Down to Earth But Heavenly Minded

What does Hebrews Chapter 10 mean?

Hebrews chapter 10 marks the end of the writer’s primary argument and begins a transition into practical applications. For several chapters, the book of Hebrews has provided evidence that the new covenant, in Jesus Christ, is superior to the old covenant of animal sacrifices. The writer has also carefully pointed out that God always intended to replace the temple sacrifices. Those were meant to be symbolic of the “true” solution for our sins, which is Jesus.

The first half of chapter 10 completes this long and intricate argument (Hebrews 10:1–18). The writer offers a final point of logic, as well as another reference to the Old Testament. The quotation, Psalm 40:6–8, is from the Septuagint, a Greek translation of the Old Testament completed about 200 years before the birth of Christ. The book of Hebrews uses this passage to show that God’s intent was for His will to be completed through a “body,” specifically in contrast to doing so through sacrifices.

Logically, the writer also reminds us that repeating a sacrifice is evidence that the ritual could not take away sins. If the offerings of the old covenant could actually remove the penalty of our sin, there would be no need to offer them again and again. Instead, they had to be repeated. According to the writer of Hebrews, this points us to the real purpose of the Old Covenant: a reminder of sin, not a removal of it. God’s intent in setting up the old covenant was to symbolize the upcoming new covenant.

This also supports the fact that Jesus’ sacrifice was a perfect, once for all event. Once the ultimate solution has been offered, there is no reason to bring that same sacrifice over again.

The second half of the chapter, beginning in verse 19, transitions into application (Hebrews 10:19–39). The overall theme of this letter is confidence in our faith leading us to “hold fast” in the face of adversity. This shift in topic, however, comes with the most strongly-worded warning given in the book of Hebrews.

Earlier, the writer warned about the dangers of careless faith (Hebrews 2:1–4), fearful disobedience (Hebrews 3:12–19), and drifting from the truth due to spiritual apathy (Hebrews 6:1–8). Here, the danger is presented in graphic, dire terms. The phrasing of this section lends itself to two possible interpretations, both of which are consistent with the rest of the book of Hebrews and the New Testament. This is either a caution given to saved Christians about the consequences of their sin, or a warning to those who are “almost” saved, but choose to reject Christ in favor of their life of sin. The context of this chapter, and the book of Hebrews, makes the former interpretation far more likely.

Sin has consequences, whether it is deliberate or not (Hebrews 2:2). However, those who should “know better” are held more accountable by God (John 9:41). This means that those who are saved—those who know first-hand what it means to be forgiven—who choose to sin can expect a far harsher punishment as a result. Since deliberate sin against the old covenant was punishable by death (Numbers 15:27–31), it’s reasonable to assume that those who “profane” a greater covenant are subject to a greater consequence.

At the same time, the writer seeks to encourage his readers. These persecuted Jewish Christians have survived hardship and trials in the past; they can do so again (Hebrews 10:32–39).

The following chapters will continue to explore the implications of our confident faith in the new covenant.

Chapter Context
Chapter 10 completes the long, detailed explanation of why the new covenant is superior to the old covenant. Starting in chapter 7, the writer gave various arguments and Scriptures to support this idea. The theme of these points is that God had always intended to send Jesus, as the real fulfillment of the old covenant’s symbolism. The second half of this chapter transitions into more practical ideas, including an extremely dire warning about the dangers of apostasy.

Verse by Verse

Verse 1. For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near.

In the previous verses, the writer of Hebrews explained how the old covenant was meant as a symbol of the new covenant. The physical qualities of the tabernacle were meant to explain both the weaknesses of the old covenant and the superior nature of the new covenant. In particular, the writer pointed out how the blood of animals was an imperfect sacrifice. Not only did animal sacrifice need to be offered over and over, it did not have the power to actually “cleanse” man from sin, only to “cover” that sin temporarily (Hebrews 9:8–10).

Here, the same ideas are summarized. The old covenant was not incorrect, or useless. However, its true purpose was not eternal salvation. The real purpose of the old covenant was to point people towards Jesus Christ, as the fulfillment of God’s ultimate plan.

The phrase “made perfect,” as used here, is not a reference to absolute sinlessness. In this context, “perfection” carries the same meaning it usually does in the New Testament, which is that of completion and maturity. The sacrifices of the old covenant could not fully cleanse man in order to stand before God. The new covenant, however, can change the conscience of man and totally remove sin, allowing us to be “perfected”—matured and completed—in the eyes of God.

Context Summary
Hebrews 10:1–18 summarizes the writer’s argument that the new covenant, in Jesus Christ, is superior to the old covenant, based on animal sacrifices. Using themes developed in earlier passages, this section points out that God’s own Word promised to replace the system centered on the priests and the temple. Those flawed earthly components were symbols of the ”real” remedy for sin, which is the one-time sacrifice of Jesus. Having completed this long, detailed discourse, the writer will move on to practical applications, including a very stern warning.

Verse 2. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins?

Here the writer makes a point similar to passages such as Hebrews 7:27 and Hebrews 9:25–26. The sacrifices of the old covenant had to be repeated on a regular basis. This allows the writer to ask a rhetorical question: if those sacrifices could actually cleanse the conscience—meaning a complete removal of sin—then wouldn’t priests have stopped offering them? Why continue to offer sacrifice for sin, unless those sacrifices are not enough?

This flows into the following verse, which gives a more direct explanation of what these repeated sacrifices are really meant to do. Earlier, the book of Hebrews explained that components of the old covenant were intended as symbols of the new covenant. They had a meaning, and a purpose, but they were only copies of the “real” work of Jesus Christ. In the next verse, the writer will explain that the old covenant sacrifices served more as a reminder of sins than as a solution for sins. By repeating them year after year, the priests not only proved that animal sacrifices were insufficient, they also demonstrated that human sin remained un-forgiven.

Verse 3. But in these sacrifices there is a reminder of sins every year.

For the last several chapters, the writer of Hebrews has been explaining how the new covenant is the fulfillment of God’s ultimate plan for man’s salvation. The old covenant was not incorrect or worthless, because it was never meant to be the final solution. Instead, each aspect of the Old Testament law was meant to foreshadow some aspect of Christ’s ministry. Even the sacrifices, themselves, were intended to prove that animal blood, offered by sinful priests, could never truly cleanse mankind from their sins (Hebrews 9:8–10).

