Previously saying, “Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn’t desire, neither had pleasure in them” (those which are offered according to the law), then he has said, “Behold, I have come to do your will.” He takes away the first, that he may establish the second, by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
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Hebrews 10:8-10 sits inside this longer paragraph.
Previously saying, “Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn’t desire, neither had pleasure in them” (those which are offered according to the law), then he has said, “Behold, I have come to do your will.” He takes away the first, that he may establish the second, by which will we have been sanctified through the offering of the body of Jesus Christ once for all. Every priest indeed stands day by day serving and often offering the same sacrifices which can never take away sins, but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God, from that time waiting until his enemies are made the footstool of his feet. For by one offering he has perfected forever those who are being sanctified.
Parallel Translations
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Previously saying, “Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn’t desire, neither had pleasure in them” (those which are offered according to the law),
then he has said, “Behold, I have come to do your will.” He takes away the first, that he may establish the second,
by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
-
Above when he had sayed sacrifice and offerynge and burnt sacrifices and synne offerynges thou woldest not have nether hast alowed (which yet are offered by the lawe)
and then sayde: Lo I come to do thy will o god: he taketh awaye the fyrst to stablisshe the latter.
By the which will we are sanctified by the offeringe of the body of Iesu Christe once for all.
Show all 3 translations
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Aboue, when he sayd, Sacrifice and offring, and burnt offrings, and sinne offrings thou wouldest not haue, neither hadst pleasure therein (which are offered by the Lawe)
Then sayd he, Lo, I come to doe thy wil, O God, he taketh away the first, that he may stablish the second.
By the which wil we are sanctified, euen by the offring of the body of Iesus Christ once made.
Cross-references (24)
- Hebrews 10:14 (v10) For by one offering he has perfected forever those who are being sanctified.
- Hebrews 10:12 (v10) but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God,
- 1 Corinthians 6:11 (v10) Some of you were such, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the…
- Hebrews 7:27 (v10) who doesn’t need, like those high priests, to offer up sacrifices daily, first for his own sins, and then for the sins of the people. For…
- John 17:19 (v10) For their sakes I sanctify myself, that they themselves also may be sanctified in truth.
Show all 24 cross-references
- Hebrews 9:12 (v10) nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained…
- Hebrews 13:12 (v10) Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate.
- 1 Corinthians 1:30 (v10) Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption:
- Hebrews 7:18-19 (v9) For there is an annulling of a foregoing commandment because of its weakness and uselessness (for the law made nothing perfect), and a…
- Hebrews 9:28 (v10) so Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting…
- 1 Peter 2:24 (v10) He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds.
- Zechariah 13:1 (v10) “In that day there will be a spring opened to David’s house and to the inhabitants of Jerusalem, for sin and for uncleanness.
- Hebrews 10:20 (v10) by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh,
- Hebrews 12:27-28 (v9) This phrase, “Yet once more” signifies the removing of those things that are shaken, as of things that have been made, that those things…
- Hebrews 10:5 (v8) Therefore when he comes into the world, he says, “You didn’t desire sacrifice and offering, but you prepared a body for me.
- Hebrews 9:11-14 (v9) But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands,…
- Hebrews 9:26 (v10) or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put…
- Hebrews 10:7 (v9) Then I said, ‘Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.’ ”
- Mark 12:33 (v8) and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor…
- Hebrews 2:14 (v10) Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might…
- Hebrews 8:7-13 (v9) For if that first covenant had been faultless, then no place would have been sought for a second. For finding fault with them, he said,…
- John 19:34 (v10) However one of the soldiers pierced his side with a spear, and immediately blood and water came out.
