CRITICAL AND EXEGETICAL NOTES
Hebrews 9:23. Patterns.—Copies, outlines, earthly representations. These.—Blood-sheddings; sacrifices of beasts. Heavenly things.—Spiritual things; things of conscience and will; the spiritual realities of sin against God and broken relations with Him. Better sacrifices.—Spiritual as contrasted with material. The argument of the writer is that Christ’s sacrifice must be better, because it is the Divine Man’s surrendered will; and that is the very highest, sublimest thing in God’s universe.
Hebrews 9:24. Made with hands.—Touchable, so earthly. Figures of the true.—Observe the writer’s frequent repetition of this idea. He was most anxious to get the Christian Jews thoroughly to loosen their hold on that old Mosaic system. Heaven itself.—The holy place of God; the spiritual realm. For us.—As the high priest did. First position: Christ is in the spiritual world as our Mediator. Second position: One such spiritual sacrifice suffices. Imperfection is shown by the need for repetition. Repetition is needed for “picture teaching,” which prepares for the reception of something that can be final.
Hebrews 9:26. Often have suffered.—Our Redeemer’s work is still regarded as covering sin from the earliest ages. In the end of the world.—Not “absolute end.” It fits in with the apostolic idea of the “last times.” Put away sin.—Clearly a moral work.
Hebrews 9:27. Once to die.—As the seal of sin. Judgment.—As the Divine recognition of sin.
Hebrews 9:28. Once offered.—Only the sacrifice of one whole, representative life could be needed. Bear the sins.—I.e. bear the burden or work of putting them away. Without sin.—Or apart from sin; apart from all connection with it, because, when He comes, His redemptive work will be complete. “To return for our salvation as the everlasting Victor over sin and over death.”
MAIN HOMILETICS OF THE PARAGRAPH.— Hebrews 9:23-28
One Spiritual Sacrifice is Enough.—The point of the paragraph is evidently this—if you have symbolical, teaching sacrifices, you must repeat your object-lessons over and over again. If you have a spiritual sacrifice, embodying the principle which you have been teaching, once will do, and there is no call for repetition; your whole energy can be put into applying, adapting, and working out the principle. Christ’s was a spiritual sacrifice; “once at the end of the ages hath He been manifested to put away sins by the sacrifice of Himself.” “Christ also having been once offered to bear the sins of many.”
I. Christ’s sacrifice is the better sacrifice.—So much better as is represented by the difference between the dumb, unintelligent animal, and the speaking, thinking, feeling man, who has both will, and affections, and religious instincts. The gift of an animal could not interest God or win His favour, save as it stood for something, expressed something, carried to God a man’s devotion and love. Then when a man was able to give that devotion and love directly, as Jesus Christ did, without the need of any animal to express His surrender, then we have the “better sacrifice.” When we have that better sacrifice to represent our devotion and our love, we can contentedly let the lower forms of sacrifice pass away. We are satisfied; we are now worthily represented; it is enough.
II. Christ, with His sacrifice, remains in the spiritual Holy of Holies.—The old high priest went into the second chamber, taking the blood of the goat, but he did not stay in there; only the few drops that were sprinkled remained there. He came out, and must needs go in again by-and-by, when gathering human wilfulness and sin had broken off, or made uncertain, the relations of the people with God. But our spiritual High Priest went into the most secret chamber of the “temple not made with hands,” took His sacrifice, which was Himself, with Him, and has never come out, and never will. He, our Priest, is there; He, our sacrifice, is there. And our standing with God abides; it cannot be imperilled. It is a standing on the ground of His acceptance, of the merit of His sacrifice. It is a standing secured and maintained by His priestly mediation. There is no call for any repetition of the sacrifice, for any renewal of the atonement day. The day never comes to an end. That is the better, the all-satisfying sacrifice which God has always before Him. That is the all-sufficient priest, who never has to go into the Holy of Holies, because He is there, and abides there, ever ministering in His unchangeable priesthood.
