Hebrews

10:11-18

The Argument Proper

1. The sufficiency of Christ's atonement, 7:1:10:25

iii] The ministry of Jesus our great high priest, 8:1-10:18

f) A single offering to renew the covenant

Of the three key elements for the atonement of God's people, the Rhetor links again the two elements, sacrifice and covenant. "The perfection of Christ's obedience in death makes further sacrifices for sins unnecessary: it is final for all time", Davies.

i] Context: See 8:1-6.

ii] Background: A general introduction; See 1:1-4.

iii] Structure: A single offering to renew the covenant:

iv] Interpretation:

Christ's single offering renews the covenant, v11-18: i] Christ, having completed his sacrifice, now sits reigning at the right hand of God, "having made the sanctified perfect", v11-14.

a). The levitical priests stand busying themselves performing sacrifices over and over again, sacrifices that are unable to achieve their intended end, v11. The Rhetor again makes the point that the sacrificial offerings of the Aaronic Priesthood were not completely effective. Those priests had to repeatedly offer sacrifices for themselves and the people, and that repetition showed that the effectiveness of the sacrifices was limited.

kai "-" - and. Probably best to understand the conjunction here as epexegetic, introducing a summary of the argument so far.

men ....... de "-" - on the one hand [every priest has stood]. Establishing an adversative comparative construction covering v11 and 12; "on the one hand (the Levitical priesthood), but on the other hand (Jesus)". Note how it is now "every priest", not just the high priest, thus the Rhetor sets out to underline the ineffectiveness of the Levitical priesthood as a whole. A variant "high priest" does exist. "Every Jewish priest", TEV. Note also that the perfect e{sthken, "has stood", is dramatic and so is translated as a present tense. And note also that the posture of the priest probably serves to further the image of a constant working at their religious duties, as compared to Christ's once only work and his present posture of sitting, having completed his work.

kaq hJmeran "day after day" - according to the day. Distributive use of the preposition kata to express the idiomatic phrase "daily". Again, the Rhetor uses the idea of "day by day" with regard to the Aaronic sacrifices. In 10:1 he spoke of them as "year by year", obviously referring to the necessity of repeating the Day of Atonement sacrifice. Here, as in 7:27, he is probably thinking of the necessary daily repetition of sacrifices for the inadvertent sins of the priesthood and the people. The point he is making is that repetition implies ineffectiveness.

leitourgwn (leitourgew) pres. part. "performs his religious duties" - serving, ministering. As with the participle prosferwn, "offering", this participle is adverbial, modal, expressing the manner of the priest's "standing"; "he takes his stand daily, serving ...... offering ...." Note the use of the durative present with both participles. The word primarily means "service", and definitely not "worship", although when used of the cult, as here, it would be reasonable to say, "carrying out the ritual of worship", Barclay. "Stands serving", may simply be expressed as "performs".

kai "-" - and. Possibly epexegetic, such that the second participial clause explains the first.

pollakiV adv. "again and again" - [and offering the = same sacrifices] often, frequently, time after time. Adverb of frequency. "They keep on offering sacrifices that can never take away sin", CEV.

ai{tineV pro. "which" - which. Qualitative relative pronoun, "such are unable ....", but possibly giving a concessive sense, "although they can never take sins away."

oudepote "[can] never" - never. Strong negation, cf., 10:1; "totally unable".

perielein (periairew) aor. inf. "take away" - [are able] to take away [sins]. The infinitive is complementary, completing the sense of the verb "to be able". The aorist tense indicates a singular action, here the inability of the sacrificial system to utterly remove sin, while the peri prefix is perfective; "take away altogether."

b) Christ's sacrifice effectively leads to his enthronement, v12-13. Christ, on the other hand, offered one sacrifice, once-and-for-all, and having done so, he took up his throne beside the Ancient of Days. The Aaronic priests could not sit down after completing their sacrifice, for it would have to be repeated again and again. Yet, Christ could sit down, for his sacrifice need never be repeated again; it was permanent in effect.

