HEBREWS
Study Notes—Chapter 10
the Law has a shadow: The Mosaic Law contained a shadow, or a pattern, “of the heavenly things.” (Heb 8:5 and study note; 9:23; Col 2:16, 17 and study note) Various aspects of the Law—such as the tabernacle, the priesthood, the sacrifices, and especially the annual Atonement Day—represented the far greater spiritual temple and its arrangements for worship and salvation. For example, the animal sacrifices that the Israelites offered in order to obtain forgiveness of sins foreshadowed the greater sacrifice of Jesus Christ, which would provide mankind with “an everlasting deliverance.” (Heb 9:12-14, 28; Le 17:11) Certain acts of worship that took place in the literal tabernacle foreshadowed Jesus’ life course, his sacrificial death, and his ascension to heaven.—Le 16:14, 15; Heb 9:11, 12, 24 and study note.
a shadow: In ancient times, the Greek term referring to a shadow could be used in a figurative sense. For example, it was used to refer to the preliminary drawing or silhouette that an artist would prepare as a pattern of the actual painting he intended to produce.
of the good things to come: Many aspects of the Law not only guided faithful Israelites to Christ Jesus but also foreshadowed the many “good things” that God purposed to accomplish through Jesus. (Ga 3:23-25) Paul understood that the high priesthood of Jesus and the new covenant would benefit mankind in ways that the Law never could. By means of his sacrifice, Jesus will eliminate sin and its effects, restoring peace and righteousness to the earth.—Joh 1:29; Ro 8:3, 4; 10:4; Eph 1:7; 2Pe 3:13.
the very substance: In this context, the Greek word rendered “substance” refers to a real object in contrast with “a shadow” that it casts. (See study note on Col 2:17.) The spiritual temple and all its arrangements, including the high priesthood of Christ Jesus, are the great reality that brings about atonement for sins and true reconciliation with God.—1Jo 2:2; 4:10; see also study note on Heb 9:24.
it: That is, the Law. Some manuscripts read “they,” referring to the men who offer the sacrifices. However, the main text reading fits well with Paul’s line of reasoning, and that wording has strong manuscript support.
it can never . . . make those who approach perfect: Despite all the sacrifices it required, the Mosaic Law was unable to remove human sin and imperfection. Thus, the Law could not make the consciences of the Israelites perfect. (Ga 3:19; see study notes on Heb 7:11; 9:9.) Only Christ’s sacrifice and service as High Priest could provide true forgiveness of sins.—Ro 8:3 and study note; Heb 9:14; 10:1-4, 12-22.
the same sacrifices: The context suggests that the sacrifices referred to here are primarily those offered on Atonement Day because on that day the same offerings were made “year after year.”—Heb 9:7, 12, 24, 25.
those who approach: That is, those who draw near to God in worship.—See study note on Heb 10:22.
those rendering sacred service: Or “the worshippers.”—See study note on Lu 1:74.
would have no consciousness of sins anymore: The Greek word for “consciousness” (sy·neiʹde·sis) is rendered “conscience” in other contexts. (See study note on Ro 2:15.) If the sacrifices offered on Atonement Day under the Mosaic Law had actually provided complete atonement for sins, the people would have been relieved of guilt concerning their sinful state.—Heb 9:9, 13, 14; 10:22.
the blood of bulls and of goats: Animal sacrifices could not fully take away the sins of Adam’s descendants because human life is far more valuable than that of animals. (Ps 8:4-8) In fact, even the life of an imperfect human would not be nearly enough to cover what Adam had lost; such a sacrifice could never redeem the human family. (Ps 49:7-9) Only a perfect man could serve as “a corresponding ransom.”—1Ti 2:6 and study note; see also study note on Ro 5:14.
when he comes into the world, he says: Paul is here referring to the time when Jesus presented himself for baptism, in 29 C.E. This statement could not refer to Jesus’ birth, since an infant could neither read nor speak the words quoted here. However, at his baptism, Jesus was anointed with holy spirit and became the Christ. That is when he came “into the world” to begin his earthly ministry. (Mr 1:9-11; compare study note on Joh 1:9.) As used here, the term “world” apparently refers to the organized human society in which Jesus carried out his work. (See Glossary, “World.”) This understanding harmonizes with Paul’s words at 1Ti 1:15, where he says that “Christ [that is, “the Anointed One”] Jesus came into the world to save sinners.”
