Commentary On: Hebrews 10:11-18

Introduction

In Hebrews 10:11-18 the theme of Christ's sacrifice and its results are summarized.

Context

These verses provide a concluding summary to the entire central section of the Epistle to the Hebrews which began in 4:14. The subject is Jesus Christ as the great High Priest and the sacrifice he has made for the forgiveness of sins. In this concluding summary the emphasis is on the effects of Christ's sacrifice, its once and for all character, and its contrast with the daily sacrifice of the priests. This concluding summary prepares the way for a discussion of the implications of this sacrifice for the life of faith.

Commentary

The passage opens with a picture of the daily sacrifice of the priests and an observation that this activity cannot "take away sins" (v. 11). By contrast Christ has made a single sacrifice which is for all time. Much has been made of the contrast between the standing priest and the seated Christ. It has been important, especially in some Roman Catholic circles, to argue that the seated Christ does not mean that his priestly sacrificial activity is finished but continues as a part of Christ's heavenly work on our behalf. This view seems difficult to maintain. The reference to Christ as seated at the right hand of God is borrowed from the opening verse of Psalms 110, a royal psalm, and points to Christ's enthroned reign. Reference is made in verse 12 to his "single" sacrifice, made for all time (see also v. 14). It would seem that the intended contrast is of the ongoing ineffective sacrificial work of the earthly priests to the single, efficacious offering of Christ. This locates Christ's sacrificial work in the cross, and his enthroned reign is to indicate the victory this sacrifice has won and suggest the ultimate consummation of that reign yet to come.

This element of eschatological expectation is underlined in verse 13 in a reference to Christ's waiting and a further quotation from Psalms 110:1, "until his enemies would be made a footstool for his feet." Christ's sacrificial work for the forgiveness of sins (see later in vv. 17-18) is accomplished, but the final establishment of the reign of God and the vanquishing of God's enemies is yet to come, but is to be anticipated. The gospel lesson for this week (Catholic and Common) is the eschatological saying of Jesus in Mark 13:24-32. In terms borrowed from apocalyptic literature Jesus claims for himself the role of the Son of Man who will come to consummate the reign of God. It has been traditional at the end of the liturgical year to emphasize this eschatological dimension of the gospel so that just as we are called to wait expectantly and live hopefully for the final coming of the Messiah we are then plunged into Advent expectation and hope in preparation for the celebration of Christ's first coming into our midst.

Verses 14-18 concern the effects of Christ's sacrifice. There are three images used here. The first (v. 14) is the perfection of those who are sanctified. Perfection here seems to refer to Hebrews' notion of a purification of conscience which makes us free to worship God in truth (see 9:14). It is a kind of wiping the slate clean accomplished in Christ's sacrifice which seems akin to Paul's concept of justification. In Christ's sacrifice we are purified to begin anew in true worship to God.

There follows immediately in vv. 15-16 a reference to the new covenant written upon the heart. The quotation here is from the famous oracle of hope in Jeremiah 31:33-34. Relationship to God henceforth will not be a matter of external actions but of an internalized possibility for new relationship to God. Heart and mind have the possibility in Christ's sacrifice of new orientation to God, and this rather than external ritual and actions is where relationship to God will now be established.

Continuing to quote from Jeremiah 31:34, the writer of Hebrews goes on to emphasize God's forgiveness of sins as an effect of Christ's sacrifice. Where such forgiveness is accomplished already there is no need for ongoing earthly sacrifice (v. 18). Both the notion of an interior or spiritual covenant and the forgiveness of sins have been a major theme of the preceding section of Hebrews which is here being summarized. These are both made possible in Christ's sacrifice once and for all.

Theological Meaning

It is not always easy to feel at home with the imagery of sacrifice which so pervades the Epistle to the Hebrews. Christ as the Great High Priest has been a difficult image for the less liturgical and eucharistic traditions. What is important to remember here is that the writer does not evoke the imagery of sacrifice as an end in itself to describe Christ's work. To dwell on sacrifice would be to fall victim to the concerns of the priests from which Christ has freed us. His once and for all sacrifice ends the need for sacrifice. What we are called upon to do is to remember this costly work (the cross) and claim the gifts of grace which flow from it: A purified conscience, a new relationship of the heart with God, forgiveness. These are great gifts indeed. How we remember Christ's sacrifice might focus as in some traditions on central eucharistic reenactment of that sacrifice. For others it might be in simply retelling the story. But remember we must.

Bruce C. Birch