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Selected Verse: Hebrews 9:15 - King James

Verse	Translation	Text
Heb 9:15	King James	And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
for this cause--Because of the all-cleansing power of His blood, this fits Him to be Mediator (Heb 8:6, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called. by means of death--rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so Luk 24:49 uses "promise"; Heb 6:15; Act 1:4); that moment divides the Old from the New Testament. The "called" are the elect "heirs," "partakers of the heavenly calling" (Heb 3:1). redemption of . . . transgressions . . . under . . . first testament--the transgressions of all men from Adam to Christ, first against the primitive revelation, then against the revelations to the patriarchs, then against the law given to Israel, the representative people of the world. The "first testament" thus includes the whole period from Adam to Christ, and not merely that of the covenant with Israel, which was a concentrated representation of the covenant made with (or the first testament given to) mankind by sacrifice, down from the fall to redemption. Before the inheritance by the New Testament (for here the idea of the "INHERITANCE," following as the result of Christ's "death," being introduced, requires the Greek to be translated "testament," as it was before covenant) could come in, there must be redemption of (that is, deliverance from the penalties incurred by) the transgressions committed under the first testament, for the propitiatory sacrifices under the first testament reached only as far as removing outward ceremonial defilement. But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant relation with us so long as past sins were unexpiated; Rom 3:24-25, "a propitiation . . . His righteousness for the remission of sins that are past." might--Greek, "may receive," which previously they could not (Heb 11:39-40). the promise--to Abraham.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

for this cause--Because of the all-cleansing power of His blood, this fits Him to be Mediator (Heb 8:6, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called.

by means of death--rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so Luk 24:49 uses "promise"; Heb 6:15; Act 1:4); that moment divides the Old from the New Testament. The "called" are the elect "heirs," "partakers of the heavenly calling" (Heb 3:1).

redemption of . . . transgressions . . . under . . . first testament--the transgressions of all men from Adam to Christ, first against the primitive revelation, then against the revelations to the patriarchs, then against the law given to Israel, the representative people of the world. The "first testament" thus includes the whole period from Adam to Christ, and not merely that of the covenant with Israel, which was a concentrated representation of the covenant made with (or the first testament given to) mankind by sacrifice, down from the fall to redemption. Before the inheritance by the New Testament (for here the idea of the "INHERITANCE," following as the result of Christ's "death," being introduced, requires the Greek to be translated "testament," as it was before covenant) could come in, there must be redemption of (that is, deliverance from the penalties incurred by) the transgressions committed under the first testament, for the propitiatory sacrifices under the first testament reached only as far as removing outward ceremonial defilement. But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant relation with us so long as past sins were unexpiated; Rom 3:24-25, "a propitiation . . . His righteousness for the remission of sins that are past."

might--Greek, "may receive," which previously they could not (Heb 11:39-40).

the promise--to Abraham.

Notes on the Bible, by Albert Barnes, [1834]
And for this cause - With this view; that is, to make an effectual atonement for sin, and to provide a way by which the troubled conscience may have peace. He is the Mediator - see notes on Gal 3:19-20. He is the Mediator between God and man in respect to that new covenant which he has made, or that new dispensation by which people are to be saved. He stands between God and man - the parties at variance - and undertakes the work of mediation and reconciliation. Of the New Testament - Not "testament" - for a "testament," or "will," needs no mediator; but of the "new covenant," or the new "arrangement" or "disposition" of things under which he proposes to pardon and save the guilty; see notes on Heb 9:16-17. That by means of death - His own death as a sacrifice for sin. The "old" covenant or arrangement also contemplated "death" - but it was the death of an "animal." The purposes of this were to be effected by the death of the Mediator himself; or this covenant was to be ratified in his blood. For the redemption of the transgression that were "under the first testament - The covenant or arrangement under Moses. The general idea here is, that these were offences for which no expiation could be made by the sacrifices under that dispensation, or from which the blood then shed could not redeem. This general idea may include two particulars. (1) that they who had committed transgressions under that covenant, and who could not be fully pardoned by the imperfect sacrifices then made, would receive a full forgiveness of all their sins in the great day of account through the blood of Christ. Though the blood of bulls and goats could not expiate, yet they offered that blood in faith; they relied on the promised mercy of God; they looked forward to a perfect sacrifice - and now the blood of the great atonement offered as a "full" expiation for all their sins, would be the ground of their acquittal in the last day. (2) that the blood of Christ would now avail for the remission of all those sins which could not be expiated by the sacrifices offered under the Law. It not only contemplated the remission of all the offences committed by the truly pious under that Law, but would now avail to put away sin entirely. No sacrifice which people could offer would avail, but the blood of Christ would remove all that guilt. That they which are called - Alike under the old covenant and the new. Might receive the promise of eternal inheritance - That is, the fulfillment of the promise; or that they might be made partakers of eternal blessings. That blood is effectual alike to save those under the ancient covenant and the new - so that they will be saved in the same manner, and unite in the same song of redeeming love.

