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HEBREWS 10:26-31

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HEBREWS 10:26-31

HEBREWS 10:26-31

As has been stated earlier in this book's chapter on Hebrews, the writer gives truths and urgings to both saved and unsaved Hebrews who are in and among the regional target community of that age between Messiah's ascension, and the destruction of Jerusalem in AD 70. Certainly the community, where the letter was destined to arrive, was primarily composed of Hebrews who already believe in Jesus as Messiah, but it is absolutely vital that we keep in mind the fact that the letter is written to saved Hebrews to take in hand, guard, learn from, and teach, yet with unsaved Hebrews in mind to be influenced by it through public readings, private readings, quotes, sermons, debates, dialogues, evangelism and so forth. If we fail to recognize that unsaved Hebrews are also a primary consideration in Hebrews, then we will not understand the various points that the writer is making. Overall, the whole feel of Hebrews is like one long sermon manuscript. So, one of our tasks as we go through this sermon is that we must identify the Hebrew audience to which a specific point is directed. A particular point may be directed to saved Hebrews; another may be directed to unsaved Hebrews, and still another may be directed to the broader general heading of the ethnic Hebrew community as a whole.


This leads us to recognize an important key that is repeated at the introduction of each section of this chapter for clarity. When the writer of Hebrews refers to ethnic Israelites, he simply refers to them as brothers. When he references saved Hebrews, he refers to them as holy brothers, (saints, set apart ones from GK. hagios, for holy). Along this line, it is important to recognize that the term "brother," or "sister," by itself is often used in other New Testament writings to refer to Christians, but "Holy," "set apart," "consecrated," "sanctified," brothers or sisters (New Covenant saints) is never used of non-Christians in, and under, a New Covenant context. Here in Hebrews, if the term, "brothers" is used by itself, but means a holy, sanctified, consecrated brother in Christ, it will always be qualified in the immediate context, in some manner, as referring to a Christian; for example, in Hebrews 10:19, where "brothers" is qualified by Hebrews 10:10 as sanctified, holy, set apart, brothers; or in the case of Timothy "our brother" singular in Hebrews 13:23, who is naturally qualified as being saved by the fact that we know (and the primary recipients of this letter knew) Timothy was saved. We know this from information about him in other epistles. Though Timothy's mother was Jewish, which would make him a Hebrew brother, Timothy was also saved, which would make him a holy, sanctified, set apart brother, ie, a Christian. Similar is the instance of the writer's closing remarks to the "brothers" in 13:22. We know that in this instance they are qualified in the context as being "in the body," in Hebrews 13:3, not having deserted, Hebrews 13:5, and have God working in them through Jesus Messiah in Hebrews 13:20-21. So the closing personal remarks are to those trustworthy brothers in Messiah who would initially receive this letter in hand to share with the broader Hebrew community of ethnic brothers, as was typical of the fact that every epistle was entrusted to mature dependable Christians (probably elders) in primary reception for guarding, reading aloud, and further distribution. The point is that the immediate antecedent describer of being holy, set apart, consecrated, and sanctified, indicates a Christian. If the immediate antecedent is absent, then the flow of the context will qualify the term brother (singular) or brothers (plural) by indicating, in some manner, that the brother or brothers are saved, or not saved.

To demonstrate this consistent language of unsaved Hebrews being referred to as merely brothers to other Israelites, but not holy, sanctified brothers of the saved remnant of Israelites, we will look at what Peter preached at Pentecost to the unsaved Jews. He says,

"29 Brothers, [Peter is talking to his own ethnic Hebrew people] I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day." (Acts 2:29)

These ethnic Israelites are not yet saved. They are not set apart, but to Peter, at this time, they are Hebrew brothers. We find Paul the apostle making the same reference when he preached in the Jewish synagogue to the unsaved Jews in Pisidian Antioch, saying,

"Therefore let it be known to you, brothers, that through Him forgiveness of sins is proclaimed to you," (Acts 13:38)

Paul's ethnic brothers in this context are not set apart. They are not holy brothers. They are Hebrew brothers according to the flesh. Paul makes the distinction crystal clear in Romans 9;

"3 For I could wish that I myself were accursed, separated from Messiah for the sake of my brothers, my kinsmen according to the flesh, 4 who are Israelites, ..." (Romans 9:3-4)

This grammatical distinction of Hebrews according to the flesh, and holy Hebrews according to the Spirit, is exactly the same one we find here in the Hebrews epistle. Concerning the New Covenant's superiority over the Old, we read in Hebrews 10,

"10 And by that ["that" is the New Covenant sacrifice] will we ["we" is a reference to the saved Hebrews] have been set apart [sanctified, made holy by God] through the offering of the body of Jesus Messiah once for all ... 14 For by a single offering He has perfected for all time those who are set apart [made holy by God--sanctified]." (Hebrews 10:10, 14).

"Those who are set apart" in Hebrews 10, are saved Hebrews who have been perfected in Messiah for all time. Once we familiarize ourselves with this language, it becomes quickly intuitive to read Paul's intended meaning. As a final example, the distinction is made crystal clear in Colossians where Paul says,

"To the set apart [holy, sanctified] and faithful brothers in Messiah who are at Colossae: Grace to you and peace from God our Father." (Colossians 1:2)

The set apart, holy, and faithful brothers in Messiah at Colossae, are of course, saved people. It is easy to see, because we know the language.

With the above considerations in mind, we must also be alerted to the unfortunate practice of some expositors to dismiss important texts in Hebrews, that are typically used to build the Not Eternally Saved Theory, to the realm of exaggerated hypothetical fiction. In other words, it is arbitrarily asserted, by some well meaning teachers, that the writer relentlessly warned Hebrew Christians (spiritually saved people) of consequences for the damning action of rejecting Messiah, but that the author did so while really believing that such rejecting actions are not something that they will, or can, possibly do. The primary reason for this has to do with the presuppositional bias that all the points made in the epistle must necessarily be directed to saved Hebrews. It is then postulated that no particular point, by way of necessity, is being directed to unsaved Hebrews who have had the true Messiah revealed to them, and subsequently needed to be urged to act upon their knowledge. This theory is just as wrong as the Not Eternally Saved Theory. Recognizing this errant hermeneutic, we approach the epistle of Hebrews in recognition of the fact that the author meant what he said to really apply to the particular people that such points were directed.

Another thing that is apparent, (of which has been seen in earlier examples covered in this chapter), is that the writer uses pronouns in a very loose and abrupt way. Just like Paul does this in Romans and Galatians, the writer of Hebrews will speak of "we," and "us," and then will abruptly say "those" and "they," and "you." He does this in ping-pong fashion from sentence to sentence. Such communication was apparently easy to follow for the original Hebrew audience, but for us, this pronoun shifting just makes Hebrews harder to interpret.

With all these background considerations in mind, we can move on to reading the passage in this section that is wrongly interpreted by those who believe in the NEST. After reading the passage, we will step back, and do a brief survey of Hebrews to get the writer's main theological thrust as he leads up to the Hebrews 10:26-31 passage. First, let us read the passage;

"26 For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a terrifying expectation of judgment and the fury of a fire that will consume the adversaries. 28 Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. 29 How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which He was sanctified, and has insulted the Spirit of grace? 30 For we know Him who said, 'Vengeance is mine, I will repay.' And again, 'The Lord will judge His people.' 31 It is a terrifying thing to fall into the hands of the living God." (Hebrews 10:26-31)

According to the typical interpretation of those who believe in the NEST, this passage means that if any truly saved person goes on sinning, and does not cease sinning, then that person has not tried hard enough to repent of sin, and so Christ's atonement no longer remains for that person. That person has become an adversary of Messiah rather than an advocate of Messiah. That person is sinning willfully, so that person is damned forever. The sinning Christian has supposedly trampled under foot Messiah, and regards Messiah's blood as unclean blood, which insults the Holy Spirit of grace.

