Hebrews 10:15-17 · Bible study
Hebrews 10:15-17 Commentary: Holy Spirit's Testimony
Greek · 10 what the commentators say
Meaning in one sentence
Why does the writer cite Jeremiah 31 again? Study the Holy Spirit's witness to the new covenant of internal law and total forgiveness.
Research Summary
- Meaning: The Holy Spirit, speaking through Jeremiah, confirms the new covenant's two promises, internal transformation and total forgiveness, which together render all further sin offerings obsolete.
- Key words: μαρτυρεῖ (testifies), διαθήκη (covenant), ἐπιγράψω (inscribe), οὐ μὴ μνησθήσομαι (I will certainly not remember).
- Main debate: Whether the missing “then he says” before v.17 should be supplied, and whether the “laws” refer to the Mosaic law rewritten or a new law of the Spirit.
- Theological theme: The sufficiency of Christ's once-for-all sacrifice and the finality of the new covenant.
- Best use: To ground assurance of forgiveness and to show the continuity of Scripture's witness from prophecy to fulfillment in Christ.
Translation Comparison
BSB Berean Standard Bible 2020
15The Holy Spirit also testifies to us about this. First He says:
16“This is the covenant I will make with them after those days, declares the Lord. I will put My laws in their hearts and inscribe them on their minds.”
17Then He adds: “Their sins and lawless acts I will remember no more.”
WEB World English Bible 2000
15The 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 on their heart, I will also write them on their mind;” then he says,
17“I will remember their sins and their iniquities no more.”
KJV King James Version 1769
15Whereof the Holy Ghost also is a witness to us: for after that he had said before,
16This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
17And their sins and iniquities will I remember no more.
ASV American Standard Version 1901
15And the Holy Spirit also beareth witness to us; for after he hath said,
16This is the covenant that I will make with them After those days, saith the Lord: I will put my laws on their heart, And upon their mind also will I write them; then saith he,
17And their sins and their iniquities will I remember no more.
YLT Young's Literal Translation 1898
15and testify to us also doth the Holy Spirit, for after that He hath said before,
16`This is the covenant that I will make with them after those days, saith the Lord, giving My laws on their hearts, and upon their minds I will write them,'
17and `their sins and their lawlessness I will remember no more;'
Darby Darby Bible 1890
15And the Holy Spirit also bears us witness [of it]; for after what was said:
16This [is] the covenant which I will establish towards them after those days, saith [the] Lord: Giving my laws into their hearts, I will write them also in their understandings;
17and their sins and their lawlessnesses I will never remember any more.
Douay-Rheims Douay-Rheims Bible 1899
15And the Holy Ghost also doth testify this to us. For after that he said:
16And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
17And their sins and iniquities I will remember no more.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Hebrews 10:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this passage is the capstone of the argument that Christ's once-for-all sacrifice makes further offerings obsolete. The Holy Spirit is presented as the source of the prophetic word (Gill, Barnes), and His testimony through Jeremiah validates the conclusion. The quotation has two parts: the promise of the law written on hearts and minds, and the promise that sins will be remembered no more. Calvin emphasizes the second part, since forgiveness is complete, no more sacrifice is needed. JFB notes the grammatical structure: after the covenant promise is stated, the forgiveness promise is added as the decisive element. Wesley sees the passage as securing all blessings of the new covenant through Christ's one offering. The Holy Spirit's testimony, being divine, carries final authority. The argument is that where remission of sins is granted, there is no place for continued sin offerings (Heb 10:18). All traditions affirm this as the apostle's climactic proof.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The Holy Spirit, speaking through Jeremiah, testifies that the new covenant brings total forgiveness of sins, and this forgiveness makes the repeated offering of sacrifices for sin unnecessary.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The grammatical structure of the quotation | All tradition agree the writer cites Jeremiah 31:33, 34 and that the two promises (internal law and forgiveness) are the essential content. | Some (Gill, Cambridge) note that early manuscripts add 'then he says' before v.17 to complete the sentence; others take the structure as an intentional ellipsis. The meaning is not affected. |
| The nature of the 'laws' written on hearts and minds | All agree this describes an inward transformation that replaces external obedience to the old covenant code. | Some traditions read this as the Mosaic law internalized by the Spirit; others see it as a new law of Christ or the law of love. Both seek to honor the passage. |
| The timing of the promise's fulfillment | All affirm that the new covenant is inaugurated by Christ's sacrifice and that believers now receive its benefits. | Some emphasize present, partial realization (already/not yet); others see perfect fulfillment only in the eschaton, with the present being an initial stage. |
| The purpose of the quotation in context | All traditions agree the quotation proves that Christ's sacrifice is sufficient and ends the old sacrificial system. | Some stress the cessation of temple sacrifices (a historical application for Jewish readers); others focus on the abiding removal of guilt for all believers. |
Historical & Cultural Context
The writer of Hebrews addresses believers tempted to return to the old covenant system, possibly with the Jerusalem temple still standing (likely before AD 70). In this context, he argues that the new covenant promised by Jeremiah has now arrived in Christ. The original prophecy (Jeremiah 31) was given to exiles in Babylon, promising a renewed relationship with God after the old covenant had failed. Now the apostle shows it is fulfilled. The Holy Spirit's role as witness is crucial: throughout Hebrews, the Spirit speaks in Scripture (Heb 3:7, 9:8, 10:15). This reflects the early Jewish-Christian conviction that the same God who inspired the prophets now speaks through the apostolic preaching (Acts 28:25; II Sam 23:2; Neh 9:30).
