ฮีบรู 10:22 วิจารณ์

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.

And let us consider one another,.... Saints should consider one another as men, that they are but men, of like passions and infirmities; they should consider their different tempers, and make allowance for them, and their outward state and condition in the world: they should consider one another as saints, partakers of the same grace; as that they are all loved with the same love, all conceived and brought forth in the womb of God's eternal electing grace, interested in the same covenant, redeemed by the same blood, and have the same graces and privileges, and an equal right to glory; having one and the same Spirit, the same grace of faith, the same righteousness, the same fountain to wash in, the same fulness to partake of, the same throne of grace to go to, and the same inheritance to enjoy: they should consider one another as church members, the grace and gifts of the another, their different age and standing in the church, their relation to each other as brethren; they should consider them under suffering or sorrowful circumstances, under afflictions, temptations, desertions, declensions, and as attended with infirmities and sins: and the end of such consideration should be, to provoke unto love; to brotherly love, to stir it up, and stir up to it, which is apt to wax cold, that so it may be rekindled, and give a most vehement flame; for this is Christ's new commandment, the bond of perfection, the evidence of regeneration, that which makes the saints' communion comfortable and delightful, and without which a profession of religion is in vain. And to good works; not for justification before God, and in order to procure salvation; but that God may be glorified, the Gospel adorned, the mouths of gainsayers stopped, faith evidenced to the world, and gratitude to God for his benefits shown, and for the profit and advantage of fellow creatures, and fellow Christians.

These things I cannot ask from any but the God from whom I know I shall obtain them, both because He alone bestows them and because I have claims upon Him for their gift, as being a servant of His, rendering homage to Him alone, persecuted for His doctrine, offering to Him, at His own requirement, that costly and noble sacrifice of prayer despatched from the chaste body, an unstained soul, a sanctified spirit, not the few grains of incense a farthing buys -tears of an Arabian tree,-not a few drops of wine,-not the blood of some worthless ox to which death is a relief, and, in addition to other offensive things, a polluted conscience, so that one wonders, when your victims are examined by these vile priests, why the examination is not rather of the sacrificers than the sacrifices.

"Let us draw near" (he says) "with a true heart." To what should we "draw near"? To the holy things, the faith, the spiritual service. "With a true heart, in full assurance of faith," since nothing is seen; neither the priest henceforth, nor the sacrifice, nor the altar. And yet neither was that priest visible, but stood within, and they all without, the whole people. But here not only has this taken place, that the priest has entered into the holy of holies, but that we also enter in. Therefore he says, "in full assurance of faith." For it is possible for the doubter to believe in one way, as there are even now many who say, that of some there is a resurrection and of others not. But this is not faith. "In full assurance of faith" (he says); for we ought to believe as concerning things that we see, nay, even much more; for "here" it is possible to be deceived in the things that are seen, but there not: "here" we trust to the senses, but there to the Spirit. "Having our hearts sprinkled from an evil conscience." He shows that not faith only, but a virtuous life also is required, and the consciousness to ourselves of nothing evil. Since the holy of holies does not receive "with full assurance" those who are not thus disposed. For they are holy, and the holy of holies; but here no profane person enters. They were sprinkled as to the body, we as to the conscience, so that we may even now be sprinkled over with virtue itself. "And having our body washed with pure water." Here he speaks of the Washing, which no longer cleanses the bodies, but the soul. What is "let us draw near with a true heart"? That is, without hypocrisy; for "woe be to a fearful heart, and faint hands": let there be (he means) no falsehood among us; let us not say one thing and think another; for this is falsehood; neither let us be fainthearted, for this is not [a mark] of a "true heart." Faintheartedness comes from not believing. But how shall this be? If we fully assure ourselves through faith. "Having our hearts sprinkled": why did he not say "having been purified"? Because he wished to point out the difference of the sprinklings: the one he says is of God, the other our own. For the washing and sprinkling the conscience is of God; but "the drawing near with" truth and "in full assurance of faith" is our own. What is "and having our bodies washed with pure water"? With water which makes pure; or which has no blood.

