Hebrews 9:28
Verse
Context
Sermons
David WilkersonDavid Wilkerson
Leonard RavenhillDavid Wilkerson
Voddie Baucham
Jacob PraschSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
So Christ was once offered - He shall die no more; he has borne away the sins of many, and what he has done once shall stand good for ever. Yet he will appear a second time without sin, χωρις ἁμαρτιας, without a sin-offering; That he has already made. Unto salvation - To deliver the bodies of believers from the empire of death, to reunite them to their purified souls, and bring both into his eternal glory. This is salvation, and the very highest of which the human being is capable. Amen! Even so, come Lord Jesus! Hallelujah! 1. In the preceding notes I have given my reasons for dissenting from our translation of the 15th, 16th, and 17th verses. Many learned men are of the same opinion; but I have not met with one who appears to have treated the whole in a more satisfactory manner than Dr. Macknight, and for the edification of my readers I shall here subjoin the substance of what he has written on this point. "Heb 9:15. Mediator of the new covenant. See Heb 8:7. The word διαθηκη, here translated covenant, answers to the Hebrew word berith, which all the translators of the Jewish Scriptures have understood to signify a covenant. The same signification our translators have affixed to the word διαθηκη, as often as it occurs in the writings of the evangelists and apostles, except in the history of the institution of the supper, and in Co2 3:6 : and Heb 7:22, and in the passage under consideration; in which places, copying the Vulgate version, they have rendered διαθηκη by the word testament. Beza, following the Syriac Version, translates διαθηκη everywhere by the words foedas, pactum, except in the 16th, 17th, and 20th verses of this chapter, where likewise following the Syriac version, he has testamentum. Now if καινη διαθηκη, the new testament, in the passages above mentioned, means the Gospel covenant, as all interpreters acknowledge, παλαια διαθηκη, the old testament, Co2 3:14, and πρωτη δ ιαθηκη, the first testament, Heb 9:15, must certainly be the Sinaitic covenant or law of Moses, as is evident also from Heb 9:20. On this supposition it may be asked, 1. In what sense the Sinaitic covenant or law of Moses, which required perfect obedience to all its precepts under penalty of death, and allowed no mercy to any sinner, however penitent, can be called a testament, which is a deed conferring something valuable on a person who may accept or refuse it, as he thinks fit? Besides, the transaction at Sinai, in which God promised to continue the Israelites in Canaan, on condition they refrained from the wicked practices of the Canaanites, and observed his statutes, Lev. 18, can in no sense be called a testament. 2. If the law of Moses be a testament, and if, to render that testament valid, the death of the testator be necessary, as the English translators have taught us, Heb 9:16, I ask who it was that made the testament of the law? Was it God or Moses? And did either of them die to render it valid? 3. I observe that even the Gospel covenant is improperly called a testament, because, notwithstanding all its blessings were procured by the death of Christ, and are most freely bestowed, it lost any validity which, as a testament, it is thought to have received by the death of Christ, when he revived again on the third day. 4. The things affirmed in the common translation of Heb 9:15, concerning the new testament, namely, that it has a Mediator; that that Mediator is the Testator himself; that there were transgressions of a former testament, for the redemption of which the Mediator of the new testament died; and, Heb 9:19, that the first testament was made by sprinkling the people in whose favor it was made with blood; are all things quite foreign to a testament. For was it ever known in any nation that a testament needed a mediator? Or that the testator was the mediator of his own testament? Or that it was necessary the testator of a new testament should die to redeem the transgressions of a former testament? Or that any testament was ever made by sprinkling the legatees with blood? These things however were usual in covenants. They had mediators who assisted at the making of them, and were sureties for the performance of them. They were commonly ratified by sacrifices, the blood of which was sprinkled on the parties; withal, if any former covenant was infringed by the parties, satisfaction was given at the making of a second covenant. 5. By calling Christ the Mediator of the new testament our thoughts are turned away entirely from the view which the Scriptures give us of his death as a sacrifice for sin; whereas, if he is called the Mediator of the new covenant, which is the true translation of διαθηκης καινης μεσιτης, that appellation directly suggests to us that the new covenant was procured and ratified by his death as a sacrifice for sin. Accordingly Jesus, on account of his being made a priest by the oath of God, is said to be the Priest or Mediator of a better covenant than that of which the Levitical priests were the mediators. I acknowledge that in classical Greek διαθηκη, commonly signifies a testament. Yet, since the Seventy have uniformly translated the Hebrew word berith, which properly signifies a covenant, by the word διαθηκη, in writing Greek the Jews naturally used διαθηκη for συνθηκη as our translators have acknowledged by their version of Heb 10:16. To conclude: Seeing in the verses under consideration διαθηκη may be translated a covenant; and seeing, when so translated, these verses make a better sense, and agree better with the scope of the apostle's reasoning than if it were translated a testament; we can be at no loss to know which translation of διαθηκη in these verses ought to be preferred. Nevertheless, the absurdity of a phraseology to which readers have been long accustomed, without attending distinctly to its meaning, does not soon appear. "He is the Mediator. Here it is remarkable that Jesus is not called διαθεμενος, the Testator, but μεσιτης, the Mediator, of the new covenant; first, because he procured the new covenant for mankind, in which the pardon of sin is promised; for, as the apostle tells us, his death, as a sacrifice for sin, is the consideration on account of which the pardon of the transgressions of the first covenant is granted. Secondly, because the new covenant having been ratified as well as procured by the death of Christ, he is fitly called the Mediator of that covenant in the same sense that God's oath is called, Heb 6:17, the mediator, or confirmor, of his promise. Thirdly, Jesus, who died to procure the new covenant, being appointed by God the high priest thereof, to dispense his blessings, he is on that account also called, Heb 8:6, the mediator of that better covenant. Heb 9:16. For where a covenant (is made by sacrifice), there is a necessity that the death of the appointed sacrifice be produced. This elliptical expression must be completed, if, as is probable, the apostle had now in his eye the covenant which God made with Noah and Abraham. His covenant is recorded, Gen 8:20, where we are told, that on coming out of the ark Noah offered a burnt-offering of every clean beast and fowl. And the