Hebrews 9:27-28

Καὶ καθ᾿ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσοις· οἵτω καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, ἐκ δευτέρου χωρὶς ἀμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν.

Καὶ καθ᾿ ὅσον, “et sicut,” “et quemadmodum.” ᾿Απόκειται, “statutum,” “constitutum est.” Τοῖς ἀνθρώποις. Syr., לַבְנַי נָשָׁא, “to the sons of men;” of Adam, all his posterity. ῎Απαξ. Syr., דַּחֲדָא זְבַן, “that at one time,” “a certain appointed time.” Μετὰ δὲ τοῦτο. Vulg., “post hoc autem.” “Postea vero;” “and afterward.” Syr., וּמֵן בָּתַי מַוְתְהוּן, “and after their death,” the death of them.

So also Christ ἅπαξ. Syr., חֲדָא זְבַן, “one time,” “at one time.” Εἰς τὸ ἀνενεγκεῖν. Vulg., “ad exhaurienda peccata;” Rhem.,” to exhaust the sins of many;” without any sense. ᾿Αναφέρω may signify “to lift” or “bear up;” not at all “to draw out of any deep place,” though there may be something in that allusion. Syr., וְבַקְנוּמֵהּ דְּבַח חֲטָּהֵא, “and in himself he slew” (or “sacrificed”) “the sins of many.” “In himself;” that is, by the sacrifice of himself he took them away. Beza, “ut in seipso attolleret multorum peccata;” that he might “lift” or” beat'up” the sins of many in himself: he took them upon himself as a burden, which he bare upon the cross; as opposed to χωρὶς ἀμαρτίας , afterwards, “not burdened with sin.” Others, “ad attollendum peccata multorum in semet ipsum;” “to take up unto himself” (that is, “upon himself”) “the sins of many.”

The Syriac reads the first clause, “He shall appear the second time unto the salvation of them that expect” or “look for him.” All others, “He shall appear unto” (or “be seen by”) “them that look for him, unto salvation:” unto which difference we shall speak afterwards.

Hebrews 9:27. And [in like manner] as it is appointed unto men once to die, but after this [afterwards] the judgment: so also Christ was once offered to bear [in himself] the sins of many; and unto them that look for him shall he appear the second time, without sin, unto salvation. These verses put a close unto the heavenly discourse of the apostle concerning the causes, nature, ends, and efficacy, of the sacrifice of Christ, wherewith the new covenant was dedicated and confirmed. And in the words there is a treble confirmation of that singularity and efficacy of the sacrifice of Christ which he had pleaded before:

1. In an elegant instructive similitude, “And as it is appointed,” etc. Hebrews 9:27.

2. In a declaration of the use and end of the offering of Christ; “He was once offered to bear the sins of many.”

3. In the consequent of it; his second appearance, unto the salvation of believers, Hebrews 9:28.

In the comparison, we must first consider the force of it in general, and explain the words. That, as we have observed, which the apostle designeth to confirm and illustrate, is what he had pleaded in the foregoing verses concerning the singularity and efficacy of the offering of Christ; whereon also he takes occasion to declare the blessed consequent of it. Hereof he gives an illustration, by comparing it unto what is of absolute and unavoidable necessity, so as that it cannot otherwise be, namely, the death of all the individuals of mankind by the decretory sentence of God. As they must die every one, and every one but once; so Christ was to die, to suffer, to offer himself, and that but once. The instances of those who died not after the manner of other men, as Enoch and Elijah, or those who, having died once, were raised from the dead and died again, as Lazarus, give no difficulty herein. They are instances of exemption from the common rule by mere acts of divine sovereignty; but the apostle argues from the general rule and constitution, and thereon alone the force of his comparisons doth depend, and they are not weakened by such exemptions. As this is the certain, unalterable law of human condition, that every man must die once, and but once, as unto this mortal life; so Christ was once, and but once, offered.

