The Ignatius Catholic Study Bible New Testament (259 page)

10:1 a shadow:
The sacrifices of the Law merely prefigured the perfect sacrifice of Christ (Col 2:16-17) (CCC 128).
the true form:
Or, "the true image". The expression implies that the liturgy of the New Covenant, which celebrates the saving work of Christ, still utilizes visible and sacramental signs for worship. So, for example, the ceremonial "food and drink", as well as the "baptisms" of the Levitical order (Heb 9:10), foreshadow the sacraments of the Eucharist (13:10) and Baptism (10:22) (CCC 1145-52). See notes on Heb 6:4 and 13:10. 
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10:3 reminder of sin:
The annual repetition of sacrifice on the Day of Atonement (10:4; Lev 16) is evidence that the Levitical cult was not a true solution to the problem of sin (Heb 10:2). Under the Old Covenant, sins are remembered but not removed; under the New Covenant, sins are removed and thus no longer remembered (8:12; 10:17) (CCC 1539-40). See word study:
Remembrance
at Lk 22:19. 
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10:5-7
The Greek version of Ps 40:6-8. • The Psalmist views the human body as an instrument of sacrifice; it was created to be offered in obedience to the will of God. This is a form of worship more pleasing to the Lord than offering the flesh and blood of animals in the Temple (1 Sam 15:22). Jesus lives out the psalm to the utmost because his sinless life as a man, totally conformed to the divine will, made the priestly offering of his body and blood the perfect sacrifice that supersedes all others (Heb 9:12; 10:10) (CCC 614, 2100). • Four things must be considered with every sacrifice: to whom it is offered, by whom it is offered, what is offered, and for whom it is offered. Christ, the one Mediator, remained one with God, to whom he offered sacrifice, made those for whom he offered it one in himself, and acted as one in being both the one who offers and the offering (St. Augustine,
On the Trinity
4, 19). 
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10:7 to do your will:
The will of the Father was the focus of the Son's mission in life, even to the point of death (5:8; Mk 14:36; Phil 2:8; CCC 606-7). 
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10:9 the first . . . the second:
The Old Covenant and the New (8:7, 13). 
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10:11-13
The author contrasts the posture of Levitical priests
(stands,
10:11) with that of Jesus
(sat down,
10:12). His point: the work of the former was perpetually unfinished, while the work of the latter has been definitively accomplished. This applies to the earthly dimension of Christ's priesthood, since his ministry as a heavenly priest and intercessor is ongoing (7:25; 8:2). 
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10:14 perfected:
Christ accomplishes what the Mosaic ceremonies could not—the inward transformation of the worshiper (9:9-10; 10:1). This involves the cleansing of the conscience from guilt (9:14; 10:22) and the engraving of his Law on the heart (8:10; 10:16). See word study:
Made Perfect
at 5:9. 
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10:15 the Holy Spirit:
The divine author of the Scriptures (3:7; Acts 1:16; 2 Pet 1:21). 
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10:16-17
Excerpts from the New Covenant prophecy of Jer 31:31-34.
See note on Heb 8:8-12
. 
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10:19-25
Readers are urged to enter the heavenly sanctuary of God's presence. It is implied that this entry into heaven is a sacramental entry through the eucharistic
flesh
and
blood
of Jesus, whose glorified humanity gives us priestly access to the Father (4:16). Readers are also urged to grow in the virtues of
faith,
which perceives heavenly realities hidden to the eyes (11:1),
hope,
which is anchored in heaven and yearns to dwell there (6:18-19), and
love,
which reaches out to serve God and others (6:10; 13:1). 
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10:20 the curtain:
I.e., the humanity of Christ, which is the sanctuary veil that parts to give us entrance into the celestial Holy of Holies (9:3). 
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10:22 draw near:
I.e., into the presence of God, who sits enthroned in the innermost chamber of heaven (4:16). Believers draw near for prayer and worship, as the Israelites did in coming to the Mosaic Tabernacle (10:1).
hearts sprinkled . . . bodies washed:
An allusion to Baptism. Its waters make outward contact with the body but effect an inward cleansing of the heart (Acts 22:16; Eph 5:26; 1 Pet 3:21). • Sprinkling with blood and washing with water are liturgical rites associated with the ordination of Aaronic priests (Ex 29:4, 21; Lev 8:6, 30). In a similar way, Baptism consecrates us into the universal priesthood of believers (1 Pet 2:9; Rev 1:5-6). This qualifies us to enter the heavenly Tabernacle (Heb 10:19) and enables us to make pleasing sacrifices to the Lord (13:15-16) (CCC 1268). 
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10:25 meet together:
As a liturgical assembly. Exclusively private worship apart from the family of faith is discouraged (CCC 2178).
the Day:
The Day of Judgment. In its original context, this may have particular reference to the approaching judgment of Israel and the passing away of the Old Covenant with its sanctuary and priesthood. 
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10:26 sin deliberately:
By reverting to the worship of traditional Judaism with its ineffectual ceremonies and sacrifices (9:9-10). This amounts to exchanging the perfect sacrifice of Christ (10:14) for the animal sacrifices of the Law, which had no power to take away sin (10:1-4). 
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10:28 two or three witnesses:
A reference to Deut 17:6 and 19:15. • Moses required corroborative testimony from several witnesses before a man could be charged with a capital crime and put to death. For the author of Hebrews, the penalty for rejecting the gospel is far worse than for any infraction of the Torah (2:1-3). 
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10:30 Vengeance is mine. . . . The Lord will judge:
Two citations from Deuteronomy. • The first, at Deut 32:35, reads like a translation of the Aramaic
Targum Neofiti,
which differs from the Hebrew and Greek versions but is identical to Paul's citation of the passage in Rom 12:19. The second is from the Greek version of Deut 32:36. 
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10:32-36
A flashback to the days when readers suffered persecution (12:4). 
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10:32 enlightened:
Possibly an allusion to Baptism.
See note on Heb 6:4
. 
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10:34 a better possession:
A heavenly inheritance, beyond the reach of thieves and looters (9:15; 11:16; Mt 6:20). 
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10:37-39
The Greek version of Hab 2:3-4. • Habakkuk, who prophesied the conquest of Judea in the sixth century
B.C.
, taught that
faith
is a protection against the judgment of God. The point is now made to Christians who are tempted to
shrink back
from the gospel and return to a Jewish way of life. 
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11:1-40
The faith of the OT saints is celebrated. The chapter follows the story of the Bible from creation (11:3), to the days before the flood (11:4-7), to the patriarchal age (11:822), to the Exodus (11:23-29), to the Conquest of Canaan (11:30-31), to the Judges and the Monarchy (11:32-34), all the way to Maccabean times (11:35-38). The author intends to show how faith looks upward as well as forward, perceiving the anagogical (things in heaven) as well as the eschatological (things in the future). Because it sees beyond the hardships of this life, faith can also conquer the fear of suffering and death (CCC 147, 163). For a similar survey of biblical heroes, see Sir 44:1-50:21. 
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