SO CHRIST ALSO HAVING BEEN OFFERED ONCE TO BEAR
THE SINS OF MANY: houtos kai o Christos hapax prosenectheis
(APPMSN) eis to pollon anenegkein (AAN) hamartias: (Hebrews 9:25;
Romans 6:10; 1Peter 3:18; 1John 3:5) (Leviticus 10:17; Numbers
18:1,23; Isaiah 53:4-6,11,12; Matthew 26:28; Romans 5:15; 1Peter 2:24)
(Philippians 3:20; 1Thessalonians 1:10; 2Timothy 4:8; Titus 2:13;
- This introduces the comparison intended by the writer. Just as man in
verse 27 dies once, so Christ as the God Man died only once as
sacrifice. The writer is showing to his Jewish readers the superiority
of the priesthood of Christ and the New Covenant. Below is a chart
comparing the Old and New Covenant contrasts the writer has been
The blood of others
His own blood
Putting away sin
For Israel only
For all sinners
Holy of holies
and remains there
Came out to bless
Will come to take
His own to heaven
Vine writes that...
Man’s life and work on earth end with
death. The results only remain, as determined by divine judgment. So also
the death of Christ is final. There was nothing further to be done by
sacrifice for sin. The finality of His one offering for sin is corroborated
by the analogy of human life. He will return, but to salvation and quite
apart from sin. Christ having taken upon Himself human nature, without sin,
was offered voluntarily in sacrifice, once, and once only, and now all who
believe are delivered from judgment. He will instead bring salvation to them
at His appearing. Accordingly, the appearing of Christ for the salvation of
His people is set in contrast to the judgment of the unregenerate. That He
will appear a second time is the main statement of the last verse.
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
offered (4374) (prosphero from prós = toward + phéro = bring)
literally means to bring toward and so refers to
an offering, whether of gifts, prayers, or sacrifices. The
uses this word 124 times and often in the context of a sacrificial offering (more
than 50 times in Leviticus alone!).
The picture of this verb is to carry or bring something into the presence of
someone usually implying that what is brought is then transferred to the one
to whom it is brought. Christ acted as High Priest in offering up His own
body and blood as the perfect sacrifice.
- 47x in 45v - Matt 2:11; 4:24; 5:23f; 8:4, 16; 9:2, 32; 12:22; 14:35;
17:16; 18:24; 19:13; 22:19; 25:20; Mark 1:44; 2:4; 10:13; Luke 5:14;
18:15; 23:14, 36; John 16:2; 19:29; Acts 7:42; 8:18; 21:26; Heb 5:1,
3, 7; 8:3f; 9:7, 9, 14, 25, 28; 10:1f, 8, 11f; 11:4, 17; 12:7. NAS
= bringing(2), brought(12), deals(1), get(1), make an offering(1),
offer(8), offered(12), offering(4), offers(1), present(2),
- Uses in Septuagint - Gen 4:7; 27:31; 43:26; Exod 29:3; 32:6; 34:26;
36:3, 6; Lev 1:2f, 5, 13ff; 2:1, 4, 8, 11ff; 3:6, 9; 4:23, 32; 6:13;
7:3, 8f, 11ff, 18, 29f, 33, 38; 8:6; 9:2, 9, 12f, 15ff; 10:1, 15;
12:6f; 14:23; 16:9; 17:4; 21:6, 8, 17, 21; 22:18, 21, 25; 23:14ff, 20,
37; 27:9, 11; Num 3:4; 5:9, 15, 25; 6:13, 16, 20; 7:2, 10ff, 18f; 9:7,
13; 15:4, 7, 9, 13; 16:35; 17:3f; 18:15; 26:61; 28:2, 26; 29:8; 31:50;
Deut 23:19; Judg 3:17f; 5:25; 2 Sam 17:29; 1 Kgs 2:46; 3:24; 2 Kgs
16:15; 1 Chr 16:1; 2 Chr 29:7; Ezra 6:10, 17; 7:17; 8:35; Ps 71:10;
Prov 6:8; 21:27; Job 1:5; Amos 5:25; Jer 14:12; Ezek 43:23f; 44:7, 15,
27; 46:4; Dan 4:37
Christ submitted His will to His Father Who gave His only
begotten Son as an offering for our sin (Jn 3:16).
from ana = up, again, back + phero = bear,
means to carry, bring or bear up and so to to cause to move from a
lower position to a higher position. It serves as a technical term for
offering sacrifices offer up (to an altar).
Figuratively (as used
in Hebrews 9:28) anaphero means to take up and bear sins by
imputation (act of laying the responsibility or blame for) as typified
(foreshadowed) by the Old Testament sacrifices which God had
prescribed for Israel.
- 10x in 9v - Matt 17:1; Mark 9:2; Luke 24:51; Heb 7:27; 9:28; 13:15;
Jas 2:21; 1 Pet 2:5, 24. NAS = bear(1), bore(1), brought(1),
led(1), offer(3), offered(2).
- 140x in the Septuagint - Gen 8:20; 22:2, 13; 31:39; 40:10; Exod
18:19, 22, 26; 19:8; 24:5; 29:18, 25; 30:9, 20; Lev 2:16; 3:5, 11, 14,
16; 4:10, 19, 26, 31; 6:8, 19; 7:5, 31; 8:16, 20f, 27f; 9:10, 20;
14:20; 16:25; 17:5f; 23:11; Num 5:26; 14:33; 18:17; 23:2, 30; Deut
1:17; 12:13f, 27; 14:24; 27:6; Judg 6:26, 28; 11:31; 13:16, 19; 15:13;
16:8, 18; 20:26, 38; 21:4; 1 Sam 2:19; 6:14f; 7:9f; 10:8; 13:9f, 12;
15:12; 18:27; 20:13; 2 Sam 1:24; 6:17; 21:13; 24:22, 24f; 1 Kgs 2:35;
3:4; 5:27; 8:1; 10:5, 22; 12:27; 17:19; 2 Kgs 3:27; 4:21; 1 Chr 15:3,
12, 14; 16:2, 40; 21:24, 26; 23:31; 29:21; 2 Chr 1:4, 6; 2:3; 4:16;
5:2, 5; 8:12f; 9:4, 16; 23:18; 24:14; 29:21, 27, 29, 31f; 35:14; Ezra
3:2, 6; Neh 10:39; 12:31; Ps 50:21; 65:15; Prov 8:6; Job 7:13; Isa
18:7; 53:11f; 57:6; 60:7; 66:3; Jer 39:35; Ezek 36:15; 43:18, 24
teaches the same truth about Christ our Sin Bearer writing that...
