Hebrews 9 — Verse 28

This verse gives us the relief provided, in the wisdom and grace of God for and from this condition. And there is in the words (1.) The redditive note of comparison and opposition; So (2.) The subject spoken of; the offering of Christ. (3.) The end of it, to bear the sin of many. (4) The consequent of it, which must be spoken to distinctly.

1. The redditive note is [⟨ in non-Latin alphabet ⟩], So, in like manner, in answer to that state of things and for the remedy against it, in a blessed condecency to divine wisdom, goodness and grace.

The subject spoken of is the offering of Christ. But it is here mentioned passively; he was offered. Most frequently it is expressed by his offering of himself; the sacrifice he offered of himself. For as the virtue of his offering depends principally on the dignity of his Person, so his humane soul, his mind, will and affections, with the fullness of the graces of the Spirit resident and acting in them did concur to the efficacy of his offering, and were necessary to render it an act of obedience, a sacrifice of a sweet smelling savour to God (Ephesians 5:2). Yes, hereon principally depended his own glory, which arose not merely from his suffering, but from his obedience therein (Philippians 2:7, 8). Therefore he is most frequently said to offer himself, (1.) Because of the virtue communicated to his offering by the dignity of his Person. (2.) Because he was the only Priest that did offer. (3.) Because his obedience therein was so acceptable to God. (4.) Because this expresseth his love to the Church; he loved it and gave himself for it. But as himself offered, so his offering was himself. His whole entire humane nature was that which was offered. Hence it is thus passively expressed. Christ was offered, that is, he was not only the Priest who offered, but the Sacrifice that was offered. Both were necessary, that Christ should offer, and that Christ should be offered. And the reason why it is here so expressed, is because his offering is spoken of as it was by death and suffering. For having affirmed that if he must often offer he must often suffer, and compared his offering to the once dying of men penally, it is plain that the offering intended is in and by suffering. Christ was offered, is the same with Christ suffered, Christ dyed. And this expression is utterly irreconcileable to the Socinian notion of the oblation of Christ. For they would have it to consist in the presentation of himself in Heaven eternally free from and above all sufferings, which cannot be the sense of this expression, Christ was offered.

The circumstance of his being thus offered, is that it was once only. This joined as it is here with a word in the preter tense, can signify nothing but an action or passion then past and determined. It is not any present continued action such as is the presentation of himself in heaven, that can be signified hereby.

3. The end of Christ's being thus once offered and which his one offering did perfectly effect, was, to bear the sins of many. There is an antithesis between [⟨ in non-Latin alphabet ⟩] of many, and [⟨ in non-Latin alphabet ⟩] to men in the verse foregoing. Men, expressed indefinitely in that necessary proposition, intends all men universally. Nor, as we have showed, is there any exception against the rule, by a few instances of exemption by the interposition of divine sovereignty. But the relief which is granted by Christ, though it be to men indefinitely, yet it extends not to all universally, but to many of them only. That it does not so extend to all eventually, is confessed. And this expression is declarative of the intention of God or of Christ himself in his offering. See Ephesians 5:25, 26.

He was thus offered for those many, to bear their sins, as we render the words. It is variously translated as we have seen before, and various senses are sought after by expositors. Grotius wholly follows the Socinians in their endeavours to pervert the sense of this word. It is not from any difficulty in the word, but from men's hatred to the truth, that they put themselves on such endeavours. And this whole attempt lies in finding out one or two places where [⟨ in non-Latin alphabet ⟩] signifies to take away; for the various signification of a word used absolutely in any other place is sufficient for these men to confute its necessary signification in any context. But the matter is plain in itself, Christ did bear sin, or take it away, as he was offered; as he was a Sacrifice for it. This is here expressly affirmed; He was offered to bear the sins of many. This he did, as the Sacrifices did of old as to their typical use and efficacy. A supposition hereof, is the sole foundation of the whole discourse of the Apostle. But they bare sin, or took away sin (not to contend about the mere signification of the word) no otherwise but by the imputation of the sin to the beast that was sacrificed, whereon it was slain that atonement might be made with its blood. This I have before sufficiently proved. So Christ bare the sins of many; and so the signification of this word is determined and limited by the Apostle Peter, by whom alone it is used on the same occasion (1 Peter 2:24): [⟨ in non-Latin alphabet ⟩], who himself bare our sins in his own body on the Tree. That place compared with this does utterly evert the Socinian fiction, of the oblation of Christ in Heaven. He was offered [⟨ in non-Latin alphabet ⟩] to bear the sins of many; When did he do it? How did he do it? [⟨ in non-Latin alphabet ⟩] He bare our sin in his own body on the tree. Therefore then he offered himself for them. And this he did in his suffering.