Lord smelled a sweet savor. And the Lord said in his heart, I will not again curse the ground, neither will I again smite any more every living thing as I have done. This promise or declaration God called his covenant with men, and with every living creature. Gen 9:9, Gen 9:10. In like manner God made a covenant with Abraham by sacrifice, Gen 15:9, Gen 15:18, and with the Israelites at Sinai, Exo 24:8. See also Psa 50:5. By making his covenants with men in this manner, God taught them that his intercourses with them were all founded on an expiation afterwards to be made for their sins by the sacrifice of the seed of the woman, the bruising of whose heel, or death, was foretold at the fall. On the authority of these examples, the practice of making covenants by sacrifice prevailed among the Jews; Jer 34:18; Zac 9:11; and even among the heathens; for they had the knowledge of these examples by tradition. Stabant et caesa jungebant foedera porca; Virgil, Aeneid, viii. 611. Hence the phrases, foedus ferire and percutere, to strike or kill the covenant. "There is a necessity that the death του διαθεμενου, of the appointed. Here we may supply either the word θυματος, sacrifice, or ζωου, animal, which might be either a calf, a goat, a bull, or any other animal which the parties making the covenant chose. Διαθεμενου is the participle of the second aorist of the middle voice of the verb διατιθημι, constituo, I appoint. Wherefore its primary and literal signification is, of the appointed. Our translators have given the word this sense, Luk 22:29; Καγω διατιθεμαι ὑμιν, καθως διετιθετο μοι ὁ Πατηρ μου, βασιλειαν. And I appoint to you a kingdom, as my Father hath appointed to me a kingdom. "Be brought in; Θανατον αναγκη φερεσθαι του διαθεμενου, Elsner, vol. ii., p. 381, has shown that the word φερεσθαι is sometimes used in a forensic sense for what is produced, or proved, or made apparent in a court of judicature. Wherefore the apostle's meaning is, that it is necessary the death of the appointed sacrifice be brought in, or produced, at the making of the covenant. In the margin of our Bibles this clause is rightly translated, be brought in. See Act 25:7, where φεροντες is used in the forensic sense. Heb 9:17. A covenant is firm over dead sacrifices; Επι νεκροις. Νεκροις being an adjective, it must have a substantive agreeing with it, either expressed or understood. The substantive understood in this place, I think, is θυμασι, sacrifices; for which reason I have supplied it in the translation. Perhaps the word ζωοις, animals, may be equally proper; especially as, in the following clause, διαθεμενος is in the gender of the animals appointed for the sacrifice. Our translators have supplied the word ανθρωποις, men, and have translated επι νεκροις, after men are dead, contrary to the propriety of the phrase. "It never hath force whilst the appointed liveth; Ὁτε ζῃ ὁ διαθεμενος. Supply μοσχος, or τραγος, or ταυρος· whilst the calf, or goat, or bull, appointed for the sacrifice of ratification, liveth. The apostle having, in Heb 9:15, showed that Christ's death was necessary as ὁ Μεσιτης, the Mediator, that is, the procurer, and ratifier of the new covenant, he in the 16th and 17th verses observes that, since God's covenants with men were all ratified by sacrifice to show that his intercourses with men are founded on the sacrifice of his Son, it was necessary that the new covenant itself should be ratified by his Son's actually dying as a sacrifice. 1. "The faultiness of the common translation of the 15th, 16th, 17th, 18th, and 20th verses of this chapter having been already shown in the notes, nothing needs be added here, except to call the reader's attention to the propriety and strength of the apostle's reasoning, as it appears in the translation of these verses which I have given, compared with his reasoning as represented in the common version." 2. It is supposed that in Heb 9:28, the apostle, in speaking about Christ's bearing the sins of many, alludes to the ceremony of the scape goat. This mysterious sacrifice was to be presented to God, Lev 16:7, and the sins of the people were to be confessed over the head of it, Lev 16:21, and after this the goat was dismissed into a land uninhabited, laden, as the institution implied, with the sins of the people; and this the word ανενεγκειν, to bear or carry away, seems to imply. So truly as the goat did metaphorically bear away the sins of the many, so truly did Christ literally bear the punishment due to our sins; and in reference to every believer, has so borne them away that they shall never more rise in judgment against him. 3. In Christ's coming, or appearing the second time, it is very probable, as Dr. Doddridge and others have conjectured, that there is an allusion to the return of the high priest from the inner tabernacle; for, after appearing there in the presence of God, and making atonement for the people in the plain dress of an ordinary priest, Lev 16:23, Lev 16:24, he came out arrayed in his magnificent robes, to bless the people, who waited for him in the court of the tabernacle of the congregation. "But there will be this difference," says Dr. Macknight, "between the return of Christ to bless his people, and the return of the high priest to bless the congregation. The latter, after coming out of the most holy place, made a new atonement in his pontifical robes for himself and for the people, Lev 16:24, which showed that the former atonement was not real but typical. Whereas Jesus, after having made atonement, (and presented himself in heaven, before God), will not return to the earth for the purpose of making himself a sacrifice the second time; but having procured an eternal redemption for us, by the sacrifice of himself once offered, he will return for the purpose of declaring to them who wait for him that they are accepted, and of bestowing on them the great blessing of eternal life. This reward he, being surrounded with the glory of the Father, Mat 16:27, will give them in the presence of an assembled universe, both as their King and their Priest. This is the great salvation which Christ came to preach, and which was confirmed to the world by them who heard him: Heb 2:3." Reader, lay this sincerely to heart! 4. The form in which the high priest and the ordinary priests were to bless the people, after burning the incense in the tabernacle, is prescribed, Num 6:23-26. Literally translated from the Hebrew it is as follows, and consists of three parts or benedictions: - 1. May Jehovah bless thee, and preserve thee! 2. May Jehovah cause his face to shine upon thee, and be gracious unto thee! 3. May Jehovah lift up his faces upon thee, and may he put prosperity unto thee! (See my notes on the place, Num 6:23-26.) We may therefore say that Christ, our High Priest, came to bless each of us, by turning us away from our iniquity. And let no one ever expect to see him at his second coming with joy, unless he have, in this life, been turned away from his iniquity, and obtained remission of all his sins, and that holiness without which none can see God. Reader, the time of his reappearing is, to thee, at hand! Prepare to meet thy God! On the word conscience, which occurs so often in this chapter, and in other parts of this epistle, see the observations at the end of chap. 13.
