“‘…I will put My laws into their hearts, and in their minds I will write them,’ then He adds, ‘Their sins and their lawless deeds I will remember no more'” (Hebrews 10:16-17).

Earlier in chapter eight, the author of Hebrews began an extended discussion of the New Covenant based on a portion of Scripture from the book of Jeremiah. Now. our author will close that discussion with a reference to that same passage from Jeremiah 31:31-34.

You see, one primary aspect of Hebrews 8:8 to 10:17 involves a focus upon God’s internal work within us under the New Covenant. However, we can also find many examples of the Holy Spirit’s work in the lives of other individuals throughout the Old Testament period as well. Some of those Biblical personalities included…

• Balaam (Numbers 24:2).
• Saul (1 Samuel 10:10).
• Azariah (2 Chronicles 15:1).
• Othniel (Judges 3:9-10).
• Gideon (Judges 6:34. We’ll read more about Gideon in Hebrews chapter eleven).
• Jephthah [Judges 11:29. We’ll also see more of Jepthah in the following chapter of Hebrews as well).
• Amasai (1 Chronicles 12:18).
• Jahaziel (2 Chronicles 20:14).
• Zechariah (2 Chronicles 24:20).
• Ezekiel (Ezekiel 11:5).

So how do we reconcile God’s Old Covenant work in the lives of these individuals in light of the New Covenant? We find the answer in something that they all held in common. In each of these examples, we’re told that the Spirit of God “came upon” those men to equip them for a specific work or ministry. Unlike the internal work of the Holy Spirit under the New Covenant, the Spirit came upon them in a manner that empowered them to complete a specific task  (or tasks).

This represents an important difference between the Old and New Covenants. The difference is that we are not simply empowered to perform a work for God under the New Covenant. Instead, those who accept Christ by faith are recipients of a new internal nature according to the promise given to us in Jeremiah 31:31-34. That new, God-honoring internal nature serves to influence and empower our internal decisions and external actions each day.

The following passage from the New Testament epistle of Galatians underscores this idea…

“I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Galatians 2:20).

“The Holy Spirit also testifies to us about this. First he says: ‘This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds…'” (Hebrews 10:15-16 NIV).

This reference to the Biblical testimony of the Holy Spirit in Hebrews 10:15 offers an opportunity to examine a related passage from the New Testament epistle of 2 Timothy…

“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16).

This process of inspiration finds its origin in the word theopneustos (or, “God- breathed”) in the original language of 2 Timothy 3:16. Much like the act of human exhalation, this portion of Scripture tells us that God “breathed-out” His Word through each Biblical author. It is this unique two-part authorship that makes the Bible different from any other book.

First, we can say that God is fully responsible for the content of the Scriptures. This explains why the Bible claims to be authoritative (Exodus 4:30, 1 Thessalonians 2:13), eternal (Psalm 119:89, Matthew 24:35), and true (Psalm 119:142, John 17:17). However, the doctrine of Biblical inspiration does not mean that these Biblical authors functioned as human word processors, copy machines, or stenographers.

Instead, God used the personality, cultural background, vocabulary, and writing style of each human writer to communicate the Scriptures in a precise and errorless manner. For example, the Scriptures display the humanity of each human author through such things as human research (Luke 1:1-4), human emotion (Nehemiah 13:25), and even human memories that were fragmentary and incomplete (1 Corinthians 1:15-16).

Therefore, as one commentator observes…

“With these two acts of God—breathing out His Word and carrying the writers along by the Spirit—we can come to a definition of inspiration: The Holy Spirit moved men to write. He allowed them to use their own styles, cultures, gifts, and character. He allowed them to use the results of their own study and research, write of their own experiences, and express what was in their minds.

At the same time, the Holy Spirit did not allow error to influence their writings. He overruled in the expression of thought and in the choice of words. Thus, they recorded accurately all God wanted them to say and exactly how He wanted them to say it in their own character, styles, and languages.” ₍₁₎

(1) Brian H. Edwards, Why Should We Believe in the Inerrancy of Scripture? Answers in Genesis https://answersingenesis.org/is-the-bible-true/why-should-we-believe-in-the-inerrancy-of-scripture/ Retrieved 28 October 2022

“But the Holy Spirit also witnesses to us; for after He had said before, ‘This is the covenant that I will make with them after those days, says the Lord…'” (Hebrews 10:15-16).

While Jeremiah the prophet served as the human author of the quotation in the passage above, we should not overlook this attribution to the Holy Spirit here in Hebrews 10:16. This is not the only portion of Scripture to feature this type of acknowledgement…

“Notice a number of places in the New Testament where portions of the Old Testament that were written by various men are assigned to the Holy Spirit as the author. The only way to account for this phenomenon is to recognize a dual authorship (see Mark 12:36, where the Spirit is said to be the author of what David wrote in Ps. 110; Acts 1:16 and 4:24–25, where Ps. 41 and Ps. 2 are ascribed to the Holy Spirit; and Heb. 3:7; 10:15–16).” ₍₁₎

The following passage from the Biblical epistle of 1 Peter helps us understand how this “dual authorship” took place…

“Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20-21 NIV).

The Apostle Peter described this process with a nautical term that means “to move or be conveyed” in the original language of these verses. ₍₂₎ We can illustrate the that means of conveyance with the image of a sailboat on a lake. Just as a sailboat is moved by the wind that fills its sails, the Holy Spirit carried these Old and New Testament authors along, so they went exactly where the Spirit wanted them to go in their Biblical works.

These human authors were active in writing the words of the Scriptures as God’s Spirit carried them along, just as sailors are active on a ship that is moved by the wind. Thus, an important observation made earlier in our study of the book of Hebrews is one that bears repeating…

“This is attributing the inspiration of the OT to the Holy Spirit (cf. Acts 28:25; Heb. 10:15). In context this is very significant because Scripture is attributed to the Father in Heb. 1:5,13; 2:6,11; 4:3,4; 10:9; 13:5. Therefore, this is a strong passage on the deity and personality of the Spirit (cf. Heb. 9:8; 10:15). ₍₃₎

(1) Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 2080.

(2) See G5342 phero Thayer’s Greek Lexicon https://www.blueletterbible.org/lexicon/g5342/kjv/tr/0-1/

(3) Dr. Bob Utley. Free Bible Commentary, [Hebrews 3:7] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL10/VOL10_03.html

“For by one offering He has perfected forever those who are being sanctified” (Hebrews 10:14).

It may be easy to associate the word “perfected” with the quality of flawlessness. However, we should be careful to note that this passage does not communicate the idea of sinless perfection. The Biblical book of 1 John prohibits that interpretation when it tells us, “If we say that we have not sinned, we make Him a liar, and His word is not in us” (1 John 1:10).

Instead, Hebrews 10:14 uses this word to convey a sense of full development or maturation. In other words, those who accept Christ obtain a position of perfect standing with God. Since Jesus has perfectly atoned for our sins through His sacrificial death, we receive forgiveness and liberation from the shame of a guilty conscience before God.

One Biblical scholar provides us with a detailed explanation of this important idea…

“The word ‘perfected’ is the translation of teleioo which means ‘to bring to a state of completion.’ Here, the completeness of the state of salvation of the believer is in view. Everything essential to the salvation of the individual is included in the gift of salvation which the sinner receives by faith in Messiah’s sacrifice. The words ‘for ever’ here are to be construed with ‘perfected.’ It is a permanent state of completeness in salvation to which reference is made.” ₍₁₎

Thus, we can say along with Paul the Apostle in his Biblical letter to the Philippian church…

“I don’t mean to say I am perfect. I haven’t learned all I should even yet, but I keep working toward that day when I will finally be all that Christ saved me for and wants me to be. No, dear brothers, I am still not all I should be, but I am bringing all my energies to bear on this one thing: Forgetting the past and looking forward to what lies ahead, I strain to reach the end of the race and receive the prize for which God is calling us up to heaven because of what Christ Jesus did for us” (Philippians 3:12-14 TLB).

