Matthew Henry Commentary Hebrews 10

The apostle, having shown that the tabernacle and ordinances of the covenant of Sinai were only emblems and types of the gospel, concludes that the sacrifices the high priests offered continually could not make the worshipers perfect regarding pardon and the purification of their consciences. But when God manifested in the flesh, became the sacrifice, and his death upon the accursed tree the ransom, then the Sufferer being of infinite worth, his free-will sufferings were of infinite value.

The atoning sacrifice must be one capable of consenting, and must of his own will place himself in the sinner's place: Christ did so. The fountain of all that Christ has done for his people is the sovereign will and grace of God. The righteousness brought in, and the sacrifice once offered by Christ, are of eternal power, and his salvation will never be abolished.

They have the power to make all who come to them perfect; they derive from the atoning blood strength, motives for obedience, and inward comfort.

Under the new covenant, or gospel dispensation, full and final pardon can be obtained. This makes a vast difference between the new covenant and the old one. Under the old covenant, sacrifices had to be repeated often, and after all that, only pardon concerning this world could be obtained through them. Under the new, one Sacrifice is enough to procure for all nations and ages spiritual pardon, or freedom from punishment in the world to come.

This could well be called a new covenant. Let no one suppose that human inventions can benefit those who put them in the place of the sacrifice of the Son of God.

What, then, remains but for us to seek an interest in this Sacrifice by faith, and its seal to our souls by the sanctification of the Spirit to obedience? So that, by the law being written in our hearts, we may know that we are justified, and that God will no longer remember our sins.

The apostle having closed the first part of the epistle, the doctrine is applied to practical purposes. Since believers had an open way to the presence of God, it was fitting for them to use this privilege. The way and means by which Christians enjoy such privileges is by the blood of Jesus—by the merit of that blood which He offered up as an atoning sacrifice. The agreement of infinite holiness with pardoning mercy was not clearly understood until the human nature of Christ, the Son of God, was wounded and bruised for our sins.

Our way to heaven is by a crucified Saviour; His death is to us the way of life, and to those who believe this, He will be precious. They must draw near to God; it would be contempt of Christ to still keep at a distance. Their bodies were to be washed with pure water, alluding to the cleansings directed under the law; thus, the use of water in baptism was to remind Christians that their conduct should be pure and holy.

While they derived comfort and grace from their reconciled Father for their own souls, they would adorn the doctrine of God their Saviour in all things. Believers are to consider how they can be of service to each other, especially by stirring up each other to the more vigorous and abundant exercise of love, and the practice of good works. The communion of saints is a great help and privilege, and a means of steadfastness and perseverance.

We should observe the coming of times of trial and be thereby spurred to greater diligence. A trying day is coming for all men: the day of our death.

The exhortations against apostasy and to perseverance are urged by many strong reasons. The sin here mentioned is a total and final falling away, when individuals, with a full and fixed will and resolution, despise and reject Christ, the only Saviour; despise and resist the Spirit, the only Sanctifier; and despise and renounce the gospel, the only way of salvation, and the words of eternal life. Of this destruction, God gives some notorious sinners, while on earth, a fearful foreboding in their consciences, with despair of being able to endure or escape it.

But what punishment can be more severe than to die without mercy? We answer, to die by mercy, by the mercy and grace which they have despised. How dreadful is the case when not only the justice of God, but his abused grace and mercy call for vengeance! All this does not in the least mean that any souls who sorrow for sin will be shut out from mercy, or that any who are willing to accept these blessings will be refused the benefit of Christ's sacrifice.

Him that cometh unto Christ, he will in no wise cast out.

Many and various afflictions united against the early Christians, and they had a great conflict. The Christian spirit is not a selfish spirit; it leads us to pity others, visit them, help them, and plead for them. All things here are merely shadows. The happiness of the saints in heaven will last forever; enemies can never take it away as they can earthly goods.

This will richly compensate for all we may lose and suffer here. The greatest part of the saints' happiness, for now, is in promise. It is a trial of the patience of Christians to be content to live after their work is done, and to wait for their reward until God's time to give it comes. He will soon come to them at death, to end all their sufferings, and to give them a crown of life.

The Christian's present conflict may be sharp, but will soon be over. God is never pleased with the formal profession and outward duties and services of those who do not persevere; but He views them with great displeasure. And those who have been kept faithful in great trials in the past have reason to hope for the same grace to help them continue to live by faith, until they receive the end of their faith and patience, even the salvation of their souls.

Living by faith, and dying in faith, our souls are safe forever.