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.
And he established this no longer from common custom only, but also from what happened under the old [Testament]: which especially influenced them. There was no one who died there: how then could that [Testament] be firm? In the same way (he says). How? For blood was there also, as there is blood here. And if it was not the blood of the Christ, do not be surprised; for it was a type. "Whereupon," he says, "neither was the first [Testament] dedicated without blood."
What is "was dedicated"? was confirmed, was ratified. The word "whereupon" means "for this cause." It was needful that the symbol of the Testament should be also that of death.
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 9:18 serves as a foundational statement within the author's intricate argument for the supremacy of the New Covenant in Christ, asserting that even the initial covenant, established under Moses, necessitated a solemn inauguration marked by the shedding of blood. This verse encapsulates a critical theological principle: divine covenants, particularly those involving reconciliation and purification, are ratified through a costly act of life given, thereby setting the stage for understanding the unparalleled efficacy of Christ's sacrifice.
Context
Literary Context
This verse is deeply embedded in the author's extended theological exposition on the nature of covenants and sacrifices, particularly in Hebrews 9. Immediately preceding Hebrews 9:18, the author has established the legal principle that a "testament" (Greek: diatheke, often translated "covenant") becomes effective only upon the death of the testator (Hebrews 9:16-17). Verse 18 then applies this universal principle to the historical reality of the first covenant, demonstrating that its inauguration was no exception to this rule, thereby building a compelling case for the necessity of Christ's death as the foundation for the New Covenant. The subsequent verses will further elaborate on the pervasive requirement of blood for purification and remission of sins (Hebrews 9:19-22).
Historical & Cultural Context
The historical backdrop for Hebrews 9:18 is the establishment of the Mosaic Covenant at Mount Sinai, vividly recounted in Exodus 24. Following the giving of the Law, Moses ratified the covenant by sprinkling the blood of oxen on the book of the Law and on the people, declaring, "Behold the blood of the covenant, which the Lord hath made with you concerning all these words" (Exodus 24:8). This act was not merely symbolic; it reflected a deep-seated ancient Near Eastern understanding that covenants, especially between a suzerain (God) and a vassal (Israel), were solemnized and made binding through a ritual involving blood, signifying the life given and the dire consequences of breaking the agreement. The cultural understanding of blood as the essence of life (Leviticus 17:11) and its indispensable role in atonement rituals was central to Israelite worship and law.
Key Themes
Hebrews 9:18 significantly contributes to several overarching themes in the book of Hebrews. Firstly, it underscores the necessity of blood for covenant ratification, establishing a foundational principle that applies to both Old and New Covenants. Secondly, it highlights the divine principle of atonement, emphasizing that "without shedding of blood is no remission" of sins, a truth explicitly stated later in Hebrews 9:22. This principle reveals the gravity of sin and God's righteous demand for a life given in exchange. Thirdly, the verse functions as a crucial piece in the author's argument for the superiority of Christ's sacrifice, foreshadowing the ultimate, once-for-all shedding of His own blood as the foundation for a perfect and eternal New Covenant (Hebrews 9:11-14).
Exposition and Analysis
Key Word Analysis
This word, derived from a root meaning "new," signifies to "renew" or "inaugurate." In the context of Hebrews 9:18, it refers to the solemn act of consecrating or formally establishing the first covenant. It implies a ceremonial beginning, making something new or setting it apart for its intended purpose, underscoring the formal and sacred nature of the covenant's initiation.
As an adverb, this term means "separately" or "apart from." Its use here is emphatic, asserting that the dedication of the first covenant was absolutely "apart from" or "lacking" blood. This highlights the indispensable nature of blood in the covenant-making process, presenting it as an essential, non-negotiable component without which the covenant could not have been validly established.
This term refers literally to the vital fluid of living beings. In biblical theology, "blood" frequently carries profound symbolic weight, representing life itself (Leviticus 17:11), the means of atonement, and the ratification of covenants. In Hebrews 9:18, it specifically denotes the blood of the sacrifices offered at Sinai, which served to consecrate the Old Covenant and foreshadow the ultimate atoning work of Christ.
Verse Breakdown
"Whereupon neither the first [testament]"
This introductory phrase, "Whereupon" (hóthen), links the verse directly to the preceding discussion about the necessity of a testator's death for a will (or covenant) to be valid. The phrase "neither the first [testament]" refers to the Old Covenant, established through Moses at Mount Sinai, emphasizing that even this foundational divine agreement was not exempt from the principle just stated. The term "testament" (diatheke) here is best understood as "covenant," signifying a solemn, binding agreement between God and humanity.
"was dedicated"
This clause asserts the formal inauguration or establishment of the first covenant. The Greek word enkainízō implies a ceremonial consecration, setting apart the covenant for its sacred purpose. It points to the historical event at Sinai where the covenant was formally ratified, not merely proposed.
"without blood."
This concluding phrase is crucial, stating the absolute condition for the dedication of the first covenant. It unequivocally declares that the Old Covenant's establishment was impossible "without blood." This refers to the ritualistic shedding and sprinkling of animal blood, which served as the life-giving, purifying, and ratifying agent for the covenant, underscoring the gravity of the divine agreement and the cost associated with its initiation.
