Hebrews 10:8

10:8-10 The author follows the flow of thought in the psalm with great precision. • First, Christ said, “You did not want animal sacrifices . . .”: The author of Hebrews understands this as God’s rejection of the old system of sacrifices. • Then he said, “Look, I have come to do your will”: The author of Hebrews takes this to be Christ’s willingness to be the supreme sacrifice for sins. • The author of Hebrews concludes that because of Christ’s sacrifice, God has canceled the first covenant—God’s will, as shown by Ps 40:6-8, was that Christ would die for sins as a sacrifice, and this only had to be done once for all time.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 10:8-9. Ἀνώτερον λέγων—τότε εἴρηκεν, Above, when He said—then said He) Paul urges the order of the words of the psalm which depends on the particle, אז, τότε, then, showing that it falls on that very time when the prophet sang the psalm in the character of Christ, and on that very point of time when, immediately after the words, θυσίαν, κ.τ.λ., sacrifice, etc., placed ἀνώτερον, above, in the psalm, there sprang up the words, ἰδοὺ, ἥκω, lo! I come. Therefore אז is altogether demonstrative of the present (comp. אז, τότε, then, Psa 69:5), with an antithesis between the things concerned, from which the wisdom of the apostle infers the first and second, אז, (Heb 10:9); comp.μετὰ, after, ch. Heb 7:28, note. Let this אז be the terminus (the point of boundary between the Old and New Testament). Paul also puts, in the first place, the general word of the LXX., εἶπον, then one more significant, εἴρηκεν; whence it is evident, that λέγων, saying, is of the imperfect tense [when He said, or was saying]. But observe how great authority the Psalms possess. The oath of Jehovah was given at the very time when Psalms 110 was written. The solemn invitation was issued to the people when Psalms 95 was written; ch. Heb 4:7; Heb 7:28, note. The declaration of the Son was made when Psalms 2 was written; Act 13:33, note. So, the Messiah promised to GOD that He would do His will, at the time when Psalms 40 was written. This handwriting, which David executed, is opposed to the law written by Moses; Heb 10:8, at the end. Wherefore Christ always appealed with the greatest force to the Scriptures, and especially at the beginning of His passion.—κατὰ τὸν νόμον, according to the law) The strong argument by which that very point which is asserted in Heb 10:1 is proved from the psalm.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_10:8-10. Contrasting of the two main elements in the citation just adduced, and emphasizing of the fact that the one element, upon which God lays no stress, is represented by Judaism; the other, to which value is attached in Gods sight, is represented by Christianity.

ἀνώτερον] above, in the opening words of the declaration.

λέγων] sc. ὁ Χριστός. The participle present, in place of which Schlichting, Grotius, Bleek, de Wette expect that of the aorist, is employed here, even as λέγει, Heb_10:5, because the utterance, as being recorded in Scripture, is one still enduring. Only the author makes manifest, by the fact that he writes λέγων, not εἰπών or λέξας, that less importance is to be attached to the indication as to the relation of time, in which the two statements are placed to each other, than to the contrasting of these two statements themselves; thus: while He saith above, etc., He has then said, etc.

ὅτι] recitative particle, as Heb_7:17, Heb_11:18.

θυσίας καὶ προσφοράς] The plural appropriately serves for the generalization of the utterance.

αἵτινες κατὰ νόμον προσφέρονται] as those things which are presented by virtue of legal precept. Suggestive reference to the imperfection and ineffectiveness of Judaism, since this makes salvation dependent precisely upon those ordinances of external sacrifice which God willed not, and in which He has no pleasure. The words are no parenthetic clause, as is still maintained by Bleek and Kurtz, but an addition essential to the argument of the writer, which does not interrupt the construction. They form the application, thus emphatically appended, of the first half of the thought in the Scripture citation, to Judaism, to which the parallel is formed in Heb_10:10 by the application of the second half to Christianity.

αἵτινες] refers back to the whole of the preceding substantives.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 10:8 . The significance of the quotation is now explained. “He takes the first away, that he may establish the second.” He declares the incompetence of the O.T. sacrifices to satisfy the will of God, in order that he may make room for that sacrifice which is permanently to satisfy God. Ἀνώτερον , “Higher up,” here meaning “in the former part of the quotation,” corresponding to and contrasted with τότε in Heb 10:9 . λέγων , i.e. , Christ, the subject of εἴρηκεν and ἀναιρεῖ . This is necessitated by λέγει in Heb 10:3 . Yet it is not Christ directly, but the mind of Christ uttered by God in Scripture. εἴρηκεν , perfect, as expressing that which permanently fulfils the will of God. ἀναιρεῖν is used in classic Greek of the destruction or abolition or repeal of laws, governments, customs, etc.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

he--Christ.

