Hebrews 9:27 Ulasan

The apostle, having declared the Old Testament dispensation antiquated and vanishing away, proceeds to let the Hebrews see the correspondence there was between the Old Testament and the New; and that whatever was excellent in the Old was typical and representative of the New, which therefore must as far excel the Old as the substance does the shadow. The Old Testament was never intended to be rested in, but to prepare for the institutions of the gospel. And here he treats, I. Of the tabernacle, the place of worship (Heb 9:1-5). II. Of the worship and services performed in the tabernacle (Heb 9:6, Heb 9:7). III. He delivers the spiritual sense and the main design of all (Heb 9:8 to the end).

INTRODUCTION TO HEBREWS 9 The apostle having, in the former chapter, taken notice of the first covenant, in this proceeds to show what belonged to it, that it had service performed under it, and a place in which it was performed, Heb 9:1 and he begins with the latter, which he distinguishes into two parts, and shows what was in each of them; in the first, which was the holy place, were a candlestick, table, and shewbread; in the second, which was the holiest of all, were a golden censer, the ark of the covenant, the golden pot of manna, Aaron's rod, the tables of the covenant, and the cherubim of glory overshadowing the mercy seat, Heb 9:2. And next he speaks of the service performed in these places; in the first, the holy place, the common priests entered every day, doing service, as offering sacrifice, &c. Heb 9:6 and in the second, the holy of holies, only the high priest entered into, and that but once a year, with blood of slain beasts, which he offered for his own sins, and the sins of the people, Heb 9:7 and this being shut up, and entered into but once a year, was an indication from the Holy Ghost, that the way into the holiest of all, which this was then a figure of, was not yet made manifest, while the tabernacle or temple was standing, in which sacrifices were offered, which could not perfect the offerer of them, or remove guilt from his conscience, Heb 9:8 which shows the imperfection of that priesthood, it consisting of meats, drinks, baptisms, and carnal ordinances imposed on the Jewish nation until the times of the Messiah, Heb 9:10 which are now come, and in which there is an accomplishment of all those types and figures; Christ was typified by the high priest; and he is come as such, and the good things, the law was a shadow of, are come by him; who came into the world by the assumption of human nature, a more perfect tabernacle than the type of it was; and now having obtained eternal redemption for his people, he is gone into heaven, the most holy place, not as the high priest, with the blood of slain beasts, but with his own blood, Heb 9:11 the efficacy of which blood is argued from the lesser to the greater, that if the blood of beasts, and water of separation, sanctified and purified externally, then much more must the blood of Christ purge the conscience from sin, that it may serve God, since Christ offered himself to God without spot, through the eternal Spirit, Heb 9:13. The necessity of Christ's shedding his blood, or of his death, is proved from his being the Mediator of the new covenant, which required the redemption of transgressions under the first testament, that called ones might have the promise of the eternal inheritance, Heb 9:15. And this is reasoned from the nature of testaments or wills among men, which make the death of the testator necessary, they being of no force while he lives, only after his death, Heb 9:16. And this is further illustrated by the first testament being dedicated by blood, and everything belonging to it purged by it, the book, the people, the tabernacle, and all the vessels of it; nor is there any remission of sin, whether typical or real, without shedding of blood, Heb 9:18 wherefore, as it was necessary that the patterns and types of heavenly things should be purified in this manner; it must be more so, that the antitypes should be purified with better sacrifices, even with the sacrifice of Christ, Heb 9:23 and accordingly Christ is entered into heaven itself, of which the holy places in the tabernacle were figures, there to present and plead his sacrifice on account of his people, Heb 9:24 not that it was necessary that he should offer up himself again, or often, as the high priest, his type, went every year into the holy place with the blood of others; for then he must have often suffered since the world began, of which there was no need, since his appearing once in the end of the world, to put away sin by the sacrifice of himself, is sufficient, Heb 9:25 for as it is the appointment of God, that men should die but once, and then come to judgment, so it was only necessary that Christ should be offered once to bear the sins of all his people, and then appear a second time without any sin at all upon him, to the salvation of those that look for him, Heb 9:27.

