HEBREWS 8-10

The Structure of Hebrews 8-10

A. Christ in the Heavenly Sanctuary (8:1-5)

        B. Fault with the First Covenant (8:6-7)

                C. Jeremiah 38 (8:8-13)

                        D. Paraphernalia of Tabernacle Described (9:1-5)

                                E. High Priest's Yearly Offering (9:6-10)

                                E'. Christ's One-Time Sacrifice (9:11-15)

                        D'. Offerings in Tabernacle Described (9:16-22)

A'. Christ in the Heavenly Sanctuary (9:23-28)

        B'. Fault with Old Sacrificial System (10:1-14)

                C'. Jeremiah 38 (10:15-18)

8:1 Jesus is seated – his job is done, unlike earthly priests.

8:5 The sanctuary is a copy of the heavenly one. There was a Platonic idea that earthly realities were only copies of the true realities in the heavenly world. However, this idea was not dependent on Plato since there were similar ideas in other Jewish writings – all throughout Revelation (3:12, 21:2 for example).

8:13 This is the longest quotation from the OT in the NT. The Qumran community felt they were the community of the new covenant, which they defined as a new set of laws to strictly keep. The covenant with the Jews based on the law is disappearing and being replaced with a covenant of faith in which all believers, Jew and Gentile, share.

This interpretation is disputed by dispensationalists. John Walvoord says that this verse proves the new covenant with the Jews is not yet in force (but may have commenced with the destruction of the temple in 70 AD). The new covenant Hebrews is talking about in v. 13 is only for Jews and will commence during the millennium. However, a new covenant (different Greek word meaning recent in time – more recent than Mosaic one) with Christians is talked about in 12:24. Thus, the term New Testament (Testament/Will/Covenant are the same Greek word) is a misnomer. However, it is almost impossible to follow his logic (The Millennial Kingdom, pp. 216-217).

9:8 “Holy Spirit indicates” usually refers to a specific quotation in the OT; here it refers to general regulations given in Leviticus, etc. This doesn't mean that the temple needs to be destroyed in order for us to have forgiveness. It probably indicates that the Holy of Holies was veiled from worshipers until the time when Christ opened the veil (Hebrews 10:19-20).

9:10 baptisms = ritual washings, and probably doesn't refer to Christian baptism.

9:11-12 Jesus is not only the High Priest offering the sacrifice for us; he actually is the sacrifice.

9:13-14 This is an argument from the lesser to the greater. Dead works may refer either to the works of the law which did not save anyone, or is a reference to sins which lead ultimately to death.

9:20 Exodus 24:8. Does it sound familiar? See Mark 14:24, etc.

9:27 This definitely teaches against any belief in reincarnation.

10:5-7 Go to the original quotation: Psalm 40:6-8a. First the law is annulled in v. 6 and “then” Christ comes to institute the new covenant. “Place in book” originally meant that David felt his name was in the Book of Life. The new interpretation is that the role of Christ, David's son, is written in Scripture.

10:12 This section ends as it started, with Jesus sitting down.

Q1. What does it mean that the laws will be written on our hearts so that we don't have to be taught them? (8:10 and 10:16)? Go back to Psalm 40:6-8a quoted in 10:5-7. It is interesting that the author of Hebrews stops before talking about the law written in David's heart. That idea is saved for NT believers in 10:16. We have it written in our heart since we have the mind of Christ, his Spirit within us.

Q2. 10:17 What are the implications of this statement? What about idea that a Christian never has to ask forgiveness of God for new sins because it has already been granted for all time?

