Hebrews 10:31 Komentář

The apostle knew very well that the Hebrews, to whom he wrote, were strangely fond of the Levitical dispensation, and therefore he fills his mouth with arguments to wean them from it; and in order thereto proceeds in this chapter, I. To lay low the whole of that priesthood and sacrifice (Heb 10:1-6). II. He raises and exalts the priesthood of Christ very high, that he might effectually recommend him and his gospel to them (Heb 10:7-18). III. He shows to believers the honours and dignities of their state, and calls them to suitable duties (Heb 10:19 to the end).

INTRODUCTION TO HEBREWS 10 In this chapter the apostle pursues his argument, showing the weakness and imperfection of the Levitical priesthood, and the superior excellency of Christ's, which he closes with suitable exhortations to faith on Christ, as the alone high priest, and to a constant profession of him. The imperfection of the Levitical priesthood is proved, from the law by which it was established, being only a shadow of good things to come; from the insufficiency of annual sacrifices to perfect the comers to them, or to purge the consciences of the worshippers from sin; and from the non-cessation of these sacrifices which would have been, if the above ends could have been answered by them, Heb 10:1, but on the contrary, by the annual return of these sacrifices, sins are afresh remembered, and very good reason there is for it, since it is an impossible thing that the blood of slain beasts should take away sin, Heb 10:3 moreover, the apostle proves the insufficiency of such sacrifices, by a divine testimony, out of Psa 40:6 by which it appears, that they are not agreeable to the will of God, and are rejected by him as useless, Heb 10:5 and this leads the apostle to discourse of the excellency of Christ's sacrifice above them; that they are taken away, and his is substituted in their room; that as they are not agreeable to the will of God, his is a fulfilment of it; that though they could not expiate sin, yet by the offering up of the body of Christ, once for all, his people are sanctified, or their sins are expiated, Heb 10:9 and this is further illustrated by a comparison between the priests under the law, and Christ; they were many, he but one; they daily offered the same sacrifices, he offered but one sacrifice; theirs could not take away sin, by his offering he has perfectly expiated the sins of his people; they stood daily ministering, their work being never at an end; he is set down at the right hand of God, expecting his enemies to be made his footstool, having done his work to perfection, Heb 10:11 and that legal sacrifices are ceased, and no more to be used, is proved by a testimony of the Holy Ghost, out of Jer 31:33 relating to the covenant of grace, among the promises of which stands that of the forgiveness of sin; from whence the apostle justly concludes, that where remission of sin is, there is, and there needs no more offering for it, Heb 10:15 and from hence, the apostle passes to exhortations to the exercise of grace, and discharge of duty, which he strongly urges from the consideration of Christ's priesthood, and the efficacy of it: and first, he presses them to the duty of prayer, to draw nigh to God to the throne of his grace. The manner in which he would have them approach to God, is in the sincerity of their hearts, in a plerophory of faith, an high and full exercise of it, and impurity of soul and body: the motives or encouragements to it are taken from their having boldness and liberty to enter by faith into heaven itself with their prayers, through the blood of Jesus; from there being a new and living way opened for them through, the flesh of Christ; and from their having such an high priest over the house of God as he is, Heb 10:19, and next he exhorts them to a constant and steadfast profession of their faith, to which he animates them by the faithfulness of a promising God, who will never leave nor forsake his people, Heb 10:23 and then to consider one another in their church relation, and to stir up one another to the exercise of the grace of love, and to the performance of good works, Heb 10:24, and also not to forsake their public assemblies, as was the custom of some, but to exhort each other to greater diligence in attending there, especially since they might observe that a time of great tribulation was at hand, Heb 10:25 and in order to deter from apostasy, which is expressed by a sinning wilfully, after a man has received and professed the knowledge of the truth, the apostle observes that the destruction of such is inevitable; since there never will be another propitiatory sacrifice offered up, and therefore there can be no other than a dreadful expectation of an awful judgment, and of the wrath of God, which, like a consuming fire, will destroy such adversaries of Christ, Heb 10:26 the justice of which is argued from the less to the greater; that if the transgressors of the law of Moses had no mercy shown them, but died when there were proper and sufficient witnesses of their crimes, then such must be deserving of a far greater punishment, who treat with the greatest rudeness the person of the Son of God, and his precious blood, and with the greatest contempt the person and grace of the Holy Spirit, Heb 10:28, and such persons have reason to expect the vengeance of God will fall on them, since it is threatened them in the word of God, Deu 32:35 and a dreadful thing it is to fall into his hands, Heb 10:30. But in order to encourage these believing Hebrews to hold on and out unto the end, the apostle puts them in mind of their good beginning, how well they set out, and how bravely they behaved, by bearing afflictions and reproaches themselves; by being the companions of those that were afflicted and reproached; by having compassion on the apostle when in bonds; and by cheerfully suffering the loss of their goods upon this consideration, that they had in heaven a better and a more enduring substance, Heb 10:32 wherefore it would be exceeding wrong and very unbecoming, after all this, to drop their faith and a profession of it, which otherwise would issue in the enjoyment of the great recompense of reward, Heb 10:35 and as patience is necessary, it is right to exercise it under sufferings for Christ's sake, partly because it is doing the will of God, and partly because that after that is done, such shall receive the promised happiness; and what may serve the more to engage to the exercise of it is, it is but a little while and Christ will come and put an end to all the sufferings of his people, Heb 10:36 and that faith should be in exercise, is proved from a divine testimony, Hab 2:4 and so must be pleasing to God, when the contrary is highly resented by him, Heb 10:38 and now, lest the believing Hebrews should conclude from all this that the apostle suspected them as going into apostasy, he declares his belief, that he and they were not in the number of apostates, but of believers, whose souls would be saved, Heb 10:39.

