SEV Biblia, Chapter 9:28
así tambin el Cristo es ofrecido una vez para agotar los pecados de muchos; la segunda vez se manifestar para salud a los que sin pecado lo esperan.
Clarke's Bible Commentary - Hebrew 9:28
Verse 28. So Christ was once offered] He shall die no more; he has borne away the sins of many, and what he has done once shall stand good for ever. Yet he will appear a second time without sin, cwriv amartiav, without a sin-offering; THAT he has already made. Unto salvation.] To deliver the bodies of believers from the empire of death, to reunite them to their purified souls, and bring both into his eternal glory. This is salvation, and the very highest of which the human being is capable. Amen! Even so, come Lord Jesus! Hallelujah! 1. IN the preceding notes I have given my reasons for dissenting from our translation of the 15th, 16th, and 17th verses. Many learned men are of the same opinion; but I have not met with one who appears to have treated the whole in a more satisfactory manner than Dr. Macknight, and for the edification of my readers I shall here subjoin the substance of what he has written on this point.
"Verse 15. Mediator of the new covenant. See chap. viii. 7. The word diaqhkh, here translated covenant, answers to the Hebrew word berith, which all the translators of the Jewish Scriptures have understood to signify a covenant. The same signification our translators have affixed to the word diaqhkh, as often as it occurs in the writings of the evangelists and apostles, except in the history of the institution of the supper, and in 2 Cor. iii. 6: and chap. vii. 22, and in the passage under consideration; in which places, copying the Vulgate version, they have rendered diaqhkh by the word testament. Beza, following the Syriac Version, translates diaqhkh everywhere by the words foedas, pactum, except in the 16th, 17th, and 20th verses of this chapter, where likewise following the Syriac version, he has testamentum. Now if kainh diaqhkh, the new testament, in the passages above mentioned, means the Gospel covenant, as all interpreters acknowledge, palaia diaqhkh, the old testament, 2 Corinthians iii. 14, and prwth diaqhkh, the first testament, ver. 15, must certainly be the Sinaitic covenant or law of Moses, as is evident also from ver. 20. On this supposition it may be asked, 1.
In what sense the Sinaitic covenant or law of Moses, which required perfect obedience to all its precepts under penalty of death, and allowed no mercy to any sinner, however penitent, can be called a testament, which is a deed conferring something valuable on a person who may accept or refuse it, as he thinks fit? Besides, the transaction at Sinai, in which God promised to continue the Israelites in Canaan, on condition they refrained from the wicked practices of the Canaanites, and observed his statutes, Lev. 18, can in no sense be called a testament. 2. If the law of Moses be a testament, and if, to render that testament valid, the death of the testator be necessary, as the English translators have taught us, ver. 16, I ask who it was that made the testament of the law? Was it God or Moses? And did either of them die to render it valid? 3. I observe that even the Gospel covenant is improperly called a testament, because, notwithstanding all its blessings were procured by the death of Christ, and are most freely bestowed, it lost any validity which, as a testament, it is thought to have received by the death of Christ, when he revived again on the third day. 4.
The things affirmed in the common translation of ver. 15, concerning the new testament, namely, that it has a Mediator; that that Mediator is the Testator himself; that there were transgressions of a former testament, for the redemption of which the Mediator of the new testament died; and, ver. 19, that the first testament was made by sprinkling the people in whose favour it was made with blood; are all things quite foreign to a testament.
For was it ever known in any nation that a testament needed a mediator? Or that the testator was the mediator of his own testament? Or that it was necessary the testator of a new testament should die to redeem the transgressions of a former testament? Or that any testament was ever made by sprinkling the legatees with blood? These things however were usual in covenants. They had mediators who assisted at the making of them, and were sureties for the performance of them. They were commonly ratified by sacrifices, the blood of which was sprinkled on the parties; withal, if any former covenant was infringed by the parties, satisfaction was given at the making of a second covenant. 5. By calling Christ the Mediator of the new testament our thoughts are turned away entirely from the view which the Scriptures give us of his death as a sacrifice for sin; whereas, if he is called the Mediator of the new covenant, which is the true translation of diaqhkhv kainhv mesithv, that appellation directly suggests to us that the new covenant was procured and ratified by his death as a sacrifice for sin. Accordingly Jesus, on account of his being made a priest by the oath of God, is said to be the Priest or Mediator of a better covenant than that of which the Levitical priests were the mediators. I acknowledge that in classical Greek diaqhkh, commonly signifies a testament. Yet, since the Seventy have uniformly translated the Hebrew word berith, which properly signifies a covenant, by the word diaqhkh, in writing Greek the Jews naturally used diaqhkh for sonqhkh as our translators have acknowledged by their version of chap. x. 16. To conclude: Seeing in the verses under consideration diaqhkh may be translated a covenant; and seeing, when so translated, these verses make a better sense, and agree better with the scope of the apostle's reasoning than if it were translated a testament; we can be at no loss to know which translation of diaqhkh in these verses ought to be preferred. Nevertheless, the absurdity of a phraseology to which readers have been long accustomed, without attending distinctly to its meaning, does not soon appear.