Hebrews 10:19-26

This begins the exhortation section of the letter in the same way that Paul first established doctrinal truths and then led into the practical implications for our lives. This is reflected in the opening and closing phrases “since we..., let us”

A. Introduction: "Since we..., let us..." (10:19-25)                                          CONFIDENCE

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        B. Sin Leads to God's Judgment (10:26-27)

                C. Prospect of Judgment for Disobedience (10:28-31)

                        D. Believers' Past Behavior Under Trial (10:32-34)                 APOSTASY

                            E. Promise for Those Who Endure (10:35-39)

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        B'. Faith Leads to God's Approval (11:1-3)

            C'. Faithful Ones who did not Receive the Promise (11:4-16)

                D'. Believers' Past Faith Under Trial (11:17-31)                              FAITH

                    E'. Promise for Those Who have Faith (11:32-40)

A'. Conclusion: "Since we..., let us..." (12:1)

This is similar to the previous section warning against apostasy, which is bracketed by passages on the Christian's assurance.

10:19 This follows the verse about forgiveness of sins. What about a person who says that they have no right to forgiveness because their sins are too great for Christ to forgive? Note that our confidence is not in ourselves but in the blood of Christ.

The Greek word for confidence implies “exulting boldness and a freedom from all fear.” Hebrews 4:15-16 expressed one reason for our confidence, and this verse continues the thought that we ourselves can enter into this way that is still open.

10:20 The word for “new” originally meant “freshly killed” — this has some applicability here. The idea is that Christ's body was broken just as the veil of the temple was torn in two. Also Christ passed through the veil (his fleshly existence) to enter into the heavenly sanctuary. The Greek is actually ambiguous as to whether “that is, through his flesh” modifies the new way or the veil. It is a little strange that Christ's flesh should be compared to a barrier such as the veil.

10:22 The Bible never accuses opponents of having an evil conscience since their rejection of God renders them incapable of having a conscience at all. Bad conscience means the inner feeling that one has done something wrong and needs to change. We earlier discussed the role of water baptism in salvation. This passage is parallel to I John 1:9, and sheds light on the earlier discussion of a Christian asking for forgiveness. Both inward and outward acts of baptism are coupled together. Requirements for approaching God are parallel to those needed of the priests when they officiated in the Temple, including water baptism. But here the verb form indicates that these acts are one-time events. Ezekiel 36:25-26 is an applicable quote. I Peter 3:21 states the same thing.

10:22-25 has the trilogy of faith, hope and love (in same order) often found in Paul's writings.

10:23 This is the third time the author has urged his audience to hold fast (3:6 and 14 also).

10:24 “Provoke” is a jarring word because it usually referred to bad actions. The only other place in the NT it occurs is in Acts 15:39, where it referred to the strong disagreement that broke out between Paul and Barnabas. “Consider one another” means to deliberately take notice of other's needs.

10:24-25 Compare with James 5:13-20. Often we do just the opposite of what is commanded (chastise the sick and needy, and encourage those who are doing wrong),

10:25 We need to meet together regularly so that we can find out what each other's needs are and try to help fill them. What about false expectations of the imminent coming of the Day of Judgment? There is the possibility that the coming destruction of the Temple in 70 AD was being prophesied here. And there is the slight possibility that the word episynagogue means a Christian meeting in addition to the Jewish synagogue meetings.

In the time of CoviD, this verse has been evoked to say that churches should violate any orders from the government to hinder our meeting together in person in any way. However, (1) we need to also keep in mind Paul's injunction to be subject to the earthly authorities in order that we show a proper witness to others; (2) this decision ignores the fact that this verse almost certainly refers to certain individuals (“Lone Ranger” Christians) who have decided that they don't need to congregate with others of the faith and has nothing to do with whole congregations who decide to stop meeting; and (3) we have demonstrated that with today's technology and with proper precautions, there are ample ways to keep in touch without actually threatening anyone else's health.

Hebrews 10:26-31

There is an interesting history of interpretation of these verses. The early church applied this verse mainly to sexual sins or to those who had renounced their faith during political persecution and then afterward wished to renew Christian fellowship. It was also very strictly interpreted with no hope of forgiveness for post-baptismal sins. That was why Emperor Constantine only submitted to baptism when he was practically on his deathbed. When the Shepherd of Hermas taught that you were allowed only one transgression after baptism, Tertullian accused him of being too liberal. The church then decided to extend Hermas' concession by instituting the practice of penance and confession before a priest to forgive the sin (thus re-instituting the type of OT ritual and barrier to approaching God directly that the author of Hebrews argued against). Only with Luther was this system overturned for the Protestant churches.

