“not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near” (Hebrews 10:25 NET).

A minister who teaches through God’s Word offers another benefit to those who attend church regularly. You see, there will always be something valuable in the message of a leader who teaches through the Biblical Scriptures in an expository manner. As God Himself said through the prophet Isaiah…

“As the rain and snow come down from heaven and stay upon the ground to water the earth, and cause the grain to grow and to produce seed for the farmer and bread for the hungry, so also is my Word. I send it out, and it always produces fruit. It shall accomplish all I want it to and prosper everywhere I send it” (Isaiah 55:10-11 TLB).

We should also consider the positive human relationships that often develop through regular church attendance. In a sense, every church member is like a member of our personal family, since every Christian is related to every other Christian through Christ (see Romans 12:4-5). Because of this, we can say that a local church fellowship should be a place where we can join with other members of the body of Christ for mutual edification. It also provides an environment where we can learn, grow, and use our God-given abilities to serve and help others.

However, there are other aspects of church attendance that are important to consider as well. For instance, the New Testament epistle of 1 Corinthians tells us, “Now you are the body of Christ, and individual members of it” (CSB, see 1 Corinthians 12:12-27). This reference to “corporate individuality” reminds us that conformity to the image of Christ does not necessarily imply uniformity among the members of God’s family.

For example, there are wide varieties of personal, cultural, and emotional differences among Jesus’ followers. These members of God’s family may not think, act, or communicate in ways that are similar to our own. They may process information in an unfamiliar manner. Others may be more or less mature, and some may hold attitudes or opinions that differ from ours.

So, while church is a place where we should expect to find love and affirmation, we must also recognize that there may be instances where we struggle to get along with one another (see Acts 15:36-41 for an example). This may explain why the New Testament book of Romans reminds us to, “Be devoted to one another in brotherly love. Honor one another above yourselves” (Romans 12:10 NIV). We’ll examine those facets of church attendance next.

“not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:25 ESV).

Hebrews 10:25 is important to remember when considering the justifications offered by those who wish to abstain from church attendance. For example, some claim there are “too many hypocrites in church.” But there is a flaw within that objection when we stop to consider it.

For instance, we can find hypocrisy in every avenue of human life. Do we avoid going to school, taking part in athletic activities, or going to work simply because hypocrisy exists within those institutions? Of course, this does not justify hypocritical behavior (especially among those who claim to be Christians), but it does illustrate the double-standard that exists behind that objection.

Another excuse for avoiding church is this: “I don’t want to get up early for church- I’d rather sleep late.” This objection is highly appealing, especially when we consider the fact that many would prefer to sleep in on a weekend morning . Nevertheless, there is a reason why most churches hold their primary services on Sunday mornings.

A Sunday morning church service demonstrates respect for God by setting aside the first part of the first day of the week to worship Him and learn from His Word. God’s people have followed this arrangement for centuries, and it finds Biblical support in passages such as Acts 20:7 and 1 Corinthians 16:2. So rather than viewing church attendance as an inconvenience, we should see it as a means of honoring God by putting Him first on the first day of the week.

While today’s age of online access may also encourage us to watch church services remotely from home, we should note that this passage references “…the assembling of ourselves together” (KJV). This refers to a physical assembly in the original context of this passage. Since one cannot physically assemble with others in an online environment, this means that we should make an effort to attend church in person when possible.

Finally, some may find church services to be dull and uninteresting. While some churches may not feature the most gifted ministers, it is the message and not the messenger that is most important. As Paul the Apostle wrote to the members of the Corinthian church…

“…my preaching was very plain, not with a lot of oratory and human wisdom, but the Holy Spirit’s power was in my words, proving to those who heard them that the message was from God. I did this because I wanted your faith to stand firmly upon God, not on man’s great ideas” (1 Corinthians 2:4-5 TLB).

“not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching” (Hebrews 10:25).

“As much as He done for us, is it so hard for us to wake up for church?
Don’t forsake the gathering. We can learn together, we can pray together.” ₍₁₎

While the multitude of stars in the sky may exceed the grains of sand on Earth, the number of reasons that people devise to avoid going to church may be more numerous than both.

