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Old and New Testament.
Hebrews 10:8 After
SIN YOU HAVE
NOR HAVE YOU
Amplified: When He said just before, You have neither desired, nor have You
taken delight in sacrifices and offerings and burnt offerings and sin
offerings—all of which are offered according to the Law—
Bible - Lockman)
Barclay: At the beginning of this passage he says: “You did not desire
sacrifices and offerings and whole burnt-offerings and sin-offerings
and you took no pleasure in them,” and it is such offerings as these
that the law prescribes. (Westminster
NLT: Christ said, "You did not want animal sacrifices or grain offerings
or animals burned on the altar or other offerings for sin, nor were
you pleased with them" (though they are required by the law of Moses). (NLT
- Tyndale House)
Phillips: After saying, "Sacrifice and offering, burnt offerings, and
offerings for sin you did not desire, nor had pleasure in them" (which
are made according to the Law), (Phillips:
Wuest: Above, when saying, Sacrifice and offering and whole burnt offerings
also for sin you did not desire nor even have pleasure in, which were
of such a nature as those being offered according to law, (Eerdmans)
Young's Literal: saying above -- 'Sacrifice, and offering, and burnt-offerings, and
concerning sin-offering Thou didst not will, nor delight in,' -- which
according to the law are offered--
AFTER SAYING ABOVE SACRIFICES AND OFFERINGS AND WHOLE BURNT OFFERINGS
AND SACRIFICES FOR SIN THOU HAST NOT DESIRED NOR HAST THOU TAKEN PLEASURE IN
THEM WHICH ARE OFFERED ACCORDING TO THE LAW: anoteron legon (PAPMSN) hoti thusias kai prosphoras
kai holokautomata: peri hamartias ouk ethelesas (2SAAI) oude eudokesas (2SAAI) aitines kata nomon prospherontai,(3PPPI):
After saying above
- In Hebrews 10:8-9 the
writer again quotes from Ps 40:6, 7, 8, but this time in a condensed form.
(lego) means to speak or talk, with an apparent focus upon content of
what is said.
indicates continually saying which would refer to the enduring character of
any and all of God's Word (Mt 24:35, Mk 13:31, Lk 21:33)
(anoteros) is the comparative of ano (above) and can mean
above or preceding as in this verse (a higher place in the written column) or higher, better or more honorable
place at the table as in the only other NT use (Lk 14:10). Anoteros
is first in the Greek sentence for emphasis.
Saying above, when he said. That
is, the Messiah. The word "above" refers here to the former part of he
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, etc. 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.
offerings - Earle remarks that "These words may carelessly be thought of
as synonymous. But they are not. The first, prosphora, literally
means "something brought to." It aptly describes an "offering," which
was "brought to" the altar. It might be composed of meal or oil, or even be
a drink offering. On the other hand, "sacrifice" is thusia...Christ
was both. It takes all the offerings of the OT—described in detail in the
early chapters of Leviticus—to typify the many-sided work of Christ in His
redemption of humanity." (Word Meanings in the New Testament)
from thuo/thyo = to slay,
sacrifice or kill a
sacrificial victim; to bring a religious offering to a deity)
refers literally to animal
sacrifices that were slain and offered on the altar.
Homer (about nine
centuries before Christ) used thusia to describe the "smoke or
burnt offering." Later the sense of thusia was broadened to
mean the actual slaying of a sacrifice. According to Pindar,
thusia was the very ritual of sacrifice, the religious service in
which a sacrifice was brought.
NIDNTT notes that in classic
Greek usage the verb form thuo (which has been in use since Homer some
9 centuries prior to Christ)...
has in secular Gk. the basic
meaning of to sacrifice, though originally in connexion with the
smoke-offering it meant to smoke, and in particular, in the active
form, to offer a smoking or a burnt sacrifice (Homer, Il. 9, 219; Xen.,
Cyr. 8, 7, 3). Because sacrificial animals or portions of animals-and
human beings also-were burnt, thyo also assumed the meaning to
slaughter for cultic ends (Hdt., 1, 216; Eur., Iph. Taur. 621). The
noun thysia (since Pindar) signifies the ritual of sacrifice as
well as the sacrificial animal or any other similar sacrificial gift (Hdt.,
4, 60; Thuc., 8, 70).
Colin, Editor. New International Dictionary of NT Theology. 1986.
- excellent resource for in depth word studies)
Thusia is used figuratively in the
NT. Thusia refers to the death of Christ as an offering
of Himself to God (Ep 5:2-note).
Thusia is used to refer to the
volitional choice of a believer to make a consecration or surrender of
one's whole life unto God (Ro 12:1-note).
thusia refers to the believer's
offering of praise and good deeds (He 13:16-note) to God, an offering that is acceptable to God only
through Jesus, only on the basis of His shed blood (He 13:15-note).
Peter concurs saying we are "to offer up spiritual
sacrifices acceptable to God through Jesus Christ." (1Pe 2:5-note)
Someone once said that "Sacrifice is the
ecstasy of giving the best we have to the one we love the most."
Detzler notes that...
In the Septuagint Greek Old
Testament, this word (thusia) was used to describe the Jewish
sacrificial system. It also characterized the action of bringing a
sacrifice. In fact, most of the major characters in the Old Testament
brought sacrifices. Among them were: Noah (Ge 8:20), Abraham (Ge
12:6), Isaac (Ge 26:25), Jacob (Ge 33:20), Moses (Ex. 17:15), Elijah
(1Ki 18:31), and David (2Sa 24:18)....