10:26 The author sees that the only hypothetical alternative to the above action is to deliberately sin (probably referring to out-and-out apostasy). The present tense indicates a persistent activity. Others see an allusion to certain OT sins for which there was no atoning sacrifice (Numbers 15:29-31). “Willfully” means purposely and without compulsion.

10:28, 30 These are two quotes from the Song of Moses in Deuteronomy: 17:2-6 and 32:35-36, respectively. The first passage originally applied to God's enemies, but the second one extends judgment to God's people also.

10:28-31 argues that if the OT penalty for disobeying the Ten Commandments (especially idolatry) was physical death, how much more the penalty will be for a Christian to deliberately continue in sin. Commentators are divided on whether this more serious judgment includes damnation or not.

10:29 There is a parallel between abusing Jesus and outraging the Holy Spirit. This is another key passage indicating that the Holy Spirit is a person, not just a property of God. It is like grieving the Holy Spirit. Profaning the blood of Christ means that you treat his sacrifice as as if it were nothing important (profane vs. sacred). F.F. Bruce points out that the author is not given to wild exaggeration so he probably refers to a very serious sin here such as out-and-out turning one's back on God permanently.

10:31 In II Samuel 24, King David is given the choice of three forms of judgment because of his disobedience: pestilence, famine or attacks from his enemies. He chooses to “fall into the hand of Jehovah; for his mercies are great.” God chooses famine.

10:32 The word “enlightenment” was used in the early church to refer to baptism (Raymond Brown). This fits in with verse 22.

Hebrews 10:32-39

This is the beginning of the confidence section. Encouragement comes from both looking to the past (vv. 32-35) and the future (vv. 36-39). Persecution actually indicated the reality of their faith (rather than disproving it, as some preachers preach). “Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.”

It is not certain what time period of persecution is being referred to. The best suggestion is that it happened when the (Christian) Jews were expelled from Rome in 49 AD under Emperor Claudius (see Acts 18:2). Apparently the persecution stopped short of actual martyrdom (as in Hebrews 12:4), which eliminates the early Jerusalem church as the audience and also the persecution of Roman Christians under Nero in 64 AD. There is an interesting parallel in the persecution of Alexandrian Jews in 38 AD. They were rounded up and forcefully relocated. Philo says, “Their enemies overran their houses now left empty and began to loot them, dividing up the contents like spoils of war.” This is not much different from what happened following the rounding up of Japanese-Americans during WWII.

10:37-38 The author doesn't say it is a quotation, but the phrase “a little while” comes from Isaiah 26:20 and the rest from Habakkuk 2:3-4. Habakkuk was anxious for the prophecy to be fulfilled, but God told him to have patience. Keep that in mind in considering the timing of the Second Coming: remember that original prophecy in v. 37 was written over 1,000 years earlier.

10:37 MT of Habakkuk says, “ It (the vision) will surely come.” The Septuagint says, “because coming he will come.” The author of Hebrews adds “The” to read, “The Coming One will come.”        

10:38 The author also reverses the order of the two lines in the quote so that the one who is righteous is contrasted with the person who isn't. The original order implied that the righteous Coming One was being talked about. The Hebrew word for faith also means faithfulness. It has been pointed out that faithfulness derives from faith, not vice versa. Paul quotes the MT of Habakkuk 2 twice in his letters (Galatians 3:11 and Romans 1:17): “The righteous shall live by faith.”

10:39 One commentator states that “we” is the authorial “we” only. It seems obvious that this refers to salvation vs. damnation, but another commentator says that the Greek can be construed to mean preserving one's body only.