Verse-by-Verse Bible Commentary

Hebrews 10:15

And the Holy Spirit also testifies to us; for after saying,
New American Standard Version

Bible Study Resources

Concordances:
Nave's Topical Bible - Atonement;   Holy Spirit;   Law;   Types;   The Topic Concordance - Holy Spirit;   Jesus Christ;   Law;   Sacrifice;   Witness;   Torrey's Topical Textbook - Holy Spirit, the, Is God;   Witness of the Holy Spirit;  
Dictionaries:
American Tract Society Bible Dictionary - Law;   Testament;   Bridgeway Bible Dictionary - Holy spirit;   Sacrifice;   Sanctification;   Baker Evangelical Dictionary of Biblical Theology - Holy Spirit;   Charles Buck Theological Dictionary - Atonement;   Covenant;   Holy Ghost;   Peace;   Fausset Bible Dictionary - Atonement, Day of;   Christianity;   Hebrews, the Epistle to the;   Lord's Supper;   Holman Bible Dictionary - Earth, Land;   Expiation, Propitiation;   Hebrews;   Reconcilation;   Scapegoat;   Witness, Martyr;   Hastings' Dictionary of the Bible - Jeremiah;   Hastings' Dictionary of the New Testament - Heart ;   Hebrews Epistle to the;   Holy Spirit;   Holy Spirit (2);   Israel, Israelite;   Old Testament;   Priest;   Propitiation (2);   Scripture;   Witness;   Morrish Bible Dictionary - Atonement, Day of;   The Hawker's Poor Man's Concordance And Dictionary - Christ;   People's Dictionary of the Bible - Law;  
Encyclopedias:
International Standard Bible Encyclopedia - Intercession of Christ;  
Devotionals:
Every Day Light - Devotion for November 26;  

Adam Clarke Commentary

The Holy Ghost - is a witness to us - The words are quoted from Jeremiah 31:33, Jeremiah 31:34, and here we are assured that Jeremiah spoke by the inspiration of the Spirit of God. Had said before - See Hebrews 8:10, Hebrews 8:12, and the notes there.

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Clarke, Adam. "Commentary on Hebrews 10:15". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/hebrews-10.html. 1832.

Coffman Commentaries on the Bible

And the Holy Spirit also beareth witness to us; for after he hath said.

This verse is invaluable for the light it sheds on the witness of the Holy Spirit. Thomas accurately read the implications of this verse, thus,

Here again, with great significance, the Holy Spirit is mentioned. Not only is he the source and author of the divine message in Psalms 3:7, and of the true meaning of the tabernacle (Hebrews 9:8); but he is shown to be witnessing through the statements of Scripture to the reality and power of the new covenant. This is the true witness of the Spirit, not something dependent upon our own variable emotions, but that which is objective to us, and fixed, the Word of God.[20]

Thomas also noted in this context the various functions assigned to members of the Godhead, in these words,

We have the three-fold revelation of God in this passage, a very definite spiritual and practical exemplification 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).[21]

Jeremiah was the mortal author of the passage here said to be spoken by the Holy Spirit; and thus this verse becomes another independent witness to the inspiration of the Holy Bible. The author does not say that "Jeremiah said," but that "the Holy Spirit said."

[20] W. H. Griffith Thomas, op. cit., p. 128.

[21] Ibid.

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Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliographical Information
Coffman, James Burton. "Commentary on Hebrews 10:15". "Coffman Commentaries on the Bible". 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

Wherefore the Holy Ghost also is a witness to us,.... In Jeremiah 31:33. This preface to the following citation shows that the books of the Old Testament are of divine original and authority; that the penmen of them were inspired by the Holy Ghost; that he existed in the times of the Old Testament; that he is truly and properly God, the Lord, or Jehovah, that speaks in the following verses; and that he is a distinct divine Person, and the author of the covenant of grace; and in what he says in that covenant, he bears testimony to the truths before delivered, concerning the insufficiency and abolition of legal sacrifices, and of full and perfect remission of sin, by the blood and sacrifice of Christ:

for after that he had said before; what is expressed in the following verse.

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The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights 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
Bibliographical Information
Gill, John. "Commentary on Hebrews 10:15". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/hebrews-10.html. 1999.

Geneva Study Bible

5 [Whereof] the Holy Ghost also is a witness to us: for after that he had said before,

(5) Although there remains in us relics of sin, yet the work of our sanctification which is to be perfected, hangs on the same sacrifice which never shall be repeated: and that the apostle proves by referring again to the testimony of Jeremiah, thus: Sin is taken away by the new testament, seeing the Lord says that it shall come to pass, that according to the form of it, he will no more remember our sins: Therefore we need now no purging sacrifice to take away that which is already taken away, but we must rather take pains, that we may now through faith be partakers of that sacrifice.
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Beza, Theodore. "Commentary on Hebrews 10:15". "The 1599 Geneva Study Bible". https://www.studylight.org/commentaries/gsb/hebrews-10.html. 1599-1645.

