Jesus was the savior we need

JESUS WAS THE SAVIOR WE NEED
EDITED BY GLENN PEASE
Hebrews 10:15-1815The Holy Spirit also testifies to us
about this. Firsthe says: 16"This is the covenantI will
make with them after that time, says the LORD. I will
put my laws in their hearts, and I will write them on
their minds." 17Then he adds: "Their sins and lawless
acts I will remember no more." 18And where these
have been forgiven, sacrificefor sin is no longer
necessary.
BIBLEHUB RESOURCES
Complete Forgiveness ThroughThe PerfectSacrifice
Hebrews 10:18
W. Jones
Now where remission of these is, there is no more offering for sin. Our text
authorizes three observations.
I. THAT THE SAVIOR'S SACRIFICE FOR SIN WAS PERFECT. This is
implied in the text. It is stated more than once in the preceding argument. To

prove it was one of the greatobjects of the doctrinal portion of this letter. It
has alreadycome under our notice in severalof our homilies (see on Hebrews
7:26-28;Hebrews 9:11, 12;Hebrews 9:13, 14; Hebrews 10:5-10).
II. THAT THE FORGIVENESSOF SIN THROUGH THE SAVIOR'S
SACRIFICE IS COMPLETE.This completeness is exhibited by the writer:
1. By comparing it with the partial putting awayof sins obtained through the
legalsacrifices."Sacrificeswhichcan never take awaysins" (ver. 11). The
word employed here signifies "to take cleanaway(cf. Acts 27:20), i.e. to put
off like the garment which clings to the person, or the ring on the finger; as,
for instance, the besetting sin of Hebrews 12:1, or the besetting infirmity of
ver. 3. The sacredwriter does not mean to saythat sins were not forgiven to
sacrificialworshippers under the Law; but that the legalsacrifices hadno
inward spiritual powerto give peace to the conscience, orany assuredsense of
pardon, purity to the heart, or any really new beginning of spiritual life
(Hebrews 9:9). With these in their subject-matter and their inadequacy, ever
similar and oft-repeated sacrifices, he contrasts (ver. 12)the "one sacrifice for
sins of Jesus Christ, which is no other than himself" (Delitzsch). And Alford,
"The (legal) sacrifice might bring sense of partial forgiveness;but it could
never denude the offererof sinfulness - strip off and take awayhis guilt." But
through the sacrifice ofthe Christ sin is really takenaway. He who heartily
believes in him is reconciledunto God, receives absolute and full forgiveness
of sins, and is inspired by a new and holy affection, evensupreme love to God.
And this affectionis the mightiest antagonistof sin. He who is inspired by it is
not overcome ofevil, but overcomes evil with good.
2. By the expressions whichare used to setit forth. "Their sins and their
iniquities will I remember no more" (see our remarks on Hebrews 8:12). Here
is the greatestencouragementto sinners to seek forgivenessfrom God. "There
is forgiveness with thee, that thou mayest be feared. With the Lord there is
mercy, and with him is plenteous redemption." "Let the wickedforsake his
way," etc. (Isaiah 55:7).
III. THAT THE SAVIOR'S SACRIFICE WILL NEVER BE REPEATED.
"Now where remissionof these is, there is no more offering for sin." Being

perfect in itself and in its efficacy, his sacrifice needs no repetition (see
remarks on this in our homilies on Hebrews 7:26-28;Hebrews 9:27, 28;
Hebrews 10:5-10). Learn the folly of looking for other and more effective
means of salvation. The grandest and most convincing proof of the love that
God hath to us has been given in the sacrifice ofChrist. No greatersacrifice,
no more constraining influence, is possible. Let us acceptthe perfectSacrifice,
and the all-sufficient Savior. - W.J.
Biblical Illustrator
I will put My laws into their hearts.
Hebrews 10:15-18
The Bible written in the mind
Homilist.
Christianity in human life is better than Christianity in coldink, because —
1. It contains the Divine things, the other only the symbols.

2. It is the end of culture, the other only the means.
3. It is self-obvious, the other requires explanation.
4. It is imperishable, the other temporary.
(Homilist.)
A Saviour such as you need
C. H. Spurgeon.
I. IT IS THIS WHICH CONSTITUTES THE GLORY AND SUPERIORITY
OF THE NEW COVENANT OF GRACE — NAMELY, THAT IT GIVES
TO ALL WHO ARE INTERESTED IN PERFECT SALVATION. Our text
tells us that in two points the old covenantwas far behind the new: first, in the
matter of sanctificationthe old covenant did not do what the new one
accomplishes,for the new writes God's law upon our hearts and upon our
minds, whereas the old covenant was only written out on tables of stone;and,
secondly, the old covenantcould not put awaythe guilt of sin, whereas the
new covenantruns on this wise — "And their sins and their iniquities will I
remember no more."
II. The doctrine, then, is that THERE IS NO MORE SACRIFICE FOR SIN,
BECAUSE CHRIST SUPPLIES ALL THAT IS NEEDED.
III. Lastly, does not this doctrine ANSWER A QUESTION that has often
been propounded to me, namely, HOW IT IS THAT THERE ARE SO MANY
HEARTS WHICH CAN FIND NO PEACE? Some people are always
learning, but never coming to the truth. They are goodpeople in many senses,
but they cannotbe happy. They are always discontented. Now, what do you
think is the reason? I am sure it is this, they will not agree that Christ shall be
all in all to them.
(C. H. Spurgeon.)

God forgives and forgets
"Motherforgives me when I've been naughty," said a little girl; "but I see in
her face all day after, though she does not frown, that she remembers what I
did in the morning. She cannot forget. God forgives and forgets, for 'He
makes it up' altogether."
Blotted out
A little boy was once much puzzled about sins being blotted out, and said: "I
cannot think what becomes ofthe sins God forgives, mother." "Why, Charlie,
can you tell me where are the figures you wrote on your slate yesterday?" "I
washedthem all out, mother." "And where are they, then? Why, they are
nowhere;they are gone," saidCharlie. "Just so it is with the believer's sins —
they are gone; blotted out; 'remembered no more.'"
COMMENTARIES
Ellicott's Commentary for English Readers
(18) Now where.—Bather,But where remission (or forgiveness, see Hebrews
9:22) of these is, there is no longeroffering for sin. Here the argument reaches
its triumphant close.
At this point we enter on the last greatdivision of the Epistle (Hebrews 10:19
to Hebrews 13:25), which is occupiedwith earnestexhortation,
encouragementto perseverance alternating with solemnwarning against
apostasy. The first sectionof this main division extends to the end of this
chapter.
Matthew Henry's Concise Commentary

10:11-18 Under the new covenant, or gospeldispensation, full and final
pardon is to be had. This makes a vast difference betweenthe new covenant
and the old one. Under the old, sacrificesmust 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, spiritualpardon, or
being freed from punishment in the world to come. Well might this be called a
new covenant. Let none suppose that human inventions canavail those who
put them in the place of the sacrifice ofthe Son of God. What then remains,
but that we seek aninterest in this Sacrifice by faith; and the sealof it to our
souls, by the sanctificationofthe 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.
Barnes'Notes on the Bible
Now where remission of these is - Remissionor forgiveness ofsins; that is, of
the sins mentioned in the previous verse.
There is no more offering for sin - If those sins are wholly blotted out, there is
no more need of sacrifice to atone for them, any more than there is need to
pay a debt againwhich has been once paid. The idea of Paul is, that in the
Jewishdispensationthere was a constantrepeating of the remembrance of
sins by the sacrificeswhichwere offered, but that in reference to the
dispensationunder the Messiah, sinwould be entirely cancelled. There would
be one greatand all-sufficient sacrifice, and when there was faith in that
offering, sin would be absolutely forgiven. If that was the case,there would be
no occasionfor any further sacrifice for it, and the offering need not be
repeated. This circumstance, onwhich the apostle insists so much, made a
very important difference betweenthe new covenant and the old. In the one,
sacrifices were offeredeveryday; in the other, the sacrifice once made was
final and complete;in the one case, there was no such forgiveness but that the
offender was constantlyreminded of his sins by the necessityof the repetition
of sacrifice;in the other, the pardon was so complete that all dread of wrath
was takenaway, and the sinner might look up to God as calmly and joyfully
as if he had never been guilty of transgression.

Jamieson-Fausset-BrownBible Commentary
18. where remission of these is—as there is under the Gospelcovenant(Heb
10:17). "Here ends the finale (Heb 10:1-18) of the greattripartite
arrangement(Heb 7:1-25; 7:26-9:12; 9:13-10:18)of the middle portion of the
Epistle. Its greattheme was Christ a High Priestfor everafter the order of
Melchisedec. Whatit is to be a high priest after the order of Melchisedec is set
forth, Heb 7:1-25, as contrastedwith the Aaronic order. That Christ,
however, as High Priest, is Aaron's antitype in the true holy place, by virtue of
His self-sacrificehere on earth, and Mediatorof a better covenant, whose
essentialcharacterthe old only typified, we learn, Heb 7:26-9:12. And that
Christ's self-sacrifice,offeredthrough the Eternal Spirit, is of everlasting
power, as contrastedwith the unavailing cycle of legalofferings, 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 possessionofsalvation, and our future
completion of it, are as certainto 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 secondhalf, Heb 10:1-18, reiterating the main
position of the whole, the High Priesthoodof Christ, grounded on His offering
of Himself—its kingly characterits eternalaccomplishment of its end,
confirmed by Psalms 40 and 110 and Jeremiah 31" [Delitzschin Alford].
Matthew Poole's Commentary
The Spirit having clearedhis assumption before, now concludes;Whereas
perfect forgiveness ofsins is from God’s grace, by the one sacrifice ofhis Son
once offered, acquired and effectedfor penitent believers for ever, as the
promise voucheth, Jeremiah31:34: Forhe will in no wise remember their
sins, but will forgive them for ever; therefore there needs no repetition of that
sacrifice again, orof any other for sin. But the Hebrews had the highest
reasonnow to desertthe legalsacrifices, andto restupon and to cleave to his
alone, any being, use, or consistencyofsuch, after the effectof Christ’s one
sacrifice, being vain; for all being completed in his, it is but just theirs should
ceasefrom them.
Gill's Exposition of the Entire Bible

Now where remission of these is,.... That is, of these sins; and that there is
remissionof them, is evident from this promise of the covenant, just now
produced; from God's gracious proclamationof it; from the shedding of
Christ's blood for it; from his exaltationat the Father's right hand to give it;
from the Gospeldeclarationofit; and from the severalinstances ofpersons
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, norwill he be offeredup any more, nor of the
repetition of legalsacrifices, norought 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 ofpraise.''
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.
Geneva Study Bible
Now where remission of these is, there is no more offering for {g} sin.
(g) He said well, for sin: for there remains another offering, that is, of
thanksgiving.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Hebrews 10:18. Τούτων]is not a neuter (Böhme: “ut, quicquid essetpeccati,
in universum designaretur”), but feminine, inasmuch as it refers back to
ἁμαρτιῶνand ἀνομιῶν, Hebrews 10:17.