He Himself bore our sins in His
body on the cross, that (purpose clause - introduces why He died) we
might die to
tempt us to commit sins - see notes Ro 6:11; 12; 13 see notes
and live to righteousness (right conduct before God and men) for
(explains how this is possible) by His wounds you were healed (used
figuratively here to refer to Christ's effecting our deliverance from
spiritual sickness - from Sin as our master). For (amplifies that the
"healing" was not from a physical illness but a spiritual sickness
that made us prone to wander) you were continually straying like
sheep, but now you have returned to the Shepherd and Guardian of your
souls. (See note
1 Peter 2:24;
Sin-bearing is a concept found in
the NT only here and in 1Peter 2:24, but it is quite frequent in the
OT, where it plainly means "bear the penalty of sin." For example, the
Israelites were condemned to wander in the wilderness for forty years
as the penalty for their failure to go up into the land of Canaan:
"For forty years—one year for each of the forty days you explored the
land—you will suffer for your sins" (Nu 14:34; cf. Ezek 18:20, et
al.). Many see here an echo of the fourth Servant Song: "He will bear
their iniquities" (Isa 53:11); "he bore the sin of many" (Isa 53:12).
So the author is saying that Christ took upon himself the consequences
of the sins of the many (cf. Mark 10:45).
Jesus our Great
High Priests bore our sins as our substitutionary sacrifice, dying in
our place, in order to bring about atonement for our sins. The priests
in the Old Covenant could not bear our sins.
It is notable that anaphero is used 25 times in the
Septuagint translation of Leviticus regarding offerings! For example,
Moses records that
Aaron's sons shall offer it up (anaphero
= bear, carry) in smoke on the altar on the burnt offering, which is
on the wood that is on the fire; it is an offering by fire of a
soothing aroma to the LORD. (Lev 3:5)
Jesus, as our Great High Priest
, offered up the sacrifice of
Himself by bringing His body up to the Cross.
Anaphero is used in Hebrews
7 where the writer records that Jesus
does not need daily, like those (Jewish) high priests, to offer up
= continually) sacrifices, first for His own sins, and then for the
sins of the people, because this He did once for all when He
offered up (anaphero) (aorist
= past tense completed historical event) Himself. (see note
Exodus discusses the parallel
role of the OT high priests (but Lxx does not use anaphero here) recording that
shall take away
(Lxx = exairo - to lift, to carry) the iniquity of the holy things which the sons
of Israel consecrate, with regard to all their holy gifts; and
(the turban) shall always be on his forehead, that they may be
accepted before the Lord. (Ex
Isaiah in his famous prophecy of
the suffering Servant (the Messiah) records that
Surely our griefs
bore, and our sorrows He
carried. Yet we ourselves esteemed Him stricken, smitten of God, and
afflicted. But He
was pierced through for our transgressions,
was crushed for our iniquities. The chastening for our well-being fell
and by His
scourging we are healed. All of us like sheep have gone astray, each
of us has turned to his own way, but the Lord has caused the iniquity
of us all to fall on Him.
Isaiah adds that
As a result of the anguish of
will see it and be satisfied; By
knowledge the Righteous
will justify the many, as
will bear (LXX
= anaphero) their iniquities.
a portion with the great, and
will divide the booty with the strong, because
poured out Himself
to death, and was numbered with the transgressors. Yet
= anaphero) the sin of many, and interceded for
the transgressors. (Is
When John the Baptist saw "Jesus
coming to him" he
declared the fulfillment of Isaiah's prophecy (and all the OT
Messianic prophecies for that matter) saying
of God who takes away the sin of the world!
Hebrews describes the role of NT believer priests:
(Jesus our Great High Priest) then, let us continually offer up (anaphero)
a sacrifice of praise to God, that is, the fruit of lips that give
thanks to His name. (see note
Jews did not
crucify criminals, but instead stoned them. However if the victim was
especially evil, his dead body was hung on a tree until evening which
mark of shame (Dt 21:23). Jesus died on a tree (the cross) and bore
the curse of the Law (Gal 3:13).
(hapax) means of perpetual
validity, not requiring repetition. The sacrifice for sins is
finished, the penalty paid in full forever and ever.
Anaphero is the same word used to describe the first altar
offering in Genesis 8:20!
Then Noah built an altar to the LORD, and
took of every clean animal and of every clean bird and offered burnt
offerings on the altar.
The OT repeatedly
pointed to the Messiah and His sacrifice as in Leviticus 14:19 where Moses
The priest shall next offer the sin
offering and make atonement (kaphar) for the one to be cleansed from
his uncleanness. Then afterward, he shall slaughter the burnt offering."
(see Lev 16:25 for anaphero on
Day of Atonement)
conveyed the idea of missing the mark as when hunting with a bow and
arrow and then came to mean missing or falling short of any goal,
standard, or purpose. In Scripture sin often describes our thoughts,
words and deeds that miss the ultimate purpose God has for each
individual, these thoughts, words and deeds falling short of God’s
perfect standard of holiness.
(polus) means literally much (amount or quantity).
Christ did not come to die and then
leave salvation up to the fallen sinner’s choice. Rather He came to
“save His people from their sins” (Mt 1:21). He came to lay down
His life for His sheep (John 10:11, 14, 15). “Christ … loved the
church and gave Himself up for her” (Eph 5:25). He was “offered once
to bear the sins of many” (Heb. 9:28, reflecting Is. 53:12). He will
not fail in His purpose to save al that the Father gave Him (John
6:37, 38, 39, 40). His sacrifice on the cross put away all of our sin once and
You may wonder, “How can I know that Christ offered Him-self for my
sins?” That is a vitally important question! First, are you aware of
your need for cleansing from your sin? Christ didn’t come to put away
sin from those who think that they are righteous in them-selves (Luke
5:31, 32). Second, are you aware that you can do nothing to pay for
your sin? You cannot put away your own sin through penance, personal
determination, or self-denial. Years of good deeds cannot pay your
debt of sin. Even the Old Testament sacrificial system could not put
away sin (10:4)! Only Christ, by His death on the cross, could put
away sin. If your trust is in Him and in Him alone, then you can be
assured that He has put away your sins.
In a sermon on this verse, Spurgeon puts it like this (Spurgeon's
Expository Encyclopedia [Baker], 14:211-212): He says that if any are
conscious of the burden of their guilt and the impending judgment of
God on their sins, the news of one who can put away sin should be of
great joy. If your house were on fire, you would rejoice to hear that
the fire engines were coming down the street. You would be absolutely
certain that they were coming for you, because your house was in a
blaze if no one else’s might be. Thus the news of Christ’s coming into
the world to put away sin will sound like a trumpet blast of joy “to
those who know themselves to be full of sin, who desire to have it put
away, who are conscious that they cannot remove it themselves, and are
alarmed at the fate which awaits them if the sin be not by some means
SHALL APPEAR A SECOND
FOR SALVATION WITHOUT REFERENCE TO SIN: ek deuterou choris hamartias
ophthesetai (3SFPI) eis soterian: (Zechariah 14:5; John 14:3; Acts
1:11; 1 Thessalonians 4:14, 15, 16; 2Th 1:5, 6, 7, 8, 9; 2:1; 1John 3:2; Re
1:7) (Romans 6:10; 8:3) (Isaiah 25:9; Romans 8:23; 1Corinthians 15:54;
Philippians 3:21; 1Thessalonians 4:17; 2Th 1:10)
Table comparing Rapture vs Second Coming.
is one of several Greek words for seeing and generally means to be seen.