Finally, this passage also serves to refute the idea of purgatory, or a place of temporary punishment where one is cleansed (or purged) from sin before entering heaven. Since Hebrews 10:14 tells us, “…by a single offering he has perfected for all time those who are being sanctified” (ESV), no further purging is necessary. Instead, Jesus completed the work of redemption on our behalf in saying, “It is finished” (John 19:30) from the cross.

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament (Hebrews 10:13-14) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet” (Hebrews 10:12-13 ESV).

This reference to the “right hand of God” in Hebrews 1:12 represents another image that periodically reappears over the course of this epistle. This passage finds our author quoting once again from one of his favorite Old Testament resources, Psalm 110:1: “The Lord said to my Lord, ‘Sit at My right hand, Till I make Your enemies Your footstool.'” We saw this same imagery earlier in Hebrews 1:3, Hebrews 1:13, and Hebrews 8:1. This word-picture will also make one final appearance later in Hebrews 12:2.

As mentioned previously, the symbolism associated with the “right hand of God” is important, for it finds its origin in an ancient, cross-cultural symbol of authority and power. Since the right hand serves as the dominant hand for most people, the right hand (or right arm) eventually came to be associated with the greatest degree of skill and strength in the ancient world.

This eventually led to a further identification with the concepts of favor, importance, righteousness, blessing, and sovereignty. In fact, we continue to acknowledge this ancient imagery today whenever we refer to a person who serves as the “right hand” of someone in authority. Other New Testament authors employ this imagery as well, further attesting to the powerful nature of this metaphor..

In a similar manner, this reference to a footstool conveys an image of complete subjugation of one’s enemies. Today, we might use the analogy of a combatant who places his foot on the neck of a vanquished opponent to communicate a similar idea. However, there are some other aspects to this idea that we would do well to contemplate…

“Isaiah 66:1 records the Lord as saying, ‘Heaven is my throne, and the earth is my footstool.’ God used this metaphor to help us comprehend how great He is and how insignificant we are by comparison. If our entire planet is nothing but a footstool to our Creator, how small are we in the grand scheme of things?

…A footstool in the Bible is a symbol of lowliness, humility, and unimportance. It signifies that the one using the footstool is far superior to the footstool itself. It’s amazing that, while God calls the earth His footstool, He still humbled Himself and took on human flesh to become One who lived on that footstool. And He requires that kind of meekness and humility in each of His followers (Philippians 2:5–11).” ₍₁₎

(1) GotQuestions.org, “What is the significance of a footstool in the Bible?” Retrieved 18 October, 2022 from https://www.gotquestions.org/footstool-in-the-Bible.html

“And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till His enemies are made His footstool” (Hebrews 10:11-13).

Much like a teacher who seeks to reinforce a lesson in the minds of his or her students, the author of Hebrews returned to supplement an earlier teaching in the passage quoted above. Consider this excerpt from Hebrews 10:12: “…after He had offered one sacrifice for sins forever, sat down at the right hand of God.” Unlike an Old Testament priest who stood to conduct the various sacrificial offerings, Jesus finished His sacrificial work as evidenced by His seated position at the right hand of God.

We find this same imagery in several other portions of this epistle…

“…when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Hebrews 1:3 KJV).

“But to which of the angels has He ever said: ‘Sit at My right hand, Till I make Your enemies Your footstool’?” (Hebrews 1:13).

“Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens” (Hebrews 8:1).

These passages convey the idea of Jesus’ completed work, as well as His exalted position. In fact, this word-picture is so important that our author will return to it once again in Hebrews 12:2. The following commentary prompts us to consider the significance of this imagery and helps explain why our author has returned to it so often…

“Christ’s work is contrasted with the work of the Jewish priests. The priests’ work was never finished, so they had to stand day after day and offer sacrifices; Christ’s sacrifice (dying in our place) is finished, so he is seated. The priests repeated the sacrifices often; Christ sacrificed once for all. The sacrifice system couldn’t completely remove sin; Christ’s sacrifice effectively cleansed us.” ₍₁₎

Another source adds a practical application in reminding us that we can do nothing to secure God’s favor apart from what Christ has done on our behalf: “If you feel like you’re in a rut, doing the same things every day to try to impress God, you’re under the old system. And like the priests of old, your work is never done.” ₍₂₎

(1) Life Application Study Bible NKJV [Hebrews 10:11-12] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(2) Courson, J. (2003). Jon Courson’s Application Commentary (p. 1489). Nashville, TN: Thomas Nelson.

“By that will we have been sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:10).

One potentially overlooked aspect of this passage involves Jesus’ will to accomplish God’s objective for His life. Perhaps the clearest expression of that commitment is recorded in a passage from the Gospel of Matthew. That portion of Scripture describes Jesus’ interaction with His disciples at the time of His arrest in the Garden of Gethsemane…

“…Don’t you realize that I could ask my Father for thousands of angels to protect us, and he would send them instantly? But if I did, how would the Scriptures be fulfilled that describe what must happen now?” (Matthew 26:53-54 NLT).

Even though Jesus possessed the ability to escape the events that were about to befall Him, He declined that option in accordance with the Scriptures and God’s desire for His life. He thus provides us with an example to follow as we seek to align ourselves with God’s will in our own lives.

Hebrews 10:10 also references another important Biblical term: sanctification. This word conveys the idea of separation from sin and dedication to God. A person or object that is “sanctified” is something that has been set apart for God’s use. The following source offers additional clarity in defining sanctification as, “the act or process by which people or things are cleansed and dedicated to God…” ₍₁₎

Because God has brought us into union with Christ, Jesus has thus “…become for us wisdom from God—that is, our righteousness, holiness and redemption” (NIV) according to 1 Corinthians 1:30. Therefore, we can say that our text from Hebrews 10:10 also addresses our positional sanctification in Christ…

“‘Sanctify’ means to ‘make holy,’ to be set apart from sin for God (cf. 1Th 4:3). When Christ fulfilled the will of God, He provided for the believer a continuing, permanent condition of holiness (Eph 4:24; 1Th 3:13). This is the believer’s positional sanctification as opposed to the progressive sanctification that results from daily walking by the will of God” ₍₂₎

Nevertheless, this reference to progressive sanctification in the quotation above reminds us that every man and woman of God is also involved in this process of sanctification. A portion of the New Testament epistle of 1 Thessalonians serves to illustrate this idea: “For this is the will of God— your sanctification: that you abstain from sexual immorality, that each of you learn how to maintain control over his own ‘vessel’ in holiness and honor” (1 Thessalonians 4:3-4 Mounce).

In light of this, we can say that God’s people are responsible to learn, grow, and participate in this practice of sanctification as well.

(1) New Dictionary of Theology, (Leicester/ Downers Grove: Inter-Varsity, 1988) pg. 613

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 10:10). Nashville, TN: Thomas Nelson Publishers.

“Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), then He said, ‘Behold, I have come to do Your will, O God.’ He takes away the first that He may establish the second” (Hebrews 10:8-9).

Hebrews 10:8-9 provides us with a brief description of the offerings associated with the Old Covenant sacrificial system. Those sacrificial offerings from the Biblical book of Leviticus included…

• The burnt offering (chapter one).
• The grain offering (chapter two).
• The peace offering (chapter three).
• The sin offering (chapter four).
• The trespass offering (chapter five).

