TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 10:7–18. His three-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle raises up and exalts the Lord Jesus Christ, as high as he had laid the Levitical priesthood low. He recommends Christ to them as the true high priest, the true atoning sacrifice, the antitype of all the rest: and this he illustrates,
I.From the purpose and promise of God concerning Christ, which are frequently recorded in the volume of the book of God, Heb 10:7.
God had not only decreed, but declared by Moses and the prophets, that Christ should come and be the great high priest of the church, and should offer up a perfect and a perfecting sacrifice. It was written of Christ, in the beginning of the book of God, that the seed of the woman should break the serpent's head; and the Old Testament abounds with prophecies concerning Christ. Now since he is the person so often promised, so much spoken of, so long expected by the people of God, he ought to be received with great honour and gratitude.
II.From what God had done in preparing a body for Christ (that is, a human nature), that he might be qualified to be our Redeemer and Advocate; uniting the two natures in his own person, he was a fit Mediator to go between God and man; a days-man to lay his hand upon both, a peace-maker, to reconcile them, and an everlasting band of union between God and the creature - "My ears hast thou opened; thou has fully instructed me, furnished and fitted me for the work, and engaged me in it," Psa 40:6. Now a Saviour thus provided, and prepared by God himself in so extraordinary a manner, ought to be received with great affection and gladness.
III.From the readiness and willingness that Christ discovered to engage in this work, when no other sacrifice would be accepted, Heb 10:7-9.
When no less sacrifice would be a proper satisfaction to the justice of God than that of Christ himself, then Christ voluntarily came into it: "Lo, I come! I delight to do thy will, O God! Let thy curse fall upon me, but let these go their way. Father, I delight to fulfil thy counsels, and my covenant with thee for them; I delight to perform all thy promises, to fulfil all the prophecies." This should endear Christ and our Bibles to us, that in Christ we have the fulfilling of the scriptures.
IV.From the errand and design upon which Christ came; and this was to do the will of God, not only as a prophet to reveal the will of God, not only as a king to give forth divine laws, but as a priest to satisfy the demands of justice, and to fulfil all righteousness. Christ came to do the will of God in two instances.
1.In taking away the first priesthood, which God had no pleasure in; not only taking away the curse of the covenant of works, and canceling the sentence denounced against us as sinners, but taking away the insufficient typical priesthood, and blotting out the hand-writing of ceremonial ordinances and nailing it to his cross.
2.In establishing the second, that is, his own priesthood and the everlasting gospel, the most pure and perfect dispensation of the covenant of grace; this is the great design upon which the heart of God was set from all eternity. The will of God centers and terminates in it; and it is not more agreeable to the will of God than it is advantageous to the souls of men; for it is by this will that we are sanctified, through the offering of the body of Jesus Christ once for all, Heb 10:10. Observe,
(1.)What is the fountain of all that Christ has done for his people - the sovereign will and grace of God.
(2.)How we come to partake of what Christ has done for us - by being sanctified, converted, effectually called, wherein we are united to Christ, and so partake of the benefits of his redemption; and this sanctification is owing to the oblation he made of himself to God.
V.From the perfect efficacy of the priesthood of Christ (Heb 10:14):
By one offering he hath for ever perfected those that are sanctified; he has delivered and will perfectly deliver those that are brought over to him, from all the guilt, power, and punishment of sin, and will put them into the sure possession of perfect holiness and felicity. This is what the Levitical priesthood could never do; and, if we indeed are aiming at a perfect state, we must receive the Lord Jesus as the only high priest that can bring us to that state.
VI.From the place to which our Lord Jesus is now exalted, the honour he has there, and the further honour he shall have:
This man, after he had offered one sacrifice for sins, for ever sat down at the right hand of God, henceforth expecting till his enemies be made his footstool, Heb 10:12, Heb 10:13. Here observe,
1.To what honour Christ, as man and Mediator, is exalted - to the right hand of God, the seat of power, interest, and activity: the giving hand; all the favours that God bestows on his people are handed to them by Christ: the receiving hand; all the duties that God accepts from men are presented by Christ: the working hand; all that pertains to the kingdoms of providence and grace is administered by Christ; and therefore this is the highest post of honour.