Notes on the Bible, by Albert Barnes, [1834]

And for this cause - With this view; that is, to make an effectual atonement for sin, and to provide a way by which the troubled conscience may have peace.

He is the Mediator - see notes on Gal 3:19-20. He is the Mediator between God and man in respect to that new covenant which he has made, or that new dispensation by which people are to be saved. He stands between God and man - the parties at variance - and undertakes the work of mediation and reconciliation.

Of the New Testament - Not "testament" - for a "testament," or "will," needs no mediator; but of the "new covenant," or the new "arrangement" or "disposition" of things under which he proposes to pardon and save the guilty; see notes on Heb 9:16-17.

That by means of death - His own death as a sacrifice for sin. The "old" covenant or arrangement also contemplated "death" - but it was the death of an "animal." The purposes of this were to be effected by the death of the Mediator himself; or this covenant was to be ratified in his blood.

For the redemption of the transgression that were "under the first testament - The covenant or arrangement under Moses. The general idea here is, that these were offences for which no expiation could be made by the sacrifices under that dispensation, or from which the blood then shed could not redeem. This general idea may include two particulars.

(1) that they who had committed transgressions under that covenant, and who could not be fully pardoned by the imperfect sacrifices then made, would receive a full forgiveness of all their sins in the great day of account through the blood of Christ. Though the blood of bulls and goats could not expiate, yet they offered that blood in faith; they relied on the promised mercy of God; they looked forward to a perfect sacrifice - and now the blood of the great atonement offered as a "full" expiation for all their sins, would be the ground of their acquittal in the last day.

(2) that the blood of Christ would now avail for the remission of all those sins which could not be expiated by the sacrifices offered under the Law. It not only contemplated the remission of all the offences committed by the truly pious under that Law, but would now avail to put away sin entirely. No sacrifice which people could offer would avail, but the blood of Christ would remove all that guilt.

That they which are called - Alike under the old covenant and the new.

Might receive the promise of eternal inheritance - That is, the fulfillment of the promise; or that they might be made partakers of eternal blessings. That blood is effectual alike to save those under the ancient covenant and the new - so that they will be saved in the same manner, and unite in the same song of redeeming love.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
redemption (See Scofield) - (Rom 3:24). transgressions Sin (See Scofield) - (Rom 3:23).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

redemption

(See Scofield) - (Rom 3:24).

transgressions

Sin

(See Scofield) - (Rom 3:23).

