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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’ 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 “ 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’ 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’ 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’ 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’ 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’ 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 “ the abolishing of sin,” as Doddridge renders it. The word occurs only in one other place, Heb_7:18, and is rendered “” and Macknight gives it that meaning here, taking “” in the sense of sin-offering, “ 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 “ away sin,” is the version of Beza; and “ remove the punishment due to sin,” is that of Stuart. — Ed.