2.How Christ came to this honour - not merely by the purpose or donation of the Father, but by his own merit and purchase, as a reward due to his sufferings; and, as he can never be deprived of an honour so much his due, so he will never quit it, nor cease to employ it for his people's good.
3.How he enjoys this honour - with the greatest satisfaction and rest; he is for ever sitting down there. The Father acquiesces and is satisfied in him; he is satisfied in his Father's will and presence; this is his rest for ever; here he will dwell, for he has both desired and deserved it.
4.He has further expectations, which shall not be disappointed; for they are grounded upon the promise of the Father, who hath said unto him, Sit thou at my right hand, until I make thine enemies thy footstool, Psa 110:1. One would think such a person as Christ could have no enemies except in hell; but it is certain that he has enemies on earth, very many, and very inveterate ones. Let not Christians then wonder that they have enemies, though they desire to live peaceably with all men. But Christ's enemies shall be made his footstool; some by conversion, others by confusion; and, which way soever it be, Christ will be honoured. Of this Christ is assured, this he is expecting, and his people should rejoice in the expectation of it; for, when his enemies shall be subdued, their enemies, that are so for his sake, shall be subdued also.
VII.The apostle recommends Christ from the witness the Holy Ghost has given in the scriptures concerning him; this relates chiefly to what should be the happy fruit and consequence of his humiliation and sufferings, which in general is that new and gracious covenant that is founded upon his satisfaction, and sealed by his blood (Heb 10:15): Whereof the Holy Ghost is a witness. The passage is cited from Jer 31:31, in which covenant God promises,
1.That he will pour out his Spirit upon his people, so as to give them wisdom, will, and power, to obey his word; he will put his laws in their hearts, and write them in their minds, Heb 10:16. This will make their duty plain, easy, and pleasant.
2.Their sins and iniquities he will remember no more (Heb 10:17), which will alone show the riches of divine grace, and the sufficiency of Christ's satisfaction, that it needs not be repeated, Heb 10:18. For there shall be no more remembrance of sin against true believers, either to shame them now or to condemn them hereafter. This was much more than the Levitical priesthood and sacrifices could effect.
And now we have gone through the doctrinal part of the epistle, in which we have met with many things dark and difficult to be understood, which we must impute to the weakness and dulness of our own minds. The apostle now proceeds to apply this great doctrine, so as to influence their affections, and direct their practice, setting before them the dignities and duties of the gospel state.
Historical interpretation
Six Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
If they had become perfect, their priesthood would have ceased, because they should have abstained from their sacrifices. And if their conscience was cleansed from sin, at the same time they would have been cleansed from the impurity of flesh. But “in these sacrifices there is a reminder of sin” every day. “For it is impossible that the blood of bulls and goats should take away sin.” Therefore our Lord, who came to this world, said through the mouth of David, “Sacrifices and offerings you have not desired, but a body you have prepared for me,” so that the victims of sacrifices might be abolished through his sacrifice.
Do you see that the law takes its force from the place? And, since the city is gone, there can no longer be a priesthood. There can be no emperor if there are no armies, no crown, no purple robe, none of the other things that weld together an empire. So, too, there can be no priesthood if sacrifice has been destroyed, if offerings are forbidden, if the sanctuary has been trampled into the dust, if everything that constituted it has disappeared. For the priesthood depended on all these things.…That great and wonderful prophet, David … made it clear that the one kind of sacrifice would be abolished and another brought in to take its place when he said, “You have multiplied, O Lord my God, your wondrous deeds and your thoughts toward us; none can compare with you! Were I to proclaim and tell of them, they would be more than can be numbered.” See how wise the prophet is. He said, “You have multiplied your wondrous deeds,” and he stood aghast at God’s power to work miracles. But he did not go on to tell us about the creation of the things we see—of heaven, earth, and oceans, of water in Egypt or of any other miracles like those. What did he say were wondrous works? “Sacrifice and offering you do not desire.” …
David went on to say, “But a body you have fitted to me.” By this he meant the Lord’s body which became the common sacrifice for the whole world, the sacrifice which cleansed our souls, canceled sin, put down death, opened heaven, gave us many great hopes and made ready all the other things which Paul knew well and spoke of when he exclaimed, “O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways.”56
David, then, foresaw all this when he said, “Many are the wondrous works you have done, O Lord my God.” He went on to say, speaking of the person of Christ, “In holocausts and sin offerings you had had no pleasure,” and then continued, “Then I said, ‘Lo, I come.’ ” When was “then”? When the time was ripe for more perfect instructions. We had to learn the less perfect lessons through his servants, but the loftier lessons which surpass the nature of humankind we had to learn from the lawgiver himself.