III. Christ’s sacrifice is the climax of sacrifices.—For humanity it is the perfect sacrifice. It is inconceivable that man can ever have, to give to God, a better sacrifice than Christ gave. And it is as inconceivable that God, dissatisfied with that, can ever want another from man. And why? Because the absolutely perfect sacrifice which the creature man can make to God is “himself, and himself at the very best that man can possibly be.” But that is precisely the sacrifice which Christ offered to God. It was the “sacrifice of Himself,” the “Man Christ Jesus.” It was Himself as tested and proved, by the strains of a human life, and the agony of a painful and shameful death, to be the very best man that could possibly be. That cannot be repeated. It is a climax once reached, and it stands us for ever. Man has offered to God at last the sacrifice which God demands, and which through the long ages his sacrifices of bulls and goats did but vainly aim to reach. This is the “Lamb of God” who offered Himself for man, and, infinitely acceptable to God, “takes away the sin of the world.” It is not only the better sacrifice; it is the best. Let man think the matter fully out, and he will surely fail to conceive a better sacrifice for humanity than Jesus is.
IV. Christ’s sacrifice need not be repeated, because it fully accomplished its ends.—This is intimated in the reference to the judgment in Hebrews 9:27-28. Death and the judgment represent all the woes brought into the world by sin. A redemption can do everything else, if it can deliver us from the death we dread, and give us salvation in the day when our earthly life is Divinely appraised. This is the power of the redemption in Christ’s priesthood and sacrifice. “Because He lives we shall live also.” And when before the throne, He, our Daysman, will be there for us, not now having to deal with our sin, “apart from sin,” but to secure our full and final “salvation.” Actual repetitions of the sacrifice of Christ there cannot be, there need not be, for the sacrifice is made once for all. Pictorial and symbolical representations of the sacrifice may be perilous, as suggesting doubts of the infinite value and sufficiency of the one offering once offered, which our High Priest is ever in the act of offering. The spiritual reality of the sacrifice needs to be fully realised, and then our interest in the historical occasion of the sacrifice, or the sublime occasion of the cross, would be felt to need no repetition in fact, and no pictorial or mystical reproduction. The “once” of the sacrifice is “once for all”; it is enough for ever.
Hebrews 9:24. Heaven itself.—It is manifestly not in accordance with the writer’s purpose to show that Christ has entered into the place of future bliss prepared for God’s redeemed people. By heaven itself he means the spiritual world, the realm of spiritual realities. Heaven itself is contrasted with the “holy places made with hands.” The tabernacle was a material tabernacle; Christ’s mediation belongs to the spiritual tabernacle. Priests ministered with material things, the patterns and pictures of spiritual, heavenly things; the great High Priest with the spiritual, heavenly things themselves. In the earthly tabernacle there was the symbol of the Divine Presence; in heaven, in the spiritual world, is the Presence itself. Christ’s work wholly belongs to the spiritual spheres.
SUGGESTIVE NOTES AND SERMON SKETCHES
Hebrews 9:23. The Better Sacrifice is Christ Himself.—After we have made the most of the ancient sacrificial system, we are still much in the dark as to the connection between the death of the sacrificial victim and the pardon of sin. The Levitical sacrifices did not deal effectually with the problem. They were merely putative atonements for artificial sins—for the ignorances or ritual errors of the people, not for their great moral transgressions. More light comes to us by reflection on the nature of the sacrifice by which the new covenant is inaugurated than from the whole Levitical system. Here for the first time we have priest and victim united in one. Christ’s sacrifice is Himself. Here the virtue lies not in the blood, though that is formally mentioned, but in the offering of a perfect will through the eternal spirit of holy love. In this offering God can take pleasure, not because of the pain and the blood-shedding, but in spite of these. By the virtue of this offering God is reconciled to the world, and can regard with a benignant eye a guilty race. We are accepted in the Beloved, the Messianic King and His subjects being an organic unity in God’s sight.—Dr. A. B. Bruce.
