TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
for then he would have had to suffer death many times — from the founding of the universe on. But as it is, he has appeared once at the end of the ages in order to do away with sin through the sacrifice of himself.
Berean Standard Bible
Otherwise, Christ would have had to suffer repeatedly since the foundation of the world. But now He has appeared once for all at the end of the ages to do away with sin by the sacrifice of Himself.
American Standard Version
else must he often have suffered since the foundation of the world: but now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself.
World English Bible Messianic
or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself.
Geneva Bible (1599)
(For then must he haue often suffred since the foundation of the world) but now in the end of the world hath he bene made manifest, once to put away sinne by the sacrifice of him selfe.
Young's Literal Translation
since it had behoved him many times to suffer from the foundation of the world, but now once, at the full end of the ages, for putting away of sin through his sacrifice, he hath been manifested;
In the KJVVerse 30,132 of 31,102
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Commentary on Hebrews 9 verses 23–28
23 ¶ It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
24 For Christ is not entered 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:
25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
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.
27 And as it is appointed unto men once to die, but after this the judgment:
28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
I. II. Main points1. 2. Sub-points
In this last part of the chapter, the apostle goes on to tell us what the Holy Ghost has signified to us by the legal purifications of the patterns of the things in heaven, inferring thence the necessity of better sacrifices to consecrate the heavenly things themselves.
I. The necessity of purifying the patterns of the things in heaven, Heb 9:23. This necessity arises both from the divine appointment, which must always be obeyed, and from the reason of that appointment, which was to preserve a proper resemblance between the things typifying and the things typified. It is observable here that the sanctuary of God on earth is a pattern of heaven, and communion with God in his sanctuary is to his people a heaven upon earth.
II. The necessity that the heavenly things themselves should be purified with better sacrifices than of bulls and goats; the things themselves are better than the patterns, and must therefore be consecrated with better sacrifices. These heavenly things are the privileges of the gospel state, begun in grace, perfected in glory. These must be ratified by a suitable sanction or consecration; and this was the blood of Christ. Now it is very evident that the sacrifice of Christ is infinitely better than those of the law. 1. From the places in which the sacrifices under the law, and that under the gospel, were offered. Those under the law were the holy places made with hands, which are but figures of the true sanctuary, Heb 9:24. Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession; for he appears in the presence of God for us. He has gone to heaven, not only to enjoy the rest and receive the honour due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us. 2. From the sacrifices themselves, Heb 9:26. Those under the law were the lives and blood of other creatures of a different nature from the offerers - the blood of beasts, a thing of small value, and which would have been of none at all in this matter had it not had a typical respect to the blood of Christ; but the sacrifice of Christ was the oblation of himself; he offered his own blood, truly called, by virtue of the hypostatical union, the blood of God; and therefore of infinite value. 3. From the frequent repetition of the legal sacrifices. This showed the imperfection of that law; but it is the honour and perfection of Christ's sacrifice that, being once offered, it was sufficient to all the ends of it; and indeed the contrary would have been absurd, for then he must have been still dying and rising again, and ascending and then again descending and dying; and the great work had been always in fieri - always doing, and always to do, but never finished, which would be as contrary to reason as it is to revelation, and to the dignity of his person: But now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. The gospel is the last dispensation of the grace of God to men. 4. From the inefficacy of the legal sacrifices, and the efficacy of Christ's sacrifice. The legal sacrifices could not of themselves put away sin, neither procure pardon for it now power against it. Sin would still have lain upon us, and had dominion over us; but Jesus Christ by one sacrifice has made an end of sin, he has destroyed the works of the devil.
III. The apostle illustrates the argument from the appointment of God concerning men (Heb 9:27, Heb 9:28), and observes something like it in the appointment of God concerning Christ.
