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
3 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."
Inasmuch as the apostle says to the Hebrews, "A will takes effect only at the death of the one who made it," he therefore asserts that, with Christ's death for us, the new covenant has become valid. Its likeness was the old covenant, in which the death of the testator was prefigured in the sacrificial victim. Therefore, if one should ask how it is that we, in the words of the same apostle, are "children and heirs of God and fellow heirs with Christ," since of course the inheritance is made valid by the death of the deceased and since an inheritance cannot be understood in any other way, the answer is this: he himself having in fact died, we have become heirs because we were also called his sons. "The sons of the bridegroom," he says, "do not fast while the bridegroom is with them." Therefore we are called his heirs, for he has left the peace of the Church, a peace which we possess in this life, in our possession through faith in the divine plan of salvation revealed in time.
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 9:16 articulates a fundamental legal principle to underscore the absolute necessity of Christ's death for the New Covenant to become effective. It draws an analogy between a human will, which only takes effect upon the death of the one who made it, and the divine "testament" or covenant established by God through Christ. This verse profoundly explains why the shedding of Christ's blood was not merely a sacrificial act but the indispensable legal ratification that activated the promises and inheritance of the new divine agreement, making its provisions legally binding and available to all who believe.
Context
Literary Context
This verse is a crucial part of the author's extended argument in Hebrews 9 concerning the superiority of Christ's priestly ministry and sacrifice over the Old Covenant's rituals. Immediately preceding Hebrews 9:16, Hebrews 9:15 introduces Christ as the "Mediator of the new testament," whose death enables those who are called to receive "the promise of eternal inheritance." Verse 16 then provides the legal rationale for why this death was essential, elaborating on the nature of a "testament" (or covenant). The subsequent verses, Hebrews 9:17-22, further reinforce this point by emphasizing that a will is only valid after death and that, under the Old Covenant, virtually everything was purified with blood, foreshadowing the ultimate blood sacrifice of Christ.
Historical & Cultural Context
The concept of a "testament" or "will" was well-understood in both Jewish and Roman legal systems of the first century. In Roman law, a will was a common legal instrument for the disposition of property after death, becoming legally binding only upon the testator's demise. Similarly, the idea of a "covenant" (διαθήκη, diathḗkē) was deeply ingrained in Jewish thought, representing a solemn, binding agreement, often initiated by God (e.g., the Abrahamic or Mosaic covenants). The author of Hebrews, writing to Jewish Christians, skillfully navigates this dual meaning of diathḗkē—as both a divine covenant and a human will—to explain the profound implications of Christ's death. The audience would have readily grasped the legal finality and necessity of death in validating such an agreement.
Key Themes
Hebrews 9:16 contributes significantly to several overarching themes in Hebrews. Primarily, it underscores the superiority of the New Covenant over the Old, demonstrating that the new arrangement is not merely an improvement but a fundamentally different and more effective means of salvation, ratified by a perfect sacrifice. It highlights the necessity of Christ's death, not just as an atonement for sin, but as the legal prerequisite for the New Covenant's activation and the securing of the eternal inheritance promised to believers. This verse also reinforces the theme of Christ's unique role as both Mediator and Testator, establishing the new covenant through His own life and death, much like the Passover Lamb and the Day of Atonement rituals in the Old Testament foreshadowed the necessity of blood for remission, as stated in Hebrews 9:22.
Exposition and Analysis
Key Word Analysis
This word carries a dual meaning critical to understanding the verse: "covenant" (a solemn agreement, especially between God and humanity) and "will/testament" (a legal document for distributing property after death). The author masterfully employs this ambiguity to illustrate that the "New Covenant" functions like a "will" in that its provisions and inheritance become effective only upon the death of the one who made it.
This term refers to physical death. In the context of a will, it signifies the literal demise of the testator, which is the legal trigger for the will's execution. Applied to Christ, it emphasizes the physical reality and finality of His crucifixion as the necessary act that activated the New Covenant's promises.
This word is the middle voice of a verb meaning "to put apart," "dispose," or "appoint." In this context, it refers to the one who makes a will or establishes a covenant. The participle form here ("the one who made it") directly points to Christ as the divine agent who established the New Covenant, whose death was required for its validation.
Verse Breakdown
"For where a testament [is]"
This clause introduces the foundational legal premise. The Greek word diathḗkē (translated "testament") sets up the analogy, implying a legal document or solemn agreement that outlines provisions and inheritance. The author is positing a universal principle regarding such an instrument.