he says: Under inspiration, Paul quotes from Ps 40:6 according to the Septuagint, and he indicates that Jesus spoke these words “as he was praying” at the time of his baptism.—Lu 3:21 and study note; see also study note on Mt 3:15.
but you prepared a body for me: Paul quotes from Ps 40:6 (“but you opened up my ears to hear”), although he uses wording that differs from what is found in that verse. (See study note a body for me in this verse.) However, both verses convey the basic idea that the promised Messiah would be willing to do his Father’s will. Ps 40:6 describes the Messiah as having God-given ears to hear, or obey, God’s will. (Compare 1Sa 15:22.) Heb 10:5 describes him as having a God-given body that he could use to obey God’s will—in particular, to offer it up as a sacrifice.
a body for me: Various suggestions have been made to account for the difference in wording between Ps 40:6 (where available Hebrew manuscripts could be rendered “ears you opened for me”) and Paul’s quote here. It is possible that Paul quotes from a version of the Septuagint that was based on an early Hebrew text that contained the expression “a body for me.” Or the Septuagint translators may have regarded the Hebrew phrase as a form of figurative speech—the kind in which a part represents the whole. So they may have understood “ears” as an expression that served to represent the whole body. Whatever the case, Paul quoted these words under inspiration; therefore, they did become an integral part of God’s inspired Word.—See Glossary, “Septuagint.”
whole burnt offerings: See study note on Mr 12:33.
Then I said: “Look! I have come . . . to do your will, O God”: Again Paul attributes words from Ps 40 to Jesus, this time drawing from verses 7 and 8, to highlight the willingness and determination that the Messiah expressed at his baptism. (See study note on Heb 10:5.) At that time, Jesus presented himself to carry out God’s will, and later he offered himself up as the “one sacrifice” that would do away with sin.—Heb 10:12; see study note on Heb 10:10.
(in the scroll it is written about me): This statement is part of Paul’s quotation from Ps 40:7. The writer of this psalm was David—a king. The scroll of the Mosaic Law included special instructions for kings. (See, for example, De 17:14-20.) However, when Paul under inspiration attributes these words to Jesus, what was written in “the scroll” would refer to all that was foretold about the Messianic King throughout the Hebrew Scriptures.—Ps 2:6; 45:1; Lu 24:44; compare 2Co 1:20 and study notes.
You did not want nor did you approve of: By quoting from Ps 40:6-8, Paul shows that this passage was prophetic. (Heb 10:5-10) After Jesus offered himself as a ransom, the offerings under the Mosaic Law were no longer required; Jehovah neither wanted them nor was pleased with them. That was a momentous change after some 15 centuries of approved worship that called for sacrifices offered according to the requirements of the Law. All those sacrifices pictured the greater sacrifice to come. What is more, those animal sacrifices were not part of Jehovah’s original purpose. They would never have been needed had the first humans lived up to this basic requirement—obedience motivated by love. (Ge 3:2-7; De 6:5; 1Sa 15:22; Mt 22:37-40) Under the Law, the sacrifices that the Israelites offered were worthless, even offensive, if the offerers failed to show heartfelt obedience and the proper attitude.—Pr 28:9; Isa 1:10-17.
what is first . . . what is second: In saying “what is first,” Paul refers to the sacrifices offered under the Mosaic Law covenant. In saying “what is second,” he refers to a key feature of Jehovah’s purpose—the ransom sacrifice. (Heb 10:10) By offering up that sacrifice, Jesus did away with all those animal sacrifices. (See study note on Col 2:14.) In doing so, he established that his own sacrifice was the only means of salvation.