Yet despite the fact that these offerings are painstakingly described over multiple chapters of God’s Word, our passage from Hebrews reminds us that, “…the Levitical system by itself was not the means willed by God to remove His people’s sin permanently; rather, it was given to point people to the only effectual sacrifice for sin—Jesus Christ.” ₍₁₎

Hebrews 10:9 couples that idea with Jesus’ willingness to accept this sacrificial responsibility: “Behold, I have come to do Your will, O God.” In fact, Jesus expressed that sentiment on several occasions as He led  by example…

“For I have come down from heaven, not to do My own will, but the will of Him who sent Me. This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day” (John 6:38-39)

“…He knelt down and prayed, saying, ‘Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done'” (Luke 22:41-42).

“Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father” (John 10:17-18).

“While He was still talking to the multitudes, behold, His mother and brothers stood outside, seeking to speak with Him. Then one said to Him, ‘Look, Your mother and Your brothers are standing outside, seeking to speak with You.’ But He answered and said to the one who told Him, ‘Who is My mother and who are My brothers?’ And He stretched out His hand toward His disciples and said, ‘Here are My mother and My brothers! For whoever does the will of My Father in heaven is My brother and sister and mother'” (Matthew 12:46-50).

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2213). Orlando, FL: Reformation Trust.

“In burnt offerings and sacrifices for sin You had no pleasure. Then I said, ‘Behold, I have come— In the volume of the book it is written of Me— To do Your will, O God'” (Hebrews 10:6-7).

The Gospel of John records several instances where Jesus signaled His intent to fulfill God’s will in accord with this passage…

“Jesus said to them, ‘My food is to do the will of Him who sent Me, and to finish His work'” (John 4:34).

“I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me” (John 5:30).

“For I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38).

However, Luke’s Gospel may contain the greatest expression of that commitment…

“So [Jesus] came to Nazareth, where He had been brought up. And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read.

And He was handed the book of the prophet Isaiah. And when He had opened the book, He found the place where it was written: ‘The Spirit of the Lord is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed; To proclaim the acceptable year of the Lord.’

Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him. And He began to say to them, ‘Today this Scripture is fulfilled in your hearing'” (Luke 4:16-21).

In referencing this Old Testament quote from our passage from Hebrews,  one source observes, “The OT prophets had warned the Israelites that sacrifices alone would not please God. He desired obedience as well (Ps. 51:16, 17; Is. 1:13–17; Mark 12:33). This messianic psalm indicates that Jesus’ obedience to God the Father was one of the reasons His sacrifice was better than the OT sacrifices.” ₍₁₎

Another commentator adds…

“God’s will was a new covenant with all humanity established by Jesus’ death and resurrection (cf. Mark 10:45; 2 Cor. 5:21; Heb. 10:9). When animals died in sacrificial offerings they had no choice. Jesus willingly laid down His own life (cf. John 10:17-18).” ₍₂₎

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1650). Nashville: T. Nelson Publishers.

(2) Dr. Bob Utley, Hebrews 10 [10:7] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL10/VOL10_10.html

“So when he came into the world, he said, ‘Sacrifice and offering you did not desire, but a body you prepared for me'” (Hebrews 10:5-6).

This passage features a quotation of Psalm 40:6 from an ancient translation known as the Septuagint. This translation is sometimes abbreviated as LXX (the Roman numeral for seventy) when it is referenced within a contemporary Biblical translation. The Septuagint is a Jewish translation of the Old Testament Scriptures from Hebrew and Aramaic into Greek that predated the life of Christ by about 200 years. It gets its name from the traditional belief that seventy scholars took part in its translation.

However, some significant differences emerge when we compare this reference to the Hebrew text from the Book Of Psalms. The following sources identify those issues and help provide us with an explanation…

“Psalm 40:6 cites the Messiah as saying ‘My ears You have opened,’ but the writer of Hebrews quotes it as ‘a body You have prepared for Me’ (10:5). There is no similarity whatsoever in these quotations. The NT seems to totally distort this OT passage…

The solution may lie in the fact that Hebrews is a loose rendition, and Psalms is a more literal translation of the same idea, namely ‘You have fitted me for obedient service.'” ₍₁₎

“The Hb. text of Ps. 40:6 reads, ‘God has opened my ear’ (cf. Is. 50:5). Hebrews follows the Septuagint, which speaks of the readiness of the whole person (‘the body’) and not only a representative part (the ears). Thus, Hebrews understands the ‘ears’ of the Hb. text to be a part of the body that represents the whole body, which is a typical Hb. figure of speech called ‘synecdoche.’ The ‘body … prepared for me’ is the humanity assumed by Christ in the course of His full obedience to the Father (2:14; 5:8).” ₍₂₎

“Psalm 40:6 reads, ‘My ears you have opened.’ This does not represent a significant alteration in the meaning of the psalm, as indicated by the fact that the writer quoted the LXX version of the Heb. idiom, which was an accurate representation for Greek readers. The Greek translators regarded the Heb. words as a figure of speech, in which a part of something signified the whole, i.e., the hollowing out of ears was part of the total work of fashioning a human body.” ₍₃₎

These explanations thus allow us to focus upon the essence of this passage: God has provided a sacrifice in the form of His Son, a sacrifice that is both well-pleasing and acceptable to Him (Romans 8:32, Ephesians 5:2-2).

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (p. 521). Wheaton, Ill.: Victor Books.

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2213). Orlando, FL: Reformation Trust.

(3) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 10:5). Nashville, TN: Thomas Nelson Publishers

“Therefore, when He came into the world, He said: ‘Sacrifice and offering You did not desire, But a body You have prepared for Me'” (Hebrews 10:5).

Hebrews 10:5 offers an opportunity to revisit an important, but potentially overlooked consideration from earlier within this epistle. That point involved the word “therefore.” Although some may look upon this word as little more than a bridge from one thought to another, the word “therefore” should alert us to the need to pay careful attention whenever we encounter it within the Scriptures.

You see, this word signals a transition from a teaching or idea to an associated action or behavior. It typically indicates that a Biblical author is about to summarize a teaching or concept from a preceding section and conclude with an application or action plan. Therefore, this word should prompt us to watch and listen carefully whenever it appears within the Biblical record.

In this instance, “therefore” introduces a quotation from the Old Testament book of Psalms…

“Sacrifice and offering You did not desire; My ears You have opened. Burnt offering and sin offering You did not require. Then I said, ‘Behold, I come; In the scroll of the book it is written of me. I delight to do Your will, O my God, And Your law is within my heart'” (Psalm 40:6-8).

This passage offers a clue that helps identify a critical deficiency within the Old Testament sacrificial system. Even though God mandated these sacrifices and offerings, He found them undesirable because they were lacking something important. That “something” involved an internal attitude that sought to do His will. As a result, those sacrifices tended to devolve into ritualistic observances that held little meaning when it came to living a life that truly honored God.

The following commentary summarizes God’s intent for these sacrificial offerings in the lives of the ancient Israelites…

“Animal sacrifices could not take away sins; they provided only a temporary way to deal with sin until Jesus came to deal with sin permanently. How, then, were people forgiven in Old Testament times? Because Old Testament believers were following God’s command to offer sacrifices, he graciously forgave them when, by faith, they made their sacrifices.

But that practice looked forward to Christ’s perfect sacrifice. Christ’s way was superior to the Old Testament way because the old way only pointed to what Christ would do to take away sins.” ₍₁₎

(1) Life Application Study Bible [Hebrews 10:4] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

“For it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4 ESV).

Human beings approach “sin” in a variety of ways. For instance, some view sin as a nonsensical concept, while others choose to ignore it. Then there are those who acknowledge their need to address sinful behaviors but never seem to do so, preferring instead to pursue other, seemingly more important priorities. But much like the irritating presence of a pebble in a shoe, we sometimes encounter an uncomfortable reminder of sin in the form of our consciences.

