TRV
Translation
King James Version
So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
Complete Jewish Bible
so also the Messiah, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to deliver those who are eagerly waiting for him.
Berean Standard Bible
so 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.
American Standard Version
so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation.
World English Bible Messianic
so Messiah also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation.
Geneva Bible (1599)
So Christ was once offered to take away the sinnes of many, and vnto them that looke for him, shall he appeare the second time without sinne vnto saluation.
Young's Literal Translation
so also the Christ, once having been offered to bear the sins of many, a second time, apart from a sin-offering, shall appear, to those waiting for him--to salvation!
In the KJVVerse 30,134 of 31,102
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Commentary on Hebrews 9 verses 23–28
23 ¶ It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, but after this the judgment:
28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
I. II. Main points1. 2. Sub-points
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–28. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON THE EPISTLE TO THE HEBREWS
“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.
John ChrysostomAD 407
Homily on Hebrews 17
"So Christ was once offered." By whom offered? evidently by Himself. Here he says that He is not Priest only, but Victim also, and what is sacrificed. On this account are the words "was offered." "Was once offered" (he says) "to bear the sins of many." Why "of many," and not "of all"? Because not all believed. For He died indeed for all, that is His part: for that death was a counterbalance against the destruction of all men. But He did not bear the sins of all men, because they were not willing.
And what is the meaning of "He bare the sins"? Just as in the Oblation we bear up our sins and say, "Whether we have sinned voluntarily or involuntarily, do Thou forgive," that is, we make mention of them first, and then ask for their forgiveness. So also was it done here. Where has Christ done this? Hear Himself saying, "And for their sakes I sanctify Myself." (John xvii. 19.) Lo! He bore the sins. He took them from men, and bore them to the Father; not that He might determine anything against them (mankind), but that He might forgive them.
"Unto them that look for Him shall He appear" (he says) "the second time without sin unto salvation." What is "without sin"? it is as much as to say, He sinneth not. For neither did He die as owing the debt of death, nor yet because of sin. But how "shall He appear"? To punish, you say. He did not however say this, but what was cheering; "shall He appear unto them that look for Him, without sin unto salvation." So that for the time to come they no longer need sacrifices to save themselves, but to do this by deeds.
Theodore of MopsuestiaAD 428
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 9.28
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.
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 9
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.
BedeAD 735
Homilies on the Gospels 2.19
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.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
Or that He says He bore the sins of many on the cross, so that He might also blot them out, giving the penalty on their behalf. Now, having made Himself sin, the Father sent Him; for Christ was indeed very sinful, having taken upon Himself and assumed the sins of the whole world. But He gave the penalty due to sinners through the cross, which belonged to them, and henceforth He will come with the glory of the Father, no longer as a sinner, no longer reckoned among the lawless. For if Christ is sinful, listen: for He who knew no sin, it is said, made sin to be sin, as if sin itself. (2 Cor. 5:21)
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
"to bear the sins." Just as in the holy liturgy we bring up the sins and say: Whether unwillingly or willingly we have sinned, forgive us; that is, we first remember them, and then we ask for forgiveness; so He Himself said to the Father: For them I sanctify Myself (Jn. 17:19). Or, He bore the sins of men to the Father, so that He might forgive and erase them.
And why did He say, "of many," and not "of all"? Because not all have believed. For the sins of those who believe are taken away. For He died to save all, yet He forgives the sins only of the faithful. That is, "to bear the sins of many," He says, so that He might also extinguish them, taking the punishment on their behalf.
"willappear a second time, not to deal with sin." Wherever he returns, he does not come to die again for your sins, nor that he will no longer free you from sins, as it now takes away; nor that he will not punish the guilty and those subject to sins, because he was crucified for us.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
"so Christ." Since he was a man as well as being God, he himself, he says, endured the common lot of humanity. For just as men die once, so Christ, having been offered once, offered himself. For he is not only a high priest but also a victim.
Thomas AquinasAD 1274
461. - Having shown what is common to the Old and New Testaments, the Apostle now shows the difference between the two. In regard to this he does two things: first, he shows that there is a better cleansing in the New; secondly, that it is more complete (v. 25). In regard to the first he does two things: first, he shows that both as to what is cleansed and as to that by which the cleansing is effected, there is a better cleansing in the New; secondly, he clarifies what he has said (v. 24).
