Hebrews 10

     10:1-18 continues the theme that Christ’s sacrifice, being perfect and all sufficient for the salvation of all his people, was offered once for all time, and unlike the symbolic promissory animal sacrifices of the old covenant, will never be repeated.  “For by the one offering He has perfected for all time those who are sanctified” (14).  The sacrifice of Christ was “once for all” (cf. 7:27; 9:12, 26-28; 10:10-14).

     The argument is supported by the use of Ps. 40:6-8 (5-7), a Psalm which is prophetically the words of Christ himself through David (cf. Peter’s use of Ps. 16 as the words of Christ, Acts 2:25-31), to show that the OT sacrifices were never intended to be permanent.  They were only a shadow of the good things to come (1, 9).  Ps. 110:1 (12-13) shows that the work of taking away sin was finished and accepted by God when our High Priest sat down at the right hand of God.  Jer. 31:33-34 also shows the efficacy and finality of Christ’s once for all sacrifice (16-17).  As a preacher will often do, the author quotes the substance of the passage in brief, having already cited that text more fully at 8:10, 12.  V.18 states the conclusion demanded by his text, that where there is true forgiveness, any further sacrifice is illegitimate.  When Jesus said, “It is finished” (John 19:30), we can believe him.

     10:19-25.  The appeal of the whole letter is here summed up.  Our access and confidence to approach God is “by the blood of Jesus”.  Not with his blood, but by it.   The great fault of Rome was to interpose another priesthood between the believer and God other than the great priest we already have over the house of God (21).  According to this antichrist doctrine, the priests bring Christ down from heaven to be offered over and over repeatedly in the “unbloody sacrifice” of the mass, where the actual body and blood of Christ are said to be presented, but in an unbloody way.  The elements of bread and wine in the sacrament of communion are said to be changed into the true body and blood of Christ by a miracle, though the appearance of the elements does not change.  This is unlike any miracle reported in the Scriptures.  Suppose by such a miracle Jesus had healed a leper, though under the appearance of leprosy; or raised Lazarus from the dead, though under the appearance of a stinking corpse.  By just such a miracle do the priests of Rome present the mass on their altars.  The early church had no altar but the cross, and no sacrifice but Christ’s. What they had instead of an altar was a communion table, where Christ’s once for all sacrifice was commemorated in the taking of the bread and the wine, which by faith was a means of grace.

     Loraine Boettner, in his book Roman Catholicism, quotes A Catechism of Christian Doctrine: “What is the Holy Mass?”  A. “The Holy Mass is the sacrifice of the body and blood of Jesus Christ, really present on the altar under the appearance of bread and wine, and offered to God for the living and the dead.”

     There is no way the mass and the doctrine of transubstantiation can be reconciled with the once for all sacrifice of our great priest, who is the only mediator between God and men (1 Tim. 2:5).

     Since we do have such a sacrifice offered by such a priest, we may draw near with full assurance of faith (22).  The cleansing sprinklings and washings of the old covenant are all fulfilled in the purity of the one who has entered in before us.  Baptism is the sign and seal of our washing and engrafting into Christ, and our admission into his visible body of believers (see WSC Q. 94).  We are to come in full assurance of our faith (22), holding fast the confession of our hope based on his faithfulness (23), and mindful to be active in our love toward one another (24).  These themes, faith, hope, and love, are the focus of the remainder of the epistle.  V.25 suggests that these Hebrew Christians were wavering in these things.  Vv.32 ff. indicate that being identified with Christ’s people was costly, bringing persecution from their fellow Jews as well as the world.  They must not waver, but encourage one another, for the day (the Last Great Day) draws near (cf. 12:3-4; Ro. 13:12).  Persevere for your little while here (37).

     10:26-31.  Since there is only one efficacious sacrifice for our sins, a willful deliberate rejection of the blood of the covenant brings everlasting wrath, since it insults the Spirit of grace (cf. 6:4-8; Mt. 12:31-32).

     10:32-39.   This call for continued confidence and endurance is the main purpose of the epistle.  Vv.37-38 are a free use of OT texts (cf. Is. 26:20; Hab. 2:3-4).

      A very little while (37) and his faithful ones of every age shall all see it together (cf. Job 19:25-27; 1 Thess. 4:15-17; Rev. 1:7).

     10:38a (Hab. 2:4).  The righteous will live by his faith (cf. Ro. 1:17; Gal. 3:11, and see notes at Gal. 3:11-12).