Exegetical and Hermeneutical Commentary of Hebrews 9:26

For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

26. for then must he often have suffered ] Since He could not have entered the Sanctuary of God’s Holiest in the Heavens without some offering of atoning blood.

once ] “Once for all.”

in the end of the world ] This phrase does not convey the meaning of the Greek which has “at the consummation of the ages” (Mat 13:39; Mat 13:49; Mat 24:3; Mat 28:20), in other words “when God’s full time was come for the revelation of the Gospel” (comp. Heb 1:1; 1Co 10:11).

hath he appeared ] Lit., “He has been manifested” namely, “in the flesh” at the Incarnation (1Ti 3:16; 1Pe 1:20, &c.).

to put away sin ] The word is stronger “for the annulment of sin.” Into this one word is concentrated the infinite superiority of the work of Christ. The High Priest even on the Day of Atonement could offer no sacrifice which could put away sin (Heb 10:4), but Christ’s sacrifice was able to annul sin altogether.

by the sacrifice of himself ] The object of which was, as St Peter tells us, “to bring us to God” (1Pe 3:18).

Fuente: The Cambridge Bible for Schools and Colleges

For then must he often have suffered – That is, if his blood had no more efficacy than what the Jewish high priest offered, and which was so often repeated, it would have been necessary that Christ should have often died.

But now once – Once for all; once in the sense that it is not to be repeated again – hapax.

In the end of the world – In the last dispensation or economy; that under which the affairs of the world will be wound up; see the phrase fully explained in Heb 1:2 note, and Act 2:17 note; 1Co 10:11, and Isa 2:2.

Hath he appeared – He has been manifested in human form.

To put away sin –

1. To remove the punishment due to sin, or to provide a way of pardon; and,

(2)To remove the stain of sin from the soul; see the notes on Heb 9:14.

By the sacrifice of himself – see the notes on Heb 1:3; Heb 2:14; Heb 7:27.

Fuente: Albert Barnes’ Notes on the Bible

Verse 26. For then must he often have suffered] In the counsel of God, Christ was considered the Lamb slain from the foundation of the world, Re 13:8, so that all believers before his advent were equally interested in his sacrificial death with those who have lived since his coming. Humanly speaking, the virtue of the annual atonement could not last long, and must be repeated; Christ’s sacrifice is ever the same; his life’s blood is still considered as in the act of being continually poured out. See Re 5:6.

The end of the world] The conclusion of the Jewish dispensation, the Christian dispensation being that which shall continue till the end of time.

To put away sin] . To abolish the sin-offerings; i.e. to put an end to the Mosaic economy by his one offering of himself. It is certain that, after Christ had offered himself, the typical sin-offerings of the law ceased; and this was expressly foretold by the Prophet Daniel, Da 9:24. Some think that the expression should be applied to the putting away the guilt, power, and being of sin from the souls of believers.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

For then must he often have suffered; epei the consequent is drawn ab impossibili; if he had often offered himself, he must have often suffered, but he could not suffer often. For where there was offering, there must be a sacrifice, and so suffering. Now that Christ should do so in his own person, was impossible and absurd, for God to have put his Son on suffering so cruel a death so often.

Since the foundation of the world; from the fall of Adam at the beginning of the world, ever since sin needed a sacrifice: but his once suffering as a sacrifice for it was of eternal virtue in Gods purpose, answering and satisfying Gods justice; one death of the Second Adam for the sin said penalty of the first, in the efficacy and virtue of his death, which was everlasting. The often and annual sacrificing of the Aaronical priests, and entering of the holy of holiest with the blood of beasts, was to show the Jews their weakness, and to instruct them in, and lead them to, this one sacrifice once to be offered, of eternal avail, as is subjoined.

But now: but Christ the gospel High Priest was not only God-man, manifested to be so, and exhibited as such an officer by his work, but was manifested to be such by promise, and in types and figures from Adams fall; but now showed it clearly in his suffering work, 1Ti 3:16.

Once in the end of the world; the days of Christs ministry on earth under the fourth monarchy, called the last time, 1Jo 2:18, the ends of the world, 1Co 10:11, the fulness of the time, Gal 4:4, Gods set and best time for his appearance; and it was but once that he appeared in these days, performing this work.

Hath he appeared to put away sin by the sacrifice of himself; then he sacrificed himself, offered up his blood to God within the veil, taking away by his own blood, which God required, the guilt, stain, and power of all sin, justifying believers from any condemnation by it, by what he did and suffered in their stead for their good, who fly from it for refuge to him, Isa 53:1-12; Dan 9:24; Rom 7:24,25; 1Jo 3:5.

Fuente: English Annotations on the Holy Bible by Matthew Poole

26. thenin that case.

must . . . havesufferedrather as Greek, “It would have beennecessary for Him often to suffer.” In order to “offer”(Heb 9:25), or present Himselfoften before God in the heavenly holiest place, like the legal highpriests making fresh renewals of this high priestly function. Hewould have had, and would have often to suffer. His oblationof Himself before God was once for all (that is, the bringing in ofHis blood into the heavenly Holy of Holies), and therefore thepreliminary suffering was once for all.

since the foundation of theworldThe continued sins of men, from their first creation,would entail a continual suffering on earth, and consequent oblationof His blood in the heavenly holiest place, since the foundationof the world, if the one oblation “in the fulness of time”were not sufficient. PHILO[The Creation of the World, p. 637], shows that the highpriest of the Hebrews offered sacrifices for the whole human race.”If there had been greater efficacy in the repetition of theoblation, Christ necessarily would not have been so long promised,but would have been sent immediately after the foundation of theworld to suffer, and offer Himself at successive periods”[GROTIUS].

nowas the case is,

oncefor all; withoutneed of renewal. Rome’s fiction of an UNBLOODYsacrifice in the mass, contradicts her assertion that the bloodof Christ is present in the wine; and also confutes her assertionthat the mass is propitiatory; for, if unbloody, it cannot bepropitiatory; for without shedding of blood there is noremission (Heb 9:22).Moreover, the expression “once” for all here, and inHeb 9:28; Heb 10:10;Heb 10:12, proves the falsity ofher view that there is a continually repeated offering of Christ inthe Eucharist or mass. The offering of Christ was a thing once donethat it might be thought of for ever (compare Note, see on Heb10:12).

in the end of theworldGreek, “at the consummation of the ages”;the winding up of all the previous ages from the foundation of theworld; to be followed by a new age (Heb 1:1;Heb 1:2). The last age, beyondwhich no further age is to be expected before Christ’s speedy secondcoming, which is the complement of the first coming; literally, “theends of the ages”; Mt 28:20is literally, “the consummation of the age,” orworld (singular; not as here, plural, ages). Compare”the fulness of times,” Eph1:10.

appearedGreek,“been manifested” on earth (1Ti 3:16;1Pe 1:20). English Versionhas confounded three distinct Greek verbs, by translating allalike, Heb 9:24; Heb 9:26;Heb 9:28, “appear.”But, in Heb 9:24, it is “topresent Himself,” namely, before God in the heavenlysanctuary; in Heb 9:26,”been manifested” on earth: in Heb9:28, “shall be seen” by all, and especially believers.

put awayabolish; doingaway sin’s power as well by delivering men from its guilt andpenalty, so that it should be powerless to condemn men, as also fromits yoke, so that they shall at last sin no more.

sinsingular number;all the sins of men of every age are regarded as one mass laidon Christ. He hath not only droned for all actual sins, butdestroyed sin itself. Joh1:29, “Behold the Lamb of God that taketh away the sin(not merely the sins: singular, not plural) of the world.”

by the sacrifice ofhimselfGreek, “by (through) His ownsacrifice”; not by “blood of others” (Heb9:25). ALFORD losesthis contrast in translating, “by His sacrifice.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For then must he often have suffered since the foundation of the world,…. For if it was necessary that he should often offer up himself now, which is the same as to suffer, since the sacrifice of himself, the same was necessary before; seeing sin was in the world from the beginning, and the saints from the foundation of the world had their sins expiated by the sacrifice of Christ; but the truth is, Christ’s sufferings were but once, though the virtue of them is always, both before and after; nor can he suffer more, or again, because of his power over death and the grave, and because he has effectually obtained what he suffered for:

but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself; this is to be understood, not of his appearance in heaven, of which mention is made in Heb 9:24 but of his incarnation on earth, called an appearance; not as though his human nature was a mere phantom or apparition, for it was a real thing; or as if he was then manifested to be what he really was before; for before his incarnation he was not truly and actually man; but this is said with respect to the manifestation of his invisible deity; or of him as the Son of God in human nature; and in regard to the types of the old law, under which he was hid; and with respect to the prophecies of his coming; and it designs the same thing with his descent from heaven, and coming into this world, in which he appeared in fashion as a man, as a mean man, as an afflicted one; yea, he looked like a sinful man, bearing the infirmities and sins of his people; his appearance was but to a very few, and for a little time; and the time of it was, “in the end of the world”; the same with the last days; the last age of the world; the end of the Jewish economy; at the close of their civil and ecclesiastical state, according to Hab 2:3 so the Jews expect their Messiah , “at the end of days” n: and this appearance was but “once” there were many appearances of him in an human form, under the Old Testament dispensation; and there were many after his resurrection; but this is said to be but once, in opposition to the many types and sacrifices under the law, and agrees with his one oblation, and once suffering: the end of his appearance was, to put away sin; the filth of it, by his blood; the guilt of it, by his atoning sacrifice; and the punishment of it, by his sufferings and death, the penalty of the law; and in consequence of all this, the dominion of it by the power of his grace, and the very being of it hereafter: and this putting it away is signified by his bearing, carrying, and taking it away; by removing it as far as the east is from the west; by finishing and making an end of it; by crucifying the old man, destroying the body of sin, and by an utter disannulling and abolishing it, as a debt, and as a law; and all this is done by the sacrifice of himself; by the offering up of his body and soul an offering for sin; as in Heb 9:14.

n Seder Tephillot, Ed. Amstelod. fol. 2. 1.