Commentary Critical and Explanatory on the Whole Bible

The Greek, has “moreover,” or “now.”

is a witness — of the truth which I am setting forth. The Father‘s witness is given Hebrews 5:10. The Son‘s, Hebrews 10:5. Now is added that of the Holy Spirit, called accordingly “the Spirit of grace,” Hebrews 10:29. The testimony of all Three leads to the same conclusion (Hebrews 10:18).

for after that he had said before — The conclusion to the sentence is in Hebrews 10:17, “After He had said before, This is the covenant that I will make with them (with the house of Israel, Hebrews 8:10; here extended to the spiritual Israel)  …  saith the Lord; I will put (literally, ‹giving,‘ referring to the giving of the law; not now as then, giving into the hands, but giving) My laws into their hearts (‹mind,‘ Hebrews 8:10) and in their minds (‹hearts,‘ Hebrews 8:10); I will inscribe (so the Greek) them (here He omits the addition quoted in Hebrews 8:10, Hebrews 8:11, I will be to them a God  …  and they shall not teach every man his neighbor  …  ), and (that is, after He had said the foregoing, HE THEN ADDS) their sins  …  will I remember no more.” The great object of the quotation here is to prove that, there being in the Gospel covenant, “REMISSION of sins” (Hebrews 10:17), there is no more need of a sacrifice for sins. The object of the same quotation in Hebrews 8:8-13 is to show that, there being a “NEW covenant,” the old is antiquated.

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These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Hebrews 10:15". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/commentaries/jfb/hebrews-10.html. 1871-8.

Robertson's Word Pictures in the New Testament

And the Holy Ghost also beareth witness to us (μαρτυρει δε ημιν και το πνευμα το αγιονmarturei de hēmin kai to pneuma to hagion). ΜαρτυρεωMartureō is common in Philo for Scripture quotation. The author confirms his interpretation of Psalm 40:7-9 by repeating from Jeremiah (Jeremiah 31:31.) what he had already quoted (Hebrews 8:8-12).

After he hath said (μετα το ειρηκεναιmeta to eirēkenai). Accusative case after μεταmeta of the articular infinitive perfect active, “after the having said.”

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The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
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Robertson, A.T. "Commentary on Hebrews 10:15". "Robertson's Word Pictures of the New Testament". https://www.studylight.org/commentaries/rwp/hebrews-10.html. Broadman Press 1932,33. Renewal 1960.

Wesley's Explanatory Notes

Whereof the Holy Ghost also is a witness to us: for after that he had said before,

In this and the three following verses, the apostle winds up his argument concerning the excellency and perfection of the priesthood and sacrifice of Christ. He had proved this before by a quotation from Jeremiah; which he here repeats, describing the new covenant as now completely ratified, and all the blessings of it secured to us by the one offering of Christ, which renders all other expiatory sacrifices, and any repetition of his own, utterly needless.

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Wesley, John. "Commentary on Hebrews 10:15". "John Wesley's Explanatory Notes on the Whole Bible". https://www.studylight.org/commentaries/wen/hebrews-10.html. 1765.

Calvin's Commentary on the Bible

Свидетельствует Дух. Апостол не без причины, не излишне повторно приводит свидетельство Иеремии. Прежде он цитировал его для другой цели. Он хотел показать, что ветхий завет подлежал упразднению, поскольку был обещан новый, причем для исправления немощи прежнего. Теперь же цель его иная. Апостол настаивает на следующей фразе:беззаконий их не воспомяну. Из нее он выводит, что после упразднения грехов нет больше употребления жертвам. Вывод этот может показаться малообоснованным. Ведь некогда в законе и пророках имелись бесчисленные обетования об отпущении грехов. Однако церковь не переставала приносить за них жертвы. Посему отпущение грехов не исключает жертвоприношения. Однако если тщательно обдумать отдельные положения, то можно заключить, что отцы во времена закона имели те же обетования об отпущении грехов, которые имеем сегодня и мы. Уповая на них, они призывали Бога и хвалились полученным от Него отпущением. Однако пророк, словно нечто новое и неслыханное, обещает, что при новом завете Бог больше не будет вспоминать о грехах. Отсюда заключаем: тогда грехи отпускались иначе, нежели теперь. И разница эта содержится не в слове, не в вере, а в самой цене отпущения. Значит теперь Бог не вспоминает грехи именно потому, что однажды все они были изглажены. Иначе напрасно говорил бы пророк о том, что благодеяние нового завета состоит в забвении Богом всех грехов.

