HEBREWS
Study Notes—Chapter 9
used to have legal requirements: At Heb 9:1-10, Paul mentions a number of features of the tabernacle and of the worship performed there, especially on the Day of Atonement. The term “legal requirements” refers to regulations for worship that the Israelites had to observe under “the former covenant.”—See study note on Heb 8:13.
sacred service: See study note on Ro 9:4 and Glossary.
its holy place on earth: This expression refers to the literal tabernacle, which was a feature of the old covenant. The Greek word rendered “on earth” (ko·smi·kosʹ, related to koʹsmos, “world”) also indicates the idea of “earthly.” (See Glossary, “World.”) That tabernacle was earthly in the sense that it was part of the human realm, something built and used in the world of mankind; it was not heavenly or of the spirit realm.—Heb 9:11; compare Joh 4:21-24.
a first tent compartment: See Glossary, “Holy, the” and App. B5.
the loaves of presentation: Or “the showbread.”—See study note on Mt 12:4; Glossary, “Showbread”; App. B5.
the second curtain: A length of woven fabric that separated the Holy from the Most Holy in the tabernacle. (Ex 26:31-33) It is here called “the second curtain” to distinguish it from the curtain, or “screen,” at the entrance of this tent.—Ex 26:36, 37; see Glossary, “Curtain”; App. B5.
the Most Holy: See Glossary and App. B5.
a golden censer: Censers were utensils used for burning incense. Here Paul mentions “a golden censer” as one of the sacred objects used in the Most Holy. (Heb 9:1, 3) This censer, or “fire holder,” was taken into the Most Holy by the high priest on Atonement Day. (Le 16:12, 13) The Greek word here used basically means “a place or vessel for the burning of incense,” and many translations use “altar of incense” at Heb 9:4. However, the rendering “censer” seems to be more fitting. The Septuagint uses this Greek word to refer to “a censer.” (2Ch 26:19; Eze 8:11; LXX) Moreover, in the tabernacle the altar of incense was actually located, not in the Most Holy compartment, but in the Holy compartment, immediately outside the curtain that separated the Holy from the Most Holy.—Ex 30:1, 6; 1Ki 6:22.
ark of the covenant: See Glossary and App. B5.
the golden jar containing the manna and Aaron’s rod that budded: Paul states that these items were kept in the ark of the covenant. They served as reminders of significant events that occurred during the Israelites’ journey through the wilderness. (Ex 16:14, 15, 31-33; Nu 17:1-9) Both items were to be placed “before [or, “next to”] the Testimony,” apparently referring to the “two tablets of the Testimony.” (Ex 16:34; 31:18; Nu 17:10, 11; see Glossary, “Testimony.”) So once the ark of the covenant was constructed and “the Testimony” was deposited inside the Ark, the jar of manna and Aaron’s rod were also kept there. (Ex 25:16) However, the jar and the rod were evidently removed from the Ark sometime before the dedication of Solomon’s temple.—1Ki 8:9; 2Ch 5:10.
cherubs: That is, angels of high rank. (See Glossary.) On “the ark of the covenant,” there were two carved representations of cherubs, made of hammered gold. Their wings were stretched out over the lid of this sacred chest. (Heb 9:4; Ex 25:17-20) Regarding that cover of the Ark, Jehovah himself said: “I will present myself . . . there.” And when he spoke with Moses, his voice came “from above the cover of the ark” and “from between the two cherubs.” (Ex 25:21, 22; Nu 7:89) Further, Jehovah is described as the one “who sits enthroned above the cherubs.” (1Sa 4:4; 2Sa 6:2; Ps 80:1) Here Paul describes the cherubs as glorious. These magnificent angels reflected Jehovah’s glory.
propitiatory: The term “propitiatory” means “appeasing” in the sense of making peace and regaining someone’s favor. Here it involves restoring a good relationship with God. That is possible only when sins are atoned for.—See study notes on Ro 3:25; Heb 2:17; see also 1Jo 2:2; 4:10.