If we are truly honest with ourselves, we must admit that human beings are not everything they should be. For example, we know it is wrong to lie, cheat, steal, or treat other people like objects. We know these things are wrong because we acknowledge the injustice of such behaviors when others do such things to us. Unfortunately, virtually every human being has engaged in such behaviors to a greater or lesser extent.

The problem is that we inherently recognize that one who steals is a thief, and those who lie are liars. When faced with these uncomfortable behaviors in our lives, we may prefer to rationalize or justify them by saying, “I’m not as bad as other people” or “I had an excuse.” But if we’ve lied or stolen something, that makes us guilty- and people don’t like to think about what happens to the guilty.

Some try to ease that sense of guilt through a series of good works. Others seek relief through the use of recreational drugs, alcohol consumption, or various forms of amusement. Then there are those who discretely engage in self-punishing behaviors, subconsciously or otherwise. These are the individuals who sabotage their best interests through a variety of destructive behaviors. Nevertheless, the presence of guilt remains undiminished, despite any such attempts to suppress it through layers of justifications, rationalizations, or means of escape.

This is why Jesus’ sacrificial death matters. Jesus received genuine punishment for actual wrongdoing- ours, not His. Those who accept His substitutionary, atoning death are freed from the grasp of sinful behaviors and liberated to face our Creator without guilt…

“Christ himself suffered on account of sins, once for all, the righteous one on behalf of the unrighteous. He did this in order to bring you into the presence of God. Christ was put to death as a human, but made alive by the Spirit” (1 Peter 3:18 CEB).

“For it is not possible that the blood of bulls and goats could take away sins” (Hebrews 10:4).

While the people of Old Testament Israel received genuine forgiveness through their sacrificial offerings, there were two inherent deficiencies in the Old Covenant system. The first is mentioned in the passage quoted above: the blood of bulls, goats, and other sacrificial animals could not remove sins. The second issue is one we have mentioned previously: those sacrificial offerings did nothing to change the internal attitudes and motivations of those who brought them.

This leads us to an important theological concept: “atonement.” This word can be defined as “the act by which God restores a relationship of harmony and unity between Himself and human beings.” ₍₁₎ While the Old Covenant sacrificial system was distinguished by several different types of offerings, it primarily involved the death of an animal that served to atone for the sin of the person who brought it.

These offerings were governed by several provisions. First, the person seeking atonement had to provide an acceptable animal for sacrifice. The animal chosen for sacrifice also had to be free of blemish or defect. Finally, the person offering the sacrifice had to personally identify with the sin that was about to result in that animal’s death.

The following commentators lend their insights to the limitations of this system and the need for something better in the form of the New Covenant..

“Moral defilement cannot be removed by material means… The writer to the Hebrews was not the first man to appreciate this; the truth had been grasped centuries earlier, as by the penitent psalmist who prayed: ‘Create in me a clean heart, O God; And renew a right spirit within me …. For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt-offering. The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise’ [Ps.51:10,16f].” ₍₂₎

“Not the least of the reasons why animal sacrifices could be of no avail lies in the fact that animals never belonged to man in the first place. ‘For every beast of the forest is mine, and the cattle upon a thousand hills, saith the Lord (Ps. 50:10). It was thus manifestly erroneous for man to think that by sacrificing some of his fellow creatures of a lower order than himself, and which like himself were the property of God, he could make any true expiation for his sins.” ₍₃₎

(1) “Atonement” Nelson’s New Illustrated Bible Dictionary. General Editor Ronald F. Youngblood, Copyright © 1986, 1995 by Thomas Nelson Publishers.

(2) The New International Commentary On The New Testament – The Epistle To The Hebrews, F. F. Bruce, General Editor © Copyright 1964, Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan [pg. 229]

(3) Coffman, James Burton. “Commentary on Hebrews 10”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-10.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness of sin? But in those sacrifices there is a reminder of sins year after year” (Hebrews 10:2-3).

As he has done throughout this epistle, the author of Hebrews now returns to emphasize a point he made earlier. Here in Hebrews 10:2-3, our author builds upon a teaching from the previous chapter regarding the Old Testament sacrificial system: “…the gifts and sacrifices being offered were not able to clear the conscience of the worshiper” (Hebrews 9:9 NIV). One commentator applies this idea for the benefit of a modern-day audience…

“It is possible to fulfill all the outward obligations of religion and still have a conscience that is not right with God… This is one of the tragic inadequacies of religion that does not involve relationship with God.” ₍₁₎

Another source adds…

“The OT sacrifices not only could not remove sin, but their constant repetition was a constant reminder of that deficiency. The promise of the New Covenant was that the sin would be removed and even God would ‘remember’ their sins ‘no more’ (8:12, quoting Jer 31:34).” ₍₂₎

Nevertheless, it’s important to refrain from extending this concept beyond its proper Biblical parameters…

“This must not be misconstrued to suggest that once one has been born again he will have no remembrance or consciousness of sin in his life. What is true is that the Christian knows peace with God (Rom 5:1) and peace from the guilt of sin. He must still deal with daily sin (1 Jn 1:6–10)… Thus, the guilt of sin is removed for all time for the New Testament saint. For the Old Testament saint that guilt had to be removed yearly.” ₍₃₎

These verses thus harken back to a passage from the Old Testament prophet Jeremiah, one that our author has previously quoted and one that he will reference again later in this chapter: “I will forgive their iniquity, and their sin I will remember no more” (Jeremiah 31:34).

Under the old covenant, it took many sacrifices to cover the sins of every person. But the New Covenant serves to erase those sins through Jesus’ one-time sacrificial offering. As Hebrews 9:28 will later remind us, Christ accomplished this “…once for all when He offered up Himself.” In the words of one Biblical scholar, “‘once for all’ …is used of that which is so done as to be of perpetual validity, and never needs repetition.” ₍₄₎

(1) Constable, Thomas. DD, Notes on Hebrews 2022 Edition “The heavenly sanctuary 9:1-10” [9:6-10] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 10:3). Nashville, TN: Thomas Nelson Publishers.

(3) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2563). Nashville: Thomas Nelson.

(4) Kenneth S. Wuest, Word Studies in the Greek New Testament [Hebrews 6:4] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. But in those sacrifices there is a reminder of sins every year” (Hebrews 10:2-3).

The epistle to the Hebrews was originally written to an audience of individuals who were familiar with the policies and procedures of the Mosaic Law. For contemporary readers with a different cultural background, the Biblical book of Leviticus details the procedure by which the people of Old Testament Israel obtained forgiveness for their sins…

“Now the Lord called to Moses, and spoke to him from the tabernacle of meeting, saying, ‘Speak to the children of Israel, and say to them: ‘When any one of you brings an offering to the Lord, you shall bring your offering of the livestock—of the herd and of the flock. ‘If his offering is a burnt sacrifice of the herd, let him offer a male without blemish; he shall offer it of his own free will at the door of the tabernacle of meeting before the Lord. Then he shall put his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him” (Leviticus 1:1-4).

One commentator makes an important observation related to this passage in the context of Hebrews 10:2-3…

“The offerer’s laying or pressing his hand on the head of the sacrifice symbolized his complete identification with the animal as his substitute. [The word] atonement …may mean ‘to wipe off’; i.e., to wipe clean, or ‘to cover’; i.e., to blot out sin from God’s sight. Nothing is said about the need for faith, for this atonement did not result in eternal life (Rom. 3:20; Heb. 10:1–4) but in righting one’s relationship to the theocracy (the government ruled by God under which Israel lived” ₍₁₎

The book of Hebrews thus offers a powerful argument regarding the inadequacies of these sacrificial offerings. We can distill that argument into one essential point: “If an Old Covenant sacrifice offered complete cleansing from sin, it would have cleansed the internal conscience of the person who offered it without the need for additional sacrifices.” 