But there is more in the words and design of the apostle than a bare similitude and illustration of what he treats of, though expositors own it not. He doth not only illustrate his former assertion by a fit comparison, but gives the reason of the one offering of Christ, from what it was necessary for and designed unto. For that he introduceth a reason for his former assertion, the causal connection, καί, doth demonstrate; especially as it is joined with καθ᾿ ὅον, that is, “in quantum,” “inasmuch as: in which sense he constantly useth that expression, Hebrews 3:3; Hebrews 7:20; Hebrews 8:6. ‘And inasmuch as it was so with mankind, it was necessary that Christ should suffer once for the expiation of sin and the salvation of sinners.' How was it with mankind in this matter? On the account of sin they were all subject unto the law and the curse thereof. Hereof there were two parts:

1. Temporal death, to be undergone penally on the sentence of God.

2. Eternal judgment, wherein they were to perish for evermore. In these things consist the effects of sin, and the curse of the law.

And they were due unto all men unavoidably, to be inflicted on them by the judgment and sentence of God. ‘It is appointed, decreed, determined of God, that men, sinful men, shall once die, and after that come to judgment for their sins.'This is the sense, the sentence, the substance of the law. Under this sentence they must all perish eternally, if not divinely relieved. But inasmuch as it was thus with them, the one offering of Christ, once offered, is prepared for their relief and deliverance. And the relief is, in the infinite wisdom of God, eminently proportionate unto the evil, the remedy unto the disease. For,

1. As man was to die once legally and penally for sin, by the sentence of the law, and no more; so Christ died, suffered, and offered once, and no more, to bear sin, to expiate it, and thereby to take away death so far as it was penal.

2. As after death men must appear again the second time unto judgment, to undergo condemnation thereon; so after his once offering, to take away sin and death, Christ shall appear the second time to free us from judgment, and to bestow on us eternal salvation.

In this interpretation of the words I do not exclude the use of the comparison, nor the design of the apostle to illustrate the one offering of Christ once offered by the certainty of the death of men once only; for these things do illustrate one another as so compared. But withal I judge there is more in them than a mere comparison between things no way related one to another, but only having some mutual resemblance in that they fall out but once; yea, there seems not to be much light nor any thing of argument in a comparison so arbitrarily framed. But consider these things in their mutual relation and opposition one unto the other, which are the same with that of the law and the gospel, and there is much of light and argument in the comparing of them together. For whereas the end of the death, suffering, and offering of Christ, was to take away and remove the punishment due unto sin, which consisted in this, that men should once die, and but once, and afterwards come to judgment and condemnation, according to the sentence of the law; and it was convenient unto divine wisdom that Christ for that end should die, suffer, offer once only, and afterwards bring them for whom he died unto salvation.

And this is the proper sense of καθ᾿ ὅσον, “in quantum,” which interpreters know not what to make of in this place, but endeavor variously to change and alter. Some pretend that some copies read καθ᾿ ὅ, and one καθ᾿ ὅ; which they suppose came from καθῶς. But the only reason why the word is not liked, is because the sense is not understood. Take the mind of the apostle aright, and his expression is proper unto his purpose. Wherefore there is in these verses an entire opposition and comparison between the law and the gospel; the curse due to sin, and the redemption that is by Christ Jesus. And we may observe, that

Obs. 1. God hath eminently suited our relief, the means and causes of our spiritual deliverance, unto our misery, the means and causes of it, so that his own wisdom and grace may be exalted and our faith established. That which is here summarily represented by our apostle in this elegant antithesis, he declares at large, Romans 5., from Romans 5:12 to the end of the chapter.

But we proceed with the interpretation of the words. In the first part of the antithesis and comparison, verse 27, there are three things asserted:

1. The death of men,

2. The judgment that ensues, and,

3. The cause of them both. The last is first to be explained.

First, “It is appointed,” “determined,” “enacted,” “statutum est.” It is so by him who hath a sovereign power and authority in and over these things; and hath the force of an unalterable law, which none can transgress. God himself hath thus appointed it; none else can determine and dispose of these things. And the word equally respects both parts of the assertion, death and judgment. They are both equally from the constitution of God, which is the cause of them both. The Socinians do so divide these things, that one of them, namely, death, they would have to be natural; and the other, or judgment, from the constitution of God: which is not to interpret, but to contradict the words. Yea, death is that which in the first place and directly is affirmed to be the effect of this divine constitution, being spoken of as it is penal, by the curse of the law for sin; and judgment falls under the same constitution, as consequential thereunto. But if death, as they plead, be merely and only natural, they cannot refer it unto the same divine constitution with the future judgment, which is natural in no sense at all.

