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
Eight Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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One of these goats was bound with scarlet, and driven by the people out of the camp into the wilderness, amid cursing, and spitting, and pulling, and piercing, being thus marked with all the signs of the Lord's own passion; while the other, by being offered up for sins, and given to the priests of the temple for meat, afforded proofs of His second appearance, when (after all sins have been expiated) the priests of the spiritual temple, that is, the church, are to enjoy the flesh, as it were, of the Lord's own grace, whilst the residue go away from salvation without tasting it.
For why (tell me) is the book of the testament sprinkled? "For" (he says) "when Moses had spoken every precept to all the people according to the law, he took the blood of calves, with water, and scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, This is the blood of the testament, which God hath enjoined unto you." Tell me then why is the book of the testament sprinkled, and also the people, except on account of the precious blood, figured from the first? Why "with hyssop"? It is close and retentive. And why the "water"? It shows forth also the cleansing by water. And why the "wool"? This also [was used], that the blood might be retained. In this place blood and water show forth the same thing, for baptism is His passion.
Since the divine nature is immortal, through the blood of the victims he realized the type of death and confirmed the covenant. Since God the Word became man and took a mortal body, there was no longer need of brute beasts as offerings; instead, he confirmed the new covenant with his own blood, the type corresponding to the shadow and the reality to the body. The water was a type of baptism, the blood of brute beasts the saving blood, the heat of the hyssop the grace of the divine Spirit, the scarlet wool the new garment, the piece of cedar (being a wood that does not rot) the impassible divinity, the ashes of a heifer the suffering of humanity.
Vice is a sickness of the soul, and delusion is a loss of truth. Most men who are sick with the disease of vice and delusion proclaim health and are lauded by men. Unless the soul is cured from vice and is found in her natural state of health (with which she was created) so that she can be reborn by health of spirit, it is impossible for a man to desire the supernatural things of the Spirit. For so long as the soul is sick with passions, her senses have no perception of what is spiritual, and she does not even know how to desire it, saving only from the hearing of the ears and from writings.… Those who desire perfection must keep all the commandments, since the working of the commandments heals the powers of the soul. The practice of the commandments is not accomplished simply and by chance, for it is written that, “There is no remission without the shedding of blood.” Our nature first received renewal through the incarnation of Christ, and it participated in His passion and death, and then, after the renewal of the shedding of blood, our nature was renewed and sanctified and became able to receive his new and perfect commandments. For if the new commandments had been given to men before the shedding of the Lord’s blood, before our nature was renewed and sanctified, then it is perhaps possible that even the new commandments, like those of old, would have merely cut off vice from the soul but would have been unable completely to pluck out the very root of vice from her. But now it is not so; now there is a secret labour that accompanies the new, spiritual commandments. When the soul keeps these through the circumspection of the fear of God, they renew her, sanctify her and secretly heal all her members. For it is obvious which passion is quietly cured in the soul by each commandment. The operation of the commandments is perceived only by the healer and the healed, after the likeness of the woman who had an issue of blood.
“For when every commandment had been spoken.” For after he spoke the commandment, then Moses sprinkled the blood.
"according to the law." As He says, God legislated, according to the law of God. Or of every command according to the law, these, of the legislated one.
"taken the blood of calves." This blood was a type of the blood of God and our Savior, who cleansed us from all stain.
"with water." Water was the figure of baptism.
"and scarlet wool and hyssop." Wool and hyssop were used for their preservation. Indeed, hyssop, being dense and tender, retained and sprinkled blood, and wool likewise. Scarlet, however, was wool so that by its very color it would bear the type of the blood of Christ.
"the book itself." The book was a type of the faithful, those who have the law of God within themselves.
Saying, “This is the blood of the covenant.” But Christ: This is the blood of the new covenant (Matt. 26:28), for the forgiveness of sins; but there, neither new nor forgiveness of sins. Do you see then how he called the blood a covenant? For where a covenant is spoken of, death must be understood.
"the tabernacle and." And the tabernacle was a type of the faithful, because of, "I will dwell in them and walk among them." (Lev. 26:12; 2 Cor. 6:16)
"And almost all things." Almost, for this he said, because it was not being purified clearly and sincerely at that time. For then the purifications were physical, being types of those that now purify souls and bodies.
"and without shedding of blood is no remission." For even then, such purifications were thought to provide remission, but they did not actually provide it.
“Therefore it was necessary that the patterns of things in the heavens.” The heavenly things in the new covenant are said to be, since the initiation in it is heavenly, and the faithful are citizens of heaven, even if they are still living on earth. For the examples of the old covenant are types of the new covenant.
"should be purified with these." These have been mentioned, with the blood of calves and goats, and with the ashes of a heifer, and with the other things so lowly.
"but the heavenly things." Which are in the New Testament.
"with better sacrifices." Therefore, since it was necessary according to their values to have better sacrifices, the Son of God Himself was offered, so that the death of the Lord not only benefited and enacted the confirmation of the covenantbut also to affect the true purification of the soul. And in the preceding and following, it demonstrates that the death of the Lord worked salvation for humankind, because some weaker ones were offended because of the cross.