462. - He says, therefore, Thus it was necessary for the patterns of heavenly things, namely, the tabernacle itself, which, so far as we are concerned, is a pattern, although, absolutely speaking, it is the thing exemplified and its figure, and, therefore, of less value, because the thing exemplified is superior to the figure, as the body is superior to its shadow: to be purified with these rites, i.e., with the sacrifices. But the heavenly things themselves, namely, the New Testament, with better sacrifices than these: better, because the others were cleansings with the blood of animals, but in the New Testament the cleansing is accomplished with the blood of Christ. Now better things are always cleansed with better things. But they were the figures of heavenly things be cleansed with better blood.
463. - But on the other hand, there is no uncleanness in heaven. I answer that according to a Gloss, by heavenly things are understood things which pertain to the state of the present Church, which are called heavenly. Furthermore, believing men bear the image of heavenly things, inasmuch as they mentally dwell in heaven. Or, in another way and better: by heavenly things is understood the heavenly home. And the Apostle is speaking here in the way that the tabernacle was said to be cleansed in the Old Testament; not that it had any uncleanness in itself, but because certain irregularities were washed away, by which they were hindered from coming to the sanctuary. And heavenly things are said to be cleansed inasmuch as a sacrament of the New Law cleanses sins, which hinder one from entering heaven.
464. - But he says, sacrifices, in the plural. Yet there is but one sacrifice of Christ: ‘By one oblation he has perfected forever them that are sanctified’ (Heb. 10:4). I answer that although it is one in itself, it was prefigured by several sacrifices of the Old Law. This text also shows that the sacrifices of the Old Law were good, for something is called better in relation to something good.
465. - Then (v. 24) he shows that heavenly things are cleansed by better sacrifices. For the high priest expiated the sanctuary which was made with hands, but Christ has entered into the Holies not made with hands, for they were not, so far as they were concerned, the patterns of the true one, but into heaven itself, which He expiated not in itself but in regard to us, as has been said. But He did not expiate it with fleshly sacrifices, because Christ did not come to offer such things: ‘Burnt offerings and sin offerings you did not require’ (Ps. 39:8); ‘With burnt offerings you will not be delighted’ (Ps. 50:18); ‘For it is evident that the Lord sprung out of Judah; in which tribe Moses spoke nothing concerning priests’ (Heb. 7:14). But he entered into heaven itself: ‘And the Lord Jesus was taken up to heaven’ (Mk 16:19); ‘This Jesus who is taken up from you into heaven, shall so come’ (Ac. 1:11).
466. - But Why? In order now to appear in the presence of God on our behalf. Here the Apostle alludes to a rite of the Old Law according to which the high priest, who entered the holy of holies, stood before the mercy seat to pray for the people. Similarly, Christ entered into heaven to stand before God for our salvation. But not in the same way, because the high priest could not see the holy of holies or any face on account of the smoke ascending from the censer; but Christ appears before the face of God: not that a bodily face is there, or a cloud, but clear vision.
467. - But when Christ was on earth, could He not appear before the face of God, since God sees all things? I answer that, as Augustine speaking of God says: ‘You were with me, but I was not with You,’ namely, because God is in all things by His essence, power and presence; but the wicked are not with God through grace. Thus, Christ is said to have entered to appear before the face of God, for although He always saw Him clearly as one perfectly happy, yet the state of pilgrims, as such, does not confer this, but only the heavenly state. Therefore, when He ascended perfectly happy, He entered, body and soul, to appear in the presence of God, i.e., He entered the place where God is seen clearly; and this for us. For He entered heaven to prepare the way for us: ‘I go to prepare a place for you. But I will come again and will take you to myself’ (Jn. 14:3); ‘He shall go up that shall open the way before them’ (Mic 2:13). For the body should follow the head: ‘where the body is, there the eagles shall be gathered’ (Mt. 24:28).
468. - Then (v. 25) he shows that the cleansing effected by the New Testament is more complete than that of the Old. But he shows this in two ways: first, by the fact that the former were repeated every day, but this only once. Likewise, as to its effects, because the former could not remove sin, but this one can. In regard to this he does two things: first, he describes the first; secondly, the second (chap. 10). But it should be noted that above, the Apostle had said three things about Christ: first, that He is a high priest; secondly, the dignity of the place He entered; thirdly, how He entered, namely, with blood. But since He has already explained these three things, he now explains how He entered, because, as the high priest entered once a year, so Christ entered only once. In regard to this he does three things: first, he shows what was accomplished in the Old Testament; secondly, that it would not be fitting for the same to be accomplished in the New Testament (v. 26); thirdly, he shows what is accomplished in the New Testament (v. 28).
