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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 9:23–28. His four-level outline is real structure in the source text, so it is rendered as structure.
In this last part of the chapter, the apostle goes on to tell us what the Holy Ghost has signified to us by the legal purifications of the patterns of the things in heaven, inferring thence the necessity of better sacrifices to consecrate the heavenly things themselves.
I.The necessity of purifying the patterns of the things in heaven, Heb 9:23.
This necessity arises both from the divine appointment, which must always be obeyed, and from the reason of that appointment, which was to preserve a proper resemblance between the things typifying and the things typified. It is observable here that the sanctuary of God on earth is a pattern of heaven, and communion with God in his sanctuary is to his people a heaven upon earth.
II.The necessity that the heavenly things themselves should be purified with better sacrifices than of bulls and goats; the things themselves are better than the patterns, and must therefore be consecrated with better sacrifices. These heavenly things are the privileges of the gospel state, begun in grace, perfected in glory. These must be ratified by a suitable sanction or consecration; and this was the blood of Christ. Now it is very evident that the sacrifice of Christ is infinitely better than those of the law.
1.From the places in which the sacrifices under the law, and that under the gospel, were offered. Those under the law were the holy places made with hands, which are but figures of the true sanctuary, Heb 9:24. Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession; for he appears in the presence of God for us. He has gone to heaven, not only to enjoy the rest and receive the honour due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us.
2.From the sacrifices themselves, Heb 9:26. Those under the law were the lives and blood of other creatures of a different nature from the offerers - the blood of beasts, a thing of small value, and which would have been of none at all in this matter had it not had a typical respect to the blood of Christ; but the sacrifice of Christ was the oblation of himself; he offered his own blood, truly called, by virtue of the hypostatical union, the blood of God; and therefore of infinite value.
3.From the frequent repetition of the legal sacrifices. This showed the imperfection of that law; but it is the honour and perfection of Christ's sacrifice that, being once offered, it was sufficient to all the ends of it; and indeed the contrary would have been absurd, for then he must have been still dying and rising again, and ascending and then again descending and dying; and the great work had been always in fieri - always doing, and always to do, but never finished, which would be as contrary to reason as it is to revelation, and to the dignity of his person: But now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. The gospel is the last dispensation of the grace of God to men.
4.From the inefficacy of the legal sacrifices, and the efficacy of Christ's sacrifice. The legal sacrifices could not of themselves put away sin, neither procure pardon for it now power against it. Sin would still have lain upon us, and had dominion over us; but Jesus Christ by one sacrifice has made an end of sin, he has destroyed the works of the devil.
III.The apostle illustrates the argument from the appointment of God concerning men (Heb 9:27, Heb 9:28), and observes something like it in the appointment of God concerning Christ.
1.The appointment of God concerning men contains in it two things: - (1.) That they must once die, or, at least, undergo a change equivalent to death. It is an awful thing to die, to have the vital knot loosed or cut asunder, all relations here dropped at once, an end put to our probation and preparation state, and to enter into another world. It is a great work, and it is a work that can be but once done, and therefore had need to be well done. This is matter of comfort to the godly, that they shall die well and die but once; but it is matter of terror to the wicked, who die in their sins, that they cannot return again to do that great work better. (2.) It is appointed to men that after death they shall come to judgment, to a particular judgment immediately after death; for the soul returns to God as to its judge, to be determined to its eternal state; and men shall be brought to the general judgment, at the end of the world. This is the unalterable decree of God concerning men - they must die, and they must be judged. It is appointed for them, and it is to be believed and seriously considered by them.
2.The appointment of God concerning Christ, bearing some resemblance to the other.
(1.)He must be once offered, to bear the sins of many, of all the Father had given to him, of all who should believe in his name. He was not offered for any sin of his own; he was wounded for our transgressions. God laid on him the iniquity of all his people; and these are many, though not so many as the rest of mankind; yet, when they are all gathered to him, he will be the first-born among many brethren.
(2.)It is appointed that Christ shall appear the second time without sin, to the salvation of those who look for him.
[1.]He will then appear without sin; at his first appearance, though he had no sin of his own, yet he stood charged with the sins of many; he was the Lamb of God that bore upon him the sins of the world, and then he appeared in the form of sinful flesh; but his second appearance will be without any such charge upon him, he having fully discharged it before, and then his visage shall not be marred, but shall be exceedingly glorious.
