It's Not the End of the World! - Part 1
We are in a great deal of turmoil today because of a misreading of the Scriptures. The book of Revelation cannot be understood without also understanding the Old Testament. But, there are many clear statements in the New Testament that give the time frame of the “Second Coming” of Christ. I believe there is great merit in questioning the term “Second Coming” as used by most people today, since Christ has come many times before in judgement, and in mercy. We will look at that in more depth in future.
For now, let us consider that the premise of a “Second Coming” and the idea of a future apocolypse being generated and fomented for polictical reasons as fear porn to provide cover for certain countries’ or agents’ war efforts. These fomentors arrogantly like to say they are “doing God’s work”, when actually they are only doing the work they desire. God doesn’t need our help to do His work. He can take care of that very well on His own.
If we call the Messiah’s first coming as His bodily presentation and habitation here on earth, then we will refer to His next coming as His Second. Keep in mind these terms are applied by man, and not God. So, let’s look at one time frame statement from the New Testament that speaks of Jesus’ next coming.
Heb 1:1-3 – “
1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; 3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:
We are going to use basic algebra to analyse this scripture. If A = B, and B = C, then A must also = C.
In vs. 1, we are told that God spoke to the fathers in different or various ways in the past, by or through the prophets. The prophets then spoke the Word directly to the people. When did Jesus speak directly with the people?
Jesus spoke directly with the people in the first century A.D., during His three year earthly ministry in the flesh, and to His disciples and a few select others for a little time after His resurrection. Therefore, Jesus spoke to the people in the 1st Century AD (A), and the scripture says he spoke to them in these last days (B), then these last days were in the 1st Century AD (C). A = B = C. Remember basic Algebra; the time of His speaking directly to the people was in the first century A.D., and Heb 1:2 says the time of his speaking was in “these last days”, so “these last days” in Heb. 1:2 occurred in the first century A.D.
We must reconcile our understanding with the scriptures! Hebrews 1 clearly sets the time of “these last days” in the first century A.D. Every time we read the words…”these last days”… in the New Testament we must set the time period in the first century A.D.
Proceeding to vs 3; when did Jesus purge our sins? Again, we know the answer is at the Cross, which occurred approximately 33 A.D., in the first century A.D. So, when did He sit down on the right hand of God? In the first century A.D! A = B = C.
Therefore, what time period were the last days referring to? THE FIRST CENTURY A.D. WERE THE LAST DAYS!
We can see from Heb 9:26 that the reference is also to the “end of the world (ages)“. Almost two thousand years have passed since this scripture was written, and the world is still here. It obviously wasn’t speaking of the physical cosmos. So, which age or world was ending in the first century A.D.?
Hebrews Chap. 8:13 explains which age is ending. ”In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.” Heb. Chap. 9 continues on to explain that the old covenant is about to end. The author draws a clear corollary for us. In vs. 18 – 20, Moses, the forerunner, the type of the Savior, brought the first testament (covenant) establishing it with the blood of calves and goats.
Heb 9:23 – 28:
23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
26 For then must he often have suffered since the foundation of the world: but now once In the end of the world (ages) hath he appeared to put away sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, but after this the judgment:
28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
Jesus manifested himself in the first century A.D., therefore the “end of the world (ages)” was in the first century A.D. The new covenant was established with a holier, higher, purer blood; the blood of our savior, priest, and king – Jesus. The new covenant replaced the old covenant handed to the people by Moses. We have then a clear explanation of what was ending. It was the old covenant that was ending. “These last days“ were the last days of the old covenant and the Mosaic sacrificial laws. Heb. 10: 9:
“…He taketh away the first, that He may establish the second.”
And, Heb. 7:12:
“For the priesthood being changed, there is made of necessity a change also of the law.”
Are we still under the old covenant, the old sacrificial Law? Emphatically, NO! Therefore, we are not still in “these last days!”