By this “will”: Paul is making a reference to God’s sacred will mentioned at Ps 40:8, which he has just quoted. Jesus fulfilled the prophecy in that psalm when at his baptism he presented himself to Jehovah to do the divine will. (See study notes on Heb 10:5, 7; compare Lu 24:44.) Jesus knew that Jehovah’s will for him was to offer up his own life as a ransom sacrifice. (Ga 1:4) This sacrifice was foreshadowed by the animal sacrifices offered on the physical altar located in the courtyard of the tabernacle and later of the temple. In the great spiritual temple, this altar represents God’s will, that is, his willingness to accept the perfect human sacrifice of his only-begotten Son. Only by putting faith in Christ and his sacrifice could servants of God be sanctified, or cleansed of their sins.—Joh 1:29.
to offer holy service: Or “to perform public service.”—See study note on Lu 1:23.
and sat down at the right hand of God: Jesus sat down “at the right hand of God” after he was resurrected to heavenly life in 33 C.E. Paul here alludes to the prophetic words of Ps 110:1. He has already referred to this verse three times in his letter to the Hebrews, and he refers to it again in chapter 12. (Heb 1:3 and study note, 13 and study note; 8:1; 12:2) In fact, Ps 110:1 is the verse most often referred to—directly or indirectly—in the Christian Greek Scriptures.—For the meaning of the expression “at the right hand of God,” see study note on Ac 7:55.
from then on waiting: Paul continues to refer to Ps 110, which describes the Messiah who, after a period of waiting at God’s right hand of favor, begins ruling as king “in the midst of [his] enemies.” (Ps 110:2) Heb 10:13 indicates that when the letter to the Hebrews was written—almost 30 years after Jesus’ resurrection—the time for Jesus’ installation as King of God’s Kingdom had not yet arrived.
placed as a stool for his feet: As used here, this word picture suggests conquest. In ancient times, a warrior would place his foot on the back of the neck of a defeated enemy as a sign of victory. (Compare Jos 10:22-25; see also study note on Heb 1:13.) This verse refers to Jesus’ conquest of all nations, as prophetically described at Ps 110:1. That psalm shows that after a waiting period, Jesus would be installed as Messianic King and begin his conquest of the nations. They would become “a stool for his feet” in the sense of coming under his control. (Ps 2:1-9; 110:2) At God’s appointed time, Jesus would complete his conquest by destroying all enemy governments.—Ps 110:5, 6; Da 2:44; Re 6:2; 19:15-18.
made . . . perfect for all time: Those who are taken into the new covenant are said to be “made . . . perfect for all time” while they are still imperfect humans. Based on their faith in Jesus’ ransom sacrifice, Jehovah chooses to declare them completely righteous. (Ro 5:1, 2, 8-11; 1Co 6:11; see study note on Ro 3:24.) Their sins are forgiven, not charged against them. (Ro 4:6-8; 8:1, 2, 10-12) The Law covenant could never have made them perfect. (See study notes on Heb 7:19; 10:1.) They are sanctified by “the blood of the [new] covenant.” The Mediator of that covenant, Christ Jesus, helps them to carry out the terms of the covenant. In order to remain sanctified, they need to be obedient and clean.—Heb 10:29.
the holy spirit also bears witness to us: In the following verses (Heb 10:16, 17), Paul again quotes from Jeremiah’s prophecy. (Jer 31:31-34; see study note on Heb 8:8.) Paul ascribes these words to God’s holy spirit, or active force.—Compare Heb 3:7 (and study note), where he similarly attributes to the holy spirit words quoted from the Hebrew Scriptures.
says Jehovah: In this quote from Jer 31:33, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.—See App. C1 and C2.
I will put my laws in their hearts, and in their minds I will write them: See study note on Heb 8:10.
I will no longer call their sins . . . to mind: The Bible foretold that the new covenant would differ greatly from the Mosaic Law covenant. The sacrifices required by the Mosaic Law reminded God’s people of their sins, whereas the new covenant offered complete forgiveness of sins. (Jer 31:31-34; Ro 3:19, 20; Ga 3:10-13) Those who truly exercised faith in Jesus Christ and his sacrifice could have their sins “blotted out,” wiped away without a trace.—Ac 3:19 and study note.