οὐκέτι]sc. ἐστίν, there expiatory sacrifice no longertakes place, sc. becausein
connectionwith such a state it has become unnecessary.
Cambridge Bible for Schools andColleges
18. there is no more offering for sin] Since the objectof all sacrificesis the
purging of the soul from guilt, sacrifices are no longerneeded when sins have
been annulled (Hebrews 9:26). Those words form the triumphant close ofthe
argument. To revert to Judaism, to offer sacrifices, meanthenceforth
faithlessness as regards Christ’s finished work. And if sacrifices were
henceforth abolishedthere was obviously an end of the Aaronic Priesthood,
and therewith of the whole Old Covenant. The shadow had now been
supersededby the substance, the sketchby the reality. And thus the writer has
at last made goodhis opening words, that “atthis end of the days God had
revealedHimself to us by His Son,” and that the New Covenantthus revealed
was superior to the First, alike in its Agent (Hebrews 7:1-25), its Priesthood
(Hebrews 7:25 to Hebrews 9:12), its Tabernacle, andits sacrificialordinances
(Hebrews 9:13 to Hebrews 10:18).
Bengel's Gnomen
Hebrews 10:18. Ἄφεσις, forgiveness)This is evident from Hebrews 10:17.
Vincent's Word Studies
There is no more offering for sin. Forgivenessofsin is the characteristic ofthe
new covenant. In Jeremiahcomplete pardon of sins is promised. If the pardon
is complete, there is left no place for the Levitical sacrificesunder the new
covenant. At this point the doctrinal portion of the epistle ends.
STUDYLIGHTRESOURCES

Adam Clarke Commentary
Now where remission of these is - In any case, where sin is once pardoned,
there is no farther need of a sin-offering; but every believer on Christ has his
sin blotted out, and therefore needs no other offering for that sin.
"If," says Dr. Macknight, "afterremissionis granted to the sinner, there is no
need of any more sacrifice for sin; and if Christ, by offering himself once, has
perfectedfor ever the sanctified, Hebrews 10:14, the sacrifice ofthe mass, as it
is called, about which the Romish clergy employ themselves so incessantly,
and to which the papists trust for the pardon of their sins, has no foundation
in Scripture. Nay, it is an evident impiety, as it proceeds upon the supposition
that the offering of the body of Christ once is not sufficient to procure the
pardon of sin, but must be frequently repeated. If they reply that their mass is
only the representationand commemorationof the sacrifice of Christ, they
give up the cause, and renounce an article of their faith, establishedby the
council of Trent, which, in sessionxxii. can. 1, 3, declaredthe sacrifice ofthe
mass to be a true and propitiatory sacrifice for sin. I say, give up the cause;
for the representationand commemorationof a sacrifice is not a sacrifice.
Farther, it cannotbe affirmed that the body of Christ is offered in the mass,
unless it canbe saidthat, as often as it is offered, Christ has suffered death;
for the apostle says expressly, Hebrews 9:25, Hebrews 9:26, that if Christ
offered himself often, he must often have suffered since the foundation of the
world." Let him disprove this who can.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Hebrews 10:18". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/hebrews-
10.html. 1832.

return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
Now where remission of these is - Remissionor forgiveness ofsins; that is, of
the sins mentioned in the previous verse.
There is no more offering for sin - If those sins are wholly blotted out, there is
no more need of sacrifice to atone for them, any more than there is need to
pay a debt againwhich has been once paid. The idea of Paul is, that in the
Jewishdispensationthere was a constantrepeating of the remembrance of
sins by the sacrificeswhichwere offered, but that in reference to the
dispensationunder the Messiah, sinwould be entirely cancelled. There would
be one greatand all-sufficient sacrifice, and when there was faith in that
offering, sin would be absolutely forgiven. If that was the case,there would be
no occasionfor any further sacrifice for it, and the offering need not be
repeated. This circumstance, onwhich the apostle insists so much, made a
very important difference betweenthe new covenant and the old. In the one,
sacrifices were offeredeveryday; in the other, the sacrifice once made was
final and complete;in the one case, there was no such forgiveness but that the
offender was constantlyreminded of his sins by the necessityof the repetition
of sacrifice;in the other, the pardon was so complete that all dread of wrath
was takenaway, and the sinner might look up to God as calmly and joyfully
as if he had never been guilty of transgression.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Hebrews 10:18". "Barnes'Notesonthe
Whole Bible". https:https://www.studylight.org/commentaries/bnb/hebrews-
10.html. 1870.

Coffman's Commentaries on the Bible
Now where remission of these is, there is no more offering for sin.
This is the final, irrevocable verdict. Remissionofsins having been provided
through Christ, by means of one final and complete offering, already
accomplished, all the Jewishofferings simply do not legallyexist any more.
They are not. "There is no more offering for sin," as required by the old law.
It has forever been changedand repealed.
Lenski was struck with the cosmic sweepand power of such words as
"remission" and "redemption." Here are some of his words,
The remissionof sins means, literally, "the sending away" of sins. (This
means) to send awaythe sins of a sinner as far as the eastis from the west.
(Psalms 103:12), as a cloud is blotted out and vanishes (Isaiah 44:22), to the
bottom of the sea (Micah7:19), thus blotting out the sins even from
memory.[23]
When God sends away"these," namelyour sins and violations of his law, so
that even his memory does not recallthem, they are gone indeed. But the
Spirit testifies that God actually does this.[24]SIZE>
THE SACRIFICE OF THE MASS
The importance of understanding the final and complete nature of the
heavenly offering of the blood of Christ for human sins is so great, and any
denial of such a sublime truth, even though unintentional, is of such terrible
consequence to mankind that we are led to inquire here as to the validity of
the commonly held view that Christ's blood is DAILY sacrificedin such a
thing as the mass. One cannothelp viewing with alarm the inattention to such
a thing as this by so many able and learned commentators on the New
Testament, especiallyin this century. The writers soughtin vain among

modern scholars fora firm word on this subject; and not until Robertson's
mild question, "One wonders how priests who claim that `the mass' is the
sacrifice ofChrist's body repeatedexplain this verse!"[25]does one even find
it mentioned. The older commentators were more diligent to set forth the
truth; and, in order to emulate their worthy example, we here registerthe
words of the inimitable James Macknighton this subject as they were quoted
in the words of Adam Clarke's greatcommentary.
If (says Dr. Macknight)after remission is granted to the sinner, there is no
need of any more sacrifice for sins; and if Christ, by offering himself once has
perfectedforever the sanctified(Hebrews 10:14), the sacrifice ofthe mass, as
it is called, about which the Romanclergy employ themselves so incessantly;
and to which the papists trust for the pardon of their sins, has no foundation
in Scripture. Nay, it is evident impiety, as it proceeds upon the supposition
that the offering of the body of Christ "once" is not sufficient to procure the
pardon of sin, but must be frequently repeated. If they reply that their mass is
only the representationand commemorationof the sacrifice of Christ, they
give up the cause and renounce an article of their faith, establishedby the
Council of Trent, which in session22canons 1,3, declared"the sacrifice ofthe
mass to be true and propitiatory sacrifice for sin." I say, give up the cause;for
the representationand commemoration of a sacrifice is not a sacrifice.
Further, it cannotbe affirmed that the body of Christ is offered in the mass,
unless it canbe saidthat, as often as it is offered, "Christ has suffered death";
for the apostle says expressly(Hebrews 9:25,26)that if Christ offered himself
often, "He must have suffered since the foundation of the world."[26]
To this paragraph, Adam Clarke appended the challenge:"Let him disprove
this who can!"
Here in Hebrews we view the end of the most elaborate and impressive
argument ever directed to human intelligence extolling the glorious
superiority of Christ and his redeeming missionfor mankind. Without doubt
the author was guided by the Holy Spirit, since unaided human mind could

never have discoveredit. Like Lenski, we feelthe burning words of this
messageand marvel at their power. Some of the words, especially, are
chargedwith unbelievable emotion and eloquence for all who fully
understand them. Throughout the New Testament, those words which certify
man's salvation - how beautiful they are, how rich with the tenderness of God,
how far beyond all mortal merit. Wonderful indeed are the words that teach
people of the love of Christ; and, in the long and terrible night of this world's
darkness and despair, how grandly do those words go marching in the gloom
of human sin and transgression, RANSOMED;REDEEMED;
PROPITIATED;BOUGHT WITH A PRICE;SAVED BY THE BLOOD OF
JESUS!
The remainder of Hebrews is given over principally to exhortation and this
concludes the greatburden of theologicaldiscussion, thoughnot all of it; and
the words of Westcottare a fitting summation of this section. He said,
The prophetic words show that under the new covenant no place is left for the
Levitical sacrifices.The Christian can therefore dispense with them without
any loss. To be forcedto give up their shadowyconsolationis to be led to
realize more practicallythe work of Christ. This is the last, the decisive word
of the argument.[27]
And, to go a little further, indeed the whole way, as intended by the author of
Hebrews, it is not merely the "Leviticalsacrifices"to be dispensedwith, but
the entire system. Christ took awaythe first that he might establishthe
second;and what is not in the secondsimply is not.
[23] R. C. H. Lenski, op. cit., p. 311.
[24] Ibid., p. 341.
[25] A. T. Robertson, Word Pictures of the New Testament(Nashville:
Broadman Press, 1932), p. 409.
[26] Adam Clarke, op. cit., p. 755.