Hebrews 9:24. The Ascension.—“Into heaven itself.” We celebrate on this day the foundation, or rather the first manifestation to the world, of a great kingdom, of which our Lord is the supreme Head. He who was a perfect Man, the Exemplar of all goodness, at His departure was only removed from us in respect of sensible presence, and did not cease to be connected with us; He was transplanted to an invisible throne in heaven, where He reigns over us now, the King both of the living and the dead. He reigns over the Church triumphant. He reigns over this world below in which man still struggles with temptation and sin. What ought to be our feelings who know that our Lord and God, who reigns in heaven, is man too—that He is man now, and will be for ever in the fulness of glorified human nature? Different feelings possess us as we contemplate this glorified human nature in Christ our Judge, or our Intercessor. How would great numbers of men who follow their wills in this world, pursue through life an avaricious and selfish scheme, give all the strength of their faculties to gain worldly ends, but who do it all under a specious outside, and have explanations and justifications of their own conduct to themselves, feel if they knew that they had to undergo an examination and an estimate from a very wise, sagacious, and discerning man here, in this world? Would they not immediately be in a state of the most painful fear and apprehension? The Man Christ Jesus now scrutinises these men. However we may fear the countenance of man, we cannot escape being judged by One who is man. What a motive this ought to be to us to examine ourselves, to be true to ourselves, not to tamper with our own consciences, not to cloak our sins, not to dissemble and walk in crooked ways! But we also celebrate the entrance into heaven of our Mediator, Intercessor, and Advocate. He sits there as High Priest to present to the Father His own atonement and sacrifice for the sins of the whole world. He thus sits as High Priest and Mediator between God and man because He is man. He who is man could plead for man. It is our Lord’s supreme place in the universe now, and His reign now in the worlds visible and invisible, which we commemorate in His ascension. We are specially told in Scripture never to think of our Lord as having gone away and left His Church, but always to think of Him as now reigning, now occupying His throne in heaven, and from thence ruling over all. This day especially puts before us our Lord in His human nature, because it was in that He ascended up to heaven. As Judge, He sees into all hearts; as Intercessor, He pleads our cause.—J. B. Mozley, D.D.
Hebrews 9:27. The Death-law for Humanity.—“It is appointed unto men once to die.” In this man does but take rank with the animals, and share natural conditions with them. The law of creation is that the living things, vegetable and animal, shall have possession of the earth in a constant succession, no one creature holding possession long, but producing its successor, and then itself passing away in what is called “death.” So far as man is an animal, there is nothing to be said. It would be a woe for creation if man broke into the natural order as an exception. What has to be seriously considered is—How does the death-law affect man as a moral being, a being into whom is breathed a Divine life? This subject demands a treatise, and it can receive but a hint. At first sight we incline to think that God might have arrested the death-law, and given man an immortality on earth, in which he might grow into moral perfection. The reader must think out how certainly, for various reasons, moral man could never have reached moral perfection here on earth. The death certainty and uncertainty are the mightiest moral forces acting on man.
Hebrews 9:28. Christ bearing the Sins of Transgressors.—In what sense or manner is it that Christ bears the sins of the world? They were not put upon Him, or transferred to Him, so as to be His? That is impossible. Guilt is a matter so strictly and eternally personal, that nobody can be in it but the transgressor himself to whom it belongs. Apart from him it is nothing. Christ does not bear our sins in the sense that He bears our punishment. Everlasting justice forbids any such commutation of places in punishment. It is not conceivable that Christ bears our sin, in the sense that the abhorrence of God to our sin is laid upon Him, and expressed through and by means of His sufferings. How can God lay abhorrence upon what is not abhorrent? Christ, in bearing the sins of transgressors, simply fulfils principles of duty or holiness that are common to all moral beings, and does it as being obliged by those principles. If there is any fundamental truth in morals, it is that there is no superlative kind of merit or excellence; that so far as kind is concerned, the same kind is for us all, and there is no other. We are not then to look for some artificial, theologically contrived, never before heard of kind of good in the bearing of sins, but simply to look after what lies in the first principles of religious love and devotion, as related to the conduct of all.
I. A general answer is this—that Christ bears the sins of the world in a certain representative sense, analogous to that in which the priests and the sacrifices of the former altar-service bore the sins of the people worshipping. The phrase, “he shall bear his sin,” or “bear his iniquity,” when applied to the priests and sacrifices, cannot mean that they have the guilt actually put upon them: the words are to be taken in an accommodated, ritually formal sense, where the same thing is true representatively; the design being to let the people feel or believe that their sins are being taken away, as if put over upon the priests or upon the head of the victims. When the iniquities of Israel were put upon the head of their scape-goat, and he was driven out into the desert, they knew not where, there was neither any sin upon the goat nor any punishment. The reality of the whole matter stood in what was representatively signified, viz. the removal and clearance of their sin.
II. A more particular statement of the subject-matter included under the general answer embraces three particular modes, or distinctly and rationally conceived methods, of bearing sin by Him in His mission as a Redeemer.
