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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