[27] Brooke FossWestcott, op. cit., p. 317.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Hebrews 10:18". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/hebrews-10.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
Now where remission of these is,.... That is, of these sins; and that there is
remissionof them, is evident from this promise of the covenant, just now
produced; from God's gracious proclamationof it; from the shedding of
Christ's blood for it; from his exaltationat the Father's right hand to give it;
from the Gospeldeclarationofit; and from the severalinstances ofpersons
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, norwill he be offeredup any more, nor of the
repetition of legalsacrifices, norought they to continue any longer. The Jews
themselves sayF23,that
"in the time to come (i.e. in the times of the Messiah)all offerings shall cease,
but the sacrifice ofpraise.'
And one of their writers saysF24, when

"the King Messiah, the son of David, shall reign, there will be no need of ‫,הרפכ‬
"an atonement", nor of deliverance, or prosperity, for all these things will be
had;'
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Hebrews 10:18". "The New JohnGill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/hebrews-10.html. 1999.
Geneva Study Bible
Now where remission of these [is, there is] no more offering for g sin.
(g) He said well, for sin: for there remains another offering, that is, of
thanksgiving.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography

Beza, Theodore. "Commentaryon Hebrews 10:18". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/hebrews-10.html.
1599-1645.
Commentary Critical and Explanatory on the Whole Bible
where remission of these is — as there is under the Gospelcovenant(Hebrews
10:17). “Here ends the finale (Hebrews 10:1-18)of the greattripartite
arrangement(Hebrews 7:1-25;7:26-9:12; 9:13-10:18)of the middle portion of
the Epistle. Its greattheme was Christ a High Priest for ever after the order of
Melchisedec. Whatit is to be a high priest after the order of Melchisedec is set
forth, Hebrews 7:1-25, as contrastedwith the Aaronic order. That Christ,
however, as High Priest, is Aaron‘s antitype in the true holy place, by virtue of
His self-sacrificehere on earth, and Mediatorof a better covenant, whose
essentialcharacterthe old only typified, we learn, Hebrews 7:26-9:12. And
that Christ‘s self-sacrifice, offeredthrough the Eternal Spirit, is of everlasting
power, as contrastedwith the unavailing cycle of legalofferings, is established
in the third part, Hebrews 9:13-10:18;the first half of this lastportion
[Hebrews 9:13-28 ], showing that both our present possessionofsalvation, and
our future completion of it, are as certainto 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 secondhalf, Hebrews 10:1-18,
reiterating the main position of the whole, the High Priesthood of Christ,
grounded on His offering of Himself - its kingly characterits eternal
accomplishmentof its end, confirmed by Psalm 40:1-17 and Psalm 110:1-7
and Jeremiah31:1-40 ” [Delitzschin Alford].
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.

This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Hebrews 10:18". "CommentaryCritical and Explanatory on the Whole
Bible". https:https://www.studylight.org/commentaries/jfb/hebrews-10.html.
1871-8.
Robertson's WordPictures in the New Testament
There is no more offering for sin (ουκετι προσπορα περι αμαρτιας — ouketi
prosphora peri hamartias). This is the logicaland triumphant conclusion
concerning the better sacrifice offeredby Christ (9:13-10:18). As Jeremiah
had prophesied, there is actually remission(απεσις — aphesis removal) of
sins. Repetition of the sacrifice is needless.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Hebrews 10:18". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/hebrews-10.html.
Broadman Press 1932,33.Renewal 1960.
Vincent's Word Studies

d There is no more offering for sin. Forgivenessofsin is the characteristic of
the new covenant. In Jeremiahcomplete pardon of sins is promised. If the
pardon is complete, there is left no place for the Levitical sacrifices under the
new covenant. At this point the doctrinal portion of the epistle ends.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Hebrews 10:18". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/hebrews-10.html. Charles
Schribner's Sons. New York, USA. 1887.
William Newell's Commentary on Romans and Revelation
In the words, No more offering for sin, we reachthe conclusionofthe
doctrinal part of this greatepistle to the Hebrews. Would it might sink into
the heart of every reader that the only offering for sin that will everbe made
has been made on the Cross, and canbe restedin by any willing heart! From
the "Now once atthe consummation of the ages hath He been manifested to
put awaysin by the sacrifice of Himself" (Ch. 9:26) follow on to the "Once
offered to bear the sins of many" (Ch. 9:28), and to "The offering of the body
of Jesus Christ once for all" (Ch. 10. 10), "One Sacrifice for sins forever" (10.
12), "By one offering He hath perfectedforever them that are sanctified" (vs.
14), down to verse 18. There is no more offering for sin! The soul that leans or
rests on that ONE OFFERING willspend eternity in the delights of Heaven!
Copyright Statement

Bibliography
Newell, William. "Commentary on Hebrews 10:18". William Newell's
Commentary on Romans, Hebrews and Revelation.
https:https://www.studylight.org/commentaries/wnc/hebrews-10.html. 1938.
Scofield's ReferenceNotes
offering
Sacrifice, Summary"
(1) The first intimation of sacrifice is Genesis 3:21 the "coatsofskins" having
obviously come from slain animals. The first clearinstance of sacrifice is
Genesis 4:4 explained in Hebrews 11:4. Abel's righteousness was the result of
his sacrifice, notof his character.
(2) Before the giving of the law the head of the family was the family priest. By
the law an order of priests was establishedwho alone could offer sacrifices.
Those sacrificeswere "shadows," types, expressing variouslythe guilt and
need of the offererin reference to God, and all pointing to Christ and fulfilled
in Him.
(3) As foreshadowedby the types and explained by the N.T., the sacrifice of
Christ is
penal Galatians 3:13; 2 Corinthians 5:21
substitutional Leviticus 1:4; Isaiah53:5; Isaiah 53:6; 2 Corinthians 5:21; 1
Peter2:24
voluntary Genesis 22:9;John 10:18
redemptive Galatians 3:13;Ephesians 1:7; 1 Corinthians 6:20
propitiatory Romans 3:25

reconciling 2 Corinthians 5:18; 2 Corinthians 5:19; Colossians1:21;
Colossians 1:22
efficacious John12:32;John 12:33; Romans 5:9; Romans 5:10; 2 Corinthians
5:21; Ephesians 2:13; Hebrews 9:11; Hebrews 9:12; Hebrews 9:26; Hebrews
10:10-17;1 John 1:7; Revelation1:5
and revelatoryJohn 3:16; 1 John 4:9; 1 John 4:10.
sin Sin. (See Scofield"Romans 3:23").
Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "ScofieldReferenceNoteson Hebrews 10:18". "Scofield
Reference Notes(1917Edition)".
https:https://www.studylight.org/commentaries/srn/hebrews-10.html. 1917.
John Trapp Complete Commentary
18 Now where remissionof these is, there is no more offering for sin.
Ver. 18. Where remissionof sin is] viz. An impletory remission, as now in the
New Testament, not a promissory, as under the Old.

Copyright Statement
Bibliography
Trapp, John. "Commentary on Hebrews 10:18". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/hebrews-
10.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Hebrews 10:18. Now where remissionof these is,— The inference here drawn
depends upon the preceding words cited from the prophet. See Jeremiah
31:33-34. The apostle quotes here only what was necessaryto his purpose, in
order to make goodhis inference; that where there is forgiveness ofiniquity,
and a promise for the faithful not to remember sins any more, there canbe no
occasionfor any further oblation for sins.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Hebrews 10:18". Thomas Coke
Commentary on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/hebrews-10.html. 1801-
1803.

Greek TestamentCriticalExegeticalCommentary
18.]But (or, ‘now:’ it is the ‘but’ of the demonstration, referring to a well-
known axiomatic fact as contrasting with the contrary hypothesis) where
there is remission of these, there is no longer offering concerning sin.
“Here ends the finale (Hebrews 10:1-18)of the great tripartite arrangement
(Hebrews 7:1-25; Hebrews 7:26 to Hebrews 9:12; Hebrews 9:13 to Hebrews
10:18)of the middle portion of the Epistle. ‘Christ a High Priestfor everafter
the order of Melchisedek,’this was its greattheme, now brought to a
conclusion. Thatthe Priesthoodof Christ, as Melchisedekite,is as high above
the Levitical as God’s heaven is above the earth,—that Christ, with His One
High-priestly self-sacrifice, has accomplishedthat which the Levitical
priesthood with its sacrifices wasunable to accomplish,—thathenceforth,
both our presentpossessionofsalvation, and our future completion of
salvation, are as certainto us as that He is with God, ruling as a priest and
reigning as a king, once more to appear, no more as a bearerof our sins, but
in glory as a Judge;—these are the three greatfundamental thoughts, now
brought to their full development. What it is, to be a High Priestafter the
order of Melchisedek and not of Aaron, is setforth, ch. Hebrews 7:1-25. That
Christ howeveras High Priestis Aaron’s antitype, ruling in the true holy
place by virtue of His self-sacrificehere on earth,—and Mediatorof a better
covenant, whose essentialcharacterthe old covenantonly shadowedforth and
typified, we learn, Hebrews 7:26 to Hebrews 9:12. And that the self-sacrifice
of Christ, offered through the eternalSpirit, is of everlasting power, as
contrastedwith the unavailing cycle of legalofferings, is establishedin the
third part, Hebrews 9:13 to Hebrews 10:18; the secondhalf of this portion,
Hebrews 10:1-18, being devoted to a reiterated and conclusive treatment of
the main position of the whole,—the High-priesthood of Christ, grounded on
His offering of Himself,—its Kingly character, its eternalaccomplishment of
its end, confirmed by Psalms 40, Psalms 110, Jeremiah31” Delitzsch.
Copyright Statement

Bibliography
Alford, Henry. "Commentary on Hebrews 10:18". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/hebrews-10.html. 1863-
1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Hebrews 10:18. τούτων]is not a neuter (Böhme: “ut, quicquid essetpeccati, in
universum designaretur”), but feminine, inasmuch as it refers back to
ἁμαρτιῶνand ἀνομιῶν, Hebrews 10:17.
οὐκέτι]sc. ἐστίν, there expiatory sacrifice no longertakes place, sc. becausein
connectionwith such a state it has become unnecessary.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Hebrews 10:18". Heinrich Meyer's
Critical and ExegeticalCommentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/hebrews-10.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Hebrews 10:18. ἄφεσις, forgiveness)This is evident from Hebrews 10:17.

Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Hebrews 10:18". Johann
Albrecht Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/hebrews-10.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
The Spirit having clearedhis assumption before, now concludes;Whereas
perfect forgiveness ofsins is from God’s grace, by the one sacrifice ofhis Son
once offered, acquired and effectedfor penitent believers for ever, as the
promise voucheth, Jeremiah31:34: Forhe will in no wise remember their
sins, but will forgive them for ever; therefore there needs no repetition of that
sacrifice again, orof any other for sin. But the Hebrews had the highest
reasonnow to desertthe legalsacrifices, andto restupon and to cleave to his
alone, any being, use, or consistencyofsuch, after the effectof Christ’s one
sacrifice, being vain; for all being completed in his, it is but just theirs should
ceasefrom them.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Hebrews 10:18". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/hebrews-10.html. 1685.