"By the which will we are sanctified," he says. How sanctified? "by the offering of the Body of Jesus Christ once for all."
These things have been spoken to those in Babylon who wanted to say to God, “You did not demand sacrifices from me but only to obey you and to do your will.” And right away the things pertaining to the quotation have become unambiguous as far as I am concerned. Changing it he speaks in this way about the person of Christ, saying, “I will establish a body” instead of “I will establish ears.”
How could the blood of brute beasts declare guiltless some murderer or parricide? This is the reason blessed David also said, “Had you wanted it, I would have offered sacrifice; you will take no delight in burned offerings.”
He showed both the law’s limitations and its usefulness: while it cannot remove sins, it mounts an accusation against them, instills fear and obliges one to have recourse to grace.
By “first” he meant the sacrifice of brute beasts, by the “second” the rational one, offered by himself.… He brought out clearly that God’s will is the salvation of humankind. The Lord also said as much, “This is the will of my Father, that everyone who believes in me may not be lost but may have eternal life.”
Christ spoke, “while coming into the world,” not “after he had entered it.” But manifestly he was already entering it when he promised David and maintained that he would seat one from the fruit of his loins on his throne until the age would come. Therefore, “while entering into the world” because of the promises made to David, he also says this through him, since “you did not wish for sacrifice and offering, neither were you well pleased” with the rites in the law. And he did not say, “you are not well pleased nor wish,” but “you did not want nor were you well pleased,” all but saying, “From their very institution and introduction the sacrifices were not entirely satisfactory and well pleasing. But really if any of them were accepted by you, it was accepted owing to the weakness of the one who brought them. Since then I reject these things and ‘I prepare a body for myself,’ then ‘I have come’ in order ‘to do your will.’ For this also is spoken concerning me not in a simple manner and in passing, but as the chief matter and the supposition of the book which foretold about me.” And he calls the book the whole Old Testament. For the chief thing and the most noteworthy supposition of the Old Testament are the predictions about Christ.
He calls them “the same sacrifices” because they are always being offered for the same things, since those sacrifices and offerings which have taken place and are taking place are not strong enough to strip away any sin purely and completely.
“Therefore, when he comes into the world.” Christ, he says, entering the world in a body, speaks through David. If sacrifices are useless, he says, why were they made at all? Why? Because of the dispute of the Jews, and because they always oppose God. And he shows them, even before the incarnation of the Lord, as hated by God; for he did not say, When Christ enters, but, when he comes into, indicating that before he enters, they were hated.
"Sacrifice and offering you did not desire." Those prescribed by the law, evidently. But offering here signifies something different from sacrifice; and I think the bloodless ones are indicated by the name. From here the person of Christ is introduced, saying to the Father, Since, He says, O Father, “Sacrifice and offering and burnt offerings and sacrifices for sin you did not desire nor did you take pleasure in," which are offered according to the law."
"for sin." That is, an offering concerning sin. Commonly, you have taken pleasure. And he rightly says, "for sin." For of the sacrifices, some were offered for salvation, and others for sin; as if he said, "Since in no way did you will any offering or sacrifice, nor burnt offerings, neither concerning salvation, nor concerning sin, I have come, having taken a body, to become a pleasing sacrifice to you, which I myself have prepared."
For the Holy Spirit and the power of the Most High overshadowed the Virgin. (Luke 1:35) And it was said, that I may do your will, O Father (Jn. 6:38); that those whom you have given me, I may not lose any of them. (Jn. 18:9) The title of the book, the Hebrews say, is the Law. Isaiah, teaching about the mystery of the Incarnation of the Only Begotten, heard; "Write for me in it with a man's pen." (Isa. 8:1) That it is a sacrifice and offering. Do you see that the sacrifices were cast aside even before the incarnation?