The NEST is wrong, which we shall soon recognize as we go through this epistle and on into Hebrews 10:26-31.


Before we proceed further, we need to be aware of an important detail that we will need to concentrate on throughout this section. An important key to understanding Hebrews 10:26-31, is the fact that the person who was sanctified (set apart) in verse 29 of the passage is actually Messiah Himself in His role as High Priest. One can find this vital insight discussed in commentaries of various great theologians, such as the Puritan theologian John Owen, 1616-1683 (see footnote 1 below); the great Baptist pioneer, John Spilsbury, who also lived throughout the 1600's (see footnote 2 below).

Quite a bit of contextual theological foundation needs to be laid, so we will focus on the writer's main theological thrust by starting at the beginning of Hebrews and quickly move on through to chapter 10.

Launching into chapter 1, the writer immediately informs his audience of the fact that Messiah is the ultimate High Priest and King Who has mediated a better covenant in Himself by the person of the Holy Spirit. Describing Messiah's unique priestly identity, we see that He made purification for sins in 1:3. In chapter 2, we see that God made Jesus,

"... like His brothers [Hebrews] in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation [meaning, full satisfaction for the penalty] for the sins of the people." (Hebrews 2:17)

Immediately, we read in the next verse,

"Therefore, holy [sanctified, set apart] brothers, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession;" (Hebrews 3:1)

In these passages we recognize that Jesus is being established as the great High Priest. God says "consider Jesus." He is the sent One; the great Apostle. He is the ultimate and only mediator between you and God--the great High Priest. Then in chapters 4 and 5, we see Jesus explained this way,

"... we have a great high priest who has passed through the heavens, ... we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Let us therefor draw near with boldness to the throne of grace. For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins;" (Hebrews 4:14-15, 5:1)

The main thrust is the uniqueness of Messiah. Jesus is the only High priest for Hebrews anymore. Because of Him, through faith in Him, Hebrews can confidently approach the throne of grace, which is typified as the mercy seat behind the Holy of Holies. Messiah, as High Priest, fulfills what sinful humanity can not fulfill in themselves--even in the earthly priesthood under Jehovah's Old Covenant Law. What this means is that anyone who is spiritually saved, is made so clean and pure by Jesus that they can confidently come before the holy God and not be condemned. Actually, God Himself appointed Jesus as high priest, as we read in 5:5.

"Messiah did not glorify Himself so as to become a high priest, but He who said to Him, 'You are my Son, today I have begotten you'; just as he says also in another passage, 'You are a priest forever, after the order of Melchizedek.'" (Hebrews 5:5-6)

Now we must pay special attention, because the writer is about to go into a very important fact. It is the reference to Jesus praying in the hours before His crucifixion. The writer says;

"7 In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. 8 Although He was a Son, He learned obedience from the things which He suffered. 9 And having been made perfect, He became to all those who obey Him the source of eternal salvation," (Hebrews 5:7-9)

This is a reference to Jesus' prayers that we find recorded in the gospels. In Matthew, Mark, and Luke, we see that Jesus prayed that the intense point of death grief malady would be taken from Him after He arrived in the Garden of Gethsemane the night He was arrested. He prayed with loud crying because He knew His soul was "grieved to the point of death," (cf. Matthew 26:38). The point of death experience was so excruciating that Jesus sweat blood, (cf. Luke 22:44). Subsequently, Jesus went to the only source able to save Him from death; His Father. Soon an angel came down and strengthened Him, (cf. Luke 22:43), and so we see a demonstration of what the writer means when he informs the Hebrew audience,

"He was heard because of His piety." (Hebrews 5:7)

Immediately, Jesus is strengthened from His "point of death" anxiety experience; the guards come, and then Jesus goes through being rejected, beaten, scourged, and crucified. Throughout each aspect of Messiah's intense pathological state (even in being rejected, pummeled and crucified), Messiah learned obedience. Messiah said concerning the cup of grief to the point of death,

"My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will." (Matthew 26:42)


But there is more concerning the prayers that preceded Jesus' arrest, and we find the important details in the gospel of John. Jesus had prayed just moments earlier, on the other side of the ravine of Kidron, across from the garden of Gethsemane, saying,

"Father, the hour has come; glorify Your Son, that the Son may glorify You, ..." (John 17:1)

Next, Jesus goes on and prays something that is so extremely important that we must take note of it and keep it at the forefront of our analyzation. It is a reference to the key mentioned above. Jesus says,

"19 For their sakes I sanctify [set apart] Myself, that they themselves also may be sanctified [set apart] in truth." (John 17:17-19)

What we see here is that Jesus, the "priest forever, after the order of Melchizedek, (before going on to be the ultimate sacrifice) prays, saying "I sanctify Myself."

"Sanctify" is the Greek word, hagios. It literally means "set apart."

Once again, keep this in mind as we move to 10:29. Jesus sanctified Himself. He set Himself apart for the following sacrifice, and through the sacrifice, in truth, the students, and all believers who follow, are sanctified. What we need to understand is that Jesus sanctified (set apart) His own self, by His own self, unto the glory of His own Father. Again, let us keep this self sanctifying action of Messiah the "forever" High Priest in our minds.

Continuing through Hebrews, we see Messiah's priestly order, which is the order of Melchizedek. Melchizedek is the priest and king of Salem who showed up in history one day. So, we read more explanation in 5:9-10, that Messiah,

"... became to all those who obey Him the source of eternal salvation, being designated by God as a high priest according to the order of Melchizedek." (Hebrews 5:9-10)

It is the royal priestly order, and Jesus as King is the ultimate fulfillment. In Him, (through obedience, which is actually believing according to Hebrews 3:18-19) is the only source of being once saved in eternal spiritual salvation. In chapter 6, and into 7 we read more, where Priest-Jesus is restated as providing the only way of hope for Hebrews (or anyone else) to enter through the veil of the spiritual tabernacle, "where" as the writer says,

"... Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek." (Hebrews 6:20 emph. mine)

It is eternal, and He has become High Priest,

"... according to the power of an indestructible life. " (Hebrews 7:16 emph. mine)

It is eternal, and He

"... holds his priesthood permanently, because he continues forever." (Hebrews 7:24 emph. mine)

It is eternal, which means,

"Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them." (Hebrews 7:25 emph. mine)

What we are getting here is the enduring importance and uniqueness of Jesus as the High Priest in eternal spiritual salvation. All these details will help us to understand chapter 10, which is coming up; verse 26,

"For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 27 who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself. 28 For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever." (Hebrews 7:26-28)

Notice that Jesus as high priest, is described as "holy, innocent, undefiled, separated from sinners and exalted above the heavens." Remember, this is essentially what Jesus said to the Father in John 17:18, directly before being crucified;

"Father, the hour has come; glorify Your Son," (John 7:1)

[This is exaltation. Then Jesus said,]

"For their sakes I sanctify Myself," (John 17-19)

Meaning, being holy, innocent, undefiled, and separated from sinners, through His own blood, He will enter the holy place once for all (cf. Hebrews 9:12), and He did. He did all of this in sanctifying Himself.

