Hebrenjve 9:15

Shqip Bible

Sepse testamenti është i vlefshëm vetëm pas vdekjes, sepse nuk ka kurrfarë fuqie deri sa trashëgimlënësi ende rron.

Bible Verse Review
  from Treasury of Scripure Knowledge

the mediator: Hebrews 7:22, Hebrews 8:6, Hebrews 12:24, 1 Timothy 2:5

the new: Hebrews 8:8, 2 Corinthians 3:6

means: Hebrews 9:16, Hebrews 9:28, Hebrews 2:14, Hebrews 13:20, Isaiah 53:10-12, Daniel 9:26

for: Hebrews 9:12, Hebrews 11:40, Romans 3:24-26, Romans 5:6, Romans 5:8, Romans 5:10, Ephesians 1:7, 1 Peter 3:18, Revelation 5:9, Revelation 14:3, Revelation 14:4

the first: Hebrews 9:1, Hebrews 8:7, Hebrews 8:13

they which: Hebrews 3:1, Romans 8:28, Romans 8:30, Romans 9:24, 2 Thessalonians 2:14

promise: Hebrews 6:13, Hebrews 11:13, Hebrews 11:39, Hebrews 11:40, James 1:12, 1 John 2:25

eternal: Psalms 37:18, Matthew 19:29, Matthew 25:34, Matthew 25:36, Mark 10:17, Luke 18:18, John 10:28, Romans 6:23, 2 Timothy 2:10, Titus 1:2, Titus 3:7, 1 Peter 1:3, 1 Peter 1:4, 1 Peter 5:10

Reciprocal: Genesis 17:8 - everlasting Leviticus 4:31 - a sweet Numbers 35:28 - after the death Psalms 119:111 - Thy testimonies Isaiah 42:6 - and give Isaiah 51:6 - my salvation Jeremiah 30:21 - and I Jeremiah 31:31 - I Daniel 9:27 - confirm Mark 14:24 - This Acts 2:39 - as many Acts 20:32 - and to give Acts 26:18 - inheritance Romans 3:25 - remission 1 Corinthians 11:25 - the new Galatians 3:13 - redeemed Galatians 3:22 - that Galatians 4:5 - redeem Galatians 4:24 - the two Colossians 3:24 - ye shall 2 Timothy 1:1 - the promise Hebrews 5:9 - eternal Hebrews 10:36 - ye might 2 Peter 1:4 - are given

Gill's Notes on the Bible

And for this cause he is the Mediator of the New Testament,.... :-,

:-,

:-. This may refer both to what goes before, and what follows after; for Christ, that he might offer himself to God, and by his blood purge the consciences of his people from dead works, that so they might serve the living God, became the Mediator of the New Testament, or covenant; and also he took upon him this character and office,

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; Christ became the Mediator of the New Testament, and assumed human nature that he might die, and by dying might obtain redemption for his people; not only for those that were then in the world, or should be in it, but also for all those that had been in it. "The first testament" is the first dispensation of the covenant of grace, reaching from the first promulgation of it to Adam after the fall, to the death of Christ; "the transgressions" that were under it are the sins of the saints who lived under that dispensation, froth Adam to Moses, and from Moses to Christ, and takes in all their iniquities of every kind: and the "redemption" of these, or from these, by Christ, at and through his death, does not suppose that there was no remission of sins, or justification from them, under that dispensation; or that the Old Testament saints did not go to heaven, but were detained in a prison, till redeemed by the death of Christ; or that their sins were only redeemed, not their persons; for transgressions may stand for transgressors; and so the Syriac version renders it, "that by his death he might be a redemption for them who transgressed the first testament"; so the Jews say, that the Messiah must die לפדות את אבות "to redeem the fathers" b: but the sense is, that though legal sacrifices could not atone for sin, nor ceremonial ablutions cleanse from them; yet the sins of Old Testament saints were expiated, their iniquities pardoned, and they justified and saved, through the blood of Christ, the Lamb slain from the foundation of the world; whose death is a redemption from transgressions past, present, and to come; whose blood is the ransom price for them, and was shed for the remission of them, even of sins that are past through the forbearance of God; who took the surety's word for the performance of all this, which in the fulness of time he strictly fulfilled, to the satisfaction of law and justice; see Romans 3:25 and the ultimate end of Christ's being a Mediator, and dying for such purposes, was, that called ones might receive the promised inheritance: by the "eternal inheritance", is meant heaven, which is by gift and bequest, belongs to children only, and comes through the death of Christ; and is a very substantial, plentiful, and glorious one; it is incorruptible and undefiled, and that fades not away, and as here, "eternal"; it was prepared from the foundation of the world, and will continue for ever; and it may be so called, to distinguish it from the inheritance of the land of Canaan, or any temporal one: "the promise" of this was made before the world began, and was put into the hands of Christ, the surety of the better testament, by whose death the heirs of it come to enjoy both the promise, and the thing promised; and they are such who are "called", not merely externally, but internally and effectually; by whom were meant, not Abraham and his natural seed, nor the Old Testament saints only, but all that are called with an holy calling, whether Jews or Gentiles, and who will enjoy both the promise of the inheritance, and that itself, in a way of "receiving": every word shows this affair to be all of grace; it is an "inheritance", and therefore the Father's gift; it is by "promise", and so of grace; and it is "received", and so freely given, and not merited; and only such who are "called" by grace possess it; and yet it is through the death of Christ, that so it might be received in a way consistent with the justice of God.

b R. Moses Haddarsan apud Galatin. l. 8. c. 20.

Barnes' Notes on the Bible

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 Galatians 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 Hebrews 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.

Clarke's Notes on the Bible

Verse 15. And for this cause — Some translate διατουτο, 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, Genesis 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 οικλητοι and οι 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.