And as it is appointed unto men once to die,.... Not a moral, or what is commonly called a spiritual death, nor an eternal one, but a corporeal one; which does not arise from the constitution of nature, but from the sin of man, and God's decree on account of it; by which it is fixed that men shall die, and how long they shall live, and when they shall die; so that they cannot die sooner nor later; all things antecedent to death, which lead on to it, and issue in it, are appointed by God, and so is death itself, with all its circumstances; men's days can neither be lengthened nor shortened, either by Christ himself, or others: and this statute and appointment of God concerns men, not angels, and reaches to all men, wicked and righteous; and though there have been some exceptions, as Enoch and Elijah; and all will not sleep, or die, some will be found alive at Christ's appearing; yet such will undergo a change which is equivalent to death, as Enoch and Elijah have done: and generally speaking men die but once; it is not usual for men to die, and live again, and then die again; there have been some extraordinary instances of this kind, but they are rare; it is the statute law of heaven in common for men to die and that but once; so Cicero (o) the Heathen says, "omnibus definitam esse mortem": Christ died once, he will die no more; and it is the comfort of the saints, that though they die the first death, they shall not be hurt of the second death; and the consideration of this decree should excite to diligence and industry: death is certain to God, but uncertain to us, as to the time, nor should we curiously inquire into it, but patiently wait for it, and quietly submit unto it: but after this the judgment; the last and general judgment, which will reach to all men, quick and dead, righteous and wicked, and in which Christ will be Judge. There is a particular judgment which is immediately after death; by virtue of which, the souls of men are condemned to their proper state of happiness or woe; and there is an universal judgment, which will be after the resurrection of the dead, and is called eternal judgment, and to come; this is appointed by God, though the time when is unknown to men; yet nothing is more certain, and it will be a righteous one. (o) Pro Sextio.

His first advent had John the Baptist as its forerun-her; and His second, in which He is to come in glory, will exhibit Enoch, and Elias, and John the Divine.

“But now once by coming at the end of times” he has suffered, so that through his sacrifice he might destroy sin, which killed the people and all nations together.In fact “as it is appointed for men to die once” because of their first sin, and “after” death their “judgment” comes, “so Christ too,” by coming, was revealed once and “offered” himself for the sins of everybody. Then “he will appear a second time,” not in order to die for the sins, for which he has already died once, but in order to appear in a new world, where there will be no sins on the part of those who in hope expect salvation through him.

"And as it is appointed unto men once to die, but after this, the Judgment." He next says also why He died once only: because He became a ransom by one death. "It had been appointed" (he says) "unto men once to die." This then is the meaning of "He died once," for all. (What then? Do we no longer die that death? We do indeed die, but we do not continue in it: which is not to die at all. For the tyranny of death, and death indeed, is when he who dies is never more allowed to return to life. But when after dying is living, and that a better life, this is not death, but sleep.) Since then death was to have possession of all, therefore He died that He might deliver us.

It should be noted, of course, that he bore the sins of many, not of all: not all came to faith, so he removed the sins of the believers only.

Christ having now been seen when he gained mastery over sin, took on death that had power because of sin. When sin had been atoned for, as was reasonable, he also will appear apart from suffering. For “without sin” means that when sin no longer has power, so also he himself will be seen apart from all human suffering.

"And just as it is appointed for men."Now he also speaks of the cause, through which Christ died once for all; for, he says, he became the ransom for one death. For it is appointed to men once to die. Therefore, this once, Christ died for us. What then? Do we not die now? Yes, but we are not held by death, as before, which in its power is not even to die.

On the day of atonement the high priest was commanded to expiate the sanctuary and the tabernacle of testimony, together with the altar, the priests as well, and the entire people. John showed clearly who that high priest was and what the expiation was when, as Jesus was coming to his baptism, he spoke, saying, “Behold, the Lamb of God, who takes away the sin of the world.” This expiation had been established to be celebrated once during the year because, as the apostle says, “Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.” As for the fact that after the high priest went into the sanctuary to make intercession, no other person was permitted to be in the tabernacle until after he came out—this indicates the weakness of the holy church, which was not yet fit to suffer for its faith in him. This was made evident in the case of the apostles themselves, who, when his passion had begun, “all forsook him and fled.” When the expiation was completed, the high priest came forth so that an opportunity might be given to others to go into the tabernacle. When the sacrifice of his passion was over, Christ appeared to his disciples; by giving them the grace of the Holy Spirit he strengthened their heart further for offering to God sacrificial offerings, not only of devoted works and prayer but also of his own blood. I have explained these details about the observance of this festivity under the law so fully in order that you, dear ones, may acknowledge how appropriately the proclamations of new grace took their starting point from it, in which, in so many ways, the working out of this grace and the redemption of the whole world is expressed.