Jamieson-Fausset-Brown Bible Commentary
Christ--Greek, "THE Christ"; the representative MAN; representing all men, as the first Adam did. once offered--not "often," Heb 9:25; just as "men," of whom He is the representative Head, are appointed by God once to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents all men of every age, and therefore needed to die but once for all, so as to exhaust the penalty of death incurred by all. He was offered by the Father, His own "eternal Spirit" (Heb 9:14) concurring; as Abraham spared not Isaac, but offered him, the son himself unresistingly submitting to the father's will (Gen. 22:1-24). to bear the sins--referring to Isa 53:12, "He bare the sins of many," namely, on Himself; so "bear" means, Lev 24:15; Num 5:31; Num 14:34. The Greek is literally "to bear up" (Pe1 2:24). "Our sins were laid on Him. When, therefore, He was lifted up on the cross, He bare up our sins along with Him" [BENGEL]. many--not opposed to all, but to few. He, the One, was offered for many; and that once for all (compare Mat 20:28). look for him--with waiting expectation even unto the end (so the Greek). It is translated "wait for" in Rom 8:19, Rom 8:23; Co1 1:7, which see. appear--rather, as Greek, "be seen." No longer in the alien "form of a servant," but in His own proper glory. without sin--apart from, separate from, sin. Not bearing the sin of many on Him as at His first coming (even then there was no sin in Him). That sin has been at His first coming once for all taken away, so as to need no repetition of His sin offering of Himself (Heb 9:26). At His second coming He shall have no more to do with sin. unto salvation--to bring in completed salvation; redeeming then the body which is as yet subject to the bondage of corruption. Hence, in Phi 3:20 he says, "we look for THE SAVIOUR." Note, Christ's prophetical office, as the divine Teacher, was especially exercised during His earthly ministry; His priestly is now from His first to His second coming; His kingly office shall be fully manifested at, and after, His second coming. Next: Hebrews Chapter 10
John Gill Bible Commentary
So Christ was once offered to bear the sins of many,.... As man dies but once, Christ was offered but once, or he suffered and died but once; and that was not on his own account, or for his own sins, "but to bear the sins of many": not of angels but of men, and these not a few, but "many"; which is said to magnify the grace of God, to exalt the satisfaction and righteousness of Christ, and to encourage souls to hope in him: hence many are brought to believe in him, and many are justified by him, have their sins forgiven them, and are glorified; though Christ bore not the sins of all men; for as all men have not faith, all are not justified, pardoned, and saved: what he bore were "sins"; all kind of sin, every act of sin, and all that belongs to it; its filth, guilt, and punishment, even the iniquity of all his people; which must be a prodigious weight, and than which nothing could be more nauseous: his bearing them supposes they were upon him, though not in him, imputed, though not inherent; that he did not sink under them; that he made an entire satisfaction for them, and bore them wholly away, both from the persons of his people, and from the sight of justice. The way in which he came to bear them was this; he became a surety for all the elect; his Father imputed to him all their sins, and he voluntarily took them upon himself; where justice found them, and demanded satisfaction of him for them, and he gave it; which is an instance both of his great love, and of his great strength: and unto them that look for him: with affection, faith and patience: shall he appear the second time without sin unto salvation; this is to be understood of Christ's visible and personal appearance on earth, which will be a glorious one; he will appear in his own glory, and in his Father's glory, and in the glory of the holy angels, and in the glory of his power, to the joy of saints, and to the terror of the wicked; for every eye shall see him: and this is said to be "the second time"; that is, that he appears on earth, and personally; for though he often appears to his people, it is in a spiritual way; and though he appeared to Stephen and to Paul, yet not on earth, but in heaven; and this is called the second time, with reference to his first appearance in human nature at his incarnation, and after that he ascended to heaven; and as this will be the second, it will be the last: the manner in which he will appear, will be, "without sin"; without sin itself; without any thing like it: without any infirmities, which though not sinful are the effects of sin; without sin imputed to him, with which he appeared before; without being a sacrifice for sin; and without sin upon his people that come with him, or he shall meet whom he shall raise, or change, and take to himself: and the end of his appearance with respect to them, will be "unto salvation"; the end of his first appearance was to obtain salvation for his people, and he has obtained it, and there is a comfortable application of it made unto them by the Spirit of God; but the full possession of it will be hereafter, and into this will Christ put them, when he shall appear: the Alexandrian copy adds, "by faith", and also some other copies. Next: Hebrews Chapter 10
Hebrews 9:28
Redemption through His Blood
27Just as man is appointed to die once, and after that to face judgment,28so also Christ was offered once to bear the sins of many; and He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him.
- Scripture
- Sermons
- Commentary
Are You Ready for the Coming of Jesus
By David Wilkerson12K1:00:43Second ComingMAT 24:37TIT 2:11HEB 9:28HEB 13:7JAS 5:8In this sermon, the preacher discusses the concept of the coming of Jesus and the signs that will precede it. He references the scripture in Matthew 24, where Jesus compares his coming to the days of Noah. The preacher emphasizes that just as people were going about their daily lives before the flood, unaware of the impending judgment, so will it be when Jesus returns. He warns the audience to be ready and vigilant, as the coming of the Son of Man will be unexpected and sudden.
The Redeemer Is Coming to Zion
By David Wilkerson9.9K51:53False TeachersISA 59:19AMO 6:1MAT 6:19MAT 7:21COL 3:2HEB 9:28REV 2:5In this sermon, the preacher emphasizes the importance of truly knowing Jesus and not just using His name. He warns against the deception of prosperity gospel and the focus on material wealth. The preacher urges the audience to turn away from sin and seek repentance, as forgiveness without repentance is a compromising message. He encourages the listeners to compare the teachings they hear with the true gospel of Jesus as found in the scriptures.
My Peace
By Leonard Ravenhill6.0K1:03:48PeacePSA 119:165JHN 14:1JHN 14:27HEB 9:28In this sermon, the preacher emphasizes the difference between how the world gives and how Jesus gives. He uses the example of a cautious deacon in the church who would carefully measure out small portions, contrasting it with Jesus' generous giving of full measure, pressed down, and running over. The preacher also highlights the importance of using the resources that God has given us and not wasting them. He encourages the listeners to reflect on their prayer life, stating that a person's spiritual character is more important than their knowledge. The sermon concludes with a mention of C.T. Stud, a missionary, and his ancestral home.
Eating and Drinking With the Drunken
By David Wilkerson6.0K55:38GodlinessPRO 4:23ISA 55:1MAT 24:44LUK 12:37JHN 6:352TI 4:8HEB 9:28In this sermon, the preacher emphasizes the importance of guarding one's eyes, ears, and diet from sinful influences. He leads the congregation in a prayer of repentance for consuming the wrong food and drink, asking Jesus to be their sustenance. The preacher warns against the addictive nature of sports and the dangers of excessive screen time, particularly on the internet. He predicts a future filled with uncensored pornography and filth on the internet, urging believers to sanctify their computer usage. The sermon is based on Matthew 24:44 and highlights the need for spiritual discernment in a world filled with temptation.