Fuente: John Gill’s Exposition of the Entire Bible

Else must he often have suffered ( ). A common elliptical use of after which one must supply “if that were true” or “in that case,” a protasis of a condition of the second class assumed to be untrue. The conclusion with is without (verbs of necessity, obligation, etc.). See Robertson, Grammar, p. 963. The conclusion with occurs in 10:2. See also 1Co 5:10. “Since, if that were true, it would be necessary for him to suffer often.”

Since the foundation of the world ( ). See 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value (1Pet 1:19; Rev 13:8).

At the end ( ). Consummation or completion as in Mt 13:39f. which see.

Hath he been manifested (). Perfect passive indicative of , permanent state. See “the primitive hymn or confession of faith” (Moffatt) in 1Ti 3:16 and also 1Pe 1:20. Jesus came once for all (Heb 1:2).

To put away sin ( ). See 7:18 for the word . “The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions” (Vincent).

Fuente: Robertson’s Word Pictures in the New Testament

Since the foundation of the world [ ] . For, from the foundation of the world, sin required atonement by sa ===Heb10

CHAPTER X

1 – 18. A summary restatement of the matters discussed from ch. 8 1.

Fuente: Vincent’s Word Studies in the New Testament

1) “For then must he often have suffered,” (epei edei auton pallakis pathein) “Since it behoved (became) him to suffer,” suffered and died repeatedly, if he had had polluted blood, blood of the kind repeatedly offered by High Priests, every year.

2) “Since the foundation of the world,” (apo katabales kosmou) “Beginning or originating from (the) foundation of (the) world; It is from this inferred or assumed that Christ suffered for sins committed by men from the fall of Adam and even to redeem the creation from its fall by reason of Satan’s. fall, Rom 8:19-23.

3) “But now once in the end of the world,” (nuni de hapaks epi sunteleia ton aunon) “But (for) now and hereafter once for all at the completion of the ages,” the law age, which he abolished took out of the way, Col 2:14-17; Heb 9:12; Heb 7:17; 1Pe 3:18.

4) “Hath he appeared,” (pephanerotai) “He has been manifested,” Joh 1:14; 1Ti 3:16; Peter declared that he was manifested in these last days,” 1Pe 1:20-21.

5) “To put away sin,” (eis apetesin tes hamartias) “For the annulment of sin,” the final consequences of sin, as the scapegoat bare away the sins of Israel, dying alone, Lev 16:21-22; Joh 1:29.

6) “By the sacrifice of himself,” (dia tes thusias autou) “Through the sacrifice of himself,” Joh 10:18; It was a voluntary, free will sacrifice of himself to finish the will and work of his Father for men, Joh 17:4; Luk 23:46; Tit 2:14.

Fuente: Garner-Howes Baptist Commentary

26. For then must he often have suffered, etc. He shows how great an absurdity follows, if we do not count it enough that an expiation has been made by the one sacrifice of Christ. For he hence concludes that he must have died often; for death is connected with sacrifices. How this latter supposition is most unreasonable; it then follows that the virtue of the one sacrifice is eternal and extends to all ages. And he says since the foundation of the world, or from the beginning of the world (158) for in all ages from the beginning there were sins which needed expiation. Except then the sacrifice of Christ was efficacious, no one of the fathers would have obtained salvation; for as they were exposed to God’s wrath, a remedy for deliverance would have failed them, had not Christ by suffering once suffered so much as was necessary to reconcile men to God from the beginning of the world even to the end. Except then we look for many deaths, we must be satisfied with the one true sacrifice.

And hence it is evident how frivolous is the distinction, in the acuteness of which the Papists take so much delight; for they say that the sacrifice of Christ on the cross was bloody, but that the sacrifice of the mass which they pretend to offer daily to God, is unbloody. Were this subtle evasion adopted, then the Spirit of God would be accused of inadvertence, having not thought of such a thing; for the Apostle assumes it here as an admitted truth, that there is no sacrifice without death. I care nothing that ancient writers have spoken thus; for it is not in the power of men to invent sacrifices as they please. Here stands a truth declared by the Holy Spirit, that sins are not expiated by a sacrifice except blood be shed. Therefore the notion, that Christ is often offered, is a device of the devil.

But now once in the end of the world, etc. He calls that the end of the world or the consummation of the ages, which Paul calls “the fullness of time,” (Gal 4:4😉 for it was the maturity of that time which God had determined in his eternal purpose; and thus cut off is every occasion for men’s curiosity, that they may not dare to inquire why it was no sooner, or why in that age rather than in another. For it behooves us to acquiesce in God’s secret purpose, the reason for which appears clear to him, though it may not be evident to us. In short, the Apostle intimates that Christ’s death was in due time, as he was sent into the world for this end by the Father, in whose power is the lawful right to regulate all things as well as time, and who ordains their succession with consummate wisdom, though often hid from us

This consummation is also set in opposition to the imperfection of past time; for God so held his ancient people in suspense, that it might have been easily concluded that things had not yet reached a fixed state. Hence Paul declares that the end of the ages had come upon us, (1Co 10:11😉 by which he means that the kingdom of Christ contained the accomplishment of all things. But since it was the fullness of time when Christ appeared to expiate sins, they are guilty of offering him an atrocious insult, who seek to renew his sacrifice, as though all things were not completed by his death. He then appeared once for all; for had he done so once or twice, there must have been something defective in the first oblation; but this is inconsistent with fullness.

To put away, or to destroy sin, etc. (159) This agrees with Daniel’s prophecy, in which the sealing up and the abolition of sins are promised, and in which it is also declared that there would be an end to sacrifices, (Dan 9:24😉 for to what purpose are expiations when sins are destroyed? But this destruction is then only effected, when sins are not imputed to those who flee to the sacrifice of Christ; for though pardon is to be sought daily, as we daily provoke God’s wrath; yet as we are reconciled to God in no other way than by the one death of Christ, sin is rightly said to be put away or destroyed by it.

(158) This sentence is not to be taken strictly in its literal meaning; for the world was founded and all things were set in due order before sin entered into it. The phrase is used in a similar way in Luk 11:50. It is a popular mode of speaking intelligible to common readers though not suitable to over-nice and hair-splitting critics.

The truth implied, as Beza observes, is, that sins since the beginning of the world have alone have been expiated by the blood of Christ, the virtue of which extends to all sins, past and future. The effects of his sufferings being perpetual and the same as to all ages, from the beginning to the end of the world, there was no necessity of having them repeated. As to their retrospective influence, see Heb 9:15, and Rom 3:25 — Ed.

(159) Literally it is “for the abolishing of sin,” as Doddridge renders it. The word occurs only in one other place, Heb 7:18, and is rendered “disannulling;” and Macknight gives it that meaning here, taking “sin” in the sense of sin-offering, “He hath been manifested to abolish sin-offering by the sacrifice of himself.” But this is inconsistent with the drift of the passage. To remove or abolish sin is doubtless what is meant. To “take away sin,” is the version of Beza; and “to remove the punishment due to sin,” is that of Stuart. — Ed.

Fuente: Calvin’s Complete Commentary

(26) For then must he often have suffered.The repeated presentation of Himself to God must imply, as a necessary condition, a repeated suffering of death; as the high priests offering of the blood of expiation in the Holiest Place implied the previous sacrifice of the victim. The writers point of view is the time when Christ entered into heaven itself. In speaking of the repeated suffering (Luk. 24:26; Luk. 24:46, et al.), he marks the limits within which it must lie, reaching back to the foundation of the world. The expression in the second part of the verse is the converse of this: looking forward from the foundation of the world, through all the successive periods of human history until the Incarnation, he writes, Now once at the end of the worldat the consummation of the ageshath Christ been manifested. The words consummation of the age occur five times in St. Matthews GospelMat. 13:39-40; Mat. 13:49; Mat. 24:3; Mat. 28:20. (See the Notes.) The phrase here is more expressive still. The history of all preceding ages was a preparation for the manifestation of the Christ (who verily was fore-ordained before the foundation of the world, but was manifest in these last times (literally, at the end of the times), 1Pe. 1:20; all subsequent history develops the results of that manifestation. A similar thought is contained in St. Pauls words the fulness of the seasons (Eph. 1:10), the fulness of the time (Gal. 4:4). (See further the Note on Heb. 1:2.)

