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
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.
"And every priest standeth daily ministering and offering oftentimes the same sacrifice." To stand therefore is a sign of ministering; accordingly to sit, is a sign of being ministered unto. "But this man after He had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool." "For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us." He had said that those sacrifices are not offered; he reasoned from what is written, and from what is not written; moreover also he put forward the prophetic word which says, "sacrifice and offering Thou wouldest not." He had said that He had forgiven their sins. Again this also He proves from the testimony of what is written, for "the Holy Ghost" (he says) "is a witness to us: for after that He had said, This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin." So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second.
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.
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.
He says that the same sacrifices were offered for the same things, and since the sacrifices and offerings that had been made were no longer effective, they could not completely and perfectly take away sin.
"And every priest stands." Therefore, to stand is a sign of serving. But to sit, just as Christ sat at the right hand of the Father, is a sign of being served, as being God.
— "Daily offering."
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Summary
Hebrews 10:11 succinctly encapsulates the inherent inadequacy of the Old Covenant sacrificial system, highlighting the ceaseless, repetitive nature of the Levitical priesthood's ministry and its ultimate inability to definitively atone for or remove sins. This verse serves as a crucial bridge in the author's argument, setting the stage for the profound contrast with Christ's singular, perfect, and eternally effective sacrifice.
Context
Literary Context
Hebrews 10:11 is strategically positioned within the author's extended argument for the superiority of Christ's priesthood and sacrifice over the Old Covenant system. The preceding verses (Hebrews 10:1-10) establish that the Law, with its annual sacrifices, was merely "a shadow of the good things to come" and could not "make perfect those who draw near" (Hebrews 10:1). The author has already demonstrated the limitations of animal blood (Hebrews 10:4), and Christ's willing obedience to do God's will, thereby setting aside the first covenant to establish the second (Hebrews 10:9). Verse 11 provides a vivid description of the Old Covenant's futility, immediately preceding the triumphant declaration of Christ's finished work and His session at God's right hand (Hebrews 10:12-14).
Historical & Cultural Context
The verse directly references the daily ministry of the Levitical priests within the Jerusalem Temple (or previously, the Tabernacle). Under the Mosaic Law, priests performed numerous sacrifices throughout the day, every day, on behalf of the people for various sins and defilements. These included the daily burnt offerings (the tamid sacrifices), sin offerings, guilt offerings, and peace offerings, among others (Exodus 29:38-42). The priests "stood" to minister, signifying their ongoing, unfinished work, in contrast to the posture of rest or completion. This continuous cycle of sacrifice underscored the persistent reality of sin and the temporary nature of the ceremonial cleansing provided by the Law, which could only cover sins, not eradicate them from the conscience.
Key Themes
This verse powerfully contributes to several overarching themes in Hebrews. Firstly, it highlights the repetitive nature and inherent imperfection of the Old Covenant sacrifices. The phrase "oftentimes the same sacrifices" emphasizes their inability to achieve a definitive cleansing, necessitating endless repetition. This contrasts sharply with the once-for-all sufficiency of Christ's sacrifice, which is introduced immediately after this verse (Hebrews 10:12). Secondly, it underscores the inability of the Law to perfect or truly take away sins. The Old Covenant served to reveal sin and humanity's need for a Savior, but it could not provide the ultimate solution for sin's guilt and power (Hebrews 7:18-19). Finally, the verse implicitly points to the superiority of Christ's priesthood by demonstrating the limitations of the Levitical priesthood, thereby preparing the reader to fully grasp the profound efficacy of Jesus' high-priestly ministry.
Exposition and Analysis
Key Word Analysis
From ἱερός; a priest (literally or figuratively). In this context, it refers specifically to the Levitical priests who served under the Old Covenant, performing the sacrificial rituals in the Tabernacle or Temple. The use of "every priest" emphasizes the collective and continuous nature of their service, highlighting that no single priest or act could bring finality.
A prolonged form of a primary (of the same meaning, and used for it in certain tenses); to stand (transitively or intransitively), used in various applications (literally or figuratively). This word is highly significant. The standing posture of the Old Covenant priest signifies an ongoing, uncompleted task. Their work was never done because the sacrifices they offered could not fully accomplish atonement. This standing posture is deliberately contrasted with Christ, who, having offered His perfect sacrifice, "sat down" at the right hand of God, signifying the completion and finality of His redemptive work (Hebrews 10:12).
From περί and αἱρέομαι (including its alternate); to remove all around, i.e. unveil, cast off (anchor); figuratively, to expiate. Combined with "can never" (G1410 dýnamai and G3763 oudépote), this phrase emphatically declares the absolute inability of the Old Covenant sacrifices to truly remove the guilt and stain of sin. While they provided ceremonial cleansing and covered sins in a temporal sense, they could not achieve a complete, internal purification of the conscience or a permanent expiation of sin before God.
Verse Breakdown
"And every priest standeth daily ministering"
This clause paints a vivid picture of the relentless, unending work of the Levitical priests. The verb "standeth" (Greek: hístēmi) implies a posture of continuous service, never sitting down because their work was never truly finished. The addition of "daily" (Greek: katá hēméran) underscores the constant, repetitive nature of their duties, a perpetual cycle of offering sacrifices morning and evening, day after day, year after year.