This idea of kingly authority, alluded to in Psalm 110:1, is further expanded in v13. At this point the Rhetor refers to the kingly role of Christ, but he doesn't develop it. The idea of Christ's kingship is outside his thesis, so he only outlines the priestly role of Christ the royal king. Paul develops this idea further in 1Cor.15:24-28.

de "but" - but/and. See men ... de v11. "However", TEV.

prosenegkaV (prosferw) aor. part. "when ..... had offered" - [this one] having offered. The participle is adverbial, best treated as temporal, serving to introduce a temporal clause, as NIV, but cause or means are also possible. The demonstrative pronoun ou|toV, "this = this one", refers to Jesus; "But Christ offered himself as a sacrifice", CEV.

mian adj. "one" - one [sacrifice]. Identifying the one unique sacrifice, namely that of Christ himself. "After offering for sins a single sacrifice of perpetual efficacy", Weymouth.

uJper + gen. "for [sins]" - on behalf of [sins]. Expressing representation, "on behalf of"; "for our sins", Berkeley.

eiV to dihnekeV "for all time" - [he sat down] into the continuous, forever, perpetuity. Adverbial temporal idiomatic phrase, cf., 7:3, 10:1. Either referring back to Christ's offering, and thus the ongoing effects of that offering, or referring forward to the reign of Christ, and thus its eternal nature, v13ff. Most English translations follow the first option, so NIV, but the second option is possible, "He, on the other hand, has offered one single sacrifice for sins, and then taken his seat for ever, at the right hand of God", NJB.

en + dat. "at" - in/at [right]. Local, expressing space, metaphorical. The Rhetor's use of the image of Christ sitting in the sanctuary comes from Psalm 110. In this Psalm, we see Melchizedek, the priestly king, being invited to sit at the right hand of God. Christ is of the order of Melchizedek and brings to fulfilment this prophetic invitation. Sitting at the right hand of God, of course, implies more than just completion. It implies the bestowal of great dignity and authority; Christ sits in the highest glory. Therefore, we may be sure of his ability to deal with our needs.

tou qeou (oV) gen. "of God" - of god. The genitive is adjectival, possessive; "God's right hand."

to loipon adv."since that time" - the rest. The articular adverb is used here to form a temporal adverbial phrase (sometimes without the article), "from this time forward, henceforth", although Ellingworth opts for "in this connection".

ekdecomenoV (ekdecomai) "he waits" - waiting. The participle is adverbial, probably modal, expressing the manner of his sitting, v12, "sat down .... waiting", or attendant circumstance, "sat down .... and waited ...". The prefix ek "from", gives a perfective sense to the verb, ie., the action of waiting begins at the point of Christ's sacrifice and is completed in the final defeat of his enemies. Christ need only "wait" since the perfect sacrifice, of itself, progresses the defeat of the enemy under God. Ellingworth suggests that the participle here expresses eager anticipation.

e{wV + subj. "-" - until. Introducing an indefinite temporal clause; "until his enemies should be made a footstool for his feet", ESV.

teqwsin (tiqhmi) aor. pas. subj. "to be made" - [the enemies of him] are put, placed. The unstated agent of the action is obviously God; "Until his enemies are put under his power", CEV. The Rhetor does not specifically identify the enemies, but we can probably describe them as the evil powers and authorities that stand against God and his people. They are already defeated, 2:14, "and the time will come when this defeat will be manifested", Grindheim, cf., 9:28.

twn podwn (ouV odoV) gen. "[his footstool]" - [a footstool] of the feet [of him]. The genitive is adjectival, limiting "footstool", descriptive, idiomatic, "a footstool upon which the feet of Christ may rest. The image is of Christ's enemies lying powerless at/under his feet.

c) Christ's sacrifice purifies, v14. The Rhetor goes on to detail the effective results of Christ's once-and-for-all sacrifice. The sacrifice of Christ has purified his people from the moral defilement of sin and has assured them of an enduring right-relationship with God.

