appears to connect the Judgment with the Return of Christ on the Day: Heb. 10:25, 37 f.
For the distinction of krivsi" , the act, the process, of judgment, from krivma , the issue of judgment, the sentence, compare Heb. 6:2 with 10:27; see also John 9:39; 1 John 4:17 note.
Heb. 9:28. ou{tw" kaiv ...] Death finally closes man's earthly work, and is followed by the judgment which reveals its issue. So too Christ as man died once only; and that which answers to judgment in His case is the revelation of His glory, the revelation of Himself as He is.
Sicut enim unusquisque nostrum post mortem recipit juxta opera sua, ita Christus devicta morte et adepto regno secundo apparebit expectantibus se in salutem ut juste vindicet suos qui injuste passus est ab alienis (Primas.).
For the force of
oJ cristov"
, the Christ, see Addit. Note 1:4.
a{pax prosenecqeiv"
] Vulg.
semel oblatus.
The passive form (contrast Heb. 9:25
i{na prosfevrh/ eJautovn
) completes the conception of the Lord's offering. It is on the one side voluntary and on the other side it is the result of outward force. How this outward force was exerted and by whom is not made known. It cannot be said directly that Christ was offered up by God, nor yet that He was offered up by men; nor would such a form be used to express the offering of Christ by Himself (
uJpo; tivno" prosenecqeiv"
;
uJfj eJautou' dhlonovti
:
ejntau'qa oujde; iJereva deivknusin aujto;n movnon ajlla; kai; qu'ma kai; iJerei'on
. Chrys.). There is a divine law which men unconsciously and even involuntarily fulfil. This embodies the divine will of love and right. The Jews were instruments in carrying it out.
eij" to; poll. ajnen. aJm.
]
to carry the sins of many
, Vulg.
ad multorum exhaurienda peccata.
This most remarkable phrase appears to be taken from Is. 53:12 (6) LXX. where the sense is to take upon himself and bear the burden of sin. But
fevrein
as distinguished from
bastavzein
(comp. Heb. 1:3 note) involves the notion of carrying to some end; and so in 1 Pet. 2:24 (the nearest parallel in the N. T.) we read
ta;" aJmartiva" ajnhvnegken ejpi; to; xuvlon
(carried up to). Hence comes the sense of offering, carrying up to the altar (Heb. 7:27; 13:15; James 2:21); and it is difficult to suppose that this idea is not present in the phrase here. Christ carried to the cross and there did away with sin and sins. Compare Chrysostom:
tiv dev ejstin ajnenegkei'n aJmartiva"
;
w{sper ejpi; th'" prosfora'" h|" ajnafevromen, profevromen kai; ta; aJmarthvmata levgonte" Ei[te eJkovnte" ei[te a[konte" hJmavrtomen sugcwvrhson
:
toutevsti memnhvmeqa aujtw'n prw'ton kai; tovte th;n sugcwvrhsin aijtou'men, ou{tw dh; kai; ejntau'qa gevgone
.
pou' tou'to pepoivhken oJ Cristov"
;
a[kouson aujtou' levgonto"
:
Kai; uJpe;r aujtw'n aJgiavzw ejmautovn
.
ijdou; ajnhvnegke ta; aJmarthvmata, h\ren aujta; ajpo; tw'n ajnqrwvpwn kai; ajnhvnegke tw'/ patri; oujc i{na ti oJrivsh/ katj aujtw'n ajllj i{na aujta; a[rh/
.
In any case it is essential to the understanding of the passage to keep strictly to the literal statement. The burden which Christ took upon Him and bore to the cross was the sins of many, not, primarily or separately from the sins, the punishment of sins. Punishment may be a blessing to the child conscious of his sonship.
In the LXX. ajnafevrein is used with aJmartiva in Is. 53:12 ( ac;n: , H5951);
comp. Num. 14:33; and Is. 53:11 ( lb's; , H6022). Commonly ac;n: , H5951 in
connexion with Sin is rendered in LXX. (Pent. Ezek.) by lambavnein : Lev. 5:5,