The High priests according to the Aaronic priesthood had to make daily sacrifices for their own sins and other people's sins, but Jesus as the royal high Priest, according to the Spirit, offered up Himself, and in so doing, enacted a better covenant, which is the point of chapter 8 coming up.

What Jesus did once for all, is set Himself apart (sanctified) Himself ceremonially as the sinless priest for the priestly work of mediation between God and man concerning sins, and He did this through the offering of Himself in the shedding of His own blood. Remember, the earthly priests had to be set apart (sanctified) through the shedding of animal's blood before entering the Holy Place. Additionally, the earthly high priest had to be set apart (sanctified) through animal's blood before annually entering the Holy of Holies, (cf. Hebrews 9:7). Messiah though, as the living fulfillment of the Law, prophetically fulfilled this ceremonial sanctifying action, as well as all the copies of the things on earth, as the very heavenly perfection through His Holy, pure, blood of His covenant. This is so important. The writer knows that ethnic Hebrews need to realize this. We need to realize this fact too. Jesus did all of this to fulfill the tabernacle requirements of the Law, as He said in Matthew 5:17;

"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish but to fulfill." (Matthew 5:17)

Going into chapter 9, we are getting close to the passages that are wrongly interpreted by people who believe in the NEST, but first the writer gives more great details about the Messianic High Priest in fulfilling the statutes of ceremonial sanctification according to the Law. We are going to see how the operation of the old earthly high priests of the tabernacle are described. The Law, the tabernacle, and the rituals, were a foreshadow of priest-Jesus and His perfect ministry to come. The earthly priests of the Old Covenant entered the Holy Place through one veil, but at the other end of the room is another veil. Behind that second veil was the Holy of Holies. The ark of the covenant and the mercy seat were in the Holy of Holies. Only the high priest could go in there, and he had to go under further prescribed ceremonial conditions according to the Mosaic Law Covenant. We must keep that in mind as we read,

"but into the second, [room] only the high priest enters once a year, not without taking blood, which he offers for himself [The priest must ceremonially sanctify Himself through a blood offering] and for the sins of the people committed in ignorance." (Hebrews 9:7)

Notice that the high priest had to ceremonially sanctify himself. This was in accordance with the Law. He had to sanctify himself with blood before entering the Holy Place, (cf. Hebrews 9:13), but he had to sanctify himself again with the sprinkling of blood before entering the Holy of Holies, (cf. Hebrews 9:7). He offers the blood for 1) himself, and then 2) for sins, which are other people's sins. Wonderfully, this dual action prophetically pointed to Messiah as the final and great High Priest who is the bodily fulfillment of the Law. So we read in verse 8,

"8 The Holy Spirit is signifying this, that the way into the holy place [of the Old Testament Tabernacle] has not yet been disclosed while the outer tabernacle is still standing, 9 which is a symbol for the present time." (Hebrews 9:8)

The Tabernacle was a prophetic symbol of the coming reality. The Holy Spirit is the One revealing all of these otherwise previously undisclosed details. But now, the tabernacle is gone and decayed and is part of the desert soil, and has been for thousands of years. The prescription for the Tabernacle and the priesthood rituals remain written down as Biblical record, but the big revelatory point is that we now understand that the way of entrance into the Holy Place is made known by the Holy Spirit to be through Messiah as High Priest. The writer goes on explaining the Old Covenant arrangement, saying,

"Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience, 10 since they relate only to food and drink and various washings, regulations for the body imposed until a time of reformation." (Hebrews 9:9-10)

All those previous earthly sanctifying rituals fell short in making anybody perfect in conscience, because those things never imparted the righteousness that God requires. As a Law ordination of Jehovah, they were prophetically pointing to the future though; to the time, and fact, that Jesus had to do it as the High Priest who sanctified Himself through His own blood; mediating and transitioning His own New Covenant. It is explained well in the next verse,

"But when Messiah appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; ..." (Hebrews 9:11)


Next, the writer is going to describe the great action that set Messiah, as High Priest, apart, which was His special act of sanctification. This is a beautiful fulfillment of the prophetic tabernacle ritual pattern which foreshadowed it. We read that as our High Priest appeared and entered the more perfect tabernacle, which is not of this creation,

"12 and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all ..." (Hebrews 9:12 emph. mine)

Notice the special way Messiah fulfilled the Law as Priest according to the order of Melchizedek. It is the special way He was set apart, consecrated, sanctified to go into the Holy Place of the Heavenly tabernacle. It was through His own purely righteous and clean blood as the Spotless Lamb. This sanctification is perfect. It is the very blood of the covenant. Additionally it is the great dichotomy, where Priest Jesus who delivered up the Sacrifice, is also the Sacrifice Himself. In fact, this work is so wonderfully special and complete, that accordingly, it results in,

"... having obtained eternal redemption." (Hebrews 9:12 emph. mine)

This is the New Covenant, and it means once saved in eternal spiritual salvation in being bought on the cross for all eternity with Messiah's precious blood. Further, we notice the stark comparison of Messiah's better, more perfect way, with the old symbol for the present time way, of the Old Covenant's earthly Tabernacle, verse 13,

"For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, ..." (Hebrews 9:13 emph. mine)

The priests of the old Aaronic priesthood were not special people who had no sin. They had to be sprinkled along with everyone else who had defiled themselves. The sprinkling is what sanctified them for the cleansing of sinful flesh, but not with High Priest Messiah Jesus, because, as we see in verse 14,

"... how much more will the blood of Messiah, who through the eternal Spirit, offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?" (Hebrews 9:13-14)

The comparison is stark. The old priests shed blood to both sanctify themselves, and cleanse the people who had defiled flesh. On the other hand, Messiah is superior. He is clean. His shed blood is clean, so He is sanctified (set apart) throughout His whole mediating process as the sinless High Priest. Through Him, in His superior sanctification (setting apart), He sanctifies (sets apart) all who are saved. So, Messiah entered the Holy place through His own Holy work, and it is His work alone which cleanses one's conscience from dead works as a miracle wrought by God.

This miracle of cleansing the conscience from "dead works," evidently did not occur for all Hebrews. As has been covered in the section above that deals with the analyzation of Hebrews 6, some Hebrews started to turn from dead works, but, they turned back to dead works again. Why did some Hebrews fall back to dead works, and in so doing, fall away from Messiah's work? It is simple, and this passage really brings out the primary reason. Namely, they did not have the miracle of regeneration, and so absent from the miracle of salvation of Messiah's New Covenant work, where the conscience is cleansed from dead works through the work of the "eternal Spirit," (cf. Hebrews 9:14), it is impossible to renew them again to repentance from dead works to serve the real Jehovah--the "living" Jehovah. So, in practicing their dead works, they demonstrate they they are really worshipping a dead pagan god (cf. Hebrews 6:1 with 6:6). It does not matter whether they think they are still serving Jehovah according to the Old Covenant Law, or not, because they are not. Instead of being alive in the living work of Messiah, they demonstrate that they are dead in their trespasses and sins, (cf. Ephesians 2:1).

