Hebrews 9:15 · Bible study
Hebrews 9:15 Commentary: Christ as Mediator of the New Covenant
Greek · 11 what the commentators say
Meaning in one sentence
How Christ's death redeems past transgressions and secures the eternal inheritance for the called.
Research Summary
- Meaning: Christ’s death as mediator of the new covenant redeems sins committed under the old covenant so that the called may receive the eternal inheritance.
- Key words: “Mediator” (μεσίτης), “covenant” (διαθήκη), “redemption” (ἀπολύτρωσις), “transgressions” (παραβάσεων), “called” (κεκλημένοι), “eternal inheritance” (αἰωνίου κληρονομίας).
- Main debate: Whether “under the first covenant” refers only to the Mosaic period or to all sin from Adam to Christ, and whether διαθήκη means “covenant” or “testament” in this context.
- Theological theme: The sufficiency and retroactive efficacy of Christ’s atoning death, cleansing the conscience and securing an eternal, unconditional inheritance.
- Best use: Preaching or teaching on the relationship between the old and new covenants, assurance of salvation, and the grounds of forgiveness.
Translation Comparison
BSB Berean Standard Bible 2020
Therefore Christ is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, now that He has died to redeem them from the transgressions committed under the first covenant.
WEB World English Bible 2000
For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of the eternal inheritance.
KJV King James Version 1769
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.
ASV American Standard Version 1901
And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance.
YLT Young's Literal Translation 1898
And because of this, of a new covenant he is mediator, that, death having come, for redemption of the transgressions under the first covenant, those called may receive the promise of the age-during inheritance,
Darby Darby Bible 1890
And for this reason he is mediator of a new covenant, so that, death having taken place for redemption of the transgressions under the first covenant, the called might receive the promise of the eternal inheritance.
Douay-Rheims Douay-Rheims Bible 1899
And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
Translations in other languages (10 available)
Así que, por eso es mediador del nuevo testamento, para que interviniendo muerte para la remisión de las rebeliones que había bajo del primer testamento, los que son llamados reciban la promesa de la herencia eterna.
E por isso ele é o Mediador de um Novo Testamento, a fim de que, com a ocorrência de uma morte para redenção das transgressões sob o primeiro Testamento, os que foram chamados recebam a promessa da herança eterna.
Et c’ est pour cela qu’ il est le médiateur d’ une nouvelle alliance, afin que, la mort étant intervenue pour le rachat des transgressions commises sous la première alliance, ceux qui ont été appelés reçoivent l’ héritage éternel qui leur a été promis.
Und darum ist er auch ein Mittler des neuen Testaments, auf daß durch den Tod, so geschehen ist zur Erlösung von den Übertretungen, die unter dem ersten Testament waren, die, so berufen sind, das verheißene ewige Erbe empfangen.
En daarom is Hij de Middelaar des nieuwen testaments, opdat, de dood daartussen gekomen zijnde, tot verzoening der overtredingen, die onder het eerste testament waren, degenen, die geroepen zijn, de beloftenis der eeuwige erve ontvangen zouden.
Ed è per questa ragione che egli è mediatore d’un nuovo patto, affinché, avvenuta la sua morte per la redenzione delle trasgressioni commesse sotto il primo patto, i chiamati ricevano l’eterna eredità promessa.
I dlatego jest nowego testamentu pośrednikiem, aby gdyby śmierć nastąpiła na odkupienie onych występków, które były pod pierwszym testamentem, ci którzy są powołani, wzięli obietnicę wiecznego dziedzictwa.
И потому Он есть ходатай нового завета, дабы вследствие смерти Его, бывшей для искупления от преступлений, сделанных в первом завете, призванные к вечному наследию получили обетованное.
為此， 他作了 新 約 的中保，既然 受 死 贖了 人在 前 約 之時所犯的罪過，便叫 蒙召 之人得著 所應許 永遠的 產業。
And for this cause it is through him that a new agreement has come into being, so that after the errors under the first agreement had been taken away by his death, the word of God might have effect for those who were marked out for an eternal heritage.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Hebrews 9:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
All the supplied commentators agree that Hebrews 9:15 presents Christ as the mediator of a new covenant in a way that directly addresses the insufficiency of the old. The verse connects Christ’s priesthood with a better covenant (Hebrews 8:6, 13), and his death with the redemption of sins committed under the first covenant. As Calvin notes, the death of Christ pays the price for sins that animal sacrifices could not remove. Barnes and Gill both emphasize that the death has retrospective effect, covering transgressions from Adam onward. The phrase “death having taken place” (θανάτου γενομένου) is an aorist participle, pointing to a concrete event that stands at the hinge between the old and new covenants. The purpose is that “those who have been called” (οἱ κεκλημένοι, perfect participle, a completed calling) may receive the eternal inheritance. The inheritance is described as “eternal” (αἰωνίου), in contrast to the temporal land promised under the old covenant. Across traditions, the core truth stands: Christ’s death is both the ground of forgiveness for sins under the old covenant and the guarantee of the new covenant’s promised inheritance.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Retroactive Atonement: Christ’s death redeems transgressions committed before the cross, including those under the old covenant (Romans 3:25, Hebrews 9:15).