Death was so far natural from the beginning, as that the frame and constitution of our nature were in themselves liable and subject thereunto; but that it should actually have invaded our nature unto its dissolution, without the intervention of its meritorious cause in sin, is contrary unto the original state of our relation unto God, the nature of the covenant whereby we were obliged unto obedience, the reward promised therein, with the threatening of death in case of disobedience . Wherefore the law, statute, or constitution here related unto, is no other but that of Genesis 2:17, “In the day that thou eatest thereof thou shalt surely die;” with that addition, “Dust thou art, and unto dust shalt thou return,” Genesis 3:19. God enacted it, as an everlasting law concerning Adam and all his posterity, that they should die, and that once, as they were once taken out of the dust. But in the words of God before mentioned there are two things:

1. A penal law enacted, Genesis 2:17;

2. A judicial sentence denounced, Genesis 3:19; not only death, but future judgment also was appointed thereby.

Thus “it is appointed to men;” that is, to all men, or men indefinitely, without exception, it is their lot and portion. It is appointed unto men, not; merely as men, but as sinners, as sinful men; for it is of sin and the effects of it, with their removal by Christ, that the apostle discourseth.

It is appointed unto them “ to die;” that is, penally for sin, as death was threatened in that penal statute mentioned in the curse of the law; and death under that consideration alone is taken away by the death of Christ. The sentence of dying naturally is continued towards all; but the moral nature of dying, with the consequents of it, is removed from some by Christ. The law is not absolutely reversed; but what was formally penal in it is taken away. Observe,

Obs. 2. Death in the first constitution of it was penal. And the entrance of it as a penalty keeps the fear of it in all living. Yea, it was by the law eternally penal. Nothing was to come after death but hell. And,

Obs. 3. It is still penal, eternally penal, unto all unbelievers. But there are false notions of it amongst men, as there are of all other things. Some are afraid of it when the penalty is separated from it. Some, on the other hand, regardless of the penalty, look on it as a relief, and so either seek it or desire it; unto whom it will prove only an entrance into judgment. It is the interest of all living to inquire diligently what death will be unto them.

Obs. 4. The death of all is equally determined and certain in God's constitution. It hath various ways of approach unto all individuals, hence is it generally looked on as an accident befalling this or that man, but the law concerning it is general and equal.

The second part of the assertion is, that “after this is the judgment.” This, by the same divine, unalterable constitution, is appointed unto all. “God hath appointed a day wherein he will judge the world in righteousness.” Death makes not an end of men, as some think, others hope, and many desire it should: “Ipsa mors nihil, et post mortem nihil.” But there is something yet remaining, which death is subservient unto. Hence it is said to be “after this.” As surely as men die, it is sure that somewhat else follows after death. This is the force of the particle δέ, “but,” “but after it.” Now this “after” doth not denote the immediate succession, of one thing unto another; if one go before, and the other certainly follow after, whatever length of time be interposed between them, the assertion is true and proper. Many have been long dead, probably the most that shall die, and yet judgment is not come after. But it shall come in its appointed season; and so as that nothing shall interpose between death and judgment to make any alteration in the state or condition of the persons concerned in them. The souls of them that are dead are yet alive, but are utterly incapable of any change in their condition between death and judgment. “As death leaves men, so shall judgment find them.”

The second part of this penal constitution is judgment, “After death the judgment.” It is not a particular judgment on every individual person immediately on his death, although such a judgment there be, for in and by death there is a declaration made concerning the eternal condition of the deceased; but “judgment” here is opposed unto the second appearance of Christ unto the salvation of believers, which is the great or general judgment of all at the last day. Κρίσις and κρῖμα, used with respect unto this day, or taken absolutely, do signify a condemnatory sentence only.