Далее, когда мы подошли к концу всего рассуждения о священстве Христовом, следует коротко уведомить читателей о том, что сказанное не больше упраздняет жертвоприношения закона, чем опровергает папистское измышление о жертвоприношении мессы. Паписты утверждают, что их месса – это жертва, отпускающая грехи мертвых и живых. Но апостол отрицает, что с момента исполнения пророчества Иеремии остается место для жертвы. Паписты увертываются и говорят, что месса не другая, а та же самая жертва, которую принес Христос. Но апостол, напротив, настаивает на том, что то же самое не следует повторять многократно. Он возвещает не только то, что жертва Христова одна, но и то, что совершилась она единократно. Добавь к этому, что апостол часто отстаивает за одним Христом священническую честь, заявляя, что никто кроме Христа не пригоден к приношению Его же Самого. Паписты прибегают и к другой уловке, называя жертву мессы άναίματον. Однако апостол без исключения утверждает, что для принесения жертвы нужна смерть. Паписты снова увертываются, возражая, что месса – это приложение единственной жертвы, совершенной Христом. Но апостол, напротив, учит: смерть Христова потому упразднила жертвы закона, что ими совершалось воспоминание грехов. Отсюда явствует: тот род приложения, который воображают себе паписты, теперь прекратился и не имеет места.

Наконец, паписты, к каким бы уловкам ни прибегали, никогда не смогут устранить ту ясность, с которой настоящее рассуждение апостола показывает, какими богохульствами кишит их месса. Во-первых, по свидетельству апостола: один лишь Христос пригоден к принесению Самого Себя. На мессе же Он приносится руками других. Во-вторых, апостол говорит не только о единственной жертве, но и о жертве, единожды совершенной, которую не подобает повторять. На мессе же, как бы ни болтали паписты о том же самом приношении, все же, по их собственному признанию, жертва совершается ежедневно. Апостол не признает никакой жертвы без крови и смерти, паписты же напрасно твердят, что жертва, приносимая ими, бескровна. Апостол, ведя речь о выпрашивании отпущения грехов, велит нам прибегать к единой жертве, совершенной на кресте Христом, отличая нас от отцов тем, что обряд постоянного жертвоприношения упразднился с пришествием Христа. Паписты же, дабы смерть Христова стала для нас недейственной, требуют ежедневного ее приложения через жертву мессы, ничем не отличая христиан от иудеев кроме внешнего символа.

 

 

 

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Calvin, John. "Commentary on Hebrews 10:15". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/hebrews-10.html. 1840-57.

William Newell's Commentary on Romans, Hebrews and Revelation

In verses 15-17 above we find again the verses from Jeremiah quoted in Chapter 8:10-12. They are quoted also as the direct inspiration of the Holy Spirit to Hebrew believers: The Holy Spirit also beareth witness to us. (This word "witness," by the way, is the most direct reference to the work of the Holy Spirit in the believer in all Hebrews).

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Newell, William. "Commentary on Hebrews 10:15". William Newell's Commentary on Romans, Hebrews and Revelation. https://www.studylight.org/commentaries/wnc/hebrews-10.html. 1938.

John Trapp Complete Commentary

15 Whereof the Holy Ghost also is a witness to us: for after that he had said before,

Ver. 15. The Holy Ghost also witnesseth] viz. By inspiring the pemnen, 2 Timothy 3:16, acting and carrying them into all truth, 2 Timothy 2:25, as it were by a holy violence, φερομενοι.

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Trapp, John. "Commentary on Hebrews 10:15". John Trapp Complete Commentary. https://www.studylight.org/commentaries/jtc/hebrews-10.html. 1865-1868.

Expository Notes with Practical Observations on the New Testament

Our apostle had asserted the perfection of Christ's sacrifice in the former verses, he proves it in these by the testimony of the Holy Ghost, recorded, Jeremiah 31:31, where after he had promised a new covenant instead of the old, and had said, This is the covenant I will make with them after these days, namely, when the days of the Old Testament are expired, then he says, I will put my laws into their hearts, and their sins and iniquities will I remember no more.

Now seeing God promiseth, under the new covenant, sanctification and remission of sin to all believers, of which covenant Christ is Mediator, and by whose death the covenant is ratified and confirmed, therefore this one sacrifice once offered up is abundantly sufficient.

And if remission of sins be obtained by Christ's one sacrifice, there needs no repetition of it, nor any other offering for sin.