- Covenant–Testament Ambiguity: The meaning of διαθήκη shifts between “covenant” and “testament” in verses 15–17, requiring careful reading of the argument.
- Scope of the Called: Interpreters differ on whether “the called” refers to the elect only or to all who respond to God’s invitation in faith.
What is clear: Christ’s death as mediator is essential for the forgiveness of sins and the granting of eternal inheritance to those who belong to God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of διαθήκη | Christ’s death establishes a new relationship between God and his people, fulfilling and surpassing the old arrangement. | Some commentators (Adam Clarke, Cambridge) insist it means “covenant”; others (Matthew Henry, Jamieson-Fausset-Brown) see the idea of a “testament” or will as intimated, especially in the following verses. |
| The scope of “transgressions under the first covenant” | The verse teaches that Christ’s death atones for sins not adequately covered by the old sacrifices. | Barnes and Gill argue it covers all sins from Adam onward; others (Calvin, Wesley) focus on the sins committed under the Mosaic law specifically. |
| The called and the inheritance | Those who receive the inheritance are those God has called into covenant relationship through Christ. | Some see “called” as a reference to the elect (Gill, Jamieson-Fausset-Brown), while others emphasize the universal scope of the new covenant call (Clarke: “the Gentiles”). |
Historical & Cultural Context
The author of Hebrews writes to a community of Jewish Christians facing pressure to return to the sacrificial system of the Old Testament. The letter argues that Christ’s priesthood and sacrifice are superior to the Levitical order (Hebrews 7, 10). In chapter 9, the earthly tabernacle and its rituals are contrasted with Christ’s entry into the heavenly sanctuary. Verse 15 follows a description of Christ’s blood cleansing the conscience (vv. 13, 14), and it introduces a section that develops the legal necessity of death for a will or testament to take effect (vv. 16, 22).
The word διαθήκη (diathēkē) carries a double meaning in Greek: it can mean “covenant” (a bilateral agreement) or “testament” (a will). Commentators note that in verses 16, 17 the idea of a will clearly comes to the fore, but in verse 15 the primary meaning is “covenant.” Adam Clarke insists that “covenant” must be retained, while Matthew Henry sees the gospel presented as a “new last will and testament” of Christ. The cultural background of ancient testamentary practice required the death of the testator for the will to be in force. The author uses this familiar legal concept to explain why Christ’s death was necessary.
The phrase “under the first covenant” (ἐπὶ τῇ πρώτῃ διαθήκῃ) refers to the period of the Mosaic law and, by extension, to all sin prior to Christ. As Barnes explains, the blood of bulls and goats could not expiate moral guilt; only Christ’s death could. The “called” (οἱ κεκλημένοι) are those whom God has effectually summoned to faith, both Jew and Gentile (so Vincent). The inheritance is “eternal” (αἰωνίου), a word that Thayer defines as without end, in contrast to the temporal blessings of the old covenant.
Textual Notes
The supplied sources note no significant textual variants for Hebrews 9:15. The Greek text is stable across major manuscripts. The word διαθήκη (covenant/testament) is consistent, though some translations render it “testament” while others prefer “covenant.” This is a translation decision rather than a textual variant.
Reception History
Hebrews 9:15 has been central in Christian reflection on the relationship between the old and new covenants. Early church fathers like John Chrysostom used it to argue that Christ’s death was necessary to fulfill the types of the law. In the Reformation, Calvin and Luther emphasized the verse to argue for the full sufficiency of Christ’s sacrifice against any notion of works-righteousness. The Wesleyan tradition (Adam Clarke, John Wesley) saw in it the universal offer of salvation to the “called,” including Gentiles. Matthew Henry, in his commentary, treated the verse as the introduction to a section on the gospel as a testament, emphasizing the legal necessity of death for a will to be valid. Across traditions, the verse has been a touchstone for the doctrine of atonement and the assurance of an eternal inheritance secured by Christ’s death.
Preaching This Verse
Three-point outline
- Christ is the Mediator of a new covenant. His priesthood and sacrifice establish a better relationship between God and his people, replacing the old covenant that could not cleanse the conscience (Hebrews 9:11, 14).
- His death redeems past transgressions. The death of Christ pays the ransom for sins committed under the first covenant, sins that animal sacrifices could not remove. This covers all sin from Adam onward (Romans 3:24, 25).
- The called receive the eternal inheritance. Those whom God has called into faith participate in the promised inheritance: eternal life with God (Matthew 19:29, Ephesians 1:18).
Five-point outline
- For this cause, the all-cleansing blood of Christ makes him the fitting mediator (Hebrews 9:14).
- Mediator of a new covenant, Christ stands between God and humanity to ratify a covenant that brings forgiveness (1 Timothy 2:5).
