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
4 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.
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 9:20 serves as a foundational verse within the epistle's intricate argument, quoting Moses' declaration at the ratification of the Old Covenant to underscore the indispensable role of blood in establishing divine agreements. This statement, "This is the blood of the testament which God hath enjoined unto you," directly echoes the historical event at Mount Sinai, providing a crucial typological link between the provisional, animal-blood-sealed covenant and the superior, eternal New Covenant inaugurated by the perfect blood of Christ. It highlights God's sovereign initiative in establishing covenants and the solemn, life-giving, and life-taking nature of such divine arrangements.
Context
Literary Context
Hebrews 9:20 is situated within a detailed exposition of the Old Covenant's tabernacle rituals and sacrifices, particularly their inadequacy in truly cleansing sin. The author has just described the earthly sanctuary and its services Hebrews 9:1-10 and is now transitioning to the superiority of Christ's once-for-all sacrifice Hebrews 9:11-14. Verse 20 specifically references the historical event of the Old Covenant's ratification found in Exodus 24:3-8, where Moses sprinkled blood on the people. This quotation serves as a vital proof-text for the author's subsequent argument that "without shedding of blood there is no remission" Hebrews 9:22, establishing the necessary precedent for Christ's blood to inaugurate the New Covenant.
Historical & Cultural Context
The ancient Near East, including Israel, understood covenants as solemn, binding agreements, often involving elaborate rituals and sacrifices. Blood played a central, symbolic role in these ceremonies, signifying life, death, and the sealing of an oath. The act of sprinkling blood on the people, as described in Exodus 24, was a powerful visual and spiritual act, signifying the people's consecration to God and their acceptance of the covenant's terms. It also represented the life-giving power of the covenant, as well as the dire consequences (death) for breaking it. This cultural understanding of blood as the very essence of life and the means of atonement or covenant ratification is crucial for appreciating the profound implications of the author's argument concerning Christ's blood.
Key Themes
This verse powerfully contributes to several overarching themes in Hebrews. Firstly, it reinforces the theme of Covenant Ratification, emphasizing that all divine covenants require a blood sacrifice for their establishment and validity, whether through animal blood (Old Covenant) or Christ's perfect blood (New Covenant). Secondly, it highlights Divine Authority, as the phrase "which God hath enjoined unto you" underscores that the covenant is not a human invention but a divinely commanded and initiated agreement, making it binding and sacred. Lastly, it serves as a critical point in the theme of Typology and Fulfillment, demonstrating that the Old Covenant, with its blood rituals, was a shadow or type Hebrews 8:5 preparing the way for the ultimate reality and fulfillment found in the superior and eternal New Covenant, mediated by Christ's perfect sacrifice Hebrews 8:6.
Exposition and Analysis
Key Word Analysis
This term refers literally to the vital fluid of humans or animals. Figuratively, it can denote the juice of grapes, but most significantly in this context, it refers to the atoning blood of Christ. By implication, it signifies bloodshed and also kindred. In Hebrews 9:20, it directly refers to the sacrificial blood used by Moses to ratify the Old Covenant, establishing the principle that life (represented by blood) must be given for a covenant to be established and for sins to be addressed.
Properly, this word signifies a "disposition," which can mean a contract or, more specifically, a devisory will. While it can mean "will" (as seen in Hebrews 9:16-17), in the broader context of Hebrews 9:20 and the Old/New Covenants, it primarily means a solemn, binding agreement or "covenant." This highlights God's unilateral initiation of these agreements and their unbreakable nature, sealed by sacrifice.
Derived from "en" (in) and a root meaning "end" or "purpose," this verb means "to enjoin," "to give charge," or "to command." It emphasizes that the covenant, and specifically the requirement of blood for its ratification, was not a human invention or suggestion but a direct, authoritative command from God. This underscores the divine origin and binding nature of the covenant's terms.
Verse Breakdown
"Saying, This is the blood of the testament"
This phrase directly quotes Moses' words from Exodus 24:8. The author of Hebrews uses this quotation to establish a direct link to the historical inauguration of the Mosaic Covenant. The "blood" refers to the sacrificial blood of oxen, which Moses sprinkled on the people and the altar, signifying the solemn, binding nature of the "testament" or covenant. This act was the formal sealing of the agreement between God and Israel.