For ye had compassion of me in my bonds,.... When he was bound at Jerusalem, by the chief captain Lysias, with two chains, Act 21:33 or when he was in bonds elsewhere; which they did by sympathizing with him in their hearts; by their prayers for him, and in their letters to him; and by sending presents to him for his relief and support. The Alexandrian copy, and two of Stephens's, the Vulgate Latin and Syriac versions, read, "had compassion on the prisoners"; or "them that were bound"; meaning prisoners in general, remembering them that were in bonds, as bound with them; or particularly such as were prisoners for the sake of Christ, and his Gospel; and it may be some of them, which the apostle himself committed to prison, in his state of unregeneracy: and took joyfully the spoiling of your goods; the furniture of their houses, their worldly substance, of which they were stripped by their persecutors; and this they took quietly and patiently, yea, joyfully; rejoicing that they were counted worthy to suffer the confiscation of their goods for the sake of Christ: the reason of which joy was, knowing in yourselves that ye have in heaven a better and an enduring substance: that which is laid up for the saints in heaven is "substance"; it is signified by an house, a city, a kingdom; and so it is rendered here in the Ethiopic version; and by riches, true, glorious, and durable; and by a treasure and an inheritance: and this is "better" than anything in this world; as to the quality of it, it being celestial; and as to the quantity of it, it being all things; and as to the place where it is, "in heaven"; though this clause is left out in the Alexandrian copy, and in the Vulgate Latin and Ethiopic versions; and as to the company with whom it is enjoyed, saints in light; yea, God himself is the portion of his people: and this is an "enduring" substance; it cannot be wasted by the saints themselves; nor taken away from them by others; nor can it decay in its own nature; and the saints will always endure to enjoy it: and this they may be said to "have": it is promised to them, and prepared for them; they have a right unto it, and the earnest of it; and they have it already in Christ, their head and representative; so that it is, upon all accounts, sure unto them: and this they know in themselves; from what they find and feel in their own hearts; from the sealing testimony and earnest of the Spirit, and from the promise of Christ, Mat 5:10.

Next he adds testimony, saying, "It is a fearful thing to fall into the hands of the Living God." "For" it is written: "Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people." "Let us fall," it is said, "into the hands of the Lord, and not into the hands of men." (Ecclus. ii. 18.) But if ye repent not, ye shall "fall into the hands of" God: that is fearful: it is nothing, to "fall into the hands of men." When, he means, we see any man punished here, let us not be terrified at the things present, but shudder at the things to come. "For according to His mercy, so is His wrath." And, "His indignation will rest upon sinners." (Ecclus. v. 6.) At the same time too he hints at something else. For "Vengeance belongeth unto Me," he says, "I will recompense." This is said in regard to their enemies, who are doing evil, not to those who are suffering evil. Here he is consoling them too, all but saying, God abideth for ever and liveth, so that even if they receive not their reward now, they will receive it hereafter. They ought to groan, not we: for we indeed shall fall into their hands, but they into the hands of God. For neither is it the sufferer who suffers the ill, but he that does it; nor is it he who receives a benefit that is benefited, but the benefactor.

He said this in connection, to show that the Lord took upon Himself the "vengeance" against sinners. For He said this through the prophet. He also comforts those who fell into faintheartedness on account of the trials from the Jews who were oppressing them. He was saying, as it were: do not lose heart, you have an Avenger and Recompenser, Who lives forever, Whom those who insult you will in no way escape. You have fallen into the hands of those mortal men, but they have fallen into the hands of the eternally living God, from Whom they will not hide.

