Hebrews 10:14
For by one oblation he hath perfected for ever them that are sanctified.
Open Hebrews 10:14 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Una enim oblatione, consummavit in sempiternum sanctificatos.
- Greek New Testament (SBLGNT)
- μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους.
Haydock's commentary
By one oblation5 he hath perfected or consummated for ever them that are sanctified, or justified, because this one oblation was sufficient to sanctify all men. He repeats this, to shew them the excellency of Christ's sacrifice above those of the former law. (Witham)
5 Unâ oblatione, &c. mia prosphora. See St. Chrysostom (log. iz. p. 523. lin. 20. et seq.) ti oun emeis kath ekasten emeran ou prospheromen; prospheromen men, all anamnesin poioumenoi tou thanatou autou. kai mia estin aute, kai ou pollai....ton gar auton aei prospheromen....osper pollachou prosphomenos en soma esti. kai ou polla somata, outo kai mia thusia (et unum, sive idem sacrificium) o Archiereus emon ekeinos esti, o ten thusian kathaiousan zmas prosnegkon. ekeinen prospheromen kai non, ten tote prosenechtheisen, &c.
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 10.8-13
[3.] “And every priest standeth daily ministering and offering oftentimes the same sacrifice.” (To stand therefore is a sign of ministering; accordingly to sit, is a sign of being ministered unto.) “But this [man] after He had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool.” ( Ver. 14, 15 ) “For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us.” He had said that those [sacrifices] are not offered; he reasoned from what is written, [and] from what is not written; moreover also he put forward the prophetic word which says, “sacrifice and offering Thou wouldest not.” He had said that He had forgiven their sins. …
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 10.26,27
What shall we say then to them both? That he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation; but what? He takes away the second Washing. For he did not say, no more is there repentance, or no more is there remission, but “no more” is there a “sacrifice,” that is, there is no more a second Cross. For this is what he means by sacrifice. “For by one sacrifice,” he says, “He hath perfected forever them that are sanctified” ( c. x. 14 ); not like the Jewish [rites.]. For this reason he has treated so much throughout concerning the Sacrifice, that it is one, even one; not wishing to show this only, that herein it differed from the Jewish [rites], but also to make [men] more steadfast, so that they might no longer expect another sacrifice according to the Jewish law.
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).