The quotation appears here a second time (already in Heb 8:10-12) but with a different purpose. In chapter 8 it demonstrated the old covenant's obsolescence; here it proves the perfection of Christ's sacrifice. The grammatical structure is elliptical: "after having said" (μετὰ γὰρ τὸ εἰρηκέναι, perfect infinitive) introduces the covenant promise in v.16, then the writer continues in v.17 with the forgiveness promise, implying "then he says." Some early manuscripts add "then he says" for clarity (noted by Cambridge and Gill). The two promises together, internal transformation (laws on heart and mind) and total forgiveness (sins not remembered), form the heart of the new covenant. The double negative of v.17 (οὐ μὴ μνησθήσομαι) makes God's non-remembrance emphatic and unconditional.
Textual Notes
The supplied sources note no significant textual variants in the quotation of Jeremiah 31:33, 34 itself. The main textual issue is the absence of an explicit 'then he says' or 'then he adds' at the beginning of v.17 in most manuscripts. Some copies (noted by Gill in Beza's edition and by Cambridge in the Philoxenian Syriac) include such a phrase, but it is universally regarded as a scribal addition for clarity. The sense of the passage does not depend on its presence.
Reception History
This passage has been central to Christian understanding of the new covenant from the patristic era onward. The early church cited it to argue that the old covenant was temporary and that Christ's sacrifice fulfilled it. During the Reformation, this text was used to defend justification by faith alone, emphasizing that God's non-remembrance of sin is complete and not conditioned on continued offerings. Covenant theologians have seen in v.16 a model for how God relates to His people, through inward transformation rather than external law. In more recent history, the passage has been a source of assurance for believers struggling with guilt, and it continues to shape liturgies of confession and absolution across traditions. The Holy Spirit's role as witness has also been highlighted in pneumatological discussions about the Spirit's ongoing work in applying salvation.
Preaching This Verse
Three-point outline
- A divine witness: The Holy Spirit, speaking through Scripture, testifies to the truth of Christ's perfect work. The same Spirit who inspired the prophets now confirms the gospel (v.15).
- A twofold promise: God writes His law on hearts and minds (internal transformation) and remembers sins no more (total forgiveness). The new covenant deals with both our nature and our guilt (vv.16-17).
- A finished argument: Where remission of sins is granted, no more sacrifice is required. The old system is not reformed but replaced (v.18, implied).
Five-point outline
- The Holy Spirit is the authentic witness to the new covenant (v.15, cf. Heb 3:7).
- The covenant promises a law written within, not on stone but on the heart and mind (v.16).
- The covenant promises a forgiveness so complete that God will recall sins no more (v.17).
- This forgiveness is the basis for the cessation of all sin offerings (v.18).
- Believers now have boldness to enter God's presence through Christ (Heb 10:19).
Illustration hooks
- Debt cancelled: A creditor tears up the promissory note and promises never to mention the debt again. The forgiveness is not partial but utterly final.
- Internalized rules: A child who once needed a list of household rules taped to the fridge grows up to understand and live them from the heart. The new covenant changes not just behavior but the person.
- Court case dismissed: A judge drops all charges and seals the record. The defendant walks free, and the case cannot be reopened. Christ's sacrifice does that permanently.
Questions your congregation is asking
- If God remembers my sins no more, why do I still feel guilty about the past?
- What does it mean for God to write His law on my heart? Does that happen all at once or gradually?