the propitiatory cover: This expression renders a single Greek word and could also be rendered “the place of atonement.” It is used in the Septuagint to translate the Hebrew term for “the cover,” or removable lid, that was placed atop the ark of the covenant. (Ex 25:17-21; 37:6) This lid was made of solid gold and covered the Ark completely, matching its length and width. (Ex 37:1, 6) It could be called “the propitiatory cover,” or the place of atonement, because on Atonement Day, the high priest spattered the blood of sin offerings “toward the cover and before the cover.” (Le 16:15; 1Ch 28:11, ftn.) Some translations of Heb 9:5 have used such terms as “atonement cover,” “mercy seat,” or “the place where sin was paid for.”—See Glossary, “Atonement,” “Day of Atonement,” “Propitiatory cover.”
now is not the time to speak of these things in detail: Holy spirit did not move Paul to explain more about the tabernacle and its symbolic meaning. Instead, he was inspired to explain how the Day of Atonement pointed forward to the sacrifice of Christ, which was offered up “once for all time to bear the sins of many.”—Heb 9:6-28.
the sacred services: The priests regularly performed certain tasks in the Holy compartment of the tabernacle. Such tasks included taking care of the lamps and burning the incense on the altar of incense daily as well as replacing the loaves of presentation with new ones each Sabbath.—Ex 27:21; 30:7, 8; Le 24:5-8.
the high priest enters alone into the second compartment: On one day in the year, the Day of Atonement, the high priest was allowed to enter “the second compartment” of the tabernacle, the Most Holy. There he carried out acts that were rich in symbolic meaning. (Heb 9:9 and study note) After offering incense, he spattered blood from sacrificial offerings before the ark of the covenant. The cover, or lid, of the Ark with the two golden cherubs represented Jehovah’s throne in heaven. So it was as if the high priest were in Jehovah’s very presence. The high priest’s work that day included making atonement “in behalf of himself and his house [that is, the tribe of Levi] and in behalf of the entire congregation of Israel.”—Le 16:1-34.
Thus the holy spirit makes it clear: Only God’s holy spirit could have revealed to Paul the clear truth he now discusses. He shows that there is a way to approach God that is far better than any way offered during those centuries when the high priest served at the literal tabernacle and later at the temple. The Aaronic high priest had a way into the holy place. He entered the Most Holy compartment of the tabernacle on the Day of Atonement each year, with some of the blood of the sacrifices he offered. But such sacrifices could not really take away sins, and the Most Holy compartment was merely “an illustration for the present time” and “a copy of the reality, . . . heaven itself.” (Heb 9:9, 24; 10:4) Only after Jesus returned to heaven was the true “way into the holy place” revealed. Holy spirit also made clear to Paul another truth about “the way of entry into the holy place,” namely, that the curtain screening off the Most Holy compartment represented Christ’s physical body.—Heb 10:19; see study notes on Heb 10:20.
the holy place: Lit., “the holies (holy places).” Apparently, the plural form is used to denote excellence. Here this expression refers to what “the Most Holy” in the tabernacle represented, the holiest place of all—Jehovah’s own presence in heaven.—Heb 9:3, 24; see Glossary, “Most Holy, the” and App. B5.
the first tent: Apparently referring to the entire tabernacle. This is the “holy place on earth” mentioned at Heb 9:1.—See study note.
This tent is an illustration: The Greek word here rendered “illustration” (pa·ra·bo·leʹ) conveys the idea of placing two things side by side for comparison. In the Gospel accounts, it is used regarding the parables with which Jesus taught his disciples. (See study note on Mt 13:3.) But in this context, the word is used in the sense of “a symbol” or “a comparison of things.” In some Bible translations, this word is rendered “symbol” or “picture.”
for the present time: This phrase shows that “the true tent” that was pictured by the tabernacle was then already in existence. (Heb 8:2 and study note; Heb 9:11 and study note) The spiritual temple became a reality when Jesus, the great High Priest, began his earthly ministry in 29 C.E.—Lu 3:21-23; Heb 4:14; 10:5-9.
