5 Therefore when he comes into the world, he says, “You didn’t desire sacrifice and offering, but you prepared a body for me.
6 You had no pleasure in whole burnt offerings and sacrifices for sin.
7 Then I said, ‘Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.’”
8 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),
9 then he has said, “Behold, I have come to do your will.” He takes away the first, that he may establish the second,
10 by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
11 Every priest indeed stands day by day serving and offering often the same sacrifices, which can never take away sins,
12 but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God,
13 from that time waiting until his enemies are made the footstool of his feet.
14 For by one offering he has perfected forever those who are being sanctified.
15 The Holy Spirit also testifies to us, for after saying,
16 “This is the covenant that I will make with them after those days,” says the Lord, “I will put my laws on their heart, I will also write them on their mind;” then he says,
17 “I will remember their sins and their iniquities no more.”
18 Now where remission of these is, there is no more offering for sin.
19 Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus,
20 by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh,
21 and having a great priest over God’s house,
22 let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience and having our body washed with pure water,
23 let’s hold fast the confession of our hope without wavering; for he who promised is faithful.
24 Let’s consider how to provoke one another to love and good works,
25 not forsaking our own assembling together, as the custom of some is, but exhorting one another, and so much the more as you see the Day approaching.
26 For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins,
27 but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries.
28 A man who disregards Moses’ law dies without compassion on the word of two or three witnesses.
29 How much worse punishment do you think he will be judged worthy of who has trodden under foot the Son of God, and has counted the blood of the covenant with which he was sanctified an unholy thing, and has insulted the Spirit of grace?
30 For we know him who said, “Vengeance belongs to me. I will repay,” says the Lord. Again, “The Lord will judge his people.”
31 It is a fearful thing to fall into the hands of the living God.
32 But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings:
33 partly, being exposed to both reproaches and oppressions, and partly, becoming partakers with those who were treated so.
34 For you both had compassion on me in my chains and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens.
35 Therefore don’t throw away your boldness, which has a great reward.
36 For you need endurance so that, having done the will of God, you may receive the promise.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 10:19–22"Boldness": from whence? As sins (he means) produce shame, so the having all things forgiven us, and being made fellow-heirs, and enjoying so great Love, [produces] boldness. … "Through the veil" (he says) "of His flesh." For this flesh first cut that way, by this He inaugurated it [the way] by which He walked. And with good reason did he call [the flesh] "a veil." For when it was lifted up on high, then the things in heaven appeared. … "In full assurance of faith" (he says); for we ought to believe as concerning things that we see, nay, even much more; for "here" it is possible to be deceived in the things that are seen, but there not: "here" we trust to the senses, but there to the Spirit.
"Boldness": from whence? As sins (he means) produce shame, so the having all things forgiven us, and being made fellow-heirs, and enjoying so great Love, [produces] boldness. … "Through the veil" (he says) "of His flesh." For this flesh first cut that way, by this He inaugurated it [the way] by which He walked. And with good reason did he call [the flesh] "a veil." For when it was lifted up on high, then the things in heaven appeared. … "In full assurance of faith" (he says); for we ought to believe as concerning things that we see, nay, even much more; for "here" it is possible to be deceived in the things that are seen, but there not: "here" we trust to the senses, but there to the Spirit.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 10:24–25What is, "not forsaking the assembling of ourselves together"? … He knew that much strength arises from being together and assembling together. … And not this only, but also because love is increased by the gathering [of ourselves] together; and love being increased, of necessity the things of God must follow also. … For as "iron sharpeneth iron" ( Prov. xvii.17 ), so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! … For the assembling is a great good: since it makes love more warm; and out of love all good things arise. For nothing is good which is not done through love.
What is, "not forsaking the assembling of ourselves together"? … He knew that much strength arises from being together and assembling together. … And not this only, but also because love is increased by the gathering [of ourselves] together; and love being increased, of necessity the things of God must follow also. … For as "iron sharpeneth iron" ( Prov. xvii.17 ), so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! … For the assembling is a great good: since it makes love more warm; and out of love all good things arise. For nothing is good which is not done through love.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 10:26At this place we are again assailed by those who take away repentance, and by those who delay to come to baptism. … What shall we say then to them both? That he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation; but what? He takes away the second Washing. For he did not say, no more is there repentance, or no more is there remission, but "no more" is there a "sacrifice," that is, there is no more a second Cross.