Here horao refers not only the act of seeing but also the actual
perception of what one sees. This at the time of this great event on the
prophetic calendar Messiah returns as the victorious Warrior, the Lion of
the tribe of Judah, the King of kings in all of His splendor, majesty and
glory (Rev 19:11; 19:16 see notes
Did you notice that the
word “appear” is used three times in Hebrews 9:24, 24, 25, 26,
27, 28? These
three uses give us a summary of our Lord’s work. He has appeared to
put away sin by dying on the cross (Heb. 9:26). He is appearing now in
heaven for us (Heb. 9:24). One day, He shall appear to take Christians
home (Heb 9:28). These “three tenses of salvation” are all based on
His finished work. (Wiersbe, W. W. The Bible Exposition commentary.
Wheaton, Ill.: Victor Books)
Second time (ek deuteron) - Vincent
observes that this is...
A phrase quite common in N. T., but not in Paul. The idea is,
beginning from the second: the second in a series taken as the point
of departure. As among men judgment follows as the second thing after
death, so, when Christ shall appear for the second time, he will
appear as the sinless Saviour.
Wuest has an intriguing analysis...
The Rapture is not in view here, neither the Church. This is Jewish.
The expression refers to the second Advent of Messiah to Israel for
the Millennium. The first appearance of the high priest on the Day of
Atonement was at the Brazen Altar where the sacrifice was slain. This
corresponds to Messiah’s first appearance on earth to die on the
Cross. The second appearance of the high priest was in the Holy of
Holies. This corresponds to Messiah’s present appearance before God in
heaven now. The third appearance of the high priest was out the gate
of the court surrounding the tabernacle, to Israel, having in a
symbolic way accomplished salvation. This corresponds to Messiah’s
appearance upon earth in the second Advent to Israel, having actually
accomplished salvation. His return will be apart from sin in that He
settled the sin question the first time He came. Now He comes with
salvation for the one who puts his faith in Him.
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans
For salvation - This might at first seem
confusing for you might be reasoning "once saved always saved." And to
be sure if a person is genuinely saved, he or she is secure in Christ,
safe and saved for all times. However, believers still live in these
frail mortal, physical bodies, and we still carry about the old fallen
Sin nature (defeated at Calvary but still present to harass and tempt
us). So in that sense the believer's salvation is waiting completion,
that glorious day when we exchange the mortal body for an immortal
body in a moment, in the twinkling of an eye (cf 1 Cor 15:51, 52, 53,
54, 55). That
moment is referred to as the future aspect of our salvation ("future
tense salvation" - see notes below and also see
Three Tenses of Salvation) or
glorification, when believers receive their glorified body
in conformity with the body of His (Christ's) glory by the exertion of
the power that He has even to subject all things to Himself." (See
In Romans Paul describes the final redemption of our
bodies (which have been redeemed already by the blood of Christ [Ephesians
but which need to be glorified to complete the redemption process.)
For I consider that the sufferings of this present time are not worthy
to be compared with the glory that is to be revealed to us. 19 For the
anxious longing of the creation waits eagerly for the revealing of the
sons of God (In our glorified bodies). 20 For the creation was
subjected to futility, not of its own will, but because of Him who
subjected it, in hope (absolute assurance of future good) 21 that the
creation itself also will be set free from its slavery to corruption
into the freedom of the glory of the children of God (another
reference to believer's possessing their glorified bodies). 22 For we
know that the whole creation groans and suffers the pains of
childbirth together until now. 23 And not only this, but also we
ourselves, having the first fruits of the Spirit, even we ourselves
groan within ourselves, waiting eagerly for our adoption as sons, the
redemption of our body (another description of our final glorified
body). 24 For in hope we have been saved, but hope that is seen
is not hope; for why does one also hope for what he sees? 25 But if we
hope for what we do not see, with perseverance we wait eagerly for it
(so we are eagerly anticipating the time when "hope" becomes reality,
which it will for Biblical hope is not "I hope so" but reflects an
absolute confidence that God will do good to me in the future - in
this case the good being to transform our bodies of corruption into
bodies that are incorruptible) (see notes
soter = Savior in turn from
sozo = save, rescue, deliver) (Click
word study on
here for in depth discussion of the related
sozo) describes the rescue or deliverance
from danger, destruction and peril. "Salvation" is a
broader term in Greek than we often think of in English. Other concepts that
are inherent in soteria include restoration to a state of safety,
soundness, health and well being as well as preservation from danger of
Second time -
No word for "time" in the original Greek. Added by translators to smooth out
form duo = duo) refers here to second in order, specifically not
Messiah's first advent but His second advent (See
Table comparing Rapture vs Second Coming).
It is interesting that although the Second Coming (first and second phases)
are referred to in about one of every 25-30 verses in the NT, this is the
only passage in the New Testament where the return of Christ is actually
called a second coming.
Messiah returns the second time, it is to Judge those who have rejected His
free gift of salvation. There is no suggestion in this passage that when He
comes, His purpose is to give His rejecters a second chance!
Second Coming in two other passages...
And when He again brings the first-born
into the world, He says, "AND LET ALL THE ANGELS OF GOD WORSHIP HIM." (see
FOR YET IN A VERY LITTLE WHILE, HE WHO IS
COMING WILL COME, AND WILL NOT DELAY. (see note
(choris) means separate, apart from and in this context means without
any relation to sacrifice for sin. John sees the Messiah in heaven in
Revelation 5 (see note
as a Lamb slain (the marks from Calvary that eternally
document and validate His everlasting new covenant), in His
Second Coming at
the end of
Daniel's Seventieth Week
- CHART, He does not
return as a Lamb to be sacrificed again. There is no need for a second
sacrifice, because His one time sacrifice was for all time.
originally conveyed the idea of missing the mark as when hunting with a bow
and arrow and then came to mean missing or falling short of any goal,
standard, or purpose. In Scripture sin often describes our thoughts, words
and deeds that miss the ultimate purpose God has for each individual, these
thoughts, words and deeds falling short of God’s perfect standard of
As in verse 26
is singular and therefore speaks of the sacrifice of Christ dealing with
as a principle.