The Supremacy of Christ in Truth in a Postmodern World
By Voddie Baucham4.2K1:00:39PostmodernISA 53:6JHN 14:2JHN 14:6ACT 4:12COL 1:22HEB 9:28In this sermon, Vody Balkam addresses the issue of people's hostility towards Jesus and their engagement in evil deeds. He emphasizes that humans were created to bring glory and honor to Jesus, but instead, they are hostile towards Him. Balkam also discusses the influence of philosophy and cultural relativism on ethical judgments, using the example of Nazi Germany. He concludes by stating that every human being, regardless of time or place, asks four fundamental questions: Who am I? Why am I here? What is wrong with the world? Balkam suggests that the answers to these questions can be found in the supremacy of Christ and truth.
The Lord's Supper
By Jacob Prasch2.6K27:55Lords SupperEXO 12:5MAT 21:12MAT 26:26HEB 9:12HEB 9:28In this sermon, the speaker emphasizes the importance of Jesus' final moments before his crucifixion. Jesus prioritized spending time with his disciples and discussing important matters. The speaker highlights the significance of the Lord's Supper, where Jesus broke bread and shared wine with his disciples, symbolizing his body and blood. The speaker also emphasizes the need for Christians to refresh and support each other in their faith, rather than being influenced by the world. The sermon concludes by emphasizing that Jesus' sacrifice on the cross was sufficient for the forgiveness of sins, and that Christians should remember and honor this sacrifice through the Lord's Supper.
The Ark of the Covenant: Crossing Jordan Part Ii
By Roy Hession1.8K51:18Ark Of The CovenantEXO 32:10JOS 3:1JOS 3:11JOS 3:17ISA 59:16MAT 6:33HEB 9:28In this sermon, the speaker reflects on the journey of the Israelites as they finally reach the promised land after 40 years of discipline. However, they face a great obstacle in the form of the overflowing Jordan River and the armed inhabitants of the land. The speaker draws a parallel between the Israelites' struggle and our own spiritual journey. He shares his personal experience of realizing that he was too focused on himself and wanting to be in the forefront, but through studying Galatians 2:20, he understood that he needed to let Christ be his life. The speaker emphasizes that we are not meant to improve our old selves, but rather to recognize that we have been ended at the cross and to surrender to God's intentions for us.
Day of Atonement - Tabernacles
By Stephen Grant79843:42TabernaclesEXO 20:8EXO 23:14LEV 16:17LEV 17:5MAT 6:33HEB 9:22HEB 9:28In this sermon, the speaker discusses the concept of seeing the face of Christ in the eternal day. They emphasize that when we see his face, it signifies serving him and a continual unfolding of his character. The sermon also mentions the structure and order in heaven, with worship and service being a part of it. The speaker references Deuteronomy 16:13, which mentions observing the feast of tabernacles after gathering in corn and wine, indicating that there will be a time for harvest before the eternal day. Additionally, the sermon touches on the future salvation of Israel and the removal of their sin, as prophesied in Isaiah. The speaker concludes by discussing the three appearances of Jesus, past (Calvary), present (in heaven), and future (his second coming).
Command for the Ages: Watch!
By Bob Faulkner73821:03AntichristMAT 6:33LUK 21:281CO 15:511TH 4:16HEB 9:282PE 3:10REV 22:20In this sermon, the speaker emphasizes the importance of watching and praying as Christians. He refers to the command of Jesus to watch for His coming and compares it to the time of the Holocaust, where amidst the horror, there was still a need to watch. The speaker encourages believers to stay filled with the Holy Spirit and not be tempted to join those who have sold out to the Antichrist. He concludes by quoting a poem by Charlotte Elliott, urging Christians to be vigilant and to put on their heavenly armor.
The Second Coming (Voice Only)
By Compilations62515:18CompilationMAT 24:12MAT 24:45LUK 12:45ROM 3:201TH 5:2HEB 9:28In this sermon, the preacher passionately warns against indulging in worldly entertainment and urges the audience to be mindful of what they consume. He emphasizes that this life is not the real world and that we are headed towards eternity. The preacher highlights the importance of preparing our hearts for the glory of God and living for Him, as we will all stand before Him in judgment. He also emphasizes the reality of God's judgments and the need to be sober and watchful for the second coming of Christ.
The Atoning Sufferings
By Welcome Detweiler58913:16ISA 53:5JHN 3:36HEB 9:26HEB 9:281PE 2:24In this sermon, the preacher emphasizes the importance of accepting Jesus Christ as one's personal Savior in order to be saved. He highlights that God has set the condition for salvation as believing in His Son. The preacher challenges the notion that one can be saved without relying on the atoning death and resurrection of Jesus. He shares a personal encounter with a man who struggled to believe in the atonement, but ultimately passed away without changing his mind. The preacher concludes by affirming the sufficiency of Christ's atonement, pointing to His resurrection as proof that God's righteous claims are satisfied.
Jordan
By Robert B. Thompson5211:18:00JOS 1:1MAL 3:3MAT 6:33ACT 13:1ROM 7:18EPH 5:27HEB 9:28In this sermon, the speaker emphasizes the importance of knowledge and its impact on our lives. He highlights that knowledge alone is not enough; it is the transformation and experiences that result from that knowledge that truly matter. The speaker also discusses the role of Christians as kings and their future reign on earth. He connects the Old Testament to the New Testament, citing 1 Corinthians 10:4 as evidence that the Old Testament is relevant to Christians. The sermon concludes with a reminder that Christianity as we know it is changing, and it is our responsibility to understand and explain this new day.
Gods Peculiar People
By A.W. Tozer8928:55Value of RedemptionAnticipation of Christ's ReturnHolinessJHN 3:16ROM 12:1EPH 1:7PHP 3:201TH 4:162TI 1:10TIT 2:14HEB 9:281PE 2:9REV 22:12A.W. Tozer emphasizes the significance of being God's peculiar people, highlighting that our value is determined by the price Christ paid for us—His own life. He explains that true Christianity holds validity in the face of death, and that believers are called to live with zeal for good works while eagerly anticipating Christ's return. Tozer clarifies that being a 'peculiar people' means being a treasured possession of God, set apart for His purposes, and encourages Christians to focus on living righteously rather than getting caught up in theological disputes. He reassures that those who die in Christ will not miss the glory of His return, as they will be raised first. Ultimately, Tozer calls for a life of active faith, remembering Christ's sacrifice while looking forward to His second coming.