Learn hence, That the sacrifice of Christ was of that excellent virtue and transcendent merit, that by once offering it took away sin, all sin, and made it eternally remissible; and upon faith actually and eternally remitted: To what purpose then should then should there be any more offerings for sin? Yea, they who look for and trust to any other, fall into that sin for which there is no remission provided in the covenant, nor shall any other offering be accepted for them forever; for they despise both the wisdom and grace of God, the blood of Christ, and the testimony of the Holy Ghost; whereof there is no remission.

Here now we are come to a full end of the doctrinal part of this epistle, concerning the nature of Christ's prieathood, the necessity and efficacy of his sacrifice, the power and prevalency of his intercession.

O glorious mysteries; the light of the church of the Gentiles, the glory of the people of Israel, the foundation and bulwark of evangelical faith!

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Burkitt, William. "Commentary on Hebrews 10:15". Expository Notes with Practical Observations on the New Testament. https://www.studylight.org/commentaries/wbc/hebrews-10.html. 1700-1703.

Greek Testament Critical Exegetical Commentary

15.] Moreover the Holy Spirit also testifies to us (Christians in general: and ἡμῖν is the dat. commodi, μαρτυρεῖ being used absolutely—testifies the fact which I am maintaining. Raphel, Wolf, al. regard ἡμῖν as signifying merely the Writer, and take the dat. as in Polyb. xviii. 11. 8, μαρτυρεῖ δὲ τοῖς ἡμετέροις λόγοιςτὸ τέλος τοῦ πολέμου: but the other is far better): for after having said (then the citation proceeds much as in ch. Hebrews 8:10 ff. with some differences, noticed below. On the common points, see notes there),

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Alford, Henry. "Commentary on Hebrews 10:15". Greek Testament Critical Exegetical Commentary. https://www.studylight.org/commentaries/hac/hebrews-10.html. 1863-1878.

Heinrich Meyer's Critical and Exegetical Commentary on the New Testament

Hebrews 10:15. ΄αρτυρεῖ δὲ ἡμῖν καὶ τὸ πνεῦμα τὸ ἅγιον] Moreover, also, the Holy Ghost bears witness to us.

ἡμῖν] has reference to the Christians generally. Without warrant is it limited by Raphel, Wolf, Baumgarten, and others to the author of the epistle (“the Holy Ghost attests my statement”).

τὸ πνεῦμα τὸ ἅγιον] for it is the Holy Spirit of God who in the passage indicated speaks by the prophet.

The subject in εἰρηκέναι is God, in that the author makes his own the words λέγει κύριος following in Hebrews 10:16, although they form an originally constituent part of the citation, in such wise that μετὰ γὰρ τὸ εἰρηκέναιἑκείνας forms the former member of the proposition; and to this former member all the rest, from διδοὺς μόμους μου to the end of Hebrews 10:17, is then opposed by the author as a concluding member, by means of λέγει κύριος. The supposition that the second, or concluding, member of the citation begins only with Hebrews 10:17, and that thus before this verse a λέγει, an εἶτʼ ἐπιλέγει a τότε εἴρηκεν, or something of the kind is to be supplemented (Primasius, Clarius, Zeger, Schlichting, Jac. Cappellus, Grotius, Limborch, Wolf, Carpzov, Stuart, Heinrichs, Alford, Conybeare, Reuss, Hofmann, and others), is to be rejected,—although the main consideration, about which the author is quite specially concerned, follows only in Hebrews 10:17,—because it is opposed to the literary accuracy elsewhere prevailing in the Epistle to the Hebrews. For the same reason, too, the ὕστερον λέγει, which several MSS. (but only among those of late date) and some translations add at the close of Hebrews 10:16, is to be regarded as a gloss.

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Meyer, Heinrich. "Commentary on Hebrews 10:15". Heinrich Meyer's Critical and Exegetical Commentary on the New Testament. https://www.studylight.org/commentaries/hmc/hebrews-10.html. 1832.

Johann Albrecht Bengel's Gnomon of the New Testament

Hebrews 10:15. καὶ) also. There is added, not a testimony to the arguments; for the testimonies even preceded the latter; but μαρτυρῶν to μαρτυροῦντας [the Holy Ghost witnessing in addition to those who bear witness]. Paul had given the testimony of the Father to the priesthood of Christ, ch. Hebrews 5:10, and of the Son, ch. Hebrews 10:5; now also that of the Holy Spirit: the testimony of each everywhere carrying with it the same conclusion; Hebrews 10:18. Look back to the General View (Synopsis) of the epistle. And he presently afterwards repeats in his admonition this reference to the Holy Trinity, Hebrews 10:29, note.— μετὰ, after) The verb φησὶν, says He, is swallowed up in the clause, λέγει κύριος, saith the Lord, in the following verse. But this μετὰ, after, shows that the forgiveness of sins belongs to the New Testament. Therefore the intermediate words of Jeremiah are not repeated here. The passage in Jer. is quoted Hebrews 8, on account of the word καινὴν, and ch. 10 on account of ἄφεσιν. The appellation of the Spirit of grace is consonant with this: Hebrews 10:29.