If our trust is in Christ alone to
pay for our sins, then when Christ comes again, we can look forward to
salvation, not to judgment (Hebrews 9:27, 28).
In the first half of Hebrews 9:27, 28, the author draws a comparison
between the deaths of all people and the death of Christ. “It is
appointed to men to die once….” Even so, it was God’s purpose for
Christ to be offered once to bear the sins of many. But the second
half of both verses contains an unexpected contrast. Men die once and
then comes judgment. You would expect verse 28 to be parallel: “Christ
died once and He’s coming back for judgment” (which is true). But
instead, he says that Christ died once, but He “will appear a second
time,” not for judgment, but “for salvation with-out reference to sin,
to those who eagerly wait for Him.”
There are four important, practical truths here...
A. God has appointed death for
all people. - Enoch, Elijah, and those living when Christ returns
are the exceptions. But apart from them, all must die by God’s
appointment. In other words, death is not a “natural” process. Death
is a reality because man sinned and God ordained that the penalty for
sin is death. I once attended a funeral at a liberal church where the
minister tried to soothe everyone by saying that death is just part of
the natural cycle of all things. It is not! Death is God’s curse on
our sin. For the believer, the sting of death is removed by the cross
(1Co 15:54, 55, 56, 57), but even so, death is a reminder of our sin and of
God’s holy justice.
Also, the Bible teaches that God sovereignly appoints both our
birthday and our death day. David proclaimed (Ps 139:1 6), “in Your
book were all written the days that were ordained for me, when as yet
there was not one of them.” Death may seem accidental to us, but it is
never accidental to God. No one lives a day less or a day longer than
God ordains. That should give us great comfort when we lose a loved
one, especially if it is a younger per-son. God has reasons and
purposes that we do not know, but we can trust Him. As Job said when
his ten children were killed in a sudden windstorm, “The Lord gave and
the Lord has taken away. Blessed be the name of the Lord” (Job 1:21).
This truth that God has ordained the day of death should also give us
peace as we think about our own death. While we should not take
reckless chances with our lives by doing foolish things, and while we
should be sensible with regard to diet, exercise, and proper medical
care, the fact is, our lives are in God’s hands. We will die at His
At age 54, Jonathan Edwards, the godly revivalist preacher, received a
vaccination for smallpox when that treatment was in its earliest
practice. No doubt he thought that it was a wise precaution that could
extend his life. Instead, the doctor gave him too much vaccine, and he
contracted the deadly disease. On his deathbed, he spoke to his
younger daughter, who was there with him. He did not question the
sovereign will of God. He said (Iain Murray, Jonathan Edwards, a New
Biography [Banner of Truth], p. 441),
Dear Lucy, it seems to me to be the
will of God, that I must shortly leave you; therefore, give my kindest
love to my dear wife, and tell her, that the uncommon union, which has
so long subsisted between us, has been of such a nature, as I trust is
spiritual, and therefore will continue for ever. And I hope she will
be supported under so great a trial and submit cheerfully to the will
He went on to commend his children
“to seek a Father who will never
fail you.” “Then, when those at his bedside believed he was
unconscious and expressed grief at what his absence would mean… they
were surprised when he suddenly uttered a final sentence, ‘Trust in
God, and you need not fear.’”
For her part, when the news reached
Edwards’ wife Sarah, she was suffering so much from rheumatism in her
neck that she could scarcely hold a pen. But she wrote to her daughter
Esther, who had lost her husband, Aaron Burr, just months before:
What shall I say? A holy and good
God has covered us with a dark cloud. O that we may kiss the rod, and
lay our hands on our mouths! The Lord has done it. He has made me
adore his goodness, that we had him [Jonathan] so long. But my God
lives; and he has my heart. O what a legacy my husband, and your
father, has left us! We are all given to God; and there I am, and love
to be (ibid., p. 442).
B. Apart from Christ, people die
and face judgment. - Men “die once and after this comes judgment”
(9:27). This verse clearly refutes reincarnation. People do not die
and come back in another life as someone or something else. I once
heard a radio interview with a woman in Southeast Asia who was dying
of AIDS, which she contracted from her husband, who got it from
prostitutes. The interviewer asked her if she was angry at her
husband. She answered that she was not angry, because she knew that
she would come back in the next life in a better situation because of
her unjust suffering in this life. I thought, “What a lie of Satan!”
Reincarnation is totally at odds with the truth of the Bible. We die
once, and then comes judgment.
This verse also refutes the idea that people get a second chance to
receive Christ after they die. Death is final. Philip Hughes writes
(p. 388), “To refuse the cross as the instrument of salvation is to
choose it as the instrument of judgment (cf. John 12:48).” This is why
the Bible urgently warns us, “now is ‘the day of salvation’” (2Cor.
6:2). Delay in trusting Christ could be eternally fatal!
Believers in Christ, however, do not come into judgment, but have
passed out of death into life (John 5:24; see also Ro 8:1).
Believers will appear before the judgment seat of Christ to be
recompensed for the deeds done in the body, whether good or bad (2Cor 5:10). Our faithless, evil deeds will be burned up as wood, hay,
and stubble, whereas the gold, silver, and precious stones will be the
basis for reward. But, “If any man’s work is burned up, he will suffer
loss; but he himself will be saved, yet so as through fire” (1Cor.
3:10, 11, 12, 13,14, 15).
C. Christ died once to bear our sins, but is coming again to
finalize our salvation. - Christ was offered once to bear our sins
(Heb 9:28). This clearly refutes the Roman Catholic practice of the mass,
where Christ is offered as a sacrifice repeatedly in the communion
elements, which they believe become the actual body and blood of
Christ. Catholic theologians claim that the priests are making present
the eternal and timeless sacrifice of Christ (P. H. Davids,
Evangelical Dictionary of Theology, ed. by Walter Elwell [Baker], p.
697). But the average Catholic worshiper scarcely understands such
fine distinctions! They do not understand that the instant they trust
in Christ’s all-sufficient sacrifice, God forgives all their sins and
imputes the righteousness of Christ to them.
will not be with reference to sin, since that issue was completely
resolved at His first coming. Rather, He will appear for salvation for
those who eagerly await Him. There are three tenses to our salvation.
We were saved in the past at the moment we trusted in Christ.
Presently, we are being saved as God works His holiness into our daily
lives. And, in the future when Christ comes, we shall be saved
completely and finally. “When He appears, we will be like Him, because
we will see Him just as He is” (1 John 3:2). Because of this great
D. Those whom Christ has saved
eagerly await His coming. The picture behind the last phrase of
9:28 is of Jewish believers on the Day of Atonement. Their high priest
took the blood and went out of their sight, behind the veil, to make
atonement for their sins. The minutes that he was there seemed like
hours, as they anxiously awaited his reappearance. Finally, he came
out again, and the people rejoiced because they knew that God had
accepted their offering and their sins were covered (see F. F. Bruce,
Commentary on the Epistle to the Hebrews [Eerdmans], pp. 223-224).
