1For the Law, since it has only a shadow of the good things to come and not the very form of things, can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near. 2Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had consciousness of sins? 3But in those sacrifices there is a reminder of sins year by year. 4For it is impossible for the blood of bulls and goats to take away sins.

5Therefore, when He comes into the world, He says,
         “SACRIFICE AND OFFERING YOU HAVE NOT DESIRED,
         BUT A BODY YOU HAVE PREPARED FOR ME;

6IN WHOLE BURNT OFFERINGS AND sacrifices FOR SIN YOU HAVE TAKEN NO PLEASURE.

7“THEN I SAID, ‘BEHOLD, I HAVE COME
         (IN THE SCROLL OF THE BOOK IT IS WRITTEN OF ME)
         TO DO YOUR WILL, O GOD.’”

8After saying above, “SACRIFICES AND OFFERINGS AND WHOLE BURNT OFFERINGS AND sacrifices FOR SIN YOU HAVE NOT DESIRED, NOR HAVE YOU TAKEN PLEASURE in them” (which are offered according to the Law), 9then He said, “BEHOLD, I HAVE COME TO DO YOUR WILL.” He takes away the first in order to establish the second. 10By this will we have been sanctified through the offering of the body of Jesus Christ once for all.

      11Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; 12but He, having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD, 13waiting from that time onward UNTIL HIS ENEMIES BE MADE A FOOTSTOOL FOR HIS FEET. 14For by one offering He has perfected for all time those who are sanctified. 15And the 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 UPON THEIR HEART,
         AND ON THEIR MIND I WILL WRITE THEM,”
         He then says,

17“AND THEIR SINS AND THEIR LAWLESS DEEDS
         I WILL REMEMBER NO MORE.”

18Now where there is forgiveness of these things, there is no longer any offering for sin.

A New and Living Way

      19Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21and since we have a great priest over the house of God, 22let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23Let us hold fast the confession of our hope without wavering, for He who promised is faithful; 24and let us consider how to stimulate one another to love and good deeds, 25not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near.

Christ or Judgment

      26For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27but a terrifying expectation of judgment and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES. 28Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. 29How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? 30For we know Him who said, “VENGEANCE IS MINE, I WILL REPAY.” And again, “THE LORD WILL JUDGE HIS PEOPLE.” 31It is a terrifying thing to fall into the hands of the living God.

      32But remember the former days, when, after being enlightened, you endured a great conflict of sufferings, 33partly by being made a public spectacle through reproaches and tribulations, and partly by becoming sharers with those who were so treated. 34For you showed sympathy to the prisoners and accepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and a lasting one. 35Therefore, do not throw away your confidence, which has a great reward. 36For you have need of endurance, so that when you have done the will of God, you may receive what was promised.

37FOR YET IN A VERY LITTLE WHILE,
         HE WHO IS COMING WILL COME, AND WILL NOT DELAY.

38BUT MY RIGHTEOUS ONE SHALL LIVE BY FAITH;
         AND IF HE SHRINKS BACK, MY SOUL HAS NO PLEASURE IN HIM.

39But we are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul.

Parallel Verses

New American Standard Bible (©1995)
For the Law, since it has only a shadow of the good things to come and not the very form of things, can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near.

GOD'S WORD® Translation (©1995)
Moses' Teachings with their yearly cycle of sacrifices are only a shadow of the good things in the future. They aren't an exact likeness of those things. They can never make those who worship perfect.

King James Bible
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

Douay-Rheims Bible
For the law having a shadow of the good things to come, not the very image of the things; by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect:

Darby Bible Translation
For the law, having a shadow of the coming good things, not the image itself of the things, can never, by the same sacrifices which they offer continually yearly, perfect those who approach.

English Revised Version
For the law having a shadow of the good things to come, not the very image of the things, they can never with the same sacrifices year by year, which they offer continually, make perfect them that draw nigh.

Webster's Bible Translation
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers to them perfect.

Weymouth New Testament
For, since the Law exhibits only an outline of the blessings to come and not a perfect representation of the things themselves, the priests can never, by repeating the same sacrifices which they continually offer year after year, give complete freedom from sin to those who draw near.

World English Bible
For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near.

Young's Literal Translation
For the law having a shadow of the coming good things -- not the very image of the matters, every year, by the same sacrifices that they offer continually, is never able to make perfect those coming near,

Cross References

Romans 8:3 For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh,

Colossians 2:17 things which are a mere shadow of what is to come; but the substance belongs to Christ.