The Significance of the Cross
By Peter Brandon845:54SalvationThe CrossISA 53:5MAT 27:46LUK 23:42JHN 3:16JHN 10:18ROM 5:81CO 1:18GAL 2:20HEB 9:281PE 2:24Peter Brandon emphasizes the profound significance of the cross in his sermon, illustrating how it represents the power of God for salvation, despite being perceived as foolishness by the world. He explores the dignity of Christ's death, the pain He endured, and the prophetic nature of His sacrifice, highlighting that Jesus was the Lamb slain before the foundation of the world. Brandon also addresses the personal revelation of the cross, urging listeners to recognize their own sinfulness and the love of God demonstrated through Christ's sacrifice. He concludes by encouraging a heartfelt response to the cross, emphasizing that true salvation comes through a personal revelation of Christ's love and sacrifice.
Why Did Jesus Die?
By Peter Brandon629:28RedemptionSacrifice of ChristISA 53:5MRK 10:45JHN 14:27ROM 3:23ROM 6:231CO 15:32CO 5:21GAL 3:13HEB 9:281PE 2:24Peter Brandon addresses the profound question of 'Why did Jesus die?' emphasizing that Christ's death was a sacrificial act for our sins, fulfilling the requirements of justice and love. He illustrates this through a poignant story of a chief who bore the punishment for his mother's crime, paralleling it with Jesus taking on the penalty for our sins. Brandon highlights that Jesus' suffering and death were not in vain, as they provide a pathway for redemption and reconciliation with God. He urges listeners to recognize the personal nature of Christ's sacrifice and to respond with gratitude and faith. Ultimately, the message is one of hope, underscoring that through Jesus' death and resurrection, we can find peace and assurance for our future.
Why Did Jesus Christ Die?
By Peter Brandon538:42The CrossRedemptionPSA 22:1ISA 53:5MAT 27:46LUK 23:42JHN 3:16ROM 6:231CO 1:182CO 5:21HEB 9:281PE 1:20Peter Brandon preaches on the profound significance of Christ's death, emphasizing that the crucifixion was not merely a martyrdom but a divine necessity foretold by prophets throughout history. He explores the dignity of the cross, the physical and spiritual suffering of Jesus, and the mystery behind His cry of abandonment, 'My God, my God, why hast thou forsaken me?' Brandon highlights that this moment was essential for the redemption of humanity, as Jesus bore the weight of sin and judgment on our behalf. Ultimately, he calls for personal acceptance of this truth, urging listeners to recognize that Christ died for their individual sins, offering forgiveness and salvation.
And He Shall Put His Hand Upon the Head of the Burnt-Offering
By C.H. Spurgeon0AtonementFaith in ChristPSA 88:7ISA 53:6JHN 1:29ROM 4:82CO 5:21GAL 2:20EPH 1:7HEB 9:281PE 2:24REV 1:5C.H. Spurgeon emphasizes the profound significance of Jesus being made 'sin for us' through the symbolic act of transferring sin to the burnt offering. He explains that the act of laying hands on the sacrifice represents a deep, burdensome faith that leans heavily on Christ as our Substitute. Each believer is invited to personally engage in this covenant act, recognizing the joy of realizing their sins are laid upon Jesus, who bears them away. Spurgeon reflects on the transformative moment of realizing one's pardon through Christ, leading to a life of gratitude and assurance in salvation. The sermon concludes with a celebration of the eternal solace found in the atoning blood of Jesus.
John 5:23-30
By St. John Chrysostom0MAT 6:12MAT 10:16MAT 19:21JHN 5:222CO 5:10HEB 9:28John Chrysostom emphasizes the importance of living with great diligence as we will be held accountable for our words and actions before the Judgment-seat of Christ. He highlights the fear of facing a fearful tribunal after this life and the need to remember the final judgment. Chrysostom explains the equality of honor between the Father and the Son, emphasizing that honoring the Son is honoring the Father. He delves into the Son's authority to judge, proving His equality with the Father and the necessity of honoring Him. Chrysostom urges believers to forgive others, judge themselves, and strive for eternal life by following Christ's commandments of love and selflessness.
Of the Second Coming of Christ, and His Personal Appearance.
By John Gill0Hope and VigilanceSecond Coming Of ChristZEC 14:4MAT 24:30JHN 14:2ACT 1:111CO 15:521TH 4:162TI 4:1TIT 2:13HEB 9:28REV 1:7John Gill emphasizes the certainty and significance of the Second Coming of Christ, detailing how it will precede the resurrection of the just and the establishment of His kingdom. He explains that Christ's return will be marked by great glory and will fulfill prophecies from the patriarchs and prophets, confirming its inevitability. Gill highlights the dual nature of Christ's coming, both in judgment and in the establishment of His reign, and encourages believers to remain vigilant and prepared for this event. He also discusses the signs that will precede His return and the ultimate purpose of His coming, which includes the full realization of salvation for the saints and the destruction of evil. The sermon serves as a reminder of the hope and expectation that believers should hold regarding Christ's return.
Salvation From the Pleasure of Sin
By A.W. Pink0ROM 8:191CO 1:7GAL 5:5PHP 3:20HEB 9:281PE 3:20The preacher delves into the concept of eagerly waiting for Christ's return, emphasizing the intense yearning and eager anticipation believers should have for the Lord's coming. This waiting involves withdrawing attention from worldly distractions and focusing solely on welcoming the Savior. The sermon highlights the heavenly citizenship of Christians, urging them to live in a manner befitting citizens of heaven, with their allegiance primarily to God's kingdom. The ultimate transformation of believers' bodies into the likeness of Christ's glorious body is also discussed, emphasizing the power of God to subject all things to Himself.
Christ, by His Death
By Thomas Brooks0RedemptionSacrifice of ChristISA 53:5JHN 3:16ROM 5:82CO 5:21GAL 3:13EPH 1:7COL 1:20HEB 9:281PE 2:24REV 1:5Thomas Brooks emphasizes the profound significance of Christ's death, explaining that Jesus bore the full punishment for our sins, both in body and soul, to satisfy divine justice. He highlights that Christ experienced the anguish and horror of God's wrath, enduring the equivalent of eternal suffering for the elect. Through His sacrifice, Jesus pacified divine wrath and accomplished eternal salvation, making His brief sufferings infinitely valuable. Brooks reassures believers that Christ's death not only atoned for their sins but also brought in everlasting righteousness. Ultimately, the sermon underscores the depth of Christ's love and the completeness of His redemptive work.