To put away sin by the sacrifice of Himself.Literally, for the annulling of sin through His sacrifice. The word which in Heb. 7:18 was used for the abrogation of the command relating to the line of earthly priests, is here applied to the destruction of the power and abolition of the results of sin. As in the manifestation before the face of God we see the proof that the goal which the human high priest failed to reach had been attained, so these words proclaim full deliverance from guilt and penalty, and from the hold of sin itselfa deliverance which the sin-offering could but express in figure.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

26. Often have suffered The One great sacrifice was often typified by the dying victims as successive human sinners sacrificed them. Had there been but one victim his sacrifice must have ever been repeated; he must have died millions of deaths.

Since the foundation of the world From as early as man began to sin and needed a sacrifice.

But now As the fact really is.

In the end of the world In the together-ending of the ages. The Greek word here (as in Mat 13:39-40; Mat 13:49; Mat 24:3; Mat 28:20) is , compounded of two words signifying together and ending: an epoch where all the threads of events converge to a common terminus. Such an epoch was the first advent; a still greater epoch will be the second advent. To put away, or abolish, sin Both by justification from the guilt, and sanctification from the power, of sin.

Sacrifice of himself Rather, by his own sacrifice, not that of a human high priest.

Fuente: Whedon’s Commentary on the Old and New Testaments

Heb 9:26. For then must he often have suffered The apostle’s design was, to shew the difference between the high-priest’s offering once every year, and Christ’s offering once for all;that had frequent oblation been necessary, then Christ must have offered himself often since the foundation of the world. But, instead of frequent oblation, there was no occasion that he should suffer more than once, in order to obtain the end designed; so that here are two points in which the superior advantage of Christ is evident: First, whereas the high-priest took away the sins of the Jews only, and offered sacrifice in order to remove their offences; Christ died for the sins of all mankind. Secondly, whereas the high-priest was obliged to do his office annually, and sacrificed annually calves and goats; Christ did his office fully and completely, by one oblation of himself once offered. It is added, But now once, at the end, or completion of the ages,he hath appeared, or is manifested. It is not at the end of the world, but at the completion of certain periods of time, appointed for certain purposes by the divine Providence. There was an antediluvian age, a patriarchal age, and an age during which the law of Moses was to continue: there were also four ages described in the prophet Daniel, under distinct periods, by a succession of four kingdoms, during the last of which the Son of man was to appear: each of these was properly an , or age. Christ therefore came not at the end of the world, for that is not yet ended; but at the end of the ages which God had appointed for certain purposes previous to the coming of the Messiah. See ch. Heb 1:2 Heb 11:13. It is no great matter whether the word be rendered by putting away, or destruction, or laying aside, or rejecting,to all which this term is applied: here it signifies to annul, or make void. Dr. Heylin renders it to expiat

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 9:26 . Proof of the necessity that Christ’s sacrifice should take place only once for all, from the non-reasonableness of the opposite. For if the sacrifice of Christ sufficed not once for all for the cancelling of sin, He must oftentimes in succession because no generation of mankind, so long as the world has endured, has been free from sin have undergone death since the beginning of the world. But now, seeing this is contrary to reason, the matter stands in reality quite otherwise. From this reasoning it is evident that the author supposed an expiation of the sins of all the earlier generations of mankind too , by virtue of the sacrificial death of Christ. An erroneous statement of the connection of thought is given by Hofmann ( Schriftbew . II. 1, p. 441), Delitzsch, and Alford. See, on the other hand, Riehm, Lehrbegr. des Hebrerbr . p. 552, Obs .

] since otherwise, alioquin . Comp. 1Co 5:10 ; 1Co 7:14 , al .

] it were needful that He should often suffer .

On without , see Winer, Gramm. , 7 Aufl. p. 266.

specially of the suffering of death , as Heb 13:12 .

] from the foundation or creation of the world onwards (comp. Heb 4:3 ), i.e. here: so long as there are men in the world .

] as Heb 8:6 , in the logical sense: but now . Opposition to . . .

] in the end of the ages , periods of time. Antithesis to , and equivalent in signification to , Heb 1:1 . Comp. also , Mat 13:40 ; Mat 13:49 .

] for the cancelling of sin by His sacrifice . These words belong together. The conjoining of with , which has been preferred by Jac. Cappellus, Grotius, Carpzov, Heinrichs, Schulz, Bhme, Tholuck, and others, is, in connection with the right determination of the sense of the verb ( vid. infra ), harsh and unnatural, and not at all justified by the alleged analogon: , 1Jn 5:6 . Tholuck’s objection, however, that is antithetically opposed to the , Heb 9:25 , and to the , does not apply, inasmuch as the second clause of Heb 9:26 forms the antithesis to the first clause of that verse, but not to Heb 9:25 ; on which account also is not, with Beza, Mill, Griesbach, Carpzov, Schulz, Bloomfield, and others, to be enclosed within a parenthesis.

No emphasis for the rest falls upon the personal pronoun employed with , in such wise that the sense would be: by the sacrifice of Himself (so Erasmus, Calvin, Beza, in their translations, Piscator, Jac. Cappellus, Owen, Limborch, Schulz, Heinrichs, Bhme, Stuart, Stengel, Tholuck, Ebrard, Conybeare, and others). It means simply: by His sacrifice (Bleek, de Wette), so that not , but is to be written. The contrast between His own blood and the blood of other victims was already sufficiently brought out afresh at Heb 9:25 .

] He has been manifested, i.e. He has appeared or come forth before the sight of men upon earth. Comp. 1Pe 1:20 ; 1Jn 3:5 ; 1Jn 3:8 ; also Col 3:4 ; 1Jn 2:28 ; 1Pe 5:4 [1Ti 3:16 ]. To explain the expression of the appearing before God , and to make it of like import with , Heb 9:24 (Jac. Cappellus, Heinrichs, Schulz, al .), is forbidden alike by the absence of the, in that case indispensable, addition , as by the , Heb 9:28 , corresponding as it does to the .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2306
CHRISTS APPEARANCE TO TAKE AWAY SIN

Heb 9:26. Now once, in the end of the world, hath he appeared, to put away sin by the sacrifice of himself.

TO obtain a just knowledge of the Gospel, we should view it in its connexion with the law; partly, in a way of comparison; and partly, in a way of contrast. From the comparison, we shall ascertain its nature: from the contrast, we shall learn its excellency. Compare it with the law; and you will find that it agrees with the law, as the seal with the impression on the wax: there is not the smallest feature in the law, to which there will not be found a corresponding lineament in the Gospel. But there are in the Gospel points which the law could by no means exhibit. Its priests were men, who needed first to offer for themselves. They officiated in an earthly tabernacle; and presented only beasts, for offerings; and presented them often, on account of their inefficacy to expiate the sins of men. But the High-priest under the Gospel is no other than God himself; who, having assumed our nature, offered his own body, once for all; and is entered into heaven itself, there to carry on and perfect his work for all who come to God through him. It is in this view that the Lord Jesus Christ is spoken of in the passage before us. He is contrasted with the priests under the law, as not having entered, like them, into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: and as not offering himself often, as the high-priest entered into the holy place every year, with blood of others; for then must he often have suffered since the foundation of the world. But now once, in the end of the world, hath he appeared to put away sin by the sacrifice of himself.

From these words I shall take occasion to shew,

I.

The insufficiency of the Mosaic sacrifices

By the end of the world, we are to understand, the end of the Mosaic dispensation [Note: That period is called the Fulness of Times, Gal 4:4. Eph 1:10; and the Last Days, Heb 1:2. 1Pe 1:20; and the Ends of the World, 1Co 10:11.]. During that period, sacrifices were offered. But they were insufficient for the removal of sin.

1.

They had not in themselves any suitableness to that end

[What virtue could there be in the blood of bulls and of goats? It was not possible for them to take away sin [Note: Heb 10:4.].]

2.

They were not ordained of God for that end

[They were intended only to prefigure Christ; and to direct the eyes of men to him, and to keep up the expectation of him in the world [Note: Heb 8:5.].]

3.

The very repetition of them was an acknowledgment of this

[Had they fully expiated sin, there would have been no occasion for the repetition of them; and they would therefore, of course, have ceased to be offered [Note: Heb 10:1-2.].]

In contrast with them, we here behold,

II.

The perfection of the Christian Sacrifice

To put away sin the Lord Jesus Christ came into the world.
He was a proper sacrifice for sin
[He was altogether spotless, both in body and soul [Note: 1Jn 3:5.]. In him, therefore, there was both a suitableness for a sacrifice, and sufficiency to make atonement for sin: a suitableness, because he was a partaker of our nature; and a sufficiency, because he was a partaker also of the divine nature. On him the iniquities of the whole world were laid [Note: Isa 53:6.]; and under the curse due to them he died [Note: Gal 3:13.].]