Here, the writer gives a more direct explanation for what these animal sacrifices actually did. The fact that the priests offered them over and over proved that sin had not been truly dealt with. It had been “covered,” but not “cleansed.” In the prior verse, the writer made the point that if an animal sacrifice could truly pay for sin, there would have been no reason to keep offering that sacrifice!

This leads into an idea explained over the next few verses, and supported by more quotations from the Old Testament. The sacrifice of Jesus Christ was a single, once-for-all-time event. This was able to accomplish what animal blood could not: actual forgiveness of sins, and a change in the inner nature of man.

Verse 4. For it is impossible for the blood of bulls and goats to take away sins.

This verse states, directly, what the writer of Hebrews has been implying for several chapters. The animal sacrifices offered by the priests of the Old Testament had to be repeated often (Hebrews 9:6–7). Logically, this means those sacrifices were not actually obtaining forgiveness for sins; they were only covering up those sins, temporarily delaying judgment. Through many quotations in the Old Testament, however, the writer has shown that this was always God’s intention. The old covenant was meant to symbolize the new covenant, to prepare mankind to accept the ministry of Jesus Christ. The very flaws which have been pointed out, in fact, were meant to draw mankind’s awareness to our need for a single, perfect sacrifice (Hebrews 9:8–10).

In the prior chapter, it was mentioned that animal sacrifice can assuage feelings of guilt, but cannot truly change the conscience. In this context, this means animal blood can only solve a ceremonial problem: something physical and external. Our real problem with sin, however, is internal. This is why God promised to establish a “new covenant” written on the hearts and minds of the people.

Verse 5. Consequently, when Christ came into the world, he said, “Sacrifices and offerings you have not desired,but a body have you prepared for me;

A recurring theme in the book of Hebrews is the use of Old Testament quotations. The writer is making it very clear that the message of the New Testament is not a rejection of the Old, or a claim that Judaism was wrong. Instead, the point of the old covenant was to foreshadow the new covenant. The physical objects and rituals were meant to explain mankind’s need for a single, perfect sacrifice. The repeated rituals, the use of human priests, and even the construction of the temple were all meant to demonstrate this truth (Hebrews 9:8–10). To support this idea, the writer has shown how God, in His word, has promised this new covenant, which is fulfilled completely in Jesus Christ.

The point of this new covenant is not a repetitive, temporary sacrifice. It is not about delaying judgment or dealing with ceremony. Instead, the new covenant is meant to be a permanent, personal cleansing from sin (Hebrews 8:7–13).

In verses 5, 6, and 7 the author quotes from Psalm 40:6–8, once again appealing to the Old Testament to prove this was, in fact, God’s plan all along. This quotation is interesting because the writer of Hebrews quotes from the Septuagint, a Greek translation of the Hebrew Scriptures. For this reason, Hebrews 10:5 and Psalm 40:6 are often phrased differently, in English, in the same translation. The ESV, for instance, translates Psalm 40:6 as “you have given me an open ear.” The KJV makes a similar choice.

The literal Hebrew phrasing in Psalm 40:6 refers to God “digging ears” for the Psalmist. This seems to be a Hebrew idiom which implies God forming ears which allowed a person to receptively hear His Word. This also implies the idea that God is the one who has fashioned the body of the speaker. The Septuagint translator, as quoted by the writer of Hebrews, seems to have emphasized the latter aspect of the idiom. The point referenced from the Old Testament, then, is that God has “digged ears,” or “dug ears,” or “given open ears,” or “created the body” of the person speaking.

Verse 6. in burnt offerings and sin offeringsyou have taken no pleasure.

This is a continuation of a quote from Psalm 40:6–8. The writer of Hebrews is pointing out how the repetitive animal sacrifices of the old covenant could never truly cleanse mankind from sin. Instead, they only served to remind man that he was a sinner in need of a Savior. The real resolution for sin came in the form of Jesus Christ, who offered a single, once for all payment for sin. The various rituals and symbols of the old covenant were meant to foreshadow the new covenant, and explain our need for the Messiah (Hebrews 9:8–10).

This particular Old Testament quotation supports the idea that God’s plan for our redemption was never meant to lie in burnt offerings or animal sacrifices. Instead, God’s intent revolved around the creation of a body—a veiled reference to the incarnation of Jesus Christ. Just as God made the ears (and body) of the Psalmist in order for him to do the will of God, so did God intend to fulfill His plan through the body of the Messiah, not through offerings.

The writer quotes from the Septuagint, a Greek translation of Hebrew Scriptures. This results in a slightly different English phrasing for this verse than for the original Old Testament reference.

Verse 7. Then I said, ‘Behold, I have come to do your will, O God,as it is written of me in the scroll of the book.’”

This concludes a quotation from Psalm 40:6–8. The writer of Hebrews actually quotes the Septuagint, which is a Greek translation of the original Hebrew Scriptures. This creates a slightly different phrasing in English, here in this verse, than is found in the Old Testament.

This quotation is given to support the writer’s most recent point. Namely, that the animal sacrifices offered under the old covenant could never solve the problem of our sin. The very fact that they had to be repeated over and over proves that they only temporarily covered sin, they could not permanently cleanse it (Hebrews 9:8–10). This, according to the writer, is part of God’s intention; we were meant to look for a single, once-for-all sacrifice, and this is what Christ provided (Hosea 6:6).

As in earlier passages, the writer of Hebrews provides Old Testament quotations to prove his point. This emphasizes the claim that these are not new ideas—this is exactly what God has always promised. Rather than depending on the use of offerings and sacrifices, Psalm 40 suggests the need for a body, created by God, to complete His will. This is used, here in Hebrews, as a prophecy about the bodily ministry of Jesus Christ.

Verse 8. When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law),

After quoting Psalm 40:6–8, the writer of Hebrews now begins to explain what it means. The purpose of this passage in Hebrews has been to show that animal sacrifices cannot solve the problem of human sin. They are temporary, can only cover external or ceremonial concerns, and cannot truly change man from the inside (Hebrews 9:8–10). Since the new covenant promised by God is to be in the minds and hearts of each person (Hebrews 8:7–13), this means God did not intend those animal sacrifices to be a permanent solution.