Let Us Not Forget the Substitute
By C.H. Spurgeon0Substitutionary AtonementThe Suffering of ChristPSA 22:14ISA 53:5ZEC 13:7MAT 26:38JHN 3:16ROM 5:82CO 5:21GAL 3:13HEB 9:281PE 2:24C.H. Spurgeon emphasizes the profound significance of Christ as our Substitute, who bore the weight of sin and divine wrath on behalf of humanity. He vividly describes the agony of Gethsemane and the brutal suffering endured by Jesus, highlighting that His death was necessary for the salvation of His chosen people. Spurgeon asserts that the doctrine of justice being executed upon Christ is central to the Gospel, and any church that dismisses this truth ceases to be a true church of Christ. The sermon serves as a reminder of the depths of Christ's sacrifice and the importance of recognizing Him as our Savior.
The Old, Old Story
By C.H. Spurgeon0Sharing the GospelAtonementISA 53:5JHN 3:16ACT 4:12ROM 5:62CO 5:21EPH 1:7COL 1:20HEB 9:281PE 3:181JN 2:2C.H. Spurgeon emphasizes the timeless message of the gospel, focusing on the atonement of Christ as the cornerstone of faith. He passionately defends the doctrine of substitutionary atonement, asserting that Christ died for the ungodly, fulfilling God's justice and offering peace to troubled consciences. Spurgeon warns against modern theological trends that dilute this essential truth, urging believers to cling to the simplicity and power of the cross. He encourages Christians to live joyfully in the light of their forgiveness and to share the gospel fervently with others. Ultimately, he calls on unbelievers to trust in Christ, who died for them, offering hope and salvation.
Yet Without Sin
By Steve Hulshizer0HEB 4:15HEB 9:281JN 2:2Steve Hulshizer delves into the interpretation of the phrase 'yet without sin' in Hebrews 4:15, emphasizing that it means Christ did not sin and did not give in to forbidden desires like us. The addition of 'yet' in the text can be misleading, and 'without sin' should be better understood as 'sin apart.' This concept is further supported in Hebrews 9:28, referring to Christ's second coming without reference to sin, contrasting with His first coming to atone for our sins. The writer of Hebrews aims to clarify that while Christ was tested in every way like us, He did not face temptations from inward sin, being without sin.
Sonidos Extranos Del Campamento Pretribulacional
By Eli Brayley0MAT 24:291CO 14:81CO 15:511TH 4:162TI 2:15HEB 9:282PE 3:10REV 1:7REV 20:4Eli Brayley preaches about the discrepancies and errors of the pretribulational doctrine, highlighting the misinterpretations of key biblical passages and the inconsistency with the teachings of the New Testament. He addresses the concept of a 'Second Coming before the Second Coming,' emphasizing the unison among the apostles regarding Christ's return and refuting the need for multiple comings of Jesus. Additionally, he discusses the fallacy of a 'First Resurrection before the First Resurrection,' pointing out the scriptural evidence that supports a single resurrection event for all believers. Brayley challenges the audience to discern between truth and conjecture, urging them to align their beliefs with the unadulterated Word of God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
So Christ was once offered - He shall die no more; he has borne away the sins of many, and what he has done once shall stand good for ever. Yet he will appear a second time without sin, χωρις ἁμαρτιας, without a sin-offering; That he has already made. Unto salvation - To deliver the bodies of believers from the empire of death, to reunite them to their purified souls, and bring both into his eternal glory. This is salvation, and the very highest of which the human being is capable. Amen! Even so, come Lord Jesus! Hallelujah! 1. In the preceding notes I have given my reasons for dissenting from our translation of the 15th, 16th, and 17th verses. Many learned men are of the same opinion; but I have not met with one who appears to have treated the whole in a more satisfactory manner than Dr. Macknight, and for the edification of my readers I shall here subjoin the substance of what he has written on this point. "Heb 9:15. Mediator of the new covenant. See Heb 8:7. The word διαθηκη, here translated covenant, answers to the Hebrew word berith, which all the translators of the Jewish Scriptures have understood to signify a covenant. The same signification our translators have affixed to the word διαθηκη, as often as it occurs in the writings of the evangelists and apostles, except in the history of the institution of the supper, and in Co2 3:6 : and Heb 7:22, and in the passage under consideration; in which places, copying the Vulgate version, they have rendered διαθηκη by the word testament. Beza, following the Syriac Version, translates διαθηκη everywhere by the words foedas, pactum, except in the 16th, 17th, and 20th verses of this chapter, where likewise following the Syriac version, he has testamentum. Now if καινη διαθηκη, the new testament, in the passages above mentioned, means the Gospel covenant, as all interpreters acknowledge, παλαια διαθηκη, the old testament, Co2 3:14, and πρωτη δ ιαθηκη, the first testament, Heb 9:15, must certainly be the Sinaitic covenant or law of Moses, as is evident also from Heb 9:20. On this supposition it may be asked, 1. In what sense the Sinaitic covenant or law of Moses, which required perfect obedience to all its precepts under penalty of death, and allowed no mercy to any sinner, however penitent, can be called a testament, which is a deed conferring something valuable on a person who may accept or refuse it, as he thinks fit? Besides, the transaction at Sinai, in which God promised to continue the Israelites in Canaan, on condition they refrained from the wicked practices of the Canaanites, and observed his statutes, Lev. 18, can in no sense be called a testament. 2. If the law of Moses be a testament, and if, to render that testament valid, the death of the testator be necessary, as the English translators have taught us, Heb 9:16, I ask who it was that made the testament of the law? Was it God or Moses? And did either of them die to render it valid? 3. I observe that even the Gospel covenant is improperly called a testament, because, notwithstanding all its blessings were procured by the death of Christ, and are most freely bestowed, it lost any validity which, as a testament, it is thought to have received by the death of Christ, when he revived again on the third day. 4. The things affirmed in the common translation of Heb 9:15, concerning the new testament, namely, that it has a Mediator; that that Mediator is the Testator himself; that there were transgressions of a former testament, for the redemption of which the Mediator of the new testament died; and, Heb 9:19, that the first testament was made by sprinkling the people in whose favor it was made with blood; are all things quite foreign to a testament. For was it ever known in any nation that a testament needed a mediator? Or that the testator was the mediator of his own testament? Or that it was necessary the testator of a new testament should die to redeem the transgressions of a former testament? Or that any testament was ever made by sprinkling the legatees with blood? These things however were usual in covenants. They had mediators who assisted at the making of them, and were sureties for the performance of them. They were commonly ratified by sacrifices, the blood of which was sprinkled on the parties; withal, if any former covenant was infringed by the parties, satisfaction was given at the making of a second covenant. 