Saturday, August 24, 2024

Joshua D. A. Bloor on Hebrews 10:10, 14

  

In 10.10 the effects of Jesus’ earthly offerings were described using a perfect participle ‘we have been made holy’ (ηγιασμενοι). This perfective nature is strengthened through the use of εφαπαξ. Yet in 10.14, when referring to Jesus’ heavenly offering, a present passive participle for the same verb is employed (τους αγιαζομενους). This perfect-passive semantic contrast can be considered as deliberate in order to display the unique purposes of Jesus’ earthly offering and his heavenly offering. Christ’s earthly offering obtains an objective static/positional holiness (εφαπαξ), whereas in 10.14 his heavenly offering is dynamic and durative, concerned with the ongoing sanctification of being made holy. This is obtained through Jesus’ heavenly activity—a subjective aid for practical Christian holiness. . . . Moreover, a key term in 10.14 which is missing in the preceding verses is τελειοω. The perfecting of God’s people in Hebrews is associated with the consciousness of sin and access (cf. 9.9; 10.1-2). Perfection, while distinct from purification, is in this sense of totality of purgation . . . This is highlighted by the contrast between 10.1 and 10.14. In the former, the perpetual nature (εις το διηνεκες) of Levitical sacrifice is weak since they need to be offered annually. They are unable to perfect those who approach (10.1) and cause a reminder of sin (10.3). Yet the perpetual nature (εις το διηνεκες) of Christ’s heavenly offering has ‘perfected’ (τετελειωκεν) God’s people, leading to a more permanent and dynamic priestly ministry of purgation and the impartation of holiness (10.14). (Joshua D. A. Bloor, Purifying the Consciousness in Hebrews: Cult, Defilement and the Perpetual Heavenly Blood of Jesus [Library of New Testament Studies 675; London: T&T Clark, 2024], 90)

 

 

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