For example, some may find church boring. Others believe that going to church isn’t really necessary. Some choose to prioritize other events or activities over church attendance. Then there are those who avoid going to church because there are “too many hypocrites” there. Whatever the reason, one thing is certain: people have developed a seemingly endless array of reasons to avoid going to church.

So why is church important and why should Christians attend church regularly? We can answer those questions with a look at this passage from Hebrews 10:25. We can begin by noting that the word “church” is derived from a word that refers to a public assembly, especially one of a religious nature. While “the church” is sometimes used to identify the global Christian community, it is most often used to describe a local congregation that meets in a specific location.

In the New Testament era, this generally involved a group of Christians who met together for worship and teaching in a local home. That residence served as the host building for the “church” in that neighborhood. We can find evidence for this arrangement in the Biblical book of 1 Corinthians: “The churches in the province of Asia send you greetings. Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house” (1 Corinthians 16:19 NIV).

We should also recognize that the concept of “church” was established by Jesus Himself. For example, Jesus used the term “my church” in the Gospel of Matthew. (Matthew 16:18). The New Testament book of Colossians also refers to Jesus as the head of the church (Colossians 1:18). Finally, the book of 1 Timothy refers to the church as “God’s church” in 1 Timothy 3:5 and even as “God’s household” in 1 Timothy 3:15.

With these things in mind, we can say that the church is an institution that has been established by God and is ultimately led by Christ. Therefore, we should not be surprised to read the exhortation given to us here in Hebrews 10:25.

(1) Cam, Raindrop (feat. Kadence), “The Platform” 2008 Doulos Records https://www.youtube.com/watch?v=GhcpzL6VQys

“And let us consider one another in order to stir up love and good works” (Hebrews 10:24).

One of the more challenging aspects of our relationship with other members of the Christian community often involves our responsibility to implement the directive given to us in the passage quoted above.

For instance, notice the word “consider” here in Hebrews 10:24. This word conveys an image of thoughtful reflection as we contemplate the things that will cultivate another person’s highest good from a Biblical perspective. It should also reflect a prayerful commitment to act in the best interests of others, even when their actions warrant a different response. Much like a baker who stirs up the ingredients of a cake or pastry, this requires effort on our part.

Next comes a reference to love. In the original language of this passage, “love” incorporates the idea of affection, good will, and benevolence. ₍₁₎ It also encompasses the qualities of generosity, kindly concern, and devotedness. ₍₂₎ Thus, we can say that a portion of our “job description” includes an effort to help others become all that God created them to be in Christ.

In part, this involves encouraging others to use their God-given talents, skills, opportunities, and abilities to honor God. For example, some may be unaware of such gifts, even when they are clearly visible to others. Then there are some who could benefit from the encouragement to step out in faith in regard to a ministry opportunity. We can exert a positive influence upon such individuals if we take a careful inventory of their strengths, weaknesses, and evidence of God’s call upon their lives.

This does not mean that we should pressure or leverage others into service simply because a need exists. Instead, this passage speaks of the forethought that is necessary to help “…motivate one another to acts of love and good works” (NLT). As one commentator wisely observes, “It is easy to stir up hate and godless deeds; it takes much more to stir up another to love and good works.” ₍₃₎

We can also stir up love and good works if we seek to lead by example. In other words, we should seek to offer a positive example for others to follow in our speech, appearance, and ministry efforts. As Paul the Apostle encouraged the church in the town of Corinth, “Imitate me, just as I also imitate Christ” (1 Corinthians 11:1).

The following verse offers an excellent path that can guide us in putting this exhortation into practice. We’ll consider that path in greater detail next.

(1) G26 agape Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g26

(2) G26 agape Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/agape

(3) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2566). Nashville: Thomas Nelson

“Let us hold fast the confession of our hope without wavering, for He who promised is faithful” (Hebrews 10:23).

A careful reading of Hebrews 10:23 reveals two distinct portions of this passage. If we refer to the original language of this verse, we might render the first portion of Hebrews 10:23 in the following manner: “Let us keep firm possession of what we profess, as we remain firm and unmoved, in the joyful and confident expectation of eternal salvation…”

While this exhortation was originally directed toward an audience of those who were unsettled in their faith, it is just as relevant for contemporary audiences as well. In fact, this exhortation was (and is) so important that our author affirmed this idea in several earlier portions of this this letter…

“But Christ, as the Son, is in charge of God’s entire house. And we are God’s house, if we keep our courage and remain confident in our hope in Christ” (Hebrews 3:6 NLT).