[2.]This will be to the salvation of all who look for him; he will then perfect their holiness, their happiness; their number shall then be accomplished, and their salvation completed. Observe, It is the distinguishing character of true believers that they are looking for Christ; they look to him by faith; they look for him by hope and holy desires. They look for him in every duty, in every ordinance, in every providence now; and they expect his second coming, and are preparing for it; and though it will be sudden destruction to the rest of the world, who scoff at the report of it, it will be eternal salvation to those who look for it.
Historical interpretation
Eight Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
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.
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.
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.
"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.
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Summary
Hebrews 9:27 presents a profound and universal truth regarding the human condition: a divinely appointed, singular death followed by an equally certain and singular judgment. This concise declaration serves as a foundational theological statement, underscoring the finality of earthly life and the inevitability of divine accountability, thereby providing a crucial backdrop for understanding the unique efficacy of Christ's once-for-all sacrifice.
Context
Literary Context
This verse is strategically placed within the author's intricate theological argument in Hebrews, which meticulously contrasts the Old Covenant's temporary and repeated sacrificial system with the New Covenant's superior and definitive sacrifice of Jesus Christ. Immediately preceding Hebrews 9:27, the author explains that Christ's appearance was "once in the end of the ages to put away sin by the sacrifice of himself" (Hebrews 9:26). The parallel drawn in Hebrews 9:27 between Christ's singular, decisive act of atonement and humanity's singular, decisive encounter with death and judgment serves to emphasize the finality and sufficiency of Christ's work. It reinforces the idea that just as Christ's sacrifice was not a repeated event, neither is human life or the ultimate reckoning. The subsequent verse, Hebrews 9:28, then completes the parallel by discussing Christ's second coming for salvation, further linking human destiny to Christ's redemptive work.
Historical & Cultural Context
The audience of the Book of Hebrews, likely Jewish Christians, would have been deeply familiar with the Old Testament sacrificial system and the Levitical priesthood. They understood the daily and annual rituals, including the Day of Atonement, which continually reminded them of sin and the need for repeated sacrifices. Against this backdrop, the author's argument for the superiority of Christ's "once for all" sacrifice would have been revolutionary. Culturally, the concept of death followed by judgment was deeply ingrained in Jewish thought, stemming from passages like Daniel 12:2 and the broader prophetic tradition. While some Hellenistic philosophies might have entertained ideas of reincarnation or a less definitive afterlife, the biblical worldview consistently presented death as a singular transition to a state of divine accountability. The author is affirming this established truth while simultaneously elevating Christ's role within it.
Key Themes
Hebrews 9:27 contributes significantly to several major themes in the Book of Hebrews and broader biblical theology. Foremost is the theme of finality and singularity, emphasizing that both Christ's redemptive work and humanity's earthly existence are singular, decisive events. This contrasts sharply with the repeated rituals of the Old Covenant, highlighting the New Covenant's definitive nature. Another key theme is divine appointment and sovereignty, as death is presented not as a random occurrence but as a fixed, divinely ordained decree for all humanity, echoing the consequences of the Fall found in Genesis 3:19. Finally, the verse powerfully introduces the theme of universal accountability and judgment, asserting that physical death is not annihilation but a transition to a state where every individual will face a divine reckoning, a concept consistent with prophetic warnings and the eschatological teachings of Jesus, such as those in Matthew 25:31-46.
Exposition and Analysis
Key Word Analysis
This word (G606) means "to be reserved" or "to await." It conveys the sense of something being laid up or destined for a specific purpose or time. In this context, it emphasizes that death is not an accident or a random event, but a fixed, divinely ordained decree from which no human being can escape. It highlights the pre-ordained nature of this universal human experience.
This term (G530) signifies "one (or a single) time," numerically or conclusively. Its inclusion here is crucial, underscoring the finality of physical death for each individual. It directly refutes any concept of reincarnation or multiple earthly lives, asserting that for every person, there is only one physical death, making the subsequent judgment a singular and decisive event.
This word (G2920) denotes a "decision," "judgment," or "condemnation." It refers to a definitive divine reckoning or verdict. It signifies that physical death is not the end of existence, but rather a transition to a state of divine accountability where every individual will stand before God to give an account of their life, leading to a conclusive determination of their eternal destiny.
Verse Breakdown
"And as it is appointed unto men once to die"
This clause establishes the universal and inescapable reality of human mortality. The phrase "appointed unto men" indicates a divine decree, a fixed and certain destiny for all humanity. The word "once" emphasizes the singularity and finality of this event; each person experiences physical death only a single time, making it a definitive transition. This divine appointment underscores the brevity and preciousness of earthly life.