- 1 John 5:6 (v10) This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. It is the Spirit who…
- Hebrews 2:11 (v10) For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers,
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
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John Calvin 1540 · Public Domain On vv9–10 9. He taketh away, etc. See now why and…
9. He taketh away, etc. See now why and for what purpose this passage was quoted, even that we may know that the full and perfect righteousness under the kingdom of Christ stands in no need of the sacrifices of the Law; for when they are removed, the will of God is set up as a perfect rule. It hence follows, that the sacrifices of beasts were to be removed by the priesthood of Christ, as they had nothing in common with it. For there was no reason, as we have said, for him to reject the sacrifices on account of an accidental blame; for he is not dealing with hypocrites, nor does he condemn the superstition of perverted worship; but he denies that the usual sacrifices are required of a pious man rightly instructed, and he testifies that without sacrifices God is fully and perfectly obeyed.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v9 That is the sacrifices, to establish the second, that…
That is the sacrifices, to establish the second, that is, the will of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–10 8 Above when he said, Sacrifice and offering and…
8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;
Ver. 8. Which are offered by the law] To the great cost and charge of the offerers. This we are freed from, and are required no more than to cover God’s altar with the calves of our lips.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv8–10 In this verse the apostle repeats the whole testimony,…
In this verse the apostle repeats the whole testimony, produced out of the Psalm, only with a specification in a parenthesis,
which are offered by the law, viz. such sacrifices, against which the apostle argueth, which could not purge away sin, nor procure righteousness, nor make no more conscience of sins. He observes from the Psalm, that the will of God was plainly signified by his Spirit to David under the law, about the nature, state, and design of his institution of sacrifices, that they were typical of, and leading to, a better sacrifice than themselves; and that for their own sake only they were no way acceptable to God, and so rejected by him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv8–10 Above when he said, .... In the afore cited…
Above when he said, .... In the afore cited place, Psa 40:7
Sacrifice and offering, and burnt offerings, and offering for sin thou wouldst not, neither hadst pleasure therein; this is a recapitulation of what is before said; and all kind of sacrifices are mentioned, to show that they are all imperfect, and insufficient, and are abolished; and the abrogation of them is expressed in the strongest terms, as that God would not have them, and that he took no pleasure in them:
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which are offered by the law; according as that directs and enjoins: this clause is added, to distinguish these sacrifices from spiritual ones, under the Gospel dispensation, and which are well pleasing to God; and to prevent an objection against the abolition of them, taken from hence, that they are according to the law; and yet, notwithstanding this, God will not have them, nor accept of them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8–10 Above when he said, Sacrifice thou hast not chosen…
Above when he said, Sacrifice thou hast not chosen - That is, when the Psalmist pronounced those words in his name.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9–10 Verse 9. He taketh away the first] The offerings,…
Verse 9. He taketh away the first] The offerings, sacrifices, burnt-offerings, and sacrifices for sin, which were prescribed by the law.
That he may establish the second.] The offering of the body of Jesus once for all. It will make little odds in the meaning if we say, he taketh away the first covenant, that he may establish the second covenant; he takes away the first dispensation, that he may establish the second; he takes away the law, that he may establish the Gospel. In all these cases the sense is nearly the same: I prefer the first.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv8–10 Above when he said - That is, the Messiah.…
Above when he said - That is, the Messiah. The word “above” refers here to the former part of the quotation. That is, “having in the former part of what was quoted said that God did not require sacrifices, in the latter part he says that he came to do the will of God in the place of them.”
Sacrifice and offering, and burnt-offerings ... - These words are not all used in the Psalm from which the apostle quotes, but the idea is, that the specification there included all kinds of offerings. The apostle dwells upon it because it was important to show that the same remark applied to all the sacrifices which could be offered by man. When the Redeemer made the observation about the inefficacy of sacrifices, he meant that there was none of them which would be sufficient to take away sin.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v10 The source and primary cause of our sanctification is…
The source and primary cause of our sanctification is the will of God, who so loved the world as to give us his only Son; the meritorious cause of our sanctification is the voluntary oblation of Jesus Christ, sacrificed for us upon the cross. Methodists shamefully misrepresent the tenets of Catholics, as if we excluded Christ from the work of our salvation, or hoped to be saved not by the merits of Christ, but by our own.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8–10 Sacrifice, &c.--The oldest manuscripts read, "Sacrifices and offerings" (plural).…
he--Christ.
Sacrifice, &c.--The oldest manuscripts read, "Sacrifices and offerings" (plural). This verse combines the two clauses previously quoted distinctly, Heb 10:5-6, in contrast to the sacrifice of Christ with which God was well pleased.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8, 10 8, 9. Now for our author’s application of the…
8, 9. Now for our author’s application of the passage quoted. He argues that the psalmist, first, (Heb_10:9,) depreciates sacrifices and offerings; and, second, exalts willing obedience; and then (Heb_10:10) infers that by that obedient will our atonement was wrought.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–10 8. which are offered by the law] Rather, “according…
8. which are offered by the law] Rather, “according to the Law.” A whole argument is condensed into these words, which the context would enable readers to develop for themselves.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8–10 (8) Above when he said.—Better, Whereas he saith above;…
(8) Above when he said.—Better, Whereas he saith above; or, as we might express it, “Saying at the outset,” “Setting out with saying.” In the following words the best MSS. have the plural, “Sacrifices and offerings and whole burnt offerings and (sacrifices) for sin.” The change from singular to plural is in harmony with the thought of Heb_10:1-4, the repetition of sacrifices.