For after not wanting, he says, Burnt offerings and sacrifices, Then I said, "Behold, I have come. Who said, Behold, I come? Christ, obviously. I have come to do your will. But what is the will of the Father, but that the Son be crucified? And that I have come, he says, and I will do your will, it is written in the scroll of the book, he says, about me these things. Thus it is necessary to arrange. For being prophetic, it is a difficulty. The scroll of the book is the bundle of the law, that is, the book of the Old Testament. Therefore, in this Scripture it is written concerning my coming and that I am to be offered for the world.
"you did not desire nor did you take pleasure in."Paul himself interprets the Davidic more clearly.
"which are offered according to the law," that is, the Jewish law, and they are offered by the Jews. Do you see that before the descent, the sacrifices were hated?
"to do your will, O God." What then? Were the sacrifices according to the law not the will of God? They were, but necessarily. For he did not say to them only this, that in general the sacrifices of animals are detestable to me, the incorporeal one. But since you desire to offer sacrifices, at least offer them to me and not to the idols, which was not of a pure and original will.
"the first in order to establish the second.” What is the first? The sacrifices. What is the second? The cross. Therefore, the sacrifices are expelled, and the cross, that is, the sacrifice of Christ, is introduced.
“we have been sanctified.” By which will, he says, you are sanctified. Of which? Of the cross, through the offering of the body of Jesus Christ. For we have not only obtained forgiveness, but we have also been sanctified.
"the offering of the body of Jesus Christ." Behold, he has interpreted what the will of the Father is; the offering of the body of Christ. For since he was speaking above and below about the will, he then said what the will is.
"Once," he says, that is, not in the manner of the Jewish sacrifices, but once. "Once, indeed." The offering of the body of Jesus Christonce for all.That is, those who are sanctified through the once-for-all offering of the body of Jesus Christ.
when coming into the world, Christ said, but coming into. He was coming into, namely, when he promised to David, and he was extending, from the fruit of his womb, to sit him upon his throne forever. (Ps. 131:11) Therefore, entering the world through the covenants with David, and this he says through him, that "Since you did not desire sacrifice and offering," (Ps. 39:7) nor were you pleased with the things done in the law. And he did not say, "You do not take pleasure nor desire," but, "you did not desire, you did not take pleasure in," only saying, as if from the very foundation of them and the beginning of those things, that the whole sacrifices were not acceptable and pleasing to you. But even if something of theirs has been accepted by you, it has been accepted due to the weakness of those presenting it. Therefore, when I have also dismissed these things and have prepared a body for myself, then I come to do your will. For this has been said about me not simply and in passing, but as the main point and premise of the book concerning my proclamation. And the book speaks of the whole old one. For the chief point and the most esteemed hypothesis of the old covenant is the prophecies concerning Christ.
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Summary
Hebrews 10:10 profoundly declares that believers are eternally set apart and made holy through the singular, decisive act of Jesus Christ offering His own body, in perfect alignment with God's sovereign will. This verse underscores the complete efficacy and finality of Christ's sacrifice, establishing a new and living way for humanity to be reconciled to God, fundamentally contrasting with the repetitive and insufficient animal sacrifices of the Old Covenant.
Context
Literary Context
This verse is a pivotal statement within the author's sustained argument in Hebrews, which meticulously demonstrates the superiority of Christ's priesthood and sacrifice over the Levitical system. Immediately preceding Hebrews 10:10, the author quotes Psalm 40:6-8 in Hebrews 10:5-7, emphasizing Christ's incarnational purpose to do God's will as a replacement for animal sacrifices and burnt offerings. The subsequent verses in Hebrews 10:11-18 elaborate on the finality of Christ's "once for all" sacrifice, highlighting His seated position at the right hand of God, signifying the completion of His redemptive work, and the perfection of those who are sanctified by Him.
Historical & Cultural Context
The original audience of the book of Hebrews was likely Jewish Christians, who were familiar with, and perhaps tempted to revert to, the elaborate sacrificial system of the Old Covenant. This system, centered on the Temple in Jerusalem, involved daily and annual animal sacrifices (e.g., the Day of Atonement, described in Leviticus 16), which served as a temporary covering for sins and a foreshadowing of the ultimate sacrifice. The author's message in Hebrews directly addresses their understanding of sin, atonement, and access to God, presenting Jesus as the fulfillment of all these shadows and the definitive High Priest whose single offering renders all previous rituals obsolete.