1.The appointment of God concerning men contains in it two things: - (1.) That they must once die, or, at least, undergo a change equivalent to death. It is an awful thing to die, to have the vital knot loosed or cut asunder, all relations here dropped at once, an end put to our probation and preparation state, and to enter into another world. It is a great work, and it is a work that can be but once done, and therefore had need to be well done. This is matter of comfort to the godly, that they shall die well and die but once; but it is matter of terror to the wicked, who die in their sins, that they cannot return again to do that great work better. (2.) It is appointed to men that after death they shall come to judgment, to a particular judgment immediately after death; for the soul returns to God as to its judge, to be determined to its eternal state; and men shall be brought to the general judgment, at the end of the world. This is the unalterable decree of God concerning men - they must die, and they must be judged. It is appointed for them, and it is to be believed and seriously considered by them.
2.The appointment of God concerning Christ, bearing some resemblance to the other. (1.) He must be once offered, to bear the sins of many, of all the Father had given to him, of all who should believe in his name. He was not offered for any sin of his own; he was wounded for our transgressions. God laid on him the iniquity of all his people; and these are many, though not so many as the rest of mankind; yet, when they are all gathered to him, he will be the first-born among many brethren. (2.) It is appointed that Christ shall appear the second time without sin, to the salvation of those who look for him. [1.] He will then appear without sin; at his first appearance, though he had no sin of his own, yet he stood charged with the sins of many; he was the Lamb of God that bore upon him the sins of the world, and then he appeared in the form of sinful flesh; but his second appearance will be without any such charge upon him, he having fully discharged it before, and then his visage shall not be marred, but shall be exceedingly glorious. [2.] This will be to the salvation of all who look for him; he will then perfect their holiness, their happiness; their number shall then be accomplished, and their salvation completed. Observe, It is the distinguishing character of true believers that they are looking for Christ; they look to him by faith; they look for him by hope and holy desires. They look for him in every duty, in every ordinance, in every providence now; and they expect his second coming, and are preparing for it; and though it will be sudden destruction to the rest of the world, who scoff at the report of it, it will be eternal salvation to those who look for it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–28. Public domain.
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TertullianAD 220
To His Wife Book I
Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel, and then the apostle in the last days of the (Jewish) age, either cut off the redundancies or regulated the disorders.
Origen of AlexandriaAD 253
ON PRAYER 27.15
In trying to reconcile two apostolic passages it has often occurred to me to raise the question of how there can be a consummation of ages at which Jesus has been manifested once for all to do away with sin if there are going to be ages following this age. The passages are these: In Hebrews, "But now at a consummation of the ages he has been manifested once for all to do away with sin through his sacrifice," but in Ephesians, "In order that he may show forth in the years following, the exceeding riches of his grace in kindness toward us." Well, conjecturing on a matter so great, I believe that, just as the year's consummation is its last month after which arises another month's beginning, so probably the present age is a consummation of numerous ages completing as it were a year of ages, and after it certain coming ages will arise whose beginning is the coming age. In those coming ages God shall show forth the riches of his grace in kindness, when the greatest sinner, who for having spoken ill against the Holy Spirit is held fast by his sin throughout the present age and the coming one from beginning to end, shall after that, I know not how, receive a dispensation.
Origen of AlexandriaAD 253
ON FIRST PRINCIPLES 2.3.5
But this world, which is itself called an "age," is said to be the end of many ages. Now the holy apostle teaches that in the age that was before this, Christ did not suffer, nor even in the age before that; and I do not know that I am able to enumerate the number of previous ages in which he did not suffer. I will show, however, the statements of Paul from which I have arrived at this understanding. He says, "He has appeared once for all at the end of the age to take away sin by the sacrifice of himself." He says that Christ was made a "sacrifice" once, and "at the end of the ages has appeared to take away sin." Now after this age, which is said to be made for the consummation of other ages, there will be other ages again to follow; for we have clearly learned this from Paul himself, who says, "that in the ages to come he might show the immeasurable riches of his grace in his kindness toward us." He did not say "in the age to come" or "in the two ages to come" but "in the ages to come." I think, therefore, that by his language many ages are indicated.
John ChrysostomAD 407
Homily on Hebrews 17
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.
John ChrysostomAD 407
Homily on Hebrews 17
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.)
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 9
He completely destroyed the force of sin, promising us immortality; sin is incapable of proving a problem to immortal bodies.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
"now to appear." With the flesh, he says, it appears.