"but after this the judgment"
This second clause reveals the profound consequence that immediately follows physical death. The conjunction "but" introduces a pivotal and unavoidable truth: death is not the end, but the precursor to divine accountability. The term "judgment" signifies a decisive divine reckoning, where every individual will face God to account for their life, actions, and relationship with their Creator. This highlights the seriousness of life and the eternal implications of one's choices.
Literary Devices
The author of Hebrews employs several powerful literary devices in this concise verse. Most prominent is Parallelism, specifically a form of antithetical or contrasting parallelism, where the singular event of "death" is juxtaposed with the singular event of "judgment." This structure emphasizes the direct and immediate consequence of one upon the other, creating a sense of inevitability and divine order. The phrase "appointed unto men" utilizes Divine Passive, implying God as the agent of this appointment without explicitly naming Him, thereby attributing the certainty of death and judgment to divine sovereignty. Furthermore, the use of the word "once" (hápax) serves as a device of Emphasis, highlighting the unique and non-repeatable nature of both death and the subsequent judgment, which is crucial for the author's broader argument about Christ's "once-for-all" sacrifice.
Theological and Thematic Connections
Hebrews 9:27 connects profoundly with the overarching biblical narrative of human sin, divine justice, and the necessity of redemption. It affirms the universal impact of the Fall, where death entered the world as a consequence of sin (Romans 5:12). Yet, it also immediately points beyond death to the ultimate divine reckoning, asserting God's absolute sovereignty and moral governance over all creation. This verse serves as a stark reminder of humanity's finite nature and infinite accountability, setting the stage for the unparalleled significance of Christ's atoning work as the only means by which one can stand righteous before a holy God in judgment. It underscores the urgency of responding to God's grace during one's earthly life, as death seals one's eternal destiny.
Reflection and Application
Hebrews 9:27 serves as a profound call to sober reflection and urgent action. It strips away any illusions of immortality or endless chances, presenting the stark reality that life is finite and followed by an inescapable divine accounting. This truth should not evoke despair in the believer, but rather a profound sense of purpose and gratitude. For those who have placed their faith in Christ, the judgment is not one of condemnation, but of evaluation and reward, as their sin has already been dealt with by Christ's sacrifice. For those outside of Christ, it is a solemn warning, urging them to consider their eternal destiny and to seek reconciliation with God while there is still time. The verse compels us to live intentionally, to steward our lives wisely, to pursue holiness, and to share the good news of salvation with those who have yet to prepare for their ultimate appointment. It reminds us that every moment matters, and our choices today have eternal ramifications.
Questions for Reflection
FAQ
Does "once to die" mean there is no reincarnation?
Yes, the phrase "once to die" (Greek: hápax) directly refutes the concept of reincarnation or multiple earthly lives. The New Testament consistently presents death as a singular, definitive event for each individual, after which comes the judgment. There is no biblical basis for the idea that souls return to new bodies to live another life on earth. This verse emphasizes the finality of our earthly existence and the unique, unrepeatable nature of our opportunity to respond to God in this life.
What kind of judgment is referred to in this verse?
The "judgment" (Greek: krísis) referred to here is a universal divine reckoning that follows physical death for all humanity. While the specifics of this judgment differ for believers and unbelievers, it signifies an ultimate accounting before God. For believers in Christ, it often refers to the Bema Seat judgment, where their works are evaluated for rewards, though their salvation is secure (2 Corinthians 5:10). For unbelievers, it refers to a judgment concerning their eternal destiny, often associated with the Great White Throne Judgment, where they are judged according to their deeds and their names not found in the Book of Life (Revelation 20:11-15). In both cases, it is a definitive and final verdict.
Christ-Centered Fulfillment
Hebrews 9:27, while stating a universal truth about humanity's destiny, finds its profound Christ-centered fulfillment in the very next verse, Hebrews 9:28. Just as it is appointed for humans to die once and then face judgment, so too was Christ offered "once to bear the sins of many." This powerful parallel highlights Jesus' unique role as the substitute for humanity. He, the sinless Son of God, experienced death "once" on the cross, not for His own sin, but to atone for ours, thereby fulfilling the ultimate divine appointment. His resurrection conquered death, and His finished work on the cross means that for those who believe, the judgment they face is no longer one of condemnation for sin, but an evaluation of their lives lived in Christ (Romans 8:1). Moreover, the verse foreshadows Christ's second coming, when He will appear "a second time, not to deal with sin but to save those who are eagerly waiting for him" (Hebrews 9:28). Thus, the certainty of death and judgment for humanity is met by the certainty of Christ's singular, sufficient sacrifice and His promised return, offering salvation and eternal life to all who trust in Him as their only hope before a holy God.