Hebrews 10:2

2. For--if the law could, by its sacrifices, have perfected the worshippers. they--the sacrifices. once purged--IF they were once for all cleansed (He 7:27). conscience--"consciousness of sin" (He 9:9).

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 2. For then would they not have ceased to be offered? Marg. "Or they would have." The sense is the same. The idea is, that the very fact that they were repeated showed that there was some deficiency in them as to the matter of cleansing the soul from sin. If they had answered all the purposes of a sacrifice in putting away guilt, there would have been no need of repeating them in this manner. They were, in this respect, like medicine. If that which is given to a patient heals him, there is no need of repeating it; but if it is repeated often it shows that there was some deficiency in it, and if taken periodically through a man's life, and the disease should still remain, it would show that it was not sufficient to effect his cure. So it was with the offerings made by the Jews. They were offered every year, and indeed every day, and still the disease of sin remained. The conscience was not satisfied; and the guilty felt that it was necessary that the sacrifice should be repeated again and again.

Because that the worshippers once purged should have had no more conscience of sins. That is, if their sacrifices had so availed as to remove their past sins, and to procure forgiveness, they would have had no more trouble of conscience on account of them. They would not have felt that it was necessary to make these sacrifices over and over again in order to find peace. When a man has full evidence that an atonement has been-made which will meet all the demands of the law, and which secures the remission of sin, he feels that it is enough. It is all that the case demands, and his conscience may have peace. But when he does not feel this, or has not evidence that his sins are all forgiven, those sins will rise to remembrance, and he will be alarmed. He may be punished for them after all. Thence it follows, that if a man wants peace he should have good evidence that his sins are forgiven through the blood of the atonement. No temporary expedient; no attempt to cover them up; no effort to forget them will answer the purpose. They must be blotted out if he will have peace--and that can be only through a perfect sacrifice. By the use of the word rendered "conscience" here, it is not meant that he who was pardoned would have no consciousness that he was a sinner, or that he would forget it, but that he would have no trouble of conscience; he would have no apprehension of future wrath. The pardon of sin does not cause it to cease to be remembered. He who is forgiven may have a deeper conviction of its evil than he had ever had before. But he will not be troubled or distressed by it as if it were to expose him to the wrath of God. The remembrance of it will humble him; it will serve to exalt his conceptions of the mercy of God and the glory of the atonement, but it will no longer overwhelm the mind with the dread of hell. This effect, the apostle says, was not produced on the minds of those who offered sacrifices every year. The very fact that they did it showed that the conscience was not at peace.

(1) "then" "they would have"

Albert Barnes, 1834 · public domain

Verse 2 Would they not have ceased to be offered? - Had they made an effectual reconciliation for the sins of the world, and contained in their once offering a plenitude of permanent merit, they would have ceased to be offered, at least in reference to any individual who had once offered them; because, in such a case, his conscience would be satisfied that its guilt had been taken away. But no Jew pretended to believe that even the annual atonement cancelled his sin before God; yet he continued to make his offerings, the law of God having so enjoined, because these sacrifices pointed out that which was to come. They were offered, therefore, not in consideration of their own efficacy, but as referring to Christ; See on Heb 9:9 (note).

Adam Clarke, 1831 · public domain