This inadequacy is critically important, for the conscious knowledge of sin disrupts our fellowship with God and explains why we must appropriate the promise of 1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

(1) Ryrie, Charles Caldwell, Ryrie Study Notes [Leviticus 1:4] © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp

“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” (Hebrews 10:1 ESV).

Hebrews 10:1 speaks of “the good things” that were foreshadowed under the Old Covenant. But what were those “good things”? Well, we can find a list of some of those things in the Old Testament book of Deuteronomy.

As mentioned earlier, Deuteronomy 28:1-14 provides us with a summary list of blessings that God made available to the people of Old Testament Israel. Those benefits foreshadowed the greater blessings that God graciously provides under the New Covenant…

“The Lord will establish you as a holy people to Himself, just as He has sworn to you, if you keep the commandments of the Lord your God and walk in His ways. Then all peoples of the earth shall see that you are called by the name of the Lord, and they shall be afraid of you. And the Lord will grant you plenty of goods, in the fruit of your body, in the increase of your livestock, and in the produce of your ground, in the land of which the Lord swore to your fathers to give you.

The Lord will open to you His good treasure, the heavens, to give the rain to your land in its season, and to bless all the work of your hand. You shall lend to many nations, but you shall not borrow. And the Lord will make you the head and not the tail; you shall be above only, and not be beneath, if you heed the commandments of the Lord your God, which I command you today, and are careful to observe them” (Deuteronomy 28:9-13).

Nevertheless, we should note that each of these Old Covenant blessings were external (or material) in nature. The missing element was the blessing of an internal mindset that was good and acceptable before God.

The continuous nature of those Old Covenant sacrifices provided a reminder of the distance that remained between God and His people. Since the Old Testament Law failed to change the internal attitudes of those who brought these sacrificial offerings, the people lingered at a distance from God despite the external blessings He graciously provided.

The following verse will explore this aspect of the Law in greater detail. In the meantime, we can say that God now offers the additional blessing of intimate fellowship and camaraderie with Him through Jesus’ sacrificial work on our behalf.

“For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect” (Hebrews 10:1).

Many of us enjoy (or have enjoyed) the pastime of model-building. For some, the act of building a scale model aircraft, boat, or automobile represents a pleasant childhood memory. Others go on to develop their model-building skills and turn those skills into full-time occupations. But no matter what level of experience we may possess in this area, anyone who creates a model knows that it only serves as a representational image of something else.

This illustrates an important concept behind our passage from Hebrews 10:1. Much like a representative model, we can associate the Old Covenant Law with a shadow that alerts us to the presence of someone (or something) else. Just as we can understand something about the reality of a person or object by the shadow it creates, the Old Covenant foreshadowed the New Covenant that was yet to come.

This idea is not unique to the Biblical book of Hebrews…

“Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ” (Colossians 2:16-17 NIV).

Jesus also touched upon this subject in a contentious exchange with the religious leaders of His day…

“You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me” (John 5:39 NIV).

While models and shadows may offer greater or lesser detail, they cannot provide us with an opportunity to enter a relationship with the images they portray. This is one of the primary differences between the Old and New Covenants; the New Covenant offers us a relationship with God in Christ that is only foreshadowed under the Old Covenant.

This also explains how we can find value in studying the books of the Old Testament. Since the books of the Old Testament foreshadow the work of Christ, we can obtain valuable insights into Jesus’ life and work whenever we read them.

Finally, one commentator offers a useful summary of these ideas…

“Just as a man’s shadow would reveal far less information about him than a three-dimensional color photograph; just so, the shadow of the heavenly things as revealed in the law is far inferior to the knowledge of God and his divine fellowship available in the new covenant.” ₍₁₎

(1) Coffman, James Burton. “Commentary on Hebrews 10”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-10.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999. [verse 1]

One thing that should be clear from our study of the Biblical book of Hebrews is that the Old Covenant sacrificial system involved an astonishing amount of death- more than we might typically imagine. For instance, if we consider the millions of ancient Israelites who brought sacrificial offerings over dozens of generations, the total number of Old Covenant sacrifices is truly incalculable.

The immeasurable amount of blood that was shed under the Old Covenant might lead us to assume that the people of Old Testament Israel understood the solemn nature of those offerings. Unfortunately, that was not the case. That attitude eventually led to God’s message through the prophet Isaiah…

“…Listen, you leaders of Israel, you men of Sodom and Gomorrah, as I call you now. Listen to the Lord. Hear what he is telling you! I am sick of your sacrifices. Don’t bring me any more of them. I don’t want your fat rams; I don’t want to see the blood from your offerings. Who wants your sacrifices when you have no sorrow for your sins?

The incense you bring me is a stench in my nostrils. Your holy celebrations of the new moon and the Sabbath, and your special days for fasting– even your most pious meetings– all are frauds! I want nothing more to do with them. I hate them all; I can’t stand the sight of them. From now on, when you pray with your hands stretched out to heaven, I won’t look or listen. Even though you make many prayers, I will not hear, for your hands are those of murderers; they are covered with the blood of your innocent victims.

Oh, wash yourselves! Be clean! Let me no longer see you doing all these wicked things; quit your evil ways. Learn to do good, to be fair and to help the poor, the fatherless, and widows. Come, let’s talk this over! says the Lord; no matter how deep the stain of your sins, I can take it out and make you as clean as freshly fallen snow. Even if you are stained as red as crimson, I can make you white as wool!

If you will only let me help you, if you will only obey, then I will make you rich! But if you keep on turning your backs and refusing to listen to me, you will be killed by your enemies; I, the Lord, have spoken” (Isaiah 1:10-20 TLB)

That devastating rebuke serves as an appropriate backdrop for our look at the opening verses of Hebrews chapter ten.

“so Christ was sacrificed once to take away the sins of many; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him” (Hebrews 9:28).

As we complete our look at Hebrews chapter nine, we will conclude by identifying an important aspect of our relationship with Christ from the verse quoted above: “…he will come bringing salvation to all those who are eagerly and patiently waiting for him” (TLB). This attribute appears repeatedly within the New Testament Scriptures. For instance…

“…we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ” (Titus 2:13).

“People tell us about what sort of welcome we had from you and how you turned to God from idols. As a result, you are serving the living and true God, and you are waiting for his Son from heaven. His Son is Jesus, who is the one he raised from the dead and who is the one who will rescue us from the coming wrath” (1 Thessalonians 1:9-10 CEB).

“But our citizenship is in heaven—and we also eagerly await a savior from there, the Lord Jesus Christ” (Philippians 3:20 NET).

“Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing” (2 Timothy 4:8).

“My friends, be patient until the Lord returns. Think of farmers who wait patiently for the autumn and spring rains to make their valuable crops grow. 8 Be patient like those farmers and don’t give up. The Lord will soon be here!” (James 5:7-8 CEV).

While the context of Hebrews 9:28 encompasses Jesus second advent, there is another sense in which Christ will appear at the conclusion of our earthly lives, whenever that takes place. A person who looks forward to that appearance is someone who can say along with the Apostle Paul, “I desire to depart and be with Christ, which is better by far” (Philippians 1:23 NIV).

As one commentator explains, “Christ has already passed through the judgment of the day of the Lord for believers, so they need not fear His return.” ₍₁₎ This passage thus encourages us to look confidently and expectantly for Christ’s return whenever it may occur. As we’re told in the New Testament epistle of 1 John…

“And now, little children, remain in relationship to Jesus, so that when he appears we can have confidence and not be ashamed in front of him when he comes” (1 John 2:28 CEB).

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2138). Orlando, FL: Reformation Trust.

“so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him” (Hebrews 9:28 ESV).

