Hebrews is a rich source of theology, especially Christology and soteriology. In this post, I will examine two key texts in the epistle on the nature of Christ’s atonement and his intercessory work before the Father.
Hebrews 10:10-14
Heb 10:10-14 is a popular “proof-text” by many Protestants in favour of their theories of salvation. The Greek (with key terms in bold), followed by the KJV, reads:
In the view of many Evangelicals, this pericope “proves” that the believer cannot fall from their salvation and that salvation is a once-for-all event (being tied into one of the many theologies of “eternal security” [e.g. Perseverance of the Saints within Reformed soteriology]).
Hebrews 2:17
There are a number of interesting things when one examines this verse. Firstly, there are two “purpose clauses” in this verse; the first (“that he might be a merciful high priest”) is the Greek ινα clause; the second is the use of the Greek preposition εις which means “into” or “with a goal towards” and this is coupled with the present infinitive form of the verb ιλασκομαι “to make atonement” (ιλασκεσθαι), and this present “making of atonement” is “for the sins of the people” (τας αμαρτιας του λαου). The author of Hebrews views Christ’s on-going office of heavenly intercessor as one that allows for the continuing appeasement of the Father to win the forgiveness of sins committed by believers, sins that were not forgiven at one’s conversion. In other words, this verse presents Jesus as the heavenly high priest who, even at present, makes atonement for sins; this is alien to many theologies that think of one's forgiveness as being once-for-all. The author of Hebrews says Jesus makes atonement for sins on an ongoing basis. If ones’ sins were already atoned for when one appropriated Jesus (if one holds to imputed righteousness), and their justification can never be lost, this verse and its theology is nonsensical. However, Christ's ongoing work as High Priest in the heavenly tabernacle is ongoing in reference to our own sins. Thus, the present infinitive form in Heb 2:17 shows the continuing need of the application of Christ's work for our own salvation.
Hebrews 10:10-14
Heb 10:10-14 is a popular “proof-text” by many Protestants in favour of their theories of salvation. The Greek (with key terms in bold), followed by the KJV, reads:
ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ. 11Καὶ πᾶς μὲν ἱερεὺς ἕστηκεν καθ᾽ ἡμέραν λειτουργῶν καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας, 12 οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ, 13 τὸ λοιπὸν ἐκδεχόμενος ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ. 14 μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους.
By the which will we are sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13 From henceforth expecting till his enemies be made his footstool. 14 For by one offering he hath perfected for ever them that are sanctified.
In the view of many Evangelicals, this pericope “proves” that the believer cannot fall from their salvation and that salvation is a once-for-all event (being tied into one of the many theologies of “eternal security” [e.g. Perseverance of the Saints within Reformed soteriology]).
First, Hebrews 10:14 is a somewhat obscure grammatical choice of words by the writer.
It should first be noted that Heb 10:14 (“For by one offering he hath perfected for ever them that are sanctified”) is ambiguous in the Greek.
The verse contains the present participle τοὺς ἁγιαζομένους (“those being sanctified”). This present participle could be related to the perfect tense of τετελείωκεν (“he has perfected”). If this is the case, the sacrifice of Christ is indeed once-for-all (εφαπαξ), but is in a progressive relationship to us, that is, at least with respect to sanctification, Christ’s sacrifice does not give us a “blanket” forgiveness of one’s past, present, and then-future sins; instead, it gives us a perfect forgiveness of one’s past and present sins, but it is not applied all at once to us, as we know elsewhere from the New Testament that we must seek forgiveness of sins we commit post-conversion (e.g. 1 John 2:1-2).
Had the author of Hebrews wanted to convey such a “blanket” forgiveness as some wish to read into this pericope, he should have used a noun (e.g. τουν αγιουν [“the sanctified”]).
Something interesting appears in verse 10—the writer uses a perfect tense instead of a present participle. He says ἡγιασμένοι ἐσμὲν (“we have been sanctified”). The difference apparently lies in the “we” of v. 10 (the author and his immediate hearers) in contrast to those addressed in v. 14 which is an open-ended inclusion of anyone who will experience the sanctification in the future. This being the case, in biblical Greek, it is better to use a present participle, because only that form can include those in the present who are being sanctified as well as those in the future who will be sanctified.
There is another possibility that τοὺς ἁγιαζομένους refers to the entire sanctification process, including “positional” sanctification, for the author and his hearers in v.10 (i.e. they have been sanctified [per v. 10] but they are also being sanctified [v.14]).
Hebrews 2:17
Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people.
There are a number of interesting things when one examines this verse. Firstly, there are two “purpose clauses” in this verse; the first (“that he might be a merciful high priest”) is the Greek ινα clause; the second is the use of the Greek preposition εις which means “into” or “with a goal towards” and this is coupled with the present infinitive form of the verb ιλασκομαι “to make atonement” (ιλασκεσθαι), and this present “making of atonement” is “for the sins of the people” (τας αμαρτιας του λαου). The author of Hebrews views Christ’s on-going office of heavenly intercessor as one that allows for the continuing appeasement of the Father to win the forgiveness of sins committed by believers, sins that were not forgiven at one’s conversion. In other words, this verse presents Jesus as the heavenly high priest who, even at present, makes atonement for sins; this is alien to many theologies that think of one's forgiveness as being once-for-all. The author of Hebrews says Jesus makes atonement for sins on an ongoing basis. If ones’ sins were already atoned for when one appropriated Jesus (if one holds to imputed righteousness), and their justification can never be lost, this verse and its theology is nonsensical. However, Christ's ongoing work as High Priest in the heavenly tabernacle is ongoing in reference to our own sins. Thus, the present infinitive form in Heb 2:17 shows the continuing need of the application of Christ's work for our own salvation.