"in the presence of God." What do you say? Unless he had entered into heaven, he would not appear in the sight of the Father, who is present everywhere and fills all things? Do you see that these are humble matters of privilege?
"on our behalf." When the victim of his own body ascended to appear before the Father for us, this is to reconcile us to himself. Indeed, having made mention of the flesh, blessed Paul speaks boldly of all things humble.
"Nor was he to offer himself repeatedly," he says, this is what it means to ascend to heaven. For the offering of many sacrifices in blood is for those who enter into the copies of the true things, but not for the one who has entered into heaven itself.
"as the high priest." Do you see the difference? This one does it annually, but Christ once.
"with blood not his own." This one in the blood of others, of bulls and goats, but Christ in his own.
"For then he would have had to suffer repeatedly." For if it were necessary for him to offer a sacrifice more often, he would have had to suffer frequently since the foundation of the world was laid, as he would have to offer his own blood.
"he has appeared once for all at the end of the ages." Here something also is revealed concerning the mystery, why at the end of the ages, after many sins. For if death had come from the beginning itself, when sin was not yet so widespread, then no one would have believed, (there would have been no need to die a second time,) all would have been in vain. But now, since later the sins were many, it is fitting that at the end of the ages, that is, at the very fulfillment of the ages, and at the very end, it has been revealed; that is, with the flesh in the world; it has been revealed for the annulment of sin, that is, to annul and wipe out the sin of the world through His sacrifice, which He offered for us, that is, through the death of His flesh. Such a thing He also said elsewhere: "Where sin increased, grace abounded all the more." (Rom. 5:20)
"to put away sin by the sacrifice of himself." That is, together with the flesh in the world.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Hebrews 9:26 profoundly asserts the absolute sufficiency and finality of Jesus Christ's atoning sacrifice. It presents a stark contrast between the hypothetical necessity for Christ to suffer repeatedly, mirroring the Old Covenant's endless sacrifices, and the glorious reality of His singular, decisive appearance at the climax of history. This "once for all" offering served to utterly abolish sin through His self-sacrifice, establishing a new and perfect covenant that renders all prior sacrificial systems obsolete.
CONTEXT
Literary Context: This verse is deeply embedded within the author of Hebrews' sustained argument for the superiority of Christ's priesthood and sacrifice over the Levitical system. Chapters 8 and 9 meticulously detail the Old Covenant's tabernacle, its rituals, and the high priest's annual entry into the Most Holy Place with the blood of animals (Hebrews 9:7). The author consistently highlights the temporary, symbolic, and imperfect nature of these sacrifices, which could only ceremonially cleanse but never truly "take away sins" (Hebrews 10:4). Hebrews 9:26 serves as a powerful climax to this comparison, emphasizing that Christ's single, perfect sacrifice has definitively achieved what the Old Covenant rituals could only foreshadow, thereby inaugurating the superior New Covenant (Hebrews 8:6).
Historical & Cultural Context: The original audience of the Book of Hebrews was likely Jewish Christians, possibly contemplating a return to Judaism due to persecution or a misunderstanding of the New Covenant's finality. They were deeply familiar with the temple worship, the Levitical priesthood, and the annual Day of Atonement (Yom Kippur), which was the pinnacle of the Old Testament sacrificial system. On this day, the high priest entered the Most Holy Place to make atonement for the sins of the people. The author's detailed exposition of the tabernacle and its rituals in Hebrews 9:1-10 would resonate strongly with this background, allowing them to grasp the profound implications of Christ's once-for-all sacrifice as the ultimate fulfillment and abolition of these familiar, yet imperfect, practices.