When, then, did the last days end? Heb. 9:28 is promising the Hebrew Christians, to whom this letter was written, that Jesus would appear a second time. Has Jesus appeared even once to us? NO. Who had already seen him in the flesh? Only those in the 1st century AD had seen him, had touched him. They were the ones who were promised a second appearance. It was a promise to that generation of His birth, death, and resurection for a second appearnace to them, in the first century A.D.
Heb. 10:25 is exhorting these Christians to hold together, to not forsake the assembly, even more “as ye see the day approaching.” What day? After encouraging them to continue to hold to the promises, after all the suffering they have endured, after the reproaches and the spoiling (destruction) of their goods, to not fall away, to have patience, Heb. 10:37 tells them,
“For yet a little while, and he that shall come will come, and will not tarry.”
A promise made to a suffering people, persecuted by the Jews, losing all of their worldly possessions, cast off by family and friends alike, means nothing to them if it takes two thousand years to fulfill! What comfort is that? How merciful is God to promise those in the first century A.D. that if they hold fast it is shortly coming to an end, if it doesn’t happen in their lifetime?
Hebrews Chap. 8 is discussing the sum, in that Jesus is the High Priest after the order of Melchizedek (Heb. 7), a heavenly Priest whose offerings are in the Heavenly tabernacle, which is built by God. Heb. 8:4:
“For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law.”
As compared to the earthly tabernacle built by men under the direction of Moses who received the instructions from God; the earthly tabernacle, the earthly sacrifices of the old covenant, the practices of the Mosaic law were still being practiced by the Jews at the temple in Jerusalem at the time of the writing of Hebrews in AD 60 to AD 65. This places the time of these words spoken to the Hebrew Christians before the destruction of the temple at Jerusalem.
Heb 8:13:
“In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.”
Present tense “is ready”; present tense when spoken and recorded in the first century A.D. to the Hebrew Christians. Past tense for us today. The new covenant was about to replace the old covenant in the first century A.D. These last days were the last days of the Old Covenant!
Something happened in their lifetimes to end the “last days”, to end the old covenant, to take away forever the earthly priesthood, and practices and sacrifices of the old law, which old sacrifices, in light of Jesus’ perfect sacrifice, had since become anathema. Heb. 7 – 10 discusses in detail the perfection of the blood sacrifice of Christ, how it offers eternal redemption; that the blood of calves and goats could not obtain redemption for the people. The purity and perfection of His sacrifice established the new covenant. How then can the old continue in the face of the better Heavenly spiritual tabernacle?
I submit to you that the old tabernacle, the old priesthood, the old sacrifices of the old covenant had to be fully taken out of the way. The end of the old covenant, the end of the ages, the “last days” began with the pronouncements from John the Baptist, were nailed to the cross with Jesus’ death, and were completely abolished with the destruction of the temple and Jerusalem in A.D. 70.
Consider carefully, then, the current erroneous, but prevailing views of a future temple, a future 1,000 year reign, and a future apocolypse, and why certain agents are formenting it, at the same time they are sneering at the people who fall into that false belief. It is not according to Scripture, and if it is not of God, it must therefore be of the devil. “My people are destroyed for lack of knowledge.” Everyone calling for the end of the world, and providing the dates for all hell to break loose is either generating this lie, or has fallen into it. We will explore more in Part 2.
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Hebrews 10
Heb 10:1 ForG1063 theG3588 lawG3551 havingG2192 a shadowG4639 of good thingsG18 to come,G3195 and notG3756 theG3588 veryG846 imageG1504 of theG3588 things,G4229 canG1410 neverG3763 with thoseG846 sacrificesG2378 whichG3739 they offeredG4374 year by yearG2596 G1763 continuallyG1519 G1336 make the comers thereunto perfect.G5048 G3588 G4334
1-18 If the keynote of the last chapter was the efficacy of blood offered in sacrifice, the main them of this chapter is the once-for-all character of the Messiah’s saving death.