Even so, our High Priest has gone into the true Holy of Holies in
heaven, out of our sight. He took His own blood with Him. We eagerly
wait to see Him come again, because then all of God’s promises of
salvation will be fully realized!
Do you eagerly await the coming of our Lord? As Paul faced martyrdom,
he wrote, “In the future there is laid up for me the crown of
righteousness, which the Lord, the righteous Judge, will award to me
on that day.” Then he added, “and not only to me, but also to all who
have loved His appearing” (2Ti 4:8). If, because Jesus Christ is
your Savior you love His appearing, then He will not mete out
judgment, but as the righteous Judge, He will award you the crown of
Conclusion - Years ago, in a frontier town, a horse bolted and
ran away with a wagon that had a little child in it. A young man
risked his life to catch the horse, stop it, and rescue the child.
Sadly, the rescued child grew up to become a lawless man. One day he
stood before a judge to be sentenced for a serious crime. The prisoner
recognized the judge as the same man who, years before, had saved his
life. He pled for mercy on the basis of that experience. But the words
from the bench silenced all his pleas: “Young man, then I was your
savior; today I am your judge, and I must sentence you to be hanged”
(“Our Daily Bread,” 8/84).
Today, Jesus Christ offers salvation to all who will trust in Him. But
if we refuse to turn to Him in faith, one day we will stand before Him
as our righteous Judge. Will you die and face judgment? Or, will you
trust in Christ’s supreme sacrifice of Himself for your sins and
receive His salvation? (Hebrews 9:23-28 Judgment or
THE "THREE" APPEARINGS
He has appeared at
Calvary's Cross for propitiation of our sins
He does appear at the
right hand of the throne of God to carry out intercession for us
He shall appear at the
Second Advent for the final deliverance of His elect.
He has appeared for our
He does appear for our
He shall appear for our
at His Second Coming.
He has appeared in
He does appear
He shall appear in
world wide manifestation.
He has appeared for
He does appear at the right
hand of the Father in
He shall appear for
He has appeared for
He does appear for
(which He carries out now on our behalf)
He shall appear for our
TENSES OF SALVATION
IN HEBREWS 9
Hebrews 9:24, 26, 27, 28 in a sense pictures all three "tenses" of
salvation (see study of
Three Tenses of Salvation)...
Hebrews 9:24 (note)
For Christ did not enter a holy place made with
hands, a mere copy of the true one, but into heaven itself, now to
appear in the presence of God for us (Ed: This speaks of
Christ's present tense work for us as we are in the process of being
Hebrews 9:26 (note)
Otherwise, He would have needed to suffer often since the foundation
of the world; but now once at the consummation of the ages He has been manifested (phaneroo = to make an an external manifestation
to the senses which is visible for all to see) to put away sin
by the sacrifice of Himself. (Which makes possible "past tense"
salvation or justification by faith)
Hebrews 9:27 (note)
And inasmuch as it is appointed for men to die once and after this
Hebrews 9:28 (note)
so Christ also, having been offered once to bear the sins of many,
shall appear a second time for salvation without
reference to sin, to those who eagerly await Him (Ed: This is
His future tense work at which time we receive our glorified
TO THOSE WHO EAGERLY AWAIT: tois auton
apekdechomenois (PMPMPD) eis soterian:
To those who
eagerly await - The Jewish readers would have been familiar with the OT
ceremony surrounding the Day of Atonement. On that Day the people eagerly waited for the High Priest to come
back out of the Holy of Holies. When he appeared, they knew that the
sacrifice on their behalf had been accepted by God. In the same way, when
Christ appears at His
Second Coming, it will be confirmation that the Father
has been fully satisfied with the Son’s sacrifice on behalf of believers. At
that point salvation will be consummated (cf.1Pe 1:3, 4, 5).
Vine has an
interesting comment noting that...
As the high priest of old, having gone
into the Holy of Holies to do his service on behalf of the nation of Israel,
reappeared to the people, so will Christ appear again on behalf of His
saints. Those who wait for Him are not spoken of as a select number
who will be waiting, in contrast to those who are not in that attitude. The
phrase, which in the original consists of the definite article with the
present participle of the verb (apekdechomai),
is equivalent to the name of a whole company, and is descriptive of
believers as a class of people whose characteristic attitude is that of
waiting for Christ. (Ibid)
Who eagerly await
from apó = intensifier + ekdéchomai = expect, look
for <> from ek = out + déchomai = receive kindly, accept
deliberately and readily) (Click
word study on
apekdechomai) means waiting in great
anticipation but with patience (compare our English expression "wait it
out"). To expect fully. To look (wait) for assiduously (marked by careful
unremitting attention) and patiently. )
8x in 8v (No uses in the Non-apocryphal LXX) - Rom 8:19, 23, 25; 1 Cor 1:7;
Gal 5:5; Phil 3:20; Heb 9:28; 1 Pet 3:20. NAS = awaiting eagerly(1), eagerly
await(1), eagerly wait(1), wait eagerly(1), waiting(2), waiting eagerly(1),
explains that apekdechomai is...
a Greek word made up of three
words put together, the word, “to receive,” (dechomai)
which speaks of a welcoming or appropriating reception such as is
tendered to a friend who comes to visit one; the word “off,” (apo)
speaking here of the withdrawal of one’s attention from other objects,
and the word “out,” (ek)
used here in a perfective sense which intensifies the already existing
meaning of the word. The composite word speaks of an attitude of
intense yearning and eager waiting for the coming of the Lord Jesus
into the air to take His Bride to heaven with Him, the attention being
withdrawn from all else and concentrated upon the Lord Jesus." (Wuest,
K. S. Wuest's Word Studies from the Greek New Testament. Grand
is in the
indicating this is a heavenly citizen's continual mindset (Do
you frequently contemplate His return beloved?)
middle voice which indicates the
subject is the beneficiary of the waiting. Wuest picks up on this
nuance of the middle voice with the translation "eagerly
waiting to welcome the Savior, the Lord Jesus Christ, and to
receive Him to ourselves" where "to ourselves" is the reflexive
aspect of the middle voice. What a beautiful picture of the Bride, His
Church, waiting to receive Him to herself! A waiting, welcoming
mindset will motivate the bride to keep herself pure and holy.
Stated another way,
waiting speaks of one's lifestyle as marked by an "upward outlook".
Such a saint lives focused on the things above (Col 3:1, 2 see notes
and not on the temporal things of this world nor the passing pleasures of
sin (Hebrews 11:25-
Those things which are seen are temporal and those which are unseen are
eternal (2Cor 4:18-note) because we know we have a better possession, an abiding
one (Hebrews 10:34-note).