The words (thusia/thuo -
Thuo = 14x in 13v - Mt 22:4; Mk 14:12; Lk 15:23, 27, 30; 22:7; Jn
10:10; Ac 10:13; 11:7; 14:13, 18; 1Co 5:7; 10:20) pertaining to
sacrifice occur about 40 times in the Greek New Testament. Jesus gave
basic teaching about the priority of sacrifice. In the Sermon on the
Mount He warned against bringing a sacrifice when there is sin in
one's life (Mt 5:23, 24). Later on He chided some Pharisees, because
they substituted sacrifices for mercy (He 9:13; 12:7). When sacrifices
were turned into commerce and exploited for personal gain, Jesus
struck out literally and expelled the animal salesmen from the temple
(Jn 21:12-17). Nevertheless, the earthly parents of Jesus, Joseph and
Mary, brought a sacrifice at the time of Jesus' temple dedication (Lk
2:24). Their sacrifice was sincere.
In the Book of Acts, the church moved away from the Jewish sacrificial
system. The early Christians realized that Jesus Christ had brought
the only perfect Sacrifice, Himself.
It was the perversion of the old sacrifices, the offering to a golden
calf, that Stephen condemned in his last sermon (Ac 7:41). The Apostle
Paul fulfilled his vow and brought a sacrifice when he returned to
Jerusalem at the end of his missionary journeys (Ac 21:26).
The Epistles emphasize the perfection of Christ's sacrifice, and the
effectiveness of His death on our behalf. The theme is sounded in
Romans, where Paul proclaimed that the sacrificed Saviour made us
right with God (Ro 3:23-note,
It is in Hebrews, however, that this theme is fully developed. The
priesthood of Christ is built on the idea of His atoning sacrifice (He
Part of the priestly task was sacrifice, which was exemplified
perfectly in Christ (He 5:1-9). Not only did Christ present Himself as
a sacrifice, but His sacrifice was once for all (He 7:27-note).
Animal sacrifices could never cleanse one's conscience, but Christ's
sacrifice could (He 9:9-14). On the basis of His sacrifice, Christ now
exercises an intercessory ministry on our behalf (He 10:11, 12-note).
Because Christ sacrificed Himself on our
behalf, Christians are also told to make sacrifices. They should
present their bodies as living sacrifices to God (Ro 12:1-2). Their
daily lives of separation from sin are an imitation, though a pale
one, of the sacrifice of Christ (Ep 5:2-note).
When Christians financially support the ministry, they also bring
sacrifices to the Lord (Php 4:18-note).
In fact, all Christians are priests designated to bring spiritual
sacrifices to the Lord (1Pe 2:5-note,
Because of the deep significance attached to the sacrifice of Christ,
the New Testament is strong in condemning sacrifices to idols. At the
Jerusalem Council all of the apostolic leaders agreed to denounce
sacrifices to idols (Acts 15:29). Paul insisted that idols were no
gods at all; in fact they were nothing but bits of wood or stone (1Co
8:1, 4, 7).
Since Christ has been sacrificed, all other religious sacrifices are
out of date. The only acceptable sacrifice is the sacrifice of worship
and service which dedicated believers bring to their Lord.
Wayne E: New Testament Words in Today's Language. Victor. 1986 [out of
print] - If you enjoy word studies, this 407 page volume offers some
excellent insights and illustrations on a number of Greek words - I
would give it 5/5 stars.)
28x in the NT -
Matthew 9:13 "But go and learn what
this means: 'I DESIRE COMPASSION, AND NOT SACRIFICE,' for I did
not come to call the righteous, but sinners."
Comment: This verse is an
excellent "commentary" on Hebrews 10:8 - God took no delight in
sacrifices as such if they were not the product of a proper attitude.
The same comment would apply to the next two uses of thusia
Matthew 12:7 "But if you had known what this means, 'I DESIRE
COMPASSION, AND NOT A SACRIFICE,' you would not have condemned
Mark 12:33 AND TO LOVE HIM WITH ALL THE HEART AND WITH ALL THE
UNDERSTANDING AND WITH ALL THE STRENGTH, AND TO LOVE ONE'S NEIGHBOR AS
HIMSELF, is much more than all burnt offerings and sacrifices."
Luke 2:24 (Context Jesus' parents offering sacrifice - Lk 2:22, 23)
and to offer a sacrifice according to what was said in the Law
of the Lord, "A PAIR OF TURTLEDOVES OR TWO YOUNG PIGEONS."
Luke 13:1 Now on the same occasion there were some present who
reported to Him about the Galileans whose blood Pilate had mixed with
Evidently, some worshipers from Galilee were condemned by Rome—perhaps
because they were seditious zealots (see Mt 10:4)—and were sought out
and killed in the temple by Roman authorities while in the process of
offering a sacrifice. Such a killing would have been the grossest sort
of blasphemy. Incidents like this inflamed the Jews’ hatred of Rome
and finally led to rebellion, and the destruction of Jerusalem in a.d.
J.: The MacArthur Study Bible Nashville: Word
Acts 7:41 "At that time they made a calf and brought a sacrifice
to the idol, and were rejoicing in the works of their hands. 42 "But
God turned away and delivered them up to serve the host of heaven; as
it is written in the book of the prophets, 'IT WAS NOT TO ME THAT YOU
OFFERED VICTIMS AND SACRIFICES FORTY YEARS IN THE WILDERNESS,
WAS IT, O HOUSE OF ISRAEL?
Comment: From the outset
when Israel was solemnly given the law, they rebelled against the
Giver and only Living God and willfully turned to worthless and
Therefore I urge you, brethren, by the mercies of God, to present your
bodies a living and holy sacrifice, acceptable to God, which is
your spiritual service of worship.
John Sutherland Bonnell -
"Take that gift God has entrusted to you, and use it in the service of
Christ and your fellowmen. He will make it glow and shine like the
very stars of heaven."
John Benton - Sacrifice is
the giving up of something we genuinely value in order to express our
devotion to God.
Jim Elliot - He is no fool
who gives what he cannot keep to gain what he cannot lose.