Key Themes: Hebrews 9:26 contributes significantly to several overarching themes in the epistle. Firstly, it underscores the Superiority of Christ as both the ultimate High Priest and the perfect sacrifice, surpassing all human priests and animal offerings. Secondly, it highlights the Finality and Efficacy of Christ's Sacrifice, emphasizing that His death was a singular, decisive event ("once") that fully accomplished atonement, unlike the "often" repeated sacrifices of the Old Covenant. Thirdly, the phrase "in the end of the world" (or "consummation of the ages") points to the theme of Salvation History and Eschatological Fulfillment, signaling that Christ's coming marked a pivotal turning point, the climax of God's redemptive plan. Finally, it reinforces the theme of Abolition of Sin, asserting that Christ's sacrifice did not merely cover but truly "put away" the power and guilt of sin, providing genuine and lasting forgiveness and access to God (Hebrews 10:19-22).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Hebrews 9:26 is Contrast. The author meticulously contrasts the hypothetical "often" suffering of Christ, if His sacrifice were like the Old Covenant's, with the glorious reality of His "once" for all appearance. This stark juxtaposition powerfully emphasizes the superiority and finality of Christ's atonement. There is also significant Theological Argumentation, where the author uses logical deduction to demonstrate the perfection of Christ's work, building on the preceding descriptions of the tabernacle and its limitations. The phrase "sacrifice of himself" also employs Symbolism, where Christ embodies both the priest and the perfect victim, fulfilling and transcending all previous sacrificial types.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 9:26 stands as a central pillar of Christian theology, affirming the once-for-all efficacy of Christ's atoning work. It underscores that the Old Covenant sacrifices, though divinely ordained, were merely shadows pointing to the substance found in Christ. His single offering perfectly satisfied God's righteous demands, rendering any further sacrifice for sin unnecessary and ineffective. This truth liberates believers from the burden of repeated rituals or works to earn forgiveness, anchoring their hope entirely in Christ's finished work. It reveals God's perfect timing in salvation history, bringing the "ages" to their intended climax in the person and work of Jesus.
REFLECTION AND APPLICATION
Hebrews 9:26 offers profound assurance and freedom to believers today. The truth that Jesus' sacrifice was "once" and "for all" means that our salvation is not dependent on our continuous efforts or repeated rituals, but rests entirely on His completed work. This liberates us from the endless cycle of trying to earn God's favor or appease His wrath. We are called to place our full trust in Christ's perfect and sufficient atonement, knowing that our sins have been definitively "put away" by His self-offering. This understanding should cultivate a deep sense of gratitude, leading to confident access to God's throne of grace (Hebrews 4:16) and a life lived in worship and obedience, not out of fear, but out of love for the One who gave Himself for us.
Questions for Reflection
FAQ
What does "the end of the world" mean in this verse?
Answer: The King James Version's phrase "in the end of the world" (Greek: syntéleia tōn aiōnōn) does not refer to the literal end of the physical earth, but rather to the "consummation of the ages" or the "climax of the ages." The Greek word aiōn (G165) here signifies a period of time, an age, or a dispensation. Thus, Christ's appearance occurred at the decisive, divinely appointed culmination of God's redemptive plan throughout history. It marks the transition from the old covenant era, characterized by types and shadows, to the new covenant era, characterized by the fulfillment of those types in Christ. This timing emphasizes the strategic and ultimate importance of Jesus' incarnation and atoning death as the grand finale of God's dealings with humanity concerning sin and salvation (Galatians 4:4).
CHRIST-CENTERED FULFILLMENT
Hebrews 9:26 beautifully encapsulates the Christ-centered fulfillment of God's redemptive plan. Jesus, as the ultimate High Priest and perfect sacrifice, definitively brings to an end the cycle of repeated animal sacrifices that characterized the Old Covenant. He is the Lamb of God, who, unlike the countless lambs slain under the Law, offered Himself "once" for all time. His self-sacrifice on the cross was the singular, sufficient act that truly "put away sin," not merely covering it, but utterly abolishing its power and guilt. This climactic event, occurring "in the end of the world" (the consummation of the ages), inaugurated the New Covenant, establishing a new and living way for humanity to draw near to God (Hebrews 10:19-20). Jesus' finished work on the cross (John 19:30) perfectly fulfills the prophetic types and shadows of the Old Testament, making Him the Alpha and Omega of salvation history, the one through whom all things are reconciled to God (Colossians 1:20).