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Summary
Hebrews 9:19 vividly describes the solemn ratification of the Old Covenant, where Moses, having delivered God's precepts, enacted a ritual involving the blood of calves and goats, mixed with water, scarlet wool, and hyssop. This mixture was then meticulously sprinkled upon the book of the law and all the people, signifying their consecration, purification, and binding commitment to the covenant established at Mount Sinai. This ancient ceremony underscores the foundational principle that the Old Covenant required the shedding of blood for its establishment and for the purification of the people and their worship.
Context
Literary Context
This verse is a pivotal point in the author's overarching argument in Hebrews concerning the superiority of the New Covenant over the Old. Following the declaration in Hebrews 9:18 that "without shedding of blood is no remission," Hebrews 9:19 immediately provides the historical precedent from the Old Testament. It details the specific ritual of covenant ratification, directly referencing the account in Exodus 24:6-8. The description here sets the stage for the subsequent contrast between the temporary, imperfect sacrifices of the Mosaic Law and the perfect, once-for-all sacrifice of Christ, which establishes a "better covenant" (Hebrews 8:6). The detailed imagery of the sprinkling reinforces the idea that the Old Covenant was inaugurated with blood, preparing the reader for the argument that the New Covenant required a superior blood.
Historical & Cultural Context
The ceremony described in Hebrews 9:19 directly refers to the covenant-making ritual at Mount Sinai, as recorded in Exodus 24. In the ancient Near East, covenants (treaties or agreements) were often ratified with solemn rituals, frequently involving the shedding of blood, which symbolized the life given to seal the agreement and the dire consequences for breaking it. For the Israelites, blood held immense significance, representing life itself (Leviticus 17:11). The use of specific elements—the blood of calves and goats (common sacrificial animals), water (for purification), scarlet wool (often associated with cleansing rituals, e.g., Leviticus 14:4-7), and hyssop (a small plant used for sprinkling, acting as an applicator)—was deeply embedded in Israelite purification and consecration rites. This elaborate ritual emphasized the gravity of the covenant, the holiness of God, and the need for purification for a sinful people to enter into a relationship with Him.
Key Themes
This verse powerfully illustrates several key theological and narrative themes. Firstly, it highlights the theme of Covenant Ratification, showing how the Old Covenant between God and Israel was formally established through a blood ritual, making it a binding agreement. Secondly, it underscores the Necessity of Blood for Purification and Atonement under the Old Covenant, a principle explicitly stated later in Hebrews 9:22. The shedding and sprinkling of blood were essential for covering sin and enabling the people to approach a holy God. Thirdly, the detailed, repetitive nature of these rituals, though effective for their time, subtly points to their Temporary and Imperfect Nature. They served as a shadow or type, foreshadowing a more complete and ultimate sacrifice. Finally, the entire passage, including Hebrews 9:19, contributes to the overarching theme of the Superiority of Christ and His New Covenant, laying the groundwork for the argument that Christ's sacrifice would fulfill and supersede these Old Testament practices, providing eternal redemption.
Exposition and Analysis
Key Word Analysis
From entellomai, meaning "injunction" or "an authoritative prescription." This term refers to God's divine commands, instructions, and laws given through Moses. Its use here emphasizes the comprehensive nature of the Mosaic Law, indicating that Moses had communicated the entirety of God's will to the people before the covenant was sealed. The covenant was not a vague agreement but a specific set of divine requirements.
Of uncertain derivation, this word refers to literal blood, whether of humans or animals. In this context, it specifically denotes the sacrificial blood of calves and goats. Figuratively, it carries profound theological weight, representing life itself and, crucially, the means of atonement and purification. The shedding of this blood was the vital component that made the covenant effective and provided a temporary covering for sin.
Derived from a verb meaning "to sprinkle," this term signifies a ritualistic act of applying a liquid to render something "besprinkled." In the context of ancient Israelite worship, sprinkling was a key action in purification, consecration, and expiation rites. Its use here emphasizes the thoroughness and solemnity of the cleansing and consecration, indicating that both the divine law (the book) and the people were ritually purified and set apart for God through this act, establishing a sacred bond.
Verse Breakdown
"For when Moses had spoken every precept to all the people according to the law"
This clause establishes the prerequisite for the covenant ratification. Moses, acting as God's mediator, had diligently conveyed the entirety of God's commands and instructions (the "law") to the Israelite community. This highlights the people's informed consent and their understanding of the obligations they were about to undertake. The covenant was not entered into blindly but with full knowledge of its terms.
"he took the blood of calves and of goats, with water, and scarlet wool, and hyssop"
This details the specific elements prepared for the ritual. The "blood of calves and of goats" represents the life offered as a substitute for the people's sins, providing temporary atonement. The inclusion of "water" suggests a cleansing aspect, while "scarlet wool" (symbolizing the color of blood and life) and "hyssop" (a plant used as an applicator in purification rites, as seen in Leviticus 14) indicate a thorough and ritualistic application of the purifying mixture. These elements together formed the ceremonial means of consecration.