534. – Then when he says, It is a fearful thing to fall into the hands of the living God, he gives the conclusion: For since vengeance is reserved to God Who will judge His people, it is a fearful thing to fall into the hands of the living God. For the stronger and more just a judge is, the more he is to be feared: 'God is a just judge, strong and patient' (Ps. 7:12). Therefore, it is a fearful thing to fall into His hands: 'It is better for me to fall into your hands without doing it, than to sin in the sight of the Lord' (Dan. 13:23); 'If we do not penance, we shall fall into the hands of the Lord, and not into the hands of men' (Sir. 2:22). 535. – But on the other hand, David considered it better to fall into the hands of God (2 Sam. 24:17). I answer that a man sins by offending a man and by offending God. But it is better to fall into the hands of a man by offending him than into the hands of God by offending Him. Or one might say that it is better for a sinner, who is scornful, to fall into the hands of a man, but for the sinner who repents, into the hands of God. This is the way David chose. Or it might be said that until the day of judgment it is not a fearful thing to fall into the hands of God, Who judges mercifully, as long as He is the Father of mercies; but after the judgment, it is a fearful thing to fall into the hands of God, when as the God of vengeance, He will judge our justices. For at present, as one who has experienced infirmity, out of pity He judges mercifully.

The insufficiency of the legal sacrifices to take away sin, Heb 10:1-4. The purpose and will of God, as declared by the Psalmist, relative to the salvation of the world by the incarnation of Christ; and our sanctification through that will, Heb 10:5-10. Comparison between the priesthood of Christ and that of the Jews, Heb 10:11-14. The new covenant which God promised to make, and the blessings of it, Heb 10:15-17. The access which genuine believers have to the holiest by the blood of Jesus, Heb 10:18-20. Having a High Priest over the Church of God, we should have faith, walk uprightly, hold fast our profession, exhort and help each other, and maintain Christian communion, Heb 10:21-25. The danger and awful consequences of final apostasy, Heb 10:26-31. In order to our perseverance, we should often reflect on past mercies, and the support afforded us in temptations and afflictions; and not cast away our confidence, for we shall receive the promise if we patiently fulfill the will of God, Heb 10:32-37. The just by faith shall live; but the soul that draws back shall die, Heb 10:38. The apostle's confidence in the believing Hebrews, Heb 10:39.

It is a fearful thing to fall into the hands of the living God - To fall into the hands of God is to fall under his displeasure; and he who lives for ever can punish for ever. How dreadful to have the displeasure of an eternal, almighty Being to rest on the soul for ever! Apostates, and all the persecutors and enemies of God's cause and people, may expect the heaviest judgments of an incensed Deity: and these, not for a time, but through eternity.

CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices. having--inasmuch as it has but "the shadow, not the very image," that is, not the exact likeness, reality, and full revelation, such as the Gospel has. The "image" here means the archetype (compare Heb 9:24), the original, solid image [BENGEL] realizing to us those heavenly verities, of which the law furnished but a shadowy outline before. Compare Co2 3:13-14, Co2 3:18; the Gospel is the very setting forth by the Word and Spirit of the heavenly realities themselves, out of which it (the Gospel) is constructed. So ALFORD. As Christ is "the express image (Greek, 'impress') of the Father's person" (Heb 1:3), so the Gospel is the heavenly verities themselves manifested by revelation--the heavenly very archetype, of which the law was drawn as a sketch, or outline copy (Heb 8:5). The law was a continual process of acted prophecy, proving the divine design that its counterparts should come; and proving the truth of those counterparts when they came. Thus the imperfect and continued expiatory sacrifices before Christ foretend, and now prove, the reality of, Christ's one perfect antitypical expiation. good things to come-- (Heb 9:11); belonging to "the world (age) to come." Good things in part made present by faith to the believer, and to be fully realized hereafter in actual and perfect enjoyment. Lessing says, "As Christ's Church on earth is a prediction of the economy of the future life, so the Old Testament economy is a prediction of the Christian Church." In relation to the temporal good things of the law, the spiritual and eternal good things of the Gospel are "good things to come." Col 2:17 calls legal ordinances "the shadow," and Christ "the body." never--at any time (Heb 10:11). with those sacrifices--rather, "with the same sacrifices. year by year--This clause in the Greek refers to the whole sentence, not merely to the words "which they the priests offered" (Greek, "offer"). Thus the sense is, not as English Version, but, the law year by year, by the repetition of the same sacrifices, testifies its inability to perfect the worshippers; namely, on the YEARLY day of atonement. The "daily" sacrifices are referred to, Heb 10:11. continually--Greek, "continuously," implying that they offer a toilsome and ineffectual "continuous" round of the "same" atonement-sacrifices recurring "year by year." comers thereunto--those so coming unto God, namely, the worshippers (the whole people) coming to God in the person of their representative, the high priest. perfect--fully meet man's needs as to justification and sanctification (see on Heb 9:9).

fearful . . . to fall into the hands--It is good like David to fall into the hands of God, rather than man, when one does so with filial faith in his father's love, though God chastises him. "It is fearful" to fall into His hands as a reprobate and presumptuous sinner doomed to His just vengeance as Judge (Heb 10:27). living God--therefore able to punish for ever (Mat 10:28).