C T Studd - If Jesus Christ
be God and died for me, then no sacrifice can be too great for me to
make for him.
Amy Carmichael poetically
pictures the living and holy sacrifice of Romans 12:1 in her famous
Give me the love that leads the
The faith that nothing can dismay,
The hope no disappointments tire,
The passion that will burn like fire.
Let me not sink to be a clod;
Make me thy fuel, Flame of God.
1 Corinthians 10:18 Look at the nation Israel; are not those who eat
the sacrifices sharers in the altar?
and walk in love, just as Christ also loved you and gave Himself up
for us, an offering and a sacrifice to God as a fragrant aroma.
But even if I am being poured out as a drink offering upon the
sacrifice and service of your faith, I rejoice and share my joy
with you all.
Vine comments that thusia:
"here stands for the victim, not for the act of sacrificing. While in
one aspect the believers were the sacrifice, as being consecrated to
God, each being “a living sacrifice,” and that by reason of their
faith, yet in Paul’s view here they were the offerers, their faith was
the sacrifice, and Paul was the libation."
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
R. G. LeTourneau (read his bio!)
(1888-1969) was a man who typifies "the sacrifice" of his
faith. Having become a multi-millionaire from the invention and
production of earth-moving machinery he used his machinery and money
to build roads in Latin America to open the jungle for missionary
advance. He founded a Christian university in LeTourneau College in
Longview, Texas (one of my disciples opens each morning's class with
the sola Scriptura devotional of the day - Daily Light indicating
LeTourneau U. has not drifted from its Christian moorings!).
LeTourneau's legacy included building large Christian and Missionary
Alliance Churches at Lima. Though
made millions, he gave nine-tenths of it to the
Lord's work (so much for the "tithe"!), setting a high standard for
the sacrifice of faith! As F B Meyer once said (and as
proven truth in LeTourneau's life and continuing legacy) "God will be
our compensation for every sacrifice we have made."
The famous orphanage founder and
man of prayer George Mueller said that "Self-denial is not so
much an impoverishment as a postponement: we make a sacrifice of
present good for the sake of a future and greater good."
But I have received everything in full and have an abundance; I am
amply supplied, having received from Epaphroditus what you have sent,
a fragrant aroma, an acceptable sacrifice, well-pleasing to
For every high priest taken from among men is appointed on behalf of
men in things pertaining to God, in order to offer both gifts and
sacrifices for sins;
who does not need daily, like those high priests, to offer up
sacrifices, first for His own sins and then for the sins of the
people, because this He did once for all when He offered up Himself.
For every high priest is appointed to offer both gifts and
sacrifices; so it is necessary that this high priest also have
something to offer.
which is a symbol for the present time. Accordingly both gifts and
sacrifices are offered which cannot make the worshiper perfect in
Therefore it was necessary for the copies of the things in the heavens
to be cleansed with these, but the heavenly things themselves with
better sacrifices than these.
Otherwise, He would have needed to suffer often since the foundation
of the world; but now once at the consummation of the ages He has been
manifested to put away sin by the sacrifice of Himself.
For the Law, since it has only a shadow of the good things to come and
not the very form of things, can never, by the same sacrifices
which they offer continually year by year, make perfect those who draw
Therefore, when He comes into the world, He says, "SACRIFICE
AND OFFERING YOU HAVE NOT DESIRED, BUT A BODY YOU HAVE PREPARED FOR
After saying above, "SACRIFICES AND OFFERINGS AND WHOLE BURNT
OFFERINGS AND sacrifices FOR SIN YOU HAVE NOT DESIRED, NOR HAVE YOU
TAKEN PLEASURE in them" (which are offered according to the Law),
Every priest stands daily ministering and offering time after time the
same sacrifices, which can never take away sins;
but He, having offered one sacrifice for sins for all time, SAT DOWN
AT THE RIGHT HAND OF GOD,
For if we go on sinning willfully after receiving the knowledge of the
truth, there no longer remains a sacrifice for sins,
By faith Abel offered to God a better sacrifice than Cain,
through which he obtained the testimony that he was righteous, God
testifying about his gifts, and through faith, though he is dead, he
Through Him then, let us continually offer up a sacrifice of
praise to God, that is, the fruit of lips that give thanks to His
name. 16 And do not neglect doing good and sharing, for with such
sacrifices God is pleased.
sacrifice as the act of
offering to a deity something precious! Here thusia is
used metaphorically to describe their volitional offering of their
1 Peter 2:5-note
you also, as living stones, are being built up as a spiritual house
for a holy priesthood, to offer up spiritual sacrifices
acceptable to God through Jesus Christ.