In the upcoming verses, the writer will point out that Psalm 40 speaks of God forming a body, and forming it for a purpose. This is in a context contrasting the use of offerings and sacrifices. God is setting aside offerings, and instead performing His will through a human body. This, according to the book of Hebrews, is part of why we know God intended animal sacrifices as a temporary measure—a shadow or symbol—and planned, ultimately, to use the sacrifice of Jesus Christ to solve our problem of sin.

Verse 9. then he added, “Behold, I have come to do your will.” He does away with the first in order to establish the second.

This verse is meant to draw a direct contrast between two things. In this case, they are the ideas mentioned in Psalm 40:6–8. That passage was quoted in Hebrews 10:5–7. The Psalmist referred to God’s formation of the human body, specifically the ears, while pointing out that God was not ultimately interested in sacrifice. Instead, God’s desire was for His will to be done, indicating that the use of that body was the real fulfillment of God’s will.

The point, so says the writer of Hebrews, is that God specifically intends to “set aside” sacrifice, instead highlighting the earthly performance of His will. That meshes with the other Old Testament quotations which have been given to prove that God has always intended for a new covenant to come. The old covenant’s sacrifices, then, were only meant to be symbolic of the “real” resolution for our sin, which came through the incarnation and death of Jesus Christ.

Verse 10. And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

Prior verses indicated that God’s plan was always to use Old Testament sacrifices as a temporary measure, pointing towards the eventual ministry of the Messiah. Psalm 40:6–8 was quoted to show how God’s intent for His will involves a physical body, not offerings. The writer has been careful to point out that animal sacrifices could never fully cleanse man from sin, nor could they change us from the inside (Hebrews 9:8–10). The new covenant which God promised was to be in each person’s heart and mind (Hebrews 8:7–13). Animal blood was only able to atone for ceremonial issues, not to solve our deepest problems of sin. Jesus’ sacrifice, on the other hand, obtains what animal blood never could. Instead of being offered over and over, Jesus was sacrificed “once for all.” If animal sacrifices could have obtained that salvation, there would have been no need to repeat them (Hebrews 10:1–2). The very fact that priests offered the same sacrifices over and over was proof that God never intended them to fully pay for sin. Our “sanctification” comes only by the blood of Christ, not the sacrifice of animals.

The term “sanctification” here is from the Greek word hēgiasmenoi, which is also translated as “made holy.” The context here is important. While the Bible often speaks of a lifelong, progressive growth in holiness—often referred to as “sanctification”—the topic at hand here is salvation. The writer of Hebrews is currently speaking of the difference between temporary, repeated animal sacrifices, and the single, perfect sacrifice of Jesus. The context, then, indicates that this reference to “sanctification” is a reference to our salvation from eternal judgment, not our progressive growth in Christ.

Verse 11. And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins.

This continues the same theme begun several verses earlier: the very nature of the Old Testament sacrifices proves they were not meant to be our ultimate salvation. The priests of the old covenant had to constantly offer sacrifices. They had to pass the priesthood along when they died (Hebrews 7:23), and to repeatedly bring the same atonement to God, both for their own sin and for those of the people (Hebrews 7:27). If it was possible for those sacrifices to permanently cleanse us from sin, there would have been no need to offer them over and over (Hebrews 10:1–2). They simply could not “take away sins.” All they could do was temporarily cover them.

This means that a large part of God’s intent in arranging the old covenant was to prepare us for Jesus. The purpose of the tabernacle, and the old covenant, was to explain our own weakness, and foreshadow the coming of One who would offer a single, perfect, permanent payment for human sin (Hebrews 9:7–12). Part of this symbolism is in the fact that the priests are said to be “standing,” a contrast to Christ as described in the next verse.

Verse 12. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God,

A major point of this passage has been that animal sacrifices could never permanently take away human sin (Hebrews 9:9–10). If they could, then there would be no point in offering them over and over (Hebrews 10:1–2). These temporary measures were only meant to foreshadow our need for Christ. Here, the writer once again makes the point that Christ’s sacrifice was a single, perfect, permanent action.

Verses 12 and 13 repeat images applied to Christ in earlier verses. Christ was previously described as “seated at the right hand of the throne of the Majesty in heaven” (Hebrews 8:1). This phrase symbolizes two important aspects of Christ and His ministry. First is the idea of Christ “sitting down,” implying that His work is finished. The prior verse specifically referred to the old covenant priests as “standing,” a contrast which shows their work was never done. The second image is that of Christ’s position at the right hand of God. Symbolically, this was the seat of ultimate honor and power.

The following verse will, again, repeat a claim about the Messiah which was made in the Old Testament.

Verse 13. waiting from that time until his enemies should be made a footstool for his feet.

The writer of Hebrews has been very careful to support all of his claims using the Old Testament. The original audience of this letter was persecuted Jewish Christians. These believers needed to be reminded that accepting Christ did not mean rejecting their faith; it meant fulfilling it. One of the highlight Scriptures used earlier in this letter was Psalm 110:1, which not only mentions the “right hand,” but also the idea of making Messiah’s enemies His footstool.

In the prior verses of Hebrews, the writer reiterated how the sacrifices of the old covenant could not truly cleanse man from sin. They could temporarily delay judgment, but not permanently remove sin (Hebrews 9:6–10). Christ’s sacrifice, on the other hand, is the single, once-for-all-time payment which completely saves us from our sins (Hebrews 9:11–12). While priests have to offer an imperfect sacrifice over and over (Hebrews 10:1–2), Christ offered His single sacrifice, and then “sat down,” symbolizing His finished work (Hebrews 10:12).

Verse 14. For by a single offering he has perfected for all time those who are being sanctified.

Sacrifices under the old covenant had to be repeated over and over. This, according to the writer of Hebrews, is a deliberate aspect of the old covenant, as ordained by God (Hebrews 9:6–10). These animal sacrifices could temporarily cover human sin, but could not remove it. This repetition, along with other aspects of the old covenant, was meant to point us towards Jesus Christ, who fulfilled the new covenant. That new covenant was promised, by God, to be something different from the Levitical priesthood, and anchored inside the hearts and minds of the people (Hebrews 8:7–13).