Notice that the blood of Messiah was shed through the Spirit. This is important because the writer wants to show the Holy Spirit connection. Messiah's whole action through the person of the Holy Spirit, mediates the New Covenant from the old one that Hebrews are so familiar with. The writer says,

"15 For this reason He [Jesus] is the mediator of a new covenant, so that, since a death has taken place that purchases them from the transgressions committed under the first covenant, those who have been called may receive the promise of the eternal inheritance." (Hebrews 9:15)

We must make no mistake about it. Saved people were purchased on the cross. Salvation is the fact that people are purchased, and they were purchased while they were in a state of sin; they were purchased from transgression against God (in context, those Hebrews previously under the Mosaic Law Covenant). Additionally, it is an eternal purchase, (cf. Hebrews 9:12). In this case, all the elect Hebrews who transgress the first covenant are saved through the superiority of the second.

The writer goes on to explain that Messiah offers up better sacrifices than Moses who acted according to the Law when he sprinkled the book of the Law, all the people, the tabernacle, and vessels in the tabernacle in ceremonial sanctification. All these things of old were merely copies of the things in the heavens. So, the writer goes on to explain how Messiah, who is sanctified by His own pure blood of His own covenant through the eternal Spirit, fulfills it all perfectly by bearing "the sins of many," (cf. Hebrews 9:28), saying in verse 23,

"23 Therefore it was necessary for the copies of the things in the heavens to be cleansed with these, but the heavenly things themselves with better sacrifices than these." (Hebrews 9:23)

Not only did Jesus the sinless High Priest, ceremonially sanctify Himself (setting Himself apart) through His own blood, (through the eternal Spirit) thus fulfilling the actions of High Priest, but the heavenly things were also cleansed. Such a declaration demonstrates that both Jesus' self sanctification, and the cleansing of the heavenly things, were necessary to fulfill the plan completely. The main thing, though, that we need to focus on, is this; the better sacrifice that cleanses the heavenly things is Messiah's sanctifying blood which is applied once for all time. This is what we read as we go on,

"24 For Messiah did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; 25 nor was it that He would offer Himself often, as the high priest enters the holy place year by year with blood that is not his own. 26 Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself." (Hebrews 9:24-26)

This is the essence of the gospel. Continuing,

"27 And inasmuch as it is appointed for men to die once and after this comes judgment, 28 so Messiah also, having been offered once to bear the sins of many,

[Messiah did not bear the sins of everyone in universal atonement which is a false doctrine. Rather He bore the sins of "many." Additionally, men die once and then judgment comes. Continuing,]

will appear a second time for salvation without reference to sin, to those who eagerly await Him." (Hebrews 9:27-28)

This is a wonderful declaration of how salvation is complete in the established New Covenant. If you are saved, then any sins you have committed will not be brought up again. Messiah did it all. This is clearly a proclamation of surety in salvation's eternal security.

Now we are getting closer to the passage used by people who believe in the NEST to say that salvation is not secure. Nevertheless, remember that we just read how comprehensive our self sanctified High Priest's work really is in saving and securing any Hebrew and anyone who trusts in His finished work by grace through faith.

Now we enter chapter 10, which contrary to any specious philosophy of the NEST, in reality, has many wonderfully beautiful proclamations of eternal security in spiritual salvation;

"For the Law, since it has only a shadow of the good things to come and not the very form of things, can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near. 2 Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had consciousness of sins? 3 But in those sacrifices there is a reminder of sins year by year. 4 For it is impossible for the blood of bulls and goats to take away sins. 5 Therefore, when He comes into the world, He says, 'sacrifice and offering you have not desired, but a body you have prepared for me;" (Hebrews 10:1-5)

[The body that the Father prepared for Messiah as High Priest is actually Messiah's own physical body--the sinless body, prepared by the Father as a good thing to come. The reason for this preparation was because,]

"6 In whole burnt offerings and sacrifices for sin you have taken no pleasure." (Hebrews 10:6)

[The burned up sacrifices at the altar of the old system were not enough. God desires, and requires, something more perfect. God desired what He had pre planned to come since before the foundation of the world. So, we read, where Messiah says of Himself,]

"7 Then I said, 'behold, I have come (in the scroll of the book it is written of me) to do your will O God.' 8 After saying above, 'Sacrifices and offerings and whole burnt offerings and sacrifices for sin you have not desired, nor have you taken pleasure in them' (which are offered according to the Law), 9 then He said, 'behold, I have come to do your will.' He takes away the first in order to establish the second." (Hebrews 10:7-9)

This is the doctrine of the New Covenant replacing the Old Covenant Law. So, Messiah takes away the first to establish the second. The writer calls it,

"10 By this will ..." (Hebrews 10:10)

[The writer is talking about a particular determination of God, "This will" literally means God's New Covenant. So the writer says, referencing Jehovah's New Covenant will,

"By this will we have been sanctified ..." (Hebrews 10:10)

["We" here is sanctified brothers and sisters in Messiah (set apart ones); saved people. So the writer says,]

"By this will we have been sanctified through the offering of the body of Jesus Messiah once for all." (Hebrews 10:10)

[This is the only covenant that sanctifies eternally as a finished work because it is the only covenant that sanctifies in the perfectly sanctified High Priest. All who are saved, partake of "this will"--this New and better covenant. Jesus fulfilled the Old Covenant Law, but it is His New Covenant work that saves. The writer goes on,]

"11 Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins;" (Hebrews 10:11)

[In verses 1-4, the high priest's ministry was described, which occurred on the annual day of atonement, of which Messiah fulfilled. Here the writer is describing the daily sacrifices that were offered for sins by priests of the Aaronic priesthood. While the priests were daily ministering in the tabernacle, they stood, as the verse indicates. So the writer is going to show the contrast with Jesus, the ultimate and last High priest who fulfilled it all, saying,]

"12 but He, having offered one sacrifice for sins for all time, sat down at the right hand of God," (Hebrews 10:12)

[Jesus the High priest, who is sanctified by His own blood of His own new covenant through the eternal Spirit, has accomplished ultimate atonement, and propitiation, for all time. He does not need to stand ministering daily as the old covenant priests had to do in relentless work. Now Messiah is sitting at the right hand of God, while, at the same time, His work keeps on working in those whom He saves. His place of sitting fulfills the prophecy of Psalm 110:1. So, we read that the risen Messiah is,]

"13 waiting from that time onward until His enemies be made a footstool for His feet. 14 For by one offering He has perfected for all time those who are sanctified [as in "set apart." Every Hebrew, and everyone that Messiah has sanctified in Himself has been perfected forever] with no reference to sin." (Hebrews 10:13-14)

[If any Hebrew has received Jesus Christ (Messiah) by God's grace, through faith then that Hebrew is saved. God sees the Hebrew as cleansed from all sin. If you have received Jesus Christ (Messiah) by God's grace, through faith, then you are saved. God sees you as cleansed from all sin. It is a beautiful announcement of being once saved in eternal spiritual salvation (OSIESS). It is "for all time." Now listen carefully as the person of the Holy Spirit is referenced again,]

"15 And the Holy Spirit also testifies to us; for after saying, 16 'This is the covenant that I will make with them after those days, says the Lord: I will put My laws upon their heart, and on their mind I will write them,' He then says, 17 'And their sins and their lawless deeds I will remember no more.'" (Hebrews 10:15-17)

[In Messiah's New Covenant, God determines not to take past sins into account anymore. This is the perfection "for all time" of salvation. Continuing,]

"18 Now where there is forgiveness of these things, there is no longer any offering for sin." (Hebrews 10:18)