᾿Ανάστασις κρίσεως, “the resurrection of” or “unto judgment, is opposed unto ἀνάστασις ζωῆς, “the resurrection of” or “unto life,” John 5:29. See verses 22, 24. So is it here used; “judgment,” that is, condemnation for sin, follows after death, in the righteous constitution of God, by the sentence of the law. And as Christ by his death doth not take away death absolutely, but only as it is penal; so on his second appearance, he doth not take away judgment absolutely, but only as it is a condemnatory sentence, with respect unto believers. For as we must all die, so “we must all appear before his judgment-seat,” Romans 14:10. But as he hath promised that those that believe in him “shall not see death,” for “they are passed from death unto life,” they shall not undergo it as it is penal; so also he hath, that they “shall not come εἰς κρίσιν,” (the word here used) “into judgment,” John 5:24, they shall be freed from the condemnatory sentence of the law. For the nature and manner of this judgment, see the exposition on Hebrews 6:1-2. This, then, is the sense of the words:

‘Whereas, therefore, or inasmuch as this is the constitution of God, that man, sinful man, shall once die, and afterwards be judged, or condemned for sin:' which would have been the event with all, had not a relief been provided, which in opposition hereunto is declared in the next verse. And no man that dies in sin shall ever escape judgment.

Hebrews 9:28. This verse gives us the relief provided in the wisdom and grace of God for and from this condition. And there is in the words,

1. The redditive note of comparison and opposition, “so.”

2. The subject spoken of; “the offering of Christ.”

3. The end of it; “to bear the sins of many.”

4. The consequent of it, which must be spoken to distinctly.

First, The redditive note is οὕτω, “so,” “in like manner,” in answer unto that state of things, and for the remedy against it, in a blessed condecency unto divine wisdom, goodness, and grace.

Secondly, The subject spoken of is the offering of Christ. But it is here mentioned passively; “he was offered.” Most frequently it is expressed by his offering of himself, the sacrifice he offered of himself. For as the virtue of his offering depends principally on the dignity of his person, so his human soul, his mind, will, and affections, with the fullness of the graces of the Spirit resident and acting in them, did concur unto the efficacy of his offering, and were necessary to render it an act of obedience, “a sacrifice unto God of a sweet-smelling savor,” Ephesians 5:2; yea, herein principally depended his own glory, which arose not merely from his suffering, but from his obedience therein, Philippians 2:7-11. Wherefore he is most frequently said to offer himself,

1. Because of the virtue communicated unto his offering by the dignity of his person.

2. Because he was the only priest that did offer.

3. Because his obedience therein was so acceptable unto God.

4. Because this expresseth his love unto the church. “He loved it, and gave himself for it.”

But as himself offered, so his offering was himself. His whole entire human nature was that which was offered. Hence it is thus passively expressed, “Christ was offered;” that is, he was not only the priest who offered, but the sacrifice that was offered. Both were necessary, that Christ should offer, and that Christ should be offered. And the reason why it is here so expressed, is because his offering is spoken of as it was by death and suffering. For having affirmed that if he must often offer he must often suffer, and compared his offering unto the once dying of men penally, it is plain that the offering intended is in and by suffering and death. “Christ was offered,” is the same with “Christ suffered,” “Christ died.” And this expression is utterly irreconcilable unto the Socinian notion of the oblation of Christ. For they would have it to consist in the presentation of himself in heaven, eternally free from and above all sufferings; which cannot be the sense of this expression, “Christ was offered.”

The circumstance of his being thus offered is, that it was “once” only. This, joined as it is here with a word in the present tense, can signify nothing but an action or passion then past and determined. It is not any present continued action, such as is the presentation of himself in heaven, that can be signified hereby.