469. - For in the Old Testament, although the high priest could not enter lawfully but once a year, yet according to the Law he had to enter it every year with the blood of others, as it says in Leviticus (chap. 16). But Christ has not entered into the place made with hands, nor was it to offer himself often, as the high priest enters into the holies every year with the blood of others.
470. - Then when he says, For then he ought to have suffered repeatedly since the foundation of the world, he proves that it would have been unbecoming to do the same thing in the New Testament, because the greatest impropriety would follow, because since Christ entered with his blood, it would follow that He would have to have suffered frequently from the foundation of the world. For this is not the case in the sacrifices of the Old Testament, because they were offered for the sins of the children of Israel. But that people began when the Law was given; therefore, it was not fitting that it be offered from the beginning of the world. But Christ offered Himself for the sins of the whole world, because He was made the propitiation for our sins and for those of the whole world (1 Jn. 2:2). Therefore, if He were offered frequently, it would have been necessary for Him to have been born and to suffer from the beginning of the world; but this would have been most unbecoming.
471. - Then (v. 26b) he shows what is done in the New. In regard to this he does two things: first, he shows why the sacrifice is not repeated in the New Testament; secondly, he explains them (v. 27).
472. - He says, therefore: now at the end of the age, Christ has appeared: ‘We are the ones upon whom the ends of the ages are come’ (1 Cor. 10:11). And he says this on account of the number of years, because already more than a thousand years had passed since he said this. For the ages of the world are taken according to the ages of men, which are chiefly distinguished according to the state of progress and not according to the number of years. The first age was before the deluge, in which there was no written law or punishment, as in infancy. Another was from Noah to Abraham; and so on for the ages, so that the final age is the present one, after which there is no other state of salvation, just as there is no other age after old age. But just as in the other ages of men there is a definite number of years, but not in old age, which begins at sixty, and some live for 120 years, so it has not been determined how long this state of the world will continue. Yet it is the end of the ages, because no other age remains for salvation. But Christ appeared once during that age, and He gives two reasons why He was offered only once: the first is because in the Old Testament sins were not taken away, but this was accomplished by the offering of Christ. The second is because the high priest of the Law did not offer his own blood as Christ did. Hence, he says, he has appeared once for all at the end of the age to put away sin by the sacrifice of himself. Therefore, the former are repeated, but not this one: ‘Christ died once for our sins’ (1 Pt 3:8).
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).
476. - 477. - Then (v. 28) he shows how three things fit Christ. In regard to the first he says, and so Christ having been offered once, in which He agrees with the others. But He differed in two respects: first, since Christ had not descended from Adam by way of human seed, but merely as to bodily substance, He did not contract original sin; consequently, He was not obliged by that statute: ‘For in what day soever you shall eat of it, you shall die the death’ (Gen. 2:17), but He underwent death by His own will: ‘No man takes it away from me: but I lay it down of myself’ (Jn. 10:18). Therefore, he says, that he was offered: ‘He was offered because it was His own will’ (Is. 53:7); ‘Christ has dies once for our sins’ (1 Pt 3:18). He differs, secondly, because our death is the effect of sin: The wages of sin is death’ (Rom. 6:23). But Christ’s death destroys sin; therefore, he says, to bear the sins of many, i.e., to remove them. He does not say ‘of all,’ because Christ’s death, even though it was enough for all, has no efficacy except in regard to those who are to be saved: for not all are subject to Him by faith and good works.