Hebrews 7:11 Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron?

Hebrews 7:19 (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God.

Hebrews 8:5 who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, "SEE," He says, "THAT YOU MAKE all things ACCORDING TO THE PATTERN WHICH WAS SHOWN YOU ON THE MOUNTAIN."

Hebrews 9:9 which is a symbol for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience,

Hebrews 9:11 But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation;

Hebrews 10:4 For it is impossible for the blood of bulls and goats to take away sins.

Hebrews 10:11 Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins;

Hebrews 10:14 For by one offering He has perfected for all time those who are sanctified.

Hebrews 10:22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 10

The apostle knew very well that the Hebrews, to whom he wrote, were strangely fond of the Levitical dispensation, and therefore he fills his mouth with arguments to wean them from it; and in order thereto proceeds in this chapter, I. To lay low the whole of that priesthood and sacrifice (v. 1-6). II. He raises and exalts the priesthood of Christ very high, that he might effectually recommend him and his gospel to them (v. 7-18). III. He shows to believers the honours and dignities of their state, and calls them to suitable duties (v. 19 to the end).

Verses 1-6

Here the apostle, by the direction of the Spirit of God, sets himself to lay low the Levitical dispensation; for though it was of divine appointment, and very excellent and useful in its time and place, yet, when it was set up in competition with Christ, to whom it was only designed to lead the people, it was very proper and necessary to show the weakness and imperfection of it, which the apostle does effectually, from several arguments. As,

I. That the law had a shadow, and but a shadow, of good things to come; and who would dote upon a shadow, though of good things, especially when the substance has come? Observe, 1. The things of Christ and the gospel are good things; they are the best things; they are best in themselves, and the best for us: they are realities of an excellent nature. 2. These good things were, under the Old Testament, good things to come, not clearly discovered, nor fully enjoyed. 3. That the Jews then had but the shadow of the good things of Christ, some adumbrations of them; we under the gospel have the substance.

II. That the law was not the very image of the good things to come. An image is an exact draught of the thing represented thereby. The law did not go so far, but was only a shadow, as the image of a person in a looking-glass is a much more perfect representation than his shadow upon the wall. The law was a very rough draught of the great design of divine grace, and therefore not to be so much doted on.

III. The legal sacrifices, being offered year by year, could never make the comers thereunto perfect; for then there would have been an end of offering them, v. 1, 2. Could they have satisfied the demands of justice, and made reconciliation for iniquity,-could they have purified and pacified conscience,-then they had ceased, as being no further necessary, since the offerers would have had no more sin lying upon their consciences. But this was not the case; after one day of atonement was over, the sinner would fall again into one fault or another, and so there would be need of another day of atonement, and of one every year, besides the daily ministrations. Whereas now, under the gospel, the atonement is perfect, and not to be repeated; and the sinner, once pardoned, is ever pardoned as to his state, and only needs to renew his repentance and faith, that he may have a comfortable sense of a continued pardon.

IV. As the legal sacrifices did not of themselves take away sin, so it was impossible they should, v. 4. There was an essential defect in them. 1. They were not of the same nature with us who sinned. 2. They were not of sufficient value to make satisfaction for the affronts offered to the justice and government of God. They were not of the same nature that offended, and so could not be suitable. Much less were they of the same nature that was offended; and nothing less than the nature that was offended could make the sacrifice a full satisfaction for the offence. 3. The beasts offered up under the law could not consent to put themselves in the sinner's room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner's stead: Christ did so.

V. There was a time fixed and foretold by the great God, and that time had now come, when these legal sacrifices would be no longer accepted by him nor useful to men. God never did desire them for themselves, and now he abrogated them; and therefore to adhere to them now would be resisting God and rejecting him. This time of the repeal of the Levitical laws was foretold by David (Ps. 40:6, 7), and is recited here as now come. Thus industriously does the apostle lay low the Mosaical dispensation.

Calvin's Commentary

1. For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

1. Umbram enim habens lex futurorum bonorum, non ipsam vivam imaginem rerum, sacrificiis quae quotannis eadem continenter offeruntur nunquam potest eos qui accedunt perficere (vel, sanctificare.)

2. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.

2. Alioqui annon desiisent offeri? propterea quod nullam amplius conscientiam peccatorum haberent cultores semel purgati.

