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 - ἅπαξ 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 Hebrews 1:2 note, and Acts 2:17 note; 1 Corinthians 10:11, and Isaiah 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 Hebrews 9:14.

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

For then must he often have suffered - In the counsel of God, Christ was considered the Lamb slain from the foundation of the world, Revelation 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 Revelation 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 - Εις αθετησιν ἁμαρτιας· 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, Daniel 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.

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 Hebrews 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 Habakkuk 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 Hebrews 9:14.

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

Since the foundation of the world (ἀπὸ καταβολῆς κόσμου)

For, from the foundation of the world, sin required atonement by sacrifice; and, therefore, if Christ had been a victim like others, which must be offered repeatedly, he would have had to suffer repeatedly from the foundation of the world. If his sacrifice, like the animal atonements, had availed for a time only, he would have been obliged to repeat his offering whenever that time expired; and, since his atonement was designed to be universal, it would have been necessary for him to appear repeatedly upon earth, and to die repeatedly from the foundation of the world. Comp. 1 Peter 1:20; Revelation 13:8.

In the end of the world (ἐπὶ συντελείᾳ τῶν αἰώνων)

In N.T συντέλεια consummation, always with αἰὼν age. With the plural αἰώσων only here. Everywhere else συντέλεια αἰῶνος. The A.V. gives a wrong impression as of the end of this visible world. The true sense is the consummation of the ages: that is to say, Christ appeared when the former ages had reached their moral consummation under the old Levitical economy. Comp. Hebrews 1:2.

To put away sin (εἰς ἀθίτησιν τῆς ἁμαρτίας)

Lit. for the putting away of sin. For ἀθέτησις see on Hebrews 7:18. Note the singular number, sin. The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions.

{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.

9:26 For then must he often have suffered. In that case he must have suffered many times.

But now once. Only once did he offer sacrifice, viz. himself.

In the end of the world. At the end of the Jewish dispensation; literally, the end of the ages, the end of the antediluvian and Jewish ages.

9:26 For then he must often have suffered from the foundation of the world - This supposes, That by suffering once he atoned for all the sins which had been committed from the foundation of the world. That he could not have atoned for them without suffering. At the consummation of the ages - The sacrifice of Christ divides the whole age or duration of the world into two parts, and extends its virtue backward and forward, from this middle point wherein they meet to abolish both the guilt and power of sin.

Margin sin

Sin. See Scofield Note: "Rom 3:23".

26. then-in that case.

must . have suffered-rather as Greek, "It would have been necessary for Him often to suffer." In order to "offer" (Heb 9:25), or present Himself often before God in the heavenly holiest place, like the legal high priests making fresh renewals of this high priestly function. He would have had, and would have often to suffer. His oblation of Himself before God was once for all (that is, the bringing in of His blood into the heavenly Holy of Holies), and therefore the preliminary suffering was once for all.

since the foundation of the world-The continued sins of men, from their first creation, would entail a continual suffering on earth, and consequent oblation of His blood in the heavenly holiest place, since the foundation of 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 high priest of the Hebrews offered sacrifices for the whole human race. "If there had been greater efficacy in the repetition of the oblation, Christ necessarily would not have been so long promised, but would have been sent immediately after the foundation of the world to suffer, and offer Himself at successive periods" [Grotius].

now-as the case is,

once-for all; without need of renewal. Rome's fiction of an UNBLOODY sacrifice in the mass, contradicts her assertion that the blood of Christ is present in the wine; and also confutes her assertion that the mass is propitiatory; for, if unbloody, it cannot be propitiatory; for without shedding of blood there is no remission (Heb 9:22). Moreover, the expression "once" for all here, and in Heb 9:28, and Heb 10:10, 12, proves the falsity of her view that there is a continually repeated offering of Christ in the Eucharist or mass. The offering of Christ was a thing once done that it might be thought of for ever (compare Note, see on [2572]Heb 10:12).

in the end of the world-Greek, "at the consummation of the ages"; the winding up of all the previous ages from the foundation of the world; to be followed by a new age (Heb 1:1, 2). The last age, beyond which no further age is to be expected before Christ's speedy second coming, which is the complement of the first coming; literally, "the ends of the ages"; Mt 28:20 is literally, "the consummation of the age," or world (singular; not as here, plural, ages). Compare "the fulness of times," Eph 1:10.

appeared-Greek, "been manifested" on earth (1Ti 3:16; 1Pe 1:20). English Version has confounded three distinct Greek verbs, by translating all alike, Heb 9:24, 26, 28, "appear." But, in Heb 9:24, it is "to present Himself," namely, before God in the heavenly sanctuary; in Heb 9:26, "been manifested" on earth: in Heb 9:28, "shall be seen" by all, and especially believers.

put away-abolish; doing away sin's power as well by delivering men from its guilt and penalty, so that it should be powerless to condemn men, as also from its yoke, so that they shall at last sin no more.

sin-singular number; all the sins of men of every age are regarded as one mass laid on Christ. He hath not only droned for all actual sins, but destroyed sin itself. Joh 1:29, "Behold the Lamb of God that taketh away the sin (not merely the sins: singular, not plural) of the world."

by the sacrifice of himself-Greek, "by (through) His own sacrifice"; not by "blood of others" (Heb 9:25). Alford loses this contrast in translating, "by His sacrifice."

9:23-28 It is evident that the sacrifices of Christ are infinitely better than those of the law, which could neither procure pardon for sin, nor impart power against it. Sin would still have been upon us, and have had dominion over us; but Jesus Christ, by one sacrifice, has destroyed the works of the devil, that believers may be made righteous, holy, and happy. As no wisdom, learning, virtue, wealth, or power, can keep one of the human race from death, so nothing can deliver a sinner from being condemned at the day of judgment, except the atoning sacrifice of Christ; nor will one be saved from eternal punishment who despises or neglects this great salvation. The believer knows that his Redeemer liveth, and that he shall see him. Here is the faith and patience of the church, of all sincere believers. Hence is their continual prayer as the fruit and expression of their faith, Even so come, Lord Jesus.