The Torah has in it a shadow of the good things to come, but not the actual manifestation (or image) of the originals. The author does not belittle the Torah but gives it its place in the unfolding of God’s work in history. In respect to the sacrificial system, the Messiah’s death and entry into the heavenly Holiest Place brings to humanity in actual manifestation here and now of what the Torah previewed, namely, the good things still to come when Yeshua returns.
But the argument does not extend to other components of the Torah. First of all, just as Paul at Gal 3:17-25 uses the term “Torah” in reference only to its “food and drink and various ceremonial washings”, not its moral elements. Secondly, nothing is said one way or another about Jewish rituals unconnected with the sacrificial system, such as kashrut (Jewish dietary laws) or Jewish festivals.
1-3 In Judaism the daily synagogue services are though of as having replaced the daily Temple sacrifices. This connection is made clear in the Siddur itself, where the first part of the morning service includes portions recalling the sacrifices. Other portions of the liturgy are directly concerned with sin and forgiveness (the 5th and 6th blessings of the Amidah and the Tachanunim (supplications). Thus, with the Temple no longer in existence, it is the daily synagogue service which serves as a reminder of sins, year after year. Infact, it makes sense for the Conservative and Reform Jewish movements to apply the term “Temple” to synagogues if synagogue prayers are equivalent to Temple sacrifices.
Heb 10:2 For thenG1893 would they notG3756 have ceasedG3973 G302 to be offered?G4374 because that theG3588 worshippersG3000 onceG530 purgedG2508 should have hadG2192 no moreG2089 G3367 conscienceG4893 of sins.G266
Heb 10:3 ButG235 inG1722 thoseG846 sacrifices there is a remembrance againG364 made of sinsG266 every year.G2596 G1763
Heb 10:4 ForG1063 it is not possibleG102 that the bloodG129 of bullsG5022 andG2532 of goatsG5131 should take awayG851 sins.G266
Heb 10:5 WhereforeG1352 when he comethG1525 intoG1519 theG3588 world,G2889 he saith,G3004 SacrificeG2378 andG2532 offeringG4376 thou wouldestG2309 not,G3756 butG1161 a bodyG4983 hast thou preparedG2675 me:G3427
It is sometimes claimed by opponents of the NT that in this passage the author distorts the Tanakh (2 Cor 4:1-2) in order to prove that Yeshua is the Son God. More specifically, they hold, first, that Psa;m 40 does not refer to the Messiah at all, and second, the several of its lines are intentionally misquoted.
Following , for comparative purposes, is Psalm 40:6-8
6. Sacrifice and offering thou didst not desire;
mine ears hast thou opened: burnt offering and
sin offering hast thou not required. 7. Then said
I, Lo, I come: in the volume of the book it is
written of me, 8. I delight to do thy will, O my
God: yea, thy law is within my heart.
The answer to the first objection is that although the Psalm itself expresses its writer’s gratitude at deliverance from trouble or sickness, our author, aware that the Messiah could have expressed his own conception of his task on earth with these words, uses the passage midrashically for this purpose. This procedure, legitinate if all understand that the text is being used in this elastic fashion, was common among Jewish writers of the time.
The answer to the second objection is that the author accurately quotes the Septuagint, the Greek version of the Tanakh prepared by Jewish translators more than two centuries before Yeshua was born; but it is necessary to examine three phrases more thoroughly.
You have prepared for me a body. The line differs significantly from the second line of the Hebrew text translated above, which is, literally, “You have dug my ears,” and is usually understood to mean that God has opened this person’s ears so that he will be able to hear the Torah better and thus be better able to carry out its commands. The sense of the Septuagint is essentially the same as that of the Hebrew, for the point in both is that the person is entirely ready to do God’s will and obey his Torah. It is not known whether the Septuagint translators worked from a different Hebrew text or merely clarified the sense of the existing text, a common practice among the Targum translators.
In the scroll of the book it is written about me. The Hebrew of the corresponding line in Psalm 40 is: Bim’gillat-sefer katuv’alai.
