What does it mean that Christ was offered once (Hebrews 9:28)?

In verse 28 of Hebrews 9 another reference is made to the Lord's offering, conveying to us the thought of substitution. “So Christ was once offered to bear the sins of many.” It is not a matter here of the putting away of sin but of bearing “the sins of many.” On that same day of atonement, described in Leviticus 16, the blood was taken within the veil into the Holiest of all. Then followed that which typified the substitutionary aspect of the Lord's death. “And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness” (See Leviticus 16:1-21). What a beautiful illustration this is of Him who “bear the sins of many.” This aspect of the Lord's death refers to those who have availed themselves of His offering and know that their sins have been forgiven. In both verses in Hebrews 9, verses 26 and 28, the word “once” is emphasised, cancelling out the Old Testament offerings.

In verse 28 of Hebrews 9 another reference is made to the Lord's offering, conveying to us the thought of substitution. "So Christ was once offered to bear the sins of many." It is not a matter here of the putting away of sin but of bearing "the sins of many." On that same day of atonement, described in Leviticus 16, the blood was taken within the veil into the Holiest of all. Then followed that which typified the substitutionary aspect of the Lord's death. "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness" (See Leviticus 16: 1-21). What a beautiful illustration this is of Him who "bear the sins of many." This aspect of the Lord's death refers to those who have availed themselves of His offering and know that their sins have been forgiven. In both verses in Hebrews 9, verses 26 and 28, the word "once" is emphasised, cancelling out the Old Testament offerings.

300 It remains only to adduce the cases of anapherein, in the sense of bearing or offering. We have first Hebrews 7:27, "who needeth not daily, as those high priests, to offer up sacrifice; for this he did once when he offered up himself." Now, here it is perfectly certain that it has nothing to do with the victim bearing sins up to the altar, but with what we have seen to be its usual and uniform sense — the high priest's offering it on the altar, where it was a victim. So, also, we have distinct proof that it is no vicarious life, for He did it once when He offered up Himself, and it was for sins. When, consequently, it may have a more general meaning of giving Himself up to be a victim, we have the word used for that in Leviticus, prosphero, Hebrews 9:16. Hence we have in verse 28, "once offered [prosenechtheis], to bear [anapherein] the sins of many." Thus He was once offered, and offered to bear sins as thus offered, of which it is said that He had not to offer Himself often, for then He must often have suffered; but now He has appeared once in the consummation of the ages to put away sin by the sacrifice of Himself — that is, His offering, His suffering, was the sacrifice of Himself. His being born was not His sacrifice. He offered Himself — One who was a man, though by the eternal Spirit, or there could be no offering. That is, He was a man before He offered Himself, His own blessed voluntary act, the perfect act of Christ, though in obedience, and Himself already the spotless Lamb. He was thus the Man, the spotless One, to bear the sins of many. This, there can be no doubt, refers to Isaiah 53:12.

The evangelist cannot go and tell every creature that Christ died as his substitute, but he can tell him that He died as a propitiation; and when, through grace, the soul believes on the Lord Jesus Christ, he can learn the further calming truth that He died as a substitute and bore all his sins in His own body on the tree. See Hebrews 9:28, “So Christ was once offered to bear the sins of many” — all His people. In verse 26 we read, “He has appeared to put away sin by the sacrifice of Himself.” Christ is never said to have borne the sins of the world. It is utterly false doctrine; it is universalism. He bore the sins of His people, and He has done a work in virtue of which every trace of sin shall yet be abolished throughout the wide universe of God.

Thus we can see what a striking analogy exists between the actions of Aaron on the day of atonement and the great work of Christ; only with this complete contrast, that whereas Aaron's actions were typical and confined to the patterns of heavenly things, and oft repeated, Christ has to do with the heavenly realities and His work in offering for sin has been accomplished once and for ever. It is the lot of sinful men once to die, and then to face the judgment of God. In keeping with that, Christ has once been offered to bear the sins of many, and therefore those that await Him look forward not to judgment but to salvation.

You notice that here it speaks of Christ bearing the sins of many, not of all. It is true that He died for all, as far as the scope and intention of His work is concerned. When however the actual effect of His work is in question, then He bore the sins of many, that is, of those who believe. You will notice also that the words, "look for Him," have not really got the meaning so often imported into them, by which they are made to support the idea that only certain believers who are watchful are going to find salvation when the Lord comes again. The force of the whole passage the rather is, that sin has been so perfectly put away, and believers so perfectly cleared as to their consciences, and as to all liability to judgment, that they are left awaiting the coming forth of their High Priest from the heavenly sanctuary to their salvation from every adverse power.