Literary Devices
The author of Hebrews employs several literary devices to convey the profound theological truth in Hebrews 9:18. Firstly, there is Logical Progression, as the verse serves as a direct application of the general principle articulated in Hebrews 9:16-17, moving from a universal truth about testaments to its specific historical fulfillment in the Old Covenant. Secondly, Emphasis is achieved through the negative construction "neither... without," which functions as a strong affirmation of the necessity of blood. It is a double negative that powerfully asserts the positive truth: the first covenant was indeed dedicated with blood. Thirdly, Metonymy is present in the use of "blood" to represent the entire sacrificial system and the act of death that ratifies a covenant. "Blood" stands in for the life that is given and the atonement that is achieved, making it a potent symbol throughout the book.
Theological and Thematic Connections
Hebrews 9:18 articulates a fundamental theological truth deeply embedded in the Old Testament and brought to its ultimate fulfillment in the New: the principle that divine covenants, especially those involving atonement and reconciliation, are consecrated through the shedding of blood. This verse underscores the sacred and costly nature of God's agreements with humanity, revealing that the establishment of a binding relationship with a holy God invariably requires a life offered. The blood signifies not only the gravity of sin, which demands a substitute, but also the solemnity of the covenant, which cannot be entered into lightly. This principle prepares the reader to grasp the profound significance of Christ's blood as the foundation for a superior, eternal covenant, where His perfect sacrifice definitively deals with sin and opens the way to God.
Reflection and Application
Hebrews 9:18 offers profound insights for believers today, inviting us to reflect on the enduring principles of God's redemptive plan and the immense cost of our salvation. This verse reminds us that forgiveness, reconciliation, and the establishment of a relationship with a holy God have always come at a significant price. The blood of animals under the Old Covenant, though temporary and imperfect, served as a stark reminder of the gravity of sin and the divine requirement for a life to be given. For us, this should cultivate a deep appreciation for the definitive and once-for-all sacrifice of Jesus Christ. His shed blood did not merely dedicate a temporary covenant but established an eternal, perfect New Covenant, rendering all previous sacrifices obsolete. Our access to God, our cleansing from sin, and the very foundation of our faith are rooted in the precious blood of Jesus, the true and perfect sacrifice. This truth should inspire not only gratitude but also a life of humble obedience and worship, recognizing the immeasurable love that paid such a high price for our redemption.
Questions for Reflection
FAQ
Why was blood necessary for the dedication of the first covenant?
Blood was necessary for the dedication of the first covenant primarily because it represented life, and in ancient Israelite understanding, life was required as an atonement for sin. As stated in Leviticus 17:11, "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls." The shedding of blood symbolized the taking of a life as a substitute, signifying the seriousness of sin and God's righteous demand for a payment. It also served to purify and consecrate, making the covenant participants and the covenant itself acceptable before a holy God. The historical account in Exodus 24:6-8 explicitly details Moses sprinkling blood on the people and the book of the law to ratify the covenant.
What is the significance of the word "testament" in Hebrews 9:18?
The Greek word translated "testament" is diatheke (διαθήκη). While it can indeed mean a "last will and testament" (as implied in Hebrews 9:16-17), in the broader theological context of the book of Hebrews, it predominantly refers to a solemn "covenant" or divine agreement between God and humanity. The author masterfully uses the dual meaning of diatheke to transition from the legal principle of a will requiring a death to the theological reality of a covenant requiring a sacrifice. Thus, in Hebrews 9:18, "testament" refers to the Old Covenant established at Sinai, emphasizing its binding nature and the necessity of a death (symbolized by blood) for its inauguration.
How does this verse relate to the concept of "without shedding of blood is no remission" in Hebrews 9:22?
Hebrews 9:18 lays the groundwork for the explicit declaration in Hebrews 9:22. Verse 18 establishes the historical precedent that the very dedication of the first covenant required blood. Verse 22 then extends this principle to the remission of sins and the purification of all things under the Law. The logic is cumulative: if the covenant itself could not be inaugurated without blood, then certainly the cleansing from sin and the purification of sacred objects, which are functions within the covenant, would also require blood. Both verses underscore the absolute necessity of a blood sacrifice for dealing with sin and establishing a righteous relationship with God, pointing forward to the ultimate and perfect sacrifice of Christ.
Christ-Centered Fulfillment
Hebrews 9:18 finds its profound Christ-centered fulfillment in the person and work of Jesus, who is the mediator of the New Covenant. Just as the first covenant was dedicated with the blood of animals, foreshadowing the gravity of sin and the need for a substitute, so the New Covenant is established and made eternally effective through the precious, once-for-all shedding of Christ's own blood. The author of Hebrews meticulously argues that Christ did not enter into an earthly sanctuary with the blood of goats and calves, but "by his own blood he entered in once into the holy place, having obtained eternal redemption for us" (Hebrews 9:12). His sacrifice is not merely a repetition of Old Covenant rituals but the ultimate reality to which they pointed, a perfect and sufficient atonement that cleanses the conscience from dead works to serve the living God (Hebrews 9:14). Through His blood, believers gain "boldness to enter into the holiest by the blood of Jesus" (Hebrews 10:19), enjoying a new and living way to God that was inaugurated by His perfect, atoning death. Thus, the principle of blood dedication in the Old Covenant culminates in the glorious reality of Christ's redeeming work, making Him the "mediator of the new covenant" whose "blood of sprinkling" speaks a better word than that of Abel (Hebrews 12:24).