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13. For if the blood of bulls, etc. This passage has given to many all occasion to go astray, because they did not consider that sacraments are spoken of, which had a spiritual import. The cleansing of the flesh they leave explained of what avails among men, as the heathens had their expiations to blot out the infamy of crimes. But this explanation is indeed very heathenish; for wrong is done to God’s promises, if we restrict the effect to civil matters only. Often does this declaration occur in the writings of Moses, that iniquity was expiated when a sacrifice was duly offered. This is no doubt the spiritual teaching of faith. Besides, all the sacrifices were destined for this end, that they might lead men to Christ; as the eternal salvation of the soul is through Christ, so these were true witnesses of this salvation.

What then does the Apostle mean when he speaks of the purgations of the flesh? He means what is symbolical or sacramental, as follows, — If the blood of beasts was a true symbol of purgation, so that it cleansed in a sacramental manner, how much more shall Christ who is himself the truth, not only bear witness to a purgation by an external rite, but also really perform this for consciences? The argument then is from the signs to the thing signified; for the effect by a long time preceded the reality of the signs.

14. Who through the eternal Spirit, etc. He now clearly shows how Christ’s death is to be estimated, not by the external act, but by the power of the Spirit. For Christ suffered as man; but that death becomes saving to us through the efficacious power of the Spirit; for a sacrifice, which was to be an eternal expiation, was a work more than human. And he calls the Spirit eternal for this reason, that we may know that the reconciliation, of which he is the worker or effecter, is eternal. ¹⁵⁰¹⁵⁰     Some as Grotius and Schleusner, take “the eternal Spirit” as meaning the same thing as “endless life” in chapter 7:16, — “who having (or in) an eternal spirit,” or life, etc.; they give the sense of “in” to διὰ. The comparison they represent to be between perishable victims and the sacrifice of Christ, who possesses a spirit or life that is eternal.
   Others, as Junius and Beza, consider Christ’s divine nature as signified by “the eternal Spirit.” Beza says, that it was the Deity united to humanity that consecrated the whole sacrifice and endued it with vivifying power. The view of Stuart can hardly be comprehended.
   But the explanation most commonly adopted is that given here by Calvin that the Holy Spirit is meant, whose aid and influence are often mentioned in connection with Christ; see Matthew 12:28; Acts 1:2; 10:38. Some MSS and fathers have “holy” instead of “eternal,” but the greatest number and the best have the last word. Dr. Owen, Doddridge and Scott take this view. Why the Spirit is called “eternal” is not very evident. It may have been for the purpose of showing that the Spirit mentioned before in verse 8 is the same Spirit, he being eternal, and thus in order to prove that the offering of Christ was according to the divine will. God is said to be eternal in Romans 16:26, where a reference is made to the past and the present dispensation, with the view, as it seems, to show that he is the author of both. But perhaps the explanation of Calvin is the most suitable. — Ed. By saying, without spot, or unblamable, though he alludes to the victims under the Law, which were not to have a blemish or defect, he yet means, that Christ alone was the lawful victim and capable of appeasing God; for there was always in others something that might be justly deemed wanting; and hence he said before that the covenant of the Law was not ἀμεμπτον, blameless.

From dead works, etc. Understand by these either such works as produce death, or such as are the fruits or effects of death; for as the life of the soul is our union with God, so they who are alienated from him through sin may be justly deemed to be dead.

To serve the living God. This, we must observe, is the end of our purgation; for we are not washed by Christ, that we may plunge ourselves again into new filth, but that our purity may serve to glorify God. Besides, he teaches us, that nothing can proceed from us that can be pleasing to God until we are purified by the blood of Christ; for as we are all enemies to God before our reconciliation, so he regards as abominable all our works; hence the beginning of acceptable service is reconciliation. And then, as no work is so pure and so free from stains, that it can of itself please God, it is necessary that the purgation through the blood of Christ should intervene, which alone can efface all stains. And there is a striking contrast between the living God and dead works.

15. And for this cause he is Mediator of the New Testament, etc. He concludes that there is no more need of another priest, for Christ fulfills the office under the New Testament; for he claims not for Christ the honor of a Mediator, so that others may at the same time remain as such with him; but he maintains that all others were repudiated when Christ undertook the office. But that he might more fully confirm this fact, he mentions how he commenced to discharge his office of a Mediator; even through death intervening. Since this is found alone in Christ, being wanting in all others, it follows that he alone can be justly deemed a Mediator. ¹⁵¹¹⁵¹     Here begins a new subject, that the covenant, or it may be viewed as the resumption of what is found in chapter 8:6, 7. “For this cause,” or for this reason, refers, as it seems, to what follows, “in order that,” ὅπως, etc. —
   And for this reason is he the Mediator of a new covenant, in order that death being undergone for the redemption of transgressions under the first covenant, they who were called might receive the promise of the eternal inheritance.
   As in Romans 3:25, 26, the reference is to the retrospective effect of Christ’s expiatory sacrifice. Hence “are called” is not correct; and the participle is in the past tense. To “receive the promise,” means to enjoy its fulfillment. — Ed.