the way of entry into the holy place: This “way of entry” primarily refers to being able to enter God’s presence in prayer, based on Jesus’ service as High Priest and his perfect sacrifice. His followers could now approach Jehovah with boldness, or confidence, praying to him freely and without dread or hesitation. (Heb 10:21, 22; see study note on Heb 4:16; compare Eph 3:12 and study note.) Additionally, Jesus’ sacrifice opened the way to heavenly life for his spirit-anointed followers.—Joh 14:2, 3; see study note on Heb 6:20; compare study note on Heb 9:8.
which he opened up for us as a new and living way: By ascending to heaven to present the value of his ransom sacrifice to Jehovah, Jesus “opened up” (lit., “inaugurated”) “the way of entry into the holy place.” (Heb 10:19) Christ Jesus was the first human to ascend from earth “into heaven,” entering by means of “a new . . . way” that no human had ever taken before. (Joh 3:13; Heb 9:24; see study note on 1Co 15:20.) It was “a new and living way” that had not existed previously. This phrase can describe something that does not get old or wear out. Additionally, Jesus described himself as “the way and . . . the life.” That is, he became the means by which others could approach God and gain life. (Joh 14:6 and study note) This “living way” leads to immortal heavenly life for the spirit-begotten members of his congregation.
through the curtain, that is, his flesh: Paul compares “the curtain”—a barrier that separated the Holy compartment from the Most Holy compartment—to Christ’s flesh. (See Glossary, “Curtain.”) Jesus’ human flesh was a barrier because flesh and blood cannot inherit God’s heavenly Kingdom. (1Co 15:44, 50) After God resurrected him as a spirit, Jesus could enter heaven itself—the Most Holy compartment of God’s spiritual temple.—1Pe 3:18; see study note on Heb 6:19.
the house of God: That is, the nation, or congregation, of spiritual Israel, which is made up of anointed Christians.—See study note on Heb 3:6.
let us approach: That is, draw near to God in worship.—See study notes on Heb 4:16; 11:6; 12:18, 22.
let us approach with sincere hearts and complete faith: Christians approaching God in prayer or worship must do so “with sincere hearts,” that is, hearts with pure motives and free of hypocrisy. (1Ti 1:5) They must also approach God with “complete faith,” or with “the full assurance that faith gives,” as this phrase could also be rendered. Faith imparts a strong confidence that Christ opened the way of approach to God, as mentioned at Heb 10:20.
having had our hearts sprinkled clean: The expression Paul here uses reflects what was done regarding many sacrifices offered under the Mosaic Law. According to the Law, all who approached Jehovah in worship were to be ceremonially and morally clean. (Le 5:1-6, 17; 19:2; see Glossary, “Clean.”) Blood was at times sprinkled on unclean things or people in order to make them suitable for worship. Christians had their hearts figuratively “sprinkled clean” by Christ’s blood, giving them a clean conscience.—Ex 24:6-8; 29:21; Heb 9:13, 19; 12:23, 24.
our bodies bathed with clean water: See study note on Eph 5:26.
Let us hold firmly . . . without wavering: Opposers were pressuring the Hebrew Christians to reject Christianity and return to observing the Mosaic Law. To avoid wavering or weakening in the face of such pressure, Paul’s readers needed to reject the false teachings of opposers and remain determined to persevere in declaring the Christian hope.—Compare Heb 3:6.
the public declaration of our hope: First-century Christians publicly declared their hope by expressing their faith before fellow believers as well as by proclaiming the good news about salvation to unbelievers.—Ps 40:9, 10; Mt 28:19, 20; Ac 1:8; see study note on Ro 10:9.
for the one who promised is faithful: God, who cannot lie, promises everlasting life to those who serve him faithfully. (Ro 6:23; Tit 1:2 and study note; Heb 6:18 and study note) He is fully able to carry out even the most extraordinary of his promises. (Ge 18:13, 14; Ro 4:19-21; Heb 11:11 and study note) And he would consider it unfaithfulness on his part if he were to fail in fulfilling his word. (De 7:9; Ps 146:5, 6) First-century Christians could therefore declare with confidence that God would fulfill all his promises, including the hope of endless life; they knew that such hope was no mere wish or possibility—it was a certainty.
