For then he ought to have suffered often from the beginning of the world: but now once at the end of ages, he hath appeared for the destruction of sin, by the sacrifice of himself.

“In this place he has also veiled over something. "But now once more in the end of the world." Why "at the end of the world"? After the many sins. If therefore, it had taken place at the beginning, then no one would have believed; and He must not die a second time, all would have been useless. But since later, there were many transgressions, with reason He then appeared: which he expresses in another place also, "Where sin abounded, grace did much more abound. But now once in the end of the world, hath He appeared to put away sin by the sacrifice of Himself." (Rom. v. 20.) What is, "He hath appeared to put away sin by the sacrifice of Himself"? What is this "putting away"? it is making contemptible. For sin has no longer any boldness; for it is made of no effect in that when it ought to have demanded punishment, it did not demand it: that is, it suffered violence: when it expected to destroy all men, then it was itself destroyed. "He hath appeared by the sacrifice of Himself" (he says), that is, "He hath appeared," unto God, and drawn near unto Him. For do not think because the High Priest was wont to do this oftentimes in the year. So that henceforward this is done in vain, although it is done; for what need is there of medicines where there are no wounds? On this account He ordained offerings "continually," because of their want of power, and that a remembrance of sins might be made.”

“Above, the Apostle showed what is common to the new and the old testament, insofar as the old and the new agree; here he shows the difference of each. And concerning this he does two things. For first he shows that in the new there is a better cleansing; second, that it is more perfect, at the place, "nor as often." Again the first is divided into two. For first he shows that, as to that which is cleansed, and as to that by which the cleansing is effected, the cleansing is better in the new; second he makes clear what he said, at the place, "for not into things made with hands." He says therefore: "it is necessary therefore" that the patterns of the heavenly things, namely the tabernacle itself, which, as regards us, is the pattern, although simply speaking it is the thing patterned and the figure of it, and therefore of lesser dignity, since the thing figured is nobler than the figure, as the body is nobler than the shadow, "be cleansed by these," namely by the sacrifices; "but the heavenly things themselves," namely the new testament, "by better sacrifices than these"; better indeed, because the other things were cleansed by the blood of animals, but in the new testament the cleansing is effected by the blood of Christ. But better things are always cleansed by better things. But these were heavenly, that is, the figure of heavenly things. If therefore those things were cleansed by blood, it is fitting that these heavenly things be cleansed by better blood. But on the contrary: in heaven there is no uncleanness. I respond. It must be said that, according to the Gloss, by "heavenly things" are understood those things which pertain to the state of the present Church, which are called heavenly. Likewise the faithful bear the image of heavenly things, inasmuch as in mind they dwell in the heavens. Or otherwise, and better, that by "heavenly things" is understood the heavenly homeland. And here the Apostle speaks in the manner in which, in the old testament, the tabernacle was said to be cleansed — not that it had in itself any uncleanness, but because certain irregularities were cleansed, by which people were hindered from approaching the sanctuary. And the heavenly things are said to be cleansed, inasmuch as through the sacrament of the new law sins are purged which hinder entrance into the heavenly things. Again, he says "sacrifices," in the plural. On the contrary: there is only one sacrifice of Christ. Below, X, 14: "for by one oblation he has perfected forever those who are sanctified." I respond. Although it is one in itself, yet it was figured by the many sacrifices of the old law. From this passage it is gathered that the sacrifices of the old law were good. For "better" is not said except with respect to something good. Then, when he says "for not into things made with hands," etc., he shows that the heavenly things are cleansed by better sacrifices. For the high priest expiated the sanctuary, which was made by hands; but Christ entered not into holy places made by hands, which were, as regards us, patterns of the true ones, but into heaven itself, which he expiated not in itself, but as regards us, as has been said; but he did not expiate by carnal sacrifices, because Christ did not come to offer such things. Ps. XXXIX, v. 6: "holocaust and sin offering you did not require." Again: "you will not delight in holocausts." Again, above, VII, 14: "it is manifest that the Lord sprang from the tribe of Judah, of which tribe no man attended at the altar"; but he entered into heaven itself. Mark, last chapter: "the Lord Jesus indeed was taken up into heaven." Acts I, 11: "this Jesus, who is taken up from you into heaven." But why? "That he may appear in the presence of God for us." And the Apostle speaks alluding to the rite of the old law, according to which the high priest who entered the holy of holies stood before the propitiatory to pray for the people; so also Christ entered heaven, as man, that he might stand before God for our salvation. But these differ, because the priest, hindered by the smoke that rose from the censer, did not see the holy of holies, nor did he see any face; but Christ appears before