In contrast to those who choose to disregard the Biblical teachings related to Jesus’ second advent, it is important to live in anticipation of His return. Whether Christ returns for someone at the end of his or her life (whenever that may be) or whether He returns to begin a new chapter of history, our responsibility is to be ready whenever He appears.

Consider this warning from Jesus in the form of the following parable…

“Be dressed ready for service and keep your lamps burning, like men waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him. It will be good for those servants whose master finds them watching when he comes.

I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them. It will be good for those servants whose master finds them ready, even if he comes in the second or third watch of the night.

But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, because the Son of Man will come at an hour when you do not expect him.

Peter asked, ‘Lord, are you telling this parable to us, or to everyone?’ The Lord answered, ‘Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time? It will be good for that servant whom the master finds doing so when he returns. I tell you the truth, he will put him in charge of all his possessions.

But suppose the servant says to himself, ‘My master is taking a long time in coming,’ and he then begins to beat the menservants and maidservants and to eat and drink and get drunk. The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers” (Luke 12:35-46 NIV).

This parable, along with our passage from Hebrews 9:28, illustrates the importance of living with the expectation of Christ’s return.

“so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation” (Hebrews 9:28).

In addition to what we read here in Hebrews 9:28, 1 Thessalonians 1:10 offers another characteristic that reflects an authentic, God-honoring life: the anticipated return of “…[God’s] Son from heaven, whom He raised from the dead—Jesus, who rescues us from the coming wrath” (CSB). These passages thus describe the mindset of someone who lives in anticipation of Jesus’ second advent. This generally refers to Christ’s return in association with the culmination of this age.

Hebrews 9:28 expands on this idea by saying, “…Christ died only once as an offering for the sins of many people; and he will come again, but not to deal again with our sins. This time he will come bringing salvation to all those who are eagerly and patiently waiting for him” (TLB). Of course, there are many who dismiss the idea of Jesus’ return in light of the time that has passed since His crucifixion and resurrection.

The Biblical book of 2 Peter addresses that objection with this prophetic observance: “…scoffers will come in the last days, walking according to their own lusts, and saying, ‘Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation'” (2 Peter 3:3-4).

Then there are others who find it difficult to understand why centuries have elapsed between Jesus’ first advent and His return. We can address that difficulty if we move forward a few verses in the book of 2 Peter where we find the following words of encouragement: “The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9 NIV).

While it may seem as if an inordinate amount of time has passed in light of Jesus’ promised return, we can be sure that a good reason exists for this apparent delay. That reason appears to be related to God’s patience in waiting for those who will come to repentance throughout these intervening generations. Therefore, we would wise to avoid disregarding these Biblical teachings related to Jesus’ return.

Our next study will continue our look at the concluding verse of Hebrews chapter nine with a parable from Jesus. That parable offers a warning for those who might be tempted to ignore these Biblical admonitions related to His return.

“People are destined to die once and then face judgment” (Hebrews 9:27 CEB).

As we continue our look at ghosts and related spiritual entities in the context of Hebrews 9:27, we now stop to consider the Biblical warnings issued to those who seek to engage with these “spirits of the dead.” Perhaps the clearest admonition against this practice is found in the Biblical book of Deuteronomy…

“There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. For all who do these things are an abomination to the Lord, and because of these abominations the Lord your God drives them out from before you” (Deuteronomy 18:10-12).

Leviticus 20:6 adds the following…

“I will be your enemy if you go to someone who claims to speak with the dead, and I will destroy you from among my people” (CEV).

We find another example in 1 Chronicles 10:13-14. In that portion of Scripture, we learn that Israel’s king Saul lost his life because he visited a medium and made a request to bring the prophet Samuel back from the dead. The events that led to Saul’s death are instructive for anyone who seeks to learn from his unfortunate example.

Saul desperately sought to reach Samuel to seek his direction regarding an upcoming military campaign. Saul pursued that course of action because God refused to provide him with any further guidance in light of his earlier decisions. In this instance, God permitted Samuel to speak with Saul, but the message Saul received from Samuel was not the one he sought…

“Why ask me if the Lord has left you and has become your enemy? …All this has come upon you because you did not obey the Lord’s instructions… What’s more, the entire Israeli army will be routed and destroyed by the Philistines tomorrow, and you and your sons will be here with me” (1 Samuel 28:16, 18-19 TLB).

Finally, the book of the Old Testament prophet Isaiah offers some practical advice for anyone who might foolishly seek to consult the dead for their advice…

“When men tell you to consult mediums and spiritists, who whisper and mutter, should not a people inquire of their God? Why consult the dead on behalf of the living?” (Isaiah 8:19 NIV).

“Everyone must die once, and after that be judged by God” (Hebrews 9:27 GNT).

Hebrews 9:27 presents us with an opportunity to address another question related to the afterlife and the spiritual world: Do “ghosts” really exist? Considering the way television and movie studios churn out feature presentations related to that subject, it may be easy to think so.

In reality, many so-called “ghosts” are often traceable to pranks, shadows, natural occurrences, graphic technologies, or optical illusions. However, there are other instances where “ghosts” cannot be explained so easily. So what’s the answer? Well, let’s start by defining our terms.

A “ghost” refers to “the spirit of a dead person, especially one believed to appear in bodily likeness to living persons or to haunt former habitats.” ₍₁₎ Since Hebrews 9:27 tells us that “…it is appointed for men to die once, but after this the judgment,” this eliminates the possibility of human beings coming back from the dead as ghosts.

The Old Testament book of 2 Samuel touches upon this subject as well. That portion of Scripture relates the account of Israel’s king David and the passing of his infant son. In response to that unfortunate event, David made a remorseful observation: “Can I bring him back again? I will go to him, but he will not return to me” (2 Samuel 12:23 NIV). This response indicates that David expected to see his son again in the afterlife, but not during his remaining time on earth.

Barring a miraculous concession from God, these passages tell us that our interaction with other human beings comes to an end when we pass from this earthly life. Therefore, we have a reasonable Scriptural basis to conclude that there are no such things as ghosts.

So how can we account for “ghosts” that cannot be easily explained? Well, the New Testament book of 2 Corinthians offers one potential explanation…

“…Even Satan can disguise himself to look like an angel of light! So it is no great thing if his servants disguise themselves to look like servants of righteousness….” (2 Corinthians 11:14-15 GNT).

2 Thessalonians 2:9 also reminds us that Satan is known for his “lying wonders.” Therefore, it is possible that some individuals who encounter “ghosts” are those who have come into contact with malevolent spiritual entities masquerading as human beings who have passed away. The media rush to sensationalize this topic further serves to harm those who are naïve or misguided regarding the true nature of such encounters. We’ll consider some Biblical admonitions against these interactions next.

Image Credit: Jeanmilost, CC BY-SA 4.0, via Wikimedia Commons

(1) “Ghost.” Retrieved 28 September 2022 from American Heritage Dictionary of the English Language, Fifth Edition. Copyright (c) 2011 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.

“And just as each person is destined to die once and after that comes judgment” (Hebrews 9:27 NLT).

Unlike an attorney who seeks to argue the facts of a case in a court of law, there will be no need for such deliberations in advance of the judgment referenced here in Hebrews 9:27. At that time, there will be no need to establish motives, reconstruct events, or work to create a sense of reasonable doubt regarding the events of our lives. These things will be unnecessary, for all such things are already known to the omniscient God of all. Instead, that judgment will reflect an accurate appraisal of our motives and subsequent actions.

In addition to this cautionary message from Hebrews 9:27, we might also consider the following portions of Scripture…

“Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Hebrews 4:13 NIV).

“For God will bring every deed into judgment, including every hidden thing, whether it is good or evil” (Ecclesiastes 12:14 NIV).

“You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God’s judgment seat” (Romans 14:10 NIV).