Justin Edwards' Family Bible New Testament
No more offering; no need of any further atonement.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Hebrews 10:18". "FamilyBible New
Testament". https:https://www.studylight.org/commentaries/fam/hebrews-
10.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
18. οὐκέτι προσφορὰ περὶ ἁμαρτίας. Since the object of all sacrifices is the
purging of the soul from guilt, sacrifices are no longerneeded when sins have
been annulled (Hebrews 9:26). Those words form the triumphant close ofthe
argument. To revert to Judaism, to offer sacrifices, meanthenceforth
faithlessness as regards Christ’s finished work. And if sacrifices were
henceforth abolishedthere was obviously an end of the Aaronic Priesthood,
and therewith of the whole Covenant. The shadow had now been superseded
by the substance, the sketchby the reality. And thus the writer has at last
made goodhis opening words, that “atthis end of the days Godhad revealed
Himself to us by His Son,” and that the New Covenant thus revealedwas
superior to the First, alike in its Agent (Hebrews 7:1-25), its Priesthood
(Hebrews 7:25 to Hebrews 9:12), its Tabernacle, andits sacrificialordinances
(Hebrews 9:13 to Hebrews 10:18).
Copyright Statement

Bibliography
"Commentary on Hebrews 10:18". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/hebrews-
10.html. 1896.
PeterPett's Commentary on the Bible
‘Now where remissionof these is, there is no more offering for sin.’
And all this being so no further offerings for sin will be required. For once
sins are remitted, removed and sent away, there is no more an offering for sin.
All offerings for sin have become redundant.
The inference behind all this is that once Christ’s work has been wrought in a
man or woman the problem of their sin as a barrier or as a condemnation is
dealt with for everas far as God is concerned. It will nevermore be accounted
to them. Thus no more sacrificesand offerings are required. What will be
required of them is their obedience as children to their Father. And if that
obedience fails there will be chastisementbut never condemnation (Hebrews
12:5-13;Romans 8:1).
But the further inference is that now remission of all sins is available in
Christ, there is nowhere else to turn in order to obtain remissionof sins.
Copyright Statement
Bibliography

Pett, Peter. "Commentary on Hebrews 10:18". "PeterPett's Commentaryon
the Bible ". https:https://www.studylight.org/commentaries/pet/hebrews-
10.html. 2013.
Schaff's Popular Commentary on the New Testament
Hebrews 10:18. And plainly where there is forgiveness of these, there is no
need of further atonement; and the sacrifices ofthe Law which were instituted
to meet and deepen man’s sense of a need they could not satisfy, and which
securedat best outward forgiveness only, are for everdone away.
Here ends the threefold central argument of the Epistle, that Christ is a Priest
after the order of Melchisedec,not of Aaron, Hebrews 7:1-25; that He is the
Mediatorof a better covenant, Hebrews 7:26 to Hebrews 9:12; and that His
sacrifice is of everlasting efficacyand is fittingly followedby His kingdom,
Hebrews 9:13 to Hebrews 10:18 : the first eighteenverses of chapter 10 being
devoted to a repetition of the main positions and to the confirmation of them
from the Old Testament.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Hebrews 10:18". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/hebrews-10.html. 1879-90.
E.W. Bullinger's Companion Bible Notes
no more = no longer. Greek. ouketi. The argument of the Priesthoodof Christ,
begun in Hebrews 5:1, here triumphantly concluded.

Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Hebrews 10:18". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/hebrews-10.html. 1909-
1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
Now where remission of these is, there is no more offering for sin.
Where remissionof these is - as there is under the Gospelcovenant(Hebrews
10:17). 'Here ends the finale (Hebrews 10:1-18)of the tripartite arrangement
(Heb 7:1-25; 7:26-9:12;9:13-10:18)of the middle portion of the letter. Its
greattheme was Christ, a High Priestforever after the order of Melchisedek.
What it is to be this is setforth, Hebrews 7:1-25, as contrastedwith the
Aaronic order. That Christ, however, as High Priest, is Aaron's antitype in
the true holy place, by virtue of His self-sacrificeonearth, and Mediatorof a
better covenant, whose essencethe old only typified, we learn, Hebrews 7:26-
28; Hebrews 8:1-13;Hebrews 9:1-12. And that Christ's self-sacrifice, offered
through the eternalSpirit, is of everlasting power, as contrastedwith the
unavailing cycle of legalofferings, is establishedin the third part, Hebrews
9:13-28;Hebrews 10:1-18;the first half of this last portion, Hebrews 9:13-28,
showing that both our presentpossessionofsalvation and our future
completion of it are as certain as that He is with God, ruling as a Priestand
reigning as a King, once more to appear, no more as bearerof our sins, but in
glory as Judge. The secondhalf, Hebrews 10:1-18, reiterating the main
position, the High Priesthoodof Christ, grounded on His offering of Himself,
its kingly character, its eternal accomplishmentof its end, confirmed by

Psalms 40:1-17 and Psalms 110:1-7, and Jeremiah 31:1-40.'(Delitzschin
Alford).
A Savior Such As You Need BY SPURGEON
“But the Holy Spirit also witnessesto us: for after He had said before,
This is the covenantthat I will make with them after those days, says
the Lord, I will put My laws into their hearts, and in their minds will I
write them, then He adds, Their sins and iniquities I will remember no
more. Now where there is remission of these, there is no longeran
offering for sin.”
Hebrews 10:15-18
WE have all heard of Utopia, that imaginary land where all things are such as
one might desire. A man who should conceive a spiritual Utopia might well be
supposedto say, “What a delightful thing it would be if a man could, in this
life, be completelysaved! What a priceless gift would be bestowedupon a man
if he could know, by infallible authority, that his every sin was pardoned as to
the past, and that, as to his sins in the future, there is provided the certainty of
pardon! And what if such a man should also possess the invaluable blessing of
another nature, a nature which would be prone to good, just as his present
nature is inclined to sin?
“A nature which would prompt him to every holy thing, and spur him
forward to the loftiestaims! What a thrice happy man would he be who could
feel that death itself would be gain to him, and that the trials of life will cause
him no real loss!He would be blest, indeed, who could rest secure at all times,
because wheneverthe messengerofdoom might come he was ready to meet
him, prepared with the absolute certainty that he should enter into immortal
glories!”
A vision of such a supposable blessing as this has crossedthe minds of many,
but they have permitted it to melt into thin air, and have said, “The thing is
impossible, but, if it could be attained, what a blessing it would be!” Now, I
have come here this morning to tell you that this priceless blessing is
obtainable! No, more–that it has been obtained, and is now enjoyed by

hundreds of thousands of persons now living upon the face of the earth–and
that you, my dear Hearers, shallevery one of you enjoy it if you are led to put
your trust in that Savior who came into this world on purpose to bring a
perfect salvationto the sons of men!
It is true that every man who has believed in Jesus is perfectly pardoned.
There is againsthim no sin in God’s book and Godhas blotted out all his
transgressions. As for the sins which he may yet commit, the blood of Jesus
has alreadybeen shed to make atonement for those possible sins, and they are
already, in God’s esteem, carriedawayby the greatSin-bearer. As to his
nature, the Believeris a renewedman. Albeit that his old nature is still
inclined to that which is evil, yet he possesseswithin him a mortal principle–
an incorruptible seed–whichlives and abides forever.
And as to his dying or his living, these are but small matters to him. If he lives
in the flesh he serves God, and if he dies he only falls asleepto wake up in
Jesus Christ’s likeness to serve Him yet more perfectly above. Thus, what was
held to be Utopian is but the common possessionofevery Christian, and this
supposable good, which might have been thirsted after if it had not been
obtainable, is actuallyin the possessionand enjoyment of every Believerin
Christ Jesus!
1. I must not tarry, but conduct you at once to the text–IT IS THIS
WHICH CONSTITUTESTHE GLORY AND SUPERIORITYOF
THE NEW COVENANT OF GRACE–NAMELYTHAT IT GIVES,
TO ALL WHO ARE INTERESTED IN IT, PERFECT SALVATION.
Under the Old Covenantno one who rested in its many sacrificeseverwas or
could be perfected. The worshipper brought his turtledoves or his young
pigeons, his bullock or his ram, and these were offered. He went awayfeeling
that he had been obedient to a ceremonialcommand, and therefore he enjoyed
some degree of short-lived content. After a time he sinned again, and he had
to say to himself, “I must provide another victim. I must go once more up to
the tabernacle, orto the temple, for I have further sin to be washedaway.”
And even when this was done, after awhile he must come again. He could
never come to a point in his life in which he could say, “It is finished, there has
been a sufficient sacrifice offered. The atonementis complete. I have no need
from now on to bring another offering.”“ Sucha state of mind was not
supposable under the old Jewishlaw. There was always neededa renewalof
sacrifice becauseit was always an imperfect thing, never finished, but always
needing an additional sacrifice. It is true that the true saints under the old
dispensation, did, I have no doubt, obtain peace and rest, but that was because

they lookedthrough and beyond the burnt offering upon the visible altar to
the greatSin-Offering upon the invisible altar of God’s eternalpurpose, and
virtually entered into the New Covenant.
For instance, David, in the fifty-first Psalm, passedright through the veil of
outward ordinances and stoodbefore the true MercySeatin the secretof
God. He says, “You desire not sacrifice, Youdelight not in burnt offering.” He
gets awayfrom the ceremonialto the evangelical, andhe restedin the real and
true powerof the sacrifice, whichwas to be presentedin the latter days. The
mass of the Jewishpeople–the greatmultitude of the nation–restedcontent
with that which was outward. And they found no solid peace–fortheir very
worship gave them a remembrance of sin every year.
Let us rejoice that it is not so under the Gospelsystem. The sacrifice has been
offered once–offeredin such a way that complete atonement has been made.
Sin has been pardoned, and the sinner who has takenthat one finished
sacrifice to be the ground of his trust feels that there is nothing left for him to
do! It is all done for him! He has not to add a single stone to the building, for
the topmost pinnacle, the Lord Jesus, has brought forth with shouts of,
“Grace, Graceunto it,” crying with His expiring breath, “It is finished!” Our
text tells us that in two points the Old Covenant was far behind the new. First,
in the matter of sanctificationthe Old Covenant did not do what the new one
accomplishes,for the new writes God’s Law upon our hearts and upon our
minds, whereas the Old Covenant was only written out on tablets of stone.
And secondly, the Old Covenant could not put awaythe guilt of sin, whereas
the New Covenantruns on this wise:“Their sins and iniquities I will
remember no more.”
To begin, then, with the first point–he who came to the outward and visible
rites of Jewishceremonywas not sanctified. He might stand as long as he
would at the altar, and watchthe blood poured out in copious libations, but he
would go awayand sin just as he had sinned before. There were, no doubt,
tens of thousands of persons who were familiar with all the ceremonies ofthe
Jewishlaw who had no holy thoughts excited by it. They were neither
hindered from sin nor impelled to virtue by anything which they beheld, for
they only lookedupon the outward, and never gazedinto the inward meaning
or felt the true spiritual power. And so they obtained no benefit as to the
sanctificationof their lives by all that they saw.
I do not doubt that tens of thousands heard the Law of Moses read, but were
not led to keepit. Did not the people stand shivering around Mount Sinai to
hear that Law proclaimed as it never had been proclaimed since, and yet what

