provide evidence that the believer is in possession of two natures, one called `flesh' and the other called `spirit'; one

`begotten of God', the other `begotten of the flesh'; the one ever at war against the other.

How then can such an one attain to the condition of `no more conscience of sins'? The whole verse and context

supplies the Scriptural reason and only answer. `FOR THE LAW HAVING A SHADOW OF GOOD THINGS TO COME, NOT

THE VERY IMAGE OF THE THINGS, CAN NEVER WITH THE SAME SACRIFICES WHICH YEAR BY YEAR THEY OFFERED

CONTINUALLY, MAKE THE COMERS THEREUNTO PERFECT; ELSE WOULD THEY NOT, IN THAT CASE, HAVE CEASED

BEING OFFERED, BY REASON OF THOSE RENDERING THE DIVINE SERVICE HAVING NO MORE CONSCIENCE OF SINS,

BEING ONCE FOR ALL PURIFIED?' (Heb. 10:1-2). Yes, the `no more' depends upon the `once for all'. This blessed

state is not brought about by turning over new leaves, by belittling sin, or by reducing God's holy standard; no, it

comes into the very light of the Presence of God; it walks in the light as He is in the light; it has fellowship with

God, yet never does it say `I have not sinned' or `I have no sin'. The secret of that holy boldness is that ` the blood

of Jesus Christ, His Son, cleanseth us from all sin'.

This is the testimony of the other occurrences of this word `conscience' in Hebrews. The offering of the blood

of bulls and goats never touched the conscience, they `could not make him that did the service perfect, as pertaining

to the conscience' (Heb. 9:9). But `if the blood of bulls and of goats ... sanctifieth to the purifying of the flesh:

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' (Heb. 9:13,14). Hence Hebrews 10:22 says `Let us draw near with a true

heart in full assurance of faith, having our hearts sprinkled from an evil conscience'.

The passage under consideration does not mean that the believer will never be troubled by sin any more; this is

not the case at all. As he grows in grace, his own unworthiness and defilement appear to deepen, but all through he

has the glad conscience that the Blood of Christ has `once for all' settled the whole question of sin and sins before

`It is not possible that the blood of bulls and of goats should take away sins ... but this Man, after He had offered

one sacrifice for sins for ever, sat down on the right hand of God' (Heb. 10:4-12). Fellow-believer, He sat down,

His work `finished'; can you not rest if He does? Surely nothing more is needed; He Who came to save has `sat

down ... for by one offering He hath perfected for ever (unto perpetuity) them that are sanctified' (Heb. 10:12,14).

No more remembrance. Hebrews 10:17.

What is the result of this wonderful offering? This verse goes on immediately, `(Wherefore) ... their sins and

iniquities will I remember no more'. Oh, the joy of it! The sacrifice of Christ not only breathes its blessed `no

more' to our conscience, it also says `no more' to the memory of God. `Blessed is he whose transgression is

forgiven, whose sin is covered' (Psa. 32:1).

No more offering. Hebrews 10:18.

Even this is not all. So complete is the offering, so full the forgiveness and the forgetfulness, so perfect the

cleansing, that the Lord can add `Now where remission of these is, there is no more offering for sin' (Heb. 10:18).

No more conscience of sin! No more remembrance of sin! No more offering for sin! This speaks to us of

perfection. Never through all eternity will that one offering need repetition. Its efficacy avails to the uttermost.

Sins past, present, and even future (which, O Lord, give grace to reduce) are all met and dealt with by the precious

blood of Christ.

The words placed as a heading of this study hardly range as a text, but they are of sufficient importance to justify

a consideration of their bearing on the context in which they are found. `But' is an adversative conjunction and

marks a contrast, and an otherwise concealed antithesis (see Dr. Bullinger's Gk. Lexicon). An adversative places the

second sentence or clause in some kind of opposition to the preceding one. There are three species :

(1) Exclusive adversatives (viz. not, but, else).

(2) Alternative adversatives (viz. either - or, whether - or).

(3) Arrestive adversatives (viz. but then, still, nevertheless).