478. - In regard to the second he says, he shall appear a second time not to deal with sin. He says two things about the second coming: first, how it differs from the first, because the second will be without sin. For even though He had no sin in the first coming, He came in the likeness of sinful flesh (Rom. 8:3). In the first coming He was also made a victim for sin: ‘Him who knew no sin, he has made sin for us’ (2 Cor. 5:21). But those things are not to be found in the second coming; hence, he says that he shall appear without sin. Secondly, he states what will be peculiar to the second coming, because He will appear not to be judged, but to judge and to reward according to merits; hence, he says that he will appear. And although He will appear to all in the flesh, even to those who wounded Him, He will appear according to His divinity to the elect that eagerly wait for him by faith to save them: ‘Blessed are all they that wait for him’ (Is. 30:18); ‘We look for the Savior, Our Lord Jesus Christ, who will reform the body of our lowliness, made like to the body of his glory’ (Phil 3:20).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Hebrews 9:28 succinctly encapsulates the profound theological truth of Christ's singular, all-sufficient sacrifice for sin and the certain hope of His glorious second advent. It declares that Christ, having been offered "once for all" to bear the sins of many, will appear a second time, not to deal with sin again, but to bring full and final salvation to those who eagerly await His return. This verse serves as a powerful conclusion to the author's argument for the superiority and finality of the New Covenant established through Christ's perfect work.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author of Hebrews masterfully employs several literary devices to convey his profound theological message. Contrast is paramount, juxtaposing the repeated, imperfect sacrifices of the Old Covenant with Christ's singular, perfect offering. This contrast is explicitly stated with "once offered" versus the implied repetition of the high priest's annual entry, and further extended to the two comings of Christ (first to deal with sin, second "without sin unto salvation"). There is also a powerful Parallelism drawn between the universal human experience of death and judgment (Hebrews 9:27) and Christ's parallel, yet redemptive, experience of being "once offered" and then appearing "the second time." The phrase "without sin" functions as a powerful Emphasis and Antithesis, highlighting the complete and final nature of Christ's atonement, ensuring that His return is solely for the purpose of bringing salvation to its glorious culmination.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 9:28 is a theological cornerstone, affirming the absolute sufficiency and finality of Christ's atoning work on the cross. It declares that the sin problem, which plagued humanity and necessitated endless animal sacrifices under the Old Covenant, has been definitively solved by Christ's singular offering. This verse anchors Christian hope in the certainty of Christ's return, not as another sin-bearer, but as the one who will consummate the salvation He secured. It underscores the concept of substitutionary atonement, where Christ bore the penalty for "the sins of many," and points to the glorious future where believers will experience full redemption and glorification, free from the presence and power of sin.
REFLECTION AND APPLICATION
Hebrews 9:28 offers profound assurance and a compelling call to live with purposeful expectation. For the believer, the truth that "Christ was once offered to bear the sins of many" provides an unshakable foundation for salvation. Our redemption is not based on our ongoing efforts or repeated rituals, but on the finished, perfect work of Jesus Christ. This should lead to deep gratitude and a settled peace concerning our standing before God. Furthermore, the promise that He "shall he appear the second time without sin unto salvation" transforms our future outlook. It means our ultimate hope is not in earthly circumstances, but in the glorious return of our Savior, who will bring us into full and eternal salvation. This anticipation should motivate us to live lives that reflect our hope, marked by purity, perseverance, and a longing for His appearing, knowing that our full redemption is drawing near.
Questions for Reflection
FAQ
What is the significance of "once offered" in relation to Christ's sacrifice?
Answer: The phrase "once offered" (Greek: hápax) is profoundly significant because it highlights the absolute finality, uniqueness, and complete sufficiency of Christ's sacrifice. Unlike the Old Covenant sacrifices, which had to be repeated continually because they could not truly take away sin (Hebrews 10:1-4), Christ's single offering of Himself was perfect and fully accomplished the work of atonement. It means His work on the cross never needs to be repeated, and it provides eternal redemption for all who believe (Hebrews 9:12).
Why will Christ appear "without sin" the second time?
Answer: Christ will appear "without sin" at His second coming because His first coming fully dealt with the problem of sin. He came as the sin-offering, bearing the sins of many upon Himself (2 Corinthians 5:21). Since His atoning work is complete and perfect, there is no need for Him to return to deal with sin again. His second coming will be for the purpose of bringing full and final salvation, glorification, and judgment, not for another sacrifice. This emphasizes the efficacy and finality of His first work.
CHRIST-CENTERED FULFILLMENT
Hebrews 9:28 is a powerful Christ-centered declaration, revealing the Lord Jesus as the ultimate fulfillment of God's redemptive plan. His "once offered" sacrifice directly fulfills the Old Testament sacrificial system, which merely foreshadowed His perfect atonement. Unlike the Levitical priests who repeatedly offered animal blood, Christ, as our great High Priest, entered the heavenly sanctuary with His own blood, securing eternal redemption (Hebrews 9:12). This singular act of bearing "the sins of many" points directly to His substitutionary death on the cross, where He became sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). Furthermore, the promise of His second coming "without sin unto salvation" completes the Christ-centered narrative. His return will not be another act of atonement, but the glorious consummation of the salvation He already secured, bringing His redeemed people into their full inheritance and glorification, just as He promised He would come again to take His own to be with Him (John 14:3). This verse thus beautifully encapsulates Christ's past redemptive work, His present heavenly intercession, and His future glorious return, all centered on His finished work for our salvation.