It may be objected that where we have inserted `sin-offering' the A.V. says `sin', but it is recognized by students

of Scripture that the word `sin' often stands for the `offering for sin', and consequently may be so understood here.

Hebrews 9:26 is not dealing with the forgiveness or the putting away of sin, it deals with the abrogation of the

sin-offering, a fact absolutely necessary if Israel were to believe on the Son of God, and to leave the shadows of the

Old Covenant. `He appeared to set aside the sin-offering by the sacrifice of Himself.' The reader has only to read

Hebrews 10:4-9 to find abundant confirmation of this interpretation.

The idea that has been read into this verse by the advocates of Universal Reconciliation that the offering of

Christ was `for the repudiation of sin at the conclusion of the aeons' does violence to the order of the words in the

original and fails to give the true meaning of athetesis. There is not one single instance in either the New Testament

or the LXX where the word is used in connection with `putting away sin', whereas the consistent usage compels us

to see that here, in Hebrews 9 as in Hebrews 7, the disannulling of a weak and profitless symbol is entirely in

harmony with the context and aim of the epistle. Verses 27 and 28 must be read together, as they are two members

of one simile indicated by the words `as' and `so'. Some intended likeness must be discovered, for if a contrast were

intended we should get the expression used in Romans 5:15.

Now what is the intention of the writer when he says, `and as it is appointed unto men once to die, but after this

the judgment'? The majority of commentators take it to refer to mankind in general, and that the offering of Christ

`once' is set over against the dying `once' of verse 27. While this contains truth, we are not persuaded that it is the

true meaning of the passage. For one thing there is hardly a deviation from the one great theme discernible in the

whole of chapters 7, 8 and 9. Every effort and argument is brought to bear upon the one absorbing theme, the

superiority of the Priesthood and Offering of Christ, and the typical teaching of the types and shadows of the law.

`It is appointed to `the men' once to die'. The priests of the order of Aaron are definitely called `dying men'

(Heb. 7:8), and `men having weakness' (Heb. 7:28). So that, to say the least, we may admit the probability that in

the context that speaks of the typical Tabernacle priesthood and offerings, `the men' may refer to these same dying

priests. It occurred to us at this point to consult the LXX for the usage of `judgment', knowing that in many cases

the word judgment is synonymous with salvation in the Old Testament. Turning up the word krisis we found the list

too formidable for the time at our disposal but believing that the key to Hebrews 9:27,28 lies in the law concerning

the cities of refuge, and knowing that Numbers chapter 35 contains a full statement concerning these cities, we

looked to see whether krisis occurs in that chapter. It does:

`And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the

congregation in judgment (krisis)' (Numb. 35:12).

This statement is followed by a law making a distinction between a wilful murder and a manslayer, and when

these distinctions have been made the Scripture continues:

`Then the congregation shall judge between the slayer and the revenger of blood according to these judgments

(krimata): and the congregation shall deliver the slayer out of the hand of the revenger of blood, and the

congregation shall restore him to the city of his refuge, whither he was fled (katapheugo): and he shall abide in it

unto the DEATH of the high priest, which was anointed with the holy oil ... after the death of the high priest the

slayer shall return into the land of his possession' (Numb. 35:24-28).

This is the `judgment' equivalent to salvation that was to be pronounced by the congregation, and hinged upon

the death of the anointed high priest. It will be seen that such an interpretation harmonizes with the simile here