Recently, the writer of Hebrews has been specifically referring to repetitive animal sacrifice, which is inferior to the single sacrifice given by Jesus Christ. Psalm 40 was quoted to show that God Himself contrasted offerings and sacrifices with the use of a “body” to accomplish His will. The work Jesus did on the cross, then, becomes the fulfillment of that promise.

The use of the term “perfected” here should be taken in the usual biblical context: as a reference to maturity and completion. This is not a reference to sinlessness, since even Jesus—who had no sin (Hebrews 4:15)—is said to be “perfected” in a sense by God as He performed the Father’s will (Hebrews 2:10). Instead, this echoes the idea presented in Hebrews 7:25: that Christ’s sacrifice can do, completely, what the animal sacrifices of the old covenant could only do partially.

Verse 15. And the Holy Spirit also bears witness to us; for after saying,

Since Hebrews was written to persecuted Jewish Christians, the writer often makes use of quotations from the Old Testament. Use of these Jewish Scriptures is meant to reassure the reader that these are not new ideas. On the contrary, the ministry of Jesus Christ is exactly what God was predicting and promising in the Old Testament. The old covenant was a symbol of the new covenant, meant to teach and prepare us. The new covenant was promised, directly, by God. This is supported by references to figures such as Melchizedek (Hebrews 7:11–17) and prophets such as Jeremiah (Hebrews 8:7–13).

This is why this verse points out that it is the Holy Spirit who speaks to us. The segment quoted in the next verse is from Jeremiah 31:33, first quoted in Hebrews chapter 8. In the Jeremiah passage, God predicted a new covenant which would be written on the hearts and minds of the people. This new covenant, in contrast to the old, would mean a real resolution for human sin.

Verse 16. “This is the covenant that I will make with themafter those days, declares the Lord:I will put my laws on their hearts,and write them on their minds,”

This verse is quoted from Jeremiah 31:33. The same verse was mentioned earlier in the book of Hebrews, to show that God had promised to replace the old covenant. God’s intent was never to use the Levitical priesthood as mankind’s ultimate solution for sin. Instead, the rituals and objects of the old covenant were meant to point mankind towards the Messiah, Jesus Christ. The writer is very careful to support these claims using God’s own Word, from the Old Testament Scriptures. The prior verse explicitly reminds the reader that those are God’s words—the Holy Spirit speaking to us—as a way of encouraging the reader to take such words seriously.

Jeremiah 31:33 emphasizes a key aspect of the new covenant. While the old covenant was external and dependent on written laws, the new covenant is internal and “written” on the hearts and minds of God’s people. The following verses will include an additional segment from Jeremiah to wrap up this discussion on God’s ultimate plan for our salvation.

Verse 17. then he adds, “I will remember their sins and their lawless deeds no more.”

This verse comes at the end of a long discussion where the writer of Hebrews often quotes the Old Testament. The reason for these quotations is to prove that God, all along, promised to send Jesus as the ultimate fulfillment of His plan to resolve our sin. The Jewish Christians reading these words would have been especially swayed by appeals to their own Scriptures. One of the passages used was Jeremiah 31:31–34. There, God has directly said that He would form a “new covenant” with Israel, separate from the covenant given to Moses and administered by the Levitical priests (Hebrews 8:7–13). A key component of this new covenant would be its presence inside each individual person. Rather than being written on stone and dependent on repeated animal sacrifices, this new covenant would be “written” on the minds and hearts of men.

This verse quotes Jeremiah 31:34, referencing another important aspect of the new covenant. The old covenant required animal sacrifice over and over. This was not a permanent cure for sin; it was only a temporary reminder of sin and a symbol of God’s ultimate plan. This new covenant, according to Jeremiah, would result in something the old covenant could not offer: actual forgiveness of sin. Jesus’ single, once-for-all sacrifice for sin would actually cleanse man, from the inside, instead of merely covering his sin for a short while.

Verse 18. Where there is forgiveness of these, there is no longer any offering for sin.

This verse completes the writer’s long explanation of the superiority of the new covenant. Earlier, the writer had made a powerful point about the animal sacrifices of the old covenant. Since they were offered over and over, it was clear they could not actually take away sin (Hebrews 9:8–10). If they could, the priests would have stopped offering them (Hebrews 10:1–2). Instead, they continued to bring animal blood, in obedience, and as a reminder of sin (Hebrews 10:3–4).

Sacrifice was described as absolutely necessary for the forgiveness of sins (Hebrews 9:22). However, animal blood could not accomplish the salvation of man. It could settle ceremonial issues, but not change the sinful inner being. Christ’s sacrifice, on the other hand, was entirely human, and entirely perfect. This is why Jesus is described as “seated” in heaven, symbolizing His finished work (Hebrews 10:12).

As the writer points out here, when sin is truly forgiven, there “is no longer any offering.” This means that once a truly saving sacrifice has been offered, there is no reason to offer any further sacrifices for sin. An additional meaning to this statement, given later, is a warning. Those who turn away from Jesus are abandoning the one and only remedy for their sin.

Verse 19. Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus,

This verse begins a transition between the main content of the book of Hebrews and its final applications. The writer has just completed a long, detailed explanation of how the new covenant, through Jesus, is superior to the old covenant, through animal sacrifices. This included references to many Old Testament Scriptures, as well as various arguments and proofs. Here, having given all of this support, the writer once again encourages readers to be confident in their faith.

The original audience of this letter was persecuted Jewish Christians of the early church. This entire writing is meant to motivate these believers. The writer wants them to be more diligent, more confident, and more proactive in their faith. The reference here to “brothers” emphasizes the fact that all of these words are written to saved Christians. Those who are saved have every reason to be confident in approaching God with their prayers (Hebrews 6:19–20), since Jesus fully understands what it means to be human (Hebrews 4:15–16).

Earlier passages pointed out that aspects of the old covenant were meant to symbolize its own limitations. Those symbols, themselves, were meant to foreshadow the coming of the Messiah, Jesus Christ. The next verse will highlight a potent symbol of the old covenant: a curtain which formed a barrier between the people and God.