Thirdly, The end of Christ's being thus once offered, and which his one offering did perfectly effect, was “to bear the sins of many.” There is an antithesis between πολλῶν, “of many,” and ἀνθρώποις, “unto men,” in the verse foregoing. “Men,” expressed indefinitely in that necessary proposition, intends all men universally; nor, as we have showed, is there any exception against the rule by a few instances of exemption by the interposition of divine sovereignty. But the relief which is granted by Christ, though it be unto men indefinitely, yet it extends not to all universally, but to “many” of them only. That it doth not so extend unto all eventually, is confessed. And this expression is declarative of the intention of God, or of Christ himself in his offering. See Ephesians 5:25-26.

He was thus offered for those “many,” to “bear their sins,” as we render the words. It is variously translated, as we have seen before, and various senses are sought after by expositors. Grotius wholly follows the Socinians in their endeavors to pervert the sense of this word. It is not from any difficulty in the word, but from men's hatred unto the truth, that they put themselves on such endeavors. And this whole attempt lies in finding out one or two places where ἀναφέρω signifies “to take away;” for the various signification of a word used absolutely in any other place is sufficient for these men to confute its necessary signification in any context. But the matter is plain in itself; Christ did bear sin, or take it away, as he was offered, as he was a sacrifice for it. This is here expressly affirmed: “He was offered to bear the sins of many.” This he did as the sacrifices did of old, as unto their typical use and efficacy. A supposition hereof is the sole foundation of the whole discourse of the apostle. But they bare sin, or took away sin (not to contend about the mere signification of the word) no otherwise but by the imputation of the sin unto the beast that was sacrificed, whereon it was slain, that atonement might be made with its blood. This I have before sufficiently proved. So “Christ bare the sins of many.” And so the signification of this word is determined and limited by the apostle Peter, by whom alone it is used on the same occasion 1 Peter 2:24, ῞Ος τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτιῦ ἐπὶ τὸ ξὺλος, “Who himself bare our sins in his own body on the tree.” That place, compared with this, doth utterly evert the Socinian fiction of the oblation of Christ in heaven. He was offered ἀνενεγκεῖν, “to bear the sins of many.” When did he do it? how did he do it? ᾿Ανήνεγκεν, “He bare our sins in his own body on the tree.” Wherefore then he offered himself for them; and this he did in his suffering.

Moreover, wherever in the Old Testament נָשָׂא is translated by ἀναφέρω in the LXX., as Numbers 14:33; Isaiah 53:12, or by φέρω, with reference unto sin, it constantly signifies to “hear the punishment of it.” Yea, it doth so when, with respect unto the event, it is rendered by ἀφαιρεῖν, as it is Leviticus 10:17. And the proper signification of the word is to be taken from the declaration of the thing signified by it. “He shall bear their iniquities,” Isaiah 53:11; יִסְבֹּל, “bear them as a burden upon him.” He was “once offered,” so as that he suffered therein.

As he suffered, he bare our iniquities; and as he was offered, be made atonement for them. And this is not opposed unto the appearance of men before God at the last day, but unto their death, which they were once to undergo. Wherefore,

Obs. 5. The ground of the expiation of sin by the offering of Christ is this, that therein he bare the guilt and punishment due unto it.

Fourthly, Upon this offering of Christ the apostle supposeth what he had before declared, namely, that “he entered into heaven, to appear in the presence of God for us;” and hereon he declares what is the end of all this dispensation of God's grace: “Unto them that look for him he shall appear the second time, without sin, unto salvation.” And he shows,