"He is the Mediator. Here it is remarkable that Jesus is not called diaqemenov, the Testator, but mesithv, the Mediator, of the new covenant; first, because he procured the new covenant for mankind, in which the pardon of sin is promised; for, as the apostle tells us, his death, as a sacrifice for sin, is the consideration on account of which the pardon of the transgressions of the first covenant is granted. Secondly, because the new covenant having been ratified as well as procured by the death of Christ, he is fitly called the Mediator of that covenant in the same sense that God's oath is called, chap. vi. 17, the mediator, or confirmor, of his promise. Thirdly, Jesus, who died to procure the new covenant, being appointed by God the high priest thereof, to dispense his blessings, he is on that account also called, chap. viii. 6, the mediator of that better covenant.
John Gill's Bible Commentary
Ver. 28. So Christ was once offered to bear the sins of many , etc..] As man dies but once, Christ was offered but once, or he suffered and died but once; and that was not on his own account, or for his own sins, but to bear the sins of many: not of angels but of men, and these not a few, but many; which is said to magnify the grace of God, to exalt the satisfaction and righteousness of Christ, and to encourage souls to hope in him: hence many are brought to believe in him, and many are justified by him, have their sins forgiven them, and are glorified; though Christ bore not the sins of all men; for as all men have not faith, all are not justified, pardoned, and saved: what he bore were sins; all kind of sin, every act of sin, and all that belongs to it; its filth, guilt, and punishment, even the iniquity of all his people; which must be a prodigious weight, and than which nothing could be more nauseous: his bearing them supposes they were upon him, though not in him, imputed, though not inherent; that he did not sink under them; that he made an entire satisfaction for them, and bore them wholly away, both from the persons of his people, and from the sight of justice. The way in which he came to bear them was this; he became a surety for all the elect; his Father imputed to him all their sins, and he voluntarily took them upon himself; where justice found them, and demanded satisfaction of him for them, and he gave it; which is an instance both of his great love, and of his great strength: and unto them that look for him : with affection, faith and patience: shall he appear the second time without sin unto salvation ; this is to be understood of Christ's visible and personal appearance on earth, which will be a glorious one; he will appear in his own glory, and in his Father's glory, and in the glory of the holy angels, and in the glory of his power, to the joy of saints, and to the terror of the wicked; for every eye shall see him: and this is said to be the second time; that is, that he appears on earth, and personally; for though he often appears to his people, it is in a spiritual way; and though he appeared to Stephen and to Paul, yet not on earth, but in heaven; and this is called the second time, with reference to his first appearance in human nature at his incarnation, and after that he ascended to heaven; and as this will be the second, it will be the last: the manner in which he will appear, will be, without sin; without sin itself; without any thing like it: without any infirmities, which though not sinful are the effects of sin; without sin imputed to him, with which he appeared before; without being a sacrifice for sin; and without sin upon his people that come with him, or he shall meet whom he shall raise, or change, and take to himself: and the end of his appearance with respect to them, will be unto salvation; the end of his first appearance was to obtain salvation for his people, and he has obtained it, and there is a comfortable application of it made unto them by the Spirit of God; but the full possession of it will be hereafter, and into this will Christ put them, when he shall appear: the Alexandrian copy adds, by faith, and also some other copies.
Matthew Henry Commentary
Verses 23-28 - It is evident that the sacrifices of Christ are infinitely better tha those of the law, which could neither procure pardon for sin, no impart power against it. Sin would still have been upon us, and have had dominion over us; but Jesus Christ, by one sacrifice, has destroye the works of the devil, that believers may be made righteous, holy, an happy. As no wisdom, learning, virtue, wealth, or power, can keep on of the human race from death, so nothing can deliver a sinner from being condemned at the day of judgment, except the atoning sacrifice of Christ; nor will one be saved from eternal punishment who despises of neglects this great salvation. The believer knows that his Redeeme liveth, and that he shall see him. Here is the faith and patience of the church, of all sincere believers. Hence is their continual praye as the fruit and expression of their faith, Even so come, Lord Jesus __________________________________________________________________
Greek Textus Receptus
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