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Bengel, Johann Albrecht. "Commentary on Hebrews 10:15". Johann Albrecht Bengel's Gnomon of the New Testament. https://www.studylight.org/commentaries/jab/hebrews-10.html. 1897.

Matthew Poole's English Annotations on the Holy Bible

The assumption cleared before, the apostle now proceedeth to prove out of the Old Testament, viz. that God’s purpose was, by Christ’s one sacrifice to take away all sins for ever; therefore there was no need of the repetition of the legal sacrifices.

Whereof the Holy Ghost also is a witness to us: the authority avouched, is the testimony of the Holy Spirit of truth, that cannot deceive nor be deceived in what it witnesseth, but confirms the truth beyond all just ground of doubting, by his amanuensis the prophet Jeremiah, Jeremiah 31:31,33,34; where the person that the prophet styleth Jehovah, is by the apostle declared to be the Holy Ghost; and by it is proved to be the eternal God. He testifieth

to us, the church of God, in the prophet’s time, and to us all called to be members of it to this day.

For after that he had said before: this contains the preface of the Spirit’s testimony, that which he spake before, the covenant, which is his evidence; and this preface is laid down, Jeremiah 31:31. Here they are all the apostle’s words.

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Poole, Matthew, "Commentary on Hebrews 10:15". Matthew Poole's English Annotations on the Holy Bible. https://www.studylight.org/commentaries/mpc/hebrews-10.html. 1685.

Justin Edwards' Family Bible New Testament

The Holy Ghost-is a witness; to the above-mentioned truths, by what he has said in Jeremiah 31:33-34. The testimony of the Holy Ghost in the Old Testament is in accordance with his testimony in the New. It is equally a part of God’s revelation to men, and without understanding it, men cannot be skillful in the word of righteousness, or well fitted to communicate a knowledge of it.

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Edwards, Justin. "Commentary on Hebrews 10:15". "Family Bible New Testament". https://www.studylight.org/commentaries/fam/hebrews-10.html. American Tract Society. 1851.

Peter Pett's Commentary on the Bible

‘And the Holy Spirit also bears witness to us. For after he has said,’

And this is borne witness to by the Holy Spirit in the words of the new covenant that follow, when He speaks of the transformation of their inner hearts and lives and the total and complete remission and ‘forgetting’ of their sins. Not again how the Scriptures are seen as the words of the Holy Spirit.

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Pett, Peter. "Commentary on Hebrews 10:15". "Peter Pett's Commentary on the Bible ". https://www.studylight.org/commentaries/pet/hebrews-10.html. 2013.