effecthad it upon them? A sort of stupid terror seizedthem so that they
desired the voice of the Lord to be hushed, for they could not endure to hear
it! But a very few days afterwards they took their earrings from their ears and
made them into a molten calf–andbowing down before it, they said, “These
are your gods, O Israel, which brought you up out of the land of Egypt.”
All the quaking of the earth, all the moving of that smoking hill, all the
thunder of the pealing trumpet could not make Israelobedient. They knew the
Law, but they would not keepit! So far as its influence upon their lives was
concerned, the Law with all the ceremonies whichclustered around it was a
failure. It did not make them holy–it could not! But the Gospelis no such
failure. Observe that those who come under the influence of the New
Covenantreally are sanctified, and that by means calculatedto so Divine an
end. The New Covenant does not give me a Law, it is content to tell me that,
“Heavenand earth shall pass away, but not one jot or tittle of the Law shall
fail.”
But what does the New Covenant do? Instead of bringing me a Law, it says, “I
will give you love instead of Law. You shall not be under the principle of Law
any longer, but you shall be ruled by the principle of Divine Grace. Insteadof
saying to you, ‘You shall do this, and you shall not do the other,’ I will make
you love your God. And when you love Him, then you will say, ‘What is my
God’s will shall be my will, and that which my God abhors I will abhor for
His sake.’” Law is a principle of power with perfect beings, but it is not
powerful enough to keepsuch wretched hearts as ours in subjection. It rather
provokes hostility and excites rebellion–but when love comes in, this
omnipotent principle sweetlyconstrains us.
Let me give you an illustration of the difference betweenthe Old and the New
Covenants drawn from human affairs. There are two schoolmasters. One of
them, with many threats, issues rules and laws for his pupils as to what they
shall do and what they shall not do, and certainsevere punishments are
threatened for disobedience, the rod being the great governorof the school.
Now, I cansuppose these children to be mere hypocrites–obeying when the
master was present, but utterly destitute of any principle of order or
obedience–gladenoughto run into riotous disorder at the first instant the
master’s back is turned.
But the other master, by his kindness, his gentle reasoning and loving
instructions has won the hearts of his pupils. He has, therefore, no need to be
always giving minute regulations because the lads themselves, knowing in
their own conscienceswhatis right to him, and having an affectionfor him,
would be unwilling to grieve him. Men will do far more from love than we

might dare to ask as a matter of duty. Napoleon’s soldiers frequently achieved
exploits under the influence of fervid attachment for him which no law could
have required them to attempt. Had there been cold-blooded orders issued by
some domineering officer, who said, “You shall do this and you shall do that,”
they would have mutinied againstsuchtyranny. And yet when the favorite
little corporalseizes the standard, and cries, “Come on,” they will rush even
to the cannon’s mouth out of love to the person of their gallant leader.
This is the difference betweenthe Law and the Gospel. The Law says, “You
shall, or you shall be punished.” But the Gospelsays, “Ihave loved you with
an everlasting love. I have forgiven all your trespasses. Now Mylove shall
sweetlyconstrainyou, and the influence of inward principle shall guide you in
My ways. My Law shall be written not upon stone but upon the fleshy tablets
of your hearts.” The Old Covenant, in all that it did, only provided precepts.
But the Gospelprovides the powerto keepthe precept. The Law appealedto
the selfishness ofour corrupt nature. The Gospelappeals to the nobler
instincts of a Heaven-born life. The Law drove us, but the Gospeldraws us.
The Law came behind us with its dog and stick as our drovers do from the
cattle markets. But the Gospelgoes before us as the Easternshepherd before
his sheep, and we cheerfully follow where the Gospelleads the way.
This is the difference, then, betweenthe old Law and its inability to sanctify
us, and the Gospeland its wonderful powerto purify. BelovedBrethren upon
whom the Gospelhas exercisedits power, you know that the love of Christ
constrains you. Before your conversionyou used to hear moral essaysand to
yield your assentto the excellence ofvirtue. But when temptation attacked
you, what help could mere moral essays affordyou? What strength to resist
sin did you find in your belief in the excellence ofvirtue?
Did you not resign yourselfto the energy of evil as the snow melts in the fierce
heat of the sun? But now, since you have been converted, you are not kept
from sin by fear but by love, and you are not impelled to holiness because you
are afraid of Hell, but because, being saved from the wrath to come and loved
with an everlasting love, you cannot be so recreantto your heart’s love and to
every hallowedimpulse of gratitude as to turn back to the beggarlyelements
from which you have been delivered.
What the Law could not do with its iron fetters, the Gospelhas done with its
silkenbonds. If God had thundered at you, you would have grownproud like
Pharaoh, when he said, “Who is the Lord that I should obey Him?” But when
the Lord Jesus spoke softlyto you, you bowed before Him, and said, “He is
my Lord and my God.” The blustering wind of the Law made you bind about

yourself the cloak ofyour sins, but the genialwarmth of the sun of the Gospel
constrainedyou to castawaythe garments of your sin and fly to the Savior.
Melted and constrainedby love, the icy bosom flows in streams of devout
affectionand sacredlove where the glorious summer of heavenly Grace pours
its full influence upon it, while all the howling winds of winter did but lock it
in more iron bonds. Yes, there is a sanctifying powerin the principle of the
Gospelwhich is not to be found in the principle of the Law!
The secondpoint concerns pardon of sin. The Law, as we have observed,
could never put awaysin. There was always a fresh offering needed because
the stain still remained. But it is not so with the Gospel. Brethren, if you and I
were living now as Jews under that old dispensation, when we came home
from offering our sin-offering we could not be sure that we were pardoned.
We should gravely question it, for our understanding would say to us, “What
connectionis there betweenthe killing of a lamb or a bullock and the pardon
of sin?” And the conviction would force itself upon our understanding that the
blood of bulls or of goats could not take awaysin.
We would, therefore, feeluncertain as to whether any pardon was received.
Moreover, we would never feel safe, for, albeit that yesterdaywe offeredthe
sin-offering, and did feel secure, yetwe have sinned since yesterdayand in
what state are we now? Suppose we die before we present another lamb, or
suppose we expire just at the point when we had nearly completeda sufficient
sacrifice, but yet some portion of sin is left–whatthen? Why, as a Jew, I could
never have felt safe!I might have felt hopeful, but that would have been all.
There would always have been the dark thought, “Perhaps I have not been
fully obedient,” and if I have failed in one point, I hear the rumbling of that
curse in my ears, “Cursedis everyone that continues not in all things that are
written in the Book ofthe Law to do them.”
But, Beloved, the Gospelyields us something solid to rest upon, for under the
Gospelwe have offered for us not a typical, but a real sacrifice for sin! This is
an old story, but the Christian cannot hear it too often. Once in the end of the
world God Himself descendedfrom the skies and was veiled in our inferior
clay. Here on earth God’s eternalSon lived and dwelt like one of us. And in
the fullness of time, when the sins of all His people had been laid upon Him,
He was seized by the officers of Justice, and was takenawayas having our
sins upon His ownPerson. And on the tree was He fastenedthat He might die,
the Justfor the unjust, that He might bring us to God.
Christ stoodin the place of His people, and when God’s wrath fell upon sin it
fell upon Him and spent itself upon His Person. There is no wrath left in

God’s heart now againstthose for whom the Saviordied. Christ has suffered
all. The penalty which was due to our guilt has not been remitted, but has
been paid to the utmost farthing by God Himself in the Personof His own
dear Son. That death of Jesus Christ on Calvary has a sublimity about it
which language fails to conveyto the human mind–for He who there, as Man,
was made an offering for sin was none other than God Himself! Is it not
written, “The flock of God, which He has purchased with His own blood”
(Acts 20:28)?
He who died upon the tree was not mere Man, but, “Very God of very God,”
and hence there is an infinite efficacyin the pangs which He endured, and in
the death to which He became obedient, by which the sin of man is put away
from the PresenceofGod. My Brothers and Sisters, when you and I have
been, by faith, to the Cross, we do not ask with the ancient Israelites what
connectionthere can be betweenthe sacrifice andpardon. On the contrary,
we can clearly see a very distinct and logicalconnectionbetweenthe Sacrifice
of Jesus and the pardon of sin, for if Christ died for me I must be pardoned!
How can it be possible that if Christ has suffered in my place I should suffer,
too?
Would this be just? How can it be consistentwith justice to punish the
Substitute and those also for whom He stood? A man employs a substitute for
himself to serve in the army. Is he to be calledupon to serve in person, too? A
man finds another person to pay his debts for him. Is he to pay his own debts
after that, himself? Surely not! For the thing is done and done with. I say it,
not fearing to be misunderstood in the connectionin which I say it, that the
sin of God’s people is “non est,” has ceasedto be, for Christ Jesus destroyedit
by burying it in His tomb.
The Prophet has said, “The Lord has laid upon Him the iniquity of us all.”
And since Jesus has takenupon Himself that sin, and has been punished for
that sin, there remains nothing now for which God’s people canbe punished–
their sins God has punished already. And it is according to neither justice nor
mercy that sin should be atonedfor twice–thatfirst the bleeding Sufferer
should endure–and then those for whom He suffered. Surely Godis not unjust
to forget the Savior’s work and labor of love!
Now there was no connection, you see, betweenthe blood of a bull and the
putting awayof sin, but there is a greatconnectionbetweenthe blood of
Christ and the putting awayof sin because thatwas shed instead of our blood.
He died in the place of the multitude of men of Adam born who put their trust
in Him. He was their Substitute and their complete salvation. You know this
doctrine well enough, for you have heard it hundreds of times. Do you all

believe it? Are you all resting on it? That is the point–to rest on this is to build
on a rock which will not be shaken, even when earth’s old columns bow, and
the stars fall like fig leaves from the tree!
Further, not only has a real sacrifice beenoffered, but sin is therefore really
atoned for. I want to bring every Believerand every unbeliever, too, to face
this Truth of God. What sin is that which I have committed? Do I trust
Christ? If I unfeignedly trust Him, then the punishment due to my sin has
been exactedalready! Have I been a swearer? Myblasphemy was laid on
Christ before I was born, and I cannot be punished at God’s bar for that
blasphemy because Christhas been punished for it.
Have I been a thief? Have I been a liar? Have I been a drunkard? Or, have
my sins, instead of that, been merely sins of the heart rather than of the life?
Have I been an unbeliever, hard-hearted, callous, careless?Whatevermy sins
may have been, they were numbered on Christ’s head of old when He was the
Scapegoatformy sins, and all the wrath which was due to all the sins which I
have committed, or ever shall commit, if I am a Believer, was borne by my
Redeemer!He receivedfor my debts a full receipt from the hand of
everlasting Justice, and my sins are forever put awayby Him.
What does the Scripture say? “He finished transgression, and made an end of
sin.” What a wonderful word–“made an end of sin”! And then, again, “Once
in the end of the world has Christ appearedto put awaysin.” You know what
that means: to put it right awayso that you cannotfind it any more. He has
made an end, then, of His people’s sin and put it away. Christ, by suffering
what was due to God on accountof sin, has uplifted sin from His people and
destroyedit, stamping it out as men stamp out sparks of fire, casting it right
into the depths of the sea as men castawaythat which they wish never to see
again.
Surely this gives us solid ground for comfort if we now are resting upon it! It
appears from the text, yet further, that since a real Sacrifice has beenoffered,
and sin has been really atoned for, all the sin of those who are in the Covenant
is gone. No, do not think I speak too boldly! What does the text say? “Their
sins and iniquities I will remember no more.” They are gone, then! Every
Believerin Christ is as clearbefore God as though he had never sinned! If he
had not sinned he would have worn the innocence ofa creature, but now,
though he has sinned, he has been washedin the blood of Jesus!And clothed
with the righteousnessofChrist he wears the righteousness ofthe Creator
Himself.