For since a person’s nature is twofold, compounded of soul and body, the purification is also twofold, incorporeal for the incorporeal part, bodily for the body. For as the water purifies the body, so the Spirit seals the soul, that having our hearts sprinkled and our bodies washed with clean water, we may draw near to God. Therefore, when about to enter the water, do not regard it as mere water, but look for its saving power by the efficacy of the Holy Spirit, for without both you cannot be made perfect. It is not I who say this, but the Lord Jesus, who has the power in this matter, says, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” Neither does he who is baptized but has not been deemed worthy of the Spirit possess perfect grace; nor will one who acts virtuously, but does not receive the seal by water, enter into the kingdom of heaven. This may appear a bold saying, but it is not mine, for it was Jesus who pronounced it.

"let us draw near with a true heart." In the faith of Christ with truth, having nothing false or deceitful. "in full assurance of faith." For hereafter, nothing is visible, neither the temple, that is, the heaven, nor the high priest, that is, Christ, nor the sacrifice, that is, his body, but there is a need for faith. And since there is both believing and doubting, he says, "in full assurance of faith," that is, so that we may be fully informed about these things. "having our hearts sprinkled." This shows that there is a need not only for faith but also for a righteous life. "sprinkled." The Jews, he says, sprinkle their bodies; but let us sprinkle and purify our consciences, so that we may not have any evil consciousness of ourselves. "with pure water," that is, with baptism. For the Jews, by washing, only cleanse the body; but we purify the soul with baptism. For the water we have is pure, that is, purifying.

To what? To faith and to spiritual service, or — to heaven, where our High Priest is. That is, free from the guile of wickedness, unhypocritical toward the brethren, or not doubting, not at all wavering or being perplexed concerning the future good things, and therefore not falling into faintheartedness. So he continues. He teaches us under what condition we do not fall into faintheartedness, namely, if we have the fullness (πληροφορίαν) of faith, that is, faith both firm and most perfect. For it is possible to believe, but not fully. So, for example, some say that the resurrection will be the possession of some but not of others; this is not full, but rather imperfect faith. Therefore, let us draw near with full faith. Since nothing here is visible — neither the temple, nor heaven, nor the High Priest — Christ, but is hidden from us, just as in the Old Testament the high priest, entering the Holy of Holies, was not visible, for this reason full and undoubting faith is necessary. Having spoken about faith, he now shows that not faith alone is required, but also a virtuous life. The Jews sprinkled the body, but we sprinkle the hearts, so as to be conscious of nothing wicked in ourselves. We shall be sprinkled by virtue itself, or by the grace of the Spirit, who forgave us our sins in the font and strengthened us so that, if we make the effort, we no longer fall into sin. By the water of baptism. "Pure," either meaning that which makes pure, or that which has no admixture of blood, as in ancient times with the admixture of ashes. Although the grace of the Spirit in baptism also cleanses souls, Paul here joined the visible with the invisible. At the very least, in the actual performance of baptism, water is taken for the body. Since we are twofold, the cleansing is also twofold.

504. – Then (v. 22) he gives his admonition, namely, that because He is such a person and so great, He must be faithfully adhered to. This is done in three ways: by faith, by hope, and by charity: 'Now there remain faith, hope and charity' (1 Cor. 13:13). First, then, he urges them in regard to things of faith; secondly, the things of hope (v. 23); thirdly, the things of charity (v. 24). 505. – For the first there are two things required, namely, faith itself: 'Without faith it is impossible to please God' (Heb. 11:6), and the sacrament of faith. In regard to the first he says, let us draw near to Him with a true, not feigned, heart: 'Remember how I have walked before you in truth and with a perfect heart' (Is. 38:3). But this is accomplished when the deed agrees with the heart. Let us draw near in full assurance of faith: 'He that comes to God must believe' (Heb. 11:6). Nor is just any faith sufficient, but full faith is required. But this involves two things, namely, that all things proposed for our belief be believed, and that it be formed faith, which is accomplished by charity: 'Love is the fullness of the law' (Rom. 13:10). 506. – In regard to the sacrament of faith he says, having our hearts sprinkled, which is an allusion to Numbers (19:12), where is described the ceremony of the red cow, the water from which was sprinkled on an unclean person on the third; but on the seventh day his body and clothing were washed with other water. By the sprinkling with water of the red cow the passion of Christ was prefigured, because on the third day, i.e., by faith in the Trinity in baptism we are cleansed from our sins. In regard to this he says, having our hearts, not our bodies, sprinkled clean: 'You have come to the sprinkling of blood' (Heb. 12:24). Having our hearts sprinkled clean, not from contact with a corpse, as by the water of the red cow, but from an evil conscience. Of the washing performed on the seventh day he says, and our bodies washed with pure water. For in baptism not only does the power of the passion work, but the gifts of the Holy Spirit are infused in us. Hence, on the seventh day, i.e., in the fullness of the gifts of the Holy Spirit the entire man is washed inside and out from all sin, both actual and original, which is, as it were, corporeal, because the soul contracts it by uniting with tainted flesh. The Holy Spirit is called water, because He cleanses: 'Purifying their hearts by faith' (Ac. 15:9); 'I will pour upon you clean water and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols' (Ez. 36:25); 'There shall be a fountain open to the house of David and to the inhabitants of Jerusalem: for the washing of the sinner and of the unclean woman' (Zech. 13:1); 'By the laver of regeneration and renovation of the Holy Spirit' (Tit. 3:5). As a sign of this the Holy Spirit descended in bodily form upon Christ baptized.

