TRV
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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"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.
"But He, having offered one sacrifice," Christ evidently.
"for sins." For our sins, for which he suffered.
"for all time." Christ, clearly, offered one sacrifice, namely, His own body, for our sins, sufficient for us forever, so that there would be no need for a second.
"sat down at the right hand of God."He is not only a high priest, but also God. After completing the work, through which He also became a high priest and stewarded the administration, He sat down as God and awaits.
"from that time onward." And for what reason were his enemies not immediately placed under his feet? For the sake of those who are to become and give birth to believers. For not only demons are enemies, but also unbelievers.But now Paul especially calls the unbelieving Hebrews enemies, comforting the faithful from the Jews who have suffered countless terrible things at their hands.
"until His enemies be made." He did not say "they will be subjected," but signifying the greatest of subjection, he said "they be made," a footstool for his feet. For their being made as a footstool is a proof of his sitting at the right hand of the Father.
"For by one offering," which Christ offered, he perfected, having made perfect, he completely freed from sins.
"those who are being sanctified."That is, the faithful. For they are sanctified by the aforementioned offering.
"And the Holy Spirit also testifies to us." What does it bear witness to? That our sins have been forgiven.
"And their sins." He added, he says, "And their sins I will remember no more." Do you see that he testified to the forgiveness of sins? Then he forgave when he established the new covenant. And the new covenant was given through the sacrifice of his Son Jesus Christ our Lord.
"Now where there is forgiveness of these things." Of sins, obviously.
"there is no longer an offering for sin." For who, he says, has need of many offerings, when the one that Christ presented is sufficient to take away sins?
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Summary
Hebrews 10:15 serves as a crucial point in the author's argument for the superiority and finality of the new covenant in Christ, asserting that the Holy Spirit Himself bears divine witness to its truth and efficacy. This verse introduces a foundational Old Testament prophecy, which the author will quote to demonstrate that the new covenant's promises—particularly the forgiveness of sins and the indwelling of God's law—are not merely human constructs but are divinely ordained and eternally ratified, thereby providing absolute assurance to believers in Christ's finished work.
Context
Literary Context
Hebrews 10:15 acts as a pivotal transition within the author's extended theological exposition on the definitive nature of Christ's sacrifice. The preceding verses (Hebrews 10:1-14) meticulously detail how Jesus's single, perfect offering has eternally sanctified believers, rendering the repetitive, insufficient animal sacrifices of the Old Covenant obsolete. This verse specifically introduces the Holy Spirit's testimony, which validates the author's claims about the new covenant's permanence and perfection. The phrase "for after that he had said before" signals the imminent quotation of a key Old Testament prophecy from Jeremiah 31:33-34, which the author uses to underscore the covenant's divine origin and the radical transformation it brings. This method of grounding new covenant realities in fulfilled prophecy is a hallmark of the book of Hebrews, designed to persuade its Jewish audience of Christ's supremacy.
Historical & Cultural Context
The book of Hebrews was written to Jewish Christians who were likely facing persecution or temptation to revert to Judaism and its Mosaic rituals. In this context, the author systematically demonstrates how Christ is superior to angels, Moses, the Levitical priesthood, and the Old Covenant sacrifices. The appeal to the Holy Spirit's witness and Old Testament prophecy would have resonated deeply with a Jewish audience accustomed to the authority of Scripture and the concept of divine revelation. The Old Covenant, with its elaborate sacrificial system and the Law, was central to Jewish identity and worship. The author of Hebrews argues that these were merely shadows pointing to the reality found in Christ (Hebrews 10:1), and that the new covenant, far from abrogating God's promises, actually fulfills them in a superior way. The Holy Spirit's testimony, therefore, provides irrefutable divine authentication for this radical theological shift.
Key Themes
This verse contributes significantly to several major themes in Hebrews. Firstly, it strongly emphasizes the Divine Endorsement of the New Covenant, asserting that this new arrangement is not a human innovation but is divinely ratified and confirmed by the Holy Spirit Himself. This highlights the Holy Spirit's Role in Revelation and Assurance, as He actively bears witness to God's truth and confirms His promises, bringing certainty to believers regarding their salvation and standing before God. Secondly, the verse underscores the theme of Continuity and Fulfillment of Prophecy, demonstrating that the new covenant in Christ was not an afterthought but was prophesied centuries earlier by God through His prophets. By quoting Jeremiah 31:31-34, the author firmly links the Christian faith to the rich heritage of God's consistent plan of salvation, providing a robust foundation for faith amidst the challenges faced by the original readers.
Exposition and Analysis
Key Word Analysis
This word describes something sacred, pure, morally blameless, or ceremonially consecrated. When applied to "Ghost" (Spirit), it denotes the unique, divine purity and set-apartness of the Third Person of the Trinity, distinguishing Him as God's Spirit, inherently perfect and untainted by sin. His holiness is the very essence of His being, making His testimony unimpeachable.
Literally meaning "a current of air, breath, or breeze," this term is used analogously or figuratively to refer to a spirit. In the context of the Holy Ghost, it refers to the divine Spirit, the Third Person of the Godhead, who is the source of life, inspiration, and divine revelation. The use of "Ghost" (Spirit) here emphasizes His active, personal involvement in bearing witness to God's truth.
Derived from the word for "witness" (martys), this verb means "to be a witness," "to testify," or "to give evidence." In a legal or judicial sense, a witness provides crucial, confirming testimony that validates a claim. Here, the Holy Spirit provides incontrovertible, divine testimony to the truth and efficacy of the new covenant and the completed work of Christ, lending ultimate authority to the author's argument.