Vincent's Word Studies, by Marvin R. Vincent [1886]
The efficacy of Christ's sacrifice is bound up with a covenant. His priesthood involves a new and a better covenant. See Heb 8:6-13. That covenant involves his death. For this cause (διὰ τοῦτο) Indicating the close relation between the cleansing power of Christ's blood and the new covenant. Mediator of the new testament (διαθήκης καινῆς μεσίτης) For the new testament rend. a new covenant. See on next verse. For μεσίτης mediator, see on Gal 3:19, Gal 3:20. By means of death (θανάτου γενομένου) Rend. a death having taken place. For the redemption of the transgressions (εἰς ἀπολύτρωσιν τῶν παραβάσεων) The phrase redemption of transgressions (that is, from transgressions) only here. Ἀπολύτρωσις in N.T. mostly absolutely: the redemption, or your redemption, or simply redemption. Twice with genitive of that which is redeemed, Rom 8:23; Eph 1:14. Only once in lxx, Dan 4:32. For παράβασις transgression, see on Rom 2:23. Under the first testament (ἐπὶ) On the basis of: estimated according to the standard of the provisions of the first covenant, and to be atoned for in the way which it prescribed. By this expression he emphasizes the insufficiency of every other atoning provision, selecting the system which represented the most elaborate and complete atonement for sin prior to Christ. The intimation is in the same direction with that of the phrase through an eternal spirit - that the ideal redemption must be eternal. They which are called (οἱ κεκλημένοι) Without regard to nationality. The scope of the new covenant was wider than that of the old. Comp. Act 2:39. In Heb 3:1, the readers are addressed as "partakers of a heavenly calling," which corresponds with "eternal inheritance" here. Those who obtain this inheritance are designated as "called." See Eph 1:18; Th1 2:12; Th1 5:24; Pe1 3:9. Of eternal inheritance (τῆς αἰωνίου κληρονομίας) Rend. "the eternal inheritance": something recognized as a fact. For κληρονομία inheritance, see on Pe1 1:4, and comp. Eph 1:14. The whole statement implies that the provisions of the Levitical system were inadequate to procure and insure full salvation.

Vincent's Word Studies, by Marvin R. Vincent [1886]

The efficacy of Christ's sacrifice is bound up with a covenant. His priesthood involves a new and a better covenant. See Heb 8:6-13. That covenant involves his death.

For this cause (διὰ τοῦτο)

Indicating the close relation between the cleansing power of Christ's blood and the new covenant.

Mediator of the new testament (διαθήκης καινῆς μεσίτης)

For the new testament rend. a new covenant. See on next verse. For μεσίτης mediator, see on Gal 3:19, Gal 3:20.

By means of death (θανάτου γενομένου)

Rend. a death having taken place.

For the redemption of the transgressions (εἰς ἀπολύτρωσιν τῶν παραβάσεων)

The phrase redemption of transgressions (that is, from transgressions) only here. Ἀπολύτρωσις in N.T. mostly absolutely: the redemption, or your redemption, or simply redemption. Twice with genitive of that which is redeemed, Rom 8:23; Eph 1:14. Only once in lxx, Dan 4:32. For παράβασις transgression, see on Rom 2:23.

Under the first testament (ἐπὶ)

On the basis of: estimated according to the standard of the provisions of the first covenant, and to be atoned for in the way which it prescribed. By this expression he emphasizes the insufficiency of every other atoning provision, selecting the system which represented the most elaborate and complete atonement for sin prior to Christ. The intimation is in the same direction with that of the phrase through an eternal spirit - that the ideal redemption must be eternal.

They which are called (οἱ κεκλημένοι)

Without regard to nationality. The scope of the new covenant was wider than that of the old. Comp. Act 2:39. In Heb 3:1, the readers are addressed as "partakers of a heavenly calling," which corresponds with "eternal inheritance" here. Those who obtain this inheritance are designated as "called." See Eph 1:18; Th1 2:12; Th1 5:24; Pe1 3:9.