At this place we are again assailed by those who take away repentance, and by those who delay to come to baptism. … What shall we say then to them both? That he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation; but what? He takes away the second Washing. For he did not say, no more is there repentance, or no more is there remission, but "no more" is there a "sacrifice," that is, there is no more a second Cross.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 20; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 10:32–36The best Physicians after they have made a deep incision, and have increased the pains by the wound, soothing the afflicted part, and giving rest and refreshment to the disturbed soul, proceed not to make a second incision, but rather soothe that which has been made with gentle remedies, and such as are suited to remove the violence of the pain. … This Paul also did after he had shaken their souls … then, lest the soul desponding through excessive fear, should be swallowed up with grief, he soothes them by commendations and exhortation … He did not say, ye have cast it away, and recover it': but, which tended more to strengthen them, "ye have it," he says. … Ye have need of one thing only, to bear with the delay; not that ye should fight again. Ye are at the very crown (he means); ye have borne all the combats of bonds, of afflictions; your goods have been spoiled. What then? Henceforward ye are standing to be crowned: endure this only, the delay of the crown. O the greatness of the consolation!
The best Physicians after they have made a deep incision, and have increased the pains by the wound, soothing the afflicted part, and giving rest and refreshment to the disturbed soul, proceed not to make a second incision, but rather soothe that which has been made with gentle remedies, and such as are suited to remove the violence of the pain. … This Paul also did after he had shaken their souls … then, lest the soul desponding through excessive fear, should be swallowed up with grief, he soothes them by commendations and exhortation … He did not say, ye have cast it away, and recover it': but, which tended more to strengthen them, "ye have it," he says. … Ye have need of one thing only, to bear with the delay; not that ye should fight again. Ye are at the very crown (he means); ye have borne all the combats of bonds, of afflictions; your goods have been spoiled. What then? Henceforward ye are standing to be crowned: endure this only, the delay of the crown. O the greatness of the consolation!
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 21; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Hebrews 10:5–7But a body hast thou prepared me, etc. The words of David are different, "An ear hast thou bored for me," a phrase which some think has been borrowed from an ancient rite or custom of the Law, (Exodus 21:6;) for if any one set no value on the liberty granted at the jubilee, and wished to be under perpetual servitude, his ear was bored with an awl. The meaning, as they thinks was this, "Thou shalt have me, O Lord, as a servant forever." I, however, take another view, regarding it as intimating docility and obedience; for we are deaf until God opens our ears, that is, until he corrects the stubbornness that cleaves to us. … But the Apostle followed the Greek translators when he said, "A body hast thou prepared;" for in quoting these words the Apostles were not so scrupulous, provided they perverted not Scripture to their own purpose. … This passage, however, ought to stimulate us all to render prompt obedience to God; for Christ is a pattern of perfect obedience
But a body hast thou prepared me, etc. The words of David are different, "An ear hast thou bored for me," a phrase which some think has been borrowed from an ancient rite or custom of the Law, (Exodus 21:6;) for if any one set no value on the liberty granted at the jubilee, and wished to be under perpetual servitude, his ear was bored with an awl. The meaning, as they thinks was this, "Thou shalt have me, O Lord, as a servant forever." I, however, take another view, regarding it as intimating docility and obedience; for we are deaf until God opens our ears, that is, until he corrects the stubbornness that cleaves to us. … But the Apostle followed the Greek translators when he said, "A body hast thou prepared;" for in quoting these words the Apostles were not so scrupulous, provided they perverted not Scripture to their own purpose. … This passage, however, ought to stimulate us all to render prompt obedience to God; for Christ is a pattern of perfect obedience
John Calvin, Commentaries, on 10:5–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Hebrews 10:26Those who sin, mentioned by the Apostle, are not such as offend in any way, but such as forsake the Church, and wholly alienate themselves from Christ. … But there is a vast difference between particular fallings and a complete defection of this kind, by which we entirely fall away from the grace of Christ. … God invites to daily reconciliation those who abide in Christ; they are daily washed by the blood of Christ, their sins are daily expiated by his perpetual sacrifice. … But Christ's sacrifice is efficacious to the godly even to death, though they often sin; nay, it retains ever its efficacy, for this very reason, because they cannot be free from sin as long as they dwell in the flesh.