3. But in those sacrifices there is a remembrance again made of sins every year.

3. Atqui in his fit quotannis commemoratio peccatorum.

4. For it is not possible that the blood of bulls and of goats should take away sins.

4. Impossible enim est ut sanguis taurorum tollat peccata.

1. For the Law having a shadow, etc. He has borrowed this similitude from the pictorial art; for a shadow here is in a sense different from what it has in Colossians 2:17; where he calls the ancient rites or ceremonies shadows, because they did not possess the real substance of what they represented. But he now says that they were like rude lineaments, which shadow forth the perfect picture; for painters, before they introduce the living colors by the pencil, are wont to mark out the outlines of what they intend to represent. This indistinct representation is called by the Greeks skiagraphia, which you might call in Latin, "umbratilem", shadowy. The Greeks had also the eikon, the full likeness. Hence also "eiconia" are called images (imagines) in Latin, which represent to the life the form of men or of animals or of places.

The difference then which the Apostle makes between the Law and the Gospel is this, -- that under the Law was shadowed forth only in rude and imperfect lines what is under the Gospel set forth in living colors and graphically distinct. He thus confirms again what he had previously said, that the Law was not useless, nor its ceremonies unprofitable. For though there was not in them the image of heavenly things, finished, as they say, by the last touch of the artist; yet the representation, such as it was, was of no small benefit to the fathers; but still our condition is much more favorable. We must however observe, that the things which were shown to them at a distance are the same with those which are now set before our eyes. Hence to both the same Christ is exhibited, the same righteousness, sanctification, and salvation; and the difference only is in the manner of painting or setting them forth.

Of good things to come, etc. These, I think, are eternal things. I indeed allow that the kingdom of Christ, which is now present with us, was formerly announced as future; but the Apostle's words mean that we have a lively image of future blessings. He then understands that spiritual pattern, the full fruition of which is deferred to the resurrection and the future world. At the same time I confess again that these good things began to be revealed at the beginning of the kingdom of Christ; but what he now treats of is this, that they are not only future blessings as to the Old Testament, but also with respect to us, who still hope for them.

Which they offered year by year, etc. He speaks especially of the yearly sacrifice, mentioned in Leviticus 16, though all the sacrifices are here included under one kind. Now he reasons thus: When there is no longer any consciousness of sin, there is then no need of sacrifice; but under the Law the offering of the same sacrifice was often repeated; then no satisfaction was given to God, nor was guilt removed nor were consciences appeased; were it otherwise there would have been made an end of sacrificing. We must further carefully observe, that he calls those the same sacrifices which were appointed for a similar purpose; for a better notion may be formed of them by the design for which God instituted them, than by the different beasts which were offered.

And this one thing is abundantly sufficient to confute and expose the subtlety of the Papists, by which they seem to themselves ingeniously to evade an absurdity in defending the sacrifice of the mass; for when it is objected to them that the repetition of the sacrifice is superfluous, since the virtue of that sacrifice which Christ offered is perpetual, they immediately reply that the sacrifice in the mass is not different but the same. This is their answer. But what, on the contrary, does the Apostle say? He expressly denies that the sacrifice which is repeatedly offered, though the same, is efficacious or capable of making an atonement. Now, though the Papists should cry out a thousand times that the sacrifice which Christ once offered is the same with, and not different from what they make daily, I shall still always contend, according to the express words of the Apostle, that since the offerings of Christ availed to pacify God, not only an end was put to former sacrifices, but that it is also impious to repeat the sacrifice. It is hence quite evident that the offering of Christ in the mass is sacrilegious. [164]

3. A remembrance again, etc. Though the Gospel is a message of reconciliation with God, yet it is necessary that we should daily remember our sins; but what the Apostle means is, that sins were brought to remembrance that guilt might be removed by the means of the sacrifice then offered. It is not, then, any kind of remembrance that is here meant, but that which might lead to such a confession of guilt before God, as rendered a sacrifice necessary for its removal.

Such is the sacrifice of the mass with the Papists; for they pretend that by it the grace of God is applied to us in order that sins may be blotted out. But since the Apostle concludes that the sacrifices of the Law were weak, because they were every year repeated in order to obtain pardon, for the very same reason it may be concluded that the sacrifice of Christ was weak, if it must be daily offered, in order that its virtue may be applied to us. With whatever masks, then, they may cover their mass, they can never escape the charge of an atrocious blasphemy against Christ.