Now we are to live as those who see Him Who is unseen. (Matthew 5:8
They are constantly assiduously and patiently waiting for and fully expect
His appearance at any moment!
Waiting is not
passive but the most active life you would have ever believed possible because
you are redeeming the time (see Ephesians 5:16-note). When the Church
losing the sense of
imminency, she becomes listless, lethargic and
tends to compromise with this
Vincent writes that...
the compounded preposition apo
denotes the withdrawal of attention from inferior objects. The word is
habitually used in the New Testament with reference to a future
manifestation of the glory of Christ or of His people. (Vincent, Marvin
R. - Word Studies in the New Testament Vol. 3, Page 1-453)
A T Robertson
adds that apekdechomai is a...
Rare and late double compound
(perfective use of prepositions like wait out) which vividly pictures
Paul’s eagerness for the
Second Coming of Christ as the normal
attitude of the Christian colonist whose home is heaven. (Robertson,
A. T. Word Pictures in the New Testament)
pictures waiting in great anticipation but with patience. Awaiting
eagerly and expectantly for some future event and so to look forward
eagerly. Note that seven of the eight NT uses of apekdechomai
are related in some way to our blessed
hope, the return of our
Lord Jesus Christ. (See also
Rapture vs Second Coming.)
As alluded to above,
in the Jewish context of the Day of Atonement the picture of EAGERLY WAITING brings to
mind the anxious, almost fearful waiting of the people of Israel as they
anticipated the emergence of the High Priest from the Holy Place on the Day
of Atonement...one could almost sense an audible gasp of relief as his
appearance alive signaled that the sacrifice had been acceptable to Yahweh
(Yahweh was "satisfied" = propitiated cp Ro 3:25-note,
Heb 2:17-note) and their sins
were covered for the past year!
WHO are "those who eagerly await Me"? We know that the writer is addressing
this book primarily to Jewish believers (some of whom are only professors
not possessors of eternal life), so that this verse could have very special meaning to those
Jews who are alive at the end of the last 3.5 yrs which Jesus referred to as the
when the Messiah returns and brings salvation to those Jews who eagerly
await Him not shrinking back in face of the most fierce "anti-Semitism" the
world has ever known ~ the time of Jacob's trouble (Jeremiah 30:7 -
notes), Daniel's time
of distress (Daniel 12:1 -see notes
Da 12:1), Jesus'
(Mt 24:13 -
see note Mt 24:13). At the appointed
time of the end "all Israel" will be saved (Ro 11:25-note;
Zech 12:10,11, 13:8,9 see notes
Zec 12:10,11, 13:8,9,
and Da 12:10-note).
Obviously the verse is applicable to those Gentiles who come out of the
tribulation ("great multitude" - see Revelation 7:9-note)
refusing the Mark of the beast 666 (Revelation 13:16; 17; 18 notes
It is one of the characteristics of
Christians that they look for the return of their Lord, 2 Timothy 2:13
2 Peter 3:12
comp. 1Th 1:10
They fully believe that he will come. They earnestly desire that he will
come, 2Ti 4:8
They are waiting for his appearing, 1Th 1:10
He left the world and ascended to heaven, but he will again return to the
earth, and his people are looking for that time as the period when they
shall be raised up from their graves; when they shall be publicly
acknowledged to be his, and when they shall be admitted to heaven. John
14:3. — Barnes' Notes on the New Testament
This is our hope. He to whom we have
already looked as coming once to bear the sins of many will have another
manifestation to the sons of men; this is a happy prospect in itself. But
that second appearing has certain peculiar marks which glorify it
Our Lord will have ended the business of sin. He has so taken it away from
His people and so effectually borne its penalty that He will have nothing to
do with it at His
Second Coming. He will present no sin offering, for He
will have utterly put sin away.
Our Lord will then complete the salvation of His people. They will be
finally and perfectly saved and will in every respect enjoy the fullness of
that salvation. He comes not to bear the result of our transgressions but to
bring the result of His obedience; not to remove our condemnation but to
perfect our salvation.
Our Lord thus appears only to those who look for Him. He will not be seen in
this character by men whose eyes are blinded with self and sin. To them He
will be a terrible Judge and nothing more. We must first look to Him and
then look for Him; and in both cases our look shall be life.
Fanny Crosby caught the idea of expectant living in this line from "Blessed
Perfect submission, all is at rest;
I in my Savior am happy and blest,
watching and waiting, looking above,
filled with his goodness, lost in his love.
We were out on the
lake and the fish were biting. Suddenly we heard a rumble in the distance.
Looking up, we saw a mass of dark clouds in the west. The sound of thunder
warned of a coming storm. It was a long way off, I thought, so I didn't heed
the suggestion of my fishing partner that we start back to the cottage. I
hoped the bad weather would move to the north or south of us. But then it
happened! A fresh breeze sprang up, and the clouds mounted quickly overhead.
We tried starting the motor—but no response. I cranked while my partner
rowed frantically. The waves became whitecaps; the rain came in sheets; and
the gale tossed our aluminum boat like an autumn leaf. That experience
taught me a valuable lesson. Never wait when a storm is brewing!
It also preached a powerful sermon. Judgment is coming! It may seem far off
to those who are in good health, but our motor can "conk out" at any time.
To heed the foreboding signals of death is true wisdom. Look in the mirror
before you go to work and observe some of its warnings. Notice those gray
hairs and wrinkles. Remember your stiffening joints, shortness of breath,
that dizzy spell—it's all "thunder in the distance." Why not hasten to find
shelter in Christ before it is too late? Don't depend on your motor or the
oars of self-effort. You will have no excuse, for you have been warned! —M.
R. De Haan, M.D.
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
We are not truly ready
to live until we are prepared to die.
SACRIFICE - High atop the main pyramid of the temple of Tenochtitlan in
Mexico, the ancient Aztecs performed their vile ritual of human sacrifice.
According to their beliefs, the sun god needed the nourishment of human
blood to drive back the darkness each dawn.
Human sacrifice is abhorrent to us -- and even more so to God. That makes
the sacrifice of Jesus Christ so amazing. yet as we examine it, we see how
different it was from those tragically misguided pagan rituals.
God's Word tells us that because of Adam's fall sin entered the human
family. Because God is holy, something would have to be done to take away
sin if man was to be restored to fellowship with Him. Jesus, who was God in
the flesh, alone
lived a perfect life and could open the way to God by paying the penalty for
man's sin. And His sacrifice did that for us.
The Aztecs sacrificed human beings, hoping to appease the whims of the gods.
The living and true God, however, sent His own Son to die in our place, thus
satisfying both the demands of His holiness and the desires of His love. In
God's righteous Son Jesus we have a perfect sacrifice. But just to know that
truth is not enough. We must accept Him.
