TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 9:15–22. His two-level outline is real structure in the source text, so it is rendered as structure.
In these verses the apostle considers the gospel under the notion of a will or testament, the new or last will and testament of Christ, and shows the necessity and efficacy of the blood of Christ to make this testament valid and effectual.
I.The gospel is here considered as a testament, the new and last will and testament of our Lord and Saviour Jesus Christ.
It is observable that the solemn transactions that pass between God and man are sometimes called a covenant, here a testament. A covenant is an agreement between two or more parties about things that are in their own power, or may be so, and this either with or without a mediator; this agreement takes effect at such time and in such manner as therein declared. A testament is a voluntary act and deed of a single person, duly executed and witnessed, bestowing legacies on such legatees as are described and characterized by the testator, and which can only take effect upon his death. Now observe, Christ is the Mediator of a New Testament (Heb 9:15); and he is so for several ends and purposes here mentioned.
1.To redeem persons from their transgressions committed against the law or first testament, which makes every transgression a forfeiture of liberty, and makes men debtors, and slaves or prisoners, who need to be redeemed.
2.To qualify all those that are effectually called to receive the promise of an eternal inheritance. These are the great legacies that Christ by his last will and testament has bequeathed to the truly characterized legatees.
II.To make this New Testament effectual, it was necessary that Christ should die; the legacies accrue by means of death.
This he proves by two arguments: - 1. From the general nature of every will or testamentary disposition, Heb 9:16. Where a testament is, where it acts and operates, there must of necessity by the death of the testator; till then the property is still in the testator's hand, and he has power to revoke, cancel, or alter, his will as he pleases; so that no estate, no right, is conveyed by will, till the testator's death has made it unalterable and effectual. 2. From the particular method that was taken by Moses in the ratification of the first testament, which was not done without blood, Heb 9:18, Heb 9:19, etc. All men by sin had become guilty before God, had forfeited their inheritance, their liberties, and their very lives, into the hands of divine justice; but God, being willing to show the greatness of his mercy, proclaimed a covenant of grace, and ordered it to be typically administered under the Old Testament, but not without the blood and life of the creature; and God accepted the blood of bulls and goats, as typifying the blood of Christ; and by these means the covenant of grace was ratified under the former dispensation. The method taken by Moses, according to the direction he had received from God, is here particularly related (1.) Moses spoke every precept to all the people, according to the law, Heb 9:19. He published to them the tenour of the covenant, the duties required, the rewards promised to those who did their duty, and the punishment threatened against the transgressors, and he called for their consent to the terms of the covenant; and this in an express manner. (2.) Then he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and applied this blood by sprinkling it. This blood and water signified the blood and water that came out of our Saviour's pierced side, for justification and sanctification, and also shadowed forth the two sacraments of the New Testament, baptism and the Lord's supper, with scarlet wool, signifying the righteousness of Christ with which we must be clothed, the hyssop signifying that faith by which we must apply all. Now with these Moses sprinkled, [1.] The book of the law and covenant, to show that the covenant of grace is confirmed by the blood of Christ and made effectual to our good. [2.] The people, intimating that the shedding of the blood of Christ will be no advantage to us if it be not applied to us. And the sprinkling of both the book and the people signified the mutual consent of both parties, God and man, and their mutual engagements to each other in this covenant through Christ, Moses at the same time using these words, This is the blood of the testament which God hath enjoined unto you. This blood, typifying the blood of Christ, is the ratification of the covenant of grace to all true believers. [3.] He sprinkled the tabernacle and all the utensils of it, intimating that all the sacrifices offered up and services performed there were accepted only through the blood of Christ, which procures the remission of that iniquity that cleaves to our holy things, which could not have been remitted but by that atoning blood.
Historical interpretation
Six Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It was probable that many of those who were more weakly would especially distrust the promises of Christ because He had died. Paul accordingly out of a superabundance introduced this illustration, deriving it from common custom. Of what kind is it? He says, "indeed, on this very account we ought to be of good courage." On what account? Because testaments are established and obtain their force when those who have made them are not living, but dead. "And for this cause," he says, "He is the Mediator of the New Testament." A Testament is made towards the last day, [the day] of death.
And a testament is of this character: It makes some heirs, and some disinherited. So in this case also: "I will that where I am," Christ says, "they also may be." And again of the disinherited, hear Him saying, "I pray not for" all, "but for them that believe on Me through their word." Again, a testament has relation both to the testator, and to the legatees; so that they have some things to receive, and some to do, So also in this case. For after having made promises innumerable, He demands also something from them, saying, "a new commandment I give unto you." Again, a testament ought to have witnesses. Hear Him again saying, "I am one that bear witness of Myself, and He that sent Me beareth witness of Me." And again, "He shall testify of Me," speaking of the Comforter. The twelve Apostles too He sent, saying, "Bear ye witness before God."