4. For it is not possible, etc. He confirms the former sentiment with the same reason which he had adduced before, that the blood of beasts could not cleanse souls from sin. The Jews, indeed, had in this a symbol and a pledge of the real cleansing; but it was with reference to another, even as the blood of the calf represented the blood of Christ. But the Apostle is speaking here of the efficacy of the blood of beasts in itself. He therefore justly takes away from it the power of cleansing. There is also to be understood a contrast which is not expressed, as though he had said, "It is no wonder that the ancient sacrifices were insufficient, so that they were to be offered continually, for they had nothing in them but the blood of beasts, which could not reach the conscience; but far otherwise is the power of Christ's blood: It is not then right to measure the offering which he has made by the former sacrifices."

Footnotes:

[164] No remark is made on the second verse. Doddridge and Beza read the first clause without negative ouk and not as a question, according to the Vulg. And the Syr. Versions, "Otherwise they would have ceased to be offered." Most MSS. favor our present reading. There is no real difference in the meaning. The words, "no more conscience of sins," are rendered by Beza, "no more conscious of sins;" by Doddridge, "no more consciousness of sins;" and by Stuart, "no longer conscious of sins." The true meaning is no doubt thus conveyed. We meet with two other instances of conscience, suneideses, being followed by what may be called the genitive case of the object, "conscience of the idol," i.e., as to the idol, 1 Corinthians 8:7, -- "conscience of God," i.e., as to God, or towards God, 1 Peter 2:19. And here, "conscience of sins," must mean conscience with reference to sins, i.e., conviction of sins, a conscience apprehensive of what sins deserve. It is a word, says Parkhurst, which "is rarely found in the ancient heathen writers;" but it occurs often in the New Testament, though not but once in the Sept., Ecclesiastes 10:20. Its common meaning is conscience, and not consciousness, though it may be so rendered here, consistently with the real meaning of the passage. Michaelis in his Introduction to the New Testament, is referred to by Parkhurst, as having produced two instances, one from Philo, and the other from Diod. Siculus, in which it means "consciousness." -- Ed

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Twenty-Eighth Day. The Way into the Holiest.
Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, by the way which He dedicated, a new and living way, through the veil, that is to say, His flesh: and having a great Priest over the house of God; let us draw near with a true heart, in fulness of faith.'--Heb. x. 19-22. When the High Priest once a year entered into the second tabernacle within the veil, it was, we are told in the Epistle to the Hebrews, 'the Holy Ghost signifying that the way into the …
Andrew Murray—Holy in Christ

Twenty-Sixth Day. Holiness and the Will of God.
This is the will of God, even your sanctification.'--1 Thess. iv. 3. 'Lo, I am come to do Thy will. By which will we have been sanctified, through the offering of the body of Jesus Christ once for all.'--Heb. x. 9, 10. In the will of God we have the union of His Wisdom and Power. The Wisdom decides and declares what is to be: the Power secures the performance. The declarative will is only one side; its complement, the executive will, is the living energy in which everything good has its …
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June the Fourteenth the Law in the Heart
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(New Year's Sermon.) TEXT: HEB. x. 24. "Let us consider one another, to provoke unto love and to good works." THIS day is usually regarded more as a secular and social than a religious holiday, and given up to the enjoyment of family and external relationships. But when we assemble here on this day, we surely do so in the belief that everything pleasant and joyful in our working and social life during the past year, for which we have had to thank God, had its source in nothing but the spiritual good …
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I purpose, this morning, to handle the text thus. First, we will read, mark, and learn it; and then, secondly, we will ask God's grace that we may inwardly digest it. I. Come, then, first of all to THE READING, MARKING, AND LEARNING OF IT; and you will observe that in it there are three things very clearly stated. The atoning sacrifice of Jesus, our great High Priest, is set forth first by way of contrast; then its character is described; and, then, thirdly, its consequences are mentioned. Briefly …
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The Apostle shews here the superiority of Christ's sacrifice over that of every other priest. "Every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins; but this man," or priest--for the word "man" is not in the original "after he had offered one sacrifice for sins," had finished his work, and for ever, he "sat down." You see the superiority of Christ's sacrifice rests in this, that the priest offered continually, and after he had slaughtered …
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Hebrews x. 26, 27
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"But a body Thou hast prepared Me."-- Heb. x. 5. The completion of the Old Testament did not finish the work that the Holy Spirit undertook for the whole Church. The Scripture may be the instrument whereby to act upon the consciousness of the sinner and to open his eyes to the beauty of the divine life, but it can not impart that life to the Church. Hence it is followed by another work of the Holy Spirit, viz., the preparation of the body of Christ. The well-known words of Psalm xl. 6, 7: "Sacrifice …
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Robert Lee Berry—Adventures in the Land of Canaan