Moreover, where-ever in the Old Testament [⟨ in non-Latin alphabet ⟩] is translated by [⟨ in non-Latin alphabet ⟩] in the LXX, as Numbers 14:33, Isaiah 53:12, or by [⟨ in non-Latin alphabet ⟩] with reference to sin, it constantly signifies to bear the punishment of it. Yes, it does so when with respect to the event, it is rendered by [⟨ in non-Latin alphabet ⟩], as it is Leviticus 10:17. And the proper signification of the word is to be taken from the declaration of the thing signified by it. He shall bear their iniquities (Isaiah 53:11): [⟨ in non-Latin alphabet ⟩] bear it as a burden upon him. He was offered once, so as that he suffered therein. As he suffered, he bare our iniquities, and as he was offered, he made atonement for them. And this is not opposed to the appearance of men before God at the last day, but to their death, which they were once to undergo. Therefore.

The ground of the expiation of sin by the offering of Christ is this, that therein he bare the guilt and punishment due to it.

Upon this offering of Christ the Apostle supposes what he had before declared, namely, that he entered into heaven to appear in the presence of God for us; and hereon he declares, what is the end of all this dispensation of God's grace. To them that look for him, he shall appear the second time without sin to salvation. And he shows, (1) What de facto Christ shall yet do; He shall appear; (2) To whom he shall so appear; To them that look for him; (3) In what manner; Without sin. (4) To what end; To salvation. (5) In what order; the second time.

The last thing mentioned is first expressed; and must first be explained. The second time. The Scripture is express to a double appearing or coming of Christ. The first was his coming in the flesh, coming into the world, coming to his own, namely, to discharge the work of his mediation, especially to make atonement for sin in the sacrifice of himself, to the accomplishment of all promises made concerning it, and all types instituted for its representation. The second is in glory, to the judgment of all; when he shall finish and complete the eternal salvation of the Church. Any other personal appearance or coming of Christ the Scripture knows not; and in this place expressly excludes any imagination of it. His first appearance is past; and appear the second time he will not, until that judgment comes which follows death, and the salvation of the Church shall be completed. Afterward there will be no farther appearance of Christ in the discharge of his office; for God shall be all in all.

That which he affirms of him is, He shall appear to, he shall be seen of. There shall be a public vision and sight of him. He was seen on the earth in the days of his flesh: He is now in heaven where no mortal eye can see him, within the veil of that glory which we cannot look into. The heavens must receive him to the time of the restitution of all things. He can indeed appear to whom he pleases, by an extraordinary dispensation. So he was seen of Stephen standing at the right hand of God (Acts 7). So he appeared to Paul (1 Corinthians 15:8). But as to the state of the Church in general, and in the discharge of his mediatory office, he is not seen of any. So the high priest was not seen of the people, after his entrance into the holy place until he came forth again. Even concerning the person of Christ we live by faith, and not by sight. And it is the great exercise of faith to live on the invisible actings of Christ, on the behalf of the Church. So also the foundation of it does consist in our infallible expectation of his second appearance, of our seeing him again (Acts 1:11). We know that our Redeemer lives, and we shall see him with our eyes. While he is thus invisible, the world triumphs as if he were not. Where is the promise of his coming? The faith of many is weak. They cannot live upon his invisible actings. But here is the faith and patience of the Church, of all sincere believers: In the midst of all discouragements, reproaches, temptations, sufferings, they can relieve and comfort their souls with this, that their Redeemer lives, and that he shall appear again the second time, in his appointed season. Hence is their continual prayer as the fruit and expression of their faith; Even so come, Lord Jesus.

The present long continued absence of Christ in heaven is the great trial of the world. God does give the world a trial by faith in Christ, as he gave it a trial by obedience in Adam. Faith is tried by difficulties. When Christ did appear, it was under such circumstances, as turned all unbelievers from him. His state was then a state of infirmity, reproach and suffering. He appeared in the flesh. Now he is in glory he appears not. As many refused him when he appeared, because it was in outward weakness; so many refuse him now he is in glory, because he appears not. Faith alone can conflict with, and conquer these difficulties. And it has sufficient evidences of this return of Christ, (1) In his faithful word of promise. The promise of his coming recorded in the Scripture, is the ground of our faith herein. (2) In the continual supplies of his Spirit which believers do receive. This is the great pledge of his mediatory life in heaven, of the continuance of his love and care towards the Church, and consequently the great assurance of his second coming. (3) In the daily evidences of his glorious power, put forth in eminent acts of providence for the protection, preservation and deliverance of the Church, which is an uninterrupted assurance of his future appearance. He has determined the day and season of it, nor shall all the abuse that is made of his seeming delay in coming, hasten it one moment. And he has blessed ends of his not appearing before the appointed season, though the time seem long to the Church itself. As, (1) That the world may fill up the measure of its iniquities, to make way for its eternal destruction. (2) That the whole number of the elect may be gathered in. Though days of trouble are sometimes shortened for their sakes, that they may not faint after they are called (Matthew 24:22), yet are they also in general continued, that there may be time for the calling of them all. (3) That all the graces of his people may be exercised and tried to the utmost. (4) That God may have his full revenue of glory from the new creation, which is the first fruits of the whole. (5) That all things may be ready for the glory of the great day.