Thusia - 295x
in the non-apocryphal
(Often rendered offering in NAS) - Gen 4:3, 5; 31:54; 46:1; Ex
10:25; 12:27; 18:12; 24:5; 29:34, 41f; 30:9; 32:6; Lev 1:9, 13, 17; 2:1ff,
13ff; 3:1, 3, 6, 9; 4:10, 26, 31, 35; 5:13; 6:14f, 20f, 23; 7:9ff, 15ff,
20f, 29, 32, 34, 37; 9:4, 17f; 10:12, 14; 14:10, 20f, 31; 17:5, 7f; 19:5;
21:6, 21; 22:21, 29; 23:13, 16, 18f, 37; 26:31; Num 4:16; 5:15, 18, 25f;
6:15, 17f; 7:13, 17, 19, 23, 25, 29, 31, 35, 37, 41, 43, 47, 49, 53, 55, 59,
61, 65, 67, 71, 73, 77, 79, 83, 87f; 8:8; 10:10; 15:3ff, 8f, 24; 16:15;
23:3, 15; 25:2; 28:5, 8f, 13, 20, 26, 28, 31; 29:3, 6, 9, 11, 14, 16, 18f,
21f, 24f, 27f, 30f, 33f, 37ff; Deut 12:27; 27:7; 32:38; 33:19; Josh 8:30;
22:23, 26ff; Judg 6:18; 13:19, 23; 1Sa 1:21, 24; 2:17, 19, 29; 3:14; 6:15;
9:12f; 10:8; 11:15; 15:22; 16:3, 5; 20:6, 29; 26:19; 2Sa 14:17; 1 Kgs
8:62ff; 12:27; 18:29; 2 Kgs 3:20; 10:19, 21; 16:13, 15; 1 Chr 9:31; 21:23;
23:29; 29:21; 2 Chr 7:1, 5, 12; 29:31; 30:22; 31:2; 33:16; Ezra 7:17; 9:4f;
Neh 10:33; Job 1:5; 20:6; Ps 4:5; 20:3; 27:6; 40:6; 50:5, 8, 14, 23; 51:16f,
19; 96:8; 106:28; 107:22; 116:17; 141:2; Prov 7:14; 15:8; 16:7; 21:3, 27;
Eccl 5:1; Isa 1:11; 19:21; 34:6; 43:23f; 56:7; 57:6f; 65:4; 66:20; Jer 6:20;
7:21f; 14:12; 17:26; 46:10; Ezek 39:17, 19; 42:13; 44:11, 15, 29; 45:15, 17,
24; 46:5; Dan 2:46; 4:1; 8:11ff; 9:21, 25; 11:31; 12:11; Hos 3:4; 6:6; 8:13;
9:4; Joel 1:9, 13; 2:14; Amos 4:4; 5:22, 25; Jonah 1:16; Zeph 1:7f; 3:10;
Zech 9:1; Mal 1:8, 10f, 13; 2:12f; 3:3f
= toward, before + phero = to bring or bear) literally is "a bringing
before" and thus describes the act of offering or a bringing to and
metonymically to that which is offered (a gift, a present).
The major Scriptural
use of prosphora is found in Hebrews 10 (5x) and thus it behooves one
to study these passages in context to derive a good sense of the meaning of
Phosphora - 9x
in 9v - offering(6), offerings(2), sacrifice(1).
Acts 21:26 Then Paul took the men, and the next day, purifying himself along
with them, went into the temple giving notice of the completion of the days
of purification, until the sacrifice was offered for each one of
Acts 24:17 "Now after several years I came to bring alms to my nation and to
to be a minister of Christ Jesus to the Gentiles, ministering
as a priest the gospel of God, so that my offering of the Gentiles
may become acceptable, sanctified by the Holy Spirit.
and walk in love, just as Christ also loved you and gave
Himself up for us, an offering and a sacrifice to God as a fragrant
Therefore, when He comes into the world, He says, "SACRIFICE
AND OFFERING YOU HAVE NOT DESIRED, BUT A BODY YOU HAVE PREPARED FOR
After saying above, "SACRIFICES AND OFFERINGS AND WHOLE
BURNT OFFERINGS AND sacrifices FOR SIN YOU HAVE NOT DESIRED, NOR HAVE YOU
TAKEN PLEASURE in them" (which are offered according to the Law),
By this will we have been sanctified through the offering
of the body of Jesus Christ once for all.
For by one offering He has perfected for all time those
who are sanctified.
Now where there is forgiveness of these things, there is no
longer any offering for sin.
Prosphora - 4x
in the Septuagint - 1Ki 7:34; Ps 39:7; Da 3:38; 4:37
(holokautoma) refers to a victim the whole (and not like other
victims only a part) of which is burned (Latin holocaustum). This word is
used in the Septuagint The Septuagint Ex 30:20; Lev 5:12; 23:8,25,21).
literally conveys the sense of
missing the mark as when hunting with a bow and arrow (in Homer some hundred
times of a warrior hurling his spear but missing his foe). Later hamartia
came to mean missing or falling short of any goal, standard, or purpose.
Ryrie adds that "this is not only a negative idea but includes the
positive idea of hitting some wrong mark."
(Not = absolute
negation) Desired (2309)
(thelo) means first resolved, determined, or purposed, then to desire
or wish and as here in Hebrews to take delight or have pleasure (cp Col
2:18, Mt 9:13, 12:7 [Lxx of Ho 6:6], Lxx Ps 112:1, 147:10, Ezek 18:32).
Have you taken pleasure (2106)
from eu = well, good
+ dokeo = to think) means literally to think well of and so to be
well pleased, to take pleasure or delight in (This is the meaning of
eudokeo in this passage albeit in a negative sense). The idea is to find
satisfaction in something or someone or to view with approval.
delight means to take great pleasure, to give keen enjoyment, to provide
a high degree of gratification, something God did not do with the sacrifices
and offerings (for reasons discussed elsewhere).
explains this easily confused statement...
This does not suggest that the old sacrifices were wrong, or that sincere
worshipers received no benefit from obeying God's Law. It only means that
God had no delight in sacrifices as such, apart from the obedient hearts of
the worshipers. No amount of sacrifices could substitute for obedience (1Sa
15:22, Ps. 51:16, 17; Is 1:11, 19; Je 6:19, 20; Ho 6:6; Am 5:20, 21).
W: Bible Exposition Commentary - New Testament. 1989. Victor
Simon J. Kistemaker
helps us understand God's displeasure at the sacrifices which were
according to the Law by taking us...
back to the beginning of human history recorded in Genesis. God looked
with favor on the offering that Abel brought him, but with disfavor on
Cain's offering. Why was Abel's offering—"fat portions from some of the
firstborn of his flock"—acceptable, and the offering of Cain—"some of
the fruits of the soil"—unacceptable (Ge 4:3, 4, 5)? The writer of Hebrews
answers by saying,
By faith Abel offered God a better sacrifice than Cain did. By faith he was
commended as a righteous man, when God spoke well of his offerings (He 11:4-note).