He further records the virtue and efficacy of his death by saying that he paid the price for sins under the first covenant or testament, which could not be blotted out by the blood of beasts; by which words he was seeking draw away the Jews from the Law to Christ. For, if the Law was so weak that all the remedies it applied for expiating sins did by no means accomplish what they represented, who could rest in it as in a safe harbor? This one thing, then, ought to have been enough to stimulate them to seek for something better than the law; for they could not but be in perpetual anxiety. On the other hand, when we come to Christ, as we obtain in him a full redemption, there is nothing which can any more distress us. Then, in these words he shows that the Law is weak, that the Jews might no longer recumb on it; and he teaches them to rely on Christ, for in him is found whatever can be desired for pacifying consciences.

Now, if any one asks, whether sins under the Law where remitted to the fathers, we must bear in mind the solution already stated, — that they were remitted, but remitted through Christ. Then notwithstanding their external expiations, they were always held guilty. For this reason Paul says, that the Law was a handwriting against us. (Colossians 2:14.) For when the sinner came forward and openly confessed that he was guilty before God, and acknowledged by sacrificing an innocent animal that he was worthy of eternal death, what did he obtain by his victim, except that he sealed his own death as it were by this handwriting? In short, even then they only reposed in the remission of sins, when they looked to Christ. But if only a regard to Christ took away sins, they could never have been freed from them, had they continued to rest in the Law. David indeed declares, that blessed is the man to whom sins are not imputed, (Psalm 32:2;) but that he might be a partaker of this blessedness, it was necessary for him to leave the Law, and to have his eyes fixed on Christ; for if he rested in the Law, he could never have been freed from guilt.

They who are called, etc. The object of the divine covenant is, that having been adopted as children, we may at length be made heirs of eternal life. The Apostle teaches us that we obtain this by Christ. It is hence evident, that in him is the fulfillment of the covenant. But the promise of the inheritance is to be taken for the promised inheritance, as though he had said, “The promise of eternal life is not otherwise made to us to be enjoined, than through the death of Christ.” Life, indeed, was formerly promised to the fathers, and the same has been the inheritance of God’s children from the beginning, but we do not otherwise enter into the possession of it, than through the blood of Christ previously shed.

But he speaks of the called, that he might the more influence the Jews who were made partakers of this calling; for it is a singular favor, when we have the gift of the knowledge of Christ bestowed on us. We ought then to take the more heed, lest we neglect so valuable a treasure, and our thoughts should wander elsewhere. Some regard the called to be the elect, but incorrectly in my judgment; for the Apostle teaches here the same thing as we find in Romans 3:25, that righteousness and salvation have been procured by the blood of Christ, but that we become partakers of them by faith.

16. For where a testament is, etc. Even this one passage is a sufficient proof, that this Epistle was not written in Hebrew; for ברית means in Hebrew a covenant, but not a testament; but in Greek, διαθήκη, includes both ideas; and the Apostle, alluding to its secondary meaning, holds that the promises should not have been otherwise ratified and valid, had they not been sealed by the death of Christ. And this he proves by referring to what is usually the case as to wills or testaments, the effect of which is suspended until the death of those whose wills they are.

The Apostle may yet seem to rest on too weak an argument, so that what he says may be easily disproved. For it may be said, that God made no testament or will under the Law; but it was a covenant that he made with the ancient people. Thus, neither from the fact nor from the name, can it be concluded that Christ’s death was necessary. For if he infers from the fact, that Christ ought to have died, because a testament is not ratified except by the death of the testator, the answer may be this, that |berit|, the word ever used by Moses, is a covenant made between those who are alive, and we cannot think otherwise of the fact itself. Now, as to the word used, he simply alluded, as I have already said, to the two meanings it has in Greek; he therefore dwells chiefly on the thing in itself. Nor is it any objection to say, that it was a covenant that God made with his people; for that very covenant bore some likeness to a testament, for it was ratified by blood. ¹⁵²¹⁵²     See Appendix H 2.

We must ever hold this truth, that no symbols have ever been adopted by God unnecessarily or unsuitably. And God in establishing the covenant of the law made use of blood. Then it was not such a contract, as they say, between the living, as did not require death. Besides, what rightly belongs to a testament is, that it begins to take effect after death. If we consider that the Apostle reasons from the thing itself, and not from the word, and if we bear in mind that he avowedly takes as granted what I have already stated, that nothing has been instituted in vain by God, there will be no great difficulty.