If I had been a perfectly innocent creature I could have gone up to Heaven on
the footing of mortal merit. Yet, sinner as I am, I rest in Jesus and now I shall
enter Heaven on the footing of immortal merit. I could have gone there had I
never sinned, enrobed in a white garment, but I shall go there with a garment
quite as white now, only I shall have to sing, “I have washedmy robe, and
made it white in the blood of the Lamb.” Christian, let not your past sin lead
you into despondency. Hate it, repent of it–but do not let it depress your spirit,
or destroy your joy–for your sin is forgiven. “I have blotted out like a cloud
your iniquities, and like a thick cloud your transgressions.”
The Lord has castyour sins into the depths of the sea. “Thoughyour sins are
as scarlet, they shall be as wool. Though they are red like crimson, they shall
be white as snow.” All the Believer’s sins are gone, and what is more, they are
gone on the highest authority, for what does the text say?–“Thus says the
Lord, their sins and iniquities I will remember no more.” Now, if the Jew
receivedpardon from the lips of a priest he might not be quite sure that the
priest had any right to give it.
And I am sure if I receivedabsolution from any priest on earth I should feel
as if it was not worth the shilling which I paid for it. What right has he to
pardon me? I never offended him. If I have offended him he can pardon me
for the offense as it stands againsthimself–but it is clearthat nobody can
pardon exceptthe personoffended. If anybody insulted me and one of you
forgave him for it, I should say, “Well, much goodmay it do him.” Who can
forgive but he who has been injured? Now, the pardon of our sin is no good
exceptit comes from God Himself. And the text says, “Thus says the Lord,
their sins and iniquities I will remember no more.”
God himself speaks here, notthrough the mediate interposition of some earth-
born priest, but He speaks directly Himself, “I forgive them, I pardon them, I
cleanse them. Their sins and iniquities I will remember no more.” And then
observe, this pardon is forever. It is not, “Their sins and iniquities I will
forgive for the present,” but, “I will remember them no more.” Sin once
pardoned can never be imputed to a man again! Godnever plays fast and
loose with us. He does not say today, “I absolve you,” and then the next day
accuse us. The Apostle Paul used this as an argument. He says, “Who is he
who shall lay anything to the charge of God’s elect?”
And, as if nobody could, he answers triumphantly, “It is God that justifies.”
He gives as a reasonwhy none can condemn–the factthat Christ has died and
risen again! Sin forgiven comes not back to us. Let none of you labor under
fear of that. Your old sins are buried and they shall never have a resurrection.
Then there comes in, to complete the whole, the sweetsatisfactionthat our

sins are gone in the most complete sense. Godsays He will remember them no
more. It is possible for God to forget, then? Can Infinite Wisdom ceaseto
remember? Can the Eternal Mind casta thing completely out of itself?
Brethren, He speaks afterthe manner of men, and you know what a man
means when he says he will never remember a thing. I have heard some say,
“Well, I can forgive it, but I will never forgetit,” which being interpreted,
means, “I never will forgive it.” But God, when He forgives, forgets, too!That
is to say, He will make no difference in His future dealings with us on account
of our past sins. He will treat His children as though they had always been
obedient children, and had never revolted. When the prodigal is receivedand
forgiven, he is not put at the end of the table, below the salt, or sent into the
kitchen with the servants as if his faults were forgiven but yet remembered.
He is invited to the table and he feasts there upon the best the house affords.
The fatted calf is killed, the ring is on his finger, and there are music and
dancing for him–as sweetmusic and as joyous dancing as for the constantly
obedient elder son–no, more, for there is more joy over him than over the son
who went not astray.
Brethren, God in this sense forgets His people’s sins. Why is it, then, that you
and I sometimes are desponding in spirit concerning past sin? It is right of us
to hate it, to sorrow over it, but it is not right for us to get to fearing and
trembling as to the punishment of that sin. Why do we? I will tell you. It is
because we forgetthe Cross. Thatrepentance which does not look to the Cross
is a legalrepentance, and it will breed misery.
True Repentance looks to Jesus bleeding on the tree and she weeps, but as she
weeps she says, “Lord, I do not weepfor this sin because Ibelieve I shall ever
be punished for it. I know I never shall, for I see my sin punished in the
Personof my Savior. I hear the whip that ought to have fallen on my back
falling cruelly on Jesus. Isee the wounds that ought to have been made in my
soul and body made in my Lord’s Person. The bitter cry of anguish which
ought to have come from a soul like mine I hear coming from Him as He cries,
‘My God, My God, why have You forsakenMe?’and I mourn for my sin
because it made the Saviorbleed. I mourn to think I should have been so
guilty as to need that He should suffer in order that I might be delivered from
my guilt.”
Brothers and Sisters, beware ofan unbelieving repentance, for God does not
acceptit! Seek to get repentance at the foot of the Cross. If you have an eye to
sin, take care to have an eye to the Atonement, too. Let your eyes be full of
tears, but let those tears act like magnifying glassesto your eyes to make the
Cross appeara grander and a dearerthing than ever. Neverlet your sin shake

your confidence in Christ, for if you are a greatsinner, glorify Him by
believing Him to be a greatSavior. Do not diminish the value of the blood
while you magnify the intensity of your sin. Think as badly of sin as you can,
but think right gloriously of Christ–forthere is no sin, howeverhellish or
devilish–which the blood of Jesus cannottake away!And if the concentrated
essenceofeverything that is diabolicalin iniquity is found in yourself, yet “the
blood of Jesus Christ, His Son, cleansesus from all sin,” and herein we must,
yes, and will, rejoice!
This, then, is the superiority of the Covenantof Grace. It really does sanctify a
man, supplying him with motives for holiness. It really does justify and
pardon a man, actually and really taking awayhis sin, so that it is said of him,
“His sins and iniquities I will remember no more.” We must now, very briefly,
glance at the secondpoint.
II. Secondly, THERE IS A DOCTRINE TAUGHT BY THIS which is to be
found in the eighteenth verse, “Now where there is remissionof these, there is
no longer an offering for sin.” We have tried to show from the words of the
text that Christ is sufficient to purify us by supplying us with holy motives,
and to pardon us by His having Himself atonedfor sin. The doctrine, then, is,
that THERE IS NO MORE SACRIFICE FOR SIN, BECAUSE CHRIST
SUPPLIES ALL THAT IS NEEDED.
Just see whata broom this doctrine is to sweepthis country from Popery, and
to sweepall nations of it! Think, in the first place, of what is called, “the
unbloody sacrifice of the ‘mass for the quick and the dead.’ ” What becomes
of that? The Apostle says, “Where there is remissionof these, there is no
longeran offering for sin.” Where, then, did the “mass” come from, and of
what goodis it? The Lord’s Supper was intended to be the remembrance to us
of our Lord’s sufferings, insteadof which it has been prostituted by the
Church of Rome into the blasphemy of a pretended continual offering up of
the body of the Lord Jesus Christ–a continualsacrifice!
According to the Romish doctrine the offering upon Calvary is not enough!
The Atonement for sin is NOT finished! It has to be performed every day, and
many times a day, in the many churches of Christendom, by certain appointed
persons, so that that sacrifice is always being offered. Do you notice how
strongly the Apostle speaks in this matter? He says Christ offered a sacrifice
for sin ONCE. He declares that while other priests stoodministering at the
altar, this Man, the Lord Jesus, offereda sacrifice ONCE, and has by that
ONE offering perfectedforever His electones!

Oh, Brothers and Sisters, the mass is a mass of abominations!It is a mass of
Hell’s own concocting, a crying insult againstthe Lord of Glory! It is not to be
spokenof in any terms but those of horror and detestation!WheneverI think
of another sacrifice for sin being offered, by whomever it may be presented, I
can only regardit as an infamous insult to the perfection of the Savior’s work!
Then, again, what becomes ofpenance? Is not penance in its essencean
offering for sin? I do not care who it is that prescribes the penance, nor what
it is–whetherit is licking the pavement with your tongues, or wearing a hair-
shirt, or laying on the whip–if it is supposed that by the mortification of the
flesh men can take awaymy sin, this text is like a twoedgedswordto pierce
the inmost heart of such teaching!“Where there is remission of these, there is
no longer an offering for sin.” Take off your hair shirt, poor Fool! Washthe
stones with a dishcloth and keep your tongue clean! There is no need for these
fooleries!Christ has completed the Atonement, you need not suffer thus! You
need not, like Luther, go up and down the staircaseofPilate, and think that
your poor sore knees will find favor with God!
Christ has suffered! God exacts no more! Do not try to supplement His gold
with your dross. Do not try to add to His matchless robes the rags of your
poor penance. “There is no more sacrifice for sin.” How this, again, shuts the
gates of“purgatory”! It is held that there are some who die who are Believers,
but who are not quite purified from sin, and in an after state they must
undergo a purgatorial quarantine to be purged by fire, so that they may
become quite complete. But, says the text, “Where there is remission of these,
there is no longeran offering for sin.”
Beloved, when the thief died on the cross he had but just believed, and had
never done a single goodwork!But where did he go? Well, he ought to have
gone to “purgatory” by rights if ever anybody did, but instead of that, the
Savior saidto him, “Todayshall you be with Me in Paradise.”Why? Because
the ground of the man’s admissioninto Paradise was perfect. The grounds of
his admissionthere was Christ’s work, and that is how you and I will getinto
Heaven–because Christ’s work is finished. The thief did not go down to
“purgatory,” nor, blessedbe His name, neither shall you nor I if we trust in
the finished work of the Lord Jesus.
“Ah!” you will say, “this is meant for Romanists.” Well, then, a little for
yourselves. There are some of you who are quite as bad! You receive the same
doctrine only in another shape. There are some here who think they cannot be
savedby Christ because they have not had enough terrors of conscience.
“Oh,” say some, “if I could dream horrible dreams! If I could feel as if I could
kill myself! If I were afraid that Satanwould surely have me, then I could

