And for this cause he is the Mediator of a new testament, that by means of death (literally, death having taken place), for the redemption of the transgressions that were under the first testament, they which are called may receive the promise of the eternal inheritance.
Here the view of the gospel as a new διαθήκη (introduced first in Hebrews 7:22, and enlarged on in Hebrews 8:6-13) is again brought in. For the word is still διαθήκη, though here, for reasons that will appear, rendered "testament" in the A.
V. The connecting thought here is—It is because of Christ's sacrifice having been such as has been described, that he is the Mediator of that new and better covenant; it qualified him for being so. A sacrifice, a death, was required for giving it validity (Hebrews 9:16-23), and the character of his sacrifice implies a better covenant than the old, even such a one as Jeremiah foretold.
Further, the purpose of his death is said to be "for the redemption of the transgressions that were under the first covenant." For in the passage of Jeremiah the defect of the first covenant was based on the transgression of its conditions by man, while under the new one, such transgressions were to be no more remembered.
But this could not be without atonement for them; the whole ceremonial of the Law signified this; and also that such atonement could not be except by death. The death of Christ satisfied this requirement; and so the new covenant could come in.
So far the course of thought is clear. Nor is there difficulty in understanding the purport of verse 18, etc., taken by itself, where the "blood-shedding" that inaugurated the first covenant is regarded as typical of that of Christ in the inauguration of the new one.
But there is a difficulty about the intervening verses (16, 17), arising from the apparent use of the word διαθήκη in a new sense, not otherwise suggested—that of testament rather than covenant. The verses are, as given in the A.
V., For where a testament is, there must also of necessity be ( φέρεσθαι. a word of which the exact meaning is not clear; some interpret "be brought in, or proved," some "be understood, implied ") the death of the testator ( τοῦ διαθεμένου, equivalent to "him that made it").
For a testament is of force after men are dead ( ἐπὶ νεκροῖς): otherwise it is of no strength at all while the testator liveth (or, for doth it ever avail while he theft made it liveth? ἐπεὶ μήποτε: cf.
Hebrews 10:2; Romans 3:6; 1 Corinthians 14:16; John 7:26; Luke 3:15). Now, the word διαθήκη itself undoubtedly may bear the sense of "testament." Its general meaning is " disposition," or "settlement;" and it may denote either compact between living persons, or a will to take effect after the testator's death.
In the verses before us it appears to be used specifically in the latter sense. For they express general propositions, which are not true of all covenants, but are true (according to their most obvious sense) of all testaments.
Further, this sense is distinctly applicable to the new διαθήκη, regarded as the dying Christ's bequest to his Church. Hence, but for the context, we should naturally so understand it in these verses.