Key Themes
Hebrews 10:10 encapsulates several profound theological themes central to the book. Firstly, it highlights the Sovereignty of God's Will as the ultimate basis for salvation; Christ's entire redemptive work is presented as the perfect execution of the Father's predetermined plan. Secondly, the verse underscores the Singularity and Efficacy of Christ's Sacrifice, emphasizing that His offering of His body was a "once for all" event, decisively and eternally effective, in stark contrast to the repetitive and ultimately ineffective animal sacrifices mentioned in Hebrews 10:1-4. Thirdly, it introduces the critical concept of Sanctification, explaining that believers are set apart and made holy not by their own merit or ritual observance, but solely through Christ's accomplished work. This sanctification carries both a positional aspect (declared holy by God) and a progressive aspect (being set apart for holy living), both rooted in Christ's finished work.
Exposition and Analysis
Key Word Analysis
This term denotes a determination, purpose, or decree. In this context, it refers to God's sovereign and deliberate intention for humanity's redemption, which Christ perfectly embodied and executed through His incarnation and sacrificial death. It underscores that our sanctification is not a human initiative but a divine one, rooted in the Father's eternal plan.
Meaning "to make holy, purify, or consecrate." Here, it signifies the profound spiritual transformation and change in status experienced by believers. Through Christ's offering, they are declared holy and set apart for God, moving from a state of defilement under sin to a state of purity and acceptance before a holy God. This is a definitive, accomplished act.
Meaning "upon one occasion (only)" or "once for all." This powerful adverb emphasizes the absolute finality, completeness, and unrepeatable efficacy of Christ's sacrifice. Unlike the Old Covenant sacrifices that had to be continually repeated because they could not truly perfect the worshipper, Christ's single offering achieved eternal redemption and sanctification, rendering any further sacrifices unnecessary.
Verse Breakdown
"By the which will"
This phrase directly connects back to the preceding verses Hebrews 10:5-9, establishing that the entire process of our sanctification is rooted in God's sovereign and perfect will. It is not by human merit or ritualistic adherence, but by divine decree and Christ's obedient fulfillment of that decree.
"we are sanctified"
This is the glorious outcome for believers. The verb is in the perfect tense, indicating a completed action with ongoing results. It means we have been made holy, set apart for God, and consecrated to Him. This speaks to our positional holiness in Christ—our standing before God is now one of purity and acceptance because of what Christ has done.
"through the offering of the body of Jesus Christ"
This specifies the singular means by which our sanctification is achieved. It is not through animal sacrifices, nor through human works, but exclusively through the physical, incarnate body of Jesus Christ being offered as a perfect, substitutionary sacrifice on the cross. His death was the ultimate atonement for sin.
"once [for all]"
This crucial phrase (from the Greek ephápax) underscores the absolute finality and unrepeatable nature of Christ's sacrifice. Unlike the Old Testament sacrifices that were repeated annually because they could not truly perfect the worshipper, Christ's single offering was fully sufficient, decisively accomplishing eternal redemption and sanctification for all who believe, forever.
Literary Devices
The author of Hebrews masterfully employs several literary devices to convey the profound theological truths in this verse. Contrast is a dominant feature, implicitly setting Christ's singular, effective sacrifice against the backdrop of the repetitive, ineffective animal sacrifices of the Old Covenant, which the author has just detailed in the preceding verses. The phrase "once for all" serves as a powerful emphasis, highlighting the unparalleled finality and sufficiency of Christ's work, distinguishing it sharply from all prior forms of atonement. Furthermore, the mention of "the offering of the body of Jesus Christ" can be seen as a form of synecdoche, where the physical body represents the entirety of Christ's incarnate life, obedient suffering, and atoning death, encompassing the full scope of His redemptive work on the cross.