these are not able to make the conscience . . . perfect: The sacrifices Jehovah’s people offered under the Mosaic Law allowed them to approach their holy God in worship. However, such offerings could not remove sin and give those Jewish worshippers a perfectly clean conscience. (Heb 7:11 and study note) Instead, as Paul later explains, those sacrifices were “a reminder of sins year after year,” and the Israelites had to offer them repeatedly. (Heb 10:1-4) Only Jesus’ sacrifice could fully cleanse the consciences of his followers.—Heb 9:13, 14 and study note, 28.
the man doing sacred service: That is, any of the Israelite worshippers who brought a sacrifice to the priest.—Heb 10:1; see also study note on Ac 7:7.
various ceremonial washings: Lit., “various baptisms.” This expression refers to washings required by the Mosaic Law. For example, if a person had become ceremonially unclean for any reason, he had to cleanse himself before he was allowed to participate in formal acts of worship. In many cases, to become ceremonially clean, such a person had to be sprinkled with water prepared by the priests, water that contained the ashes of a heifer. Then he had to wash his garments and bathe. (Le 14:2, 8-11; 15:1, 5, 13, 14, 31; Nu 19:9, 13; see study notes on Heb 9:13; 10:22.) Priests, too, were required to bathe, and “the things used for the burnt offering,” such as various parts of the animals, were rinsed in water. (2Ch 4:6; Ex 29:4; 30:17-21; Le 1:13; 16:4) Even a utensil had to be immersed in water if it became ceremonially unclean. (Le 11:32) Such requirements “were imposed” to prevent the people from defiling Jehovah’s sanctuary and to remind them of their sinful state before him.—Nu 19:20.
the appointed time to set things straight: This phrase refers to the time that began when “Christ came as a high priest” to carry out his God-given work on earth, maintaining perfect obedience and giving up his life as a sacrifice. (Heb 9:11 and study note, 12) Jesus “set things straight” by fulfilling the Mosaic Law covenant and establishing a “better covenant” in its place. (Heb 8:6 and study note) That new covenant made real forgiveness of sins available to Christ’s followers. Because Jesus fully carried out his Father’s will, features of the Mosaic Law, such as those Paul mentions in this verse, were no longer valid. (See study note on Heb 8:13.) Lovingly, Jehovah gave Jewish Christians ample time to adjust to the new arrangement.—Ac 15:1-29; Ro 14:1-23.
when Christ came as a high priest: When Jesus got baptized and was anointed with Jehovah’s holy spirit in the year 29 C.E., he “came as a high priest.” He presented himself to do God’s will, as foretold. (Ps 40:7, 8; Heb 10:7) He carried out God’s will to the death, offering up his life as the ransom sacrifice. After entering the heavenly Most Holy, he presented the value of his perfect offering to Jehovah. (Heb 9:12) God then empowered Jesus to pour out holy spirit on his followers at Pentecost 33 C.E. (Ac 2:2-4, 33) Afterward, he continued to serve as High Priest, applying the benefits of the ransom to his followers.—Heb 4:16 and study note.
of the good things that have already taken place: When Paul wrote these words, what Jesus had already accomplished as High Priest did indeed amount to “good things.” With the new covenant now in force, his followers could receive true forgiveness of sins, a clean conscience, and free approach to God in prayer. (Heb 8:8, 12; 9:14; 10:19, 22) These and many other blessings resulted, just as Jesus had promised and earlier prophets had foretold.—Joh 14:26; Ac 2:14-18, 29-33; 1Co 12:7-11.
the greater and more perfect tent: A reference to Jehovah’s spiritual temple, which went into operation when Jesus “came as a high priest” in 29 C.E. The original earthly tent, or tabernacle, was “made with hands” according to the perfect pattern, or design, that God gave to Moses. (Ex 25:9; ftn.) Once a year, the high priest entered the Most Holy compartment of that tabernacle. There he saw the ark of the covenant. The cover of that sacred chest was gold, with two golden cherubs on top facing each other. (See study note on Heb 9:5.) That cover represented the throne of Jehovah God. Most features of the tabernacle were later incorporated in the inspired design of the temple built by Solomon. (1Ch 28:12) Awesome though these structures and their features were, they were only “a shadow of the heavenly things” and “a copy of the reality.” (Heb 8:5; 9:24) The reality was far “greater and more perfect” than the physical tent or the temple.