“And we desire each one of you to show the same earnestness to have the full assurance of hope until the end” (Hebrews 6:11 ESV).

“So God has given both his promise and his oath. These two things are unchangeable because it is impossible for God to lie. Therefore, we who have fled to him for refuge can have great confidence as we hold to the hope that lies before us” (Hebrews 6:18 NLT).

The second half of Hebrews 10:23 draws our attention to an important attribute of Christ: faithfulness. When others prove unworthy of our trust, Jesus remains faithful. In fact, Jesus’ faithfulness is an intrinsic part of His character, for as we are told in 2 Timothy 2:13, “…he always remains faithful. He cannot deny his own nature” (2 Timothy 2:13 Phillips).

Unlike those who are less than trustworthy, we can always rely upon Christ to demonstrate His faithfulness towards us. As one source observes, “This is a wonderful affirmation of assurance that although we are called to endure and be faithful, salvation does not rest ultimately on our faithfulness, but upon the perfect faithfulness of Christ.” ₍₁₎

Thus, Jesus is faithful to keep His promises to us. The Gospel of John records one of the most significant of those promises…

“There are many rooms in my Father’s house, and I am going to prepare a place for you. I would not tell you this if it were not so. And after I go and prepare a place for you, I will come back and take you to myself, so that you will be where I am” (John 14:2-3 GNT).

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2172). Orlando, FL: Reformation Trust.

“let us draw near with a true heart in full assurance of faith, our hearts sprinkled clean from an evil conscience and our bodies washed in pure water” (Hebrews 10:22 HCSB).

As we consider the characteristic qualities of Hebrews 10:22, we next come to an attribute that will soon become a focus of greater attention: “full assurance of faith.” One Biblical scholar offers a foundation for understanding this concept with a look at the original language of this passage…

“Plerophoria, ‘full assurance,’ is an expression which occurs more than once in the writings of the Apostle Paul. He speaks of plerophoria suneseos, ‘the full assurance of understanding’ (Col. 2:2); plerophoria tes elpidos, ‘the full assurance of hope’ (Heb. 6:11); and plerophoria pisteos, ‘the full assurance of faith’ (Heb. 10:22). According to its etymology, this word denotes ‘a carrying with full sail’; the metaphor being taken, probably, from ships when their sails are filled with favourable gales. Thus it may here signify the vehement inclination of the mind, impelled by the Holy Spirit, towards an assent to the truth perceived.” ₍₁₎

Thus, this reference to a “full assurance of faith” previews the famous “Faith Hall Of Fame” that is to come in the following chapter.

A more obscure reference then follows this phrase: “having our hearts sprinkled and purified from a guilty (evil) conscience” (AMPC). This terminology becomes easier to understand if we stop to consider the negative effects of a guilty conscience.

You see, virtually everyone knows what it is like to live with a guilty conscience. It was the prolific 17th century commentator Matthew Henry who once observed that “A guilty conscience needs no accuser or tormentor but itself.” ₍₂₎ Whenever we treat others inappropriately, we must live with the guilt of such behavior. This often leads to emotional distance and loss of intimacy with others. The same may be said of our relationship with God as well.

This is why a passage from earlier in Hebrews chapter ten is so important for those who place their faith in Christ: ‘Their sins and their lawless deeds I will remember no longer'” (Hebrews 10:17 NET). The knowledge that God no longer remembers our sinful thoughts and behaviors frees us from the shackles of a guilty conscience before Him.

Therefore, as we are told in the New Testament epistle of 1 John, “Dear friends, if our conscience does not condemn us, we have confidence in the presence of God” (1 John 3:21 NET).

(1) Herman Witsius, Sacred Dissertations on What Is Commonly Called the Apostles’ Creed, trans. Donald Fraser, 2 vols. (1823; reprint, Phillipsburg, N.J.: P & R, 1993), 1:42–43. Quoted in R.C. Sproul, Faith Alone: The Evangelical Doctrine of Justification, electronic ed. (Grand Rapids: Baker Books, 2000), 80.

(2) Matthew Henry, Exposition of the Old and New Testament, Volume 3

“let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water” (Hebrews 10:22).