come to Christ!” Oh, you Simpleton! Do you think that this can be an offering
for sin? Do you suppose that your frights, your dreams, your terrors, your
unbelief, your distress of mind can help to make you fit for Christ?
Come, poor Soul, without any terrors! Come as you are. Christ is enough for
you! If you cannotbring a penny, come!If you are ever so empty-handed,
Christ died for empty-handed sinners. He delights to meet with poor
miserable beggars who have nothing of their own, that He may say, and say
truly, “I have savedthem completely, and I shall have all the glory for it.”
Some others of you think that you must getyour hearts softenedbefore you
can trust in Christ. When we preach the Gospelto you, you say, “I do not feel
such tenderness as I should like to feel.” No, dearFriend, and you never will
while you talk so–fortrue tenderness of heart is not obtained by shutting your
eyes to the Cross.
If you will not trust Christ, your heart will grow harder instead of softer. And
if you setup the softness ofyour own heart in the place of Christ’s sufferings,
you will find that this unbelief of yours will make you grow more stubborn
still. “Oh,” you say, “but I cannot pray as I would wish.” Very likely, but then
do you think that your prayers are to make up for Christ’s work? I tell you
that your prayer is a most precious thing, and that a broken heart is a
precious thing, and yet your prayer and your brokenheart are goodfor
nothing if you put them in the place of Christ! You are not savedby your
prayers or your brokenness ofspirit, but by what Jesus did upon the tree.
And you must restthere and there only.
Will you, Sinner? Will you do this, or will you still put awaythe comfortof the
Cross and say, “No, I will not trust Christ till I can trust my own prayers”?
You will never be savedwhile you talk so. May the Holy Spirit cure you of
your unbelief! “Ah!” says another, “but then I cannot realize this.” Oh, I see,
then is your realizing it that is to do it, is it? Not Christ’s sufferings? You will
have a finger in this pie, and think that surely my Mastercannot do the work
without your help. Oh, poor Sinner, you talk about humility, but this is the
most rank pride in the world–to want to do something to save yourself! Come
now! May the Holy Spirit help you to come now, as you are!
Give up these dreams, these notions, these proud fancies, and come as you are,
and say, “If GodHimself became Man to die for sin, there must be merit
enough in His death to remove my sin. Does Godhimself say that if I trust
Christ my sins and my iniquities He will remember no more? Then I will trust
Christ, I cannot help it. I must castmyself on Him.” Oh, my dear Hearers,
depend upon it–you may spin, and spin, and spin–but all that you ever spin
God will undo as fast as you spin it! You will think, “Now I am in a fair way of

going to Heaven.” I tell you, you are in a fair way of going to Hell when you
talk so!
You are never on the road to Heaven unless you stand self-condemned. When
you are convicted in yourselves, then God acquits you. But when you say,
“Lord, I thank You that I am not as other men are,” you are a poor
condemned Pharisee, and your portion will be the flames! If you will come all
unworthy and undeserving as you are–altogetherlostand ruined, all hopeless
and helpless, fit for nothing but to be swept out of God’s universe–if you will
acknowledge yourselfto be an undutiful child, a wandering sheep and a sinner
deserving His anger–thenHe will meet you! When you are yet a long way off
He will meet you, and will fall upon your neck and kiss you, and say, “Take
off his rags and clothe him.”
My Saviorloves sinners! My heavenly Father loves His prodigal children, but
He does not love those who bring Him their own works, and their own
righteousness. Awaywith these things, awaywith them! They are a stenchin
the nostrils of God! Your very prayers, and tears, and repenting, and
humbling–if you put them in the place of the Cross ofChrist–are only so
much dogs'meat to be castinto the fire of Hell! He will not have you and your
goodworks, but He will have you and your sins. He will not have you and
your riches, but He will have you and your poverty. He will not have you and
your fullness, but He will have you and your emptiness!
He will have you as you are, just as you are–onlytrust Him! Trust Him, and
you shall find that this New Covenant will do for you what the Old Covenant
of “Do, do, do,” could never do–it will sanctifyyou and justify you.
III. Lastly, does not this doctrine ANSWER A QUESTION that has often
been propounded to me, namely, HOW IS IT THAT THERE ARE SO MANY
HEARTS WHICH CAN FIND NO PEACE? Some people are always
learning, but never coming to the Truth of God. They are goodpeople in
many senses, andyou are very hopeful that there is a work of Divine Grace in
them, but they cannot be happy. They are always dissatisfiedand
discontented. And they are not only miserable, themselves, but they make
other people miserable–andso do mischief to others'souls by their
unhappiness.
Now, what do you think is the reason? I am sure it is this–they will not agree
that Christ shall be All in All to them. I tell you, in God’s name, that I am sure
in this thing I speak God’s very mind. If you will have Christ to be All, you
may have peace and joy–no–youSHALL have it! But there is a secret
something which you are clinging to. You want to divide the glory with Christ.

Your mind is not brought down to this–that Christ must be altogetheryour
Savior. Remember–
“‘Tis perfect poverty alone
That sets the soul at large,
While we can callone mite our own
We find no full discharge.”
When we getdown to perfect poverty and have nothing to depend upon but
Christ, if such a soul is not savedGod must have reversedHis plans and
changedHis Nature! He never did castout a needy sinner yet, and He said,
“Him that comes to Me I will in no wise castout.” But oh, the stubbornness of
the human will that it will not come to Christ! We may preach. We may
continue to do so till we are dumb in death! Goodbooks may be read. The
Bible may be well known, but oh, you will not come and trust my Master!It is
such a simple thing, too–andapparently so easy–andyet your proud heart
kicks againstit.
Oh, you must come down to it, my Hearers, you must come down to it! You
shall never have peace–youshallonly getworse and worse with all your
striving–you shall never have peace till you trust Christ. It is in this matter as
it is with a man in the water. We are told that if a man who has fallen into the
waterkicks and plunges he is sure to be drowned, but if he throws himself
back and floats he cannot sink. So it is with you. Now, leave off your kicking
and your plunging, and throw yourselves back in simple confidence upon the
mercy of our goodGod in the Personof His dear Sonand you shall never
perish!
Now, Christians, do you not see the reasonwhy you also sink into this state of
heart sometimes? Why, Brothers and Sisters, it is the same with you as it is
with sinners–ifyou do not keepclose to the Cross you will soonbecome
unhappy. I know you doubting professors, youwho have been singing–
“‘Tis a point I long to know,”
you would not sing that if you lived close to the Cross and sung –
“My faith looks up to You,
You Lamb of Calvary,
Savior Divine.”
And you backsliders, youwould never backslide if you lived where the blood
continually flows!For that which pardons us sanctifies us. I believe that when
you and I begin to think we are fine saints, and forgetthat we are only just
filthy sinners washedin the blood, we begin to backslide. There is nothing like

living every day as we lived the first day of our conversion. Does notPaul say,
“As you have receivedChrist Jesus the Lord so walk you in Him”? That is,
live every day as you lived at first, being nothing in yourself, but Jesus being
All in All to you. Away with self, and let Jesus be glorified! We must not have
so much as a shadow of dependence upon anything that we cando or feel, or
promise–we must depend alone upon that dear, that blessedSonof God who
loved us and gave Himself for us!
I feel this morning as if I could come afresh to that dear Cross, andrest there
on Christ. I feelas if I could put my finger into the print of the nails and
thrust my hand into His side, and say, “My Lord and my God!” Oh, cannot
some poor soul do this who never did it before? I pray God he may! And if it
is done by you, and you trust in Jesus, then let Heaven rejoice!Let earth be
glad, and praise surround the Throne of God, because sucha one is saved, for
is it not written, “Their sins and iniquities I will remember no more”?
Haldane's Expositionon the Epistle to the Romans
Now where remission of these Isaiah , there is no more offering for sin.
Now where.—Ithad been previously shownthat the repetition of the Jewish
sacrifices provedtheir inefficacy, but God engagesto remember no more the
sins and iniquities of the children of the new covenant. Now, it is self-evident
that where there is remissionof sins no farther sacrifice is requisite. The
objectof the sacrifice is to cancelguilt; and, where it is cancelled, any further
offering must be superfluous. The children of the new covenantare sanctified
by Christ's one offering, verse14;and to presentanother offering for sin
virtually pronounces it insufficient, thus making God a liar. Nothing can more
clearly prove how utterly unscriptural is the sacrifice of the mass.
It is held by RomanCatholics to be a real sacrifice, a repetition of what took
place on Calvary; and thus they deny the efficacyof the death of Christ as an
atoning sacrifice, foras the Apostle argues that the worshippers, once purged,
should have no more conscienceofsin. Chap. They may allege that the mass is
only a commemorationof the sacrifice ofChrist, but the Council of Trent
declares the sacrifice ofthe mass to be a "true and proper propitiatory
sacrifice for sin," which directly contradicts the assertionofthe Apostle, and
pours contempt on that finished work of which God hath expressedHis full

