Verse-by-Verse Bible Commentary

John Gill's Exposition of the Whole Bible

And their sins and iniquities will I remember no more. See Gill on Hebrews 8:10. The words are cited to a different purpose here than there; the principal thing for which they are cited here, is to observe God's promise of non-remembrance of sin; which is no other than remission of sin, and which is not consistent with legal sacrifices, in which there is a remembrance of sin every year, Hebrews 10:3 and consequently, since this new covenant has taken place, legal sacrifices must be abolished, as the apostle argues in the next verse. In one of Beza's copies are inserted, at the, beginning of this verse, these words, "then he said", which seem necessary to answer to the last clause of Hebrews 10:15.

Geneva Study Bible

(f) Why then, where is the fire of purgatory, and that popish distinction of the fault, and the punishment?

Robertson's Word Pictures in the New Testament

Here again the writer adds “their iniquities” (των ανομιων — tōn anomiōn) to “sins” of Hebrews 8:12 and reads μνηστησομαι — mnēsthēsomai (first future passive) with ου μη — ou mē rather than μνηστω — mnēsthō (first aorist passive subjunctive) of Hebrews 8:12 (the more common idiom). It is uncertain also whether the writer means Hebrews 10:17 to be the principal clause with Hebrews 10:15, Hebrews 10:16 as subordinate or the whole quotation to be subordinate to μετα το ειρηκεναι — meta to eirēkenai of Hebrews 10:15 with anacoluthon in Hebrews 10:18. At any rate Hebrews 10:17 in the quotation does not follow immediately after Hebrews 10:16 as one can see in Hebrews 8:10-12 (skipping part of Hebrews 8:10 and all of Hebrews 8:11).

William Newell's Commentary on Romans, Hebrews and Revelation

The application that is made of Jeremiah's prophecy in this connection is, to insist that since God said: And their sins and their iniquities will I remember no more, therefore, (vs. 18) Where remission of these is, there is no more offering for sin. How utterly wonderful are these words! The infinitely holy God, Who knows all about all human sins and iniquities, Who alone saith of man, "I know their thoughts," declares to His saints, I will remember (your) sins and iniquities no more! Surely all things are possible with God! Certainly, then, There is no more offering for sin! Sins have been remitted, remembered no more forever!

Scofield's Reference Notes

sins Sin.

(See Scofield "Romans 3:23").

John Trapp Complete Commentary

17 And their sins and iniquities will I remember no more.

Ver. 17. Will I remember no more] Therefore there needs not any repetition of a sacrifice for sin in the New Testament.

Thomas Coke Commentary on the Holy Bible

Hebrews 10:17. And their sins, &c.— He then adds, And their sins, &c. So it is read in some copies. There is an ellipsis in the sentence, as it stands in our Bibles, which implies the former words.

Greek Testament Critical Exegetical Commentary

17.] Now comes the apodosis of the μετὰ γὰρ τὸ εἰρηκέναι, then,— καὶ ἔσομαι αὐτοῖς εἰς θεὸν κ. τ. λ., and καὶ οὐ μὴ διδάξωσιν κ. τ. λ., ch. Hebrews 8:10-11, being omitted (see below), he further says: and their sins and their transgressions will I remember no more (it has been generally held since Beza and Camerarius, that the apodosis is introduced by λέγει κύριος, all that follows belonging to it. The reason for this, alleged by the later Commentators, is, the harshness of understanding ὕστερον λέγει, or the like, inserted in some unimportant mss. at the beginning of Hebrews 10:17, as inconsistent with the concinnity of our Writer’s style. But as against this objection, may fairly be alleged the still greater harshness of breaking διαθήσομαι from its qualifying διδούς, and the improbability that the words λέγει κύριος, which occur in the passage cited, should be taken by the Writer as his own. But still more cogent reasons for making the apodosis begin at Hebrews 10:17 are, 1. that there the εἰρημένον ends, not at λέγει κύριος: there a hiatus in the citation occurs, and the Writer first passes on to that which is said after: 2. that Hebrews 10:17 itself carries the whole burden of the citation with it. This is the object of the citation, to prove that there needs no more sacrifice for sins. And the previous portion of it is adduced to shew that this, τῶν ἁμαρτ. αὐτ. κ. τῶν ἀνομ. αὐτ. οὐ μὴ μνησθήσομαι ἔτι, does form an integral part of the prophecy of the introduction of the new and spiritual covenant. So that both construction and sense are troubled by the modern idea of breaking at λέγει κύριος. With regard to any supposed harshness in the ellipsis at Hebrews 10:17, I may remark that our Writer frequently uses καί in a kindred sense, as adducing new quotations: see ch. Hebrews 1:5; Hebrews 2:13 bis; Hebrews 4:5; Hebrews 10:30. The break at Hebrews 10:17 is adopted by several cursive mss. (see Scholz), by Primasius, Clarius, Zeger, Schlichting, Estius, Jac. Cappellus, Grotius, Limborch, Carpzov, Heinrichs, Stuart, al.: the other, at λέγει κύριος, by Beza, Camer., al., and almost all the recent Commentators).

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

Hebrews 10:17. The καί at the beginning of the verse is held by Böhme and Kuinoel to be a further particle of citation on the part of the author; while Hofmann will have it translated by “also.” Better, however, because more naturally and simply, is it taken as a constituent part of the Scripture citation.

Matthew Poole's English Annotations on the Holy Bible

God covenanteth to give not only sanctification, but justification to his believing Israel, so as their sins shall be remitted, and God will solemnly absolve them from the punishment they merit; see Hebrews 8:12; promised, Jeremiah 31:34. In which proof, though there be no express mention of the sacrifice of Christ, yet is it implied, for it is urged by the Spirit to that purpose; and in other scriptures, speaking of the same thing here promised, it is expressed, as hath been shown, Hebrews 8:6, {compare Isaiah 53:1-12} that the death of Christ confirms this covenant, of which he is Mediator, and secures remission of sin for ever to the duly qualified subject for it.

Justin Edwards' Family Bible New Testament

And their sins; supply before these words, Then said he.

E.W. Bullinger's Companion Bible Notes

iniquities. Greek. anomia. App-128.

no more = by no means (Greek. ou me. App-105) any more (Greek. eti).

Ellicott's Commentary for English Readers

Treasury of Scripture Knowledge

And

Some copies have, Then he said, And their, etc.

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

And their sins and iniquities will I remember no more.

The new covenant is not so fully described here as it had been formerly. He omits what he had said, chap, and passes on to the declaration that God would no more remember their sins and their iniquities, on which he intended to reason.

Whedon's Commentary on the Bible

17.Will I remember no more—Implying that an atonement is made never needing to be repeated; that a potential, perfect salvation is conditionally wrought out for every man; and that the justification is complete, needing no new sacrifice to give it perfection. There is, as said next verse, no more offering for sin, because the efficacy of the one offering made is perpetual and ever availing.

The argument is now closed. By Christ’s atonement the old ritual is superseded. A new and more glorious dispensation is inaugurated. Nothing now remains but an unfolding of the awful consequences of apostatizing from that dispensation, and the glory of an adhering faith. This unfolding occupies the remainder of the epistle.

 

The Bible Study New Testament

17. And then he says. This is the Holy Spirit speaking through Jeremiah. This means: “When sins are forgiven, no more sacrifices for sin are offered! When God forgives, he forgets!!! Every sin forgiven, is canceled, and no longer exists!!!”