We come next to most important inferences from the intervention of God in Christ, His death and blood-shedding. The typical institutions of the tabernacle are judged in their true character, as man is. The most solemn and instructive shadows, which confessed sin in man and looked for mercy in God, pointed to but were absorbed in the reality that is already come in Him, Who suffered for sins on the cross, and is now risen and entered once for all into the true and heavenly sanctuary, having obtained everlasting redemption.
“[It was] necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. For Christ entered not into holy places made with hand, figures of the true, but into heaven itself now to appear before (to be shown to) the face of God for us; nor that he should offer himself often, as the high priest entereth into the holy places year by year with blood of others: else he must have often suffered since [the] world's foundation. But now once at a consummation of the ages he hath been manifested for putting away of sin by his sacrifice. And inasmuch as it is laid up for man once to die, and after this judgment, so Christ also, having been once offered to bear [the] sins of many, shall a second time appear apart from sin to those that await him for salvation” (Heb. 9:23-2723It 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. 24For 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: 25Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 26For 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. 27And as it is appointed unto men once to die, but after this the judgment: (Hebrews 9:23‑27)).
When God gave Israel under law a tabernacle of witness, it was of necessity, unless He would compromise His holiness, that the need of sacrifice should be everywhere impressed. Not only could not the Israelite approach God without a burnt offering, even if he needed no sin offering, but the earthly copies of the heavenly originals, which Moses saw on high and followed in the construction of the sanctuary and its contents, required purification. Yet the blood of earthly victims was but formal. It could not purge the conscience, only the flesh. Its purification was for a time and of an external character. It was therefore provisional at best, and could satisfy neither God nor conscience awakened to see sins in His light. Hence the veil subsisted, which signified that man could not draw near to God. But the death of Christ rent the veil, which signifies that the believer is free and invited to draw near boldly; for, instead of his sins, the blood of Christ is before God.
This changes everything, not yet to sight as it will be when Christ returns in power and glory, but to faith even now and forever. For the everlasting effect of God's work in Christ is a cardinal truth in this Epistle, as also is our association with Him on high. Hence there is defilement as the effect on that sanctuary of our connection with it whilst we are passing through the wilderness. Every need is met by the blood of Christ, which purified the sanctuary as completely as it cleanses us from all sin. Whatever sin or Satan could do to sully has been counteracted by sacrifices better than creatures ever offered. And Christ entered heaven itself to be presented manifestly to the face of God on our behalf. There He is for us before God in all the efficacy of His work, in all the acceptance of His person. In Him God came out to replace shadows of good things, and alas! realities of evil, by His own work of redemption; and now in Him man is gone within the holiest. “Now is the Son of Man glorified, and God is glorified in Him” (John 13:3131Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. (John 13:31)); as our Lord added, “God shall glorify Him in Himself, and shall glorify Him immediately.” This was done, and is true ever since His ascension, instead of being deferred to the day when His world-kingdom shall come, as come it will in due time (Rev. 11:1515And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. (Revelation 11:15)). Such is our unchanging representative in the presence of God.
Mark also the pointed contrast with Jewish sacrifice in Heb. 9:25-2625Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 26For 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. (Hebrews 9:25‑26). Repetition was the inevitable fact even in their weightiest rites, as on the great day of atonement. It is the blessed truth of the gospel that Christ's one offering is complete and everlasting in its effect for every one that believes. Indeed the Holy Spirit deigns to show the impossibility of a repeated offering on His part, because it would also involve His often suffering. Even the feeble believers who crave a fresh work for each fresh failure must resent as intolerable all thought of His suffering again. Anything of repetition in His case is therefore a merely natural and unbelieving sentiment. The essence of the truth of His work is that now once at a consummation of the ages He has been manifested for putting away of sin by His sacrifice.