consider one another: Or “be concerned about one another; pay attention to one another.” Earlier, Paul used the same Greek verb when urging the Hebrew Christians to “consider” Jesus, or to study his example carefully. (Heb 3:1 and study note) Here the apostle urges them to show sincere interest in the welfare of their spiritual brothers and sisters. Of course, he does not have in mind that they meddle in the business of others. (1Th 4:11; 2Th 3:11; 1Ti 5:13) Rather, he wants Christians to show genuine concern for the physical, emotional, and spiritual needs of one another. (Php 2:4) By cultivating a sincere personal interest in others, they would be able to encourage and motivate one another, as Paul goes on to recommend.
incite to love and fine works: This phrase might also be rendered, “motivate [or, “stir up”] to love and fine works.” Paul here urges the Hebrew Christians to keep motivating one another to show genuine, selfless love and to keep carrying out the fine works required of Christ’s followers. (1Ti 6:18; Tit 3:8) The Greek noun here rendered “incite” literally means “a sharpening.” The verb form of this word is used in the Septuagint at Pr 27:17 in the sense of sharpening, or spurring on, one’s fellow man. It is worth noting that both the noun and the verb often have a negative meaning, as in “provoking” or “stirring to anger.” For instance, the noun is used regarding the “sharp burst of anger” that flared up between Paul and Barnabas. (Ac 15:39) Here at Heb 10:24, though, Paul uses the Greek word in a positive sense. Some scholars suggest that by using the word in this unusual way, he makes it even more memorable.
our meeting together: In many cases, first-century Christians met for worship in private homes. (See study note on 1Co 16:19.) For any Hebrew Christians who were weak in faith, such humble gatherings may have seemed unimpressive compared with assemblies held in synagogues or in Jerusalem’s magnificent temple. (Mr 13:1) Sadly, some were forsaking Christian meetings. The idea here is not that they were occasionally missing a meeting; rather, they were making a custom, or a habit, of staying away. The word here rendered “forsaking” refers to a deliberate course of deserting someone or something. (Compare 2Ti 4:10, 16, where the same Greek word is used.) One reference work comments: “Some made a practice of neglecting these meetings, whether from fear of persecution . . . or [because of] business engagements.” Those who adopted such a custom regarding Christian meetings were in danger of losing their faith altogether.—Heb 10:38, 39; compare study note on Jas 2:2.
encouraging one another: Paul here stresses that giving encouragement is a vital duty of all Christians and one of the great benefits of meeting together. (Ro 1:12; for the meaning of the Greek word used here, see study note on Ro 12:8.) Earlier in this letter, he urged the Hebrew Christians to “keep on encouraging one another each day.” (Heb 3:13) Here he shows that the need for encouragement would increase as the day of God’s judgment drew near. Years earlier, in writing to the Christians in Thessalonica, Paul had expressed his hope that Jehovah and Jesus would “comfort [their] hearts.” There he used the same Greek verb that is here rendered “encouraging.”—2Th 2:2, 16 and study note, 17 and study note.
as you see the day drawing near: Paul here refers to an approaching time of judgment. Decades earlier, Jesus Christ had foretold that calamity was coming upon the city of Jerusalem. (Mt 24:1, 2; Lu 19:41-44) When Paul wrote this letter about 61 C.E., he did not know just how close that day was; he knew only that it was fast approaching. So he saw it as urgent that the Hebrew Christians continue meeting together to worship Jehovah and to encourage one another. About five years after the apostle penned these words, the Roman legions under General Cestius Gallus besieged Jerusalem and began to undermine its walls. The city was completely destroyed four years later, in 70 C.E. Of course, by speaking of “the day,” Paul was also referring to the great day of Jehovah, which would correspond to the “great tribulation” that Jesus foretold in connection with his future presence.—Mt 24:21; 2Pe 3:10; see study note on 1Th 5:2.
if we practice sin willfully: In this context, Paul apparently refers to those who have sinned against God’s holy spirit. (See study notes on Mr 3:29.) Earlier in his letter, he said that such individuals had “become partakers of holy spirit” and had “tasted the fine word of God” but had “fallen away.” In such a case, it was “impossible to revive them again to repentance” because they had, in effect, “nail[ed] the Son of God to the stake again.” (Heb 6:4-6 and study notes) Such willful sinners adopt a rebellious course deliberately and intentionally, not simply because of human weakness or imperfection.