If anyone objects and says, that the heathens ratified covenants according to the other meaning by sacrifices; this indeed I admit to be true; but God did not borrow the rite of sacrificing from the practice of the heathens; on the contrary, all the heathen sacrifices were corruptions, which had derived their origin from the institutions of God. We must then return to the same point, that the covenant of God which was made with blood, may be fitly compared to a testament, as it is of the same kind and character.

18. Whereupon neither the first, etc. It hence appears that the fact is what is mainly urged, and that it is not a question about the word, though the Apostle turned to his own purpose a word presented to his attention in that language in which he wrote, as though one, while speaking of God’s covenant, which is often called in Greek μαρτυρία, a testimony, were to recommend it among other things under that title. And doubtless that is a testimony, μαρτυρία, to which angels from heaven has borne witness, and of which there have been so many illustrious witnesses on earth, even all the holy Prophets, Apostles, and a vast number of martyrs, and of which at last the Son of God himself became a surety. No one in such a discourse would deem any such thing as unreasonable. And yet the Hebrew word, תעודה will admit of no such meaning as a covenant; but as nothing is advanced but what is consistent with the thing itself, no scrupulous regard is to be paid to the meaning of a word.

The Apostle then says, that the old testament or covenant was dedicated with blood. He hence concludes, that men were even then reminded, that it could not be valid and efficacious except death intervened. For though the blood of beasts was then shed, yet, he denies that it availed to confine an everlasting covenant. That this may appear more clearly, we must notice the custom of sprinkling which he quotes from Moses. He first teaches us that the covenant was dedicated or consecrated, not that it had in itself anything profane; but as there is nothing so holy that men by their uncleanness will not defile, except God prevents it by making a renewal of all things, therefore the dedication was made on account of men, who alone wanted it.

He afterwards adds, that the tabernacle and all the vessels, and also the very book of the law, were sprinkled; by which rite the people were then taught, that God could not be sought or looked to for salvation, nor rightly worshipped, except faith in every case looked to an intervening blood. For the majesty of God is justly to be dreaded by us, and the way to his presence is nothing to us but a dangerous labyrinth, until we know that he is pacified towards us through the blood of Christ, and that this blood affords to us a free access. All kinds of worship are then faulty and impure until Christ cleanses them by the sprinkling of his blood. ¹⁵³¹⁵³     It is worthy of notice that the Apostle mentions here several things which are not particularly by Moses in Exodus 24:3-8, where the account is given; and yet what is there stated sufficiently warrants the particulars mentioned here. The blood of “goats” is not mentioned, and yet burnt offerings are said to have been offered, and goats were so offered; see Leviticus 1:10. Moses says nothing of “scarlet wool and hyssop;” but he mentions “sprinkling,” and this was commonly done thereby; see Leviticus 14:51. “Blood” only is mentioned by Moses; but we find that when sprinkled, “water” was often connected with it. See Leviticus 14:52; Numbers 19:18 The main difficulty is respecting “the book” being sprinkled, which is not stated by Moses. But as the altar was sprinkled, there was the same reason for sprinkling the book, though that is not expressly mentioned. However, it is evident that this was the general opinion among the Jews, for otherwise the Apostle would not have mentioned it in an Epistle especially addressed to them.
   Then the “tabernacle,” it was not expressly mentioned that it was sprinkled with blood when consecrated; and this was some time after the covenant was made. The setting up of the tabernacle is mentioned in Exodus 40:17-33. In the previous verses, 9 and 10, there is a direction given to anoint the tabernacle, and all its vessels, and also to hallow them and to anoint the alter, and to sanctify it. The hallowing or sanctifying was no doubt done by sprinkling them with blood. See as a proof of this Exodus 29:21. We hence perceive how well acquainted the writer must have been with the Jewish rituals. — Ed.

For the tabernacle was a sort of visible image of God; and as the vessels for ministering were destined for his service, so they were symbols of true worship. But since none of these were for salvation to the people, we hence reasonably conclude, that where Christ does not appear with his blood, we have nothing to do with God. So doctrine itself, however unchangeable may be the will of God, cannot be efficacious for our benefit, unless it be dedicated by blood, as is plainly set forth in this verse.

I know that others give a different interpretation; for they consider the tabernacle to be the body of the Church, and vessels the faithful, whose ministry God employs; but what I have stated is much more appropriate. For whenever God was to be called upon, they turned themselves to the sanctuary; and it was a common way of speaking to say that they stood before the Lord when they appeared in the temple.