By his one offering of himself, he effected what the Mosaic sacrifices never could
[He put away sin from before God, who is reconciled to us through the blood of the cross [Note: Col 1:21-22.]: and he put it away also from man, both in its guilt and power. So did he cancel the guilt of men, that all who believe in him are justified from all things [Note: Act 13:39.]: and so did he break its power, that it never can have dominion over one of his redeemed people [Note: Rom 6:14.].]

Infer
1.

How highly privileged are we who live in the present age!

[We have not to present to God those poor and worthless sacrifices which left the conscience still burthened with guilt [Note: ver. 9.]; but can plead one which is a sufficient propitiation for the sins of the whole world [Note: 1Jn 2:2.], and perfects for ever all them that are sanctified [Note: Heb 10:14.].]

2.

What infatuation are they guilty of, who hold fast their sins!

[Think what has been done to deliver us from them. God has laid them all upon his only-begotten Son, that they might be put away from us, as far as the east is from the west. But, in holding them fast, we say, in fact, Thou shalt never wash my soul [Note: Joh 13:8.]: I regard not thy tender mercies: I prefer my sinful gratifications before all that thou canst do for me; and I will have them, in despite of all that thou hast threatened to do against me.Say, beloved, what will be your views of this conduct, in a short time? The Lord grant, that, ere it be too late, you may believe in Christ; lest the corner-stone, which you so ungratefully reject, should fall upon you, and grind you to powder!]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Ver. 26. To put away sin ] To abrogate it, Heb 1:3 , to bind it in a bundle, seal it up in a bag, Dan 9:24 , cast it behind him as cancelled obligations, Mic 7:18-20 , blot out the black handwriting with the red lines of his blood drawn over it.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

26 .] since (in that case) it were necessary (no , which we should naturally expect: but the indicative is in fact dependent on and included in the hypothesis just made: “posito, eum ita clum intrasse, ut spius seipsum offerret, necesse erat :” see 1Co 5:10 ; 1Co 7:14 ; Rom 11:6 ; Winer, edn. 6, 41, a . 2) that He should oftentimes suffer (not, “ have suffered ” as E. V.; by we are already carried back to a time antecedent to the supposed repeated acts indicated by , and therefore do not need another carrying back in time. Notice, as against the Commentators mentioned above under , and others, that this is here not equivalent to that , but is emphatically placed as a new necessity, involved in that; the being common to both: the necessitated the . If Christ’s view in entering heaven was, to offer, present, himself often to God, then, as a condition of that frequent presentation, there would be an antecedent necessity for Him to suffer often: because that self-presentation is in fact the bringing in before God of the Blood of that his suffering: and if the one was to be renewed, so must the other be likewise. So that the meaning is not, that Christ must again and again have descended on earth and died. To such a descent there is no allusion, as there is none to a renewed entrance into the in heaven. That entrance Christ has effected once for all: this lies, as a ‘fait accompli,’ at the ground of the hypothesis. But the rejected hypothesis is, that once being in the celestial , Christ intended to renew often his oblation of Himself. And in that case, says our Writer, it would be necessary that he should often suffer, often die: because each such oblation necessitated as its condition a corresponding . When, as in the case of the Jewish high priests, the was , such repetition was possible (see Lev 16:14-15 ): but not so, when the blood was . Thus, in the main, Delitzsch; and Hofmann, Schriftb. ii. 1. 311. Cf. also Thl., , , , , , ) since the foundation of the world (why this addition? Not, as often understood, e. g. by Bengel (“pro peccatis ab initio mundi commissis”), Bhme, Thol., Bleek, De Wette, Lnem., so as to bring under the merits of the Suffering, all the sins of mankind past as well as future, which thought, arising from the erroneous view of a frequently-repeated entrance into heaven being supposed, has nothing whatever to do with the argument: but, inasmuch as the theatre of Christ’s sufferings is of necessity this present world, pointing out that those supposed repeated sufferings must necessarily in that case take place within the temporal limits indicated by : that such sufferings would be spread over the space of time from the till He entered into the presence of God, each oblation of Himself there being the sequel of, and conditioned by, one such since the world has been. I may mention, that no parenthesis is here admissible. The words . are strictly and indispensably a link in the argument): now, however ( , not temporal, but = ‘ut res se habent’), once (for all, without need of renewal) at (as close upon, put in immediate contiguity with, ‘sub finem mundi:’ see Winer, edn. 6, 48, c: superimposed, as an event, on its period as a substratum: see above on Heb 9:15 ) the end of the ages of time (i. e. when the whole period above indicated by is gathered up and brought to an end. Between the first and second coming of Christ, the N. T. Scriptures know of no intermediate interposition of the divine dealings with men: in Him we are , and at His appearing, our had their . All these centuries which have been since, are merely the lengthening out of the time in the mercy of God. The first Christians universally spoke of the second coming of the Lord as close at hand, as indeed it ever was and is: the are , and all is ready: but the long-suffering of God waits while the guests are being gathered in: or, in the other view of His coming, while the ark is a preparing) hath He been manifested (viz. at His first coming in our flesh: the , spoken of 1Ti 3:16 ; 1Pe 1:20 . On the other meaning given, see below) for the putting away of sin (on see ch. Heb 7:18 note: putting away, i. e. abrogation, “qu fit, quum peccato omnis vis et potestas adimitur. Quod dupliciter factum est: tum quatenus nullam vim habet ad homines condemnandos: tum quatenus vim non habet ad eosdem sub jugo suo retinendos. Utrumque enim ut fieret, Christus apparuit: tum ut homines a peccatorum reatu et pnis, tum ut eosdem ab ipsis peccatis liberaret.” Schlichting) by means of His sacrifice (i. e. in the sense, ‘the sacrifice of Himself,’ but not here so expressed: had the Writer intended to express , he would have so written it, as in Heb 9:25 .

By very many expositors, the construction of this verse is differently taken. Some understand of His appearance before God the above mentioned. So Jac. Cappellus, Grot., Heinrichs, Schulz, al. But this cannot be for a moment maintained. The analogy of the reff. is wholly against it, and so is the below: not to mention that had it been so, we should certainly have had , or some such qualification, added. But more, keeping the right sense of , join with it. So a gloss in c.: , , : so Bhme, Tholuck, al. But none of the passages whereby this is defended, is applicable: neither Heb 9:12 ; Heb 9:14 ( ), nor Rom 2:27 ; 1Jn 5:6 ; and for this reason, that , as Delitzsch observes, is not a continuing state, nor an accompanying circumstance, but an act , by which , the scope of the whole, is brought about).

Fuente: Henry Alford’s Greek Testament

Heb 9:26 . “Since in that case he must often have suffered since the creation.” If Christ’s one offering of Himself were not eternally efficacious, if it required periodical renewal, then this demanded periodical sacrifice. It was “not without blood” the entrance was made, and if the entrance required repetition, so must the sacrifice be repeated. And as sin prevailed , the must also date from the first. The contrast is with the one offering . . . “If his offering of Himself were not independent of time and valid as a single act, if it were valid only for the generation for whom it is immediately made, then in order to benefit men in the past, He must have suffered often, indeed in each generation of the past” (Davidson). “But now once at the consummation of the ages He has been manifested for sin’s abolition by His sacrifice”, , “as things are,” in contrast to the case supposed in Heb 9:25 , the possibility of His repeated entrance and sacrifice. For the word, see Heb 8:6 . not , Heb 9:25-26 ; and this, [for in this use see Winer, p. 489] at that period of history in which all that has happened since the foundation of the world ( ) finds its interpretation and adjustment. If there was to be one sacrifice for all generations, the occurrence of that sacrifice itself marked the period as the consummation. It closes the periods of symbolism, expectation and doubt, suggesting, perhaps, the word for Christ’s appearance, as that which was dimly foreshadowed, blindly longed for. , The object of Christ’s appearance, the abolition of sin, made the repetition of His sacrifice unnecessary. In Heb 7:18 is used of permanent displacement, removal, or setting aside, that is, abolition, of sin, in its most general and comprehensive sense, all sin. This was the great object of Christ’s manifestation, the annulling of sin, its total destruction, the counteraction of all its effects. This was to be accomplished “through His sacrifice,” the simple subjective genitive. The sentence draws attention not to the nature of the sacrifice, but to its three characteristics, that it was made once for tall, in the consummation, for sin’s abolition.

Fuente: The Expositors Greek Testament by Robertson

since = from. Greek. apo. App-104.

foundation, &c. See Heb 4:3.

end. Greek. sunteleia. See Mat 13:39.

world = ages. Plural of Greek. aion. App-129.

appeared. Same as “made manifest”, Heb 9:8.

to put away = for (Greek. eis) putting away (Greek. athetesis. See Heb 7:18).

sin. App-128.