A careful reading of Hebrews 10:22 reveals several essential attributes for drawing near to God in Christ. As we examine these attributes in greater detail, we are sure to find that they are more important than they may initially seem to appear.

The first attribute given to us here within this verse is a “true heart.” When we say that something is “true,” we’re saying that it corresponds (or “goes along”) with reality. In other words, “truth” means that we are talking about things the way they really are. One source clarifies this definition for us: “{true is] opposite to what is fictitious, counterfeit, imaginary, simulated or pretended.” ₍₁₎

That brings us to the word “heart.” As mentioned in a previous study, the word “heart” is represented by the word kardia in the original language of this passage. It also forms the basis for our modern-day word “cardiac.” Kardia refers to our innermost being in a physical, spiritual, or emotional sense. So when taken together, these definitions encourage us to draw near to God in Christ with an internal attitude of sincerity, honesty, and authenticity.

Ordinarily, the idea of drawing near to God with a true heart would be impossible for any fallible human being. To quote the prophet Jeremiah (one of the author of Hebrews’ favorite Old Testament sources), “The human heart is the most deceitful of all things, and desperately wicked. Who really knows how bad it is?” (Jeremiah 17:9 NLT).

Jesus also made a similar observation regarding the heart…

“…the words that come out of your mouth come from your heart. And they are what make you unfit to worship God. Out of your heart come evil thoughts, murder, unfaithfulness in marriage, vulgar deeds, stealing, telling lies, and insulting others. These are what make you unclean…” (Matthew 15:18-20 CEV).

Therefore, it is helpful to remember a key that was given to us earlier in this chapter: “And so, dear brothers and sisters, we can boldly enter heaven’s Most Holy Place because of the blood of Jesus” (Hebrews 10:19 NLT). This illustrates why we need an internally heart-changing relationship with Christ, for we can only enter God’s presence with true hearts through what He has done for us. As Jesus also reminded us in His Sermon On The Mount…

“Blessed are the pure in heart, For they shall see God” (Matthew 5:8).

(1) G228 alethinos Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g228/nlt/mgnt/0-1/

“Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh” (Hebrews 10:19-20 ESV).

The contributions made by the following sources provide us with some valuable insight into the passage quoted above. As we conclude our brief look at Hebrews 10:19-20, we will dedicate this portion of our study to the observations made by a few select authors who help advance our understanding of these important verses…

“The first exhortation urges the Christian to take full advantage of the privilege of worship -of drawing near… Here ‘confidence’ (Gk. parrhesia, lit. ‘outspokenness’, ‘openness’) conveys the idea of an exulting boldness, a vivid sense of freedom from all fear when it comes to entering the sacred area of God’s presence.” ₍₁₎

“On this earth, most of us do not have immediate access to a president or monarch. But through Christ’s blood, we have perpetual access to God Himself.” ₍₂₎

“Jesus is the High Priest over God’s house in the heavens. As we have seen so often, the function of the priest was to build a bridge between man and God. This means that Jesus not only shows us the way to God but also when we get there introduces us to his very presence. A man might be able to direct an enquirer to Buckingham Palace and yet be very far from having the right to take him into the presence of the Queen; but Jesus can take us the whole way.” ₍₃₎

“God has no special place where only a special caste of men may approach Him. Instead, all believers may come into His presence by faith at any time and from any place on earth.” ₍₄₎

“We do not just come into God’s presence as strangers, visitors, or laypersons but as priests- as people who belong in the temple and have a right and even a duty to be in the most sacred places in the temple. Using imagery from the ceremony for ordination of priests (see Ex. 29:4, 21), the author of Hebrews pictures all believers as having been ordained as priests to God and thus able to enter into his presence, for he says that we draw near ‘with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water'” (Heb. 10:22 ; cf. 1 Peter 2:9). ₍₅₎

(1) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering & Inglis Ltd [pg. 1525].

(2) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1651). Nashville: T. Nelson Publishers.

(3) Barclay, William. William Barclay’s Daily Study Bible, “The Meaning Of Christ For Us (Heb_10:19-25).”

(4) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers (Hebrews 10:19-39).

(5) Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Second Edition. (Grand Rapids, Ml: Zondervan Academic, 2020) [pg 870].

“Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh” (Hebrews 10:19-20).