[There can not be any more offering for sin, and any Hebrew absolutely needs to realize this. The dead end question asked of any Hebrew in that age is where are they going to go to offer up a true sacrifice to the One True God? Hebrews, Jews, Israelites, can not go to a priest anymore and have their sins atoned (covered) for. The Old Covenant has been fulfilled in Messiah. The New Covenant is now in effect. Anyone who is trying to have their sins atoned for in any way other than Messiah's cross, is lost. There is only one High Priest and He has already offered up Himself for all time as the last and only propitiation for sins. So we read next,]

"19 Therefore, brothers,

[These are sanctified brothers as is explained in the context back in Hebrews 10:10. Sanctified, holy, brothers is the writer's designation of his fellow Christians among his Hebrew audience. So, the writer says, "therefore, sanctified brothers"]

since we have boldness to enter the holy place by the blood of Jesus," (Hebrews 10:19)

[This boldness is the surety that comes from the eternal security from Messiah's imputed righteousness. The writer's pronoun usage of "we" who have boldness to enter the holy place by the blood of Jesus, is the pronoun distinction for all who are truly set apart in Christ. "We" enter as priests of God who are imparted with the righteousness of Messiah, where we identify with His royal priesthood. Going on we see more explanation,]

"by the blood of Jesus, 20 by a new and living way ..." (Hebrews 10:19-20)

[Because Jesus is the risen and living way in this new way. He is not a sacrifice that remained dead like the obsolete sacrifices of the Old system. The writer goes on,]

"... which He inaugurated for us through the veil, that is, His flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean [already] from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, [unyielding, unbowing, unbending, unpliable, unflexing] because He who promised is faithful;" (Hebrews 20-23)

All who are saved, (in that they are saved by grace alone, though faith alone, in the finished work of Christ alone), have such a great faithful High Priest over the house of God that they should have boldness, confidence, and full assurance to enter into the holy place like a priest who has had his heart sprinkled clean. Jesus has done more than any earthly priest has ever done, or can ever do for those whom He loves. Nobody needs an earthly priest to enter the Holy Place and the Holy of Holies for them anymore. All of God's New Covenant people enter through Messiah (See footnote 3 below). So, the Hebrews here, are encouraged to have full assurance of faith, and hold fast the true and only proclamation of their hope without flexing, and the reason is because Jesus, who promised, is faithful, and though they fail, Messiah never fails. The writer is repeating the stability of what he said earlier in 6:19,

"This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil," (Hebrews 6:19)

Next, we are coming into a more direct exhortation from the writer. The pronoun shift will make this evident. The writer sets out to address those who believe in Messiah by encouraging them to edify the Christian community (the ekklesia as the called out and gathered ones in Christ). With this comes the great necessity of encouraging one another in the midst of hostile unbelieving Hebrews. So the writer says,

"24 and let us consider how to stimulate one another to love and good deeds, 25 not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near." (Hebrews 10:24-25)

The saved Hebrews need to be about exhorting each other. They need to stick together as a church. They need to assemble together, and they need to do this even though Christian assembly was frowned upon by unsaved Hebrews. The saved Hebrews are also reminded that the day is drawing near in which the unsaved will be punished. So, they need to encourage each other even more with this fact. The adversaries of Messiah will be consumed like a fury of a fire, (cf. Hebrews 10:27).

We are now entering the section of text that is used as material to build upon the false philosophy of the Not Eternally Saved Theory. the first passage is 10:26;

"26 For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins," (Hebrews 10:26)

The first thing we need to notice is that the writer starts his warning with "for." This word is gar in the Greek. It literally means "because." This is important because it demonstrates to us that the writer wants his audience to know that he is referring to the last subject mentioned in the sentence beforehand, where he just mentioned the day of wrath that is drawing near. So, the writer says, "because if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins," but rather judgment. Many commentators believe this judgment was a prophetic warning concerning the end of the Jewish temple age in A.D. 70, where Hebrew sacrifices were still going on in direct violation of the final sacrifice in Messiah. We will cover more of the judgment aspect in a moment, in Hebrews 10:27.

The second thing I want to point out here, is that we know that the writer's, dynamic, back an forth, usage of the pronoun "we" can not be referring to saved Hebrews at this point, because in Hebrews 3:14, the writer has already said of "we" truly saved Hebrews,

"For we have [already] become partakers in Messiah, if we hold fast the beginning of our assurance firm until the end," (Hebrews 3:14 emph. mine)

In other words, if a Hebrew does not hold fast to the end, then he never was one of those who are "we" who are partakers in Messiah in salvation. Such a Hebrew is not Messiah's house, (cf. Hebrews 3:6). But the writer says in Hebrews 3:14, that we saved Hebrews have become partakers already, and the way we Hebrews know this is that it is proven out in the fact that we are not sinning by rejecting Messiah, but rather we are holding fast our faith in Messiah until the end. What the writer states in 3:14 is reflective of what John wrote,

"They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us." (1 John 2:19 emph. mine).

Hebrews 10:26 is not speaking of "we" who are saved Hebrews, but rather is speaking of "we" Hebrews as an ethnic group who are in danger of sinning by rejecting the Messianic sacrifice. This is clearly what the writer's context demonstrates. If any Hebrew is not obeying God by believing in Jesus as the true and only Messiah who is coming back on the day that is drawing near, then they are "sinning willfully" against God, and they are the "enemies" of Messiah that were just mentioned in verse 13. They are the "adversaries" of Messiah that are mentioned in the next verse (Hebrews 10:27). So, that is why the writer says here,

"26 Because if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins," (Hebrews 10:26)

All people sin willfully. The writer of Hebrews sinned willfully. You sin willfully. Everyone who believes in the NEST sins willfully. The priests of the Aaronic priesthood sinned willfully. All Hebrews everywhere sin willfully. Even when you repent of sin, in your desire to be obedient to the Lordship of Christ, and yet you sin again; when you sin again, you sin willfully. This is why we need Jesus as our High Priest and Sacrifice. But the writer is not talking about all people, and verse 26 is not referring to all sins. The sinning here, is the particular sinning of rejecting Jesus. It is the sin of being enemies and adversaries who trample under foot Messiah--the same people who will not be pardoned in "the day," once the day comes. Additionally, and probably the biggest point, is that the sinning here is to be rejecting the facts of the knowledge of the truth, which is the gospel, and the reason is because if you do, you have rejected the One and only Sacrifice for your sins. There is no other sacrifice that remains under the old priesthood. Saved Hebrews who already trust the High Priest Jesus, on the other hand, are not rejecting the knowledge of the truth they have received. They already know that there are no more sacrifices for sins remaining. True Christians have their hearts sprinkled clean by the blood of Messiah from an evil conscience, (cf. Hebrews 10:22). They "have been set apart through the offering of the body of Jesus Messiah once for all" (Hebrews 10:10). They, "by one offering He has perfected for all time" (Hebrews 10:14). They are the only ones who can motivate one another to love, and good deeds that emit from the Holy Spirit in salvation (Hebrews 10:24). Truly saved people are the only ones who are not to forsake the gathering of the local church (Hebrews 10:25). And in the final analysis, according to Hebrews 38-39, the writer says,

"we [saved Hebrews] are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul." (Hebrews 10:38-39 emph. mine)

So, we see contextually, that the writer is stating a fact to any Hebrew, but the fact is a warning to his broad ethnic Hebrew people of that prophesied age, who keep rejecting Messiah and His full work as High priest who sanctified Himself as the ultimate blood offering for sins. And so the writer says that what awaits "we" ethnic Hebrews who reject the knowledge of the truth, and are left with no more sacrifice for sins, is

"27 but a terrifying expectation of judgment and the fury of a fire that will consume the adversaries." (Hebrews 10:27)