approbation by raising Christ from the dead, and giving Him glory, that our
faith and hope might be in God. Those who pretend to offer a sacrifice forsin
deny the perfectionof the sacrifice ofChrist, and are not entitled to the name
of Christians.
It was the manner of the Apostle in all his epistles to bring forward the great
doctrines of the Gospelas the foundation of those exhortations which he saw
to be requisite for those to whom he wrote.
Men admire the morality of the New Testament, but they turn with disgust
from those truths on which alone the morality rests. Christian practice is as
inseparably connectedwith the truth as it is in Jesus as the fruitful branch is
with the stock ofthe tree. The work of the law is written on men"s hearts;
hence they admire the practice which proceeds from the faith of the Gospel,
while that Gospelis a stumbling block and foolishness to them.
The verse which we have been considering forms the conclusionof the
doctrinal part of this Epistle. In what follows, the Apostle proceeds to the
practicalimprovement of the truth which he had laid down.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Hebrews 10:15-18 Commentary
Hebrews 10 Resources
Updated: Sat, 04/27/2019 -10:21 By admin
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Hebrews 10:15 And the Holy Spirit also testifies to us; for after saying,
(NASB: Lockman)
Greek:Marturei (3SPAI) de emin kai to pneuma to agion; meta gar to
eirekenai, (RAN)
Amplified: And also the Holy Spirit adds His testimony to us [in confirmation
of this]. For having said, (Amplified Bible - Lockman)
Barclay:And to this the Holy Spirit is our witness, for after he has said:
(Westminster Press)
NLT: And the Holy Spirit also testifies that this is so. First he says, (NLT -
Tyndale House)
Phillips: The Holy Spirit himself endorses this truth for us, when he says,
first: (Phillips: Touchstone)
Wuest: Moreover, there testifies also to us the Holy Spirit. Forafter having
said,
Young's Literal: and testify to us also doth the Holy Spirit, for after that He
hath said before,
AND THE HOLY SPIRIT ALSO TESTIFIES TO US FOR AFTER SAYING:
Marturei (3SPAI) de hemin kai to pneuma to hagion meta gar to eirekenai
(RAN):
Heb 2:3,4; 3:7; 9:8; 2 Sa 23:2; Nehemiah9:30; John 15:26;Acts 28:25;1 Pe
1:11,12;2 Pe 1:21; Rev 2:7,11,17,29;3:6,13,22;19:10
Hebrews 10 Resources - Multiple Sermons and Commentaries
THE HOLY SPIRIT
TESTIFIES
And the Holy Spirit also testifies to us; for after saying - First the Spirit says
to believers there is a brand new arrangementregarding the Law (He will put

the Law in our heart and mind) (Heb 10:16)and then He describes that our
sins are forgiven and remembered no more (Heb 10:17) all possible because of
the once for all sacrifice of our Great High Priest, Christ Jesus. The Holy
Spirit is the One Who spoke in Jeremiah31:31-34 and He still speaks these
words to us that we might not doubt for a moment their truth, for as Jesus
said we shall know the truth and the truth will setus free. (Jn 8:32) We are
free in Christ.
Spurgeon- And what more veritable witness canwe have? That to which the
Holy Ghostbears testimony must never be questioned by us.
In the Old Testamentthe Holy Spirit spoke…
2Samuel23:2 (The last words of David - 2Sa 23:1) “The Spirit of the Lord
spoke by me, And His word was on my tongue.
Nehemiah 9:30 “However, You bore with them for many years, and
admonished them by Your Spirit through Your prophets, yet they would not
give ear. Therefore You gave them into the hand of the peoples of the lands.
Acts 28:25 And when they did not agree with one another, they beganleaving
after Paul had spokenone parting word, “The Holy Spirit rightly spoke
through Isaiahthe prophet to your fathers,
1 Peter1:10-note As to this salvation, the prophets who prophesiedof the
grace that would come to you made careful searchand inquiry, 11 seeking to
know what person or time the Spirit of Christ within them (reflects the fact
that in the OT, the Spirit took up temporary residence in some men in order
to accomplisha specific purpose for God - He has the same "job" today in
believers, exceptof course He dwells in us foreverand ever, Amen!) was
indicating as He predicted the sufferings of Christ and the glories to follow. 12
It was revealedto them that they were not serving themselves, but you, in
these things which now have been announced to you through those who
preachedthe gospelto you by the Holy Spirit (referring of course to the
Spirit's activity in the NT saints) sentfrom heaven—things into which angels
long to look.

This verse shows that the Holy Spirit is our Teacher, the One Jesus promised
declaring that…
When the Helper comes, WhomI will send to you from the Father, that is the
Spirit of truth, who proceeds from the Father, He will bear witness of Me (Jn
15:26)
The Spirit reveals God the Father and God the Son by inspiring the writing of
Scripture. The Spirit has revealedin the past
The Holy Spirit is signifying this, that the wayinto the holy place has not yet
been disclosedwhile the outer tabernacle is still standing (He 9:8-note)
He reveals in the present as in this verse (bears witness = presenttense =
ongoing activity - martureo is also the first word in Heb 10:15 for
emphasis!)…
Therefore, just as the Holy Spirit says, "TODAYIF YOU HEAR HIS VOICE
(He 3:7-note)
It was the Spirit Who first led people to write the Scriptures Peter recording
that
no prophecy was evermade by an act of human will, but men (cp Neh 9:30
above) moved by the Holy Spirit spoke from God (2Pe 1:21-note)
The Holy Spirit continues to guide God's people to understand them, as
Hebrews shows (cf 1 Jn 2:20, 27, 1 Cor 2:13, 15, 16). The Spirit is the Inspirer
and TeacherofScriptures and the One Who enables us to understand and to
live (Php 2:13-note)according to the Scriptures.
The verb tense of testifies here is interesting as well. The Holy Spirit "bears
witness," in the present, through the prophet Jeremiah, who wrote in the past.
This tells us that not only did the Holy Spirit inspire Jeremiahbut currently
speaks through Him to us. The Scriptures, though they were written long ago,
speak to us today. Hallelujah!
Bears witness (3140)(martureo from martus/martys = witness, one who has
information or knowledge ofsomething & hence canbring to light or confirm

something; English ~ martyr) ) means to be a witness, to testify, to give
evidence, to give testimony, to affirm that one has seenor heard or
experiencedsomething. To be well reported. It means to provide information
about a person or an event concerning which the speakerhas direct
knowledge. Martureo in some context is used in the sense ofmaking an
important and solemn declaration. It canbe used in the sense ofconfirmation
or approval and so to affirm n a supportive manner.
Martureo - 76x in 72v - NAS = add… testimony(1), attested(1), bear…
witness(1), bearwitness(1), continued to testify(1), gained approval(2),
given(1), gives(1), goodreputation(1), having a reputation(1), obtained the
testimony(1), obtained the witness(1), receiveda goodtestimony(1), speaking
well(1), testified(17), testifies(7), testify(25), testifying(5), testimony(5), well
spoken(3), witness(1), witnessed(2), witnesses(1).
Matt 23:31; Luke 4:22; John 1:7f, 15, 32, 34; 2:25; 3:11, 26, 28, 32;4:39, 44;
5:31ff, 36f, 39; 7:7; 8:13f, 18; 10:25;12:17; 13:21;15:26f; 18:23, 37;19:35;
21:24;Acts 6:3; 10:22, 43; 13:22;14:3; 15:8; 16:2; 22:5, 12; 23:11;26:5; Rom
3:21; 10:2; 1 Cor 15:15;2 Cor 8:3; Gal 4:15; Col 4:13; 1 Tim 5:10; 6:13; Heb
7:8, 17; 10:15;11:2, 4, 5, 39; 1 John 1:2; 4:14; 5:6f, 9f; 3 John 1:3, 6, 12;Rev
1:2; 22:16, 18, 20.
Martureo is anotherkey word in Hebrews, with 7/81 (almost 10% of the NT
uses)
Hebrews 7:8 (note) - In this case mortal men receive tithes, but in that case
one receives them, of whom it is witnessedthat he lives on.
Hebrews 7:17 (note) - For it is attestedof Him, "YOU AREA PRIEST
FOREVER ACCORDINGTO THE ORDER OF MELCHIZEDEK."
Hebrews 10:15 (note) - And the Holy Spirit also testifies to us; for after saying,
Hebrews 11:2 (note) - For by it the men of old gainedapproval.
Hebrews 11:4 (note) - By faith Abel offered to God a better sacrifice than
Cain, through which he obtained the testimony that he was righteous, God
testifying about his gifts, and through faith, though he is dead, he still speaks.

Hebrews 11:5 (note) - By faith Enochwas takenup so that he would not see
death; AND HE WAS NOT FOUND BECAUSE GOD TOOK HIM UP; for he
obtained the witness that before his being takenup he was pleasing to God.
Hebrews 11:39 (note) - And all these, having gained approval through their
faith, did not receive what was promised
“We have the threefold revelation of God in this passage, a very definite
spiritual and practicalexemplification of the Holy Trinity, in the will of God
(Hebrews 10:9)), the work of Christ (Hebrews 10:12), and the witness of the
Spirit (Hebrews 10:15).” (Thomas)
After saying (lego) - Saying is in the perfect tense which speaks ofthe
permanence and lasting effectof what the Spirit has spokenthrough the
prophets. It was spokenin time and it will stand for eternity. You canstake
your life on this "perfecttense!" His promise of the New Covenantwill endure
eternally.
Cross ReferencesonHebrews 10:15 -
Heb 2:3 how shall we escape ifwe neglectso greata salvation? After it was at
the first spokenthrough the Lord, it was confirmed to us by those who heard,
4 God also bearing witness (sunepimartureo - present tense)with them, both
by signs and wonders and by various miracles and by gifts of the Holy Spirit
according to His own will.
Heb 3:7 Therefore, just as the Holy Spirit says, (lego - present tense)"Today
if you hear His voice,
Heb 9:8 The Holy Spirit is signifying (deloo - presenttense) this, that the way
into the holy place has not yet been disclosed, while the outer tabernacle is still
standing,
2Sa 23:2 "The Spirit of the LORD spoke by me, And His word was on my
tongue.

Neh 9:30 "However, Thoudidst bear with them for many years, And
admonished them by Thy Spirit through Thy prophets, Yet they would not
give ear. Therefore Thou didst give them into the hand of the peoples of the
lands.
John 15:26 "When the Helper comes, whom I will send to you from the
Father, that is the Spirit of truth, who proceeds from the Father, He will bear
witness (martureo) of Me,
Act 28:25 And when they did not agree with one another, they beganleaving
after Paul had spokenone parting word, "The Holy Spirit rightly spoke
through Isaiahthe prophet to your fathers,
1Pe 1:11 seeking to know what person or time the Spirit of Christ within them
was indicating as He predicted the sufferings of Christ and the glories to
follow.
1Pe 1:12 It was revealedto them that they were not serving themselves, but
you, in these things which now have been announcedto you through those
who preachedthe gospelto you by the Holy Spirit sentfrom heaven things
into which angels long to look.
2Pe 1:21 for no prophecy was ever made by an actof human will, but men
moved by the Holy Spirit spoke from God.
Rev 2:7 He who has an ear, let him hear what the Spirit says to the churches.
To him who overcomes, Iwill grant to eatof the tree of life, which is in the
Paradise ofGod.
Rev 2:11 He who has an ear, let him hearwhat the Spirit says to the churches.
He who overcomes shallnot be hurt by the seconddeath.
To him who overcomes, to him I will give some of the hidden manna, and I
will give him a white stone, and a new name written on the stone which no one
knows but he who receives it.

Jesus was the savior we need

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