I have come to do your will. The Hebrew of Psalm 40:8 mans, in full: “I delight to do your will; your Torah is in my inmost parts.”
The objection is that the Psalmist equates delighting to do God’s will with obeying the Torah, not with Yeshua’s dying sacrificially, and that the author intentionally deletes the second line in order to avoid that conclusion. But, as I often point out, rabbinic citation of a Tanakh text always implies the context. Therefore we learn from this passage that Yeshua’s relationship to the Torah is so intimate that he could speak of it as being “in my inmost parts.” This accord with his own proclamation, at Matt 5:17-20, that he had not come to do away with the Torah or the Prophets, but to bring out their full meaning. We also learn that as “the firstborn among many brothers” (Rom 8:29), the Messiah himself was the first to receive God’s New Covenant promise, as expressed by Jeremiah, “I will put my Torah in their minds and write it on their hearts.” We degree that we are thus fully identified with him (Jn 15:1-10, 17:20-26), too have God’s Torah in our own inmost parts and delights to do his will. The essence of Torah, then, is doing God’s will; but it is a delight only if it arises out of fully trusting him (Rom 1:5, 17; Eph 2:8-10; Phip 2:12-13).
The extensive defense of the author’s use of Psalm 40 has been necessary because of the word-by-word analysis which he makes in vv. 8-10. For example, God’s will is mentioned in all three of those verses.
Heb 10:6 In burnt offeringsG3646 andG2532 sacrifices forG4012 sinG266 thou hast had no pleasure.G2106 G3756
Heb 10:7 ThenG5119 saidG2036 I, Lo,G2400 I comeG2240 (inG1722 the volumeG2777 of the bookG975 it is writtenG1125 ofG4012 me,) toG1700 doG4160 thyG4675 will,G2307 O God.G2316
Heb 10:8 AboveG511 when he said,G3004 SacrificeG2378 andG2532 offeringG4374 andG2532 burnt offeringsG3646 andG2532 offering forG4012 sinG266 thou wouldestG2309 not,G3756 neitherG3761 hadst pleasureG2106 therein; whichG3748 are offeredG4376 byG2596 theG3588 law;G3551
Heb 10:9 ThenG5119 saidG2046 he, Lo,G2400 I comeG2240 to doG4160 thyG4675 will,G2307 O God.G2316 He taketh awayG337 theG3588 first,G4413 thatG2443 he may establishG2476 theG3588 second.G1208
Heb 10:10 ByG1722 the whichG3739 willG2307 we areG2070 sanctifiedG37 throughG1223 theG3588 offeringG4376 of theG3588 bodyG4983 of JesusG2424 ChristG5547 onceG2178 for all.
1-10 The apostle having shown that the tabernacle, and ordinances of the covenant of Sinai, were only emblems and types of the gospel, concludes that the sacrifices the high priests offered continually, could not make the worshippers perfect, with respect to pardon, and the purifying of their consciences. But when “God manifested in the flesh,” became the sacrifice, and his death upon the accursed tree the ransom, then the Sufferer being of infinite worth, his free-will sufferings were of infinite value. The atoning sacrifice must be one capable of consenting, and must of his own will place himself in the sinner’s stead: Christ did so. The fountain of all that Christ has done for his people, is the sovereign will and grace of God. The righteousness brought in, and the sacrifice once offered by Christ, are of eternal power, and his salvation shall never be done away. They are of power to make all the comers thereunto perfect; they derive from the atoning blood, strength and motives for obedience, and inward comfort.
8-10 Notice that God does not take away the Torah; rather, he takes away the first system of sacrifices and priesthood in order to set up the second within the framework of the one eternal Torah.