The author of Hebrews asserts not that God has an aversion to offerings
presented to him, but that sacrifices offered without faith and obedience
are an abomination (Is 1:11, 12, 13, 14-note;
Amos 5:21, 22). Through Hosea God says to Israel,
For I desire mercy, not sacrifice, and acknowledgment of God rather than
burnt offerings" (Ho 6:6). (Baker
New Testament Commentary – Exposition of Thessalonians, the Pastorals, and
Hebrews) (Bolding added)
According to the
Law - The writer describes God's displeasure over sacrifices but adds
that they are according to the Law, just in case his Jewish audience
might think he is referring to sacrifices such as the pagans who did not
know God offered to dumb idols who are no gods. No, the writer is referring
to the very sacrifices God Himself had ordained in the OT.
echoed the thoughts of the writer of Hebrews 10:8 when he said...
Sacrifice without obedience is sacrilege.
That none of his readers should miss this
important point the writer takes pains to indicate clearly, in Hebrews
10:8, 9, 10, the meaning of the quote from Psalm 40. He acknowledges that though
God authorized the animal sacrifices of the past, He did not delight in
them. Then he stresses the fact that Christ deliberately set Himself to do
the will of the Father, though He knew it would lead to pain and separation.
Intimations of Gethsemane are certainly present in these words, though it
was on the Cross that they were fully carried out. Here the writer also
declares that the death of Jesus, by fulfilling the will of the Father,
completely replaces the provision of animal deaths which had provided some
degree of forgiveness before. Finally, he announces the only possible
conclusion: it is by the fulfillment of the will of God in the once-for-all
sacrifice of Jesus Christ (note the double name, only here in Hebrews) that
we (all believers) have been made holy. The Greek expression for made holy
indicates action with a lasting effect. We have been made holy by the death
of Jesus, and we remain holy even though we struggle with daily weakness and
sin. This should be borne in mind when we come to the statement in He 12:14 (see note),
“without holiness no one will see the Lord.” It is a holiness obtained by
faith, not by self-righteous effort, and it is not lost by momentary
failure. “There is now no condemnation for those who are in Christ Jesus!”
(Ro 8:1-note). (Hebrews
10:1-39 Let Us Go On!)
Hebrews 10:9 then
Amplified: He then went on to say, Behold, [here] I am, coming to do Your will.
Thus He does away with and annuls the first (former) order [as a means
of expiating sin] so that He might inaugurate and establish the second
(latter) order. [Ps. 40:6-8.](Amplified
Bible - Lockman)
Barclay: Then he went on to say: “Behold, I come to do your will.” He
abolishes the kind of offering referred to in the first quotation in
order to establish the kind of offering referred to in the second. (Westminster
NLT: Then he added, "Look, I have come to do your will." He cancels the
first covenant in order to establish the second.(NLT
- Tyndale House)
Phillips: Christ then says, "Behold, I have come to do your will, O God." That
means he is dispensing with the old order of sacrifices, and
establishing a new order of obedience to the will of God, (Phillips:
Wuest: then He said, Behold, I come to do your will. He takes away the
first [testament] in order that He may establish the second
Young's Literal: then he said, 'Lo, I come to do, O God, Thy will;' he doth take away
the first that the second he may establish;
THEN HE SAID, "BEHOLD, I HAVE COME TO DO THY WILL
HE TAKES AWAY THE FIRST IN ORDER TO ESTABLISH THE SECOND: tote eireken (3SRAI):
idou heko (1SPAI) tou poiesai (AAN) to thelema sou anairei (3SPAI) to proton hina to
deuteron stese (3SAAS): (He 9:11, 12, 13, 14) (He 7:18,19; 8:7, 8, 9,
10, 11, 12, 13; 12:27,28)
from thelo = to will with
the "-ma" suffix indicating the result of the will = "a thing
willed") generally speaks of the result of what one has decided. One sees
this root word in the feminine name "Thelma." In its most basic form,
thelema refers to a wish, a strong desire, and the willing of some
event. (Note: See also the discussion of the preceding word
for comments relating to thelema).
says that thelema is the...
Will, not to be conceived as a
demand, but as an expression or inclination of pleasure towards that
which is liked, that which pleases and creates joy. When it denotes
God's will, it signifies His gracious disposition toward something.
Used to designate what God Himself does of His own good pleasure.
S. The Complete Word Study Dictionary: New Testament. AMG
has both an objective meaning (“what one wishes to happen” or what is
willed) and a subjective connotation (“the act of willing or
desiring”). The word conveys the idea of desire, even a heart’s
desire, for the word primarily expresses emotion instead of volition.
Thus God’s will is not so much God’s intention, as it is His heart’s
62x in 58v - Mt 6:10; 7:21; 12:50; 18:14; 21:31; 26:42; Mark 3:35; Luke
12:47; 22:42; 23:25; Jn 1:13; 4:34; 5:30; 6:38, 39, 40; 7:17; 9:31;
Acts 13:22; 21:14; 22:14; Ro 1:10-note;
1Cor 1:1; 7:37; 16:12; 2Cor 1:1; 8:5; Gal 1:4; Ep 1:1-note,
Ep 6:6-note; Col
Col 4:12-note; 1Th 4:3-note;
1Th 5:18-note; 2Ti 1:1-note;
2Ti 2:26-note; He 10:7-note,
He 13:21-note; 1Pe 2:15-note;
1Pe 4:19-note; 2Pe 1:21-note; 1Jn 2:17; 5:14; Rev
4:11-note. NAS = desire(1), desires(1), will(57).