Fuente: Companion Bible Notes, Appendices and Graphics

26.] since (in that case) it were necessary (no , which we should naturally expect: but the indicative is in fact dependent on and included in the hypothesis just made: posito, eum ita clum intrasse, ut spius seipsum offerret, necesse erat : see 1Co 5:10; 1Co 7:14; Rom 11:6; Winer, edn. 6, 41, a. 2) that He should oftentimes suffer (not, have suffered as E. V.; by we are already carried back to a time antecedent to the supposed repeated acts indicated by , and therefore do not need another carrying back in time. Notice, as against the Commentators mentioned above under , and others, that this is here not equivalent to that , but is emphatically placed as a new necessity, involved in that; the being common to both: the necessitated the . If Christs view in entering heaven was, to offer, present, himself often to God, then, as a condition of that frequent presentation, there would be an antecedent necessity for Him to suffer often: because that self-presentation is in fact the bringing in before God of the Blood of that his suffering: and if the one was to be renewed, so must the other be likewise. So that the meaning is not, that Christ must again and again have descended on earth and died. To such a descent there is no allusion, as there is none to a renewed entrance into the in heaven. That entrance Christ has effected once for all: this lies, as a fait accompli, at the ground of the hypothesis. But the rejected hypothesis is, that once being in the celestial , Christ intended to renew often his oblation of Himself. And in that case, says our Writer, it would be necessary that he should often suffer, often die: because each such oblation necessitated as its condition a corresponding . When, as in the case of the Jewish high priests, the was , such repetition was possible (see Lev 16:14-15): but not so, when the blood was . Thus, in the main, Delitzsch; and Hofmann, Schriftb. ii. 1. 311. Cf. also Thl., , , , , , ) since the foundation of the world (why this addition? Not, as often understood, e. g. by Bengel (pro peccatis ab initio mundi commissis), Bhme, Thol., Bleek, De Wette, Lnem., so as to bring under the merits of the Suffering, all the sins of mankind past as well as future,-which thought, arising from the erroneous view of a frequently-repeated entrance into heaven being supposed, has nothing whatever to do with the argument: but, inasmuch as the theatre of Christs sufferings is of necessity this present world, pointing out that those supposed repeated sufferings must necessarily in that case take place within the temporal limits indicated by : that such sufferings would be spread over the space of time from the till He entered into the presence of God, each oblation of Himself there being the sequel of, and conditioned by, one such since the world has been. I may mention, that no parenthesis is here admissible. The words . are strictly and indispensably a link in the argument): now, however (, not temporal, but = ut res se habent), once (for all, without need of renewal) at (as close upon, put in immediate contiguity with, sub finem mundi: see Winer, edn. 6, 48, c: superimposed, as an event, on its period as a substratum: see above on Heb 9:15) the end of the ages of time (i. e. when the whole period above indicated by is gathered up and brought to an end. Between the first and second coming of Christ, the N. T. Scriptures know of no intermediate interposition of the divine dealings with men: in Him we are , and at His appearing, our had their . All these centuries which have been since, are merely the lengthening out of the time in the mercy of God. The first Christians universally spoke of the second coming of the Lord as close at hand, as indeed it ever was and is: the are , and all is ready: but the long-suffering of God waits while the guests are being gathered in: or, in the other view of His coming, while the ark is a preparing) hath He been manifested (viz. at His first coming in our flesh: the , spoken of 1Ti 3:16; 1Pe 1:20. On the other meaning given, see below) for the putting away of sin (on see ch. Heb 7:18 note: putting away, i. e. abrogation, qu fit, quum peccato omnis vis et potestas adimitur. Quod dupliciter factum est: tum quatenus nullam vim habet ad homines condemnandos: tum quatenus vim non habet ad eosdem sub jugo suo retinendos. Utrumque enim ut fieret, Christus apparuit: tum ut homines a peccatorum reatu et pnis, tum ut eosdem ab ipsis peccatis liberaret. Schlichting) by means of His sacrifice (i. e. in the sense, the sacrifice of Himself, but not here so expressed: had the Writer intended to express , he would have so written it, as in Heb 9:25.

By very many expositors, the construction of this verse is differently taken. Some understand of His appearance before God-the above mentioned. So Jac. Cappellus, Grot., Heinrichs, Schulz, al. But this cannot be for a moment maintained. The analogy of the reff. is wholly against it, and so is the below: not to mention that had it been so, we should certainly have had , or some such qualification, added. But more, keeping the right sense of , join with it. So a gloss in c.: , , : so Bhme, Tholuck, al. But none of the passages whereby this is defended, is applicable: neither Heb 9:12; Heb 9:14 (), nor Rom 2:27; 1Jn 5:6; and for this reason, that , as Delitzsch observes, is not a continuing state, nor an accompanying circumstance, but an act, by which , the scope of the whole, is brought about).

Fuente: The Greek Testament

Heb 9:26. , for then it would have been necessary) Here it is taken for granted that Christ suffered for the sins committed from the beginning of the world: Heb 9:15. Christ in the beginning already was He who is according to the divine nature.[53] Philo shows that the high priest of the Hebrews offered sacrifices for the whole human race, de mon., p. 637.-, that He should often have suffered) Therefore the offering is not (there can be no oblation) without suffering.-, once) This once is absolute, being shadowed forth in the once, relative, which was Levitical: Heb 9:7.- , at the consummation) when sin had reached its height; comp. note to Joh 1:10.- , of ages) The beginning of these ages is not to be computed from the time of Moses, but from the foundation of the world: comp. ch. Heb 1:2, note: and therefore the consummation here is not the end of the Old Testament, but of the world. , is the very consummation of the world or age (seculi), a phrase which we often find in Matthew: in this passage includes times nearer our own, as being in the plural number. The sacrifice of Christ divides the age of the world into two portions, of which the first is certainly not shorter than the second.-, of sin) The singular, with great force.[54]-, has been manifested) in the world.

[53] Beng. seems to mean, that Christ from the very beginning sustained His character as the Word of God, Joh 1:1-a title implying His divine nature, at the same time implying also His coming into the world, as seat by the Father, to be its Saviour.-ED.

[54] All the sins of all men of every age are regarded as one mass laid on Christ. Sin is here put in the abstract, to express that He destroyed sin itself, as well as atoned for actual sins.-ED.

Fuente: Gnomon of the New Testament

, .

is properly causal; quia, quandoquidem, quoniam. But it is generally rendered in this place by all expositors, alioquin, by concession, If it were so that he would offer, offer himself; for otherwise. . Syr., , he would have been a debtor; it would have been due from him. Oportebat, oportuisset; he ought. . Vulg., frequenter pati. Others, saepe, saepius passum fuisse; to have suffered often, more often, frequently; that is, once every year. Syriac, , many times, and not once only.

. Vulg., aborigine mundi; others, a condito mundo, from the foundation of the world; that is, after the entrance of sin. . Syr., , in the end of the world. Vulg., in consummatione seculorum; sub consummationem seculorum; towards the consummation of all things. In the fullness of time. , ad peccatum abolendum, ad abolitionem peccati. Vulg., ad destructionem peccati; Rhem., the destruction of sin. , apparuit, patefactus est. He was made manifest. . The Vulgar renders the words, per hostiam suam apparuit; which the Rhemists translate, he hath appeared by his own host; most absurdly, both as unto words and sense. Syr., at one time he offered his soul by the sacrifice or immolation of himself. What doth relate unto, we must inquire in the exposition of the words. [11]

[11] EXPOSITION. From the fact that Christ has offered his own blood, it is inferred that he needed not to repeat this sacrifice; in verses 27, 28, it is inferred from the same thing that he could not repeat it. A man can offer the blood of another repeatedly; his own blood he can offer in other words, die only once. Ebrard The pretense of repeating the Redeemers one and only offering in the sacrifice of the mass, is in most direct opposition to the doctrine of this epistle. …… The apostle speaks of mens dying only once as analogous to Christs having been but once offered. There is only one death for men on earth; and there is only one offering by Christ, and that implies his death. Turner. ED.

Heb 9:26. For then [if otherwise] must he [he ought] often [to] have suffered since [from] the foundation of the world: but now once in the end of the world [in the consummation of times] hath he appeared, [been made manifest,] to put away [to abolish, or for the destruction of.] sin by the sacrifice of himself.

There are sundry difficulties in these words, both as to the signification and construction of them, as also as unto their sense and importance, with the nature of the argument contained in them and the things treated of. I shall not repeat the various conjectures of expositors, most of which are alien from the mind of the apostle and easy to be refuted, if that belonged any way unto the edification of the reader; but I shall only give that account of the whole and the several parts of it which, according unto the best of my understanding, doth represent the mind of the Holy Ghost with perspicuity and clearness.

There are two parts of the words:

1. A reason confirming the foregoing assertion, that Christ was not often to offer himself, as the high priest did offer sacrifice every year when he entered into the holy place: For then must he, etc.

2. A confirmation of that reason, from the nature and end of the sacrifice of Christ, as stated in matter of fact according unto the appointment of God: But now once in the end, etc.

In the FIRST, we may consider,

1. The note of connection and of the introduction of the reason insisted on.

2. The signification or sense of the words.

3. The ground and nature of the argument contained in them.

First, The note of connection is , which we render, for then: If it were so, namely; that Christ should often offer himself;Had it been otherwise, that Christ had so offered himself:so we observed that most translate the word by alioquin.Either way the intention of the apostle is expressed, which is to confirm what he had before affirmed, by the introduction of a new reason of it.