“In the end of the world” is surely as misleading as unwarrantable. All the older English versions are vague, if not precisely alike. Wiclif and the Rhemish would have done better if they had adhered yet more closely to the Vulgate; though it is pretty clear that Jerome did not understand the sense more than they. The Revisers have rightly given “of the ages.” These ages were the dispensations in which God had been putting to the proof sinful man, who had been tried in every possible way, and failed in each and all. There had been the promises, the law, the prophets, the kings, &c. God had sought fruit; but instead of paying His dues, His servants had received rebuff, mockery, and murder. Last of all He sent His Son. This gave occasion to a worse iniquity. Not only did men fail in duty, and spurn His envoys in contempt of Himself; they rejected the Christ of God, they turned God in His person out of the world, they crucified Him who was not only their own Messiah, but divine love in Him, God in Him, reconciling the world, not imputing their trespasses.
On that very cross where man put the Lord Jesus, God by Him wrought redemption. His love rose above the world's enmity, and now sends the glad tidings of His grace to His enemies: such is the virtue of Christ's sacrifice, that it can bring to God the foulest without spot or stain. Yet so much the more ruinous will it be for those that believe not. Far better to be a heathen that never heard the gospel than to be a christened man neglecting so great salvation. The day will come when the new heavens and new earth will display the reconciling power of Christ's sacrifice, for every trace of sin will then have vanished from the world. And this is the full force of John 1:2929The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. (John 1:29), as of our Heb. 9:2626For 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. (Hebrews 9:26) also. Yet the gospel meanwhile is the message of God to any; and there is no difference of Jew or Greek, for the same Lord of all is rich toward all that call upon Him. The more you hate your sins, the better for your soul if you are at the feet of Jesus. The Holy Spirit in quickening discovers to us our exceeding evil, where previously we may have deceived ourselves and gone on hard or haughty. But through the sacrifice of Christ God can afford, and loves, to send forgiveness commensurate with His person and work. It is well to judge oneself for one's sins; but God will act according to His estimate of Christ's death for us.
The last verse is little understood in general. There is a striking contrast between “men” as such and believers. Hence “judgment” is necessarily to be taken as destruction to the false hopes of nature. Compare John 5:22-2922For the Father judgeth no man, but hath committed all judgment unto the Son: 23That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent him. 24Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 25Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26For as the Father hath life in himself; so hath he given to the Son to have life in himself; 27And hath given him authority to execute judgment also, because he is the Son of man. 28Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. (John 5:22‑29), where it will be apparent that anarthrous or not makes no difference in respect of its unutterable solemnity to the unbeliever. Not to see the opposition between “men” as they are now naturally, and “those that await Him” is to be wholly unintelligent of the context. For it sets the portion of “men,” with death and judgment before them, in the most forcible comparison with those who have Christ once for all offered to bear the sins of many, and about to appear a second time apart from sin to those that await Him for salvation.
It is untrue that believers are all to die. 1 Cor. 15:5151Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, (1 Corinthians 15:51) explicitly contradicts it; and 1 Thess. 4, 2 Cor. 5, imply the reverse. “We shall not all sleep.” Equally certain is it that the believer does not come into “judgment” (John 5:2424Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24)), where also the word is anarthrous, as the meaning indeed requires in both scriptures. The believer shall be manifested, and give account, but come into judgment of no kind whatever. His resurrection, if he die instead of being alive and changed, is “of life,” not “of judgment” like that of the wicked. So the prayer of Psa. 143:22And enter not into judgment with thy servant: for in thy sight shall no man living be justified. (Psalm 143:2) expresses far more of truth than these low traditional views which confound men as such with believers that await the Lord apart from sin for salvation. Christ's one offering at His first advent was to bear the sins of many, i.e. of the believers. Hence when He comes a second time, He has no more to do with sin, having already been a sacrifice for but apart from it. He shall appear to those that await Him, solely His own, and not mankind indiscriminately, not for judgment but for salvation, which is in contrast with it, as distinctly as eternal life is in John 5.