Takes away (337)
(anaireo from aná = an emphatic or up + haireo = to
take) means literally to take up or lift up or away. Figuratively, it means
to take away violently and so to put to death, kill, slay, murder. In this
verse anaireo means to do away with or remove the validation of
something, specifically the first covenant or old covenant. The idea is to
invalidate it, the process of invalidation implying making something
powerless or unacceptable by declaration of its logical or moral or legal
Anaireo - 24x
in 23v - Matt 2:16; Luke 22:2; 23:32; Acts 2:23; 5:33, 36; 7:21, 28; 9:23f,
29; 10:39; 12:2; 13:28; 16:27; 22:20; 23:15, 21, 27; 25:3; 26:10; 2 Thess
2:8; Heb 10:9. NAS = do away(1), executed(1), kill(4),
killed(2), put...to death(8), put to death(3), slain(1), slay(3),
slaying(1), slew(1), takes away(1), took...away(1).
Having done the Father's will, "He
takes away the first [that is, the old covenant with all of its
sacrificial system and inadequacies] in order to establish the second."
Through the righteousness of Christ and His death on our behalf, the
old covenant was overturned! The word for "take away," was used
in Classical Greek to refer to a law or government or custom that was
abolished or repealed or destroyed. The strength of the word must have
been startling to the audience receiving this epistle. They knew
precisely what the writer meant: it is over. The old covenant
has no more demand over your life. The sacrificial system offers you
nothing. The rituals and ceremonies are no longer valid or needed. You
are free from the tyranny of the old covenant that constantly exposed
your weakness but gave you nothing to change the heart.
But the good news is that not only
did Christ through obedience to the will of the Father overturn the
old covenant, but also established the new covenant: "in order to
establish the second."
The first covenant had to be
removed so that the new covenant mediated through Jesus Christ might
IT IS REMOVED!
All who cling to the hope or even
fear that obeying the law or following a ritual will put you into a
right relationship with God must see that this old covenant is
removed. But you are not left hanging with no hope; instead you have a
better hope, a sure one (He 3:6-note,
in what Christ has done. Jesus Christ established with finality the
new covenant. The language of the text expresses this beautifully. A
literal rendering would be,
'He removes and forever removes the
in order that the second might be established with finality'
(the use of
for "takes away" and
for "establish" makes
this clear). (Sermons
from the Epistle to the Hebrews)
(protos) is used in this context to refer to the first in time and/or
first in a series. Sometimes protos implies superior, but in this
context that is clearly not the meaning.
(histemi) means to stand and here to make firm, to fix and so to establish.
(deuteros) refers to the second in time or order and in context
refers to the second or new covenant. The second is elsewhere
described as the better covenant for it accomplishes for sinners what the
first could never accomplish but only point us toward -- the need for a
What is the first?
He is referring to the first covenant, not the Abrahamic but the
Mosaic. As Paul taught in Romans, believers are now no longer under the Law
but have been made to die to the Law and thus are released from the Law...
Therefore, my brethren, you also were
made to die to the Law (how?) through the body of Christ, (why?) that you
might be joined to another, to Him Who was raised from the dead, (what is to
be the result?) that we might bear fruit for God. (Why did we need to die to
the Law?) 5 For while we were in the flesh, the sinful passions, which were
aroused by the Law, were at work in the members of our body to bear fruit
for death. 6 (What is the contrast of our life now compared with life under
the Law?) But now we have been released from the Law, having died to that by
which we were bound, so that we serve in newness of the Spirit and not in
oldness of the letter. (See notes
This truth about the
believer's new relationship with the Law does not mean we are lawless
because in fact
in the New Covenant the Law is actually written upon our hearts Jeremiah
prophesying of this new covenant writing that...
But this is the covenant which I will
make with the house of Israel after those days," declares the LORD, "I will
put My law within them, and on their heart I will write it; and I will be
their God, and they shall be My people. (Jer 31:34; quoted He
The Old (First)
was in a sense a covenant dealing with shadows, the substance of which was
fulfilled in Christ in the New Covenant. The first was thus like a
2,000 year "picture book" and we all know how children love to look at
picture books when first learning!
From F B Meyer,
Our Daily Homily...He
taketh away the first, that He may establish the second.
The meaning of this is clear. In
the old covenant the stress was laid on the outward rite; but in the
new covenant, for burnt-offerings and sacrifices for sin are
substituted first the entire devotion and consecration of the blessed
Lord to his Father’s will; and next, ours in Him.
It is very noticeable that by the
offering of the cross, in which the Savior’s yielded will culminated, we are
said to have been sanctified, consecrated, or set apart once for all
(Hebrews 10:10). The thought there is, evidently, that our Savior’s death
has implicated us for evermore; and that his Church, whom He represented in
that supreme act, is for ever pledged to be dead unto the world and sin.
But still later we learn that He hath
perfected for ever them that are sanctified (Hebrews 10:14). The change of
tense surely indicates that what was accomplished for us in the purpose of
God when Jesus died, must be accomplished in us by the operation of the Holy
Spirit. Every time, therefore, our will is brought into more perfect union
with that of God, a further step is taken towards that glorious elevation
which Jesus made ours in the death of the cross.
And if you would have an incentive to
this, remember how Jesus promised that all who would do the will of God
should be reckoned members of the holy family (Matthew 12:46–50). Are you a
member of that family? You may be, and sit only on the outer circle, for the
constituent members are always altering their position towards the central
Christ; now advancing towards the inner heart, now receding. Oh, see to it
that you are not only within the holy circle of the will of God, but that
you are near the golden centre where Jesus is seated. (Meyer, F. B. Our
LO, I AM COME TO DO THY WILL
Hebrews 10:8, 9, 10
ON the word, A body didst thou prepare
for Me, as the expression of God's claim, there follows now in the Psalm
that other on the surrender to that claim--Lo, I am come to do Thy will In
this, the doing of God's will, we have the destiny of the creature, the
blessedness of heaven, the inmost secret of redemption. In this consists the
worth of Christ's sacrifice, and this alone is the reason why His blood
prevails. The path He opened up to God, the path He walked in and we walk
in, to enter the Holiest, is--I am come to do Thy will It is through God's
will alone we enter in to God Himself. The central blessing, Jesus, the
Mediator of the new covenant, gives us, when He gives us Himself, is a heart
in which the will of God lives.