Secondly, From a supposition of the contrary unto what he had affirmed, the apostle proves not only the truth but the necessity of his assertion. For then,

1. He must, he ought, he would have been a debtor, as the Syriac speaks; it would have been due from him, and indispensably required of him. It would have been so necessitate medii, which is the greatest in divine institutions and duties. There could have been no such thing, unless that which he now infers from it be allowed, which was utterly impossible.

2. That which he ought so to have done, is to suffer in the offering of himself. All the sufferings of Christ, in the whole course of his humiliation and obedience, are sometimes expressed by this word, as Heb 5:8. But the suffering here intended is that of his death, and the shedding of his blood therein alone; that which accompanied and was inseparable from his actual sacrifice, or the mactation of himself; to have died, to have shed his blood, to have underwent the penalty and curse of the law.

3. Often, frequently, as the high priest offered sacrifice of old once every year.

4. Since, or rather, from the foundation of the world. This expression is sometimes used absolutely for the original of the world in its creation, for the absolute beginning of time and all things measured by it, Eph 1:4; Mat 25:34; Joh 17:24; 1Pe 1:20;

sometimes for what immediately succeeded on that beginning, Mat 13:35; Luk 11:50; Heb 4:3; Rev 13:8. And it is in the latter sense that it is here used. From the foundation of the world; that is, from the first entrance of sin into the world, and the giving of the first promise, which was immediately after the creation of it, or its foundation and constitution in its original frame. This is the first thing on record in the Scripture. So God spake by the mouth of his holy prophets, which have been since the world began, Luk 1:70; that is, the first revelation of God unto the church concerning the Messiah, with all that succeeded. So Christ is said to be a Lamb slain from the foundation of the world, Rev 13:8; because of the efficacy of his sacrifice extending itself unto the first entrance of sin, and the promise thereon, immediately on the foundation of the world. Wherefore, The foundation of the world absolutely is in its creation. Before the foundation of the world, is an expression of eternity, and the counsels of God therein, Eph 1:4; 1Pe 1:20. From the foundation of the world, is mostly from the first entrance of sin, and Gods dispensation of grace in Christ thereon.

Thirdly, The third thing considerable in the words is the nature and force of the argument contained in them. And it is taken from the most cogent topics; for it is founded on these evident suppositions:

1. That the suffering and offering of Christ are inseparable. For although, abstracted from the present subject-matter, suffering is one thing and offering another, yet the Lord Christ offered himself unto God in and by his suffering of death. And the reason hereof is, because he himself was both the priest and the sacrifice. The high priest of old offered often, yet never once suffered therein. For he was not the sacrifice itself. It was the lamb that was slain that suffered. Christ being both, he could not offer without suffering; no more than the high priest could offer without the suffering of the beast that was slain.

And herein doth the force of the argument principally consist. For he proves that Christ did not, nor could offer himself often; not absolutely, as though the reiteration of any kind of oblation were impossible, but from the nature of his especial offering or sacrifice, which was with and by suffering, that is, his death and blood-shedding. And this wholly explodes the Socinian imagination of the nature of the offering of Christ. For if his offering might be separated from his suffering, and were nothing but the presentation of himself in the presence of God in heaven, it might have been reiterated without any inconvenience, nor would there have been any force in the arguing of the apostle; for if his oblation be only that presentation of himself, if God had ordered that it should have been done only at certain seasons, as once every year, nothing inconvenient would have ensued.

But the argument of the apostle against the repetition of the sacrifice of Christ, from the necessity of his suffering therein, is full of light and evidence; for,

(1.) It was inconsistent with the wisdom, goodness, grace, and love of God, that Christ should often suffer in that way which was necessary unto the offering of himself, namely, by his death and blood-shedding. It was not consistent with the wisdom of God to provide that as the ultimate and only effectual means of the expiation of sin which was insufficient for it; for so it would have been if the repetition of it had been necessary. Nor was it so with his unspeakable love unto his Son, namely, that he should frequently suffer an ignominious and cursed death. It is the eternal object of the admiration of men and angels, that he should do it once. Had it been done often, who could have understood the love of the Father unto the Son, and not rather have conceived that he regarded him not in comparison of the church? whereas indeed his love to him is greater than that unto all others, and the cause of it. And moreover, it would have been highly dishonorable unto the Son of God, giving an appearance that his blood was of no more value or excellency than the blood of beasts, the sacrifice whereof was often repeated.

(2.) It was impossible, from the dignity of his person. Such a repetition of suffering was not consistent with the glory of his person, especially as it was necessary to be demonstrated unto the salvation of the church. That he once emptied himself, and made himself of no reputation, that he might be obedient unto death, the death of the cross, proved a stumbling-block unto the unbelieving Jews and Gentiles. The faith of the church was secured by the evident demonstration of his divine glory which immediately ensued thereon. But as the frequent repetition hereof would have been utterly inconsistent with the dignity of his divine person, so the most raised faith could never have attained a prospect of his glory.

(3.) It was altogether needless, and would have been useless. For, as the apostle demonstrates, by one offering of himself, and that once offered, he put away sin, and for ever perfected them that are sanctified.

Wherefore the argument of the apostle is firm on this supposition, that if he were often to offer himself then was he often to suffer also. But that he should so do, was, as inconsistent with the wisdom of God and the dignity of his own person, so altogether needless as unto the end of his offering. And,

Obs. 1. As the sufferings of Christ were necessary unto the expiation of sin, so he suffered neither more nor oftener than was necessary.

2. The argument is also built on another supposition, namely, that there was a necessity for the expiation of the sin of all that were to be saved from the foundation of the world. For otherwise it might be objected, that there was no need at all that Christ should either offer or suffer before he did so, and that now it may be yet necessary that he should often offer himself, seeing that all sins before were either punished absolutely, or their sins were expiated and themselves saved some other way. And those by whom this supposition is rejected, as it is by the Socinians, can give no color of force unto the argument of the apostle, although they invent many allusions, whereby they endeavor to give countenance unto it. But whereas he discourseth of the only way and means of the expiation of sin, to prove that it was done at once, by the one offering of Christ, which needed no repetition, he supposeth,

(1.) That sin entered into the world from the foundation of it, or immediately upon its foundation, namely, in the sin and apostasy of our first parents.

(2.) That notwithstanding this entrance of it, many who were sinners, as the patriarchs from the beginning, and the whole Israel of God under the old testament, had their sins expiated, pardoned, and were eternally saved.

(3.) That none of the sacrifices which they offered themselves, none of the religious services which they performed,, either before or under the law, could expiate sin, or procure the pardon thereof, or consummate them in conscience before God.

(4.) That all this, therefore, was effected by virtue of the sacrifice or one offering of Christ. Hence it follows unavoidably, that if the virtue of this one offering did not extend unto the taking away of all their sins, then he must often have suffered and offered from the foundation of the world, or they must all have perished, at least all but only those of that generation wherein he might have once suffered. But this he did not, he did not thus often offer himself; and therefore there was no need that he should so do, though it was necessary that the high priest under the law should repeat his every year. For if the virtue of his one offering did extend itself unto the expiation of the sins of the church from the foundation of the world, before it was offered, much more might and would it extend itself without any repetition unto the expiation of the sins of the whole church unto the end of the world, now it is actually offered. This is the true force and reason of the argument in these words, which is cogent and conclusive. And we may hence observe, that,

Obs. 2. The assured salvation of the church of old from the foundation of the world, by virtue of the one offering of Christ, is a strong confirmation of the faith of the church at present to look for and expect everlasting salvation thereby. To this end we may consider,

(1.) That their faith had all the difficulties to conflict withal that our faith is to be exercised with, and yet it carried them through them all, and was victorious. This argument, for the strengthening of our faith, the apostle insists upon in the whole 11th chapter throughout. In particular, [1.] They had all the trials, afflictions, and temptations, that we have; some of them unto such a degree as the community of believers met not withal. Yet was not their faith by any of them prevailed against. And why should we despond under the same trials?

[2.] They had all of them the guilt of sin, in the same or the like kind with us. Even Elijah was a man subject unto the like passions with others. Yet did not their sins hinder them from being brought unto the enjoyment of God. Nor shall ours, if we walk in the steps of their faith.

[3.] They had all the same enemies to conflict withal that we have. Sin, the world, and Satan, made no less opposition unto them than they do unto us. Yet were they victorious against them all. And following their example, we may look for the same success.

(2.) They wanted many advantages of faith and holiness which we enjoy. For,

[1.] They had not a clear revelation of the nature of Gods way of salvation. This is that which gives life and vigor unto gospel-faith. Yet did they follow God through the dark representation of his mind and grace unto the eternal enjoyment of him. We cannot miss our way, unless we wilfully neglect so great salvation.

[2.] They had not such plentiful communications of the Holy Spirit as are granted under the gospel; but being faithful in that little which they received, they missed not of the reward.