"which God hath enjoined unto you"
This clause emphasizes the divine origin and authority of the covenant. It was not a humanly devised agreement but one that God Himself "enjoined" or commanded and laid upon the people. This highlights God's sovereign initiative in establishing a relationship with humanity through a covenant, and His specific requirements for its ratification, including the shedding of blood. The "unto you" refers directly to the people of Israel, to whom the Old Covenant was given.
Literary Devices
The author of Hebrews masterfully employs several literary devices in this verse. Quotation is prominently featured, as the verse directly cites Moses' words from Exodus 24:8. This direct citation lends authority and historical grounding to the author's argument, demonstrating that the principle of blood-sealed covenants is deeply rooted in Israel's foundational history. Furthermore, the verse utilizes Covenantal Language, employing terms like "blood" and "testament" (covenant) that are central to biblical theology and convey the solemn, binding nature of God's agreements with humanity. Finally, the verse functions as a powerful example of Typology. The Old Covenant, ratified by animal blood, serves as a "type" or foreshadowing of the New Covenant, which is the "anti-type" or fulfillment, established by the superior and perfect blood of Jesus Christ. This typological connection is central to the entire argument of Hebrews, demonstrating the continuity and progression of God's redemptive plan.
Theological and Thematic Connections
Hebrews 9:20 profoundly underscores the biblical principle that atonement and covenant ratification fundamentally require the shedding of blood. This verse, quoting Moses' declaration, establishes the Old Covenant's reliance on animal sacrifices as a temporary and symbolic means of approach to God. Theologically, it reveals God's consistent demand for a life-for-life exchange to deal with sin and establish a holy relationship, a demand rooted in the sanctity of life and the seriousness of sin. It highlights that the Old Covenant, though divinely instituted, was imperfect precisely because the blood of animals could not truly cleanse the conscience or provide eternal redemption. This sets the stage for the New Covenant, where Christ's perfect blood fulfills and supersedes these earlier provisions, offering a definitive and eternal solution to the problem of sin.
Reflection and Application
Hebrews 9:20 calls us to a deeper appreciation of the profound cost and divine faithfulness behind our salvation. Just as the Old Covenant was sealed with blood, signifying its binding nature and the seriousness of God's commands, so too is our New Covenant relationship with God founded upon a sacrifice of infinite value. This means our access to God, our forgiveness, and our hope for eternal life are not based on our own works or rituals, but entirely on the blood of Jesus Christ. Reflecting on this verse should stir within us a sense of awe at God's unchanging standard for dealing with sin and His boundless love in providing the perfect sacrifice. It reminds us that our faith is not in a vague concept of grace, but in a divinely ratified covenant, secured by the most precious blood ever shed. This understanding should lead to a life of humble gratitude, confident assurance, and devoted obedience, knowing that we are eternally bound to God through Christ's perfect work.
Questions for Reflection
FAQ
Why was blood necessary for the Old Covenant's ratification, and what does it symbolize?
Blood was absolutely necessary for the Old Covenant's ratification because, according to biblical theology, "the life of the flesh is in the blood" Leviticus 17:11. In ancient Near Eastern cultures, and especially in Israelite worship, blood symbolized life itself, and its shedding represented a life given in exchange for another, or as a seal for a solemn agreement. When Moses sprinkled blood on the people and the altar at Sinai Exodus 24:8, it symbolized the consecration of the people to God, their acceptance of the covenant's terms, and the solemnity of the agreement, signifying that a life had been given to validate the covenant. It also foreshadowed the ultimate sacrifice required for true and lasting atonement for sin.
Christ-Centered Fulfillment
Hebrews 9:20, by quoting Moses' words at the inauguration of the Old Covenant, powerfully sets the stage for the Christ-centered fulfillment found in the New Covenant. The "blood of the testament" in the Old Covenant, derived from animals, was a temporary and insufficient means of atonement, serving as a mere shadow of the reality to come Hebrews 10:1. Jesus Christ is the ultimate fulfillment of this ancient pattern. His own precious blood, shed on the cross, is the "blood of the new testament" Matthew 26:28, inaugurating a covenant that is "better" and founded on "better promises" Hebrews 8:6. Unlike the Old Covenant sacrifices that had to be repeated, Christ entered "once into the holy place, having obtained eternal redemption" through "his own blood" Hebrews 9:12. His perfect, sinless blood cleanses not just the flesh, but purifies our consciences from dead works to serve the living God Hebrews 9:14. Thus, the temporary, animal-blood-sealed covenant of Moses finds its complete and eternal purpose in the perfect, human-divine blood of Jesus, establishing an everlasting covenant of grace and providing full and final access to God Hebrews 10:19-22.