Now he also states the reason why Christ died "once": namely because, he says, He appeared as the redemption of a single death. For it is appointed unto men "once to die." Therefore He also died "once" for all. What then? Do we not die now? We do die, but we are not subject to death as before, and are not subject because of the hope of the resurrection, the source of which is Christ who died for us, and such a death is not death but a falling asleep. Therefore, since death held dominion over all of us, He also died in order to set us free. Or now the apostle wishes to show not that Christ paid for us by the death which we were to undergo as punishment, but the following: since Christ, being God, was at the same time truly man, just as men die "once" and after that comes judgment, so He also died "once." Listen to what follows next.

473. – Then (v. 27) he explains the two reasons: first, the second one; secondly, the first one (chap. 10). He explains the second by reason of a likeness to other men; hence, he does two things: first, he shows what has happened to other men; secondly, what happened to Christ (v. 28). 474. – In every man we find two things, namely, the need to die; secondly, that he should rise, not to be cleansed but to be judged according to his deeds. He touches on the first when he says, and just as it is appointed for men once to die. 475. – But on the other hand, it seems that this is not appointed, but that man brought this about by sinning, for it says in Wisdom (1:13): 'God made not death, neither has he pleasure in the destruction of the living;' and shortly after: 'But the wicked with works and words have called it to them.' I answer that there are three things to consider in death: first of all, the material cause, and in this respect it has been appointed for men once to die by reason of the condition of his nature; secondly, the gift which was bestowed, and in this respect there was given to men the gift of original justice, by which the soul contained the body, so that it would not die; thirdly, the obligation of dying, and then by sinning, man deserved to lose that gift and became subject to death. Hence, the says that the wicked called death to themselves by touching the forbidden fruit. Therefore, man is the cause of death by default, but God as the judge: 'The wages of sin is death' (Rom. 6:23).

Of the first covenant, and its ordinances, Heb 9:1. The tabernacle, candlestick, table, show-bread, veil, holy of holies, censer, ark, pot of manna, Aaron's rod, tables of the covenant, cherubim of glory, and mercy seat, Heb 9:2-5. How the priests served, Heb 9:6, Heb 9:7. What was signified by the service, Heb 9:8-10. The superior excellency of Christ's ministry and sacrifice, and the efficacy of his blood, vv. 11-26. As men must once die and be judged, so Christ was once offered to bear the sins of many, and shall come without a sin-offering, a second time, to them that expect him, Heb 9:27, Heb 9:28.

As it is appointed - Αποκειται· It is laid before them by the Divine decree: Dust thou art, and unto dust thou shalt return. Unto men generally, during the course of the present world, not all men as some falsely quote; for Enoch and Elijah have not died, and those that shall be alive at the day of judgment shall not die, but be changed. But after this the judgment - They shall die but once, and be judged but once, therefore there is no metempsychosis, no transmigration from body to body; judgment succeeds to dying; and as they shall be judged but once, they can die but once.

INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28) Then verily--Greek, "Accordingly then." Resuming the subject from Heb 8:5. In accordance with the command given to Moses, "the first covenant had," &c. had--not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem. ordinances--of divine right and institution. service--worship. a worldly sanctuary--Greek, "its (literally, 'the') sanctuary worldly," mundane; consisting of the elements of the visible world. Contrasted with the heavenly sanctuary. Compare Heb 9:11-12, "not of this building," Heb 9:24. Material, outward, perishing (however precious its materials were), and also defective religiously. In Heb 9:2-5, "the worldly sanctuary" is discussed; in Heb 9:6, &c., the "ordinances of worship." The outer tabernacle the Jews believed, signified this world; the Holy of Holies, heaven. JOSEPHUS calls the outer, divided into two parts, "a secular and common place," answering to "the earth and sea"; and the inner holiest place, the third part, appropriated to God and not accessible to men.

as--inasmuch as. it is appointed--Greek, "it is laid up (as our appointed lot)," Col 1:5. The word "appointed" (so Hebrew "seth" means) in the case of man, answers to "anointed" in the case of Jesus; therefore "the Christ," that is, the anointed, is the title here given designedly. He is the representative man; and there is a strict correspondence between the history of man and that of the Son of man. The two most solemn facts of our being are here connected with the two most gracious truths of our dispensation, our death and judgment answering in parallelism to Christ's first coming to die for us, and His second coming to consummate our salvation. once--and no more. after this the judgment--namely, at Christ's appearing, to which, in Heb 9:28, "judgment" in this verse is parallel. Not, "after this comes the heavenly glory." The intermediate state is a state of joyous, or else agonizing and fearful, expectation of "judgment"; after the judgment comes the full and final state of joy, or else woe.