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"And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. And when I saw her, I wondered with a great wonder."--Apoc. 17:6. Literature. I. Tacitus: Annales, 1. XV., c. 38-44. Suetonius: Nero, chs. 16 and 38 (very brief). Sulpicius Severus: Hist. Sacra, 1. II., c. 41. He gives to the Neronian persecution a more general character. II. Ernest Renan: L'Antechrist. Paris, deuxième ed., 1873. Chs. VI. VIII, pp. 123 sqq. Also his Hibbert Lectures, delivered …
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W. R. Heb. x. 19 No more veil! God bids me enter By the new and living way-- Not in trembling hope I venture, Boldly I His call obey; There, with Him, my God, I meet God upon the mercy-seat! In the robes of spotless whiteness, With the Blood of priceless worth, He has gone into that brightness, Christ rejected from the earth-- Christ accepted there on high, And in Him do I draw nigh. Oh the welcome I have found there, God in all His love made known! Oh the glory that surrounds there Those accepted …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

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Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Saints' Privilege and Profit;
OR, THE THRONE OF GRACE ADVERTISEMENT BY THE EDITOR. The churches of Christ are very much indebted to the Rev. Charles Doe, for the preservation and publishing of this treatise. It formed one of the ten excellent manuscripts left by Bunyan at his decease, prepared for the press. Having treated on the nature of prayer in his searching work on 'praying with the spirit and with the understanding also,' in which he proves from the sacred scriptures that prayer cannot be merely read or said, but must …
John Bunyan—The Works of John Bunyan Volumes 1-3

Seventeenth Day. Holiness and Crucifixion.
For their sakes I sanctify myself, that they themselves also may be sanctified in truth.'--John xvii. 19. 'He said, Lo, I am come to do Thy will. In which will we have been sanctified through the offering of the body of Jesus once for all. For by one offering He hath perfected for ever them that are sanctified.'--Heb. x. 9, 10, 14. It was in His High-priestly prayer, on His way to Gethsemane and Calvary, that Jesus thus spake to the Father: 'I sanctify myself.' He had not long before spoken …
Andrew Murray—Holy in Christ

Your Own Salvation
We have heard it said by hearers that they come to listen to us, and we talk to them upon subjects in which they have no interest. You will not be able to make this complaint to-day, for we shall speak only of "your own salvation;" and nothing can more concern you. It has sometimes been said that preachers frequently select very unpractical themes. No such objection can be raised to-day, for nothing can be more practical than this; nothing more needful than to urge you to see to "your own salvation." …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

A visit to the Harvest Field
Our subject, to-night, will involve three or four questions: How does the husbandman wait? What does he wait for? What is has encouragement? What are the benefits of his patient waiting? Our experience is similar to his. We are husbandmen, so we have to toil hard, and we have to wait long: then, the hope that cheers, the fruit that buds and blossoms, and verily, too, the profit of that struggle of faith and fear incident to waiting will all crop up as we proceed. I. First, then, HOW DOES THE HUSBANDMAN …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Brought up from the Horrible Pit
I shall ask you, then, at this time, to observe our divine Lord when in His greatest trouble. Notice, first, our Lord's behavior--"I waited patiently for the Lord; and he inclined unto me, and heard my cry": then consider, secondly, our Lord deliverance, expressed by the phrase, "He brought me up also out of a horrible pit, out of the miry clay," and so forth: then let us think, thirdly of the Lord's reward for it--"many shall see, and fear, and trust in the Lord":--that is His great end and object, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 28: 1882

The Rent Veil
THE DEATH of our Lord Jesus Christ was fitly surrounded by miracles; yet it is itself so much greater a wonder than all besides, that it as far exceeds them as the sun outshines the planets which surround it. It seems natural enough that the earth should quake, that tombs should be opened, and that the veil of the temple should be rent, when He who only hath immortality gives up the ghost. The more you think of the death of the Son of God, the more will you be amazed at it. As much as a miracle excels …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888