Sacrifice, &c.--The oldest manuscripts read, "Sacrifices and offerings" (plural). This verse combines the two clauses previously quoted distinctly, Heb 10:5-6, in contrast to the sacrifice of Christ with which God was well pleased.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(8) Above when he said.—Better, Whereas he saith above; or, as we might express it, “Saying at the outset,” “Setting out with saying.” In the following words the best MSS. have the plural, “Sacrifices and offerings and whole burnt offerings and (sacrifices) for sin.” The change from singular to plural is in harmony with the thought of Heb_10:1-4, the repetition of sacrifices.

Which are offered by the law.—Rather, such as are offered according to law. The change from “the law” to “law” seems intentional, as if the writer had in thought the contrast between any external law of ritual and a principle of inward obedience.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. which are offered by the law] Rather, “according to the Law.” A whole argument is condensed into these words, which the context would enable readers to develop for themselves.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Above when he said, .... In the afore cited place, Psa 40:7

Sacrifice and offering, and burnt offerings, and offering for sin thou wouldst not, neither hadst pleasure therein; this is a recapitulation of what is before said; and all kind of sacrifices are mentioned, to show that they are all imperfect, and insufficient, and are abolished; and the abrogation of them is expressed in the strongest terms, as that God would not have them, and that he took no pleasure in them:

which are offered by the law; according as that directs and enjoins: this clause is added, to distinguish these sacrifices from spiritual ones, under the Gospel dispensation, and which are well pleasing to God; and to prevent an objection against the abolition of them, taken from hence, that they are according to the law; and yet, notwithstanding this, God will not have them, nor accept of them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;

Ver. 8. Which are offered by the law] To the great cost and charge of the offerers. This we are freed from, and are required no more than to cover God’s altar with the calves of our lips.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Above when he said - That is, the Messiah. The word “above” refers here to the former part of the quotation. That is, “having in the former part of what was quoted said that God did not require sacrifices, in the latter part he says that he came to do the will of God in the place of them.”

Sacrifice and offering, and burnt-offerings ... - These words are not all used in the Psalm from which the apostle quotes, but the idea is, that the specification there included all kinds of offerings. The apostle dwells upon it because it was important to show that the same remark applied to all the sacrifices which could be offered by man. When the Redeemer made the observation about the inefficacy of sacrifices, he meant that there was none of them which would be sufficient to take away sin.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In this verse the apostle repeats the whole testimony, produced out of the Psalm, only with a specification in a parenthesis,

which are offered by the law, viz. such sacrifices, against which the apostle argueth, which could not purge away sin, nor procure righteousness, nor make no more conscience of sins. He observes from the Psalm, that the will of God was plainly signified by his Spirit to David under the law, about the nature, state, and design of his institution of sacrifices, that they were typical of, and leading to, a better sacrifice than themselves; and that for their own sake only they were no way acceptable to God, and so rejected by him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8, 9. Now for our author’s application of the passage quoted. He argues that the psalmist, first, (Heb_10:9,) depreciates sacrifices and offerings; and, second, exalts willing obedience; and then (Heb_10:10) infers that by that obedient will our atonement was wrought.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 8-10. Saying above that Sacrifices and offerings and whole burnt offerings and offerings for sin thou wouldest not, neither hadst pleasure therein (such as are offered according to the Law); then hath he said, Lo, I come to do thy will; i.e. he has made this second assertion while making the first also. The purpose of thus putting it is to show the connection between the two assertions; that fulfillment of God"s will is spoken of as a substitute for sacrifices, whose inutility in themselves had been declared. Yes; he taketh away the first, that he may establish the second. In the which will (the Divine will, willing our redemption through Christ, and perfectly fulfilled by him) we have been sanctified through the offering of the body of Jesus Christ once for all. For the sense to be attached to the verb agiazw see under Heb_2:11. It is not our progressive sanctification by the Holy Ghost that is intended, but the hallowing effected for us once for all, as denoted by the perfect participle hgiasmenoi . The remainder of this concluding summary (vers. 11-19) serves to weave together the various threads of the foregoing argument and emphasize the result.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Above when he said, Sacrifice thou hast not chosen - That is, when the Psalmist pronounced those words in his name.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

8, 9. Then said he. He said, first, “The Levitical sacrifices do not please God;” then he said, second; Lo, I come to do thy will. This is pleasing to God. Hence he taketh away the first, the old covenant with its sacrifices, and establishes the second, the new covenant inaugurated by complete submission to the will of God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Though changing the wording slightly, the author repeats these quotations from a psalm of David for emphasis.

sacrifices ... offerings ... whole burnt offerings ... sacrifices for sin

See how you translated these words in Hebrews 10:5-6.

that are offered

This can be stated in active form. AT: "that priests offer" (See: Active or Passive)

See

"Look" or "Listen" or "Pay attention to what I am about to tell you"