judgment and a burning indignation: The willful and unrepentant sinner whom Paul has just described brings upon himself an adverse judgment from God. (Heb 10:26 and study note; see also study note on Heb 10:31.) By becoming “guilty of everlasting sin,” he makes himself God’s enemy and brings “burning,” or intense, indignation against himself. (Mr 3:29 and study note; compare Isa 26:11; Zep 1:18.) Such a person is heading for “the second death,” everlasting destruction.—Re 21:8.
dies without compassion: Under the Mosaic Law, a person who committed a serious offense—such as spiritism, blasphemy, murder, or idolatry—was put to death. (Le 20:27; 24:14-16; Nu 15:30, 31; 35:31; De 13:6-9) To establish guilt, two or three eyewitnesses were required. Jehovah decreed that it would be wrong to show compassion by shielding the guilty person from the penalty that he deserved for pursuing his wrong course.—De 17:6.
a person . . . who has trampled on the Son of God: In this verse, Paul uses three vivid word pictures to show why those who “practice sin willfully”—that is, those who sin against God’s spirit—are guilty of the ultimate transgression and deserve God’s severest punishment. (Heb 10:26 and study note) In this first word picture, “trampled on the Son of God,” Paul uses a verb that means “treat contemptuously, despise, show disdain for,” particularly with reference to something precious. (Compare 2Ki 9:33; Isa 14:19; 63:18; Mic 7:10; Mt 7:6.) Such people show by their actions that they regard Jesus with utter contempt. They have lost all appreciation for the priceless benefits that result from Jesus’ death on the torture stake.—Compare Heb 6:4-6 and study notes on verses 4 and 6.
who has regarded as of ordinary value the blood of the covenant: The shed blood of Jesus validated the new covenant and sanctified those in that covenant, setting them apart as cleansed from sin. Yet, the ungrateful, willful sinner mentioned at Heb 10:26 (see study note) had faithlessly abandoned that covenant. As the second word picture in this verse describes, such a sinner shows that he views Christ’s precious blood as something ordinary, or common, not sacred. In fact, the same Greek term here rendered “of ordinary value” is even used of things viewed as “unclean” or “defiled.”—Ro 14:14; Re 21:27.
who has outraged the spirit of undeserved kindness with contempt: The last expression in this verse, “outraged . . . with contempt,” describes how the unrepentant, willful sinner arrogantly insults God’s holy spirit through which Jehovah shows his generous love and kindness. (See Glossary, “Undeserved kindness.”) Such a sinner contemptuously opposes Jehovah by going contrary to the operation of His spirit and righteous laws.—Heb 10:26 and study note; Jude 4.
“Vengeance is mine; I will repay”: Paul here quotes from De 32:35, as he also does at Ro 12:19. (See study notes.) Some Greek manuscripts here add “says [the] Lord,” and some translations of the Christian Greek Scriptures into Hebrew read: “says Jehovah.”
Jehovah: In this quote from De 32:36, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.—See App. C1 and C2; see also Ps 135:14 (134:14, LXX), where the same Greek phrase appears in the Septuagint.
“Jehovah will judge his people”: Paul quotes from De 32:36, which originally provided comfort for God’s people of ancient Israel by assuring them that Jehovah would protect them from their enemies. However, the implied warning was that the same impartial Judge would bring adverse judgment on his own people if they proved rebellious or faithless. Paul here applies the same words, not to unbelievers, but to wayward Christians.—Compare Heb 6:4-6.