"and sprinkled both the book, and all the people"
This describes the climactic act of the ceremony. The sprinkling of the "book" (of the covenant) consecrated the divine commands themselves, making the law holy and binding. The sprinkling of "all the people" signified their purification from sin and their consecration to God, marking them as His covenant people. This dual sprinkling underscored the mutual agreement: God's law was consecrated to them, and they were consecrated to God, binding them inextricably to the terms of the covenant.
Literary Devices
Hebrews 9:19 employs several significant literary devices. The most prominent is Symbolism, where various elements carry deep theological meaning. The blood symbolizes life, atonement, and purification, representing the cost and means of covenant establishment. Water symbolizes cleansing, while scarlet wool and hyssop are symbolic of thorough purification and the means by which it is applied, drawing on established Old Testament ritual imagery. The "book" symbolizes the divine law and the covenant itself, while "the people" represent the recipients and participants of the covenant. Furthermore, the verse functions as an Allusion to the historical account in Exodus 24, grounding the theological argument in concrete biblical narrative. This historical reference serves as a foundational Type within the broader Typology of Hebrews, where the Old Covenant rituals and sacrifices are presented as foreshadows or patterns pointing to the superior reality found in Christ. The entire description is also a form of Descriptive Imagery, painting a vivid picture of the solemn and weighty ceremony.
Theological and Thematic Connections
Hebrews 9:19 is profoundly significant for understanding the Old Covenant's nature and its preparatory role for the New. It reveals God's consistent demand for holiness and the seriousness with which sin is treated, requiring a life (represented by blood) to atone for it. The detailed ritual underscores that access to God and the establishment of a relationship with Him always required a divinely appointed means of purification. While effective for its time, the Old Covenant's reliance on animal blood was inherently temporary and imperfect, necessitating repeated sacrifices. This verse, therefore, serves as a crucial theological bridge, demonstrating the principle of substitutionary atonement and the need for a mediator, while simultaneously setting the stage for the revelation of Christ's perfect, once-for-all sacrifice, which would establish a superior and eternal covenant, fulfilling what the Old Covenant could only foreshadow.
Reflection and Application
The ancient ritual described in Hebrews 9:19, though far removed from our modern experience, offers profound spiritual insights and practical applications. It powerfully reminds us of the absolute holiness of God and the profound seriousness of sin, which necessitated such a dramatic and costly means of atonement. The meticulous detail of the ceremony—the specific animals, the water, the scarlet wool, the hyssop, and the sprinkling—underscores that God's covenant relationship with humanity is not casual but requires a divinely ordained purification. This passage should evoke a deep sense of gratitude for the New Covenant, which, unlike the Old, does not require repetitive, animal sacrifices but was established by the perfect, once-for-all sacrifice of Jesus Christ. Understanding the Old Covenant's limitations and its reliance on external rituals helps us to more fully appreciate the internal, transformative power of Christ's blood, which cleanses our consciences and grants us direct access to God. It calls us to live lives worthy of such a great salvation, recognizing the immense cost of our redemption.
Questions for Reflection
FAQ
Why were these specific elements (blood, water, scarlet wool, hyssop) used in the ceremony?
These elements were integral to various purification and consecration rites in the Old Testament, each carrying specific symbolic weight. The blood of calves and goats was central, representing the life given in substitution for the people's sins, providing atonement and making the covenant effective. Water was consistently used for ritual cleansing and purification. Scarlet wool (often dyed crimson) was associated with life and blood, and along with hyssop (a small plant used as an applicator for sprinkling), it formed a common pairing in purification rituals, such as the cleansing from leprosy (Leviticus 14:4-7) or the preparation of the water of purification (Numbers 19:6). Their combined use in Hebrews 9:19 emphasizes the thoroughness and solemnity of the cleansing and consecration required for the establishment of the Old Covenant.
Christ-Centered Fulfillment
Hebrews 9:19, with its vivid depiction of the Old Covenant's inauguration through the sprinkling of animal blood, finds its ultimate and perfect fulfillment in Jesus Christ. The author of Hebrews meticulously presents these Old Testament rituals not as ends in themselves, but as shadows and types pointing to the coming reality of Christ. The blood of calves and goats, though effective for ceremonial purification under the Law, could never truly take away sin or perfect the conscience. It merely served as a temporary covering, constantly reminding the people of their sin and the need for a greater sacrifice. Jesus, as the perfect High Priest, entered the true, heavenly sanctuary "not with the blood of goats and calves, but with His own blood, having obtained eternal redemption" (Hebrews 9:11-12). His once-for-all sacrifice on the cross, the shedding of His precious blood, established a "new and better covenant" (Hebrews 8:6) that truly cleanses from sin and provides eternal access to God. Unlike the Old Covenant, which required repeated sacrifices, Christ's single offering has perfected for all time those who are being sanctified (Hebrews 10:10-14). Thus, the ancient sprinkling ritual foreshadowed the ultimate spiritual cleansing and covenant ratification achieved through the atoning blood of the Lamb of God, who takes away the sin of the world (John 1:29), redeeming us "with the precious blood of Christ, as of a lamb without blemish and without spot" (1 Peter 1:18-19).