gar "for" - for More reason than cause, introducing an explanation of "the contemporary significance of Christ's 'one sacrifice'", Harris.

mia/ prosfora/ (a) dat. "by one sacrifice" - by one sacrifice. Instrumental dative, expressing means, "by means of." Again, the decisive nature of Christ's sacrifice is underlined, a one of a kind sacrifice; "by virtue of that one offering", Phillips.

teteleiwken (teleiow) perf. "he has made perfect" - he has perfected, completed. The perfect tense expresses a past completed action with ongoing effects; God's people are in a state of perfection / completeness. As already noted in these studies, this word is handled differently by commentators. "Perfection" is certainly the consequence of Christ's "offering / sacrifice" (the totality of his life in service to God, even unto the cross) - we are made perfect. "Completion" is likely the Rhetor's intended big-picture sense. The completion of Christ's priestly mission (his once only offering) achieved for God's people freedom from guilt before the law and an eternal restoration of their relationship with God - a realisation of the promised blessings of the covenant. The use of the perfect tense implies process, such that the cleansing is now and ongoing into eternity; "The blood of Christ speaks forever of cleansing, of forgiveness, of holiness", Grindheim.

eiV to dihnekeV "forever" - into the continuous. See v12. Used here to express a perpetual effect. "Valid for ever", Barclay.

touV aJgiazomenouV pres. pas. part. "those who are being made holy" - the ones being sanctified. The participle serves as a substantive, accusative object of the verb "to perfect, complete". The passive implies divine agency. Rather than "being sanctified", the present tense is probably timeless, so Bruce; "He has achieved the eternal perfection of all who are sanctified", NJB.

ii] The Rhetor now "summarises the scriptural teachings of Jeremiah 31:33-34, quoted in chapter 8, and draws the conclusion that forgiven sin is forgiven", Kistemaker, thus removing the need for Israel's sacrificial system, v15-18.

a) Jeremiah 31:33-34 is quoted in support of the idea that Christ's sacrifice is final and effective. The first quotation supports the contention that the obligations of the covenant (that Israel be an acceptable people through their obedience to the law) is fulfilled in the obedience of Christ. Obedience to God's law, together with a desire to carry it out, is ours through our identification with Christ. The second quotation outlines the consequence of such obedience, namely that the guilt of God's people has been completely blotted out.

de "-" - but/and. Transitional, indicating a step in the argument.

marturei (marturew) pres. "testifies" - [the holy spirit] bears witness. Here, the Holy Spirit is identified as the author of scripture speaking through Jeremiah.

hJmin dat. pro. "to us" - to us. Dative of indirect object / interest, advantage, "for us"; "We have the declaration of the Holy Spirit that is true", Barclay.

gar "-" - for. More reason than cause, explaining how, by the quote, the Holy Spirit addresses us; best left untranslated.

meta to eirhkenai (eipon) perf. inf. "he says" - after the to say. This construction, the preposition meta + the articular infinitive, is used to introduce a temporal clause, although here it is functioning as a citation formula, "he says that ...."; "the Holy Spirit, bearing witness through the prophet Jeremiah, said." "For after saying", Moffatt.

The Rhetor treats the quotes as a divine word to the audience, and attributes them to the Holy Spirit. As such, he "reflects an understanding of the Godhead that would later be formulated as a doctrine of the Trinity", Grindheim.

hJ diaqhkh (h) "the covenant" - the covenant, agreement [i will agree with them after these days, says lord, is this]. Nominative subject of an assumed verb to-be. Probably the covenant itself, cf., 10:1ff, but possibly the agreement to write the law upon our hearts for the forgiveness of sins. "When the time comes I will make an agreement with them", CEV.

proV + acc. "with [them]" - toward [them]. Here expressing accompaniment, association; "with, in company with." "Them" replaces "the house of Israel" found in the original text. The Rhetor is again editorialising the text for his audience. The new covenant applies not just to the Israel of old.

meta + acc. "after" - after [those days]. Temporal use of the preposition; "in the days to come", TEV.