Moreover it is not necessary to suppose that this “taking away” prohibits all animal sacrifices by the Levitical priesthood. The author’s point relates to only the sin offering “an offering for sins is no longer needed” because he second sin offering system is effectual in a way that the first never was. The other animal sacrifices and the Levitical priesthood could be continued without eclipsing the preeminent role of Yeshua’s once-for-all sacrifice and eternal high-priesthood. Even the sin-offering ritual could theoretically be continued, but only if it were regarded as a memorial and not as effective in itself. Just as it was never more than “a shadow”, so now, if it should be resumed (which would presuppose the rebuilding of the Temple at some future time; see 2 Thess 2:4), it could not be more than a reminder of the great deliverance provided in Yeshua’s death as our final and permanently effective sin offering and his resurrection as our High Priest.
Heb 10:11 AndG2532 everyG3956 (G3303) priestG2409 standethG2476 dailyG2596 G2250 ministeringG3008 andG2532 offeringG4374 oftentimesG4178 theG3588 sameG846 sacrifices,G2378 whichG3748 canG1410 neverG3763 take awayG4014 sins:G266
11-14 The point is the once-and-for-all-ness, the eternal effectiveness of Yeshua’s sacrifice, as opposed to the repeated but only temporarily effective sacrifices of the first system. This is reinforced by the requoting of Ps 110:1: Yeshua, after performing his ritual service, did what no Levitical High Priest ever did, he sat down at the right hand of God.
Heb 10:12 ButG1161 this man,G846 after he had offeredG4374 oneG3391 sacrificeG2378 forG5228 sinsG266 for ever,G1519 G1336 sat downG2523 onG1722 the right handG1188 of God;G2316
Heb 10:13 From henceforthG3063 expectingG1551 tillG2193 hisG846 enemiesG2190 be madeG5087 his footstool.G5286 G846 G4228
Heb 10:14 ForG1063 by oneG3391 offeringG4376 he hath perfectedG5048 for everG1519 G1336 them that are sanctified.G37
Heb 10:15 Whereof(G1161) theG3588 HolyG40 GhostG4151 alsoG2532 is a witnessG3140 to us:G2254 forG1063 afterG3326 that he had said before,G4280
15-18 Having god’s Torah written in one’s heart and mind necessarily implies that God has forgiven one’s sins, so that an offering for sins is no longer needed. Therefore the readers of this sermon should free themselves from their compulsion to offer animal sacrifices as sin offerings and instead be fully assured of the sufficiency of Yeshua’s sacrifice of himself on their behalf. We moderns have no such compulsion, but we too should be convinced of the necessity of blood sacrifice for sin while having assurance that Yeshua’s blood sacrifice fulfills that requirement. With this, the author’s major argument is completed.
But the author is very specific in limiting what he says. An offering for sins is no longer needed and is ruled out. But the other sacrificial offerings remain part of God’s order even after Yeshua’s death, as proved by Paul’s activity in the Temple at Acts 21:26 and his own offering of sacrifices which he himself speaks of at Acts 24:17. With the destruction of the Temple, sacrificial offerings become impossible; but if the Temple is rebuilt, thank offerings, meal offerings, and praise offerings may be offered once again. The author of this letter does not proclaim the end of the sacrificial system in its entirety, only the end of animal sacrifices for sins.
Heb 10:16 ThisG3778 is theG3588 covenantG1242 thatG3739 I will makeG1303 withG4314 themG846 afterG3326 thoseG1565 days,G2250 saithG3004 the Lord,G2962 I will putG1325 myG3450 lawsG3551 intoG1909 theirG846 hearts,G2588 andG2532 inG1909 theirG846 mindsG1271 will I writeG1924 them;G846
Heb 10:17 AndG2532 theirG846 sinsG266 andG2532 iniquities(G458) will I rememberG3415 no more.G3364 G2089
Heb 10:18 NowG1161 whereG3699 remissionG859 of theseG5130 is, there is no moreG3765 offeringG4376 forG4012 sin.G266
11-18 Under the new covenant, or gospel dispensation, full and final pardon is to be had. This makes a vast difference between the new covenant and the old one. Under the old, sacrifices must be often repeated, and after all, only pardon as to this world was to be obtained by them. Under the new, one Sacrifice is enough to procure for all nations and ages, spiritual pardon, or being freed from punishment in the world to come. Well might this be called a new covenant. Let none suppose that human inventions can avail those who put them in the place of the sacrifice of the Son of God. What then remains, but that we seek an interest in this Sacrifice by faith; and the seal of it to our souls, by the sanctification of the Spirit unto obedience? So that by the law being written in our hearts, we may know that we are justified, and that God will no more remember our sins.