Have you put your trust in God's perfect sacrifice?-- J. David Branon
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Here we rest in wonder,
All our sins on Jesus laid,
And a full redemption flowing
From the sacrifice He made.-- Shirley
Our salvation is
free because Christ paid the price.
WHEN THE END IS A
BEGINNING - "Jesus Christ...has abolished death and brought life and
immortality to light through the gospel." - 2Ti 1:10
Our faith in Jesus Christ ought to make a difference in the way we live --
and in the way we die.
God wants us to live with zest and happiness. Indeed, Jesus said He came to
offer us abundant life (Jn 10:10). Paul too affirmed that God "gives us
richly all things to enjoy" (1Ti 6:17).
Yet we can't escape the fact that our days on earth are numbered. So it is
wise to think about our inevitable appointment with death (Heb 9:27).
Is our attitude toward our departure from this world like that of famous
scientist Marie Curie, who with her husband Pierre discovered radium? When
he was accidentally killed, she lamented, "It is the end of everything,
Our attitude should be radically different. Because of our trust in the
death-conquering Savior, we can say as a young German theologian did the
night before the Nazis hanged him in 1945, "For me, this is the beginning."
For the believer, death is the end of all pain, loneliness, and sorrow, the
end of whatever has made this life less than abundant, and the beginning of
unimaginable blessing (Rev 21:1, 2, 3, 4, 5, 6). That prospect enables us to exclaim, "O
Death, where is your sting?" (1Co 15:55).- Vernon C. Grounds
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
To Him I trust my soul,
When flesh and spirit sever;
The Christ we sing has plucked the sting
Away from death forever.-- Anon.
Christ is the difference between hope and hopelessness.
><> ><> ><>
TODAY IN THE WORD - In our
secular culture we can easily forget about the connection between the
events we celebrate at Christmas and Easter. Hebrews reminds us that
all of Jesus’ life on earth–His birth, growth, death, and
resurrection–belongs together. Jesus’ life is unified by one goal: the
eradication of sin (Hebrews 9:26-note).
We must not forget that the accomplishment of this goal was not an end
in itself; rather, the superior sacrifice of Jesus was made so that
God’s people can “receive the promised eternal inheritance,” namely
salvation (Hebrews 9:15, 9:28 - see notes
Why, we may ask, did Jesus have to
die to accomplish our salvation? Our text today addresses this very
question. God’s covenants are much like a will–they cannot go into
effect apart from death (Heb 9:16; 17; 18 -see notes
18). So, the promises of God
regarding the forgiveness of sins are ratified by sacrifice. The old
covenant teaches us that there is no forgiveness of sin without the
shedding of blood (Hebrews 9:22-note).
The problem, as we have seen, is that the old covenant sacrifices only
made things clean on the outside. The blood of bulls and goats didn’t
open the way into the real, heavenly sanctuary–God’s very presence
(Hebrews 9:8-9, 13). This is why a superior sacrifice was required.
This is why Jesus had to die, and also why He has become the mediator
of a new and better covenant (see Hebrews 9:15-note). The cleansing
accomplished by Jesus opens the way into the very presence of God
9:24) and sets us free from sin and judgment so that, when He
comes again, we will receive the promised eternal salvation in full
(see Hebrews 9:5-note,
TODAY ALONG THE WAY - With good
reason some hymnals list Charles Wesley’s great hymn “Hark! The Herald
Angels Sing” as both a Christmas and an Easter hymn. As you finish
your devotions today, meditate on the words of this classic song. (Copyright
Moody Bible Institute. Used by permission. All rights reserved)
Way Into the
F B Meyer in Way Into the
Holiest writes the following comments on Hebrews 9:15-28 that...
ROUND and round this ancient window
into the past (Hebrews 9:15-28) is bound the red cord of blood. Twelve
times at the very least does this solemn, this awful, word occur. The
devil himself seems to admit that it is invested with some mystic
potency; else why should he compel so many of his miserable followers
to interlard each phrase they utter by some reference to it? Man
cannot look on or speak of blood without an involuntary solemnity;
unless, indeed, he has done despite to some of the deepest instincts
of his being, or through familiarity has learned con-tempt. And we
feel whilst reading this chapter, as if we have come into the very
heart of the deepest of all mysteries, the most solemn of all
solemnities, the most awful of all tragedies or martyrdoms or
sacrificial rites. Take off the shoes from your feet; for the place on
which we stand together now is holy ground.
Blood is becoming increasingly recognized as one of the most important
constituents of the human body. Scientific and other research is more
and more inclined to verify the ancient sayings, which may have been
broken in the colleges of Egypt, where Moses learned the most advanced
science of his time, before ever they were stamped with the imprimatur
of inspiration, "the blood is the life"; "the life of the flesh is in
the blood" (Deut 12:23; Lev. 17:2). We know that the red corpuscles of
the blood play an important function in carrying the oxygen of the air
to consume the decaying tissues, and to light fires in every part of
the human frame. But who can tell all the mysterious functions of the
numberless colorless disks which float along the currents of the
blood, and which may be intimately connected with the very essence of
our vitality? Certain it is that impoverished blood means decrepit
life; tainted blood means corruption and disease; ebbing blood means
waning life. The first effort of the physician is to feel the pulse of
the blood; whilst the most fatal disease is the poisoning of the
blood. The blood is the life. And shed blood is life poured forth from
its source and fountain-head.
There is nothing, therefore, in man more precious than blood. If he
gives that, he gives the best he has to give. His blood is his
life-his all; and it is a noble act when a man is ready to make this
supreme gift for others. It is this which lights up the devilry of
war, and sheds a transient gleam of nobility on the coarsest, roughest
soldiery, that they are prepared to sacrifice their lives in torrents
of blood, to beat the foeman back from hearth and home and fatherland.
This is why women have treasured up handkerchiefs dipped in the blood
that has flowed on the heads-man's block from the veins of martyrs for
liberty or religion. This is why men point without a shudder to the
stains of blood on blades that have been drawn in freedom's holy
cause; or on tattered banners which led the fight against the
battalions of Paganism or Popery. This is why the historian of the
Church does not feel too dainty to make frequent reference to the
blood which flowed in rivers on the eve of the Sicilian Vespers, and
on the day of black St. Bartholomew. No, we glory in the blood which
noble men have poured out as water on the ground. None of us is too
sensitive to dwell with exultation on the phrase.