5. By calling Christ the Mediator of the new testament our thoughts are turned away entirely from the view which the Scriptures give us of his death as a sacrifice for sin; whereas, if he is called the Mediator of the new covenant, which is the true translation of διαθηκης καινης μεσιτης, that appellation directly suggests to us that the new covenant was procured and ratified by his death as a sacrifice for sin. Accordingly Jesus, on account of his being made a priest by the oath of God, is said to be the Priest or Mediator of a better covenant than that of which the Levitical priests were the mediators. I acknowledge that in classical Greek διαθηκη, commonly signifies a testament. Yet, since the Seventy have uniformly translated the Hebrew word berith, which properly signifies a covenant, by the word διαθηκη, in writing Greek the Jews naturally used διαθηκη for συνθηκη as our translators have acknowledged by their version of Heb 10:16. To conclude: Seeing in the verses under consideration διαθηκη may be translated a covenant; and seeing, when so translated, these verses make a better sense, and agree better with the scope of the apostle's reasoning than if it were translated a testament; we can be at no loss to know which translation of διαθηκη in these verses ought to be preferred. Nevertheless, the absurdity of a phraseology to which readers have been long accustomed, without attending distinctly to its meaning, does not soon appear. "He is the Mediator. Here it is remarkable that Jesus is not called διαθεμενος, the Testator, but μεσιτης, the Mediator, of the new covenant; first, because he procured the new covenant for mankind, in which the pardon of sin is promised; for, as the apostle tells us, his death, as a sacrifice for sin, is the consideration on account of which the pardon of the transgressions of the first covenant is granted. Secondly, because the new covenant having been ratified as well as procured by the death of Christ, he is fitly called the Mediator of that covenant in the same sense that God's oath is called, Heb 6:17, the mediator, or confirmor, of his promise. Thirdly, Jesus, who died to procure the new covenant, being appointed by God the high priest thereof, to dispense his blessings, he is on that account also called, Heb 8:6, the mediator of that better covenant. Heb 9:16. For where a covenant (is made by sacrifice), there is a necessity that the death of the appointed sacrifice be produced. This elliptical expression must be completed, if, as is probable, the apostle had now in his eye the covenant which God made with Noah and Abraham. His covenant is recorded, Gen 8:20, where we are told, that on coming out of the ark Noah offered a burnt-offering of every clean beast and fowl. And the Lord smelled a sweet savor. And the Lord said in his heart, I will not again curse the ground, neither will I again smite any more every living thing as I have done. This promise or declaration God called his covenant with men, and with every living creature. Gen 9:9, Gen 9:10. In like manner God made a covenant with Abraham by sacrifice, Gen 15:9, Gen 15:18, and with the Israelites at Sinai, Exo 24:8. See also Psa 50:5. By making his covenants with men in this manner, God taught them that his intercourses with them were all founded on an expiation afterwards to be made for their sins by the sacrifice of the seed of the woman, the bruising of whose heel, or death, was foretold at the fall. On the authority of these examples, the practice of making covenants by sacrifice prevailed among the Jews; Jer 34:18; Zac 9:11; and even among the heathens; for they had the knowledge of these examples by tradition. Stabant et caesa jungebant foedera porca; Virgil, Aeneid, viii. 611. Hence the phrases, foedus ferire and percutere, to strike or kill the covenant. "There is a necessity that the death του διαθεμενου, of the appointed. Here we may supply either the word θυματος, sacrifice, or ζωου, animal, which might be either a calf, a goat, a bull, or any other animal which the parties making the covenant chose. Διαθεμενου is the participle of the second aorist of the middle voice of the verb διατιθημι, constituo, I appoint. Wherefore its primary and literal signification is, of the appointed. Our translators have given the word this sense, Luk 22:29; Καγω διατιθεμαι ὑμιν, καθως διετιθετο μοι ὁ Πατηρ μου, βασιλειαν. And I appoint to you a kingdom, as my Father hath appointed to me a kingdom. "Be brought in; Θανατον αναγκη φερεσθαι του διαθεμενου, Elsner, vol. ii., p. 381, has shown that the word φερεσθαι is sometimes used in a forensic sense for what is produced, or proved, or made apparent in a court of judicature. Wherefore the apostle's meaning is, that it is necessary the death of the appointed sacrifice be brought in, or produced, at the making of the covenant. In the margin of our Bibles this clause is rightly translated, be brought in. See Act 25:7, where φεροντες is used in the forensic sense. Heb 9:17. A covenant is firm over dead sacrifices; Επι νεκροις. Νεκροις being an adjective, it must have a substantive agreeing with it, either expressed or understood. The substantive understood in this place, I think, is θυμασι, sacrifices; for which reason I have supplied it in the translation. Perhaps the word ζωοις, animals, may be equally proper; especially as, in the following clause, διαθεμενος is in the gender of the animals appointed for the sacrifice. Our translators have supplied the word ανθρωποις, men, and have translated επι νεκροις, after men are dead, contrary to the propriety of the phrase. "It never hath force whilst the appointed liveth; Ὁτε ζῃ ὁ διαθεμενος. Supply μοσχος, or τραγος, or ταυρος· whilst the calf, or goat, or bull, appointed for the sacrifice of ratification, liveth. The apostle having, in Heb 9:15, showed that Christ's death was necessary as ὁ Μεσιτης, the Mediator, that is, the procurer, and ratifier of the new covenant, he in the 16th and 17th verses observes that, since God's covenants with men were all ratified by sacrifice to show that his intercourses with men are founded on the sacrifice of his Son, it was necessary that the new covenant itself should be ratified by his Son's actually dying as a sacrifice. 1. "The faultiness of the common translation of the 15th, 16th, 17th, 18th, and 20th verses of this chapter having been already shown in the notes, nothing needs be added here, except to call the reader's attention to the propriety and strength of the apostle's reasoning, as it appears in the translation of these verses which I have given, compared with his reasoning as represented in the common version." 