He entered into the holy place: After his death and resurrection, Jesus entered “heaven itself,” which was represented by the Most Holy of the tabernacle. He appeared “before God,” that is, he came into the majestic presence of Jehovah.—Heb 9:24 and study notes.
with his own blood: Jesus could not take his literal blood into heaven. (1Co 15:50) Rather, he presented to God what his blood symbolized: the legal value of the perfect human life that he had sacrificed.—See study note on Eph 1:7.
obtained an everlasting deliverance for us: The Greek word here rendered “deliverance” could more literally be translated “ransoming; redemption.” Decades before Paul wrote this letter, Jesus provided the ransom, presenting its value to his Father in the holy place, heaven. Jesus thus obtained a means of redeeming all his faithful followers. It was “an everlasting deliverance” in that they would be delivered and blessed forever. Paul says that the deliverance is “for us,” referring to himself and his fellow anointed Christians. They would be the first to benefit from Christ’s sin-atoning sacrifice, which would ultimately benefit all who put faith in it.—1Jo 2:2.
the ashes of a heifer sprinkled: In the Mosaic Law, God outlined a procedure that would make the Israelites ceremonially clean, or acceptable to God in order to take part in pure worship. In that procedure, a sound heifer (or, “young cow”) was slaughtered and burned outside the Israelite camp. (Nu 19:1-10a) The heifer should be one that had never been under a yoke, that is, had never been used for common purposes, such as agricultural work. (Compare De 21:3; 1Sa 6:7.) The ashes were then deposited in a clean place. If someone became unclean because of contact with a dead human body, he was purified when some of those ashes were mixed with water and then sprinkled on him. (Nu 19:10b-22) Paul shows that this use of the heifer’s ashes prefigured the cleansing of “our consciences from dead works,” made possible by Jesus’ sacrifice.—Heb 9:14.
through an everlasting spirit: That is, God’s holy spirit. That spirit had anointed, empowered, and led Jesus, qualifying him to serve as the ransom sacrifice. In that sense, Christ offered himself “through,” or by means of, God’s “everlasting spirit.” Moreover, Jesus’ sacrifice made it possible for his followers to gain “an everlasting deliverance” and “the everlasting inheritance.” (Heb 9:12 and study note, 15 and study note) His sacrifice was without blemish, for he had never sinned.
cleanse our consciences: “The blood of the Christ” can “cleanse [the] consciences” of those who exercise faith in Jesus’ ransom sacrifice. Those who have had their conscience cleansed “from dead works” can feel assured that their sins are forgiven. (Col 1:14; see study note on Heb 9:9; for the expression “dead works,” see study note on Heb 6:1.) By contrast, the sacrifices under the Mosaic Law could not provide full forgiveness.—Heb 10:1, 11, 12.
render sacred service to the living God: See study notes on Mt 4:10; 2Ti 1:3; Heb 3:12.
a mediator of a new covenant: See study note on 1Ti 2:5 and Glossary, “Mediator.”
a new covenant . . . the former covenant: In the book of Hebrews, the Greek term translated “covenant” is used 17 times, primarily to explain how the “new covenant,” foretold by Jeremiah, is superior to “the former covenant,” the Mosaic Law covenant. (Jer 31:31-34; Heb 8:9-13; see Glossary, “Covenant.”) First-century Christians would have understood this Greek word as it is used in the Septuagint, where it almost always rendered the Hebrew term for “covenant,” or “agreement.”—Mt 26:28; Lu 1:72; Ac 3:25; Ro 11:27; 2Co 3:14.
the everlasting inheritance: That is, the heavenly inheritance received by Christians who have been anointed with God’s holy spirit. (Ro 8:16, 17) It is only by means of the ransom sacrifice of Christ Jesus that the promise of this inheritance will be fulfilled.—See study notes on Eph 1:14; Heb 3:1; 1Pe 1:4.