Having built a case for Jesus’ New Covenant ministry over the previous chapters of this epistle, these verses transition us from the doctrinal portion of Hebrews to a series of applications and illustrations.

Earlier in our study of Hebrews, we saw that human beings were generally prohibited from entering the Old Testament-era Tabernacle (and later, the Temple). The only individuals who could enter these structures were the priests. However, the priests were also restricted from entering the innermost portion of the Tabernacle known as the Most Holy Place. The only exception was the High Priest, and even then, he could only enter that area once a year under a complex set of rules (see Leviticus chapter 16).

This was a serious matter, for Leviticus 16:2 tells us that the High Priest was not permitted “…to enter into the Holy Place behind the veil, where the Ark and the place of mercy are, just whenever he chooses. The penalty for intrusion is death” (TLB). Therefore, a person who approached God in this manner had to ensure that he did so as if his life depended on it, for it literally did.

This offers a stark contrast to the access to God we now enjoy under the New Covenant…

• There is no longer any reason to fear God when we approach Him through Christ.
• We can now approach God with confidence whenever we desire and not just once a year on a particular day.
• When we approach God through Christ, we can expect to find love and acceptance as a result of His sacrifice on our behalf.

Thus, we can experience freedom without fear in our relationship with God, for every barrier to fellowship with our Creator has been eliminated through Jesus’ atoning sacrifice. Since Christ has now opened the way to fellowship with God, Hebrews 10:19 encourages us to take advantage of that access with boldness.

The New Testament book of Ephesians also speaks of this confidence when it tells us, “In union with Christ and through our faith in him we have the boldness to go into God’s presence with all confidence” (GNT). Nevertheless, we should not equate confidence and assurance with carelessness, nonchalance, or a casual demeanor. Instead. the privilege of access to God should be accompanied by an attitude of humility, respect, and appreciation for His willingness to receive us whenever we come to Him through Christ.

“Now where there is remission of these, there is no longer an offering for sin” (Hebrews 10:18).

Hebrews 10:18 marks the conclusion of the doctrinal portion of this letter that began earlier in chapter seven. The author of Hebrews has built towards this conclusion with several key observations over the past few chapters. For instance…

• The priests who served under the Old Testament Law were subject to the death process, just like any other human being. Thus, their ministries were limited and temporary (Hebrews 7:23-25).
• The Levitical priests were fallible human beings who had to atone for their own sins before they were permitted to minister to others (Hebrews 7:26-27).
• The Old Covenant Law featured several inadequacies that established the need for a superior covenant (Hebrews 8:6-7).
• Thus, the priesthood held by Aaron and his successors under the Old Testament Law was deficient (Hebrews 9:6-10, 10:1-4).
• The Old Testament Scriptures anticipated the advent of a New Covenant and Jesus’ superior priestly ministry (Hebrews 10:5-9).

These foundational observations lead us to the final passage of this section: “When sins are forgiven, there is no more need to offer sacrifices” (CEV). That fundamental truth explains why Christianity has no further need of sacrificial offerings of any kind. This refers not only to the animal sacrifices of long ago; it also includes any work we might seek to do in order to get right with God today. When the issue of sin has been addressed permanently (as it has through Jesus’ once-for-all atoning sacrifice), no such offerings are necessary.

Thus, Hebrews 10:18 reminds us that Christianity is not based on what we can do for God, but on what God has done for us through Christ. As we’re told in Acts 4:12, “There is salvation in no one else. Under all heaven there is no other name for men to call upon to save them” (TLB).

The following commentator brings closure to this lengthy portion of Scripture…

“Priestly ministry was such an important part of old Israelite worship that the writer gave it lengthy attention here. The writer showed that Jesus is a superior priest compared with the Levitical priests, and that His priesthood supersedes (has replaced) the Levitical priesthood. He also pointed out that Jesus serves under the New Covenant that is superior to the Old Covenant.

Furthermore, His sacrifice is superior to the animal sacrifices of the Old Covenant. Finally, Jesus’ priesthood brings the believer into full acceptance with God, something the former priesthood could not do. Therefore the readers would be foolish to abandon Christianity to return to Judaism. Contemporary believers are also foolish to turn away from Christ and the gospel.” ₍₁₎

(1) Dr. Thomas L. Constable, Notes on Hebrews 2022 Edition [10:15-18] Retrieved 01 November, 2022 from https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

“then he says, ‘Their sins and their lawless deeds I will remember no longer'” (Hebrews 10:17 NET).