didouV (didwmi) pres. part. "I will put" - putting. Attendant circumstance participle expressing action accompanying the verb "I will write", "I will put .... and I will write. The two coordinated clauses, "I will put ..... and I will write ....", stand in apposition to auth, "this"; "the covenant I will make ....... is this, namely that I will put my laws upon their hearts and ...." The LXX has "giving", and so the sense "giving my laws upon their hearts" is possibly intended,

nomouV (oV) "laws" - the laws [of me upon the hearts of them. Although a contentious issue, it is possible that the law written on the heart is the obedience of Christ, which obedience enables "their sins and lawless acts" to be "remembered no more." Along with our vicarious participation in the faithfulness of Christ, that faithfulness, in the power of the indwelling Spirit, serves to shape obedience in the believer. "Jeremiah's prophecy, not only involved the implanting of God's laws, together with the will and power to carry them out, in the hearts of His people, it also conveyed the assurance that their past sins and iniquities would be eternally blotted out from God's record, never to be brought up in evidence against them", Bruce. Certainly, for Hebrews, the blessing of v17 is achieved by means of Christ's fulfilment of the law, which fulfilment covers our sin.

epi + acc. "in" - [and i will write them] upon [the mind of them]. Spatial use of the preposition; "on their minds", ESV.

kai "Then he adds" - and. Adjunctive, "also"; "and then he goes on to say", Barclay.

twn anomiwn (a) "lawless acts" - the sins, iniquities [of them, and the lawlessness of them]. Emphasising what God will remember no more. The genitive autwn, "of them", is adjectival, probably verbal, subjective, "the sins committed by them".

ou mh mnhsqhsomai (mimnhskomai) fut. pas. "I will remember" - I will not not remember. Emphatic negation using the future tense rather than the subjunctive. The LXX uses a subjunctive, but the Rhetor opts for the future tense to underline the future implications of God's not remembering our sins.

eti adv. "no more" - yet, still = any longer. Serving to emphasise God's not remembering; "I'll forever wipe the slate clean of their sins", Peterson.

b) Since Christ has achieved a once-and-for-all perfect sacrifice for the forgiveness of sins, there remains no useful function for the old Jewish cultic system, v18. As Moo notes, we may have expected a triumphant conclusion to the Rhetor's argument, a celebration of Christ's once-and-for-all sacrifice. Yet, he moves to the negative, reminding us that the Rhetor's task is to turn his audience away from their tendency to look to the atoning comfort provided by the Levitical cult at the temple and their local synagogue. So, he ends with a warning not to seek "forgiveness in any place but the all-sufficient sacrifice of Christ", Moo.

de "and" - but/and. Transitional, but more particularly epexegetic, serving to introduce an explanation of the extent of "remember no more", v17; "that is, where / since these sins are remitted ..."

o{pou adv. "where" - where. Local adverb introducing an adverbial clause, usually treated as local, "where", metaphorical, and also conditional. The verb must be assumed and the expected ekei, "there" is missing; "where sins are remitted, then there is no longer an offering for sin", ie., where sins are forgiven, sacrifices are unnecessary. It is quite possible that o{pou here expresses either cause, or reason, so Ellingworth; "So, since there is forgiveness of sin, (then) there is no longer any place for sin offerings".

toutwn gen. pro. "these" - [forgiveness, remission] of these things. The genitive is adjectival, usually treated as verbal, objective. The "things" are the "sins and lawless acts" which are forgiven, and this through Christ's perfect sacrifice. "Where / Since sins are remitted."

ouketi adv. "there is no longer" - no longer. This temporal adverb emphasises the point that Christ's sacrifice has displaced the old cultic system. "Where God grants remission of sin there can be no question of making further atonement", Phillips.

peri + gen. "for [sin]" - [an offering] about [sin]. Possibly reference / respect, "with reference to, concerning", but more likely instead of uJper, advantage / representation, "on behalf of, for." "There is no longer any room for a sin offering", Cassirer.

Hebrews Introduction

Exegetical Commentaries

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