19-21 After commencing the exhortation by addressing the brothers, the author summarizes the content of his argument, expressed at length in 2:17-3:6, 4:14-5:10, 6:13-10:18. The shed blood of Yeshua, that is, his death for us, opened for us the way into the Holiest Place in a manner more secure that the Levitical Holy Priest entry was.
Heb 10:19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
Heb 10:20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
Heb 10:21 And having an high priest over the house of God;
Heb 10:22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Heb 10:23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)
Heb 10:24 And let us consider one another to provoke unto love and to good works:
Heb 10:25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
19-25 The apostle having closed the first part of the epistle, the doctrine is applied to practical purposes. As believers had an open way to the presence of God, it became them to use this privilege. The way and means by which Christians enjoy such privileges, is by the blood of Jesus, by the merit of that blood which he offered up as an atoning sacrifice. The agreement of infinite holiness with pardoning mercy, was not clearly understood till the human nature of Christ, the Son of God, was wounded and bruised for our sins. Our way to heaven is by a crucified Saviour; his death is to us the way of life, and to those who believe this, he will be precious. They must draw near to God; it would be contempt of Christ, still to keep at a distance. Their bodies were to be washed with pure water, alluding to the cleansings directed under the law: thus the use of water in baptism, was to remind Christians that their conduct should be pure and holy. While they derived comfort and grace from their reconciled Father to their own souls, they would adorn the doctrine of God their Saviour in all things. Believers are to consider how they can be of service to each other, especially stirring up each other to the more vigorous and abundant exercise of love, and the practice of good works. The communion of saints is a great help and privilege, and a means of steadfastness and perseverance. We should observe the coming of times of trial, and be thereby quickened to greater diligence. There is a trying day coming on all men, the day of our death.
Not neglecting our congregational meeting. (Greek: episunagogen: one could render the phrase, “not neglecting to synagogue ourselves together”.
Many believers not only neglect to meet regularly with a congregation of believers but suppose it unnecessary. This is a very serious mistake, indeed a heresy which endangers their salvation (Jn 13:34-35; I Jn 3:10-11, 14, 18 4:7-8), because biblical religion is socially oriented.
The Tanakh speaks of the kahal (assembly) and the edah (congregation), the NT of the ekklesia (called-out community, “church”) and the Body of the Messiah, and both of the people of God. These are not mystical ideas. True, there is a worldwide spiritual unity of all believers throughout all time which transcends their physically gathering together. But the emphasis in the Tanakh is on the common historical destiny of God’s people and their need to treat each other with justice and mercy. The NT is no less concerned with the group; it commands believers to love each other in real, practical ways and to build up the Body of the Messiah. This necessitates personal involvement, relationship, communication and working together for the Kingdom of God; and these are impossible challenges unless God’s people meet together often.
Believers bring with them from their childhood a distaste for organized religion, which leads them to throw out the baby (fellowship, working together) with the bathwater (dead institutional forms, perfunctory attendance at meetings without genuine communion). Television preaching and home study materials further facilitate passive “blessing” without active involvement. Thus many professed believers suppose that their personal tie to God is the only element of their religious life that matters. But without purposeful contact with other believers, fruitful work for the Kingdom soon ceases, prayer becomes dry, the world shrinks; not only social conscience but even social awareness succumbs, and the person quickly withdraws into a world of his own in which costless discipleship and cheap grace prevail.