Verse Breakdown
"Whereof the Holy Ghost also is a witness to us:"
This opening clause establishes the divine authority behind the author's preceding arguments regarding the new covenant and Christ's perfect sacrifice. The term "Whereof" (Greek: dé, G1161, often unexpressed in English but implying a connection or transition) links this statement directly to the efficacy and finality of Christ's sacrifice mentioned in Hebrews 10:14. The Holy Spirit, the Third Person of the Trinity, is presented as an active, personal, and authoritative witness. His testimony is not merely a passive affirmation but an active, ongoing confirmation of the truth of the new covenant's provisions, particularly the complete forgiveness of sins and the eternal sanctification of believers. This divine witness provides absolute assurance to those who believe.
"for after that he had said before,"
This phrase introduces the basis for the Holy Spirit's witness: a prior divine declaration. The particle "for" (Greek: gár, G1063) indicates that what follows provides the reason or explanation for the Holy Spirit's testimony. The verb "had said before" (Greek: proeréō, G4280) refers to a prophetic utterance made in the past. This signals that the author is about to quote an Old Testament prophecy, specifically from Jeremiah 31, to demonstrate that the new covenant was not an unforeseen development but was part of God's long-established plan, revealed centuries earlier through His prophets. The Holy Spirit is testifying to the fulfillment of God's own prophetic word.
Literary Devices
The author of Hebrews employs several powerful literary devices in this verse. Personification is evident in the depiction of the "Holy Ghost" as an active "witness." This attributes a human-like action (testifying) to a divine person, emphasizing the Spirit's active role in validating God's promises and the reality of the new covenant. This is not merely an abstract concept but a personal, divine affirmation. Furthermore, the verse utilizes Allusion and Anticipation, as the phrase "for after that he had said before" directly alludes to a specific Old Testament prophecy without yet quoting it, building anticipation for the divine words that will follow. This technique reinforces the argument for the Continuity of God's Plan, demonstrating that the new covenant is not a break from God's past dealings but a fulfillment of His ancient promises. The overall rhetorical strategy is one of Argumentation by Divine Authority, where the author strengthens his theological claims by invoking the unimpeachable testimony of the Holy Spirit and the prophetic word of God.
Theological and Thematic Connections
Hebrews 10:15 profoundly reinforces the theological truth that the new covenant is not a human invention but a divinely attested reality, validated by the Holy Spirit Himself. This divine witness provides an unshakeable foundation for the believer's assurance of salvation and the efficacy of Christ's sacrifice. The Holy Spirit's testimony, rooted in the fulfillment of ancient prophecy, underscores God's faithfulness and the immutability of His promises. It highlights the Spirit's ongoing work in confirming God's Word to humanity, bridging the Old and New Testaments through the consistent divine plan of redemption. This verse invites believers to rest in the certainty of God's completed work through Christ, knowing that the Spirit Himself bears witness to its truth within their hearts.
Reflection and Application
Hebrews 10:15 offers profound comfort and assurance to believers today. It reminds us that the promises of God's new covenant—particularly the complete forgiveness of sins and the indwelling of His law in our hearts—are not mere theological concepts but are divinely affirmed by the very Spirit of God. This means that our salvation is secure, our standing before God is permanent through Christ's sacrifice, and we can live with a deep sense of peace and confidence, knowing that the Holy Spirit Himself bears witness to our adoption as children of God. This truth empowers us to live boldly in the freedom of the new covenant, trusting in God's faithfulness and allowing the Spirit to guide us into deeper understanding and obedience. It calls us to listen attentively to the Spirit's voice, which continually points us back to Christ and the finished work of the cross, enabling us to walk in the assurance of our redemption.
Questions for Reflection
FAQ
What does it mean that "the Holy Ghost also is a witness to us"?
This means that the Holy Spirit, the Third Person of the Trinity, actively testifies to the truth and validity of the new covenant established through Jesus Christ's sacrifice. His witness is not merely a passive observation but an authoritative, divine confirmation. Just as a witness in a court of law provides irrefutable evidence, the Holy Spirit provides divine assurance to believers, confirming that Christ's work is complete, our sins are forgiven, and we are eternally sanctified. This witness occurs both externally through the inspired Scriptures (as seen by the subsequent quotation of Jeremiah 31:33-34) and internally within the hearts of believers, confirming their spiritual reality and adoption into God's family (Romans 8:16).
Christ-Centered Fulfillment
Hebrews 10:15 finds its ultimate Christ-centered fulfillment by explicitly connecting the Holy Spirit's witness to the completed work of Jesus Christ. The Spirit's testimony is not an independent declaration but a divine affirmation of what Christ has accomplished. The "new covenant" to which the Spirit testifies is the very covenant inaugurated by Jesus's blood (Luke 22:20), fulfilling the ancient prophecies of Jeremiah 31:31-34. Christ, as the perfect High Priest, offered Himself "once for all" (Hebrews 10:10), securing eternal redemption. The Holy Spirit's witness, therefore, validates the efficacy and finality of Christ's sacrifice, confirming that through Him, believers have true forgiveness of sins and God's law written on their hearts (Hebrews 10:16-17). This verse beautifully illustrates how the Father, Son, and Holy Spirit work in perfect unity to bring about salvation, with the Spirit bearing witness to the glorious reality of Christ's redemptive work. The Spirit points us to Christ, confirming that He is indeed the Lamb of God who takes away the sin of the world (John 1:29).