Context Summary
Hebrews 10:19–25 is an encouraging bridge between two major sections of the book of Hebrews. Earlier verses completed a long, detailed explanation of why the new covenant is superior to the old covenant. This section is meant to inspire Christians to be confident, courageous, and uplifted in living out their faith. The following passage is perhaps the sternest warning given in this letter about the danger of ”falling away” from the faith.

Verse 20. by the new and living way that he opened for us through the curtain, that is, through his flesh,

The overall theme of the book of Hebrews is that God’s new covenant is superior to the old covenant. This does not make the old covenant wrong, or meaningless. Rather, God has always intended the Old Testament’s system of priests and animal sacrifices to point towards the eventual Messiah. Given all of the Scripture and evidence supporting Jesus’ role as the Promised One, the writer argues, Christians should be extremely confident in their faith.

One of the most striking features of the old covenant was the curtain separating certain holy places from entry by the people. Behind this curtain was the holiest of all rooms in the temple, where only the high priest could enter, once per year, bringing a sacrifice for sin (Hebrews 9:6–7). The very existence of this curtain implied a separation between God and man (Hebrews 9:8).

Christ’s sacrifice on our behalf, however, removes this barrier (Hebrews 9:11–14). This was most dramatically symbolized at Jesus’ crucifixion, when this very temple curtain was torn from top to bottom (Matthew 27:50–51).

Verse 21. and since we have a great priest over the house of God,

The book of Hebrews often refers to the idea of priests. The priests who served under the old covenant were mortal (Hebrews 7:23), imperfect (Hebrews 7:27), and had to offer their sacrifices continually (Hebrews 9:6–7). The animal blood they offered could never really solve the problem of human sin (Hebrews 9:8–10). God’s real purpose in using the old covenant was not salvation, but symbolism. Those aspects of the Old Testament law, even its flaws, were meant to point the way towards the “real” solution, which is Jesus Christ (Hebrews 8:5–6). As one who is fully human (Hebrews 2:17–18), Jesus can serve as a priest for mankind. As one who is sinless (Hebrews 4:15), He can offer a perfect sacrifice, accomplishing what animal blood never could.

Earlier passages also referred to the priesthood of Melchizedek (Hebrews 5:9–10), who the Old Testament describes as both high priest and king (Genesis 14:18). This is just one part of how the writer of Hebrews knows that God intended to replace the old covenant. By promising a priest “after the order of Melchizedek,” God was emphasizing that His ultimate plan wasn’t going to be fulfilled in the old covenant (Hebrews 7:11). Since Jesus brings a superior covenant (Hebrews 7:18; Hebrews 8:6), Christians have every reason to be confident and courageous in living out their faith (Hebrews 10:19–23.

Verse 22. let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

This passage is a point of encouragement, following a long explanation. The writer of Hebrews has completed his description of how the new covenant is superior to the old covenant. This was supported using many Old Testament Scriptures, as well as other convincing arguments. Given all of this support, Christians have every reason to be confident and courageous in living out their faith.

At the same time, this knowledge of Christ should inspire us to take full advantage of the benefits offered for those who are saved. Earlier, it was pointed out that old covenant animal sacrifice could not change a person from the inside. That blood was ceremonial, but it did not truly clean the conscience. Animal sacrifice only reminded us that our sin remained (Hebrews 10:1–4). Under the new covenant, Christians can truly experience a release of guilt. And, in order to live the life to which we are called, we should set aside feelings of guilt, since all of our sins are truly forgiven.

The old covenant placed great emphasis on ceremonial cleanliness. Priests and other worshippers had to follow certain washing rituals in order to communicate with God (Exodus 30:18–21). Here, the writer of Hebrews implies that even though we are forgiven, we ought to make our own effort to be “washed” when we “draw near” to God. This is similar to the idea expressed in verses such as 1 John 1:9 and 1 Thessalonians 4:7–8: that we ought to separate ourselves from sinful behaviors and attitudes as part of our fellowship with God (1 John 1:5–10).

Verse 23. Let us hold fast the confession of our hope without wavering, for he who promised is faithful.

The book of Hebrews was originally written to Jewish Christians who were experiencing persecution. They were under pressure to return to a more popular, easier religion. Namely, Judaism. Much of the letter, to this point, has been explaining reasons to be confident that Jesus Christ, not the old covenant priesthood, is God’s ultimate plan for mankind’s salvation. Part of the encouragement to “hold fast” given here comes from that perspective (Hebrews 3:14). Christ is the fulfillment of God’s will for mankind, so we should resist the pressures of anything which tries to take us away from Him.

At the same time, this statement comes in the context of several warnings. The writer of Hebrews has cautioned the reader about the dangers of being careless, shallow, or dismissive of their Christian faith (Hebrews 2:1–4; 6:1–8). A prominent example is given in chapter 3, regarding Israel’s failure in the desert, at the borders of the Promised Land (Hebrews 3:12–19). There, Israel succumbed to fear and doubt, and did not “hold fast” to their trusting faith in God. Christians are called not to make this mistake. Instead, we should embrace the confidence we have in Christ, and His salvation, and act accordingly.

Verse 24. And let us consider how to stir up one another to love and good works,

Christianity is not a faith which God intended to be lived out alone. Encouraging others and being encouraged by others are both central to the life of an obedient believer. This follows a core theme of this entire book, which is “holding fast” (Hebrews 3:14).

The book of Hebrews is meant to encourage Christians not to give up on their faith. When persecution and fear put pressure on believers, our response should be to “hold fast” to the truth. This is not blind faith—on the contrary, most of the content of this letter is evidence supporting the fact that Jesus Christ is, in fact, God’s ultimate plan for our salvation. Our own personal faith is crucial to that endurance, which is why the writer has so often warned readers not to be lazy or careless about their spiritual growth (Hebrews 2:1–4; 6:1–8). At the same time, the influence of others is extremely important to our spiritual maturity (Hebrews 3:13). Instead of reacting to difficult times with fear or doubt, we should embrace a confident faith and look to encourage fellow believers to do the same. This means calling other Christians to not just “believe,” but to act out in love and good deeds.