A different but related perversion of true congregational meeting consists in flitting from one kehillah (Hebrew: congregation) to another without becoming committed to any. People who do this delude themselves if they suppose they are not neglecting congregational meetings, for such “butterflies” can neither become close to any one group nor work with other people toward a common goal. “Living stones being built into a spiritual house” (I Pet 2:5) do not flit about from window to wall to ceiling. Paul did not spend long in any one place, but he was a faithful member of one local congregation (Antioch), who sent him on his journeys with the laying on of hands and evaluated what he accomplished; he did not proceed on his own initiative, and he did not interpret the Holy Spirit’s command by himself (Acts 13:1-4, 14:25-15:2, 15:35-40).
As you see the Day approaching. “The Day” is the Day of Judgment, and the phrase leads into the warning of Heb_10:26-31.
Heb 10:26 ForG1063 if weG2257 sinG264 wilfullyG1596 after that we have receivedG2983 theG3588 knowledgeG1922 of theG3588 truth,G225 there remainethG620 no moreG3765 sacrificeG2378 forG4012 sins,G266
These verses recapitulate, in even stronger language, the exhortation of 6:4-8, with emphasis on fearing God. The modern tendency is to bowdlerize fear of God into “reference for God” or minimize it by exalting love of God as a higher motivation for right behavior than fear of him. But doing so blunts the impact which the prospect of judgment ought to make (vv. 27;=, 30-31). There is a right reason for fearing God; there is such a thing as “holy fear” (11:7). “The fear of Adonai is the beginning of wisdom” (Proverbs 9:10).
Those who deliberately continue to sin (v. 26) are doing what the Torah calls sinning “with a high hand,” and for such sins the Levitical system of sacrifices prescribed in the Torah does not atone (see Jam 2:10-11). Think how much worse it will be for those who highhandedly ignore Yeshua’s atoning sacrificial death (v. 29)! This is the point of this passage.
However, in addition, v. 26 by its position emphasizes the seriousness of neglecting congregational meetings even though the specific sin actually referred to, as clarified by v. 29, is that of disregarding the Messiah’s once-for-all sacrifice for sin and trusting in the Levitical system which only foreshadowed it.
Heb 10:27 ButG1161 a certainG5100 fearfulG5398 looking forG1561 of judgmentG2920 andG2532 fieryG4442 indignation,G2205 which shallG3195 devourG2068 theG3588 adversaries.G5227
Heb 10:28 HeG5100 that despisedG114 Moses’G3475 lawG3551 diedG599 withoutG5565 mercyG3628 underG1909 twoG1417 orG2228 threeG5140 witnesses:G3144
Heb 10:29 Of how muchG4214 sorerG5501 punishment,G5098 supposeG1380 ye, shall he be thought worthy,G515 who hath trodden under footG2662 theG3588 SonG5207 of God,G2316 andG2532 hath countedG2233 theG3588 bloodG129 of theG3588 covenant,G1242 wherewithG1722 G3739 he was sanctified,G37 an unholy thing,G2839 andG2532 hath done despiteG1796 unto theG3588 SpiritG4151 of grace?G5485
Heb 10:30 ForG1063 we knowG1492 him that hath said,G2036 VengeanceG1557 belongeth unto me,G1698 IG1473 will recompense,G467 saithG3004 the Lord.G2962 AndG2532 again,G3825 The LordG2962 shall judgeG2919 hisG848 people.G2992
Heb 10:31 It is a fearful thingG5398 to fallG1706 intoG1519 the handsG5495 of the livingG2198 God.G2316
26-31 The exhortations against apostasy and to perseverance, are urged by many strong reasons. The sin here mentioned is a total and final falling away, when men, with a full and fixed will and resolution, despise and reject Christ, the only Saviour; despise and resist the Spirit, the only Sanctifier; and despise and renounce the gospel, the only way of salvation, and the words of eternal life. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their consciences, with despair of being able to endure or to escape it. But what punishment can be sorer than to die without mercy? We answer, to die by mercy, by the mercy and grace which they have despised. How dreadful is the case, when not only the justice of God, but his abused grace and mercy call for vengeance! All this does not in the least mean that any souls who sorrow for sin will be shut out from mercy, or that any will be refused the benefit of Christ’s sacrifice, who are willing to accept these blessings. Him that cometh unto Christ, he will in no wise cast out.
