Some things must be repeated because the first attempt did not finish the work. Hebrews says Christ’s sacrifice belongs to a different order. Its sufficiency is the reason it does not need repeating.
The Word
ἐφάπαξ (ephapax) is an adverb. Depending on context, it means once for all or at one time. It tells us something about an action’s occurrence, not automatically everything about that action’s saving significance.
The distinction matters because 1 Corinthians 15:6 uses the word for Christ appearing to more than five hundred people together. There it concerns a shared occasion. Hebrews uses it in an argument about the decisive offering of Christ.
Range of Meaning
Romans 6:10 describes Christ’s death to sin as once for all and his life as life to God. Hebrews 7:27 contrasts his self-offering with the repeated sacrifices of other priests. Hebrews 9:12 speaks of his entry into the holy places with eternal redemption secured.
We learn the finality of the sacrifice from those sentences and their argument. The word is important precisely because it belongs to that context, rather than functioning as an isolated theological formula.
Where You’ll Meet It
Hebrews describes believers as made holy:
“through the offering of the body of Jesus Christ once for all.” (Hebrews 10:10, NET)
The surrounding chapter contrasts recurring sacrifices with Christ’s obedient offering. Repetition could remind worshipers of sins without bringing the final cleansing they needed. Christ offers himself, and the writer points to the forgiveness God promises.
Hebrews 10:14 then holds together the completed achievement of Christ’s one offering and the people who are being sanctified. His finished sacrifice does not imply that Christians have already stopped struggling with sin. Their standing rests in an offering whose adequacy does not fluctuate with that struggle.
What Confessional Lutherans Hear
The Lord’s Supper does not require Christ to die again. The crucified and risen Lord gives the body and blood once offered for us. Receiving his testament again and again does not mean the atonement keeps failing and needs another installment.
That distinction lets Christians confess both the finality of Calvary and the continuing gift of the sacrament. Augsburg Confession X confesses the true presence, distribution, and reception of Christ’s body and blood in the Supper. The gift received is not a competing sacrifice that must supplement his death.
Likewise, repeated absolution does not mean yesterday’s absolution was defective. We continue to sin and need the promise addressed to us. Christ’s sufficient work is the foundation of that repeated giving, not a reason to withdraw it.
Where People Get It Wrong
One mistake makes the sacrament another payment for sin. Another argues that, because the payment is complete, God cannot now give its benefits through Baptism, preaching, or the Supper. Neither conclusion follows. Accomplishing salvation and delivering its gifts are distinguishable without separating the gifts from Christ.
So What
Bring today’s sins to the Savior whose sacrifice does not need improvement. Repentance does not reopen an unfinished transaction at the cross.
And when you receive the Supper, receive it as his gift for you. Thysia distinguishes that saving sacrifice from the thanksgiving Christians offer in response.