“For there is nothing covered that will not be revealed, nor hidden that will not be known. Therefore whatever you have spoken in the dark will be heard in the light, and what you have spoken in the ear in inner rooms will be proclaimed on the housetops” (Luke 12:2-3).

“For God is closely watching you, and he weighs carefully everything you do” (Proverbs 5:21 TLB).

In the words of one theologian, “… even believers will stand before God (cf. Rom_14:10; 1Co_3:10-17). Apparently, we will be judged/rewarded for our motives, availability, and use of spiritual gifts. Sin and sins have been completely dealt with in Christ’s substitutionary death, but discipleship is an issue.” ₍₁₎

Of course, it’s easy to understand why some may be reluctant to examine their motives in advance of this judgment. Since our true intentions are often difficult to discern, it may take a great deal of effort to uncover the reasons behind our actions. There is also the unpleasant possibility of discovering that our motives may be less noble or virtuous than we first believed if we stop to scrutinize them.

Nevertheless, the knowledge that God will judge such things should prompt us to prayerfully examine our motives now to avoid the potential for disappointment when He examines them later.

(1) Dr. Bob Utley, Free Bible Commentary 2 Corinthians [5:10] Copyright ©2014 by Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06B_05.html

“And just as people are appointed to die once, and then to face judgment” (Hebrews 9:27 NET).

Unlike the “Great White Throne Judgment” of the unrighteous dead (as detailed in Revelation 20:11-15), the future judgment of God’s people will follow a different protocol. Consider Jesus’ message from Revelation 3:5: “He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels” (see also John 6:37-39, John 10:27-28,  and Romans 8:33-39).

In light of this, we can say that the future judgment of God’s people will not involve the question of salvation, for those who accept Jesus’ sacrificial death by faith are released from sin’s death penalty and restored to a right relationship with God through His atoning work. However, God’s people will be called to account for how they used the skills, talents, abilities, gifts, and opportunities He has provided for them. That assessment will take place before the “bema” (or judgment) seat of Christ, a phrase that was sure to evoke a familiar image in the minds of first-century readers.

You see, the bema seat was an elevated platform where Roman authorities gathered to render judicial decisions. A Roman leader would ascend to this platform to address an assembly, administer justice, or honor those who excelled in athletic competition. Paul the Apostle was personally familiar with this arrangement, for we are told in Acts 18:12, “…when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat” (KJV).

Every man or woman of God will undergo this evaluation, for we are told, “…Christ will judge each of us for the good or the bad that we do while living in these bodies” (CEV) in 2 Corinthians 5:10. As one source observes, “The judgment seat of Christ will reveal our lives of service for Christ exactly as they have been. Not only the amount of our service, but also its quality, and even the very motives that prompted it will be brought into review.” ₍₁₎

The New Testament epistle of 1 Corinthians adds the following…

“There is going to come a time of testing at Christ’s Judgment Day to see what kind of material each builder has used. Everyone’s work will be put through the fire so that all can see whether or not it keeps its value, and what was really accomplished” (1 Corinthians 3:13 TLB).

Several Biblical passages serve to illustrate the exhaustive nature of this judicial review and we’ll consider a few of them next.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 5:10) p.1839

“And just as it is appointed for man to die once, and after that comes judgment” (Hebrews 9:27 ESV).

The Scriptures identify two different judgments that will take place in the lives of every human being. One such judgment has come to be known as the “Great White Throne Judgment” of the unrighteous dead. That judgment is described for us in Revelation 20:11-15…

“Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.

The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire.”

Notice that “…the dead, both small and great” will be assessed in this judicial process. This tells us that the recognition, power, wealth, status, or influence we possess today will have no impact then. You see, who you are now will not matter in that eternal court – it’s what you are now that will be important then.

One commentator makes a disconcerting observation in this regard…

“It is sobering to realize that Scripture represents the state of unbelievers after death as a fixed state. There is no second chance (Ecclesiastes 11:3; Luke 16:19-31; John 8:21,24; 2 Peter 2:4,9; Jude 7,13). The Scriptures also reveal that the condemnation of unbelievers is determined by actions done during mortal life (especially the action of rejecting Christ)…” ₍₁₎

Another source adds a comment that is worthy of our attention…

“Judgment is not a popular theme today, but the Bible teaches that judgment is coming. Do you look forward to Christ’s return, or do you see it as a threat? As sure as death itself, judgment awaits. At God’s judgment there will be no higher court of appeal should the verdict not be to your liking. If you hope for a favorable verdict in this court, put your hope entirely on Jesus. Pray today-now if you haven’t before-for the freedom and pardon Jesus has won for you.” ₍₂₎

(1) Ron Rhodes, Heaven: The Undiscovered Country: Exploring the Wonder of the Afterlife pg.47

(2) Life Application Study Bible [Hebrews 9:27] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

“And as it is appointed for men to die once, but after this the judgment” (Hebrews 9:27).

There is a simple, five-word question that serves to occupy the minds of small children, elderly adults, and virtually everyone in between: “What happens after we die?”

One popular answer involves the doctrine of reincarnation. Those who believe in reincarnation hold that our personal, non-material essence (sometimes defined as the soul) migrates to another human (or nonhuman) entity after death. This view is closely associated with the idea of “karma,” or the belief that our good and bad deeds affect the positive/negative spiritual balance we accumulate in life. That positive or negative balance subsequently determines our fate in the next life.

Despite their popularity, the Biblical Scriptures reject these beliefs. In addition to the passage from Hebrews 9:27 quoted above, we should note something Jesus said to a criminal who was crucified alongside Him as He hung on the cross…

“Then [the criminal] said, ‘Jesus, remember me when you come into your kingdom.’ Jesus replied, ‘I assure you that today you will be with me in paradise'” (Luke 23:42-43 CEB).

Notice that Jesus did not present this man with an opportunity to absolve his debt through reincarnation or work off his negative karma. Instead, the repentant criminal went to be in the presence of Christ immediately following his death. There are several other Scriptures that stress the finality of our choices and decisions when we pass from this earthly life. Those passages include Matthew 16:27, Luke 12:4-5, Luke 16:19-31, John 5:28-29, 2 Corinthians 5:10, and Revelation 20:11-15 among others.

So, Hebrews 9:27, along with the other passages cited above, excludes the possibility of reincarnation and its related belief systems. Barring a miraculous intervention, the lives we live today are the only lives we will possess before we enter eternity. This has led one source to conclude…

“It is axiomatic that man dies once. Exceptions do exist: Enoch and Elijah of the Old Testament, the New Testament saints who will be alive at Christ’s return who will never die, or Lazarus and others who have been raised from the dead and died twice. But no exceptions concerning God’s judgment can be cited. There is no reincarnation; every person gets one chance to prepare for God’s judgment.” ₍₁₎

Therefore, we would do well to follow the counsel given to us in the New Testament book of Ephesians…

“Therefore consider carefully how you live—not as unwise but as wise, taking advantage of every opportunity, because the days are evil” (Ephesians 5:15-16 NET).

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2562

“He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself” (Hebrews 9:26 NIV).

The following quote raises an important question related to Hebrews 9:26 and Jesus’ sacrificial death…

“John’s Gospel famously declares, ‘God loved the people of this world so much that he gave his only Son.’ How then, have we come to believe that at the cross this God of love suddenly decides to vent his anger and wrath on his own Son?” ₍₁₎

In considering this question, we should note the use of the word “suddenly.” In this context, “suddenly” conveys the image of a seemingly hasty and capricious Deity who subjects His Son to an agonizing death. However, the idea that God abruptly decided to vent His anger and wrath upon Jesus does not align with the message of 1 Peter 1:18-20…

“…you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot. He indeed was foreordained before the foundation of the world, but was manifest in these last times for you” (see also Revelation 13:8).