the face of God, not that there is there a bodily countenance, nor any cloud, but manifest knowledge. But could not Christ, while existing on earth, appear before the face of God, since God sees all things? I respond. It must be said that, just as Augustine, speaking to God, says: "you were with me, and I was not with you," because indeed God is in all things by essence, presence, and power, but the wicked are not with God by grace — so Christ is said to have entered that he may appear before the face of God, because, although he always saw him with clear vision, as one perfectly blessed, yet the state of a wayfarer, as such, does not have this, but only the heavenly state does. And therefore when, perfectly blessed in body and soul, he ascended, he entered that he might appear before the face of God, that is, he entered the place where God is manifestly seen. And this for us. For he ascended for this, that he might prepare a way for us. John XIV, 2f.: "I go to prepare a place for you. And again I will come and take you to myself." Micah II, 13: "he ascended, opening the way before you." For the body ought to follow its head. Matthew XXIV, 28: "wherever the body shall be, there shall the eagles also be gathered together." Then, when he says "nor as often," he shows that the cleansing of the new testament is more perfect than that of the old. But he shows this by two things. First, by the fact that that one was repeated every year, but this one only once. Likewise as to the effect, because that one could not take away sins, which this one can. Concerning this, then, he does two things. For first he shows the first; second the second, at the place, "having a shadow." But it must be known that the Apostle had above said three things about Christ: first, that he is high priest; second, what is the dignity of the place he entered; third, how he entered, namely with blood; and these three he has already made clear. Here he declares when he entered, since just as the legal high priest entered once a year, Christ entered only once. And this was the fourth point. Hence concerning this he does three things. First he shows what was done in the old testament; second, that it would be unfitting for this to be done in the new testament, at the place, "otherwise"; third he shows what is done in the new testament, at the place, "but now, once." For in the old testament the high priest, although he entered only once a year, nevertheless every year, by precept of the law, it was necessary for him to enter with another's blood, as is said in Leviticus XVI, 14. "But Christ entered not into a place made by hand," etc. "Nor that he should offer himself often, as the high priest entered into the holies every year with another's blood." Then, when he says "otherwise he ought," etc., he proves that it would be unfitting for this to be done in the new testament, because a very great absurdity would follow; for since Christ entered by his own blood, it would follow that he would have had to suffer often from the beginning of the world. But it is not so with the old sacrifice, because that was offered for the sins of the children of Israel. But that people began spiritually when the law was given, and therefore it is not necessary for it to be offered from the beginning of the world. But Christ offered himself for the sins of the whole world, because he himself has been made our propitiation for our sins and those of the whole world, I John II, 2. And thus, if he were offered often, he would have had to be born and suffer from the beginning of the world, which would have been a very great absurdity. But on the contrary, Apoc. XIII, 8: "the lamb, who was slain from the beginning of the world." I respond. It is true he was slain, that is, prefigured to be slain from the beginning of the world, as in the slaying of Abel. Then, when he says "but now," he shows what is done in the new testament, and concerning this he does two things. First he gives two reasons why the sacrifice is not repeated in the new testament; second he explains them, at the place, "and as," etc. He says therefore: "now therefore Christ has appeared once at the consummation of the ages." I Cor. X, 11: "we are they upon whom the ends of the ages are come." And he says this on account of the number of years, because it is now more than a thousand years since he said this. For the ages of the world are taken according to the ages of man, which are principally distinguished according to the state of advancing, not according to the number of years. Thus the first age was before the flood, in which there was neither written law nor punishment, like infancy. Another from Noah to Abraham, and so on for the rest, so that the last age is the present state, after which there is no other state of salvation, just as there is none after old age. But just as in the other ages of man the number of years is determined, but not in old age, since old age begins from the sixtieth year, and some live for a hundred and twenty years, so it is not determined how long this state of the world ought to last; nevertheless it is the consummation of the ages, because there remains no other for salvation. But in this age Christ appeared once; of which he gives two reasons, namely, why he was offered only once. The first is, because in the old testament sins were not taken away, which is done through the sacrifice of Christ. The other is, because the legal priest did not offer his own blood, as Christ did. Hence he says that he "appeared unto the destruction of sin, by his sacrifice," namely of himself, and therefore that one is repeated, but not this one. I Peter III, 18: "Christ died once for our sins." Then, when he says "and as," he explains these reasons. And