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Hebrews 2:3,4
How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heardhim; …

Hebrews 3:7
Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,

Hebrews 9:8
The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

First He says:
This phrase introduces a direct quotation, indicating that what follows is a specific, authoritative statement from God. The use of "First" suggests a sequence or order, implying that there is a structured revelation being presented. This reflects the methodical nature of divine communication, where God reveals His will progressively and purposefully. The introduction of a direct quote from the Holy Spirit highlights the importance of the message and prepares the reader for a significant theological truth.

• The writer has just declared that by “one offering He has perfected for all time those who are being sanctified” (Hebrews 10:14). Here the Holy Spirit steps forward as a corroborating witness, underscoring the finality and certainty of Christ’s sacrifice (John 15:26;1 John 5:6–10).

• “Testifies” is present tense, stressing that the Spirit’s witness is ongoing—He keeps bringing God’s finished work home to believers’ hearts (Romans 8:16;2 Corinthians 1:22).

• The use of Scripture as the Spirit’s voice reminds us that every word of Scripture is breathed out by God (2 Timothy 3:16); to hear the Bible is to hear the Spirit Himself.

• Because the Spirit cannot lie (Numbers 23:19;Titus 1:2), His testimony guarantees that Christ’s one offering truly secures forgiveness and full acceptance for all who trust Him.

• The Spirit’s “first” statement is the New-Covenant promise fromJeremiah 31:33–34, quoted inHebrews 10:16–17. By leading us back to that prophetic word, the Spirit explains what Christ accomplished:

– “I will put My laws in their hearts, and inscribe them on their minds.” Heart transformation replaces mere external regulation (Ezekiel 36:26–27;2 Corinthians 3:3).

– “Their sins and lawless acts I will remember no more.” Divine forgetfulness signals complete forgiveness (Psalm 103:12;Micah 7:18–19).

• The Spirit’s sequencing (“first…”) shows He is an orderly teacher. He grounds assurance in God’s promise before moving us to live it out (Hebrews 10:19–25).

• By quoting Jeremiah in the present context, the Spirit affirms that the New Covenant is not future or partial; it is active now through the finished work of Jesus (Hebrews 8:6, 13).

Hebrews 10:15 reveals the Holy Spirit as a living, reliable witness who confirms the sufficiency of Christ’s sacrifice through the written Word. His testimony anchors our assurance, transforms our hearts, and assures us that our sins are forever removed under the New Covenant established by Jesus’ once-for-all offering.

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

(1) words in the quotation itself could not well be intended to be understood as the quoter's own;

(2) the quotation down to ver. 17 is continuous, whereas the citation of ver. 17 is in the original passage of Jeremiah separated from the preceding one;

(3) the logical conclusion intended to be drawn requires ver. 17 to be the apodosis. For the writer's purpose in referring once more to Jeremiah's prediction of the" new covenant" is to show from it the completeness and finality of Christ's atonement; and this, he argues, follows from this characteristic of the "new covenant" being added to the previous description of it - "Their sins and iniquities will I remember no more." CH. 10:19-END. HORTATORY PORTION OF THE EPISTLE. The great doctrine of Christ's eternal priesthood having been led up to, established by argument, and at length fully expounded, it remains only to press the practical result of a belief in it in alternate tones of encouragement and of warning. We have seen that, even in the earlier chapters, hortatory passages were frequently interposed, showing the purpose all along in the writer's mind. In the central and deepest part of the argument (Hebrews 7:1-10:19) there were none, close and uninterrupted attention to the course of thought being then demanded. But now, the argument being completed, the previous exhortations are taken up again, and enforced in consequently fuller and deeper tones. The connection of thought between these final admonitions and those previously interposed is evident when we compare the very expressions inHebrews 10:19-23 with those inHebrews 4:14-16, and the warnings ofHebrews 10:26, etc., with those ofHebrews 6:4, etc. Thus appears, as in other ways also, the carefully arranged plan of the Epistle, different in this respect from the undoubted Epistles of St. Paul, in which the thoughts generally follow each other without great regard to artistic arrangement. This, however, is in itself by no means conclusive against St. Paul's authorship, since there would be likely to be just this difference between a set treatise composed for a purpose, and a letter writtencurrente calamo by the same author. It does, however, mark a different class of composition, and is suggestive, as far as it goes, of a different writer.

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