Verse 25. not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

Personal contact with other Christians is not merely suggested by the Bible: it is commanded. A practical reason for this was given in the prior verse. Relationships with other believers are one way to be encouraged to live out the faith we proclaim. We are called on to “hold fast,” through our own spiritual maturity. Growth in faith, however, is greatly influenced by having Christian examples around us. This is why the Great Commission was for the church to “make disciples,” not merely to talk about Jesus (Matthew 28:18–20). Verse 24 commanded Christians to look for opportunities to inspire others to love and to good works.

This verse specifically disapproves of failure, on the part of Christians, to meet with other Christians. The Greek term used here is enkataleipontes, referring to “an abandonment or forsaking.” The ESV translates this term as “neglect,” since it implies a failure to do something one ought to be doing. In clear terms, Christians have an obligation to fellowship with other Christians. This is not only necessary for discipleship, but so that we can meet each other’s needs, and encourage and inspire other Christians in their faith (Hebrews 3:13; Colossians 3:16).

Verse 26. For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins,

This verse is controversial and subject to varied interpretation. The language used in this passage can be taken in more than one way. However, the overall context of the passage, the book of Hebrews, and the entire New Testament, still stands. As difficult as these verses might be to pin down, they should not be interpreted in a manner inconsistent with the rest of Scripture. As a passage dealing with apostasy, this warning either applies to saved Christians who suffer punishment for their disobedience, or those who were never truly saved in the first place, and who experience particular wrath for so blatantly rejecting Christ.

The Greek phrasing here is sometimes interpreted as to “go on sinning,” or as “willfully sinning.” There is a subtle difference between these, and how one interprets the rest of the passage greatly influences how these words are understood. The wider context of this passage, however, seems to favor the second view.

In the case of those who “go on sinning,” it implies those who come to some level of knowledge of the gospel, but ultimately reject it in favor of their sin. Such persons would be those never legitimately saved in the first place. The following warning, then, refers to how much more severe their judgment would be. Those with greater knowledge have greater responsibility, particularly when it comes to spiritual matters (John 9:41).

If this reference is understood as those who are “willfully sinning,” it would seem to suggest those who have legitimately accepted Christ, but who purposefully fail to fully submit to His will. It’s true that the Bible sets forth a certain expectation for those who are saved; namely, they are generally expected to live as if they believe. However, this very letter of Hebrews pointed out the dangers of falling into faithlessness and disbelief (Hebrews 3:12–19; Hebrews 6:1–8). That prior warning was given very explicitly to saved believers, and included similar language to what follows.

Earlier in this chapter, the writer of Hebrews pointed out that the sacrifice of Christ was a single, once for all event (Hebrews 10:12). For this reason, there are no longer additional sacrifices being made, in heaven, for the forgiveness of sins (Hebrews 10:18). When sin is truly forgiven, there is no longer a sacrifice to remove it. The other side of that truth, however, is revealed here. Those who reject Christ reject the one and only sacrifice which can save them. There is not, and will never be, any other means to remove sin.

Context Summary
Hebrews 10:26–39 contains the letter’s most dire warning against apostasy. This passage should be understood in the same context as earlier references to Israel’s punishment in the wilderness (Hebrews 3:12–19) and the dangers of a shallow faith (Hebrews 6:1–8). The concern here is not a loss of salvation, but of God’s punishment on those who willingly rebel against His will. Since the new covenant is superior to the old covenant, we can expect those who ”profane” the new covenant to suffer greater consequences for disobedience. This is followed by a word of encouragement and reassurance to those who have already survived hardship and persecution.

Verse 27. but a fearful expectation of judgment, and a fury of fire that will consume the adversaries.

The prior verse warned about a situation in which there was no longer a sacrifice for sins. This was framed in the context of those who have received the truth, but have persisted in some level of sin. Depending on how this passage is understood, this is either a reference to saved Christians mired in doubt and faithlessness, or those who never fully accepted the truth and instead rejected the gospel. The context surrounding this passage most strongly supports the first view.

Here, the writer warns about fear, judgment, fire, and fury. In the context of saved believers, this is not dissimilar from comments made earlier (Hebrews 6:7–8). Israel failed to “hold fast” to their faith in the wilderness (Hebrews 3:12–19), and Christians are warned not to make the same mistake (Hebrews 4:11). Those who do can expect judgment, pictured using the symbolism of fire. God often rendered earthly judgment against His chosen people in response to their sin (Numbers 14; Judges 2:1–5; Lamentations 1:4–5). Given this background, it’s not unreasonable to interpret this warning as one given to saved Christians about the dire consequences of their own sins. The language used later in this same warning also leans heavily in favor of it being directed toward those who are saved (Hebrews 10:29).

Though the context does not support it as well, this passage has sometimes been understood as a warning to those who “almost” accept the gospel. In other words, those who are given a full, complete, and thorough opportunity to submit to Christ, yet choose to “go on sinning” instead. In that case, they lack every possible excuse for their unbelief and will suffer all the more for it (John 9:41).

Verse 28. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses.

In the Old Testament, God made certain provisions for sin. However, these temporary means of atonement assumed that the person who sinned did so in a moment of passion, or ignorance, or simple error. The reference here to those who “set aside the law of Moses” means those who willingly, purposefully, spitefully rejected God’s laws (Numbers 15:27–31). In those cases, the old covenant made no provision for atonement. In simple terms, the Law of Moses treated intentional defiance of God as an unforgivable sin.

That level of sin, under the old covenant, carried the death penalty. As such, the Law of Moses required several independent witnesses in order for the charge to be valid. This letter to Jewish Christians has, to this point, placed great emphasis on how the new covenant is greater to the old covenant. In the next verses, the writer will extend this idea to the consequences of rejection. If rejecting the old covenant meant death, how severe are the consequences for those who reject the new covenant?

Verse 29. How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace?

Under the old covenant, those who intentionally rebelled against God’s law were subject to the death penalty (Numbers 15:27–31). So far, the book of Hebrews has explained in great detail how the new covenant is superior to the old covenant. It is composed of a greater promise (Hebrews 8:6), performed by a greater priest (Hebrews 7:28), enacted in greater places (Hebrews 9:24), and uses a greater sacrifice (Hebrews 9:12–14). Since the new covenant is far superior to the old, it follows logically that those who intentionally violate the new covenant would be subject to significantly more dire consequences.