Theological and Thematic Connections
Hebrews 10:10 stands as a cornerstone of New Testament theology, articulating the profound truth that our holiness and access to God are not earned but are a gracious gift, fully secured by Christ's singular, perfect sacrifice. This verse underscores the radical shift from a system of repeated, symbolic atonement to a definitive, once-for-all reconciliation. It highlights that God's will was perfectly accomplished by Christ, leading to our definitive sanctification—a positional holiness that forms the foundation for our progressive sanctification in daily life. This truth liberates believers from the burden of self-justification and ritualistic performance, grounding their assurance and identity in the finished work of Christ.
Reflection and Application
Hebrews 10:10 offers profound assurance and a powerful call to live in light of our new identity in Christ. Understanding that "we are sanctified through the offering of the body of Jesus Christ once for all" means that our standing before God is not precarious or dependent on our fluctuating performance, but is eternally secured by His perfect work. This truth frees us from the endless cycle of trying to earn God's favor or achieve holiness through our own efforts or religious rituals. It shifts our focus from what we must do to what Christ has already done, cultivating a deep sense of gratitude and peace. This positional holiness, however, is not an excuse for passivity but a powerful motivation for progressive sanctification. Because we are set apart for God, we are empowered and called to live set apart for Him, pursuing righteousness out of love and gratitude for His immeasurable gift. Our identity in Christ is the foundation for our obedience and transformation.
Questions for Reflection
FAQ
What is the difference between positional and progressive sanctification?
Positional sanctification, as highlighted in Hebrews 10:10, refers to the instantaneous and complete act by which God declares believers holy and set apart for Himself, solely based on the finished work of Jesus Christ. It's our legal standing before God, a perfect holiness imputed to us the moment we believe, making us fit for His presence. Progressive sanctification, on the other hand, is the ongoing, lifelong process by which the Holy Spirit transforms believers into the likeness of Christ (2 Corinthians 3:18). It's the practical outworking of our positional holiness, involving growth in obedience, purity, and Christlikeness through spiritual disciplines and reliance on God's grace (Philippians 2:12-13).
Does "once for all" mean I don't need to do anything anymore?
The "once for all" nature of Christ's sacrifice (Hebrews 10:10) means that the work of atonement and our positional sanctification is perfectly completed and requires no further human contribution. It frees us from the burden of earning salvation or holiness. However, it does not mean we do nothing. Instead, it frees us to live a life of grateful obedience and service. Because we are already made holy and accepted in Christ, we are now empowered by the Holy Spirit to pursue progressive sanctification, living out our new identity in love, righteousness, and good works (Ephesians 2:8-10). Our actions become a response to, not a prerequisite for, God's grace.
How does this verse relate to the Old Testament sacrificial system?
Hebrews 10:10 is a direct theological culmination of the author's extensive argument comparing and contrasting the Old Testament sacrificial system with Christ's sacrifice. The Old Covenant sacrifices, though divinely ordained, were imperfect and temporary. They served as a shadow of the good things to come (Hebrews 10:1), requiring constant repetition because they could not truly take away sins or perfect the worshipper (Hebrews 10:4). Christ's "once for all" offering of His body fulfills and therefore renders obsolete this old system. His sacrifice is superior because it is perfect, eternal, and truly cleanses from sin, providing genuine and lasting access to God (Hebrews 9:12).
Christ-Centered Fulfillment
Hebrews 10:10 stands as a powerful declaration of Christ's ultimate fulfillment of God's redemptive plan, revealing Him as the perfect and final High Priest and sacrifice. The "will" mentioned is precisely the Father's eternal purpose for salvation, which Jesus came to perfectly accomplish, echoing His own words in John 4:34 and John 6:38. Unlike the Levitical priests who stood daily offering repeated sacrifices that could never truly take away sins, Christ, in His incarnation, offered His own physical "body" as the singular, perfect atonement for humanity's sin. This offering of His body, foreshadowed in passages like Isaiah 53:5, was the ultimate act of obedience, even unto death on a cross (Philippians 2:8). The "once for all" nature of His sacrifice (Romans 6:10) signifies that all the types and shadows of the Old Covenant have met their substance in Him (Colossians 2:16-17). Through this singular, unrepeatable act, Christ established the New Covenant by His blood (Luke 22:20), eternally perfecting those whom He sanctifies and securing their access to God's presence, forever seated at the right hand of the Father, having completed His redemptive work (Hebrews 10:12).