He takes away the first practice in order to establish the second practice

The abstract noun "practice" here refers to a way of atoning for sins. Stopping doing it is spoken of as if it were an object that could be taken away. Starting the second way of atoning for sins is spoken of as establishing that practice. AT: "He stops people atoning for sins the first way in order to atone for sins the second way" (See: Abstract Nouns and Metaphor)

first practice ... the second practice

The words "first" and "second" are ordinal numbers. AT: "old practice ... the new practice" (See: Ordinal Numbers)

we have been sanctified

This can be stated in active form. AT: "God has sanctified us" or "God has dedicated us to himself" (See: Active or Passive)

through the offering of the body of Jesus Christ

The abstract noun "offering" can be expressed with the verb "offer" or "sacrifice." AT: "because Jesus Christ offered his body as a sacrifice" or "because Jesus Christ sacrificed his body" (See: Abstract Nouns)

translationWords

sacrifice

burnt offering

sin

law

will of God

sanctify

body

Jesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8. κατὰ νόμον. “According to the Law.” A whole argument is condensed into these words, which the context would enable readers to develop for themselves.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] The Writer now proceeds to expound the prophecy; and in so doing, cites it again, but in a freer form, and one accommodated to the explanation which he gives. Saying (as he does) above (the present participle is used, not εἰπών, because it is not the temporal sequence of the sayings, so much as their logical coherence, that is in the Writer’s thoughts. Similarly we say, “Holding as I do that, &c., I have ever maintained, &c.” The speaker is our Lord: cf. above, ver. 5, εἰσερχόμενος εἰς τὸν κόσμον λέγει), that (mere particle of recitation: cf. reff.) sacrifices and offerings, and whole burnt-offerings, and sacrifices concerning sin thou wouldest not, nor yet didst approve (observe that the two distinct clauses of the previous citation are now combined, for the sake of throwing into contrast the rejection of legal sacrifices and the acceptable self-sacrifice of the Son of God), of such sort as (αἵτινες does not, like the simple relative αἵ, identify, but classifies, the antecedent) are (habitually) offered according to (in pursuance of the commands of) the (whether the article is or is not retained, the English rendering will be the same; the νόμος according to which they were offered being not any general one, but the particular ordinance of Moses. If we say ‘according to law,’ we mean the same, but transfer ourselves to the standing-point of a Jew, with whom ‘the law’ was ‘law’) law,—

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Above when he said [ανωτερον λεγων] . Lit. saying above.

Introducing a partial repetition of the quotation.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

8, 9. ἀνώτερον Adyer...rore εἴρηκεν] saying above...then hath he said...; Vulg. superius dicens...tunc dizit.... The continuous expression of the divine will is contrasted with the one abiding declaration of ite fulfilment by Christ.

8. θυσίας καὶ προσφοράε) The plurals scem to be accommodated to ὁλοκαυφώματα, which iteelf genoralises tho

singular (Wy) of the original.

all time, according to Ilis abiding declaration (εἴρηκεν), we have been sanctified, as included in its scope. The will of God fulfilled by Obrist is regarded not as that through (διά) which, nor as that according to which (κατά) mon are sanctified. They are included in it, even in that purposo of love which Christ has realised (Eph. i. 7). Compare ὁ. 19; 29; xiii. 20,

The thought of Christians as included in the Fathor’s will, which Christ fulfilled, corrosponds with Bt Paul's thought of Christians being ‘in Christ,’ an oxpression which is not found in the Kpistle.

For the resolved form ἡγιασμ. ἐσμέν 806 oc. vii. 20 note ; and for the use of the perfect John xvii. 19; Acts xx. 32; xxvi. 18; 1 Cor. i 2; vii. 14; (Rom. xv. 16).

For tho connoxion of the redomption of mon with tho will of God soo v. 7 note.

διὰ τῆς προσφ. τοῦ caparos] through the offering of the body divinely prepared, which offcring, slowly matured through lifo, was consummated on the cross. The clause contains an answor to the quostion which naturally arises ‘ How are we sanctified in the will of - God?’ That will was realised in the perfect life of the Son of man, in which each man as a member of humanity finds the realisation of his own destiny.

Tho uso of προσφορά (used of Christ's offering only in this chapter and Eph. vy. 2) connocta the sclfsacrifice of Christ with the typical

iii. 5; vii. 8; ix. 23; xii. 10.

The general term ‘priest’ (lepevs, Latt. sacerdoe) suits the argument better than the specific term ‘highpriest.’ The work of Ohrist is considered in relation to the whole hierarchical and sacrificial systom of Judaism. The Jowish pricets ‘stand’ in their service (Deut. x. 8; xvii. 7).

ἕστηκεν) standeth, Lath. pravato est. The idea of ‘standing’ is that of a work stil! to be done, of sorvice still to be rendered, of homage still to be paid. So the angels stand before God: Is. vi. 5; Lev. i. 19; Apoe. vii. 11. Comp. i. 3 note. .

Tho attitude of tho Lord in Acts vii. 56 is explained in the Apostolical

is found also in Classical writers.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.