20. Saying, This is the blood of the testament, ¹⁵⁴¹⁵⁴     Both Calvin and our verse retain the word “testament” as derived from verse 17; but as that verse and the preceding are to be viewed as parenthetic, the word “covenant” is the term used by Moses. The latter is the word adopted by Beza, Doddridge, Macknight, and Stuart, “This is the blood of the covenant,” etc. — Ed. etc. If that was the blood of the testament, then neither the testament was without blood ratified, nor the blood without the testament available for expiation. It is hence necessary that both should be united; and we see that before the explanation of the Law, no symbol was added, for what would a sacrament be except the word preceded it? Hence a symbol is a kind of appendage to the word. And mark, this word was not whispered like a magic incantation, but pronounced with a clear voice, as it was destined for the people, according to what the words of the covenant express, which God hath enjoined unto you. ¹⁵⁵¹⁵⁵     The Apostle here follows neither the Hebrew nor the Septuagint. The Hebrew is “which the Lord (Jehovah) hath made with you;” and the Septuagint, “Which the Lord hath covenanted (διέθετο) with you.” And instead of “Behold the blood of the covenant,” (the same in both) we have here, “This is the blood of the covenant.” But though the words are different, yet the meaning is essentially the same, — the main things regarded by the Apostles in their quotations. — Ed Perverted, then, are the sacraments, and it is a wicked corruption when there is no explanation of the commandment given, which is as it were the very soul of the sacrament. Hence the Papists, who take away the true understanding of things from signs, retain only dead elements.

This passage reminds us that the promises of God are then only profitable to us when they are confirmed by the blood of Christ. For what Paul testifies in 2 Corinthians 1:20, that all God’s promises are yea and amen in Christ — this happens when his blood like a seal is engraven on our hearts, or when we not only hear God speaking, but also see Christ offering himself as a pledge for those things which are spoken. If this thought only came to our minds, that what we read is not written so much with ink as with the blood of Christ, that when the Gospel is preached, his sacred blood distills together with the voice, there would be far greater attention as well as reverence on our part. A symbol of this was the sprinkling mentioned by Moses!

At the same time there is more stated here than what is expressed by Moses; for he does not mention that the book and the people were sprinkled, nor does he name the goats, nor the scarlet wool, nor the hyssop. As to the book, that it was sprinkled cannot be clearly shown, yet the probability is that it was, for Moses is said to have produced it after he had sacrificed; and he did this when he bound the people to God by a solemn compact. With regard to the rest, the Apostle seems to have blended together various kinds of expiations, the reason for which was the same. Nor indeed was there anything unsuitable in this, since he was speaking of the general subject Or purgation under the Old Testament, which was done by means of blood. Now as to the sprinkling made by hyssop and scarlet wool, it is evident that it represented the mystical sprinkling made by the Spirit. We know that the hyssop possesses a singular power to cleanse and to purify; so Christ employs his Spirit to sprinkle us in order to wash us by his own blood when he leads us to true repentance, when he purifies us from the depraved lusts of our flesh, when he imbues us with the precious gift of his own righteousness. For it was not in vain that God had instituted this rite. David also alluded to this when he said,

“Thou wilt sprinkle me, O Lord, with hyssop, and I shall be cleansed.” (Psalm 51:7.)

These remarks will be sufficient for those who wish to be sober­minded in their speculations.

22. And almost all things, etc. By saying almost he seems to imply that some things were otherwise purified. And doubtless they often washed themselves and other unclean things with water. But even water itself derived its power to cleanse from the sacrifices; so that the Apostle at length truly declares that without blood there was no remission. ¹⁵⁶¹⁵⁶     Metals were purified by fire, and clothes by being washed in water, (Numbers 31:22-24;) but these were purifications not accompanied with remission of sins. So that what is said here is literally true. — Ed. Then uncleanness was imputed until it was expiated by a sacrifice. And as without Christ there is no purity nor salvation, so nothing without blood can be either pure or saving; for Christ is never to be separated from the sacrifice of his death. But the Apostle meant only to say that this symbol was almost always made use of. But if at any time the purgation was not so made, it was nevertheless through blood, since all the rites derived their efficacy in a manner from the general expiation. For the people were not each of them sprinkled, (for how could so small a portion of blood be sufficient for so large a multitude?) yet the purgation extended to all. Hence the particle almost signifies the same as though he had said, that the use of this rite was so common that they seldom omitted it in purgations. For what Chrysostom says, that unfitness is thus denoted, because these were only figures under the Law, is inconsistent with the Apostle’s design.

No remission, etc. Thus men are prevented from appearing before God; for as he is justly displeased with them all, there is no ground for them to promise themselves any favor until he is pacified. But there is but one way of pacification, and that is by an expiation made by blood: hence no pardon of sins can be hoped for unless we bring blood, and this is done when we flee by faith to the death of Christ.