Which are offered by the law.—Rather, such as are offered according to law. The change from “the law” to “law” seems intentional, as if the writer had in thought the contrast between any external law of ritual and a principle of inward obedience.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v8 Vers. 8-10. Saying above that Sacrifices and offerings and…
Vers. 8-10. Saying above that Sacrifices and offerings and whole burnt offerings and offerings for sin thou wouldest not, neither hadst pleasure therein (such as are offered according to the Law); then hath he said, Lo, I come to do thy will; i.e. he has made this second assertion while making the first also. The purpose of thus putting it is to show the connection between the two assertions; that fulfillment of God"s will is spoken of as a substitute for sacrifices, whose inutility in themselves had been declared. Yes; he taketh away the first, that he may establish the second. In the which will (the Divine will, willing our redemption through Christ, and perfectly fulfilled by him) we have been sanctified through the offering of the body of Jesus Christ once for all. For the sense to be attached to the verb agiazw see under Heb_2:11. It is not our progressive sanctification by the Holy Ghost that is intended, but the hallowing effected for us once for all, as denoted by the perfect participle hgiasmenoi . The remainder of this concluding summary (vers. 11-19) serves to weave together the various threads of the foregoing argument and emphasize the result.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v10 By the which will we are sanctified
Heb_10:10
By the which will we are sanctified
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Perfect sanctification
I.
THE ETERNAL WILL--By the which wilt we are sanctified.
1. This will must, first of all, be viewed as the will ordained of old by the Father--the eternal decree of the infinite Jehovah, that a people whom He chose should be sanctified and set apart unto Himself.
2. This wilt by which we are sanctified was performed of the ever blessed Son.
3. This work is applied to us by the Holy Spirit.
II. THE EFFECTUAL SACRIFICE by which the will of God with regard to the sanctity of His people has been carried out. By the which will we are sanctified through the offering of the body of Jesus Christ.
1. This implies, first, His incarnation, which of course includes His eternal Deity. Jesus Christ, very God of very God, did certainly stoop to become such as we are, and was made in the likeness of sinful flesh.
2. All this is implied in the text, because it speaks of the offering of the body of Christ. But why does it specially speak of the body? I think to show us the reality of that offering; His soul suffered, but to make it palpable to you, to record it as a sure historical fact, He mentions that there was an offering of the body of Christ.
3. I take it, however, that the word means the whole of Christ--that there was an offering made of all Christ, the body of Him, or that of which He was constituted.
III. THE EVERLASTING RESULT.
1. The everlasting result of this effectual carrying out of the will of God is that now God regards His peoples sin as expiated, and their persons as sanctified. Offered, and its efficacy abides for ever.
2. They are reconciled.
3. They are purified. (U. H. Spurgeon.)
The offering of the body of Jesus Christ
Sermon for Good Friday
I. No one can read the Gospels in the most careless manner without noticing THAT IN THEM IS A SPECIAL IMPORTANCE ATTACHED TO THE DEATH OF JESUS CHRIST, apart from that which belongs to His life, with its absolute sinlessness and perfect obedience. As a general rule, it will be found that Scripture attaches very little importance to a mans death, and lays all the stress upon his life. The solitary exception in the Bible is the death of Jesus Christ. Then notice also the way in which our Lord Himself speaks of it beforehand. Again and again He speaks of His death as a necessity, as if there was a Divine must which rendered it indispensable. There are frequent allusions to it in parable and allegory. The shadow of the Cross is resting upon Him. He speaks with the utmost plainness, and tells the Twelve that He has come to give His life a ransom for many Mat_20:28). All this prepares us for the teaching of the apostles, namely, the fact that throughout their writings the utmost stress is laid on the death of Christ, as distinct from His life; and that the greatest blessings and highest gifts are always connected with His suffering and with the shedding of His blood. You will find that the Epistle to the Hebrews especially is full from beginning to end of the thought of the sacrificial character of the death of Christ. Vie was incarnate that through death He might destroy him that had the power of death, that is, the devil. He needeth not daily, as those high priests, to offer up sacrifice, first for his own sins and then for the peoples: for this He did once, when He offered up Himself. By His own blood He entered in once into the holy place, having obtained eternal redemption for us. The blood of Christ, who through the Eternal Spirit offered Himself without spot to God shall purge your conscience from dead works to serve the living God. Once in the end of the world hath He appeared to put away sin by the sacrifice of Himself. He was once offered to bear the sins of many. He offered one sacrifice for sins for ever. We are sanctified by the offering of the body of Jesus Christ once for all. We have boldness to enter into the holiest by the blood of Jesus. It is the blood of the covenant wherewith we are sanctified. Jesus, that He might sanctify the people with His own blood, suffered without the gate.