Why, then, should we hesitate to speak of the blood of Christ? It was
royal blood. "His own" (Hebrews 9:12-note); and he was a King indeed. It
was voluntarily shed: " He offered himself" (see Hebrews
It was pure "innocent blood," "without spot" (see Hebrews 9:14-note). It was
sacrificial. He died not as a martyr, but as a Saviour (see Hebrews
It flowed from his head, thorn-girt, that it might atone for sins of
thought; from his hands and feet, fast nailed, that it might expiate
sins of deed and walk; from his side, that it might wipe out the sins
of our affections, as well as tell us of his deep and fervent love,
which could not be confined within the four chambers of his heart, but
must find vent in falling on the earth. Why should we be ashamed of
the blood of Christ? No other phrase will so readily or sufficiently
gather up all the complex thoughts which mingle in the death of
Christ. Life; life shed; life shed violently; life shed violently, and
as a sacrifice; life passing forth by violence, and sacrificially, to
become a tide of which we must also all stoop down and drink, if we
desire to have life in ourselves (Jn 6:53, 54, 55, 56).
"This is he that came by water and blood; not by water only, but by
water and blood" (1John 5:6).
Oh, precious words, recalling that
never-to-be-forgotten incident when, following the rugged point of the
soldier's spear, there came out blood and water from the Saviour's
broken heart (John 19:34). Had it been water only, we had been undone.
Water might do for respectable sinners-fifty-pence debtors, Pharisees,
who are not sinners as other men. But some of us feel water would be
of no avail at all. Our sins are so deep-dyed, so inveterate, so fast,
that nothing but blood could set us free. Blood must atone for us.
Blood must cleanse us. In other words, life must be shed to redeem us,
such life as is poured from the very being of the Son of God.
But there is a deep sense in which that blood is flowing, washing,
cleansing, and feeding soul, all down the age. Like the stream of
desert, it follows us. "It speaketh" pleading with God for man,
and with man for God (see Heb 12:24
note). "It cleanseth," not as a single past
act, but as a perpetual experience in the believer's soul, removing
recent sin, and checking the uprisings of our evil nature (1Jn
1:7). It is the drink of all devout souls; and its perennial presence
and efficacy is well symbolized by the appearance still on the
communion table of the church of the wine, which tells the worshiper
that the blood of Calvary, once shed, and never shed again, is a s
fresh and efficacious as ever, or as the wine poured freshly into the
cup. Let men say what they will, the shedding of the blood of Christ
is an embodiment of an eternal fact in the Being of God, and is an
essential condition of the healthy life of man.
It purges the defiled conscience more completely than the ashes of a
heifer purged of flesh of the ceremonially unclean (see Hebrews 9:14
Why, then, do you carry about the perpetual consciousness of sin?
Confess sin instantly (see discussion of
Confessing Sins and J C
Do You Confess?), of ever you are aware of it. Claim the blood of
sprinkling, and go at once top serve the living God.
Martha Snell Nicholson
and straightway, post-haste, Satan flew
Before the presence of the Most-High God,
And made a railing accusation there.
He said, “This soul, this thing of clay and sod,
Has sinned. “Tis true that he has named thy Name,
But I demand his death, for Thou has said,
“The soul that sinneth, it shall die. ”Shall not
Thy sentence be fulfilled? Is justice dead?
Send now this wretched sinner to his doom.
What other thing can righteous ruler do?”
And thus he did accuse me day and night.
And every word he spoke, Oh God, was true!
Then quickly One rose up from God's right hand,
Before whose glory angels veiled their eyes.
He spoke. “Each jot and tittle of the law
Must be fulfilled” The guilty sinner dies!
But wait. Suppose his guilt was all transferred
To Me and that I paid his penalty!
Behold my hands, my side, my feet! One day
I was made sin for him, and died that he,
Might be presented faultless, at Thy throne!”
And Satan fled away, full well he knew
That he could not prevail against such love.
For every word my dear Lord spoke was true!
(Meyer continues) It put away the sin of previous
dispensation. It was in virtue of the death to be suffered on Calvary
that the holy God was able to forgive the offences and accept the
imperfect services of Old Testament saints. The shadow of the cross
fell backward, as well as forward. And it is because of what Jesus did
that all have been saved, who have passed within the pearly gate, or
shall pass it (Hebrews 9:15
compare Romans 4:24
It ratifies the covenant. No covenant was ratified in the old time,
except in blood. When God entered into covenant with Abraham, five
victims were divided in the midst, making a lane, down which the
fire-symbol of the divine presence passed. "There is of necessity the
death of the covenant maker." And in pursuance of this ancient custom,
the first covenant was solemnly sealed by blood (see Hebrews 9:18
How sure and steadfast must that covenant be into which God has
entered with our Surety on our behalf! The blood of Jesus is an
asseveration which cannot be gain-said or transgressed. All God's will
is opened to us since Jesus died. We may claim what we will. We are
his heirs, the heirs of the wealth of our Elder Brother, Jesus.
It opens the way into the holies. What the high-priest did every year
in miniature, Christ has done once (Hebrews 9:24, 25, 26). "He died
unto sin once." By virtue of his own shed blood, he went once for all
into the real holiest place, appearing in the presence of God for us
as our High-Priest, and leaving the way forever open to those who dare
to follow. "The heavenly things themselves" need cleansing; not
because of any intrinsic evil in themselves, but because they are
constantly being used and trodden by sinful men. Now, however, though
that is so, there is an efficacy in the work of Jesus which is always counterveiling our impurity, and making it possible for us to draw
near to God with boldness and acceptance.
It put away sin. "Once for all." " Once in the end of the world." Not
for each dispensation, but for all dispensations. Not for one age, but
for all ages Not for a few, but for the "many,"
comprehending the vastness of the number which no man can compute of
the great family of man. As the year's sin of a nation was borne away
into the desert by the scapegoat, and put away, so was the whole sin
of the race centered on the head of Jesus. He was made sin. As a
physician might be imagined drawing on himself all the maladies of his
patients, so did Jesus draw to himself and assume all the sins of
mankind. He was the propitiation for the whole world. And when he
died, he dropped sin as a stone into the depths of oblivion. And he
put away sin. The Greek word is very strong; annihilated, made nothing
of made as though it had never been. Sin, in the mind and purpose of
God, is as entirely done away as a debt when it is paid. Hallelujah!
in heaven and on earth (see Revelation 5:9-note;
Re1:5-note). But whilst this is an eternal truth with
him who knows not our distinctions of time, yet it will avail only as
a fact when each individual sinner lays claim to this wonderful
provision, confesses his sin, and realizes that there is now no longer
condemnation, because the Lamb of God has borne away his sin and the
world's. Will you now dare to reckon this to be true for you, not
because you feel it, but because God says it? Dare to repeat 1 Peter
(note), and Isaiah 53:5, substituting "my" for "our.
"What marvelous appearances are these three! He appeared once in the
end of the world as a sacrifice. He appears now in heaven as a Priest.
He will appear the second time without sin unto salvation; as of old
the high priest, at the close of the day of atonement, came out with
outstretched hands to bless the people. Oh, to be looking for him,
that we may not miss the radiant vision or the tender blessing of