George Haydock's Catholic Bible Commentary

-18

The Holy Ghost also doth testify to us, and assures us of this, by the prophet Jeremias, (Chap. xxxi. 33.) in the words above cited, (Chap. viii. ver. 8.) when he promises to give a new testament, and that he will remember no more their sins. --- Now where there is remission of these, there is no more an oblation for sin. That is, there is no need of any other oblation to redeem us from sin, after the price of our redemption from sin is paid. There is no need of any other different oblation; all that is wanting, is the application of the merits and satisfactions of Christ. No need of those sacrifices, which were ordered in the law of Moses. To convince them of this, is the main design of St. Paul in this place. The pretended reformers, from several expressions of St. Paul in this chapter, think they have clear proofs that no sacrifice at all ought to be offered after Christ's one sacrifice on the cross; and that so many sacrifices and oblations of masses, are both needless and against the doctrine of the apostle, who says, that Christ by one oblation hath perfected for ever them that are sanctified. (ver. 14.) And again, that where there is a remission of sins, now there is no more an oblation for sin. This objection, which is obvious enough, was not first invented by the Calvinists against them they nickname Papists: the same is found in the ancient Fathers; and by their answers, and what they have witnessed concerning the daily sacrifice of the mass, they may find their doctrine of a religion without a continued sacrifice evidently against the doctrine and practice of the Catholic Church from the first ages [centuries] of the Christian religion, till they came to be reformers, not of manners, but of the Catholic belief. Hear St. John Chrysostom (hom. xvii.) in his commentary on this very chapter: "What then, saith he, do not we offer up (or make an oblation) every day? We offer up indeed, but with a remembrance of his death. And this oblation is one, and not many. How is it one, and not many? ...because, as he that is offered many times, and in many places, is the same body, not many and different bodies, so is it one sacrifice. He (Christ) is our high priest, who offered this sacrifice, by which we are cleansed: we now offer up the same....He said: Do this in remembrance of me. We do not offer a different sacrifice, but the very same, as then our high priest." St. John Chrysostom here says, and repeats it over and over again, that we offer up a sacrifice. 2. That we offer it up every day. 3. That the sacrifice which we daily offer is one and the same oblation, one and the same sacrifice, which our high priest, Christ, offered. 4. That in offering this sacrifice, which in all places, and at all times, is the same body of Christ, and the same sacrifice, we do, and offer it, as he commanded us at his last supper, with a remembrance of him. Is this the practice, and is this the doctrine of our dear countrymen, the English Protestants? But at least it is the constant doctrine, as well as practice, of the whole Catholic Church. The council of Trent, as we have already cited the words, (chap. vii.) teacheth the very same as St. John Chrysostom who never says, as some one of late hath pretended, that what we offer is a remembrance only, but is his body and blood, so the sacrifice is to be performed with a remembrance of his benefits and sufferings, by his priests and ministers, but at the same time is a true and propitiatory sacrifice, the priests daily sacrifice, and offer up the same sacrifice, the manner only being different. The sacrifice and mass offered by Peter, is not different in the notion of a sacrifice or oblation from that of Paul, though the priests and their particular actions be different: the same sacrifice, according to the prophecy of Malachias, (chap. i. ver. 11.) shall be offered in all nations to the end of the world. This doctrine and practice is not only witnessed by St. John Chrysostom but generally by the ancient Fathers and interpreters, as we have taken notice in short in the annotations on St. Matthew. See St. Ignatius, in his epistle to the people of Smyrna; St. Justin Martyr, in his dialogue with Tryphon; St. Irenæus, lib. 4. chap. xxxii. and xxxiv.; Tertullian, lib. de Velandis Virg.; Eusebius lib. 1. de demonst. Evang. chap. ult.[last]; St. Jerome, ep. ad Evangelu,; St. Ambrose, in Psalm xxxviii. and on 1 chap. of St. Luke; St. Augustine, lib. 16. de civ. Dei. chap. xxii. lib. cont. Advers. legis chap. 22. and lib. ix. Confess. chap. xii.; St. John Chrysostom, hom. lx ad Pop. Antiochenum et hom. lxxii. in Matt.; The first general council of Nice [Nicaea]. --- But from this one oblation on the cross and remission of sins, obtained by our Saviour Christ, will our adversaries pretend insisting on the bare letter, that Christ has done all for us, and that we need do nothing, unless perhaps endeavour to catch hold of the justifying cloak of Christ's justice by faith only? At this rate the love of God and of our neighbour, a life of self-denials, such as Christ preached to every one in the gospel, the practices of prayer, fastings, almsdeeds, and all good works, the sacraments instituted by our Saviour Christ may be all safely laid aside; and we may conclude from hence, that all men's sins are remitted before they are committed. Into what extravagances do men run, when their private spirit pretends to follow the letter of the Holy Scriptures, and when they make their private judgment the supreme guide in matter of divine faith? It is very true, that Christ hath paid the ransom of all our sins, and his satisfactions are infinite; but to partake of the benefit of this general redemption, the merits and satisfaction of Christ are to be applied to our souls, and this by the order of Providence is to be done not only by faith but by other virtues, by good works, by the sacraments, and by repeating the oblation and the same sacrifice, the manner only being different, according to the doctrine and practice of the Catholic Church from the apostle's time. (Witham) --- Where there is a full remission of sins, as in baptism, there is no more occasion for a sin-offering to be made for such sins already remitted; and as for sins committed afterwards, they can only be remitted in virtue of the one oblation of Christ's death. (Challoner)

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Haydock, George Leo. "Commentary on Hebrews 10:15". "George Haydock's Catholic Bible Commentary". https://www.studylight.org/commentaries/hcc/hebrews-10.html. 1859.

E.W. Bullinger's Companion Bible Notes

Holy Ghost. App-101.

is, &c. = beareth witness. Greek. martureo. See p. 1511.

after. Greek. meta. App-104.

that He had = having.

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Bullinger, Ethelbert William. "Commentary on Hebrews 10:15". "E.W. Bullinger's Companion bible Notes". https://www.studylight.org/commentaries/bul/hebrews-10.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

Whereof the Holy Ghost also is a witness to us: for after that he had said before,

[ De (Greek #1161)] 'Moreover.'

Is a witness - of the truth I am setting forth. The Father's witness, Hebrews 5:5-6; the Son's, Hebrews 10:5; now that of the Holy Spirit, called accordingly "the Spirit of grace," Hebrews 10:29. The testimony of all Three confirms Hebrews 10:18.

