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Selected Verse: Hebrews 10:14 - King James
| Verse |
Translation |
Text |
| Heb 10:14 |
King James |
For by one offering he hath perfected for ever them that are sanctified. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
For--The sacrifice being "for ever" in its efficacy (Heb 10:12) needs no renewal.
them that are sanctified--rather as Greek, "them that are being sanctified." The sanctification (consecration to God) of the elect (Pe1 1:2) believers is perfect in Christ once for all (see on Heb 10:10). (Contrast the law, Heb 7:19; Heb 9:9; Heb 10:1). The development of that sanctification is progressive. |
| Notes on the Bible, by Albert Barnes, [1834] |
For by one offering - By offering himself once on the cross. The Jewish priest offered his sacrifices often, and still they did not avail to put away sin; the Saviour made one sacrifice, and it was sufficient for the sins of the world.
He hath perfected forever - He hath laid the foundation of the eternal perfection. The offering is of such a character that it secures their final freedom from sin, and will make them forever holy. It cannot mean that those for whom he died are made at once perfectly holy, for that is not true; but the idea is, that the offering was complete, and did not need to be repeated; and that it was of such a nature as entirely to remove the penalty due to sin, and to lay the foundation for their final and eternal holiness. The offerings made under the Jewish Law were so defective that there was a necessity for repeating them every day; the offering made by the Saviour was so perfect that it needed not to be repeated, and that it secured the complete and final salvation of those who availed themselves of it.
Them that are sanctified - Those who are made holy by that offering. It does not mean that they are as yet "wholly" sanctified, but that they have been brought under the influence of that gospel which sanctifies and saves; see Heb 2:11; Heb 9:14. The doctrine taught in this verse is, that all those who are in any measure sanctified will be perfected forever. It is not a temporary work which has been begun in their souls, but one which is designed to be carried forward to perfection. In the atonement made by the Redeemer there is the foundation laid for their eternal perfection, and it was with reference to that, that it was offered. Respecting this work and the consequences of it, we may remark, that there is:
(1) perfection in its nature, it being of such a character that it needs not to be repeated;
(2) there is perfection in regard to the pardon of sin - all past sins being forgiven to those who embrace it, and being forever forgiven; and
(3) there is to be absolute perfection for them forever.
They will be made perfect at some future period, and when that shall take place it will be to continue forever and ever.
(The perfection, in this place, is not to be understood of the perfection of grace or of glory. It is perfection, in regard to the matter in hand, in regard to what was the chief design of sacrifices, namely, expiation and consequent pardon and acceptance of God. And this indeed is the Τελειωσις Teleiōsis of the Epistle to the Hebrews generally, Heb 7:11; Heb 9:9; Heb 10:1. Perfect moral purity and consummate happiness will doubtless follow as consequences of the sacrifice of Christ, but the completeness of his expiation, and its power to bring pardon and peace to the guilty and trembling sinner, to justify him unto eternal life, is here, at all events, principally intended. The parties thus perfected or completely justified, are τους ἁγιαζομενους tous hagiazomenous, the "sanctified." Ἁγιαζω Hagiazō, however, besides the general sense of "sanctify" has in this Epistle, like τελειοω teleioō, its sacrificial sense of cleansing from guilt. "Whether ceremonially, as under the Levitical dispensation; Heb 9:13; comp, Lev 16:19; or really and truly, by the offering of the body of Christ; Heb 10:10, Heb 10:14, Heb 10:29; compare Heb 10:2, and Heb 2:11; Heb 9:14." - Parkhurst's Greek Lexicon. The meaning, then, may be, that they who are purged or cleansed by this sacrifice, in other words, those to whom its virtue is applied, are perfectly justified.
Wherever this divine remedy is used, it will effectually save. By one offering Christ hath forever justified such as are purged or cleansed by it. This could not be said of those sanctified or purged by the legal sacrifices. Mr. Scott gives the sacrificial sense of the word, but combines with it the sense of sanctifying morally, in the following excellent paraphrase. "By his one oblation he hath provided effectually for the perfect justification unto eternal life, of all those who should ever receive his atonement, by faith springing from regeneration, and evidenced 'by the sanctification of the Spirit unto obedience,' and who were thus set apart and consecrated to the service of God.") |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
perfected
(See Scofield) - (Mat 5:48). |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
He hath perfected forever (τετελείωκεν εἰς τὸ διηνεκές)
Note the continued emphasis upon the τελείωσιςperfection. Comp. Heb 7:11, Heb 7:19; Heb 9:9; Heb 10:1; Heb 12:2. No more sacrifices are needed. The reign of the Great High Priest is not to be interrupted by the duty of sacrifice. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| He hath perfected them for ever - That is, has done all that was needful in order to their full reconciliation with God. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
For by one offering - His death upon the cross.
He hath perfected for ever - He has procured remission of sins and holiness; fur it is well observed here, and in several parts of this epistle, that τελειοω, to make perfect, is the same as αφεσιν ἁμαρτιων ποιεω, to procure remission of sins.
Them that are sanctified - Τους ἁγιαζομενους· Them that have received the sprinkling of the blood of this offering. These, therefore, receiving redemption through that blood, have no need of any other offering; as this was a complete atonement, purification, and title to eternal glory. |
1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,
2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
14 For by one offering he hath perfected for ever them that are sanctified.
10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.
13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,
48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?