Apostate Hebrews of that age are manifest as apostates by the fact that they are enemies of Messiah. They have set aside the New Covenant. They are lost, and they remain lost. The writer goes on to describe this sinning, and the sinner's subsequent doom, by giving a comparative analogy in verse 28,

"28 Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses." (Hebrews 10:28)

[This is a strong analogy. The Mosaic Law is The Old Covenant as we see explained in Hebrews 8, 2 Corinthians 3:6-15, and so forth. So, this is a comparative reference to How God reacted to people who set aside the Old Covenant. The question that remains is, what happens now for those rebellious Hebrews who set aside this New Covenant in complete rejection of Christ the High Priest Who mediated it? The writer explains;]

"29 How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which He was sanctified, and has insulted the Spirit of grace? 30 For we know Him who said, 'Vengeance is mine, I will repay.' And again, 'The Lord will judge His people.' 31 It is a terrifying thing to fall into the hands of the living God." (Hebrews 10:29-31)

Truly saved people can not lose salvation, rather God's vengeance is on those who reject Messiah. It is the unsaved Hebrews in this context who are trampling under foot the Son of God, and have regarded as unclean the blood of Messiah's covenant. The reference to the Lord judging His people is a reference to Deuteronomy 32:36, where God judged ethnic Hebrews that He delivered out of Egypt who had rebelled against Him and sought to worship a piece of metal instead of Jehovah.


At this time it is necessary to identify all the persons who are mentioned in Hebrews 10:29 so as to bring out the key that was identified at the beginning of this section, and of which we have been recognizing through the Scriptures. Namely, that the person who was sanctified (set apart) in verse 29 is Messiah as High Priest in fulfilling the Old Covenant priestly actions that were previously copies of what He came to do later. Along this line, we notice that there are three persons mentioned in verse 29. One is Messiah. Then there is the one who rejects Messiah, (which contextually is any unsaved Hebrew who rejects Messiah), and then there is the other person. The other person is the Holy Spirit. The flow concerning the proper interpretation of this passage is laid out in the following manner;

"How much severer punishment do you think he will deserve who has trampled under foot ..." (Hebrews 10:29 emph. mine)

[this is any unsaved Hebrew, as seen in context, who rejects Messiah. Going on]

"... the Son of God, ..." (Hebrews 10:29)

[This is the second person--Messiah. He is the One who has been rejected. Going on,]

"... and has regarded as unclean the blood of the covenant by which He ..." (Hebrews 10:29 emph. mine with capitalization for clarification)

[This is Messiah as High Priest]

"... was sanctified, ..." (Hebrews 10:29)

[Messiah as the High Priest who sanctified (consecrated) Himself as setting Himself apart ceremonially to enter into the Holy Place, (cf. Hebrews 9:12)]

"... and has insulted the Spirit of grace?" (Hebrews 10:29)

[The Spirit of grace is the same One by which Messiah offered up Himself (cf. Hebrews 9:14)]

Along with all the exegetical groundwork laid in this section so far, there are some other reasons why this interpretation should be considered the correct one:

We must consider the issue of why the pronoun "he" in this passage is not capitalized in most dynamic equivalent translations (a dynamic equivalent is "any" translation that is said to be a literal translation from the Greek texts). Accurate translations such as the English Standard Version, Young's Literal Translation, and the Exegeses Bible, do not capitalize pronoun references to Messiah anywhere, and the reason is because they are seeking to be faithful to the Greek text where the Greek does not capitalize pronoun references to Messiah. The decision to capitalize certain pronouns, or not to capitalize them, is a contextual, and theological consideration, and so various Bible translators have decided to leave the pronoun identification to others to apply hermeneutic principles in identifying the pronouns in a passage of scripture. This first consideration, then, is that capitalization of various "he" references to Messiah, is an interpretive addition by translators that is based upon their own theological leanings, preferences, and traditions. In this section of the book, "He," is capitalized according to the interpretation that "He" is Messiah, as High Priest, who ceremonially sanctified (consecrated), as in set Himself apart, as the ultimate High Priest and Spotless Lamb in fulfillment of the Old Covenant pattern by His own blood in establishing His own New Covenant.

There is a unique identifier that the writer uses in referencing his Hebrew brothers who are saved. He says that they are sanctified, holy, set apart (hagios). He introduces the reason why he makes this reference back in 2:11 when he says,

"11 For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brothers," (Hebrews 2:11)

The only way that Jesus is not ashamed to call Hebrews "brothers" is if they have been sanctified by Him in salvation. The writer knows this, so to him, holy, separated, sanctified brothers are always saved brothers. The other term for them that means the exact same thing would be "saints." They are saints (set apart ones). On the other hand, "brother" or "sister" by itself is not necessarily a reference to saved people (even though oftentimes saved people are simply called "brother" or "brothers" in New Testament language). Nevertheless, many of the times that "brothers" is used by itself in Hebrews it is typically a reference to the ethnic designation of Hebrew people in relationship to the writer who is also a Hebrew, unless of course the word is qualified in the context, (which is what we are talking about here) such as in Hebrews 10:19, where "brothers" is qualified by 10:10 as sanctified, holy, set apart, brothers; or in the case of Timothy "our brother" singular in Hebrews 13:23, who is naturally qualified as being saved in the fact that the Hebrew audience knows who he is; and we know Timothy was saved from information about him in other epistles. Though Timothy's mother was Jewish, which would make him a Hebrew brother, Timothy was also saved, which would make him a holy, sanctified, set apart brother in Christ--a saint. Similar is the instance of the writer's closing remarks to the "brothers" in Hebrews 13:22. We know that in this instance, they are qualified in the context as being "in the body," in Hebrews 13:3; not deserted, Hebrews 13:5, and have God working in them through Jesus Messiah in Hebrews 13:20-21. The writer's closing personal remarks are to those trustworthy brothers in Messiah who would initially receive this letter in hand to share with the broader Hebrew community of ethnic brothers, as was typical of the fact that every epistle was entrusted to mature, dependable, Christians (probably elders) in primary reception for guarding, reading aloud, copy, and further distribution. The point is that the immediate antecedent describer of being holy, set apart, and sanctified indicates a Christian. If the immediate antecedent is absent, then the flow of the context will qualify the term brother or brothers by indicating that the brother or brothers are indeed saved, or not.

All this is important in that Hebrews 10:29 would be the only exception, and we would now all of a sudden have a sanctified Hebrew brother who can do the impossible action of un-sanctifying himself in enemy action against Messiah. This important point leads to the next consideration.

The prior identification of Hebrews 10:10-14, would contradict this part if the rejecting enemy of Messiah, here, has actually been sanctified (set apart) by Messiah. According to Hebrews 10:10-14, sanctified people through the offering of the body of Messiah are described as sanctified "once for all" (cf. Hebrews 10:10). Further, according Hebrews 10:14, sanctified people are described as "perfected for all time." Therefor there is no potential in them for rejecting Messiah. It has already been stated as permanent, ie "for all time." Therefore the sanctification of Hebrews 10:29 is not possibly the same as the sanctification of Hebrews 10:14. Verse 14 proves eternal perfection for the sanctified. Verse 29, on the other hand, references someone who rejects Messiah as High Priest who ceremonially sanctified, consecrated, as in set Himself apart, through His own blood, as the ultimate High Priest and spotless Lamb. This a very strong point and leads to the next consideration.

