|Matthew Henry's Concise Commentary|
10:11-18 Under the new covenant, or gospel dispensation, full and final pardon is to be had. This makes a vast difference between the new covenant and the old one. Under the old, sacrifices must be often repeated, and after all, only pardon as to this world was to be obtained by them. Under the new, one Sacrifice is enough to procure for all nations and ages, spiritual pardon, or being freed from punishment in the world to come. Well might this be called a new covenant. Let none suppose that human inventions can avail those who put them in the place of the sacrifice of the Son of God. What then remains, but that we seek an interest in this Sacrifice by faith; and the seal of it to our souls, by the sanctification of the Spirit unto obedience? So that by the law being written in our hearts, we may know that we are justified, and that God will no more remember our sins.
Gill's Exposition of the Entire Bible
Now where remission of these is,.... That is, of these sins; and that there is remission of them, is evident from this promise of the covenant, just now produced; from God's gracious proclamation of it; from the shedding of Christ's blood for it; from his exaltation at the Father's right hand to give it; from the Gospel declaration of it; and from the several instances of persons favoured with it:
there is no more offering for sin; there may be other offerings, as of praise and thanksgiving, but none for sin; "there is no need", as the Syriac version; or there is not required, as the Arabic version; there is no need of the reiteration of Christ's sacrifice, nor will he be offered up any more, nor of the repetition of legal sacrifices, nor ought they to continue any longer. The Jews themselves say (w), that
"in the time to come (i.e. in the times of the Messiah) all offerings shall cease, but the sacrifice of praise.''
And one of their writers says (x), when
"the King Messiah, the son of David, shall reign, there will be no need of "an atonement", nor of deliverance, or prosperity, for all these things will be had;''
(w) Vajikra Rabba, sect. 9. fol. 153. 1.((x) R. Abendana Not. in Miclol Yophi in Psal. lxxii. 20.
Jamieson-Fausset-Brown Bible Commentary
18. where remission of these is—as there is under the Gospel covenant (Heb 10:17). "Here ends the finale (Heb 10:1-18) of the great tripartite arrangement (Heb 7:1-25; 7:26-9:12; 9:13-10:18) of the middle portion of the Epistle. Its great theme was Christ a High Priest for ever after the order of Melchisedec. What it is to be a high priest after the order of Melchisedec is set forth, Heb 7:1-25, as contrasted with the Aaronic order. That Christ, however, as High Priest, is Aaron's antitype in the true holy place, by virtue of His self-sacrifice here on earth, and Mediator of a better covenant, whose essential character the old only typified, we learn, Heb 7:26-9:12. And that Christ's self-sacrifice, offered through the Eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in the third part, Heb 9:13-10:18; the first half of this last portion [Heb 9:13-28], showing that both our present possession of salvation, and our future completion of it, are as certain to us as that He is with God, ruling as a Priest and reigning as a King, once more to appear, no more as a bearer of our sins, but in glory as a Judge. The second half, Heb 10:1-18, reiterating the main position of the whole, the High Priesthood of Christ, grounded on His offering of Himself—its kingly character its eternal accomplishment of its end, confirmed by Psalms 40 and 110 and Jeremiah 31" [Delitzsch in Alford].
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