1. What “de facto” Christ shall yet do: “He shall appear.”

2. To whom he shall so appear: “Unto them that look, for him.”

3. In what manner: “Without sin.”

4. Unto what end: “Unto salvation.”

5. In what order: “The second time.”

1. The last thing mentioned is first expressed, and must first be explained: “The second time.” The Scripture is express unto a double appearing or coming of Christ. The first was his coming in the flesh, coming into the world, coming unto his own, namely, to discharge the work of his mediation, especially to make atonement for sin in the sacrifice of himself, unto the accomplishment of all promises made concerning it, and all types instituted for its representation; the second is in glory, unto the judgment of all, when he shall finish and complete the eternal salvation of the church. Any other personal appearance or coming of Christ the Scripture knows not, and in this place expressly excludes any imagination of it. His first appearance is past; and appear the second time he will not until that judgment comes which follows death, and the salvation of the church shall be completed. Afterward there will be no further appearance of Christ in the discharge of his office; for “God shall be all in all.” 2. That which he affirms of him is, “He shall appear,” “he shall be seen.” There shall be a public vision and sight of him. He was seen on the earth in the days of his flesh: he is now in heaven, where no mortal eye can see him, within the veil of that glory which we cannot look into. “The heaven must receive him until the times of restitution of all things.” He can, indeed, appear unto whom he pleaseth, by an extraordinary dispensation. So he was seen of Stephen standing at the right hand of God, Acts 7:56.

So he appeared unto Paul, 1 Corinthians 15:8. But as unto the state of the church in general, and in the discharge of his mediatory office, he is not seen of any. So the high priest was not seen of the people, after his entrance into the holy place, until he came forth again. Even concerning the person of Christ we live by faith, and not by sight. And,

Obs. 6. It is the great exercise of faith, to live on the invisible actings of Christ on the behalf of the church. So also the foundation of it doth consist in our infallible expectation of his second appearance, of our seeing him again, Acts 1:11. “We know that our Redeemer liveth;” and we shall see him with our eyes. Whilst he is thus invisible, the world triumpheth, as if he were not. “Where is the promise of his coming?” The faith of many is weak. They cannot live upon his invisible actings. But here is the faith and patience of the church, of all sincere believers: in the midst of all discouragements, reproaches, temptations, sufferings, they can relieve and comfort their souls with this, that “their Redeemer liveth,” and that “he shall appear again the second time,” in his appointed season. Hence is their continual prayer, as the fruit and expression of their faith, “Even so, come, Lord Jesus.”

The present long-continued absence of Christ in heaven is the great trial of the world. God doth give the world a trial by faith in Christ, as he gave it a trial by obedience in Adam. Faith is tried by difficulties. When Christ did appear, it was under such circumstances as turned all unbelievers from him. His state was then a state of infirmity, reproach, and suffering. He appeared in the flesh. Now he is in glory, he appeareth not. As many refused him when he appeared, because it was in outward weakness; so many refuse him now he is in glory, because he appeareth not. Faith alone can conflict with and conquer these difficulties. And it hath sufficient evidences of this return of Christ,

(1.) In his faithful word of promise. The promise of his coming, recorded in the Scripture, is the ground of our faith herein.

(2.) In the continual supplies of his Spirit which believers do receive. This is the great pledge of his mediatory life in heaven, of the continuance of his love and care towards the church, and consequently the great assurance of his second coming.

(3.) In the daily evidences of his glorious power, put forth in eminent acts of providence for the protection, preservation, and deliverance of the church; which is an uninterrupted assurance of his future appearance. He hath determined the day and season of it; nor shall all the abuse that is made of his seeming delay in coming hasten it one moment.

And he hath blessed ends of his not appearing before the appointed season, though the time seems long to the church itself: as,

(1.) That the world may “fill up the measure of its iniquities,” to make way for its eternal destruction:

(2.) That the whole number of the elect may be gathered in; though days of trouble are sometimes shortened for their sakes, that they may not faint after they are called, Matthew 24:22, yet are they also in general continued, that there may be time for the calling of them all:

(3.) That all the graces of his people may be exercised and tried unto the utmost:

(4.) That God may have his full revenue of glory from the new creation, which is the first-fruits of the whole:

(5.) That all things may be ready for the glory of the great day.

3. To whom shall he thus appear? Of whom shall he be thus seen? “To them that look for him.” But the Scripture is plain and express in other places that he shall appear unto all; shall be seen of all, even of his enemies, Revelation 1:7. And the work that he hath to do at his appearance requires that so it should be; for he comes to judge the world in general, and in particular to plead with ungodly men about their ungodly deeds and speeches, Jude 1:15. So therefore must and shall it be. His second illustrious appearance shall fill the whole world with the beams of it; the whole rational creation of God shall see and behold him. But the apostle treats of his appearance hero with respect unto the salvation of them unto whom he doth appear: “He shall appear unto salvation.” And this word, “unto salvation,” is capable of a double explication. For it may refer unto “them that look for him,” “that look for him unto salvation;” that is, that look to be saved by him: or it may do so unto his appearance; “he shall appear unto the salvation of them that look for him.” The sense is good either way.

