September 4, 2014 Hebrews Chapter 10

Hebrews, Chapter 10

Originally posted Thursday October 23, 2008

Hebrews, Chapter 10:1-18 Christ's Sacrifice Once For All - Exposition

In the previous passage the author establishes the superiority of the sacrifice offered by Christ in the heavenly sanctuary over the sacrifices of the priests in the earth sanctuary. The earthly forgiveness through the blood of animals was at best cosmetic in nature. It was forgiveness for infractions against the Law, the first covenant. The heavenly offering was a made for a "cleansing of the conscience." He mentions the once-for-all nature of Christ's offering and he will elaborate on that in this chapter.

The Law as the first covenant was at best a precursor (shadow) of what was to come (true form). The author reasons that since the sacrifices for the forgiveness of sin under the first covenant had to be repeated year after year, they certainly could not be effectual as a means for making worshippers perfect. Were they effectual there would be no need to continue the annual rituals. All they have accomplished is to become a continuous reminder of sin. The "bottom line" is that the blood of animals cannot take sin away. We might think this is a contradiction of the author's previous (9:9-10) claim that the sin offerings of Yom Kippur did bring forgiveness of sin. However, the author separates out - but not clearly, the sins incurred by violations of the Law regarding the ritual cleanliness of the body - food, drink, ablutions, etc. It is obvious that these infractions were not considered sins in any Christian understanding because they were committed "under the old covenant which is obsolete, "growing old and will soon disappear" (8:13b). What the old covenant could not do was to take away - offer forgiveness for, the sins lodged in our conscience, our heart of hearts, and known to us as sin. It is the "purging of the conscience" of sin, not the blood of animals that brings us into the presence of God, once and for all.

Citing verses from Psalms and several prophets he represents them as having been spoken by Christ when he "came into the world." In later Christian thought, Christ as preexistent and in the presence of God led to an understanding that Christ spoke through the prophets. This is particularly so when the author uses Old Testament texts which are assumed to point to the saving work of Christ. In these texts, primarily from Ps. 40:6-8, the writer represents the criticism of the Jerusalem Temple where the idolatry of the people made offerings on their behalf ineffective, for God had rejected them. The author uses this rejection as a scriptural rejection of the sacrificial system in general. He sets that rejection along side 10:7 in which Christ speaking as the psalmist declares to God that he has "come to do your will, O God." The author has presented an apposition of rejection of the animal sacrificial requirements of the Law and the introduction of Christ who has come to do the will of God. What the old covenant which required animal sacrifices could not do - provide entry to the presence of God, Christ could. The old sacrifices under the first covenant are abolished and the new covenant, written on the heart, is established. The bodies of animals have been replaced by the body of Christ, the offering of which brings forgiveness (sanctification) "once for all."

The author rephrases his description of the need for the priests to perform their ineffective duties day after day. Against such futility he again presents Christ who made but one sacrifice, himself "for all time" and by doing so perfected the consciences of all those who were justified. Christ's work is essentially done and he now is in the presence of God waiting for the last day and the subjection of all God's enemies.

Hebrews, Chapter 10:19-39 A Call to Persevere - Exhortation

With a view of what Christ has done for the recipients of his writing are encouraged to persevere with their eyes on the approaching last day. Their posture in prayer (entering the heavenly sanctuary) should be one of confidence because Christ has preceded them and parted the curtain for their entry. With Christ as the Great High Priest over the heavenly Sanctuary they can approach in true faith for they have been justified and their consciences cleansed and bodies washed (baptized). Hold fast to their first confession; encourage each other to love and good deeds. Worship together on a regular basis. The reward of perseverance is followed - in Old Testament fashion, with the curse of falling away. For those who have once confessed their faith but do not persevere, persisting in sin, Christ's sacrifice is declared null and void. The "fearful prospect of judgment" looms ahead. The combined urgency to persevere and dire results of not persevering may seem overstated. Understood in the context of the situation faced by this community we can appreciate the author's directness, mincing no words. He uses terms such as "no mercy," "fire that consumes" and cites scripture representing the ready availability of God's vengeance. As he puts it, "It is a fearful thing to fall into the hands of the living God." The community is beset with "hard struggling and suffering, public abuse and persecution, possessions being plundered and imprisonment. But he offers the reward which makes all this bearable for those who do not shrink back: when they have done the will of God they will receive God's promised salvation.

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Note:

We have seen two examples of the fate of believers who have fallen away. In 6:4-6 and 10:26 the author is very clear. Once a person has been enlightened (heard the Gospel), tasted the heavenly gift (hope) and shared in the Holy Spirit (baptism), if they fall away there is no way to restore the act of repentance. It would be as if Christ needed to be crucified again. Later he frames his argument against a second repentance in terms of those who deliberately (or continuously) persist in sin after "having received the knowledge of the truth." He does not write in terms of Christ being crucified again. More directly he pronounces that Christ's once and for all sacrifice has been withdrawn. In other New Testament passages we have read that there will  be a time when it is too late to repent. In the parables we are warned to be alert and always found ready (being faithful) should the last day arrive unannounced. Falling away and persisting in sin are the same. We may have a clue to what the writer has in mind as grounds for determining that someone has fallen away and persisted in sin. In vss. 24-25 he exhorts the readers to love, do good deeds and not to neglect worshipping together. Vs. 26 begins with "for" which indicates that the previous three acts define what it means to persist in sin: failure to love one another, to do good works and to neglect regular worship. It seems a harsh indictment but it was not a condemnation. It is said with a deep concern for the wellbeing of the other. Just as we warn a child not to touch something hot because we love the child, our author warns his readers to be vigilant, to hold fast to their confession of faith and to remain confident in the hope that was born in their faith.