"and offering oftentimes the same sacrifices,"
This phrase further emphasizes the repetitive and unavailing nature of the Old Covenant system. The word "oftentimes" (Greek: pollákis) highlights the frequency, while "the same sacrifices" (Greek: tá autá thysías) points to the identical nature of the offerings. This repetition was not a sign of efficacy but of inadequacy; if the sacrifices had been truly effective, they would not have needed to be offered again and again. Each offering was a reminder of sin, not its final removal.
"which can never take away sins:"
This is the climactic declaration of the verse, revealing the fundamental limitation of the entire Old Covenant system. The Greek phrase "οὐδέποτε δύνανται περιελεῖν ἁμαρτίας" (literally, "never are able to take away sins") is an emphatic statement of absolute inability. The sacrifices could not expiate sin in a way that truly cleansed the conscience or brought about perfect reconciliation with God. They served to cover sin ceremonially and point to a greater, future reality, but they lacked the power to provide ultimate, internal purification.
Literary Devices
The author of Hebrews employs several powerful literary devices in this verse. The most prominent is Contrast, setting up the stark difference between the Old Covenant priesthood and the New Covenant priesthood of Christ. The "standing" of the Levitical priest, indicative of endless, unfinished work, stands in direct opposition to Christ's "sitting down" at the right hand of God, signifying the completion and finality of His sacrifice (Hebrews 10:12). There is also significant Repetition in the description of the Old Covenant sacrifices ("daily," "oftentimes," "the same sacrifices"), which serves to underscore their inherent inefficacy and the wearisome nature of a system that could never achieve its ultimate goal. Furthermore, the verse uses Understatement or Litotes in the phrase "can never take away sins," which, while a negative statement, powerfully conveys the absolute and undeniable truth of the sacrifices' impotence. This prepares the reader for the glorious Fulfillment found in Christ, whose single offering does what countless former sacrifices could not.
Theological and Thematic Connections
Hebrews 10:11 is a pivotal verse that underscores the fundamental theological truth that no amount of human effort or prescribed ritual, apart from divine intervention, can truly atone for sin. The Old Covenant sacrifices, while divinely instituted, were never intended to be the ultimate solution. They served as a temporary provision, a constant reminder of sin's pervasive presence, and a prophetic pointer to the perfect sacrifice to come. The inability of these sacrifices to "take away sins" highlights humanity's desperate need for a definitive, once-for-all atonement, which only Christ could provide. This verse reinforces the New Testament's teaching on the inadequacy of the Law to bring righteousness and the necessity of God's grace through faith in Christ's finished work.
Reflection and Application
Hebrews 10:11, though describing an ancient system, holds profound contemporary relevance for believers. It serves as a powerful reminder that our salvation is not dependent on our continuous efforts, rituals, or repetitive good works to appease God or atone for our sins. The endless cycle of the Old Covenant priests stands in stark contrast to the finished work of Jesus Christ, who offered Himself once for all. This truth should fill us with immense peace and assurance, freeing us from the burden of trying to earn God's favor or cleanse ourselves. We are invited to rest in the perfect efficacy of Christ's sacrifice, knowing that our sins have been truly and completely taken away. This understanding cultivates a deep sense of gratitude, empowers us to live in freedom from guilt, and motivates us to pursue holiness out of love for a God who has provided such a complete and final redemption. It calls us to abandon any lingering reliance on self-righteousness or external religious performance, embracing instead the sufficiency of Christ alone.
Questions for Reflection
FAQ
Why did God institute the Old Covenant sacrifices if they could never truly take away sins?
God instituted the Old Covenant sacrifices not as a permanent solution for sin, but for several crucial purposes. Firstly, they served as a temporary means of ceremonial cleansing, allowing a holy God to dwell among an unholy people (Leviticus 16). Secondly, they constantly reminded the people of the gravity and consequences of sin, demonstrating that sin requires a blood sacrifice (Hebrews 9:22). Thirdly, and most importantly, they functioned as prophetic types and shadows, pointing forward to the ultimate, perfect sacrifice of Jesus Christ. The repetitive nature of the sacrifices underscored their insufficiency, thereby creating a longing and expectation for the true Lamb of God who would definitively "take away the sin of the world" (John 1:29). They were a divine object lesson, preparing humanity for the coming of the Messiah.
Christ-Centered Fulfillment
Hebrews 10:11, by starkly revealing the limitations of the Old Covenant priesthood and its sacrifices, powerfully sets the stage for the glorious fulfillment found in Jesus Christ. The ceaseless, unavailing efforts of "every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins" serve as the dark backdrop against which the brilliance of Christ's work shines. Unlike the Levitical priests, who perpetually stood because their work was never done, Jesus, "when he had offered one sacrifice for sins for ever, sat down on the right hand of God" (Hebrews 10:12). His single offering, made "once for all" (Hebrews 7:27), perfectly accomplished what countless animal sacrifices could not: the complete and eternal removal of sins. Through His shed blood, Jesus inaugurated a new and better covenant, providing genuine cleansing of the conscience and direct access to God's presence (Hebrews 9:14). Thus, Hebrews 10:11 is not merely a historical observation but a profound theological declaration that magnifies the unique, sufficient, and utterly complete redemptive work of Jesus Christ, the ultimate High Priest and the Lamb of God.