a covenant: As shown in the study note on Heb 9:15, Paul often uses the term “covenant” in the book of Hebrews when referring to the “new covenant” foretold by Jeremiah. Therefore, “covenant” is an appropriate rendering here. However, in secular Greek, this term had a double meaning. It could refer to such a “covenant,” but it could also mean “testament” in the sense of a last will. Paul has just mentioned that by means of Jesus’ sacrificial death, anointed Christians could receive their “everlasting inheritance.” (Heb 9:15) The reference to an “inheritance” has led some scholars to suggest that Paul here made use of this double meaning of the Greek word, including the idea of a last will. So in verses 16 and 17, the following idea is conveyed: “For where there is a will [or, “a testament”], the death of the one who made the will needs to be established, because a will is valid at death, since it is not in force as long as the one who made it is living.” If Paul had the double meaning of this Greek word in mind, he likely used it to illustrate the point he was making. Both covenants he discusses required shed blood, or a death, in order to go into effect. The covenant that God made with Israel called for the shed blood of sacrificial animals. The new covenant required the death of the Christ as the ransom sacrifice. (Heb 9:18-22) In that sense, both covenants could be likened to a will, or a testament, which goes into effect only after a death occurs. In any case, whether Paul had “a will” or “a covenant” in mind, he was clearly teaching that Jesus had to die in order for the new covenant to go into effect.
the human covenanter: Jehovah is the Originator of the new covenant, while Jesus is “the human covenanter,” or the Mediator of that covenant. Because Jesus willingly offered up his life as a sacrifice, he fulfilled his Father’s will for him, so the new covenant was validated and soon went into effect.—Jer 31:31; Lu 22:20; Heb 8:10; 9:15.
a covenant is valid at death: To validate the Law covenant with ancient Israel, Jehovah required that blood be shed. As the account at Ex 24:1-8 indicates, the blood of animals was used. All such shed blood pictured Jesus’ “precious blood.” (1Pe 1:18, 19) Thus, it was necessary for the Mediator of the “new covenant,” Jesus Christ, to be put to death, so that he could provide the shed blood that was needed in order to inaugurate that covenant.—Heb 9:15, 18-22; see study note on Mt 26:28; regarding the wordplay that Paul may have used in these verses, see study note on Heb 9:16.
the blood of . . . goats, with water, scarlet wool, and hyssop: In his summary of the events described at Ex 24:1-8, Paul provides details that are not found in the Exodus account. He mentions that “the blood of . . . goats” was used in addition to that “of the young bulls.” Also, he lists “water, scarlet wool, and hyssop.” (See Media Gallery, “The Hyssop Mentioned in the Bible.”) Apparently, the blood from the sacrifices was diluted with water to thin it, making it easier to sprinkle. The hyssop and the scarlet wool were possibly combined to make a tool that was dipped in blood and then used to sprinkle that blood. Paul may have learned about such details from some reputable source—or directly by divine inspiration.
sprinkled the book and all the people: Here Paul describes how blood was used to inaugurate the Law covenant. (Heb 9:18, ftn.) As mediator, Moses first read the book of the covenant aloud to the people. Then he sprinkled blood from the animal sacrifices on the book and on the people (apparently, the representative elders). In this way, the Law covenant was validated, or put in force.—Ex 24:1-8; Heb 9:20.
book: Or “scroll.” Paul mentions that Moses sprinkled not only the people but also the book itself, that is, “the book of the covenant.” (Ex 24:7) This detail is not found in the Exodus account.
the blood of the covenant: Paul here quotes from Ex 24:8, referring to the inauguration of the old covenant. At that time, animal blood was shed in sacrifice. (Ex 24:5, 6; Heb 9:18) Similarly, “the blood of the covenant,” or Jesus’ shed blood, was used to put the new covenant into effect. (Heb 9:23-25) The Gospel accounts use the same expression when describing how Jesus instituted the observance of the Lord’s Evening Meal.—See study notes on Mt 26:28; Lu 22:20.
the covenant that God has commanded you to keep: Some translations of the Christian Greek Scriptures into Hebrew and other languages read “the covenant that Jehovah has concluded with you.”
the holy service: Or “the public service.”—See study note on Lu 1:23.