Earlier, the writer spoke of those who “go on sinning deliberately after receiving the knowledge of the truth” (Hebrews 10:26). Some interpret this as a reference to people who have clear, obvious understanding of the gospel, but choose to reject it anyway. The more likely interpretation, especially in light of this verse, is that this is a warning to Christian believers, similar to the ones given in chapters 3 (Hebrews 3:12–19) and 6 (Hebrews 6:1–8). This verse specifically refers to the offending party as one who “was sanctified” under the blood of the new covenant. The context of the New Testament, and the book of Hebrews, indicates that salvation cannot be lost (John 10:28–29). These are not Christians falling from grace into damnation; rather, these are believers failing to obey and suffering the consequences.

Chapter 6 warned about the consequences of falling into doubt and disbelief. This included a reference to fire, as a symbol of God’s judgment (Hebrews 6:8). Verse 27 gave that theme an even more dramatic description. God brought earthly judgment against His chosen people in the Old Testament. Their suffering was all the more severe since they, of all people on earth, knew better and should have obeyed. Christians who fall into doubt, disbelief, or disobedience, in the same sense, are subject to “much worse punishment” from God, since they ought to know better.

Verse 30. For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.”

This verse is part of a passage which generates controversy. Read out of context, it can be misinterpreted to suggest that those who are saved, but sin, are at risk of being damned. The writer of Hebrews continues to use language in this passage which indicates he is speaking of a truly saved believer (Hebrews 10:29). However, the context of the New Testament does not support the idea that a saved Christian can lose that salvation (John 10:28–29), so the judgment being spoken of here must not be a reference to eternal judgment.

That being said, even in context, the exact meaning of these words can be difficult to untangle. One popular view is that this is an alert given to those who are “almost” saved—persons who have a clear understanding of the gospel, but reject it anyway. The more likely subject, given the whole context of the passage, is a warning to Christians in the same vein as the one given in chapter 3. Namely, that there will be consequences for disobedience, even for God’s chosen people, even for God’s saved believers. The prior verse pointed out that those who have the most knowledge of the truth—in this case, Christians—deserve all the more punishment for violating that truth.

To support this idea, the writer quotes from Deuteronomy 32:35–36, which is part of the song of Moses. That verse refers to God taking “vengeance” on the enemies of Israel for their aggression against His people. However, the context of that aggression, according to Deuteronomy, is the sin of Israel herself! So, while the quote specifically targets the enemies of Israel, it comes from a passage describing God’s punishment of His own disobedient children.

Verse 31. It is a fearful thing to fall into the hands of the living God.

The prior verse quoted from the Old Testament, where God had promised to seek vengeance on nations who harmed Israel. However, those promises were part of a warning, also from God, about what would happen if Israel sinned. In such cases, the nation would be subject to God’s wrath, in the form of attack by those foreign nations.

In prior verses, the writer has indicated that those who know the truth—saved Christian believers—are subject to particularly harsh punishment from God if they choose to disobey. This is not a loss of salvation; rather, it’s a consequence for sin similar to what Israel suffered in the wilderness (Hebrews 3:12–19). Earlier warnings included a reference to God’s judgment in the form of fire (Hebrews 6:1–8). Earlier in this passage, this idea of God’s wrath was again connected to flames (Hebrews 10:27). Since believers know, better than anyone, what the sacrifice of Christ is worth, God will respond to those who “profane” His covenant through willful sin all the more harshly.

Verse 32. But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings,

The last several verses constitute the harshest warning given in the book of Hebrews. In other passages, the writer pointed out how Israel suffered punishment for her faithless disobedience (Hebrews 3:12–19). This was applied to the life of the Christian as advice not to risk the wrath of God as a result of similar failure (Hebrews 6:1–6). That caution also included a reference to fire, often used as a symbol of God’s judgment (Hebrews 6:7–8). In more recent verses, the writer strongly warned against “willful” sin in the life of a Christian, since those with greater spiritual knowledge would be held all the more accountable by God (Hebrews 10:26–29).

Here, however, the tone shifts towards something more encouraging. A major theme of this letter has been the need to “hold fast” during struggles and hardships. The original audience of this work was the large number of persecuted Jewish Christians of the early church. Most of them, if not all of them, had already experienced some level of hardship for the sake of their faith. The writer is encouraging them to look back on their prior victories, where they were able to “hold fast,” as motivation that they can continue to do so. This follows in the same sense as the writer’s earlier words of support and praise (Hebrews 6:9–12).

Verse 33. sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated.

The “book” of Hebrews is really a letter, written to Jewish people who had converted to Christianity. As a result of that conversion, many suffered ridicule, abuse, or mistreatment. Those various forms of persecution tempted Jewish Christians to return to an easier, more socially acceptable religion. The writer of Hebrews goes to great lengths to explain why faith in Christ, despite persecution, is God’s ultimate plan for our salvation. At the same time, he has provided dire warnings about the consequences of disobeying or dismissing God’s will (Hebrews 6:1–8; Hebrews 10:26–31).

In this particular instance, the persecuted believers are being reminded of how they’ve withstood such storms in the past (Hebrews 10:32). This is why the writer of Hebrews has so often followed warnings with notes of encouragement—he is speaking to those who have shown an ability to withstand pressure in the past (Hebrews 6:9–12). Later, the book of Hebrews will point out how martyrs for the faith were able to endure even worse experiences (Hebrews 11:36–38).

Verse 34. For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one.

For Christians, earthly persecution is only a temporary problem. In fact, when we are persecuted for the sake of our faith in Christ, it’s a sign that we are, in fact, siding with God instead of with the world (John 15:18–20). Recently, the writer of Hebrews delivered a dire warning to Christians not to dismiss or ignore their faith in the face of hardship. Just as God punished Israel, harshly, for sinning under the old covenant, Christians who “profane” the sacrifice of Jesus can expect severe consequences in their lives when they choose to sin (Hebrews 10:26–29).