Those who sin, mentioned by the Apostle, are not such as offend in any way, but such as forsake the Church, and wholly alienate themselves from Christ. … But there is a vast difference between particular fallings and a complete defection of this kind, by which we entirely fall away from the grace of Christ. … God invites to daily reconciliation those who abide in Christ; they are daily washed by the blood of Christ, their sins are daily expiated by his perpetual sacrifice. … But Christ's sacrifice is efficacious to the godly even to death, though they often sin; nay, it retains ever its efficacy, for this very reason, because they cannot be free from sin as long as they dwell in the flesh.
John Calvin, Commentaries, on 10:24–27; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hebrews 10:23The duty itself - to hold fast the profession of our faith, to embrace all the truths and ways of the gospel, to get fast hold of them, and to keep that hold against all temptation and opposition. Our spiritual enemies will do what they can to wrest our faith, and hope, and holiness, and comfort, out of our hands, but we must hold fast our religion as our best treasure. … The motive or reason enforcing this duty: He is faithful that hath promised. God has made great and precious promises to believers, and he is a faithful God, true to his word; there is no falseness nor fickleness with him, and there should be none with us. His faithfulness should excite and encourage us to be faithful, and we must depend more upon his promises to us than upon our promises to him, and we must plead with him the promise of grace sufficient.
The duty itself - to hold fast the profession of our faith, to embrace all the truths and ways of the gospel, to get fast hold of them, and to keep that hold against all temptation and opposition. Our spiritual enemies will do what they can to wrest our faith, and hope, and holiness, and comfort, out of our hands, but we must hold fast our religion as our best treasure. … The motive or reason enforcing this duty: He is faithful that hath promised. God has made great and precious promises to believers, and he is a faithful God, true to his word; there is no falseness nor fickleness with him, and there should be none with us. His faithfulness should excite and encourage us to be faithful, and we must depend more upon his promises to us than upon our promises to him, and we must plead with him the promise of grace sufficient.
Matthew Henry, Commentary on the Whole Bible, on 10:19–39; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Hebrews 10:11–14Every priest standeth - As a servant in an humble posture. But he - The virtue of whose one sacrifice remains for ever. Sat down - As a son, in majesty and honour. … He hath perfected them for ever - That is, has done all that was needful in order to their full reconciliation with God.
Every priest standeth - As a servant in an humble posture. But he - The virtue of whose one sacrifice remains for ever. Sat down - As a son, in majesty and honour. … He hath perfected them for ever - That is, has done all that was needful in order to their full reconciliation with God.