unless blood is poured out no forgiveness takes place: Jehovah allowed blood to be used only in sacrifice. This restriction shows that he views life, symbolized by blood, as sacred and precious. (Ge 9:3-5; Le 17:11-13; De 12:23) The blood of the sacrifices offered under the Law pointed forward to something especially precious—Christ’s shed blood, poured out for the forgiveness of sins. (Mt 26:28; Ro 3:25 and study notes; Eph 1:7 and study note) Without it, there would be no basis for Jehovah to forgive imperfect people, accept their worship, or offer them the prospect of everlasting life.—Heb 9:14; 1Pe 1:18, 19.
forgiveness: That is, of sins. As one lexicon explains, the Greek noun rendered “forgiveness” may refer to “letting [sins] go, as if they had not been committed.”—See also study notes on Mt 6:12 and Ro 4:7, where the corresponding Greek verb is discussed.
the typical representations: See study note on Heb 8:5.
to be cleansed by these means: For the physical things in the earthly tabernacle to serve as symbols of heavenly things, they needed “to be cleansed” by means of the blood of animal sacrifices. For example, in order for the altar to be used for sin-atoning sacrifices, it needed to be cleansed and sanctified. Moses performed the initial sanctification of the altar during the inauguration of the Law covenant and the priesthood. (Ex 29:36; Le 8:15) Thereafter, during the yearly symbolic cleansing on the Day of Atonement, the high priest spattered blood on the altar. (Le 16:18-20) Still, this literal altar could provide for atonement of sins in a limited way only.
but the heavenly things require far better sacrifices: Paul shifts his focus from the earthly to “the heavenly things.” These things include the great reality represented by the man-made altar of burnt offering, namely, Jehovah’s will to provide something infinitely better than animal sacrifices. (Ga 1:4; Heb 10:5-10; see study note on verse 10.) That heavenly altar called for something that no animal sacrifice could offer—the precious blood of a perfect human, which would provide the basis for full and permanent forgiveness of sins.—Eph 1:7; Col 1:13, 14.
a copy: The Greek term translated “copy” is an·tiʹty·pos; it could also be rendered “representation.” However, in using this term, Paul is not suggesting that he has been inspired to find antitypical meanings in every facet of the tabernacle.—See study note on Heb 9:5; compare 1Pe 3:21, where the Greek term is used in the expression “which corresponds.”
a copy of the reality . . . heaven itself: These words stress a correspondence between two things. The Most Holy compartment in the tabernacle was a mere copy, a representation of a much greater reality—heaven itself, where Jehovah resides. (Isa 63:15; 66:1) Paul wants the Jewish Christians to understand that the heavenly realities would far outlast their physical representations on earth. Just a few years later, the temple in Jerusalem was utterly destroyed, as Jesus had foretold. (Mr 13:1, 2) Like the tabernacle before it, that opulent structure was insignificant in comparison with the heavenly reality.
he now appears before God on our behalf: Jesus fulfilled the prophetic meaning of what the high priests of Israel did on the annual Atonement Day. He entered the holiest place in existence, heaven itself, and appeared “before God”—or literally, “before the face of God.” In ancient Israel, the high priest first offered a sacrifice on behalf of the priestly tribe of Levi. (Le 16:6) Likewise, Jesus’ sacrifice first benefits spirit-anointed Christians, who make up a priestly class. (1Pe 2:7, 9) Later, countless others also come to benefit from the ransom sacrifice.—1Jo 2:2.
the founding of the world: See study note on Lu 11:50.
manifested himself once for all time: Jesus “manifested himself” during his earthly life and ministry, apparently from his baptism on. At that time, he began serving as Jehovah’s “great high priest” in the spiritual temple.—Heb 4:14; Ac 10:37, 38; see study note on 1Ti 3:16.
the conclusion of the systems of things: Here Paul refers to the conclusion of the Jewish systems of things, or “ages.” (See Glossary, “System(s) of things.”) Included among those Jewish systems were the priesthood, the sacrifices, the festivals, and the organized worship at the temple as established in the Mosaic Law. Jesus’ ransom sacrifice made all those systems invalid in Jehovah’s eyes. They came to their complete end in 70 C.E. when Jerusalem and its temple were destroyed and the Jewish people were scattered.—See study note on 1Co 10:11; compare 1Pe 4:7.
