SEV Biblia, Chapter 9:15
¶ Así que, por eso es Mediador del Nuevo Testamento, para que interviniendo muerte para la remisin de las rebeliones que había debajo del primer Testamento, los que son llamados reciban la promesa de la herencia eterna.
Clarke's Bible Commentary - Hebrew 9:15
Verse 15. And for this cause] Some translate dia touto, 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 diaqhkh by testament here, when in almost every other case they render it covenant, which is its proper ecclesiastical meaning, as answering to the Hebrew hyrb berith, which see largely explained, Gen. xv. 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 mesithv, 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 oi klhtoi and oi keklhmenoi, 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.
John Gill's Bible Commentary
Ver. 15. And for this cause he is the Mediator of the New Testament , etc..] (See Gill on Hebrews 7:22), (see Gill on Hebrews 8:6), (see Gill on Hebrews 8:8). 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 twba ta twdpl to redeem the fathers f194 : 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.
Matthew Henry Commentary
Verses 15-22 - The solemn transactions between God and man, are sometimes called covenant, here a testament, which is a willing deed of a person bestowing legacies on such persons as are described, and it only take effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited ever thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to sinner, not even his religious duties; except as his guilt was don away by the death of a sacrifice, of value sufficient for that end, an unless he continually depended upon it. May we ascribe all real goo works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.
Greek Textus Receptus
και 2532 δια 1223 τουτο 5124 διαθηκης 1242 καινης 2537 μεσιτης 3316 εστιν 2076 5748 οπως 3704 θανατου 2288 γενομενου 1096 5637 εις 1519 απολυτρωσιν 629 των 3588 επι 1909 τη 3588 πρωτη 4413 διαθηκη 1242 παραβασεων 3847 την 3588 επαγγελιαν 1860 λαβωσιν 2983 5632 οι 3588 κεκλημενοι 2564 5772 της 3588 αιωνιου 166 κληρονομιας 2817
Vincent's NT Word Studies
15. The efficacy of Christ's sacrifice is bound up with a covenant. His priesthood involves a new and a better covenant. See ch. viii. 6-13. That covenant involves his death.
For this cause (dia touto). Indicating the close relation between the cleansing power of Christ's blood and the new covenant.
Mediator of the new testament (diaqhkhv kainhv mesithv). For the new testament rend. a new covenant. See on next verse. For mesithv mediator, see on Gal. iii. 19, 20.
By means of death (qanatou genomenou). Rend. a death having taken place.
For the redemption of the transgressions (eiv apolutrwsin twn parabasewn). The phrase redemption of transgressions (that is, from transgressions) only here. jApolutrwsiv in N.T. mostly absolutely: the redemption, or your redemption, or simply redemption. Twice with genitive of that which is redeemed, Rom. viii. 23; Eph. i. 14. Only once in LXX, Dan. iv. 32. For parabasiv transgression, see on Romans ii. 23.
Under the first testament (epi). 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 (oi keklhmenoi). Without regard to nationality. The scope of the new covenant was wider than that of the old. Comp. Acts ii. 39. In ch. iii. 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. i. 18; 1 Thessalonians ii. 12; v. 24; 1 Pet. iii. 9.
Of eternal inheritance (thv aiwniou klhronomiav). Rend. "the eternal inheritance": something recognized as a fact. For klhronomia inheritance, see on 1 Pet. i. 4, and comp. Eph. i. 14. The whole statement implies that the provisions of the Levitical system were inadequate to procure and insure full salvation.