3. To whom shall he thus appear? Of whom shall he be thus seen? To them that look for him. But the Scripture is plain and express in other places, that he shall appear to all; shall be seen of all, even of his enemies (Revelation 1:7). And the work that he has to do at his appearance, requires that so it should be. For he comes to judge the world in general; and in particular to plead with ungodly men about their ungodly deeds and speeches (Jude 15). So therefore must and shall it be. His second illustrious appearance shall fill the whole world with the beams of it: the whole rational creation of God shall see and behold him. But the Apostle treats of his appearance here with respect to the salvation of them to whom he does appear. He shall appear to salvation. And this word to salvation is capable of a double explication. For it may refer to them that look for him; that look for him to salvation; that is, that look to be saved by him. Or it may do so, to his appearance; He shall appear to the salvation of them that look for him. The sense is good either way.

This looking for the coming of Christ, which is a description of faith by a principal effect and fruit of it, called also waiting, expecting, longing, earnest expectation, consists in five things. (1) Stedfast faith of his coming and appearance. This is in the foundation of Christian religion. And whatever the generality of hypocritical, nominal Christians profess, there are uncontroulable evidences and demonstrations that they believe it not. (2) Love to it, as that which is most desirable, which contains in it every thing wherein the soul takes delight and satisfaction. That love his appearing (2 Timothy 4:5). (3) Longing for it or desires after it. Even so come, Lord Jesus; that is, come quickly (Revelation 22:20). If the saints of the Old Testament longed after his appearance in the flesh, how shall not we do so for his appearance in glory. See Titus 2:13. Looking for and hasting to (2 Peter 3:12). (4) Patient waiting for it, in the midst of all discouragements. These the world is filled withal; and it is the great trial of faith (Jude 20, 21). (5) Preparation for it, that we may be ready and meet for his reception, which is the substance of what we are taught in the parable of the virgins (Matthew 25). To those that thus look for him shall the Lord Christ appear to salvation.

4. The manner of his appearance, is, without sin. This may either respect himself, or the Church, or both. In his first appearance in the flesh he was absolutely in himself without sin; but his great work was about sin. And in what he had to do for us he was made sin, he bare our iniquities, and was treated both by God and man as the greatest sinner. He had all the penal effects and consequents of sin upon him; all dolorous infirmities of nature, as fear, sorrow, grief, pain, all sufferings that sin deserved, that the law threatened, were in him and upon him. Nothing as it were appeared with him or upon him but sin, that is, the effects and consequents of it, in what he underwent for our sakes. But now he shall appear perfectly free from all these things, as a perfect conqueror over sin, in all its causes, effects and consequents. (2) It may respect the Church. He will then have made an utter end of sin, in the whole Church for ever. There shall not then be the least remainder of it. All its filth, and guilt, and power; and its effects in darkness, fear and danger shall be utterly abolished and done away. The guilt of sin being done withal, the whole Church shall then be perfectly purified, without spot and wrinkle, every way glorious; sin shall be no more. Respect may be had to both, himself and the Church.

5. The end of his appearance is the salvation of them that look for him. If this word relate immediately to his appearance, the meaning is, to bestow, to collate salvation upon them; eternal salvation. If it respect them that look for him, it expresseth the qualification of their persons, by the object of their faith and hope; they look for him to be perfectly and completely saved by him. Where both senses are equally true, we need not limit the signification of the words to either of them. But we may observe,

1. Christ's appearance the second time, his return from Heaven to complete the salvation of the Church, is the great fundamental principle of our faith and hope, the great testimony we have to give against all his and our adversaries. And

2. Faith concerning the second coming of Christ, is sufficient to support the souls of believers, and to give them satisfactory consolation in all difficulties, trials and distresses.

3. All true believers do live in a waiting, longing expectation of the coming of Christ. It is one of the most distinguishing characters of a sincere believer so to do.

4. To such alone as so look for him, will the Lord Christ appear to salvation.

5. Then will be the great distinction among mankind, when Christ shall appear to the everlasting confusion of some, and the eternal salvation of others; a thing that the world loves not to hear of.

6. At the second appearance of Christ, there will be an end of all the business about sin, both on his part and ours.

7. The communication of actual salvation to all believers, to the glory of God, is the final end of the office of Christ.