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CHRIST’S SECOND COMING
IT is probable that many in the first ages of Christiany wondered, as indeed many even at this time do, how persons should be saved by the death of Christ, thousands of years before he came into the world; more especially since the most solemn sacrifices under the Jewish economy were of no effect beyond the year in which they were offered. But the Jewish sacrifices needed to be repeated, because they were worthless and inefficient: whereas the perfection of Christ’s sacrifice gave it a retrospective and prospective efficacy, so that, at whatever period of the world it should be offered, it needed never to be repeated. This is the scope of the passage before us; and the Apostle illustrates his argument by an awful and acknowledged truth. To comprehend the force of his observations, we must consider,
I. Man’s destination to death and judgment—
Every man must die—
[This is too obvious to need a proof. Whatever be our age, condition, pursuits, and prospects, we must die. If our life were protracted to the age of Methuselah, we must die at last: God has “appointed” it; nor shall his decree be either defeated or reversed. But it is only “once” that we can die. Though some few who have been miraculously restored to life, have died a second time, we must not expect to return from our graves. If the great work of salvation be not completed before we die, we shall be undone for ever [Note: Ecc_9:10.].]
After death we shall all be judged—
[God has appointed a day, wherein he will judge the world in righteousness, and reward every man according to his works. And this also shall be but “once:” for, though every man’s state is fixed as soon as he goes into the invisible world, it is not till the general resurrection that his body shall participate the portion assigned to his soul. And, as there is no return from death to another state of probation, so there is no appeal from the sentence that shall be passed in that day.]
The Apostle having mentioned this, proceeds to state,
II. A similar appointment respecting Christ—
Christ “once” died for the sins of men—
[Though in appearance our Saviour died like other men, yet in reality his death was altogether different from theirs. He died as a sacrifice for sin: his death was that very atonement which had been typically represented from the beginning of the world. But though he was to be “a propitiation for the sins of the whole world,” he died only “once.” The legal sacrifices were constantly repeated, because they were rather “remembrances of sins” than a real expiation of them: but “he, by one offering of himself, hath perfected for ever them that are sanctified [Note: Heb_10:14.];” and “many,” even all that believe in him, have their sins removed for ever by virtue of it.]
He also will “appear a second time” at the day of judgment—
[At his first coming he appeared “in the likeness of sinful flesh [Note: Rom_8:3.],” and was treated as a sinner both by God and man: but at his second coming he will assume a very different appearance. As the high-priest, while offering the annual sacrifices, was clothed only in plain linen garments, but when he had completed his sacrifice, came forth in his splendid robes to bless the people [Note: Lev_16:23-24. with 8:7, 9 and Num_6:23-24.]; so our great High-priest will put off the garb of humiliation, and shine forth in all his majesty and glory [Note: Mat_25:31.]. At his first coming, he saved not himself; but, at that day, he will impart “salvation” unto others, even to all who seek him in sincerity and truth.]
The Apostle having introduced God’s appointment respecting man to illustrate that respecting Christ, we shall point out,
III. The correspondence and connexion between them—
The mention of death and judgment as appointed unto man was not at all necessary to the Apostle’s argument: but, as an illustration of it, it was very pertinent.
1. Death and judgment are the consequents of sin; and the first and second coming of Christ shall be the means of salvation.
[If there had been no sin, there would have been no death, nor any occasion for a day of judgment: and, if Christ had not come to bear the sins of men, there would have been no salvation: all must have inevitably and eternally perished. Moreover, as the law required that the High-priest, after having finished his work within the vail, should come forth to bless the people; so in the Divine appointment, Christ’s second coming is necessary to the complete salvation of his followers.]
2. Death and judgment shall be fatal to unbelievers; and the first and second coming of Christ shall be means of salvation to them that believe—
[The Lord Jesus, as a Judge, will condemn the wicked; “he will come to take vengeance on them that know not God, and that obey not his Gospel.” But as a Priest, he will come forth only to bless his redeemed, who are praying without, whilst he is interceding for them within the vail [Note: Luk_1:9-10.]. They are fitly represented as “looking for him;” and he will appear to their unutterable and eternal joy.]
Address—
1. To those who are regardless of their spiritual welfare—
[O that you would duly consider the certainty and nearness of death and judgment! You would then soon turn from vanity and sin, and labour to secure an interest in Christ. Let this subject then dwell upon your minds, till you are quickened by it to seek the Lord, and have obtained through him the remission of your sins.]
2. To those who are anxious to save their souls—
[If you really look to Christ to take away your sins, you need not be afraid of death and judgment. You may look forward to Christ’s second coming, not with comfort only, but unspeakable delight. Stand then in this posture, looking for and hasting to that blessed day [Note: 2Pe_3:12.]: if he tarry, wait for him; and in due time you shall hear from his lips that reviving sentence; “Come, ye blessed children of my Father, inherit the kingdom prepared for you.”]