It is a fearful thing to fall into the hands of the living God: That is, to face Jehovah’s adverse judgment. Paul knew that Jehovah is a profoundly merciful God who wants humans to approach him. (See study note on Heb 4:16.) However, the apostle also wanted his readers to realize that as Universal Sovereign, Jehovah is “a consuming fire” who should be served “with godly fear and awe.” (Heb 12:28, 29) In this passage, therefore, he stresses that Jehovah is the righteous Judge who will bring vengeance on those who deliberately choose a course of rebellion. (Heb 10:26-30; compare Am 4:12.) They would find that facing God’s judgment would truly be “a fearful thing,” for God has both the authority and the power to punish willful sinners with eternal destruction.—Mt 10:28; see study note on Heb 3:12.
keep remembering the former days: Paul follows his warning to the Hebrew Christians (verses 26-31) with the heartening words of this verse. He encourages them to keep remembering—that is, carefully reflecting on—how they faithfully endured previous trials, such as the “great persecution” that disrupted the lives of most Christians in Jerusalem. (Ac 8:1; see study note on Heb 10:34.) Such meditation would strengthen them to remain loyal under the tests they were currently facing. The Greek word rendered struggle was sometimes used to describe the intense effort of an athlete, suggesting that the trials previously endured by the Hebrew Christians were severe.
you were publicly exposed: The Greek verb used here (the·a·triʹzo·mai, related to theʹa·tron, “theater”) seems to have originally referred to being brought onto a stage, but over time it acquired the figurative meaning of “making a spectacle of someone.” Among the Greeks and Romans, criminals who had been condemned to death were in some cases paraded through open-air theaters to be ridiculed by the assembled crowds. Paul himself had been subjected to ridicule, and he may have faced dangers in such a theater. (See study note on 1Co 15:32; Media Gallery, “The Theater and Surroundings in Ephesus”; compare 1Co 4:9 and study note.) There is no record that the Hebrew Christians had been dragged into a literal theater or arena, but they had endured insults and persecutions, which similarly made them a public spectacle.
at times you shared: While some Hebrew Christians were undergoing reproach and persecution, others “shared,” or “stood side by side,” with those who were suffering. As faithful companions, they stood loyally by the side of their persecuted brothers and sisters and gave them support and assistance, perhaps visiting them in prison or providing them with food. By allying themselves with those suffering persecution, they put themselves at risk of receiving similar treatment.—Heb 10:34 and study note; compare 2Ti 1:16, 17.
you expressed sympathy: Paul here uses the same Greek verb for showing sympathy that he used to describe the way Jesus, as High Priest in heaven, cares for his imperfect followers. (Heb 4:15 and study note) The Hebrew Christians imitated Jesus by expressing such sympathy, or fellow feeling, not just in words but in actions. (Compare 1Co 12:26.) For instance, they generously shared what they had with those in need. (Ac 2:44, 45) And when Peter was imprisoned, “the congregation was intensely praying to God for him.” (Ac 12:5) Further, they showed sympathy for those in prison by visiting them and helping to supply their needs. In doing so, they likely risked their own safety. (Heb 13:3 and study notes) Some may even have visited Paul during his two-year imprisonment in Caesarea.—Ac 24:23, 27; compare study notes on Col 4:11; 2Ti 1:16.
the plundering of your belongings: Over the decades, the Hebrew Christians had endured much persecution, some perhaps at the hands of Paul himself. (Ac 8:1-3; 9:1, 2) His conversion put a stop to his wicked course, but the persecution continued. The plundered “belongings” that Paul refers to here may include houses, properties, and other possessions. It seems likely that persecutors continued to drag families from their homes, imprison them, and unjustly seize their possessions. No doubt some Christians fell into poverty as a result of these abuses. Paul was well-aware of such situations. About 49 C.E., the governing body in Jerusalem had commissioned him and Barnabas to keep in mind the needs of impoverished Christians. That directive led to a relief ministry for those in Jerusalem.—See study note on Ga 2:10.
a better and an enduring possession: The Hebrew Christians knew that they had an inheritance that no one could plunder—an eternity of heavenly life. (Eph 1:18-20) This “enduring possession” was one reason why Christians were able to maintain their joy even when faced with the loss of their material possessions.—See also Ro 5:3-5.
do not throw away your boldness: In view of their precious hope, the Hebrew Christians should never let fear cause them to throw away, or cast off, their “boldness,” or “freeness of speech.” Rather, they needed to hold on to it. (Heb 10:32-34) By means of his ransom sacrifice, Jesus had enabled them to develop a good relationship with Jehovah. They could feel free both to approach God in prayer and to speak about him with conviction.—Heb 3:6 and study note; 4:16; 10:19 and study note.
endurance: See study note on Ro 5:3.