first the second, second the first, at the place, "the law having a shadow." He explains the second by a comparison with other men, hence concerning this he does two things. For first he shows what happens to other men; second he shows what happens in Christ, at the place, "so also Christ, once." For in any man we find two things: namely, the necessity of dying; likewise, that he rises again, not to be cleansed, but to be judged concerning his deeds. He touches on the first when he says, "and as it is appointed unto men once to die." But on the contrary: it seems that this is not appointed, but rather man brought this about by sinning, since it is said, Wisdom I, 13, that God made not death, neither has he pleasure in the destruction of the living. And a little after: "but the wicked with hands and words have called it to themselves." I respond. It must be said that in death three things are to be considered: namely, the natural cause, and as to this, from the condition of nature it is appointed that man die once, inasmuch as he is composed of contraries. Second, the gift bestowed: and as to this, there was given to man, as part of his condition, the benefit of original justice, through which the soul held the body together, so that he was able not to die. Third, the merit of death, and so man by sinning merited to lose that benefit, and thus incurred death. Hence he says that the wicked, with their hands — namely, by handling the forbidden fruit — called death to themselves. Man therefore, by demeriting, is the cause of death; but God, as judge. For "the wages of sin is death," Rom. VI, 23. "Once"; which indeed is true of common custom, although some have been raised up again, such as Lazarus and the widow's son, who afterward died. But as to the second, he says, "but after this the judgment," because after they rise again, they will not die again, but judgment will immediately follow. "For we must all be manifested before the judgment seat of Christ, that everyone may receive the proper things of the body, according as he has done," as is said in II Cor. V, 10. Then, when he says "so also Christ," etc., he shows how these things apply to Christ. And as to the first he says that "so also Christ was offered once." And in this he agrees with the others. But he differs in two things: first, because since Christ did not descend from Adam by way of seminal reason, but only as to bodily substance, he did not contract original sin, and therefore was not a debtor of that state. Gen. II, 17: "in whatsoever day you shall eat of it, you shall die the death." But by his own will he took on death. John X, 18: "no man takes my life from me," etc. Therefore he says that "he was offered." Is. LIII, 7: "he was offered because it was his own will." And I Peter III, 18: "Christ died once for our sins." Second he differs, because our death is the effect of sin. Rom. VI, 23: "the wages of sin is death." But the death of Christ is destructive of sin. Therefore he says, "to exhaust the sins of many," that is, to remove them. Nor does he say "of all," because the death of Christ, although it is sufficient for all, nevertheless does not have efficacy except as regards those who are to be saved. For not all subject themselves to it through faith and good works. As to the second he says: "but the second time he will appear without sin." Concerning the second coming he says two things. First he sets down its difference from the first, because the second will be without sin. For in the first, although he did not have sin, yet he came "in the likeness of sinful flesh," Rom. VIII, 3. Likewise in the first he was made a sacrifice for sin. II Cor. V, 21: "him who knew no sin, he has made sin for us." But in the second these things will not be, therefore he says that he will appear without sin. Second he sets down that which is proper to the second coming, because he will not appear to be judged, but to judge, rendering reward for merits. Hence he says that "he will appear." And indeed, although to all — even to those who pierced him according to the flesh — yet according to his divinity only to the elect, who await him through faith, unto their salvation. Is. XXX, 18: "blessed are all they that wait for him." Phil. III, 20f.: "we await the Savior, the Lord Jesus Christ, who will reform the body of our lowliness, conformed to the body of his glory."”

“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.”

“For then must he often have suffered - In the counsel of God, Christ was considered the Lamb slain from the foundation of the world, Rev 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 Rev 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, Dan 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.”

“He came at the end of the ages, as it were in the last age of the world, to the putting away or abrogating of sin. (Witham) — Though less, viz. a single tear, might have satisfied the justice of God, nothing less than his own precious blood could satisfy the charity of Jesus Christ. By his death, as St. Augustine observes, Christ has bound the devil in a chain, so that he can tempt us no further than we are able to resist: he may bark, he may tempt, he may solicit us; but he can bite none, except those that wilfully cast themselves within his reach. (Serm. 1. post Trin.)”

“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, Heb 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 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"; Mat 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 (Ti1 3:16; Pe1 1:20). English Version has confounded three distinct Greek verbs, by translating all alike, Heb 9:24, Heb 9:26, Heb 9:28, "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."”