Heb 10:32 ButG1161 call to remembranceG363 theG3588 formerG4386 days,G2250 inG1722 which,G3739 after ye were illuminated,G5461 ye enduredG5278 a greatG4183 fightG119 of afflictions;G3804
The Messianic Jews to which this book was addressed had bravely endured a hard struggle for the sake of the Gospel (vv. 32-34). Having proved their courage once, they are exhorted to continue to hold out for the little time necessary, in order to receive the promised reward (vv 34b-37). The way to do this is not by returning to the familiar Levitical system but through trusting in Yeshua’s once-for-all sacrifice (vv. 38-39). Trusting then becomes the subject of an entire drash in itself (11:1-12:4).
Heb 10:33 Partly,G5124 G3303 whilst ye were made a gazingstockG2301 bothG5037 by reproachesG3680 andG2532 afflictions;G2347 andG1161 partly,G5124 whilst ye becameG1096 companionsG2844 of them that were so used.G390 G3779
Heb 10:34 ForG1063 ye had compassionG4834 (G2532) of me in myG3450 bonds,G1199 andG2532 tookG4327 joyfullyG3326 G5479 theG3588 spoilingG724 of yourG5216 goods,G5224 knowingG1097 inG1722 yourselvesG1438 that ye haveG2192 inG1722 heavenG3772 a betterG2909 andG2532 an enduringG3306 substance.G5223
Heb 10:35 Cast not awayG577 G3361 thereforeG3767 yourG5216 confidence,G3954 whichG3748 hathG2192 greatG3173 recompence of reward.G3405
Heb 10:36 ForG1063 ye haveG2192 needG5532 of patience,G5281 that,G2443 after ye have doneG4160 theG3588 willG2307 of God,G2316 ye might receiveG2865 theG3588 promise.G1860
Heb 10:37 ForG1063 yetG2089 a little while,G3397 G3745 G3745 and he that shall comeG2064 will come,G2240 andG2532 will notG3756 tarry.G5549
Heb 10:38 NowG1161 theG3588 justG1342 shall liveG2198 byG1537 faith:G4102 butG2532 ifG1437 any man draw back,G5288 myG3450 soulG5590 shall have no pleasureG2106 G3756 inG1722 him.G846
As at Rom 1:17, Habakkuk 2:4 is cited to introduce a major discussion of trusting, a topic already mentioned at 3:12-4:3; 6:1, 12; and v. 22 above.
Heb 10:39 ButG1161 weG2249 areG2070 notG3756 of them who draw backG5289 untoG1519 perdition;G684 butG235 of them that believeG4102 to the savingG1519 G4047 of the soul.G5590
32-39 Many and various afflictions united against the early Christians, and they had a great conflict. The Christian spirit is not a selfish spirit; it puts us upon pitying others, visiting them, helping them, and pleading for them. All things here are but shadows. The happiness of the saints in heaven will last for ever; enemies can never take it away as earthly goods. This will make rich amends for all we may lose and suffer here. The greatest part of the saints’ happiness, as yet, is in promise. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for their reward till God’s time to give it is come. He will soon come to them at death, to end all their sufferings, and to give them a crown of life. The Christian’s present conflict may be sharp, but will be soon over. God never is pleased with the formal profession and outward duties and services of such as do not persevere; but he beholds them with great displeasure. And those who have been kept faithful in great trails for the time past, have reason to hope for the same grace to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. Living by faith, and dying in faith, our souls are safe for ever.