For yet “a very little while”: Paul here introduces a series of quotations that are apparently taken from the Greek Septuagint version of the Hebrew Scriptures. First, he quotes Isa 26:20 (“for a brief moment”). The context of Isa 26:20 describes how God’s people would be saved from their enemies. The other quotations found at Heb 10:37, 38 are taken from the book of Habakkuk. Paul likely refers to these faith-strengthening accounts in order to assure his readers that it would be for a limited time only that they would need to endure trials and persecutions.—Heb 10:32-36.
“the one who is coming will arrive and will not delay”: Paul apparently based this quotation on Hab 2:3 as rendered in the Greek Septuagint version. The Hebrew text reads: “For it [the vision] will without fail come true. It will not be late!” However, the Septuagint text could be translated: “For he will surely come and will not delay,” focusing attention on a coming person rather than the vision. In this context, it may be that “the one who is coming” refers to Jehovah God, who in fulfillment of Habakkuk’s vision, will come to execute judgment, or vengeance, against the oppressors of His people. (Compare Re 1:8.) However, it is also possible that this expression refers to the Messiah, Jesus Christ, whom Jehovah will use to execute his judgment. In other scriptures, Jesus is called “the Coming One” and “the one who comes in Jehovah’s name.”—Mt 11:3 and study note; 23:39; Lu 7:19; compare Re 22:20.
“But my righteous one will live by reason of faith”: Paul here quotes from Hab 2:4, as he does in two of his other letters. (See study notes on Ro 1:17; Ga 3:11.) The Hebrew Christians were doubtless familiar with Habakkuk’s prophecy. Habakkuk apparently prophesied about two decades before the destruction of Jerusalem in 607 B.C.E. During that period, wickedness flourished and worshippers of Jehovah did not know when God would bring about justice, so they needed strong faith. (Hab 1:1-4; 3:17, 18) Similarly, the Hebrew Christians living in Jerusalem and Judea about the year 61 C.E.—close to the complete end of the Jewish system of things—needed to keep their faith strong.
by reason of faith: See study note on Ro 1:17.
“if he shrinks back, I have no pleasure in him”: Paul here quotes from the first part of Hab 2:4. He uses the wording of the Greek Septuagint, which may be translated: “If anyone shrinks back, I have [or, “my soul has”] no pleasure in him.” This wording does not appear in any available Hebrew manuscript. Some scholars have suggested that the Septuagint was based on earlier Hebrew manuscripts that no longer exist. In any event, under the influence of God’s holy spirit, Paul included this wording here.
I have: Or “my soul has.”—See Glossary, “Soul.”
we are . . . the sort who have faith: With these reassuring words, Paul introduces his vital discussion of the quality of faith and how men and women in the past manifested it. (Heb 11:1–12:3) Although Paul had to give some strong counsel in his letter to the Hebrew Christians, he still expresses heartfelt confidence in them. (Compare study note on Heb 6:9.) His confidence was based on the knowledge that Jehovah, the Source of faith, could help them to follow the example of Jesus, “the Chief Agent and Perfecter” of the faith of each Christian.—Heb 12:2 and study notes; Eph 2:8.
shrink back: The Greek word rendered “shrink back” may at times refer to hesitancy or timidity. Here, though, Paul does not have in mind the kind of temporary lapse of courage that befell the prophet Elijah or the apostle Peter. (1Ki 19:1-5; Mt 26:69-75; Lu 24:33, 34) Rather, the expression “shrink back” describes a person who develops “a wicked heart lacking faith” and who draws away “from the living God.”—Heb 3:12 and study notes.
to destruction: This phrase makes clear what awaits those who faithlessly “shrink back” and “practice sin willfully.” (Heb 10:26 and study note, 27) The same Greek word rendered “destruction” was applied to Judas Iscariot. (See study note on Joh 17:12.) A Christian who chooses such a willful course of sin faces Jehovah’s judgment of eternal destruction. In contrast, a Christian who cultivates and exercises faith receives his reward from Jehovah—the eternal preservation of his life.
lives: Or “souls.”—See Glossary, “Soul.”