it is reserved for men to die: Depending on the context, the Greek word rendered “it is reserved” can refer to putting something aside for safekeeping (Lu 19:20; 2Ti 4:8), but it can also refer to something that is unavoidable or certain. Paul here explains that death is reserved, or certain, for descendants of Adam, all of whom had inherited sin from him, including those who over the centuries served as high priests. (Ro 5:12; 6:23) Some translations here use the word “destined,” but Paul is not suggesting that God destined humans to die, as if death were part of his original purpose for them. Rather, the context clearly shows that Paul is talking about the effects of sin. (Heb 9:26, 28) Sin made death inevitable, so death came to humans only as a result of disobedience.—Ge 2:17; 1Co 15:22.
for men to die once for all time: Paul has been establishing that Jesus Christ is far superior to all the imperfect Levitical high priests. (Heb 9:6, 7, 11-14, 24-26) When such men died, they paid once for all time the price for their own sin, which they inherited from Adam. (Ro 5:12; 6:23) In saying just as, Paul suggests that there is a point of similarity between Christ and those imperfect men. Although sinless, Jesus too died “once for all time.”—See study note on Heb 9:28.
but after this to receive a judgment: Paul here highlights a point of contrast: Jesus’ experience after he died was completely different from that of the high priests of ancient Israel. Such men await a resurrection that will include judgment. Some people will be judged worthy of everlasting life, based on what they do after being resurrected; others will be judged worthy of death. (Da 12:2; Joh 5:28, 29; Re 20:12) Unlike the high priests, Jesus Christ died without sin, so there was no need of any judgment after his resurrection. Rather, he sat down at the right hand of God as an immortal spirit.—Heb 1:3; 10:12.
so also the Christ: Paul has just made the point that imperfect humans have no choice but “to die once for all time.” (Heb 9:27 and study notes) Here he shows the parallel with Jesus Christ. He too died “once for all time.” But there the similarity ends, and more contrasts come to the fore. Unlike all other men, Jesus did not die because of inherited sin. (Ro 5:12; 6:23) Rather, he was offered. He willingly submitted to death in order to bear the sins of many. (Joh 10:17, 18) The imperfect high priests of Israel could never have done such a thing, even if they had been so inclined.—Ps 49:7, 8.
to bear the sins of many: The prophet Isaiah foretold regarding the Messiah: “He carried the sin of many people.” (Isa 53:12) Likely, Paul here uses the Septuagint rendering of that phrase. Additionally, he may be alluding to the arrangement on Atonement Day when the high priest designated the goat “for Azazel” that figuratively carried the sins of the people into the wilderness. (Le 16:10, 20-22) A number of verses in the Christian Greek Scriptures confirm that Jesus removes sin as foretold. (Mt 8:17 and study note; 2Co 5:21; 1Pe 2:24; compare Joh 1:29.) Because of Jesus’ sacrificial death, sins could be fully forgiven; no other sacrifice would ever be needed.—Ro 5:15-17.
the second time that he appears: Or “the second time he is made visible.” When Jesus first appeared, it was as the Christ on earth. (1Ti 3:16 and study note) “The second time that he appears” apparently corresponds to his glorious “manifestation,” a future event when Jesus’ glorious and powerful position in heaven is clearly recognizable. (See study note on 1Ti 6:14.) Those who are “earnestly looking for him for their salvation” would include both spirit-anointed Christians—who at that time will be taken to heaven—and Christians who hope to live on the earth. (See study notes on Tit 2:13.) This manifestation is also described at Mt 24:30, 31, where Jesus mentioned that “the sign of the Son of man will appear in heaven.”—Mt 24:30 and study notes; Re 1:7.
it will be apart from sin: Or “it will not be to deal with sin”; “it will be without a sin offering.” Paul here points out that when Jesus appears “the second time,” he will not need to offer another sacrifice to cleanse repentant humans from sin. He made that sacrifice “once for all time.”