Hebrews 9:15-22 - Homiletics

Ratification by blood.

Here the writer pauses in his argument regarding the superiority of Christ's sacrifice to the sacrifices of the Law, and directs attention to an important point of similarity between the old covenant and the new. This passage is a serious crux. It has perplexed the most eminent commentators. The great question is, whether διαθήκη should be translated "covenant" or "testament:" in Hebrews 9:16 and Hebrews 9:17 . For ourselves, we have come to the conclusion that as this Greek word does not bear the meaning of "testament" or "will" in any other part of Scripture , and as it is unquestionably used in the sense of "covenant" in the immediate context ( Hebrews 8:6-13 ), as well as in Hebrews 9:15 , Hebrews 9:18-20 of this very passage, we are compelled, in spite of opposing considerations , to attach to the word the sense of "covenant" in Hebrews 9:16 and Hebrews 9:17 also. Moses did not make a will at Mount Sinai, the provisions of which could only be carried into effect after his death. Neither did Christ speak of a will when he instituted the Lord's Supper in the upper room—using the words of Moses. The one reference throughout the paragraph before us is to a covenant, or rather to the two covenants which are being compared and contrasted in this section of the treatise. It is most unfortunate that the two great parts into which Holy Scripture is divided should be designated among the English-speaking nations by the word "testaments," which is confessedly a mistranslation. Rather, the Hebrew oracles ought to have been called "The Book of the Old Covenant;" and the Christian Scriptures "The Book of the New Covenant."

I. IN OLDEN TIMES COVENANTS WERE SEALED BY THE DEATH OF VICTIMS . "For where a covenant is, there must of necessity be the death of the ratifying victim. For a covenant is of force where there hath been death; for doth it ever avail while the ratifying victim liveth?" ( Hebrews 9:16 , Hebrews 9:17 ). The Hebrew word for a covenant means primarily "a cutting;" the reference being to a common custom among the ancients of dividing into two the animals slain for the purpose of ratification, that the contracting parties might pass between the pieces ( Genesis 15:9 , Genesis 15:10 , Genesis 15:17 ; Jeremiah 34:18 , Jeremiah 34:19 ). It is certain that in the oldest times of Scripture history, covenants were sealed by means of sacrifice. God's covenant with Noah (Ge 8:20-9:17), and his covenant with Abraham ( Genesis 15:9-21 ), were thus ratified. And it is probable that the prevalent custom among both Jews and Gentiles of confirming contracts in this manner originated in the Divine appointment of animal sacrifice as a type of the atonement of Christ.

II. THE " FIRST " OR MOSAIC COVENANT WAS THUS SEALED . ( Hebrews 9:18-22 ) This old covenant, made at Mount Sinai, comprised the Ten Commandments and the body of laws contained in Exodus 21:1-36 .- 23. These laws were called "The Book of the Covenant." They were the first rough outline of the Mosaic code which Jehovah gave to his people. In Exodus 24:3-8 there is a description of the ceremonial which is here referred to. The awe-stricken people were gathered before an altar erected at the foot of the mountain. The book of the covenant was read over to them. Twelve young men, acting as priests, shed the blood of certain propitiatory victims. Then Moses sprinkled half of the blood upon the altar and upon the book of the covenant, and the other half upon the assembled multitude. Some of the circumstances of the ceremonial which are alluded to in verse 19 are not mentioned in the narrative of Exodus; but the writer of our Epistle refers to them as matter of well-known and thoroughly authenticated Hebrew tradition. This solemn ratification of the Sinaitic Law shows that God and the sinner can only be made "at one" through a covenant of blood; and thus, the words spoken by Moses when he sprinkled the blood (verse 20) were adopted by the Savior in instituting the Lord's Supper ( Matthew 26:28 ), to signify the confirmation of the "new" and "eternal covenant" through the shedding of his own blood. But, besides this, the tabernacle and its furniture were dedicated with the sprinkling of blood; and blood continued to be used in connection with nearly all the rites of which the tabernacle was the center (verses 21, 22). The ceremonial Law was, in fact, one vast system of blood-symbols. The crimson streams never ceased to flow upon the brazen altar; blood was put upon the altar of incense; the holy of holies itself was sprinkled with it. There was blood everywhere;—no access to God except by blood. The Jews were thus taught, with solemn and continual iteration, that the forgiveness of sins can only be obtained by means of a substitutionary atonement.

III. THE NEW COVENANT HAS BEEN SEALED BY THE DEATH OF CHRIST . (Verse 15) This death was at once a sacrifice for sin and a covenant offering. The blood of Jesus has done for the new covenant, in sealing it, what the blood of the Mosaic sacrifices did for the old. His death as the ratifying Victim took place "of necessity." It was necessary, not certainly because of the ancient custom of sealing covenants by sacrifice; rather, God had appointed sacrifice, and employed it in his gracious communications with his ancient people, in order to prefigure thereby the true meaning and purpose of the death of Christ. The necessity of the atonement was neither hypothetical, nor governmental, nor a necessity of expediency. It arose out of the nature of God, as infinitely holy, just, and righteous. "For this cause" that by his death he has paid a full ransom for human sin, "he is the Mediator of a new covenant"—of that better economy promised long before by Jeremiah ( Hebrews 8:8-13 ). The sacrifice of Christ is of such transcendent efficacy that it has availed to wash away the guilt of all God's people who lived under the former imperfect covenant; as well as to secure for all saints, whether Jewish or Christian, the inestimable gift of eternal life.

LESSONS.

1. We should avail ourselves of the benefits of the new covenant.

2. Have confidence that all its promises will be fulfilled.

3. Cherish grateful love to the Lord Jesus, who has sealed the covenant with his blood.

4. Celebrate the Lord's Supper with intelligence and joy.

5. Consecrate our lives to the service of our Redeemer.