Immediately following this warning, the writer provides words of comfort and encouragement. The Jewish Christians to whom he is writing have already suffered a certain degree of persecution. In response, they have persevered (Hebrews 10:32). Here, it is mentioned that they even accepted that abuse with a certain level of joy, knowing that what awaited them in heaven was far more valuable.

In context, this praise is meant to strengthen the readers’ resolve. They have endured hardship in the past, so they should be confident that they can withstand it now.

Verse 35. Therefore do not throw away your confidence, which has a great reward.

The fundamental message of the book of Hebrews is summarized in verses 35 and 36. Everything else said in this letter is meant to strengthen a Christian’s confidence that Jesus Christ is, in fact, the ultimate means of our salvation. Even in the face of persecution and doubt, we have every reason to trust in God and His promises (Hebrews 10:19–20). Those to whom these words are written have, in fact, already survived some level of persecution (Hebrews 10:32). Since the gospel they hold to is so obviously true (Hebrews 10:23), and so incredibly valuable (Hebrews 10:14), and since the consequences of rejecting it are so dire (Hebrews 10:26–29), they ought to “hold fast” to their faith in the face of difficult times.

This confidence is rooted in the truth of the gospel. Hebrews contains extensive evidence that the Old Testament predicted the coming of Christ, as the fulfillment of God’s plan for our salvation (Hebrews 8:7–13). At the same time, God has provided examples to warn us about what happens when we fall into doubt and disobedience, such as Israel’s suffering in the wilderness (Hebrews 3:12–19). The reward of steadfast faith, then, is not only about gaining something positive; it’s also about avoiding the consequences of sin.

Verse 36. For you have need of endurance, so that when you have done the will of God you may receive what is promised.

Verses 35 and 36 are a short-hand explanation of the entire book of Hebrews. The original audience of the letter is the population of persecuted Jewish Christians of the early church. The early chapters detailed how Jesus’ humanity made Him the perfect candidate to be our Messiah (Hebrews 1—2). The writer then pointed to the suffering of Israel as an example of how God would respond to doubt and disobedience: with suffering and punishment, aimed at correcting our sinful attitudes (Hebrews 3—6). After this, Hebrews spent considerable time explaining how the new covenant in Christ is superior to the old covenant of animal sacrifices (Hebrews 7—10).

Knowing all of this, then, Christians ought to be extremely confident in our faith. This reason for confidence should give us encouragement and boldness, even in the face of persecution. At the same time, the profound assurance God offers us leaves no excuse when we choose to sin (Hebrews 10:26–29). In order to obtain all of the blessings God intends for us, spiritually, we need to be willing to do His will.

Verse 37. For, “Yet a little while,and the coming one will come and will not delay;

The prior two verses summarize the overall theme of the book of Hebrews. God has made it clear that Jesus Christ is the fulfillment of His plan to save us from our own sin. With that confidence in hand, we ought to “hold fast” to our faith, even in the face of persecution. That summary came as part of the writer’s encouragement, reminding his readers—persecuted Jewish Christians of the early church—that they’d already overcome hardships in the past. That encouragement was itself a follow-up to this letter’s most strongly-worded warning about the consequences of apostasy and disobedience.

In verses 37 and 38, the writer quotes freely from the Old Testament, paraphrasing and combining statements made in the Scriptures in order to make a concise point. The earlier part of this quotation comes from Isaiah 26:21, the latter from Habakkuk 2:3–4. Both seem to follow the Septuagint, a Greek translation of the Old Testament completed around 200 years prior to the birth of Christ. Neither is quoted absolutely, since the writer is more interested in explaining his point than in making an explicit scriptural reference.

The reference to “the coming one” and the fact that He “will not delay” is part of the writer’s encouragement. Past persecutions are over, and the current persecution cannot last forever. Christ will return, at some point in the future, and make all things right.

Verse 38. but my righteous one shall live by faith,and if he shrinks back,my soul has no pleasure in him.”

The prior verse began a loose, combined paraphrase of Old Testament Scriptures. One is Isaiah 26:21, the other is Habakkuk 2:3–4. The context of this remark is encouragement, following a dire warning. Earlier, the writer gave a fiery description of God’s punishment for those who willfully reject His will (Hebrews 10:26–29). This was followed by words of reassurance, reminding the letter’s original readers that they had already endured persecution in the past (Hebrews 10:32–34).

The writer’s intent here is to highlight the basic theme carried through the entire letter of Hebrews. This is summarized in verses 35 and 36. God has made it clear the Jesus is His solution for our sin, and with that confidence we ought to “hold fast” to our faith. Those who fall into doubt or disobedience will be subject to consequences (Hebrews 3:12–19), though they cannot lose their eternal salvation (John 10:28–29).

This combination of warning and encouragement fills the gap between two major sections of this letter. Earlier, the writer completed a long, detailed explanation of how the new covenant is superior to the old covenant. Through the rest of the letter, he will expand on the meaning and application of these truths.

Verse 39. But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.

Here, again, the writer of Hebrews speaks with encouragement and a positive tone. The overall theme of the book of Hebrews is that God has given us a superior “new” covenant, in Jesus Christ, to replace the inferior, “old” covenant of animal sacrifice. This has been made plain enough that believers should be confident and steadfast in their faith, even in the face of hardship. Those who succumb to fear and doubt, though they are still saved, are subject to God’s punishment and wrath. A living example of this is the nation of Israel, which “shrank back” from the conquest of Canaan and was dealt with harshly as a result (Hebrews 3:12–19).

The Greek of this passage is somewhat more clearly understood than English translations. The phrasing used here is different from what the writer uses to imply eternal salvation. So, the comment about those who “preserve their souls” is not a comment on eternal security. Rather, it seems to be a reference to the person’s closeness with God, in terms of the overall spiritual health and well-being, in contrast to those who are faithless. Once again, context matters, and the example given earlier of Israel in the wilderness is key.

This verse speaks to the readers—persecuted Jewish Christians—with an optimistic tone. Those who “hold fast” to their faith don’t have to worry about the fiery judgment God has in store for those who willingly rebel against His will (Hebrews 10:26–29).

End of Chapter 10.

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