II. THE ATONEMENT. What controversies have raged round it! What a stumbling-block it is even now to many! Let us beware not only of endeavouring to explain the efficacy of what Christ has done and suffered for us beyond what the Scripture has authorised--this is a danger on one Side--but also let us beware of endeavouring to explain it away, and of confining His office as Redeemer of the world to His instruction, example, and government of the Church--this is danger on the other side. Both dangers are real ones. A great statesman once said in eloquent words of our own Church, Take the history of the Church of England out of the history of England, and the history of England becomes a chaos without order, without life, and without meaning. And may we not say with all reverence, Take the history of the death of Christ out of the history of the world, and the history of the world becomes a chaos without order, without life, and without meaning? We must cling to the fact that Christ is the Lamb of God, which taketh away the sin of the world, and that by the offering of the body of Jesus Christ once for all, there was made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. The fact of the Atonement is revealed, but how it is efficacious, or why it was necessary, we are nowhere fully told. Still, we are not to make it more mysterious by shutting our eyes to what is told us; and we must not forget that the doctrine does not stand alone. It should never be dissociated from the great truths of the Holy Trinity and the Incarnation. Take the doctrine of the Atonement in connection with these two central doctrines of the Christian faith, and then these three things follow, each of which is worthy of serious consideration:
1. He who bore our human nature, and wrought human acts, and died on the Cross for us was a Divine Person. Not, indeed, God alone; for as such, it has been truly said, He would never have been in the condition to offer, or to die; nor man alone, for then the worth of His offering would never have reached so far; but He was God and man in one person, and in this person performing all those acts; man, that He might obey and suffer and die; God, that He might add to every act of His obedience, His suffering, His death, an immeasurable worth, steeping in the glory of His Divine personality all of human that He wrought.
2. From the fact that He was God the Son, the Second Person in the Blessed Trinity, who is one with the Father, it follows that we must never, even in thought, imagine a discordance of will between the Father and the Son, nor so represent the Atonement as if there was a clashing of will within the Godhead. God was in Christ reconciling the world unto Himself, and God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. And what greater proof of love can be imagined than this?
3. In considering the doctrine of the Incarnation, we are to remember that it was not the death of a man which brought about such great results. He who died for us was the Second Adam, the Head of the redeemed humanity. If it is His Godhead which gives His offering its infinite worth, it is His position as the Second Adam which qualifies Him to represent us. It is often said that if you would win back to self-respect some poor despairing wretch who has fallen so low as to be utterly reckless, and lost to all sense of shame, you must begin by making him understand that there is some one who cares for him yet. And if we can learn at the foot of the Cross of Jesus Christ that though we are sinful and hardened, it may be, and despairing, yet, in spite of all, God loves us with that yearning, passionate love which led Him to give Himself for us, then I think that our hearts will be broken, and we shall yield to the power of that love which knows no rest, and can never tire until it has found those it died to win. (E. C. S. Gibson, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv8, 10 8, 9. Then said he. He said, first, “The…
8, 9. Then said he. He said, first, “The Levitical sacrifices do not please God;” then he said, second; Lo, I come to do thy will. This is pleasing to God. Hence he taketh away the first, the old covenant with its sacrifices, and establishes the second, the new covenant inaugurated by complete submission to the will of God.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v8 General Information:
General Information:
Though changing the wording slightly, the author repeats these quotations from a psalm of David for emphasis.
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sacrifices ... offerings ... whole burnt offerings ... sacrifices for sin
See how you translated these words in Hebrews 10:5-6.
that are offered
This can be stated in active form. AT: "that priests offer" (See: Active or Passive)
See
"Look" or "Listen" or "Pay attention to what I am about to tell you"
He takes away the first practice in order to establish the second practice
The abstract noun "practice" here refers to a way of atoning for sins. Stopping doing it is spoken of as if it were an object that could be taken away. Starting the second way of atoning for sins is spoken of as establishing that practice. AT: "He stops people atoning for sins the first way in order to atone for sins the second way" (See: Abstract Nouns and Metaphor)
first practice ... the second practice
The words "first" and "second" are ordinal numbers. AT: "old practice ... the new practice" (See: Ordinal Numbers)
we have been sanctified
This can be stated in active form. AT: "God has sanctified us" or "God has dedicated us to himself" (See: Active or Passive)
through the offering of the body of Jesus Christ
The abstract noun "offering" can be expressed with the verb "offer" or "sacrifice." AT: "because Jesus Christ offered his body as a sacrifice" or "because Jesus Christ sacrificed his body" (See: Abstract Nouns)
translationWords
sacrifice
burnt offering
sin
law
will of God
sanctify
body
Jesus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v8 10:8-10 The author follows the flow of thought in…
10:8-10 The author follows the flow of thought in the psalm with great precision. • First, Christ said, “You did not want animal sacrifices . . .”: The author of Hebrews understands this as God’s rejection of the old system of sacrifices. • Then he said, “Look, I have come to do your will”: The author of Hebrews takes this to be Christ’s willingness to be the supreme sacrifice for sins. • The author of Hebrews concludes that because of Christ’s sacrifice, God has canceled the first covenant—God’s will, as shown by Ps 40:6-8, was that Christ would die for sins as a sacrifice, and this only had to be done once for all time.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.