"And for this cause" (he says) "He is the Mediator of the New Testament." What is a "Mediator"? A mediator is not lord of the thing of which he is mediator, but the thing belongs to one person, and the mediator is another: as for instance, the mediator of a marriage is not the bridegroom, but one who aids him who is about to be married. So then also here: The Son became Mediator between the Father and us. The Father willed not to leave us this inheritance, but was wroth against us, and was displeased [with us] as being estranged [from Him]; He accordingly became Mediator between us and Him, and prevailed with Him.
And what then? How did He become Mediator? He brought words from [Him] and brought [them to us], conveying over what came from the Father to us, and adding His own death thereto. We had offended: we ought to have died: He died for us and made us worthy of the Testament. By this is the Testament secure, in that henceforward it is not made for the unworthy. At the beginning indeed, He made His dispositions as a father for sons; but after we had become unworthy, there was no longer need of a testament, but of punishment.
Why then (he would say) dost thou think upon the law? For it placed us in a condition of so great sin, that we could never have been saved, if our Lord had not died for us; the law would not have had power, for it is weak.
Since the death of Christ troubled many of the weaker ones (for they said, "If He died, how will He give what He promised?"), Paul now, healing this, shows that it is because this remains that His covenant is sure; for He died— for a covenant is not called valid while the one who made it is alive. Therefore, he says, "He died to cleanse us, and in the covenant He left us forgiveness and the enjoyment of the ancestral goods, becoming a mediator of the Father and us." The Father willed that we become heirs of the promises, but we could not, being enemies and having been at war with Him. What then? The Son interceded and reconciled us to the Father. But since it was necessary to also provide retribution for those on earth for what we had transgressed (for God is both loving and just), the Son himself endured this for us and made us worthy of the covenant, and henceforth the covenant became sure through the death of the Son, so that it did not send the inheritance to the unworthy.
“called may receive the promise of eternal inheritance.”For if the death of Christ did not deliver us from sins, through which we once fought against the Father, how would we receive the heavenly inheritance? But the term "called" shows this: that at first, God was related to us as a father to children, and we were called to the inheritance; but afterward, through our sins, we made ourselves unworthy of it.
"that by means of death," for the covenant is confirmed by death. Therefore, Christ died so that His covenant with us might be confirmed. This is set forth, since especially the death of Christ troubled the weak.
"for the redemption." Do you see that the death of Christ has become for our redemption? How then do you think this is weakness, Him who was so powerful as to heal even the transgressions under the law? How then do you run to the law, which is so powerless that it cannot even correct the transgressions against it? Not that it was evil, but that it was weak.
"there must also of necessity be the death of the one who made it," This is what disturbs them, the death of Christ. For how, he says, can the one who has died give us the promises? Therefore, he turns and shows that we can only receive the inheritance and the promise if Christ has died. For if he had not died, he would not have made a will, so that we might inherit; (for it is indisputable that a will is in force only after death;) nor would we be worthy of an inheritance at all, as long as the enmity remains unresolved.
"for it does not take effect while the one who made it lives." Read according to the question.
"even the first was not." And thus, he says, by death, the covenant is confirmed, for the first had the blood as a symbol of death; but the new has the actual death. As those were types, the truth is in the new.
"not dedicated without blood." As if he were saying: The blood has not ceased or been interrupted for a short time, but immediately as the covenant was dedicated, it also had successive blood.
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Summary
Hebrews 9:15 profoundly articulates the pivotal role of Jesus Christ as the mediator of the New Covenant. Through His singular, atoning death, He secured the redemption of all transgressions committed under the Old Covenant, thereby enabling those whom God has called to inherit the eternal promise of salvation and a lasting relationship with Him. This verse underscores the superiority and efficacy of Christ's sacrifice, which possesses both retroactive and eternal power, establishing a new and better way for humanity to approach God.
Context
Literary Context
This verse is a theological linchpin within the broader argument of Hebrews chapters 8-10, where the author systematically demonstrates the superiority of Christ's priesthood and the New Covenant over the Levitical priesthood and the Old Covenant. Having established in Hebrews 8 that Jesus serves as a high priest of a "better covenant" based on "better promises," chapter 9 elaborates on the practical implications of this new arrangement. The preceding verses (Hebrews 9:1-14) meticulously describe the earthly tabernacle, its rituals, and the limitations of the Old Covenant sacrifices, setting the stage for the dramatic contrast presented in verse 15. The author highlights that the blood of animals could only provide ceremonial cleansing, not true spiritual purification or a clear conscience, thus necessitating Christ's perfect, once-for-all sacrifice.