A person who prayerfully applies this passage from Hebrews 10:17 is someone who can find refuge from the nagging sense of regret that often accompanies the inappropriate behaviors of the past. One commentary on this passage offers an encouraging perspective in respect to this passage..

“The statement that God ‘will remember … sins … no more’ (v. 17) means that He will no longer call them back to memory, with a view to condemning the sinner (cf. Rom. 8:1). Since God is omniscient, He remembers everything, but He does not hold the forgiven sinner’s sins against him or her. Hebrews 10:17 has been a great help to many sinners who have found it hard to believe that God really has forgiven them (cf. 1 John 2:2).” ₍₁₎

Philippians 3:13-14 also provides us with some helpful counsel in this regard: “…I focus on this one thing: Forgetting the past and looking forward to what lies ahead, I press on to reach the end of the race and receive the heavenly prize for which God, through Christ Jesus, is calling us” (NLT).

This does not mean that we should deny, excuse, or ignore the mistakes of the past. Nor does it mean that we will automatically evade the negative consequences associated with our choices and decisions. However, it does mean that God has provided a way to permanently eradicate our past failures through Jesus’ sacrificial death. As we’re reminded in the Biblical book of Romans, “We know that the person we used to be was crucified with him to put an end to sin in our bodies. Because of this we are no longer slaves to sin. The person who has died has been freed from sin” (Romans 6:6-7 GW).

1 John 1:9 adds the following exhortation: “For if our heart condemns us, God is greater than our heart, and knows all things.” Thus, Hebrews 10:17 provides us with an encouraging reminder: we need not allow the mistakes, poor decisions, or shameful things from the past to prevent us from enjoying God’s best in the present.

Finally, one source makes use of this passage in preparing for our eventual entry into the next chapter of Hebrews: “There is a remarkable illustration of this divine ‘loss of memory’ in the next chapter, Hebrews 11. This chapter recounts the great works of faith of Noah, Abraham, Moses, David, Samson, and many others, but never mentions any of their sins.” ₍₂₎

(1) Dr. Thomas L. Constable, Notes on Hebrews 2022 Edition [10:15-18] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

(2) Institute for Creation Research, New Defender’s Study Bible Notes Hebrews 10:17 https://www.icr.org/bible/Hebrews/10/17/

“then he adds, ‘I will remember their sins and their lawless deeds no more'” (Hebrews 10:17 ESV).

While the Biblical definition of “sin” encompasses the inappropriate behaviors we generally associate with that word, it primarily means “to miss the mark.” In other words, sin involves our failure to live up to the perfect standard that God established when He created the first human beings. Although this definition may seem relatively mild, we should note that sin is coupled with a reference to “lawless deeds” in the passage quoted above.

“Lawless deeds” can be defined as, “contempt and violation of law, iniquity, [and] wickedness.” ₍₁₎ The fact that these ideas are joined together in Hebrews 10:17 is significant. Much as we saw earlier in our look at Hebrews 8:12, this conveys more than just a failure to live up to God’s standards; it involves a willful neglect of God’s intent or purpose.

For instance, consider Jesus’ teaching on this subject from the Gospel of Matthew…

“Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!'” (Matthew 7:21-23).

While these individuals were seemingly engaged in practices that honored God, their lawless deeds were clearly evident to Jesus. In fact, Paul the Apostle acknowledged that the “mystery of lawlessness” was already at work in his day according to 2 Thessalonians 2:7. Sadly, such acts of lawlessness run like a thread through the course of human history extending as far back as our first human ancestors.

1 John 3:4-6 serves to further our understanding of this idea in a more positive manner by speaking of Christ and His work in our lives…

“Everyone who sins breaks the law; in fact, sin is lawlessness. But you know that he appeared so that he might take away our sins. And in him is no sin. No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him” (NIV).

Thus, we can be encouraged by the fact that God works within us “…to will and to do His good pleasure” (Philippians 2:13). We can also be thankful that He no longer remembers our “sins and lawless deeds” through Christ’s sacrificial work on our behalf.

(1) G458 anomia https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g458

“‘…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.