In the flow of the context, this Hebrews 10:29 trampler of the Son of God, who regards the sacrifice's blood as unclean, thus insulting the Spirit, is a contextual reference to the same Hebrews 10:26 ethnic Hebrew who rejects Messiah in sinning willfully after receiving the knowledge of the truth, of which there no longer remains a sacrifice for sins. So we see that the writer indicates that this type of Hebrew is already identified as a rejector beforehand. Therefore we know that this type of Hebrew is not the same kind as those who are sanctified as receivers "once for all" according to Hebrews 10:10, being "perfected for all time," in Hebrews 10:14.

The general rule grammatically is that the pronoun is referent to the last proper noun as its antecedent. In this case "Son of God," is the proper noun antecedent to the "He" who was set apart by the blood of the covenant. So, if this normal rule applies here, (and it should) then from a purely grammatical consideration, He who was set apart must be Messiah.

As has been stated, and restated, numerous times in this section, "sanctification" means to set something, or someone, apart. So, in setting apart, it is often used to describe God's elect saved people. Additionally, in spiritual salvation, being set apart is, of course, an action that Christ does to people through His own blood as the sacrifice outside the Tabernacle gate, (cf. Hebrews 13:12). Nevertheless, the consideration here, is that the words; sanctification, sanctify, and sanctified, do not always refer to spiritual salvation. For example, in a spiritually imbalanced marriage, as in 1 Corinthians 7, the marriage is a setting apart action that a Christian spouse accomplishes in the unequal yoke, yet it is not an action meant to save the unbelieving spouse according to 1 Corinthians 7:16. Further, in the case of the Old Covenant Aaronic priests, sanctification was a ceremonial consecration (Hebrews 7:27, 9:7-26). The point here is that we must understand that the Gk. word hagios is used for Jesus or Jehovah in the sense that it does not mean spiritual salvation. For example, Jehovah-God was sanctified, as we read in Leviticus 10:3,

"Then Moses said to Aaron, 'This is what Jehovah has said, 'Among those who are near me I [Jehovah] will be sanctified, [Gk. hagiazo] and before all the people I will be glorified.'" (Leviticus 10:3, Greek Septuagint, ie. LXX)

Additionally, we remember once again what Jesus said in the hours preceding His execution, yet, self sacrifice on the cross, where He was starting to enter into His grueling work as High Priest for all time by crossing Kidron and beginning the ordeal. He said,

"19 For their sakes I sanctify Myself, ..." (John 17:1, 17-19)

With this consideration stressed, and recognizing Messiah's unique fulfillment of the patterns in the tabernacle, it makes sense to recognize Jesus here in verse 29 as "He" who ceremonially sanctified Himself as High Priest through His own blood, according to Hebrews 9:12. As the God-man High Priest, He not only ceremonially sanctified Himself, but also savingly sanctifies those whom He truly redeems through His own sinless blood, thus cleansing them from all sin, (cf. 1 John 1:7). This consideration leads to the next one.

Three chapters later, we find the writer making a point in 13:10-13 where he says,

"... for it is good for the heart to be strengthened by grace, not by foods, through which those who were so occupied were not benefited. 10 We have an altar from which those who serve the tabernacle have no right to eat. 11 For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. 12 Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. 13 So, let us go out to Him outside the camp, bearing His reproach." (Hebrews 13:10-13)

What this means is that Jesus was both the sacrificial Lamb Who was slain on the cross at Golgatha, and also the High Priest Who operated in the Tabernacle. This dual role of Messiah in the Hebrews 13:10-13 reference is prefigured in the fact that on the Day of Atonement, according to the Law, the high priest brought the blood of the sacrificial animals that were killed outside the camp, into the Holy Place, and then into the Holy of Holies, according to Leviticus 16:14-15, but the bodies of the animals were burned outside the camp according to Leviticus 16:27. So, when we take into account all the doctrinal groundwork that the writer has laid in the first 10 chapters, in fulfillment of the mystery of His plan, we see that:

A) Christ was sacrificed outside the camp; shedding the blood of the Covenant;

B) Christ was ceremonially sanctified through His blood that spilled in sacrifice, but not for His own sins (because He was, and is, sinless);

C) He sanctified Himself ceremonially within the camp in entering the Holy Place through His blood of the covenant He shed outside the camp;

D) He is not burned outside the camp, but rather ascended to the Father in a glorified body; is sitting at the Father's right hand, and continually makes intercession for the set apart ones according to the New and better Covenant.

Therefore, the writer makes a distinction (whether metaphoric, spiritual, analogous, symbolic, poetic, etc.) between where the sacrificial event of Christ occurred, and where the High Priest's sanctifying and entering activity occurred. The point is that sanctifying people "through His own blood" (cf. Hebrews 13:12), occurs in sacrifice. Sanctifying Himself ceremonially according to "the blood of the Covenant," (cf. Hebrews 10:29), occurs in the language of 1) A Priest Who willingly offers up, and 2) of a Priest operating in the Tabernacle. Therefor, this fact supports the language that Christ as High Priest ceremonially sanctified Himself by His own blood, (cf. Hebrews 10:29). This point leads to the following one;


There is another important passage. It is 1 Corinthians 1:30;

"30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, [Gk. Hagiasmos] and redemption," (1 Corinthians 1:30 emph. mine)

We see a parallel in what the writer says in 1 Corinthians 1:30, with Hebrews 10:29. Namely, Christ became righteousness, and redemption, (cf. 1 Corinthians 1:30) which parallels the fact of Christ's clean blood of the covenant in Hebrews 10:29. Along with those parallels, Christ became to all people who are once saved in eternal spiritual salvation, "sanctification," (cf. 1 Corinthians 1:30) which parallels the reference to the blood of the covenant by which Messiah was "sanctified' in (Hebrews 10:29). This leads us to recognize another important parallel;


Hebrews 9:14-15 shows a parallel to Hebrews 10:29 concerning all the elements that are rejected by the lost sinner of Hebrews 10:26. For example, we read in Hebrews 9:14-15,

"how much more will the blood of Messiah, who through the eternal Spirit offered Himself without blemish to God, ... 15 He is the mediator of a new covenant," (Hebrews 9:14-15)

Rejecting this work in Hebrews 9:1-15, and details of this work which follow, is the sin that the "sinning" Hebrew people do in Hebrews 10:26. The apparent connection is seen quickly in Hebrews 10:29, where the rejecter,

"has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which He was sanctified, and has insulted the Spirit of grace?" (Hebrews 10:29)

What this means is that Hebrews 10:29 is the same point as Hebrews 10:26. Further, the "sinning" of Hebrews 10:26 is to reject the work described in Hebrews 9:11-15 on into chapter 10. To fully understand this, we must recognize that right before going into Hebrews 9:14, the writer just explained that Messiah appeared as a high priest, and He entered through the greater and more perfect tabernacle--"not through the blood of goats and calves, but through His own blood, He entered the holy place ..." (Hebrews 9:11-12). The writer, in context, says that the "sinner" of Hebrews 10:26 rejects those particular facts and those that follow.

In the contextual flow, the parallels of Hebrews 9:14-15 to verse Hebrews 10:29 are uncanny, and are easier to see when we put them side by side:

Parallel A)

"how much more the blood of Messiah,"

parallels, 10:29--
"regarded as unclean the blood of the covenant by which He [Messiah] was sanctified"

The blood that the "sinning" rejecter has regarded as unclean is the blood of Messiah's Self-offering, which is the same blood by which Priest-Jesus was sanctified, (cf. Hebrews 9:12).