For after that he had said ... The conclusion to the sentence is Hebrews 10:17, 'After He had said before, This is the covenant that I will make with them (with the house of Israel, Hebrews 8:10, also with the spiritual Israel), etc., saith the Lord, I will put [ didous (Greek #1325), giving: referring to the giving of the law; not now as then, into the hands, but giving] my laws into their hearts (mind, Hebrews 8:10), and in their minds (hearts, Hebrews 8:10) I will inscribe [ epigrapsoo (Greek #1924)] them (here he omits the addition in Hebrews 8:10-11, I will be to them a God, etc., and they shall not teach every man his neighbour, etc.), and (i:e., after having said the foregoing, HE ADDS) their sins, etc., will I remember no more.' The object of the quotation is to prove that, there being in the Gospel covenant "REMISSION of sins" (Hebrews 10:17), there is no more need of a sacrifice for sins. The object of the same quotation in Hebrews 8:8-13, is to show that, there being a "NEW covenant," the old is antiquated.

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Hebrews 10:15". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://www.studylight.org/commentaries/jfu/hebrews-10.html. 1871-8.

Ellicott's Commentary for English Readers

(15) Whereof.—Better, And the Holy Ghost also beareth witness unto us. The Holy Ghost, speaking in Scripture (Hebrews 3:7; Hebrews 9:8)—the Scripture quoted in Hebrews 8:8-12—beareth witness.

After that he had said before.—Rather, after He hath said. The word “before” is not in the best MSS.

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Ellicott, Charles John. "Commentary on Hebrews 10:15". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/ebc/hebrews-10.html. 1905.

Treasury of Scripture Knowledge

Whereof the Holy Ghost also is a witness to us: for after that he had said before,
2:3,4; 3:7; 9:8; 2 Samuel 23:2; Nehemiah 9:30; John 15:26; Acts 28:25; 1 Peter 1:11,12; 2 Peter 1:21; Revelation 2:7,11,17,29; 3:6,13,22; 19:10
Reciprocal: John 14:26 - Holy Ghost;  Romans 3:31 - yea;  Galatians 3:25 - we;  Galatians 4:24 - the two

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Torrey, R. A. "Commentary on Hebrews 10:15". "The Treasury of Scripture Knowledge". https://www.studylight.org/commentaries/tsk/hebrews-10.html.

E.M. Zerr's Commentary on Selected Books of the New Testament

Holy Ghost (or Spirit) also is a witness to us. The prophets of the Old Testament and the apostles of the New were all inspired by this Spirit.

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Zerr, E.M. "Commentary on Hebrews 10:15". E.M. Zerr's Commentary on Selected Books of the New Testament. https://www.studylight.org/commentaries/znt/hebrews-10.html. 1952.

Haldane's Exposition on the Epistle to the Romans and Hebrews

Whereof the Holy Ghost also is a witness to us; for after that he had said before.

The Apostle here confirms what he had said by the testimony of the Holy Ghost. This language merits our particular attention. It demonstrates the verbal inspiration of the Scriptures. The Apostles spoke not in the word which man's wisdom taught, but that which the Holy Ghost taught. He then proceeds to quote the words of the Holy Ghost which he had mentioned before.

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Haldane, Robert. "Commentary on Hebrews 10:15". "Haldane's Exposition on the Epistle to the Romans and Hebrews". https://www.studylight.org/commentaries/hal/hebrews-10.html. 1835.

Whedon's Commentary on the Bible

15.And now our writer clenches his argument by recalling the picture of the new dispensation quoted in Hebrews 8:8-13.

The Holy Ghost— The inspirer of the psalm.

After’ had said before—This quotation from the Old Testament is so obscured both by the translation and the division into verses that we translate it thus: For after having (by way of announcement) said, “This is the covenant which I will covenant with them after those days,” the Lord saith, (superadds,) “I will put my laws into their hearts,” etc.

 

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Whedon, Daniel. "Commentary on Hebrews 10:15". "Whedon's Commentary on the Bible". https://www.studylight.org/commentaries/whe/hebrews-10.html. 1874-1909.

The Expositor's Greek Testament

Hebrews 10:15. ’ “And the Holy Spirit also bears witness to us,” that is, that the one offering of the Son is final, for under the new covenant there is no further remembrance of sins. is more naturally construed as a dativus commodi than as the object of . . “For after saying ’” we expect the apodosis to begin and the sentence to be concluded by an introductory or (cf.Hebrews 10:9), but Hebrews 10:17 is not so introduced. The sense, however, is unmistakable. After defining the covenant in its inwardness and spirituality (v. c. Hebrews 8:10), the writer introduces that feature of it which specially serves his present purpose , “And I will never any more remember their sins and their transgressions”. The conclusion is obvious, “But where there is remission of these, there is no longer offering for sin”. For the terms of the new covenant see Hebrews 8:8-12. is here used instead of of LXX and of Hebrews 8:12, because the writer emphasises the extension of the forgetting to all futurity.