- Death having taken place, Christ’s actual death is the necessary event that secures redemption (Hebrews 9:16, 17).
- Redemption of transgressions under the first covenant, His sacrifice reaches backward and forward, covering sins of the past and present (Isaiah 53:12).
- Those called receive the eternal inheritance, The promise to Abraham is fulfilled in the eternal inheritance for all who believe (Galatians 3:29).
Illustration hooks
- A person discovers a debt incurred by a relative decades ago; a wealthy friend steps in and pays the entire amount, canceling the debt and placing the person in a position to receive a large inheritance. Christ’s death clears the sins of the old covenant and secures the new inheritance.
- The legal process of probate: a will is read, but the executor must wait until the testator’s death is certified. Christ’s death is the certification that the promises of the new covenant are now in force.
Questions your congregation is asking
- How can Christ’s death centuries ago affect the sins of people who lived before him?
- What do I have to do to “receive the promise”? Is it earned or given?
- The old covenant seems harsh, does the new covenant mean God’s standards have changed?
Leading a Discussion
Hebrews 9:15 is a hinge verse. It connects everything the author has said about Christ’s superior sacrifice (vv. 11, 14) with the legal necessity of death that he will develop in the following verses (vv. 16, 22). The verse answers the question: how can Christ’s death be of any help to those who lived under the old covenant? And more personally, how does his death secure hope for us today?
Discussion questions
- Read Hebrews 9:11, 15. What problem did the old covenant sacrifices not solve (see v. 14)?
- The word “mediator” is used. In what ways is Christ the mediator between God and people (1 Timothy 2:5)?
- What does “redemption of the transgressions that were under the first covenant” mean? How does Christ’s death deal with sins committed before the cross?
- The inheritance is called “eternal.” How does that shape your view of what God promises his people?
- Verse 15 says “those who have been called” receive the promise. Who does the calling, and what does it mean to be called?
- Compare Hebrews 9:15 with Romans 3:24, 25. What does it mean that Christ is a “propitiation” for past sins?
- How does the certainty of Christ’s death give you confidence that the promises of God will be fulfilled in your life?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 37:18 | Yahweh knows the days of the perfect. Their inheritance shall be forever. |
| Isaiah 53:10 | Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He will prolong his days and Yahweh’s pleasure will prosper in his hand. |
| Isaiah 53:12 | Therefore I will give him a portion with the great. He will divide the plunder with the strong, because he poured out his soul to death and was counted with the transgressors; yet he bore the sins of many and made intercession for the transgressors. |
| Daniel 9:26 | After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined. |
| Matthew 19:29 | Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, will receive one hundred times, and will inherit eternal life. |
| Matthew 25:34 | Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; |
| Matthew 25:36 | I was naked and you clothed me. I was sick and you visited me. I was in prison and you came to me.’ |
| Mark 10:17 | As he was going out into the way, one ran to him, knelt before him, and asked him, “Good Teacher, what shall I do that I may inherit eternal life?” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke insists the word "covenant" must replace "testament" in this passage, as the translation confuses the meaning. Jesus, as Mediator, witnessed the covenant, offered His own death to atone for sins the old animal sacrifices never could, and secured an eternal inheritance for believing Gentiles.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that Christ is the mediator of a new covenant, not a last will and testament. His death atones for sins the animal sacrifices under the old covenant could never fully remove. This one sacrifice secures the promised eternal inheritance for believers from both the old and new covenants alike.
Calvin's Commentaries Reformed 1564
Calvin argues that Christ is the sole Mediator of the new covenant precisely because His death accomplished what the old covenant's animal sacrifices could not: actual redemption from sins. This death, not merely symbolic, paid the price for transgressions committed under the first covenant, satisfying what the law's remedies only represented. Because this work belongs to Christ alone, no other priest can share the office.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator explains that Christ is a mediator of a New Covenant, not merely a new testament. Since the Old Covenant required the death of sacrificial victims for purification, a more effective death was necessary for the New Covenant, giving validity to those old sacrifices and securing the eternal inheritance for God's called ones.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that Christ becomes the mediator of the new covenant specifically to redeem the sins committed under the old covenant. His death secures forgiveness for those transgressions, so that the called can receive the eternal inheritance God promised.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that Christ's death as Mediator redeems the sins of Old Testament saints, but not because they were unsaved or imprisoned until then. He insists their sins were already pardoned through Christ as the Lamb slain from the world's foundation. The redemption Christ accomplished is the actual ransom payment that secures the eternal inheritance for all who are called.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws a careful distinction: the gospel is not only a covenant but specifically a testament, a last will that only takes effect when the testator dies. This explains why Christ's death was absolutely necessary, not merely symbolic—the promised inheritance could not be received until the testator had died and the will became legally binding.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley emphasizes that Christ's death is the decisive dividing line between the old covenant and the new. That death redeems not only future sins but also the transgressions committed under the first covenant, so that those called to the new covenant can receive the promised eternal inheritance.