2. It is supposed that in Heb 9:28, the apostle, in speaking about Christ's bearing the sins of many, alludes to the ceremony of the scape goat. This mysterious sacrifice was to be presented to God, Lev 16:7, and the sins of the people were to be confessed over the head of it, Lev 16:21, and after this the goat was dismissed into a land uninhabited, laden, as the institution implied, with the sins of the people; and this the word ανενεγκειν, to bear or carry away, seems to imply. So truly as the goat did metaphorically bear away the sins of the many, so truly did Christ literally bear the punishment due to our sins; and in reference to every believer, has so borne them away that they shall never more rise in judgment against him. 3. In Christ's coming, or appearing the second time, it is very probable, as Dr. Doddridge and others have conjectured, that there is an allusion to the return of the high priest from the inner tabernacle; for, after appearing there in the presence of God, and making atonement for the people in the plain dress of an ordinary priest, Lev 16:23, Lev 16:24, he came out arrayed in his magnificent robes, to bless the people, who waited for him in the court of the tabernacle of the congregation. "But there will be this difference," says Dr. Macknight, "between the return of Christ to bless his people, and the return of the high priest to bless the congregation. The latter, after coming out of the most holy place, made a new atonement in his pontifical robes for himself and for the people, Lev 16:24, which showed that the former atonement was not real but typical. Whereas Jesus, after having made atonement, (and presented himself in heaven, before God), will not return to the earth for the purpose of making himself a sacrifice the second time; but having procured an eternal redemption for us, by the sacrifice of himself once offered, he will return for the purpose of declaring to them who wait for him that they are accepted, and of bestowing on them the great blessing of eternal life. This reward he, being surrounded with the glory of the Father, Mat 16:27, will give them in the presence of an assembled universe, both as their King and their Priest. This is the great salvation which Christ came to preach, and which was confirmed to the world by them who heard him: Heb 2:3." Reader, lay this sincerely to heart! 4. The form in which the high priest and the ordinary priests were to bless the people, after burning the incense in the tabernacle, is prescribed, Num 6:23-26. Literally translated from the Hebrew it is as follows, and consists of three parts or benedictions: - 1. May Jehovah bless thee, and preserve thee! 2. May Jehovah cause his face to shine upon thee, and be gracious unto thee! 3. May Jehovah lift up his faces upon thee, and may he put prosperity unto thee! (See my notes on the place, Num 6:23-26.) We may therefore say that Christ, our High Priest, came to bless each of us, by turning us away from our iniquity. And let no one ever expect to see him at his second coming with joy, unless he have, in this life, been turned away from his iniquity, and obtained remission of all his sins, and that holiness without which none can see God. Reader, the time of his reappearing is, to thee, at hand! Prepare to meet thy God! On the word conscience, which occurs so often in this chapter, and in other parts of this epistle, see the observations at the end of chap. 13.
Jamieson-Fausset-Brown Bible Commentary
Christ--Greek, "THE Christ"; the representative MAN; representing all men, as the first Adam did. once offered--not "often," Heb 9:25; just as "men," of whom He is the representative Head, are appointed by God once to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents all men of every age, and therefore needed to die but once for all, so as to exhaust the penalty of death incurred by all. He was offered by the Father, His own "eternal Spirit" (Heb 9:14) concurring; as Abraham spared not Isaac, but offered him, the son himself unresistingly submitting to the father's will (Gen. 22:1-24). to bear the sins--referring to Isa 53:12, "He bare the sins of many," namely, on Himself; so "bear" means, Lev 24:15; Num 5:31; Num 14:34. The Greek is literally "to bear up" (Pe1 2:24). "Our sins were laid on Him. When, therefore, He was lifted up on the cross, He bare up our sins along with Him" [BENGEL]. many--not opposed to all, but to few. He, the One, was offered for many; and that once for all (compare Mat 20:28). look for him--with waiting expectation even unto the end (so the Greek). It is translated "wait for" in Rom 8:19, Rom 8:23; Co1 1:7, which see. appear--rather, as Greek, "be seen." No longer in the alien "form of a servant," but in His own proper glory. without sin--apart from, separate from, sin. Not bearing the sin of many on Him as at His first coming (even then there was no sin in Him). That sin has been at His first coming once for all taken away, so as to need no repetition of His sin offering of Himself (Heb 9:26). At His second coming He shall have no more to do with sin. unto salvation--to bring in completed salvation; redeeming then the body which is as yet subject to the bondage of corruption. Hence, in Phi 3:20 he says, "we look for THE SAVIOUR." Note, Christ's prophetical office, as the divine Teacher, was especially exercised during His earthly ministry; His priestly is now from His first to His second coming; His kingly office shall be fully manifested at, and after, His second coming. Next: Hebrews Chapter 10
John Gill Bible Commentary
So Christ was once offered to bear the sins of many,.... As man dies but once, Christ was offered but once, or he suffered and died but once; and that was not on his own account, or for his own sins, "but to bear the sins of many": not of angels but of men, and these not a few, but "many"; which is said to magnify the grace of God, to exalt the satisfaction and righteousness of Christ, and to encourage souls to hope in him: hence many are brought to believe in him, and many are justified by him, have their sins forgiven them, and are glorified; though Christ bore not the sins of all men; for as all men have not faith, all are not justified, pardoned, and saved: what he bore were "sins"; all kind of sin, every act of sin, and all that belongs to it; its filth, guilt, and punishment, even the iniquity of all his people; which must be a prodigious weight, and than which nothing could be more nauseous: his bearing them supposes they were upon him, though not in him, imputed, though not inherent; that he did not sink under them; that he made an entire satisfaction for them, and bore them wholly away, both from the persons of his people, and from the sight of justice. The way in which he came to bear them was this; he became a surety for all the elect; his Father imputed to him all their sins, and he voluntarily took them upon himself; where justice found them, and demanded satisfaction of him for them, and he gave it; which is an instance both of his great love, and of his great strength: and unto them that look for him: with affection, faith and patience: shall he appear the second time without sin unto salvation; this is to be understood of Christ's visible and personal appearance on earth, which will be a glorious one; he will appear in his own glory, and in his Father's glory, and in the glory of the holy angels, and in the glory of his power, to the joy of saints, and to the terror of the wicked; for every eye shall see him: and this is said to be "the second time"; that is, that he appears on earth, and personally; for though he often appears to his people, it is in a spiritual way; and though he appeared to Stephen and to Paul, yet not on earth, but in heaven; and this is called the second time, with reference to his first appearance in human nature at his incarnation, and after that he ascended to heaven; and as this will be the second, it will be the last: the manner in which he will appear, will be, "without sin"; without sin itself; without any thing like it: without any infirmities, which though not sinful are the effects of sin; without sin imputed to him, with which he appeared before; without being a sacrifice for sin; and without sin upon his people that come with him, or he shall meet whom he shall raise, or change, and take to himself: and the end of his appearance with respect to them, will be "unto salvation"; the end of his first appearance was to obtain salvation for his people, and he has obtained it, and there is a comfortable application of it made unto them by the Spirit of God; but the full possession of it will be hereafter, and into this will Christ put them, when he shall appear: the Alexandrian copy adds, "by faith", and also some other copies. Next: Hebrews Chapter 10