John Wesley, Explanatory Notes upon the New Testament, on 10:11, 10:12 and 10:14; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Hebrews 10
Hebrews 10:5–36, World English Bible
Hebrews 10 in the Bible · Told in the Story: Chapter 40, A Better Covenant
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 10:19–22"Boldness": from whence? As sins (he means) produce shame, so the having all things forgiven us, and being made fellow-heirs, and enjoying so great Love, [produces] boldness. … "Through the veil" (he says) "of His flesh." For this flesh first cut that way, by this He inaugurated it [the way] by which He walked. And with good reason did he call [the flesh] "a veil." For when it was lifted up on high, then the things in heaven appeared. … "In full assurance of faith" (he says); for we ought to believe as concerning things that we see, nay, even much more; for "here" it is possible to be deceived in the things that are seen, but there not: "here" we trust to the senses, but there to the Spirit.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 10:24–25What is, "not forsaking the assembling of ourselves together"? … He knew that much strength arises from being together and assembling together. … And not this only, but also because love is increased by the gathering [of ourselves] together; and love being increased, of necessity the things of God must follow also. … For as "iron sharpeneth iron" ( Prov. xvii.17 ), so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! … For the assembling is a great good: since it makes love more warm; and out of love all good things arise. For nothing is good which is not done through love.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 10:26At this place we are again assailed by those who take away repentance, and by those who delay to come to baptism. … What shall we say then to them both? That he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation; but what? He takes away the second Washing. For he did not say, no more is there repentance, or no more is there remission, but "no more" is there a "sacrifice," that is, there is no more a second Cross.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 20; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 10:32–36The best Physicians after they have made a deep incision, and have increased the pains by the wound, soothing the afflicted part, and giving rest and refreshment to the disturbed soul, proceed not to make a second incision, but rather soothe that which has been made with gentle remedies, and such as are suited to remove the violence of the pain. … This Paul also did after he had shaken their souls … then, lest the soul desponding through excessive fear, should be swallowed up with grief, he soothes them by commendations and exhortation … He did not say, ye have cast it away, and recover it': but, which tended more to strengthen them, "ye have it," he says. … Ye have need of one thing only, to bear with the delay; not that ye should fight again. Ye are at the very crown (he means); ye have borne all the combats of bonds, of afflictions; your goods have been spoiled. What then? Henceforward ye are standing to be crowned: endure this only, the delay of the crown. O the greatness of the consolation!
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 21; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Hebrews 10:5–7But a body hast thou prepared me, etc. The words of David are different, "An ear hast thou bored for me," a phrase which some think has been borrowed from an ancient rite or custom of the Law, (Exodus 21:6;) for if any one set no value on the liberty granted at the jubilee, and wished to be under perpetual servitude, his ear was bored with an awl. The meaning, as they thinks was this, "Thou shalt have me, O Lord, as a servant forever." I, however, take another view, regarding it as intimating docility and obedience; for we are deaf until God opens our ears, that is, until he corrects the stubbornness that cleaves to us. … But the Apostle followed the Greek translators when he said, "A body hast thou prepared;" for in quoting these words the Apostles were not so scrupulous, provided they perverted not Scripture to their own purpose. … This passage, however, ought to stimulate us all to render prompt obedience to God; for Christ is a pattern of perfect obedience
John Calvin, Commentaries, on 10:5–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Hebrews 10:26Those who sin, mentioned by the Apostle, are not such as offend in any way, but such as forsake the Church, and wholly alienate themselves from Christ. … But there is a vast difference between particular fallings and a complete defection of this kind, by which we entirely fall away from the grace of Christ. … God invites to daily reconciliation those who abide in Christ; they are daily washed by the blood of Christ, their sins are daily expiated by his perpetual sacrifice. … But Christ's sacrifice is efficacious to the godly even to death, though they often sin; nay, it retains ever its efficacy, for this very reason, because they cannot be free from sin as long as they dwell in the flesh.
John Calvin, Commentaries, on 10:24–27; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hebrews 10:23The duty itself - to hold fast the profession of our faith, to embrace all the truths and ways of the gospel, to get fast hold of them, and to keep that hold against all temptation and opposition. Our spiritual enemies will do what they can to wrest our faith, and hope, and holiness, and comfort, out of our hands, but we must hold fast our religion as our best treasure. … The motive or reason enforcing this duty: He is faithful that hath promised. God has made great and precious promises to believers, and he is a faithful God, true to his word; there is no falseness nor fickleness with him, and there should be none with us. His faithfulness should excite and encourage us to be faithful, and we must depend more upon his promises to us than upon our promises to him, and we must plead with him the promise of grace sufficient.
Matthew Henry, Commentary on the Whole Bible, on 10:19–39; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Hebrews 10:11–14Every priest standeth - As a servant in an humble posture. But he - The virtue of whose one sacrifice remains for ever. Sat down - As a son, in majesty and honour. … He hath perfected them for ever - That is, has done all that was needful in order to their full reconciliation with God.
John Wesley, Explanatory Notes upon the New Testament, on 10:11, 10:12 and 10:14; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.