A better approach to this question is one that acknowledges Jesus’ death as an act of penal substitution. The word penal is associated with the word “penalty” and carries the following definition: “of, relating to, or involving punishment, as for crimes or offenses.“ ₍₂₎ When we combine this definition with the word “substitution,” we emerge with the following doctrine: God accepts Jesus’ sacrificial death in place of the death penalty incurred by those who have violated His laws.

As the author of Hebrews reiterated earlier in Hebrews 9:22, “…without the shedding of blood there is neither release from sin and its guilt nor the remission of the due and merited punishment for sins” (AMPC). Jesus thus serves as our judicial substitute. The Biblical book of 1 Peter summarizes this idea when it tells us, “…Christ also suffered once for sins, the just for the unjust, that He might bring us to God…” (1 Peter 3:18).

We also have Jesus’ personal testimony in this regard: “I am the good shepherd. The good shepherd gives His life for the sheep…” (John 10:11). Therefore, as one source concludes…

“Justification -being declared righteous or ‘not guilty’ before God- reflects the language of the courtroom (Rom. 3:24). It is the opposite of condemnation (Rom. 8:33-34). Jesus’ death was a matter of penal substitution, the just taking the punishment of the unjust upon himself.” ₍₃₎

(1) Steve Chalke and Alan Mann, The Lost Message of Jesus (Grand Rapids, MI: Zondervan, 2003), p. 182.

(2) “Penal” Dictionary.com, Retrieved 19 September 2022 from https://www.dictionary.com/browse/penal

(3) Copan, Paul. True For You, But Not For Me : Deflating The Slogans That Leave Christians Speechless Bethany House Publishers pg 158

“He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself” (Hebrews 9:26).

The seventh month of each year marked a special interval on Israel’s national calendar. That period corresponded to September-October on a modern-day calendar and coincided with three national holidays: the Feast of Trumpets, the Day of Atonement, and the Feast of Tabernacles.

The Feast of Trumpets is also known as Rosh Hashanah and marks the beginning of the Jewish New Year. The Day of Atonement is also recognized as Yom Kippur. This represented the only day of the year when the High Priest was permitted to enter the innermost portion of the Tabernacle (or the Most Holy Place) to offer a sacrifice for the sins of the nation.

The Feast of Tabernacles (or Sukkot) commemorated the period that followed Israel’s release from Egyptian slavery. It marked the forty-year wilderness journey that ended when Israel entered the land of God’s promise. During that festival, the people of Israel constructed temporary shelters made from the branches of various leafy trees to commemorate the period when they lived in such dwellings following their departure from Egypt.

Hebrews 9:26 recalls the second of these national holidays- the Day of Atonement. The author of Hebrews has already established that Jesus served as the High Priest who officiated over that final atoning sacrifice, as well as the sacrifice itself. It is in this manner that “…he has appeared once and for all to abolish sin by the sacrifice of himself” (Phillips).

However, this principle of sacrifice did not end at the cross. Instead, Jesus also set a sacrificial example for us to follow…

“So the atonement of Jesus as our Great High Priest ended the Old Testament sacrificial system. However, it did not destroy the principle of sacrifice in the Christian life. We are still called to worship God and to give offerings to Him in that worship.

Paul wrote in Romans: I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. (Rom. 12:1–2)

We are to give ourselves to God as living sacrifices. This means we are to give our time, our energy, and our very selves to Him as acts of worship and gratitude. But we must always be aware that God has given us these and all things.” ₍₁₎

(1) Sproul, R.C., Five Things Every Christian Needs to Grow © 2008 by R.C. Sproul, Reformation Trust Publishing [pg. 112]

“For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another–” (Hebrews 9:24-25).

One of the more perceptive observations regarding the Biblical Scriptures is widely attributed to St Jerome: “The Scriptures are shallow enough for a babe to come and drink without fear of drowning and deep enough for a theologian to swim in without ever touching the bottom.” Hebrews 9:24-25 validates that conclusion for anyone who is willing to wade into the depths of these verses.

For instance, we find one interesting aspect of this passage hidden below the surface of the original language…

“There are three different ‘appearings’ of Christ mentioned in this chapter, using three different Greek words. Hebrews 9:26 speaks of the past appearing, when ‘he appeared to put away sin by the sacrifice of himself.’ Hebrews 9:28 speaks of His future appearing, when He shall ‘appear the second time without sin unto salvation.’ His present appearance, however, is in ‘heaven itself,’ where He ‘ever liveth to make intercession for them'” (7:25). ₍₁₎

The “shallows” of Hebrews 9:24-25 reveal another important detail…

“The New Testament emphasis on the completion and finality of Christ’s sacrifice of himself for us has much practical application, because it assures us that there is no more penalty for sin left for us to pay. The penalty has entirely been paid by Christ, and we should have no remaining fear of condemnation or punishment.” ₍₂₎

To complete our analogy, this passage also alerts us to the flood of judgment facing those who reject Christ…

“Imperfect sacrifices must be repeated continually; a perfect sacrifice can be made once for all time, and genuinely put away sin (not just cover sin, as sacrifice under the Old Covenant). This is why Jesus’ acceptance of the Father’s wrath on our behalf did not need to be eternal, but once for all time and it was finished. This is also why God’s justice demands that the punishment of Hell be eternal; those in Hell cannot offer a perfect payment for their sin, so it must be continual – for all eternity. Just as much as we die once and face judgment, so Jesus only had to die once (not repeatedly, not continually) to bear our sins.” ₍₃₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes (Hebrews 9:24) https://www.icr.org/bible/Hebrews/9/24/

(2) Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Second Edition. (Grand Rapids, Ml: Zondervan Academic, 2020) [pg 25].

(3) Guzik, Dave, Hebrews 9 – The Old Covenant and the New Covenant Compared (23-28). See https://enduringword.com/bible-commentary/hebrews-9/

“Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these” (Hebrews 9:23).

Much as he has done throughout this epistle, the author of Hebrews will build upon a foundational thought in the passage quoted above. Our author established that foundation earlier in verses eleven and twelve…

“But Christ came as a chief priest of the good things that are now here. Christ went through a better, more perfect tent that was not made by human hands and that is not part of this created world. He used his own blood, not the blood of goats and bulls, for the sacrifice. He went into the most holy place and offered this sacrifice once and for all to free us forever” (GW).

We can turn to a section of Hebrews chapter eight to find another portion of the foundation that our author builds upon here in Hebrews 9:23. That passage is Hebrews 8:4-5. There within those verses, the author of Hebrews established that the earthbound tabernacle (along with the Temple that followed), served as a type, model, or replica of something else. That tabernacle, (and its associated furnishings), conveyed the heavenly reality of such things.

In like manner, the human priests of the Levitical era performed a real service. However, their work was just a shadow of the work that was performed by the Greater Priest who followed. Therefore, “The real High-Priest who offered the real sacrifice for sin serves in the real tabernacle. He is the complete fulfillment of the shadowy copies in the Levitical system.” ₍₁₎

So, while the people of Old Testament Israel received authentic cleansing through the animal sacrifices of the Mosaic era, those sacrifices would not suffice to enter the presence of God in heaven. Only the perfect, self-sacrificial offering of the Messiah could open the way into the Most Holy Place where God dwells.

Finally, one commentary addresses a question that may arise from this reference to the “…things in heaven [that] had to be purified with far better sacrifices” (NLT)…

“It may seem surprising that the heavenly places needed to be purified. Perhaps a clue is found in Job 15:15, ‘the heavens are not pure in His sight.’ Doubtless this is because Satan committed the first act of sin in heaven (Isa 14:12-14), and because he still has access to the presence of God as the accuser of the brethren (Rev 12:10). ₍₂₎

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Heb 9:23–28.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (Hebrews 9:23) p.2265