We have more than once spoken of the two aspects of Christ's
death--substitution with the atonement it wrought, and fellowship with the
conformity it brings. The two are inseparably connected. As long as we look
to the substitution simply as an act accomplished outside of us, without
seeking to know its inner nature and meaning, the fellowship and conformity
of Christ's death will be an impossibility. But as we enter into the real
meaning of the death for us and in our stead, to that which constituted its
divine life and power, we shall find that death and the life out of death
becomes ours in truth, laying hold of us, and bringing us into the true
life-fellowship with our blessed Leader and Forerunner; we shall see and
experience that what was to Him the way into the Holiest will be to us the
only but the certain, the living way thither.
Lo, I am come to do Thy will, O God. "He humbled Himself, and became
obedient--therefore God hath highly exalted Him." Because God is the
all-perfect fountain of life and goodness and blessing, there can be no life
or goodness or blessing but in His will. The whole evil and ruin of sin is
that man turned from God's will to do his own. The redemption of Christ had
no reason, no object, and no possibility of success, except in restoring man
to do God's will. It was for this Jesus died. He gave up His own will; He
gave His life, rather than do His own will. It was this that gave value to
His bearing our sins, with their curse and consequences, to His tasting
death for every man. It was this that gave such infinite worth to His blood.
It was this that made Him a real propitiation for the sins of the world. And
it is this we are made partakers of--first, as an obedience for the sake of
which we are made righteous; but, further also, in the fellowship of the
very spirit of the death and the life in which He entered the presence of
God. I come to do Thy will, is the way into the Holiest, for Him and for us.
By which will we have been sanctified. By which will as willed by God, as
done and fulfilled by Christ in His one offering, as accepted by us in
faith. When we accept Christ, the will of God wrought out in Christ on our
behalf, is accepted by us too; it becomes the power that rules in our life
by the Holy Spirit. In which will, not as a dead past transaction, or as the
mere performance of a certain work to be done, but as a living eternal
reality restoring man into God's will in living power, this it is in which
we have the new and living way to God.
In which will we have been sanctified. Sanctification in this Epistle is a
word of larger meaning than what is meant by that title in ordinary Church
doctrine. It includes all that is implied in bringing us into living
fellowship with God. He is the Holy One. His life is His holiness. The inner
sanctuary to which we enter in, is the Holiness of Holinesses. In Hebrews 2.
we read: Both He that sanctifieth, and they who are sanctified are all of
one. Our sanctification is rooted in our oneness with Jesus. In the which
will we are sanctified, delivered from the power of sin and this evil world,
brought into fellowship with the Holy One, and fitted for entering the
Holiest of All.
In the which will we have been sanctified through the offer. Lug of the body
of Jesus Christ. His offering has such power, because it was the doing of
the will of God, the entering into the will of God, and through it into the
holiness of God, into the very Holiest of All. And now, as no one but Christ
had power of Himself to say, go, I am come to do Thy will, so no one can
speak thus, or live thus, but because the divine nature of Christ is truly
born and formed within him, and is become the life of his life and the
spirit of his Spirit. It is thus that His priesthood manifests His power to
bring us nigh to God.
Fellow-Christian! hast thou learnt to believe and to regard thyself as
sanctified in the will of God as done by Jesus, admitted to the fellowship
of the Holy One? Is not this possibly the reason that thou hast not yet
entered the rest of God within the veil, because thou hast never, in
accepting Christ, accepted that which really constitutes Him the Christ? He
is the Christ who came to do the will of God--this constitutes Him a
Saviour. Oh, come and believe that this is what He did for thee and on thy
behalf, that thou mightest be able to do it too. The new and living way into
the Holiest, which Jesus as Leader and Forerunner hath opened up, is the way
of a body prepared for me by God, a body offered to Him, and a life given to
do His will. As I say with Jesus, I am come to do Thy will, I have no other
object in life, for this alone I live, I shall with Him abide in God's
1. The only way to God is through the will of God. A truth so simple and
self-evident! and yet so deep and spiritual that but few fully apprehend it.
Yes, this is the way, the only way, the new and living way into the Holiest
which Jesus opened up. Let us follow Him, our Leader and Forerunner, walking
in His footsteps, in the will of God.
2. Be not afraid to say--Yes, O my God, here am I, absolutely given up in
everything to the will of God; by Thy grace and Holy Spirit, to make every
part of my being a doing of the will of God! So help me, God!
3. For the penitent convert it is enough to know the beginning of the
doctrine of Christ, His obedience has atoned and makes me righteous. The
believer who seeks to grow and become conformed to the image of the Son,
seeks and finds more. The obedience that gave the sacrifice its power in
heaven, exercises that power in his heart. The adorable Substitute becomes
the beloved Leader and Brother, the High Priest in the power of the heavenly
life, bringing us near to God by leading us and keeping us in His will.
Andrew Murray. The Holiest of All
Hebrews 10:10 By
will we have
offering of the
Amplified: And in accordance with this will [of God], we have been made holy
(consecrated and sanctified) through the offering made once for all of
the body of Jesus Christ (the Anointed One).