Historical & Cultural Context
The audience of the book of Hebrews was primarily Jewish Christians, likely facing persecution or temptation to revert to the familiar practices of Judaism. They were deeply rooted in the traditions of the Mosaic Law, the temple cult, and the Levitical sacrificial system. The author's detailed exposition of the tabernacle, the priests, and the sacrifices (as found in Exodus 25-40 and Leviticus) would have resonated strongly with their background. The concept of a "covenant" (Greek: diathēkē) was central to Jewish thought, referring to God's binding agreements with His people, such as the Abrahamic and Mosaic covenants. The author's argument for a "new" and "better" covenant, mediated by a superior High Priest, directly addressed their cultural and religious framework, urging them to fully embrace Christ as the fulfillment of all Old Testament types and shadows.
Key Themes
Hebrews 9:15 encapsulates several major theological themes prevalent throughout the book. Firstly, it emphasizes Jesus's role as the supreme Mediator, highlighting His unique qualification to bridge the gap between God and humanity, a theme further explored in Hebrews 8:6. Secondly, the verse underscores the efficacy of Christ's sacrificial death, presenting it as the definitive means of redemption, not only for future sins but also for those committed under the Old Covenant, demonstrating the timeless power of His atonement. This concept is foundational to the book's argument that Christ's sacrifice "perfects forever those who are being made holy" (Hebrews 10:14). Thirdly, it points to the promise of eternal inheritance, contrasting the temporary, earthly inheritance of the Old Covenant with the permanent, spiritual inheritance secured by Christ for His called ones, a hope that anchors believers in Hebrews 6:12.
Exposition and Analysis
Key Word Analysis
Meaning "a go-between, i.e. (simply) an internunciator, or (by implication) a reconciler (intercessor)." In this context, Jesus is the crucial intermediary who stands between God and humanity, reconciling them and establishing the terms of the New Covenant. His unique position as both fully God and fully man enables Him to perfectly represent both parties, ensuring the agreement's validity and efficacy.
Properly meaning "a disposition, i.e. (specially) a contract (especially a devisory will)." While often translated as "testament" (implying a will that takes effect upon death), the primary sense here is "covenant" – a divinely initiated, binding agreement. The New Covenant, unlike the Old, is inaugurated and guaranteed by Christ's death, making it an unbreakable and eternal pact.
Meaning "(the act) ransom in full, i.e. (figuratively) riddance, or (specially) Christian salvation." This term signifies a deliverance achieved through the payment of a price. Here, it refers to the liberation from the penalty and power of sin, which was accomplished by Christ's sacrificial death. It implies a complete and permanent release, not merely a temporary covering of sin.
Verse Breakdown
"And for this cause he is the mediator of the new testament"
This clause establishes Jesus's unique and essential role. "For this cause" refers back to the preceding discussion about the inadequacy of the Old Covenant's sacrifices and the necessity of a better High Priest. Jesus is not merely a messenger but the active "mediator" (go-between) who brings into effect the "new testament" or New Covenant, a superior agreement between God and humanity.
"that by means of death, for the redemption of the transgressions that were under the first testament"
This explains how Jesus mediates the New Covenant and what it accomplishes. The phrase "by means of death" (G1096 gínomai - to become, come into being; G2288 thánatos - death) underscores that Christ's sacrificial death was the indispensable condition for the New Covenant's inauguration and its redemptive power. This death provides "redemption" (a full ransom) for "transgressions" (G3847 parábasis - violation) that occurred even "under the first testament" (G1909 epí - upon; G4413 prōtos - first; G1242 diathēkē - covenant). This highlights the retroactive efficacy of Christ's atonement, covering sins from all eras.
"they which are called might receive the promise of eternal inheritance"
This final clause articulates the glorious outcome and benefit of Christ's mediatorial work. "They which are called" (G2564 kaléō - to call) refers to those whom God has chosen and invited into this new relationship. The purpose of Christ's death and mediation is so that these called ones "might receive" (G2983 lambánō - to take, obtain) "the promise" (G1860 epangelía - a divine assurance of good) of an "eternal inheritance" (G166 aiṓnios - perpetual; G2817 klēronomía - patrimony, possession). This signifies a secure, permanent, and spiritual possession in God's kingdom, contrasting sharply with the temporary, earthly inheritance associated with the Old Covenant.