What is the meaning of Hebrews 9:26, "Christ put away sin by the sacrifice of himself?" I believe it extends to the new heavens and new earth, wherein dwelleth righteousness. So also "the Lamb of God which beareth away the sin of the world." The work that accomplishes it is done, but the power is not yet put forth; 1 John 2:2. "Propitiation for the whole world." That is, atonement has been made, and the blood is on the mercy-seat, so that all hindrance is removed. In Hebrews 9:26, 28 we get the two things, to put away sin," and "sins borne"; just as we get the sin-offering and the scape-goat on the day of atonement. The blood of the sin-offering was first sprinkled on and before the mercy-seat, then the sins of Israel were confessed over the head of the scape-goat; Lev. 16. The blood on the mercy-seat now is the ground of invitation to the sinner. I say now to the sinner, Christ has died, and the blood is on the mercy-seat, and you will be received if you come. If he accepts the invitation, I can tell him more.

In the application of all this, I see that not merely God has been glorified, but also that my case has been met as a sinner. At the close of this chapter, we read, "As it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many." Sin has brought in both death and judgment. Death has actually come in, and judgment is before man. So that, in this passage, I see that not merely the great general basis and foundation has been laid in God's work on the cross (not on man's responsibility, for the eternal glory rests upon the finished work of the "second Man," and it can therefore never fail), but also that conscience has been dealt with. "As it is appointed unto men once to die, but after this the judgment:" - that is where we are as sinners - "so Christ was once offered to bear the sins of many." Death came in by sin, and judgment also comes by sin. Judgment applies to my works. But I find here that God having come in, not only has Christ glorified God, but He has also confessed, as it were, my sins, my evil works, upon the head of the scapegoat, and thus they are gone for ever.

"It is appointed unto men once to die" — that is only half the solemn truth. Equally appointed, equally certain: "After death, the judgment." Death, instead of being the end of all, is rather the beginning. This present time is but the ante-chamber of eternity. No one can deny the certainty of death for the human race; and after that comes the judgment. No one can deny that, either. The very God who declares the one and who witnesses to it in countless deaths, witnesses and declares the certainty of that judgment which is also coming, solemn realities for every one to face!

But I want to call your attention to one word which sheds the light of grace over the whole statement: "As." What then? "So Christ was once offered to bear the sins of many." In the very scene where death witnesses of sin and where judgment hangs in the future, darkly threatening and certain to come, Christ was offered, to bear the very judgment and death which we deserved for our sins. Man gets death first, and after death the judgment. Christ, our blessed Lord, bore the judgment first, going to the cross, bearing wrath. Look at that scene upon Calvary; think of, ponder upon those cries which came from the cross. Hear that cry of forsaken anguish when all was darkness about Him, for you will never fully understand the reality of the cross until you have entered into the meaning of those words: "My God, My God, why Nast Thou forsaken Me?" That is the very thing that the ungodly will realize in the judgment. The word will be to them: "Depart from Me ye cursed, into everlasting fire." We read that Christ was made a curse for us, the very thing the sinner deserves. The sinner will be cast away from God; so Christ was in that outer darkness. He bore the judgment of God inflicted upon Him as the full penalty upon the whole world of His creatures.

"As" — "so" "As it is appointed to men once to die, but after this the judgment; so Christ was once offered to bear the sins of many." How wondrous! how divine! "As" to die and be judged was once the lot of man, because of sin, "so Christ was once offered to bear the sins of many." In love He went to the cross, "bare our sins in his own body on the tree," bared His bosom to the stroke of Divine and righteous judgment. Yes, He who "knew no sin," "appeared to put away sin by the sacrifice of himself." Wondrous sacrifice! magnificent grace! Did sin entail death and judgment on the sinner? He "who did no sin," "was made sin," endured the judgment of sin, and died the death that was sin's wage. He made atonement for sin. "As" — "so." "As" death and judgment belonged to me, "so" Christ tasted and endured them both, and I am free. He took our place in death and judgment, that we, who believe, might get His place in life and glory. Never was love like this. In the days of His flesh they said, "Never man spake like this man" (John 7:46). We can surely say, Never man loved like this Man.

It is wonderful to think that the death of Jesus, when He is confided in, really delivers the believer from the necessity — I say not the possibility — of death. Let me quote in full the verses in Hebrews 9 already alluded to: "And as it is appointed to men once to die, but after this the judgment; so Christ was once offered to bear the sins of many; and to them that look for him shall he appear the second time, without sin, to salvation" (Heb. 9:27-28). Ponder, my dear reader, the "as and the "so" in these scriptures. "As" what? As it is appointed to men once to die, but after this the judgment," — i.e., that to die and bear God's judgment of sin is the lot of man by nature. "So" what? "So Christ was once offered to bear the sins of many," — i.e., that Christ has taken on the cross these two consequences of sin, death and judgment. What is the result? The believer is delivered from the common lot of man. The believer in Christ is connected and identified with Christ, who is on the resurrection — the heavenly — side of death and judgment; and inasmuch as Scripture says, "As he is, so are we, in this world," the believer knows now that he has death and judgment behind him at the cross, instead of before him.