1. He bears the sin of the world, by that assumption which His love must needs make of it. Love puts every being, from the eternal God downwards, into the case of all wrong-doers, sufferers, and enemies, to assume their evil, and be concerned for them. Being love, it assumes their loss, danger, present suffering, suffering to be; all their want, sorrow, shame, and disorder; and goes into their case to restore and save. When it is said that Christ “bare our sicknesses,” it cannot mean that He literally bore the fevers, leprosies, etc., that He healed; it means that He took them upon His sympathy, bore them as a burden upon His compassionate love. In that sense, exactly, He assumed and bore the sins of the world. He took them on His love, and put Himself, by mighty throes of feeling, and sacrifice, and mortal passion, to the working out of their deliverance. Because the world in sin took hold of His feeling, was He able, in turn, to get hold of the feeling of the world, and become its true Deliverer and Saviour. In this fact lay embosomed the everlasting gospel. This must in no way be apprehended as if all meant was, that Christ came into such a life of sympathy and death of passion just to give us an example which we are to copy. Nothing could be more impotent or further from the truth. Giving and copying examples is too tame a matter to be conceived as making out a gospel.
2. It is another and equally true conception of the bearing of sins by Christ, that He is incarnated into the state of sin, including all the corporate woes of penalty or natural retribution under it—woes that infest the world, the body, and the social and political departments of human affairs. The “curse,” as a Scripture term, means that state of retributive disorder and disjunction that follows, under natural laws, the outbreak of sin. When Christ comes down into the world, to be incarnate in it and do His work of love, He enters Himself into its corporate evils, and takes them just as they are. His body, as being born in the flesh, has the mortal maladies and temptations of the curse working subtlely in it. The jealousy of Herod is the curse before which He flies into Egypt. The chief priests, and the rabbins, and the council, and Pilate, and Herod, all combined against Him, only represent the corporate wrath, and wrong, and curse of the world.
3. Christ bears the sin of the world, in the sense that He bears, consentingly, the direct attacks of wrong or sin upon His person; doing it, of course, in but a few instances, such as may have been included in His comparatively short life, but showing in these few instances how all the human wrongs are related to His feeling, or would be if He suffered them all. And here again it is that He gets an amazing power, as a Redeemer, over the sin of the world. He did not come into the world to suffer these wrongs as an end, or to brave them by an ostentation of patience. Coming into the world as the incarnate Word of God, God manifest in the flesh, He bears the wrong-doing of sin, not deficiently, but as feeling after the sin; letting it see what wrong it has in its nature to do, when the Son of God comes to it ministering love and forgiveness. When the sin found such a Being, even the incarnate Word of the Father, taking its blows in such patience, and dying under the blows, how dreadful the recoil of feeling it suffered! How wild, and weak, and low was it made to appear in its own sight. Thus it was that, in His bearing of sin upon the cross, Christ broke it down for ever. That death of His was great in power, not because He bore it, but because He was in the work of God’s love, and bore it on His way, unable to be diverted from His end by that or any other death. In just that manner and degree it was in His heart to bear sin.—Horace Bushnell, D.D.
Christ’s Second Appearing.—“Shall appear a second time, apart from sin, to them that wait for Him, unto salvation.” Some care is necessary if we are to see why, and for what purpose, the writer introduced this reference to our Lord’s second appearing. Moses Stuart helps us by translating, “Shall make His appearance a second time, without a sin-offering, for the salvation of those who wait for Him.” Having died once for sin, Jesus will never repeat His sacrifice, and there can be no possible reason why He should. When He comes again it will be for another purpose, even to bestow rewards on those who trust in Him, and wait for His coming. Then we are left to consider what sort of a coming it must be which distributes rewards to His faithful ones, whose life-stories get completed at all sorts of times through all the Christian ages. It sets us upon serious thought how it is that the martyrs of the first age can be made to wait for their reward until Christ shall come again, in some material way, in some wondrous day that is yet to dawn. And it is puzzling to think how a bodily appearance of Christ, with temporal rewards, can possibly meet the needs of redeemed souls who have, for long ages, been in the spiritual world as spiritual beings. It is evident that our apprehensions of the second coming of Christ need to be reconsidered, and need to be spiritualised. There can be no doubt that the early Christian disciples and Christian teachers anticipated the bodily reappearance of Christ in their time. If they were right in that anticipation, then Jesus did come to earth again in bodily form before the last of His apostles died. But we have to face the fact, that He did not come again in any bodily form in those times, and He has never come in such form at any time since then. What can we do in face of this fact, but say that the disciples must have misunderstood His promise, and translated literally what He meant to be taken spiritually. “The words which I speak unto you are spirit and are life.” Christ does come again, and come with rewards. But He belongs to the spiritual world; His rewards are spiritual rewards; He gives them to spiritual men when they are free from the entanglements of the human body. He appears again to the soul in the moments of its freedom—appears for perfecting its salvation.