Of eternal inheritance (τῆς αἰωνίου κληρονομίας)

Rend. "the eternal inheritance": something recognized as a fact. For κληρονομία inheritance, see on Pe1 1:4, and comp. Eph 1:14. The whole statement implies that the provisions of the Levitical system were inadequate to procure and insure full salvation.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
And for this end he is the Mediator of a new covenant, that they who are called - To the engagements and benefits thereof. Might receive the eternal inheritance promised to Abraham: not by means of legal sacrifices, but of his meritorious death. For the redemption of the transgressions that were under the first covenant - That is, for the redemption of transgressors from the guilt and punishment of those sins which were committed in the time of the old covenant. The article of his death properly divides the old covenant from the new.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

And for this end he is the Mediator of a new covenant, that they who are called - To the engagements and benefits thereof. Might receive the eternal inheritance promised to Abraham: not by means of legal sacrifices, but of his meritorious death. For the redemption of the transgressions that were under the first covenant - That is, for the redemption of transgressors from the guilt and punishment of those sins which were committed in the time of the old covenant. The article of his death properly divides the old covenant from the new.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
And for this cause - Some translate δια τουτο, on account of this (blood.) Perhaps it means no more than a mere inference, such as therefore, or wherefore. He is the Mediator of the new testament - There was no proper reason why our translators should render διαθηκη by testament here, when in almost every other case they render it covenant, which is its proper ecclesiastical meaning, as answering to the Hebrew ברית berith, which see largely explained, Gen 15:10, and in other places of the Pentateuch. Very few persons are satisfied with the translation of the following verses to the 20th, particularly the 16th and 17th; at all events the word covenant must be retained. He - Jesus Christ, is Mediator; the μεσιτης, or mediator, was the person who witnessed the contract made between the two contracting parties, slew the victim, and sprinkled each with its blood. Of the new testament - The new contract betwixt God and the whole human race, by Christ Jesus the Mediator, distinguished here from the old covenant between God and the Israelites, in which Moses was the mediator. That by means of death - His own death upon the cross. For the redemption of the transgressions - To make atonement for the transgressions which were committed under the old covenant, which the blood of bulls and calves could not do; so the death of Jesus had respect to all the time antecedent to it, as well as to all the time afterward till the conclusion of the world. They which are called - The Gentiles, might receive the promise - might, by being brought into a covenant with God, have an equal right with the Jews, not merely to an inheritance such as the promised land, but to an eternal inheritance, and consequently infinitely superior to that of the Jews, inasmuch as the new covenant is superior in every point of view to the old. How frequently the Gentiles are termed οἱ κλητοι and οἱ κεκλημενοι, the called, all St. Paul's writings show. And they were thus termed because they were called and elected in the place of the Jews, the ancient called and elect, who were now divorced and reprobated because of their disobedience.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

And for this cause - Some translate δια τουτο, on account of this (blood.) Perhaps it means no more than a mere inference, such as therefore, or wherefore.

He is the Mediator of the new testament - There was no proper reason why our translators should render διαθηκη by testament here, when in almost every other case they render it covenant, which is its proper ecclesiastical meaning, as answering to the Hebrew ברית berith, which see largely explained, Gen 15:10, and in other places of the Pentateuch.

Very few persons are satisfied with the translation of the following verses to the 20th, particularly the 16th and 17th; at all events the word covenant must be retained. He - Jesus Christ, is Mediator; the μεσιτης, or mediator, was the person who witnessed the contract made between the two contracting parties, slew the victim, and sprinkled each with its blood.

Of the new testament - The new contract betwixt God and the whole human race, by Christ Jesus the Mediator, distinguished here from the old covenant between God and the Israelites, in which Moses was the mediator.

That by means of death - His own death upon the cross.

For the redemption of the transgressions - To make atonement for the transgressions which were committed under the old covenant, which the blood of bulls and calves could not do; so the death of Jesus had respect to all the time antecedent to it, as well as to all the time afterward till the conclusion of the world.

They which are called - The Gentiles, might receive the promise - might, by being brought into a covenant with God, have an equal right with the Jews, not merely to an inheritance such as the promised land, but to an eternal inheritance, and consequently infinitely superior to that of the Jews, inasmuch as the new covenant is superior in every point of view to the old.

How frequently the Gentiles are termed οἱ κλητοι and οἱ κεκλημενοι, the called, all St. Paul's writings show. And they were thus termed because they were called and elected in the place of the Jews, the ancient called and elect, who were now divorced and reprobated because of their disobedience.

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