This looking for the coming of Christ, which is a description of faith by a principal effect and fruit of it, called also waiting, expecting, longing, earnest expectation, consists in five things:

(1.) Steadfast faith of his coming and appearance. This is in the foundation of Christian religion. And whatever the generality of hypocritical, nominal Christians profess, there are uncontrollable evidences and demonstrations that they believe it not.

(2.) Love unto it, as that which is most desirable, which contains in it every thing wherein the soul takes delight and satisfaction: “That love his appearing,” 2 Timothy 4:8.

(3.) Longing for it, or desires after it: “Even so, come, Lord Jesus;” that is, “come quickly,” Revelation 22:20. If the saints of the old testament longed after his appearance in the flesh, how shall not we do so for his appearance in glory? See Titus 2:13. “Looking for and hasting unto,” 2 Peter 3:12.

(4.) Patient waiting for it, in the midst of all discouragements. These the world is filled withal; and it is the great trial of faith, Jude 1:20-21.

(5.) Preparation for it, that we may be ready and meet for his reception; which is the substance of what we are taught in the parable of the virgins, Matthew 25. Unto those that thus “look for him” shall the Lord Christ “appear unto salvation.”

4. The manner of his appearance is, “without sin.” This may either respect himself or the church, or both. In his first appearance in the flesh he was absolutely in himself without sin; but his great work was about sin. And in what he had to do for us he was “made sin,” “he bare our iniquities,” and was treated both by God and man as the greatest sinner. He had all the penal effects and consequents of sin upon him; all dolorous infirmities of nature, as fear, sorrow, grief, pain; all sufferings that sin deserved, that the law threatened, were in him and upon him. Nothing, as it were, appeared with him or upon him but sin; that is, the effects and consequents of it, in what he underwent for our sakes. But now he shall appear perfectly free from all these things, as a perfect conqueror over sin, in all its causes, effects, and consequents. It may respect the church. He will then have made an utter end of sin in the whole church for ever. There shall not then be the least remainder of it. All its filth, and guilt, and power; and its effects, in darkness, fear, and danger, shall be utterly abolished and done away. The guilt of sin being done withal, the whole church shall then be perfectly purified, “without spot or wrinkle,” every way glorious. Sin shall be no more. Respect may be had to both himself and the church.

5. The end of his appearance is the “salvation” of “them that look for him.” If this word relate immediately unto his appearance, the meaning is, to bestow, to collate salvation upon them, eternal salvation. If it respect them that look for him, it expresseth the qualification of their persons by the object of their faith and hope. They look for him, to be perfectly and completely saved by him. Where both senses are equally true, we need not limit the signification of the words to either of them. But we may observe,

Obs. 7. Christ's appearance the second time, his return from heaven to complete the salvation of the church, is the great fundamental principle of our faith and hope, the great testimony we have to give against all his and our adversaries. And,

Obs. 8. Faith concerning the second coming of Christ is sufficient to support the souls of believers, and to give them satisfactory consolation in all difficulties, trials, and distresses.

Obs. 9. All true believers do live in a waiting, longing expectation of the coming of Christ. It is one of the most distinguishing characters of a sincere believer so to do.

Obs. 10. To such alone as so look for him will the Lord Christ appear unto salvation.

Obs. 11. Then will be the great distinction among mankind, when Christ shall appear unto the everlasting confusion of some, and the eternal salvation of others; a thing that the world loves not to hear of.

Obs. 12. At the second appearance of Christ there will be an end of all the business about sin, both on his part and ours.

Obs. 13. The communication of actual salvation unto all believers, unto the glory of God, is the final end of the office of Christ.

Μόνῳ τῷ Θεῷ δόζα.