[3.] They had not that light, those directions for the actings of faith unto consolation and assurance, with many more advantages unto all the ends of faith and obedience, which believers now enjoy; yet in this state and condition, by virtue of the one offering of Christ, they were all pardoned and eternally saved. The consideration hereof tends greatly to the confirmation of the faith of them who truly believe.

SECONDLY, The latter part of this verse contains the confirmation of the argument proposed in the former. And it consists in a declaration of the true state, nature, efficacy, and circumstances of the one offering of Christ, now accomplished according unto the will of God.

There are three things in the words:

1. An opposition unto, or a rejection of the supposition of Christs offering himself often since the foundation of the world.

2. An assertion of the use, end, and efficacy of that offering, manifesting the uselessness of its repetition.

3. The means of accomplishing that end, or whereby he came to offer himself.

The opposition unto the rejected supposition is in these words, But now once in the end of the world. And every word hath its distinct force in the opposition:

1. As unto the time in general: But now. , now, generally is a limitation of time unto the present season; opposed to , then. But sometimes it is only a note of opposition, when joined with , but, as in this place. It may be taken in either sense, or include both. In the latter, But now, is no more, But it is not so, it is otherwise, and so declared to be; he did not offer himself often since the world began.A limitation of time may also be included in it. Now, at this time and season, it is declared that things are otherwise ordered and disposed.This makes the opposition more emphatical. Now it is, and now only, that Christ hath suffered, and not before.

2. He did this once, ; which is opposed unto , often. The apostle useth this word on this occasion, verse 28, Heb 10:2.1Pe 3:18. So he doth , once for all, Heb 10:10.

He hereby confines our thoughts about the offering of Christ unto that time and action wherein he offered himself unto God in his death. He speaks of it as a thing once performed, and then past; which cannot be referred unto the continual presentation of himself in heaven. Thus it is,saith he, in matter of fact, he hath not often, but once only, offered himself.

3. He confirms his opposition unto the rejected supposition by an especial denotation of the time when he once offered himself. He did it in the end of the world, : in opposition unto . Not then, but now; not often, but once; not from the foundation of the world, but in the end of it. There is no question as unto the thing itself, or the time intended in this exposition. It was the time when our Lord Jesus Christ appeared in the flesh, and offered himself unto God. But why he should express that time by the end of the world, in the words that our Savior designeth the end of the world absolutely by, Mat 28:20, is not so plain; for there was after this a long continuance and duration of the world to succeed, so far as any knows, not less than what was past before it.

Various are the conjectures of learned men about this expression; I shall not detain the reader with their repetition. My thoughts are determined by what I have discoursed on Heb 1:1-2; the exposition of which place the reader may consult on this occasion, I hope unto his satisfaction. In brief, to give a short account of what more largely I have explained and fully confirmed in the place referred unto, and do answer unto the Hebrew and . And the world, not absolutely with respect unto its essence or substance, but its duration and the succession of ages therein, is signifed by them. And the succession of the times of the world is considered with reference unto Gods distinction and limitation of things in his dealing with the church, called , Eph 1:10. And Gods distinction of time with respect unto the dispensation of himself in his grace to the church, may be referred unto three general heads: first, the time before the law; secondly, that which was spent under the law; thirdly, that of the exhibition of Christ in the flesh, with all that doth succeed it unto the end of the world. This last season, absolutely considered, is called , the fullness of time, when all that God had designed in the dispensation of his grace was come unto that head and consistency wherein no alteration should be made unto the end of the world. This is that season which, with respect unto those that went before, is called , the end of the world, or the last age of the world, the consummation of the dispensation of time, no change being afterwards to be introduced, like those which were made before in the dispensation of God. This season, with respect unto the coming of Christ unto the Judaical church, is called , the latter days, or the end of the days; namely, of that church-state, of the dispensation of God in that season. With respect unto the whole dispensation of God in the , all the allotted ages of the church, it was the last or end of them all; it was that wherein the whole divine disposition of things had its consummation. Wherefore both the entrance and the end of this season are called by the same name, the beginning of it here, and the end of it Mat 28:20; for the whole is but one entire season. And the preposition , in this construction with a dative case, signifies the entrance of any thing; as is at the approach of death Wherefore, whatever hath been, or may be in the duration of the world afterwards, the appearance of Christ to offer himself was , in the end of the world; that is, at the entrance of the last season of Gods dispensation of grace unto the church.

Thus it was,saith the apostle, in matter of fact; then did Christ offer himself, and then only.

With respect unto this season so stated, three things are affirmed of Christ in the following words:

1. What he did; he appeared.

2. Unto what end; to take away sin.

3. By what means; by the sacrifice of himself.

But there is some difficulty in the distinction of these words, and so variety in their interpretation, which must be removed. For these words, , by the sacrifice of himself, may be referred either unto , the putting away of sin, that goes before; or unto , was manifest, that follows after. In the first way the sense is, He was manifested to put away sin by the sacrifice of himself;

in the latter, He appeared by the sacrifice of himself to put away sin; which confines his appearance unto his sacrifice; which sense is expressed by the Vulgar translation, per hostiam suam apparuit. He appeared by his own host, say the Rhemists. But the former reading of the words is evidently unto the mind of the apostle; for his appearance was what he did in general with respect unto the end mentioned, and the way whereby he did it.

1. There is what he did, he appeared, he was manifested. Some say that this appearance of Christ is the same with his appearance in the presence of God for us, mentioned in the foregoing verse. But it is, as another word that is used, so another thing that is intended. That appearance was after his sacrifice, this is in order unto it; that is in heaven, this was on earth; that is still continued, this is that which was already accomplished, at the time limited by the apostle. Wherefore this appearance, this or manifestation of Christ in the end of the world, is the same with his being manifested in the flesh, 1Ti 3:16; or his coming into the world, or taking on him the seed of Abraham, to this end, that he might suffer and offer himself unto God. For what is affirmed is opposed unto what is spoken immediately before, namely, of his suffering often since the foundation of the world. This he did not do, but appeared, was manifested, (that is, in the flesh,) in the end of the world, to suffer and to expiate sin. Nor is the word ever used to express the appearance of Christ before God in heaven. His is his coming into the world by his incarnation, unto the discharge of his office; his appearance before God in heaven is his ; and his illustrious appearance at the last day is his , though that word be used also to express his glorious manifestation by the gospel, 2Ti 1:10. See 1Ti 3:16; 1Jn 3:8; Tit 2:13. This, therefore, is the meaning of the word: Christ did not come into the world, he was not manifested in the flesh, often since the foundation of the world, that he might often suffer and offer; but he did so, he so appeared, was so manifested, in the end of the world.

2. The end of this appearance of Christ was to put away sin. And we must inquire both what is meant by sin, and what by the putting of it away. Wherefore by sin, the apostle intends the whole of its nature and effects, in its root and fruits, in its guilt, power, and punishment; sin absolutely and universally; sin as it was an apostasy from God, as it was the cause of all distance between God and us, as it was the work of the devil; sin in all that it was and all that it could effect, or all the consequents of it; sin in its whole empire and dominion, as it entered by the fall of Adam, invaded our nature in its power, oppressed our persons with its guilt, filled the whole world with its fruits, gave existence and right unto death and hell, with power to Satan to rule in and over mankind; sin, that rendered us obnoxious unto the curse of God and eternal punishment. In the whole extent of sin, he appeared to put it away; that is, with respect unto the church, that is sanctified by his blood, and dedicated unto God..

, which we render putting away, is abrogatio, dissolutio, destructio; an abrogation, disannulling, destroying, disarming. It is the name of taking away the force, power, and obligation of a law. The power of sin, as unto all its effects and consequents, whether sinful or penal, is called its law, the law of sin, Rom 8:2. And of this law, as of others, there are two parts or powers:

(1.) Its obligation unto punishment, after the nature of all penal laws; hence it is called the law of death, that whereon sinners are bound over unto eternal death. This force it borrows from its relation unto the law of God and the curse thereof.

(2.) Its impelling, ruling power, subjectively in the minds of men, leading them captive into all enmity and disobedience unto God, Rom 7:23.

Christ appeared to abrogate this law of sin, to deprive it of its whole power,

(1.) That it should not condemn us any more, nor bind us over to punishment. This he did by making atonement for it, by the expiation of it, undergoing in his own suffering the penalty due unto it; which of necessity he was to suffer as often as he offered himself. Herein consisted the or abrogation of its law principally.

(2.) By the destruction of its subjective power, purging our consciences from dead works, in the way that hath been declared. This was the principal end of the appearance of Christ in the world, 1Jn 3:8.

3. The way whereby he did this, was by the sacrifice of himself, for : that sacrifice wherein he both suffered and offered himself unto God. For that both are included, the opposition made unto his often suffering doth evince.

This, therefore, is the design and meaning of these words: to evidence that Christ did not offer himself unto God often, more than once, as the high priest offered every year, before his entrance into the holy place, the apostle declares the end and effect of his offering or sacrifice, which rendered the repetition of it needless. It was one, once offered, in the end of the world; nor need be offered any more, because of the total abolition and destruction of sin at once made thereby. What else concerns the things themselves spoken of will be comprised under the ensuing observations.