Bible - Lockman)
Barclay: It is by this way of “the will” that we have been purified
through the once and for all offering of the body of Christ. (Westminster
NLT: And what God wants is for us to be made holy by the sacrifice of
the body of Jesus Christ once for all time. (NLT
- Tyndale House)
Phillips: and in that will we have been made holy by the single unique
offering of the body of Christ. (Phillips:
Wuest: by means of which will [God’s will that His Son should be the
sacrifice for sin] we stand permanently set apart for God and His
service through the offering of the body of Jesus Christ once for all. (Eerdmans)
Young's Literal: in the which will we are having been sanctified through the
offering of the body of Jesus Christ once,
BY THIS WILL WE
HAVE BEEN SANCTIFIED THROUGH THE OFFERING OF THE BODY OF JESUS CHRIST ONCE
FOR ALL: en o thelemati hegiasmenoi (RPPMPN) dia tes prosphoras tou somatos Iesou Christou ephapax: (Heb
2:11; 13:12; Zech 13:1; Jn 17:19; 19:34; 1Corinthians 1:30; 6:11; 1John 5:6)
(He 10:5,12,14,20; 9:12,26,28)
(thelema from thelo = to will, the ending -ma
signifying the result of something, in this case of God willing) in this
case is God’s gracious disposition towards God hating sinners! His will is
reflected in His electing and predestining sinners unto adoption as sons,
not as a result of any merit in us nor as a result of anything outside of
God Himself. This will in sanctifying us is a reflection of His own pure
goodness, originating wholly in the freedom of His own thoughts and loving
counsel. It is what God Himself does of His own good pleasure.
We have been
hagios = holy, set apart) conveys the
idea of setting someone apart, in this case God's Spirit setting the sinner
apart from the world, the flesh and the devil and unto God, to be His
possession and His willing vessel. The
speaks of a past completed action (which took place at the moment of our
salvation) with permanent or lasting effect (we are forever set apart). As
an aside, the permanence of this tense undergirds the NT teaching that the
believer once saved is eternally secure (but of course one must be
absolutely certain that their salvation is genuine an important issue
addressed by Peter - see note
2 Peter 1:10;
Hagiazo in the
also speaks of what is often referred to as past tense salvation, a
one time event, at which time the sinner is justified the moment they
exercise faith in Christ. They will never need to be justified again. Their
position in Christ is forever righteous and forever secure.
In sum, in this verse
the writer is describing positional sanctification or past tense
salvation (see study of
Three Tenses of Salvation). However past
tense salvation indubitably leads to present tense salvation or progressive sanctification
which the writer describes in
(see note there) where he
again uses the verb hagiazo, albeit this use being in the
which speaks of one's practice and
not their position. In contrast to past tense salvation, present tense
salvation is an ongoing process of daily being conformed to the image of
God's Son. This process will continue for the rest of our lives.
F B Meyer
"Once" of a Purged Conscience)
on the word "once"...
THERE is a word here which recurs,
like a note on an organ beneath the tumult of majestic sound. Five
times, at least, it rolls forth its thunder, pealing through all ages,
echoing through all worlds, announcing the finality of an accomplished
redemption to the whole universe of God "ONCE!" And there is another
phrase which we must couple with it, spoken by the parched lips of the
dying Saviour, yet with a loud voice, as though it were the cry of a
conqueror: "When Jesus, therefore, had received the vinegar, he said,
'It is finished'; and he bowed his head and gave up the ghost." It is
very seldom that man can look back on a finished life-work. The chisel
drops from the paralyzed hand ere the statue is complete; the chilling
fingers refuse to guide the pen along another line, though the book is
so nearly done; the statesman must leave his plans and far-reaching
schemes to be completed by another, perhaps his rival. But as from his
cross Jesus Christ our Lord looked upon the work of redemption which
he had undertaken, and in connection with which he had suffered even
to the hiding of his Father's face, he could not discover one stitch,
or stone, or particle deficient. For untold myriads for thee and me
and all there was done that which never needed to be done again, but
stood as an accomplished fact forevermore...
THE "ONCE" OF A FULFILLED
PURPOSE - (Heb. 10:10). Space forbids our lingering longer. In our
next chapter we may show how completely the purpose of God has been
realized in Jesus, and, therefore, that there is no necessity for a
repetition of his sacrificial work. The will or purpose of God for
man's redemption asks for nothing more than that which is given it in
the life and death of our Saviour. Nothing more is required for the
glory of God, for the accomplishment of the divine counsels, or for
the perfect deliverance and sanctification of those who believe.
Once for all, O sinner, receive it!
Once for all, O brother, believe it!
Cling to the cross, the burden will fall;
Christ has redeemed us, once for all
One Sacrifice -
Journalist Jill Neimark wrote an article titled "Shaman in Chicago"
about her very unconventional uncle. A well-educated, prosperous
commodities trader, he has become a high priest in the Ifa religion,
which practices animal sacrifice as its highest act of worship.
Formerly an atheist, he is now a convinced believer in a divine energy
that he insists cannot be experienced in traditional religion.
Neimark thinks her uncle is an
extreme example of those millions of questing Americans who crave a
firsthand experience with dynamic supernaturalism. As one of Neimark's
friends put it, "We want to dial God direct; we don't want to go
through the operator." Or as Neimark says, we're "beating our own path
We who know the truth, power,
and joy of the gospel of Jesus Christ can be grateful for these
truths: (1) There is no need for any further sacrifice, because Jesus
offered Himself as the perfect, all-sufficient sacrifice for our sin
(Heb. 10:10). (2) There is no need for any other mediator between God
and us, because Jesus, who is our mediator (1Ti 2:5), guarantees
direct access to God. (3) There is no need to beat our own way to God,
because Jesus is "the way, the truth, and the life" (Jn. 14:6). --V C Grounds
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
The cross of Christ is all we
To take our sins away;
He is our perfect sacrifice--
The life, the truth, the way. --Sper
Salvation is achieved by
Christ's atonement, not by our attainment.
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