Parallel B)

"offered Himself without blemish to God . . . He is the mediator of a new covenant,"

parallels 10:29--
"regarded as unclean the blood of the covenant by which He was sanctified"

This parallel has to do with perfection and cleanliness of the blood. Messiah is the perfect Lamb of God; without any taint whatsoever. It is through His unblemished blood that He sanctified Himself and mediated the new covenant, (cf. Hebrews 9:12). The "sinning" (cf. Hebrews 9:26) Hebrew rejecter, on the other hand, regards that same blood of that same covenant "as unclean," which is the Greek word koinon. Koinon is used in Mark 7:2, 7:5, Romans 14:14, and Revelation 21:27, to express impurity and uncleanness.

Parallel C)

"who through the eternal Spirit offered Himself"

parallels 10:29--
"insulted the Spirit of grace"

In this parallel, we see that Messiah, as sacrifice, was offered through the Spirit. The "sinning" (cf. Hebrews 10:26) Hebrew rejecter insults the same Spirit by rejecting the immense grace action of the Spirit.

Therefore, based upon all that has been covered, we recognize that the person in Hebrews 10:29, Who is sanctified by His blood, is Messiah as High Priest who "through His own blood, He entered the holy place" (cf. Hebrews 9:12), and the unsaved Hebrew who rejects Him is the one in the passage who is not, and never was, sanctified by the blood of the covenant. With this fact in mind, we recognize that Hebrews 10 does not remotely teach that one can lose one's spiritual salvation, gain one's spiritual salvation through meritorious self effort, or maintain keeping it secure by meritorious self effort.
(1) John Owen--
"It is Christ himself that is spoken of, who was sanctified and dedicated unto God to be an eternal high priest, by the blood of the covenant which he offered unto God, as I have showed before. The priests of old were dedicated and sanctified unto their office by another, and the sacrifices which he offered for them; they could not sanctify themselves: so were Aaron and his sons sanctified by Moses, antecedently unto their offering any sacrifice themselves. But no outward act of men or angels could unto this purpose pass on the Son of God. He was to be the priest himself, the sacrificer himself,--to dedicate, consecrate, and sanctify himself, by his own sacrifice, in concurrence with the actings of God the Father in his suffering. See John 17:19; Hebrews 2:10, 5:7, 9, 9:11, 12. That precious blood of Christ, wherein or whereby he was sanctified, and dedicated unto God as the eternal high priest of the church, this they esteemed "an unholy thing;" that is, such as would have no such effect as to consecrate him unto God and his office."
From Owen's commentary on Hebrews--found online here

(2) Spillsbury--
"Objection from Hebrews 10:29: Another place from which an objection is made against us, is Heb. 10:29, Of how much sorer punishment suppose ye shall he be thought worthy, who hath trodden underfoot the Son of God, and hath esteemed the blood of the Covenant, wherewith he was sanctified, an unholy thing, & c. This is clear that by the blood of the Covenant is here meant the blood of Jesus Christ, which he Himself calls the blood of the new Testament or Covenant, Mark 14:24. But who is the person that is here said to be sanctified with this blood? Our adversaries say, The sinner here spoken of. But this sinner is not in Christ Jesus, Rom. 8:1. He is not made partaker of Christ, Heb. 3:4. He is not sprinkled with His blood, I Peter 1:2. Then is he sanctified with His blood? Those that are sanctified with this blood of Christ, by one offering, Christ hath perfected them forever, Heb. 10:14. Therefore, they are saved eternally. It is not therefore the sinner that perishes, but Jesus Christ Himself (spoken of by the Son of God in the words immediately a foregoing) here declared to have been sanctified with this blood. There is a sanctifying of Christ spoken of in John 10:36. That was the Father's setting Him apart to the office of Mediator. That is not the sanctifying here spoken of. But that you may understand the sanctifying here spoken of, you must remember that Christ did bear our sins, I Pet. 2:24. Yea the Father did lay on Him our iniquity, Isa. 53:6. And so he was made sin for us, 2 Cor. 5:21. Now that our sin might neither return upon us, nor still lie upon Him, it was necessary that he should purge it away from Himself, this he did by Himself, Heb. 1:3, by His blood, Rev. 1:5. Doing this he sanctified Himself with His own blood: and had he not done this, he had not sanctified us with His blood as the Scriptures declare Him to have done, Heb. 13:12. Therefore when he was near to His Passion, (in which he was to do this work) he said to His Father concerning His students, For their sakes (or, for them as some understanding the Greek tongue, do say the words may be rendered; that is, for their good) I sanctify myself, Jn. 17:19. As this interpretation seems to be genuine and proper, and no way forced, so it fully agrees with the apostle's scope, which was to hold forth the excellency of the blood of Christ, that so He might also show their odious sin that count it an unholy thing. And the excellency of the blood of Christ could not be more clearly declared, then by showing that Jesus Christ when he was made sin for us (all our sin then lying upon Him) was sanctified by His own blood. Thus this Scripture being truly understood, and so made to agree with other Scriptures, makes nothing at all against us."

This excerpt is taken from;

{The Peculiar Interest of the Elect in the Death of Christ, and His Saving Grace: Wherein it is Proved That Christ Has Not Presented To His Father's Justice a Satisfaction for the Sins of all men; but only for the sins of those that do, or shall believe in Him; Which are His Elect Only: Part II of: GOD'S ORDINANCE, THE SAINT'S PRIVILEGE Discovered and Proved in Two Treatises. The Second, The Objections of Those That Maintain the Contrary, are also Answered. John Spilsbury}

John Spilsbury, was the pastor and founder of the first Particular Baptist church (1638) which met in Broad-street, Wapping, London. Spilsbury helped write, signed, and published the "First London Confession" of Particular Baptists in 1644.

(3) In considering the imputation of Messiah's righteousness, we have boldness to enter into the Holy place. We do this by much more than Him being <only> Priest. We enter through Him as being righteous "royal priests," ourselves 1 Peter 2:9. We do this because He is both our Priest and our propitiation sacrifice. Therefor as our "wrath absorber," who is sinless, He takes our place as the One who experienced death in our stead. In this way, then, we positionally partake of His ceremonial sanctification as our great living Priest, in that our great living Priest, is the Sacrifice Who Lives.


ONLINE BOOK: Biblically Defending Salvation

OSAS, which is the acrostic for being Once Saved Always Saved, is an issue of Eternal Security in Christ--also called Perseverance of the Saints. This book defends and promotes the Biblical doctrine of being Once Saved In Eternal Spiritual Salvation (OSIESS) by exegeting the key texts that are improperly used by adherents to the false philosophy of Insecurity in Christ. Conditional Security, which suggest that you can fall from grace and lose salvation is refuted in a verse by verse manner. BDF is a helpful tool for defending the faith once for all delivered.

—Pastor K Kinchen


Propositional Truth Matters

To Every Tribe Ministries

Pioneer Church Planting to unreached people in Papua New Guinea and Mexico.
Center For Pioneer Church Planting trains pioneers for the gospel.
Short-Term Missions into Mexico & Papua New Guinea.
TETM Sending Agency sends and serves its church-plant teams.
Ongoing Tribal Research in places where no name for Christ exists.

Is a Baby Human

Is a baby human?

Instead of wasting our time with philosophy, or instead of relying upon various scientific methods for speculating probabilities concerning the answer to the above question, let us go to God’s inspired word for His revelation on the matter.


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