Literary Devices
The author of Hebrews employs several literary devices to convey the profound theological truths of this verse. Contrast is paramount, as the "new testament" is set against the "first testament," highlighting the inadequacy of the old and the superiority of the new. This contrast extends to the means of redemption—animal sacrifices versus Christ's singular death—and the outcome—temporary cleansing versus eternal inheritance. Metonymy is present in the use of "death" to represent Christ's sacrificial act, where the effect (atonement) is represented by its cause (His death). The phrase "eternal inheritance" functions as Symbolism, representing not merely a physical possession but a spiritual reality of belonging to God's family and sharing in His divine life and kingdom, a concept far grander than any earthly patrimony. The precise and legalistic language surrounding "mediator," "testament," and "redemption" also lends an air of Forensic Language, emphasizing the legal and covenantal aspects of salvation.
Theological and Thematic Connections
Hebrews 9:15 is a cornerstone of Christian theology, firmly establishing the unique and indispensable role of Jesus Christ in salvation history. It asserts that His death is not merely one sacrifice among many, but the definitive, once-for-all atonement that transcends time, effectively dealing with all human sin—past, present, and future. This verse underscores the concept of grace, where the "promise of eternal inheritance" is received by those "called" by God, not earned through adherence to a legal code. It highlights the profound shift from a covenant based on human obedience and temporary rituals to one founded on Christ's perfect obedience and His finished work, securing a permanent and perfect redemption for all who believe.
Reflection and Application
Hebrews 9:15 offers immense comfort and profound implications for daily Christian living. It assures us that our salvation is not precarious, dependent on our fluctuating performance or the efficacy of human rituals, but is securely grounded in the perfect, finished work of Jesus Christ. His death not only addresses our current sins but retroactively covers all transgressions, past and present, liberating us from the burden of guilt and the futility of self-effort. This truth should cultivate a deep sense of gratitude, prompting us to live lives that honor such a costly and comprehensive redemption. We are called to live not under the shadow of the law's demands, but in the freedom of grace, confidently approaching God through our High Priest. Our "eternal inheritance" is a guaranteed future, providing hope and resilience in the face of life's challenges, knowing that our ultimate destiny is secure in Christ.
Questions for Reflection
FAQ
What is the "new testament" in Hebrews 9:15, and how does it differ from the "first testament"?
The "new testament" (or New Covenant) refers to the new, superior, and eternal agreement God established with humanity through the sacrificial death of Jesus Christ. It differs fundamentally from the "first testament" (the Old Covenant, primarily the Mosaic Law) in several key ways. The Old Covenant, with its animal sacrifices and earthly tabernacle, was temporary and symbolic, pointing forward to Christ. It could not truly cleanse the conscience or provide perfect redemption for sin (Hebrews 10:4). The New Covenant, however, is inaugurated by Christ's perfect, once-for-all sacrifice, which provides complete and eternal redemption for sins (Hebrews 9:12). It is based on better promises, written on the hearts of believers, and mediated by a superior High Priest, Jesus Himself (Hebrews 8:6-10).
How can Christ's death redeem "transgressions that were under the first testament" if He died much later?
Christ's death is understood to have a retroactive and eternal efficacy because He is God and His sacrifice is perfect and timeless. The author of Hebrews emphasizes that the Old Covenant sacrifices, while commanded by God, were merely types and shadows that could not truly take away sin (Hebrews 10:1-4). They served to cover sins until the ultimate, perfect sacrifice of Christ was offered. From God's eternal perspective, Christ's death was the predetermined means of salvation from the foundation of the world (Revelation 13:8). Therefore, all who believed in God and sought forgiveness through the prescribed means under the Old Covenant were, in essence, saved by faith in the coming Messiah, whose death would ultimately pay for their sins. His sacrifice is not limited by time, but covers all transgressions across history.
Christ-Centered Fulfillment
Hebrews 9:15 stands as a powerful declaration of Christ's ultimate fulfillment of all Old Testament types and shadows. The entire sacrificial system, the Levitical priesthood, and the tabernacle rituals were but a foreshadowing of the perfect reality embodied in Jesus. He is the true and final Mediator, not of a temporary covenant, but of an eternal one, established not by the blood of animals but by His own precious blood shed on the cross. This single, decisive act of His death accomplished what countless animal sacrifices could not: the complete "redemption of the transgressions" for all time. This echoes the prophetic words of Isaiah 53:5-6 and finds its ultimate expression in the New Testament, where Jesus is proclaimed as the Lamb of God who takes away the sin of the world. Through His perfect sacrifice, He secured for "they which are called" the "promise of eternal inheritance," a spiritual reality far surpassing the earthly inheritance of Israel, leading to the glorious hope of being co-heirs with Christ in the kingdom of God. His mediatorial work ensures that access to God is no longer restricted or temporary but is now direct, permanent, and founded on grace, fulfilling the longing for true reconciliation expressed throughout the Old Testament.