Obs. 3. It is the prerogative of God, and the effect of his wisdom, to determine the times and seasons of the dispensation of himself and his grace unto the church. Hereon it depended alone that Christ appeared in the end of the world, not sooner nor later, as to the parts of that season. Many things do evidence a condecency unto divine wisdom in the determination of that season; as,

1. He testified his displeasure against sin, in suffering the generality of mankind to lie so long under the fatal effects of their apostasy, without relief or remedy, Act 14:16; Act 17:30; Rom 1:21-24; Rom 1:26.

2. He did it to exercise the faith of the church, called by virtue of the promise, in the expectation of its accomplishment. And by the various ways whereby God cherished their faith and hope was he glorified in all ages, Luk 1:70; Mat 13:17; Luk 10:24; 1Pe 1:10-11; Hag 2:7.

3. To prepare the church for the reception of him, partly by the glorious representation made of him in the tabernacle and temple with their worship, partly by the burden of legal institutions laid on them until his coming, Gal 3:24.

4. To give the world a full and sufficient trial of what might be attained towards happiness and blessedness by the excellency of all things here below. Men had time to try what was in wisdom, learning, moral virtue, power, rule, dominion, riches, arts, and whatever else is valuable unto rational natures. They were all exalted unto their height, in their possession and exercise, before the appearance of Christ; and all manifested their own insufficiency to give the least real relief unto mankind from under the fruits of their apostasy from God. See 1Co 1:5. To give time unto Satan to fix and establish his kingdom in the world, that the destruction of him and it might be the more conspicuous and glorious. These, and sundry other things of a like nature, do evince that there was a condecency unto divine wisdom in the determination of the season of the appearance of Christ in the flesh; howbeit it is ultimately to be resolved into his sovereign will and pleasure.

Obs. 4. God had a design of infinite wisdom and grace in his sending of Christ, and his appearance in the world thereon, which could not be frustrated. He appeared to put away sin. The footsteps of divine wisdom and grace herein I have inquired into in a peculiar treatise, and shall not here insist on the same argument. [12]

[12] See vol. 5 of miscellaneous works, on Justification.

Obs. 5. Sin had erected a dominion, a tyranny over all men, as by a law. Unless this law be abrogated and abolished, we can have neither deliverance nor liberty. Men generally think that they serve themselves of sin, in the accomplishment of their lusts and gratification of the flesh; but they are indeed servants of it and slaves unto it. It hath gotten a power to command their obedience unto it, and a power to bind them over to eternal death for the disobedience unto God therein. As unto what belongs unto this law and power, see my discourse of Indwelling Sin. [13]

[13] See vol. 6 ibid.

Obs. 6. No power of man, of any mere creature, was able to evacuate, disannul, or abolish this law of sin; for,

Obs. 7. The destruction and dissolution of this law and power of sin, was the great end of the coming of Christ for the discharge of his priestly office in the sacrifice of himself; No other way could it be effected. And,

Obs. 8. It is the glory of Christ, it is the safety of the church, that by his one offering, by the sacrifice of himself once for all, he hath abolished sin as unto the law and condemning power of it.

Fuente: An Exposition of the Epistle to the Hebrews

sin

Sin. (See Scofield “Rom 3:23”).

Fuente: Scofield Reference Bible Notes

the foundation: Mat 25:34, Joh 17:24, 1Pe 1:20, Rev 13:8, Rev 17:8

in: Heb 1:2, Isa 2:2, Dan 10:14, Mic 4:1, 1Co 10:11, Gal 4:1, Eph 1:10, 1Pe 1:20

he appeared: Heb 9:12, Heb 7:27, Heb 10:4, Heb 10:10, Lev 16:21, Lev 16:22, 2Sa 12:13, 2Sa 24:10, Job 7:21, Dan 9:24, Joh 1:29, 1Pe 2:24, 1Pe 3:18, 1Jo 3:5

the sacrifice: Heb 9:14, Heb 10:12, Heb 10:26, Eph 5:2, Tit 2:14

Reciprocal: Lev 9:3 – Take ye Lev 11:24 – General Lev 14:7 – let Lev 15:5 – General Lev 15:21 – General Lev 16:15 – Then shall Lev 23:28 – General Num 9:3 – at even Num 16:46 – from off Deu 16:6 – at even Jos 20:6 – until Jos 24:33 – died Son 8:1 – find thee Isa 53:10 – when thou shalt make his soul Isa 53:12 – he bare Eze 46:15 – a continual Zec 3:9 – remove Mat 24:3 – the end Joh 17:19 – I sanctify Rom 3:25 – remission Rom 5:6 – in due time Rom 6:10 – he died unto Gal 3:13 – redeemed Tit 3:4 – appeared Heb 1:3 – by himself Heb 4:3 – from Heb 9:25 – offer

Fuente: The Treasury of Scripture Knowledge

THE CROSS

Once in the end of the world hath He appeared to put away sin by the sacrifice of Himself.

Heb 9:26

The greatest danger at the present day among Christians is their becoming so accustomed to the Gospel message that they cease to be keen or enthusiastic about it themselves, with the consequence that they totally fail to interest others in it. There was a good old phrase of another generation which exactly expresses their condition; they are Gospel-hardened.

I. The uniqueness of the Cross.Notice the uniqueness of the lessons of the Cross, not merely the absolute uniqueness of the event, but its unique surprise. The glamour of the Crosswhether in our cathedrals or churches, or worn on our personsmakes us forget that it was a symbol of ignominy and shame. It was a unique surprise. People are apt to forget that, not merely the Jews practised sacrifice, but that no Roman general would think of going to battle without offering libations to the gods. A few years ago in Northumberland there was found a stone with an altar, an axe, a figure of an ox, and a bowl, and a date of some years before Christ. But within a hundred years Pliny complained to Trajan that no one bought anything for sacrifice. What was the reason? Calvary. The types of sacrifice had been put away by the offering of Christ once at the end of the old dispensation. That unique sacrifice once offered, never to be repeated, but still pleaded by the Church on earth, put an end to the looking forward to the future of which not only the Old Testament prophets but Plato had spokena good man sure to be killed were his words. And now we look backward to the Cross, the only looking forward being to the return of Him Who came to save. The Cross, too, was a unique opportunity for the salvation of the world. Our Lord came in the fulness of time when the world was prepared to receive Him, when the Greek language prepared the way for the missionary, and the Roman roads provided the means of transit. Is the Cross the most magnificent thing in the world to us, as it ought to be if we understand the right proportion of things? How does the death of Christ affect you? How does it touch your lives? Is it a reproach to you? It broke St. Pauls heart. His self-sufficiencyshared, perhaps, by some in this congregation, who say that they are no worse than their neighbours, and that sin is only undeveloped goodgave way. Thy rebuke hath broken my heart. Love is the only thing, not threats, which can secure obedience, as mothers know. Till we realise the meaning of the words, He loved me and gave Himself for me, we have not learnt the lesson of the Cross. The easy-going optimism of to-day is refuted by the gaping wounds of the Cross.

II. The absolution of the Cross.This has been the comfort of thousands in past generations. Lust, temper, and pride depart as on our knees we survey the Cross, but the absolution of the Cross must be preceded by confession, real and complete, before we can feel ourselves

Redeemd, restored, forgiven,

Through Jesus precious blood.

III. The comfort of the Cross.There are people in almost intolerable pain in sorrow-stricken cities who can only bear it in the power of the Cross. As God has waited and suffered, they feel that they can likewise. No rose-crowned Apollo can bring comfort to the sorrowing. That is only possible through the Cross.

Bishop A. F. Winnington-Ingram.

Fuente: Church Pulpit Commentary

Heb 9:26. If the sacrificial service of Christ was exactly like that of the Levitical priests, then He would have been required not to wait so long before beginning it. He would have needed to begin it at the same time the world (inhabitants of the earth) began to exist. Since one time only was necessary because the sacrifices of the old system were taking care of the sins for the time (to be explained at chapter 10:4), He could wait until the end of the world to perform His. World in this place is from AIONION which means age or dispensation. Jesus died in the last weeks of the Jewish Dispensation; fifty days after His death the Holy Spirit came upon the apostles, thus cancelling the Old and ushering in the New Testament Dispensation. Unlike the high priests of the Levitical system, Christ performed his by the sacrifice of himself.

Fuente: Combined Bible Commentary

9:26 {15} For then must he often have suffered since the foundation of the world: but now once in the {p} end of the world hath he appeared to put away {q} sin by the sacrifice of himself.

(15) An argument to prove that Christ’s offering should not be repeated: seeing that sins were to be purged from the beginning of the world, and it is proved that sins cannot be purged, but by the blood of Christ: he would have needed to have died repeatedly, since the beginning of the world. But a man can die only once: therefore Christ’s sacrifice which was once done in the later days, neither could nor can be repeated. Seeing that it is so, surely the power of it extends both to sins that were before, and to sins that are after his coming.

(p) In the later days.

(q) That whole root of sin.

Fuente: Geneva Bible Notes