"there must also of necessity be the death"
This phrase highlights the absolute and unavoidable requirement for the testament to become valid and enforceable. The word "necessity" (Greek, anánkē) underscores that this is not an optional condition but an essential, legal prerequisite. Without death, the testament is merely a declaration, not a binding legal instrument.
"of the testator."
This final phrase identifies the crucial party whose death is required. The "testator" is the one who makes the will or establishes the covenant. In the divine analogy, this points directly to Jesus Christ, implying that His death was the indispensable act that ratified the New Covenant, making its promises of forgiveness and inheritance legally accessible.
Literary Devices
The primary literary device at play in Hebrews 9:16 is a powerful Analogy. The author draws a parallel between a human will (or testament) and the divine New Covenant. Just as a will only becomes legally effective and its provisions can be claimed upon the death of the testator, so too the New Covenant, with its promises of eternal inheritance and forgiveness, could only be activated by the death of its divine "Testator," Jesus Christ. This analogy serves as a Legal Metaphor, framing Christ's sacrifice not just as a religious act but as a legally binding transaction that fulfills divine requirements. Furthermore, there is subtle Wordplay on the Greek term diathḗkē, which can mean both "covenant" and "will." The author leverages this semantic range to bridge the familiar concept of God's covenants with the legal reality of a will, thereby demonstrating the indispensable role of Christ's death in validating the new divine arrangement.
Theological and Thematic Connections
Hebrews 9:16 profoundly articulates the theological necessity of Christ's death, elevating it beyond a mere act of sacrifice to a foundational legal and covenantal event. It reveals that the New Covenant, with its superior promises of forgiveness and eternal inheritance, could not simply be declared; it had to be ratified by the death of its divine initiator, Jesus Christ. This principle underscores the gravity and finality of Christ's work on the cross, establishing the New Covenant as an unshakeable and eternally binding agreement. It assures believers that their salvation and inheritance are secured not by human effort or perishable rituals, but by a divine act of ultimate sacrifice that fulfilled all legal and spiritual requirements.
Reflection and Application
Hebrews 9:16 offers a profound lens through which to view the finished work of Christ and the security of our salvation. Understanding that the New Covenant is like a legally binding will, fully activated by the death of its divine Testator, Jesus, should instill immense confidence and peace. Our inheritance—forgiveness of sins, direct access to God, and eternal life—is not a precarious hope but a certain reality, secured by an unchangeable divine act. This truth liberates us from striving to earn God's favor and instead invites us to rest in the perfect provision made for us. It calls us to live lives of gratitude, recognizing the immense cost of our redemption and the unwavering faithfulness of God in fulfilling His promises through Christ's ultimate sacrifice. We are beneficiaries of a testament sealed with divine blood, ensuring our eternal belonging and blessing.
Questions for Reflection
FAQ
Why does the KJV translate diathḗkē as "testament" here, when it often means "covenant" elsewhere in the Bible?
The Greek word diathḗkē (G1242) has a dual semantic range, meaning both "covenant" (a solemn agreement, especially between God and humanity) and "will" or "testament" (a legal document for distributing property after death). The author of Hebrews masterfully employs this ambiguity in Hebrews 9:16-17 to illustrate a crucial point. While the broader theological context of Hebrews is the "New Covenant" established by Christ, the specific analogy used in these verses functions like a human will. A will only becomes legally binding and effective upon the death of the one who made it. By using "testament" here, the KJV (and many other translations) highlights this legal aspect, emphasizing that Christ's death was the necessary event that activated the provisions and inheritance of the new divine agreement, making it legally valid and accessible. This specific usage powerfully explains why Christ's death was indispensable for the New Covenant to come into full force.
Christ-Centered Fulfillment
Hebrews 9:16 finds its profound Christ-centered fulfillment in Jesus' perfect and once-for-all sacrifice. As the divine Testator, Christ's death was not merely a tragic event but the divinely ordained act that legally ratified the New Covenant. Just as a human will requires the death of the testator to become effective, so the promises of forgiveness, eternal inheritance, and direct access to God, outlined in the New Covenant, could only be fully realized through the death of Jesus. His shed blood, as prophesied in Jeremiah 31:31-34, became the seal of this new and better covenant, making atonement for sins and securing the promised inheritance for all who believe. This means that every blessing we receive under the New Covenant—from the forgiveness of sins (Ephesians 1:7) to the promise of eternal life (John 3:16) and our adoption as children of God (Romans 8:15)—is a direct result of Christ's death, which validated the divine testament and opened the way for us to become heirs with Him (Romans 8:17).