CHAPS. Hebrews 10:19 to Hebrews 12:29. Exhortation to use the access to God opened by Christ and to maintain faith in Him in spite of all temptation to fall away.

CHAP. Hebrews 10:19-25. Exhortation to draw near to God, to hold fast the Christian hope, and to encourage one another.

 

 

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Nicol, W. Robertson, M.A., L.L.D. "Commentary on Hebrews 10:15". The Expositor's Greek Testament. https://www.studylight.org/commentaries/egt/hebrews-10.html. 1897-1910.

The Bible Study New Testament

15. And the Holy Spirit. “The claim just made (Hebrews 10:14)is verified by the Holy Spirit himself.”

 

 

 

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Ice, Rhoderick D. "Commentary on Hebrews 10:15". "The Bible Study New Testament". https://www.studylight.org/commentaries/ice/hebrews-10.html. College Press, Joplin, MO. 1974.

Calvin's Commentary on the Bible

15.The Holy Ghost also is a witness, etc. (168) This testimony from Jeremiah is not adduced the second time without reason or superfluously. He quoted it before for a different purpose, even to show that it was necessary for the Old Testament to be abrogated, because another, a new one, had been promised, and for this end, to amend the weakness of the old. (169) But he has now another thing in view; for he takes his stand on these words alone, Their iniquities will I remember no more; and hence he concludes, that there is no more need of a sacrifice since sins are blotted out. (170)

This inference may indeed seem not to be well founded; for though formerly there were innumerable promises as to the remission of sins under the Law and in the prophets, yet the Church ceased not to offer sacrifices; hence remission of sins does not exclude sacrifices. But if you consider each particular more closely, you will find that the fathers also had the same promises as to the remission of sins, under the Law, as we have at this day; relying on them, they called on God, and rejoiced in the pardon they obtained. And yet the Prophet, as though he had adduced something new and unheard of before, promises that there would be no remembrance of sins before God under the new covenant. Hence we may conclude, that sins are now remitted in a way different from what they were formerly; but this difference is not in the promise, nor in faith, but in the very price by which remissions is procured. God then does not now remember sins, because an expiation has been made once for all; otherwise what is said by the Prophet would have been to no purpose, that the benefit of the New Testament was to be this — that God would no more remember sins.

Now, since we have come to the close of the discussion respecting the priesthood of Christ, readers must be brief reminded, that the sacrifices of the Law are not more effectually proved here to have been abolished, than the sacrifice of the mass practiced by the Papists is proved to be a vain fiction.

They maintain that their mass is a sacrifice for expiating the sins of the living and of the dead; but the Apostle denies that there is now any place for a sacrifice, even since the time in which the prophecy of Jeremiah has been fulfilled.

They try to make an evasion by saying, that it is not a new sacrifice, or different from that of Christ, but the same; on the contrary, the Apostle contends that the same sacrifice ought not to be repeated, and declares that Christ’s sacrifice is only one, and that it was offered for all; and, further, he often claims for Christ alone the honor of being a priest, so that no one was fit to offer him but himself alone.

The Papists have another evasion, and call their sacrifice bloodless; but the Apostle affirms it as a truth without exception, that death is necessary in order to make a sacrifice.

The Papists attempt to evade again by saying, that the mass is the application of the one sacrifice which Christ has made; but the Apostle teaches us on the contrary, that the sacrifices of the Law were abolished by Christ’s death for this reason, because in them a remembrance of sins was made; it hence appears evident, that this kind of application which they have devised has ceased.

In short, let the Papists twist themselves into any forms they please, they can never escape from the plain arguments of the Apostle, by which it appears clear that their mass abounds in impieties; for first, according to the Apostle’s testimony, Christ alone was fit to offer himself; in the mass he is offered by other hands; — secondly, the Apostle asserts that Christ’s sacrifice was not only one, but was also once offered, so that it is impious to repeat it; but in the mass, however they may prate about the sacrifice, yet it is evidently made every day, and they themselves confess it; — thirdly, the Apostle acknowledges no sacrifice without blood and death; they then chatter in vain, that the sacrifice they offer is bloodless; — fourthly, the Apostle in speaking of obtaining pardon for sins, bids us to flee to that one sacrifice which Christ offered on the cross, and makes this distinction between us and the fathers, that the rite of continually sacrificing was done away by the coming of Christ; but the Papists, in order to make the death of Christ efficacious, require daily applications by means of a sacrifice; so that they calling themselves Christians, differ nothing from the Jews except in the external symbol.

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Calvin, John. "Commentary on Hebrews 10:15". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/hebrews-10.html. 1840-57.