- If the old covenant sacrifices ended, how should I understand the worship practices of my own church today in light of this finished work?
Leading a Discussion
This passage concludes the apostle's long argument that Christ's single sacrifice is sufficient for all sin. The Holy Spirit is the witness, and the prophecy from Jeremiah is the proof. As you discuss, think about what it means for God to remember sins no more, and how that truth shapes your confidence before God.
Discussion questions
- Read v.15 carefully. Why does the writer attribute the quotation to the Holy Spirit rather than to Jeremiah? What does this imply about the nature of Scripture? (cf. II Sam 23:2, Acts 28:25)
- Compare this citation with the same passage in Hebrews 8:10-12. What is the same? What is different? Why might the writer quote it again here?
- The promise has two parts: God writes His laws on hearts and minds (v.16), and He remembers sins no more (v.17). How are these two promises connected? Which one seems more important in this context?
- The Greek for "remember no more" uses a double negative (οὐ μή + future indicative), making the denial absolute. How does this strengthen what God is promising?
- If God truly remembers our sins no more, why do Christians still confess sins and seek forgiveness? Is that compatible with this passage?
- Verse 18 (the next verse) concludes that where remission of sins is, there is no more offering. What would this have meant to Jewish Christians who still saw temple sacrifices being offered?
- How does knowing that the entire Trinity (Father, Son, and Holy Spirit) witnesses to our salvation affect the way you trust God's promises?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Samuel 23:2 | “Yahweh’s Spirit spoke by me. His word was on my tongue. |
| Nehemiah 9:30 | Yet many years you put up with them, and testified against them by your Spirit through your prophets. Yet they would not listen. Therefore you gave them into the hand of the peoples of the lands. |
| John 15:26 | “When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. |
| Acts 28:25 | When they didn’t agree among themselves, they departed after Paul had spoken one message: “The Holy Spirit spoke rightly through Isaiah the prophet to our fathers, |
| Hebrews 2:3 | how will we escape if we neglect so great a salvation—which at the first having been spoken through the Lord, was confirmed to us by those who heard, |
| Hebrews 2:4 | God also testifying with them, both by signs and wonders, by various works of power, and by gifts of the Holy Spirit, according to his own will? |
| Hebrews 3:7 | Therefore, even as the Holy Spirit says, “Today if you will hear his voice, |
| Hebrews 9:8 | The Holy Spirit is indicating this, that the way into the Holy Place wasn’t yet revealed while the first tabernacle was still standing. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the Holy Spirit is presented as a witness through the quote from Jeremiah, confirming that Jeremiah spoke by direct inspiration. He also reminds readers that this same prophecy had already been cited earlier in the letter.
Barnes' Notes on the Bible Protestant 1832
Barnes insists that the Holy Spirit's witness here is not an inner feeling but the Scripture itself, specifically Jeremiah's prophecy. He breaks that prophecy into two distinct statements: God's promise to make a new covenant and then the covenant's actual content of inward holiness and total, never-repeated forgiveness. This twofold grant proves Christ's one offering perfects believers forever.
Geneva Bible Notes Reformed 1599
The Geneva Note finds the Holy Spirit's witness in the specific promise of a new covenant. In that covenant, God writes His laws on hearts and chooses to remember sins no more. This divine forgetfulness is the substance of the Spirit's testimony.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that the Holy Spirit's citation of the new covenant promise proves legal sacrifices are abolished. Because God pledges to remember sins no more, the yearly remembrance of sin in those sacrifices becomes contradictory and obsolete, showing their insufficiency.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the Holy Spirit is added as a witness alongside the Father and Son, all testifying to the same truth. Here the quotation from Jeremiah is used specifically to prove that because the new covenant promises full remission of sins, no further sacrifice for sins is needed.
Lange's Commentary Reformed 1857
Lange reads the Psalm quotation as Christ's own words spoken at His coming, underscoring His pre-existent, voluntary self-sacrifice in obedience to the Father's will. He stresses that Christ's one offering perfectly fulfills God's saving purpose, taking away the old system and establishing the new, once for all.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry's focus is on Christ as the true high priest who fulfills and replaces the entire Levitical system. He stresses that Christ came to do God's will, offering himself once for all, while the old priests offered repeated sacrifices that could never remove sin.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that Christ's one offering fully ratifies the new covenant, making all other sacrifices and any repetition of His own completely unnecessary. The apostle concludes his argument for the perfection of Christ's priesthood by pointing to this total sufficiency.