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.

Let us draw near - Let us come with the blood of our sacrifice to the throne of God: the expression is sacrificial. With a true heart - Deeply convinced of our need of help, and truly in earnest to obtain it. In full assurance of faith - Being fully persuaded that God will accept us for the sake of his Son, and that the sacrificial death of Christ gives us full authority to expect every blessing we need. Having our hearts sprinkled - Not our bodies, as was the case among the Hebrews, when they had contracted any pollution, for they were to be sprinkled with the water of separation, see Num 19:2-10; but our hearts, sprinkled by the cleansing efficacy of the blood of Christ, without which we cannot draw nigh to God. From an evil conscience - Having that deep sense of guilt which our conscience felt taken all away, and the peace and love of God shed abroad ill our hearts by the Holy Ghost given unto us. Our bodies washed with pure water - The high priest, before he entered into the inner tabernacle, or put on his holy garments, was to wash his flesh in water, Lev 16:4, and the Levites were to be cleansed the same way, Num 8:7. The apostle probably alludes to this in what he says here, though it appears that he refers principally to baptisms, the washing by which was an emblem of the purification of the soul by the grace and Spirit of Christ; but it is most likely that it is to the Jewish baptisms, and not the Christian, that the apostle alludes.

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).

(Heb 4:16; Heb 7:19.) with a true heart--without hypocrisy; "in truth, and with a perfect heart"; a heart thoroughly imbued with "the truth" (Heb 10:26). full assurance-- (Heb 6:11); with no doubt as to our acceptance when coming to God by the blood of Christ. As "faith" occurs here, so "hope," and "love," Heb 10:23-24. sprinkled from--that is, sprinkled so as to be cleansed from. evil conscience--a consciousness of guilt unatoned for, and uncleansed away (Heb 10:2; Heb 9:9). Both the hearts and the bodies are cleansed. The legal purifications were with blood of animal victims and with water, and could only cleanse the flesh (Heb 9:13, Heb 9:21). Christ's blood purifies the heart and conscience. The Aaronic priest, in entering the holy place, washed with water (Heb 9:19) in the brazen laver. Believers, as priests to God, are once for all washed in BODY (as distinguished from "hearts") at baptism. As we have an immaterial, and a material nature, the cleansing of both is expressed by "hearts" and "body," the inner and the outer man; so the whole man, material and immaterial. The baptism of the body, however, is not the mere putting away of material filth, nor an act operating by intrinsic efficacy, but the sacramental seal, applied to the outer man, of a spiritual washing (Pe1 3:21). "Body" (not merely "flesh," the carnal part, as Co2 7:1) includes the whole material man, which needs cleansing, as being redeemed, as well as the soul. The body, once polluted with sin, is washed, so as to be fitted like Christ's holy body, and by His body, to be spiritually a pure and living offering. On the "pure water," the symbol of consecration and sanctification, compare Joh 19:34; Co1 6:11; Jo1 5:6; Eze 36:25. The perfects "having . . . hearts sprinkled . . . body (the Greek is singular) washed," imply a continuing state produced by a once-for-all accomplished act, namely, our justification by faith through Christ's blood, and consecration to God, sealed sacramentally by the baptism of our body.