The Blood of the New and Everlasting Covenant

Yahweh, the God of Israel, has promised an eternal inheritance to His heirs whom He chose before the foundation of the world (Rom 8:17; 11:5; Eph 1:4–5; Heb 9:15). In time, God has sent His only begotten Son to execute what is new and better (Jn 3:16; Gal 4:4; Heb 1:5; 5:5; 11:17).

The writer of Hebrews helps us to see the superiority of Jesus Christ, as the mediator of this new and better covenant (Mt 26:28; 1 Tim 2:5; Heb 8:6; 9:15). In Hebrews, we learn the eternal realities this covenant secures on behalf of all who believe the better promises made within its terms. This the covenant prophesied by Jeremiah in Jeremiah 31:31–34. Jesus Christ is the surety of this better covenant (Heb 7:22).

For the heirs of God and co-heirs with Christ, we delight in the reading of the will and testament of God our Father (Gk. diatheke). God’s will is revealed in the Holy Bible. The testament of the eternal inheritance, reserved for us in heaven, is good news (1 Pet 1:3–5). We refer to it as the Gospel of our salvation (Eph 1:13) and eternal life.

In this eternal covenant (Heb 13:20), the Father and the Son have agreed to terms for the redemption of God’s elect from every nation and epoch (1 Cor 1:30; Heb 9:12; Rev 5:9; 7:9). Christ died upon the cross, shedding His precious blood for the forgiveness of our sins (Mt 26:28; Eph 1:7; Col 1:20; Rev 1:5). It is the Holy Spirit who applies the cleansing blood to those He effectually calls to faith in Christ (1 Cor 1:30; Phil 1:29; 2 Pet 1:10). This was true for both the Old Testament saints and the New Testament saints.

Under the old covenant, there was an ongoing system of sacrifice in the tabernacle/temple (Ex 24). Ceremonial cleansing made the penitent temporarily and externally clean. The conscience remained in a state of guilt, however (Heb 9:9, 14; 10:22). The promises made to Abraham (Gen 12, 15, 17), and believed by him and his spiritual progeny, were necessary for justification before the Holy God (Rom 4:3; Gal 3:6; Jas 2:23), who is the righteous Judge of the whole earth (Gen 18:25).

Righteousness was never secured by the flawed works of sinners (Is 64:6; Rom 3:10–12). Right standing before Yahweh was bestowed through the imputation of an alien righteousness (2 Cor 5:21), that is, the righteousness achieved by Christ’s meritorious labors in life and death. Jesus, the Son of God, enfleshed (Jn 1:14; Heb 4:14), redeemed us from the work of the Law and the curse of the Law (Gal 3:13), which is death as a payment for sin (Rom 6:23). Jesus is just; but He is also the justifier of those who trust in Him, not themselves (Rom 3:26; 4:5).

In both the old (types and shadows) and the new (antitype/reality) covenant, a bloody death was required for atonement (Heb 9:18). In the old system, the blood of bulls and goats, as substitutes, brought a temporary stay from the death sentence (Heb 9:13, 19; 10:4) and pending wrath of God (Rom 1:18). In the new and better economy of sin and sacrifice, it is the one-time offering of our great high priest that secures the covenant and all its blessings and benefits (Eph 1:3; Heb 4:14). Jesus made purification for our sins by offering Himself as the unblemished Lamb of God (Jn 1:29; Heb 1:3; 4:15).

The precious blood of Christ cleanses those to whom it is applied (Heb 9:22; 1 Pet 1:19). Everything under the requirements of the old system needed the application of the blood (Heb 9:21). It is the blood that cleanses, purifies, and makes holy — everything employed in the service of worship (Heb 9:19–22). Again, this was true in both dispensations.

The writer of Hebrews convinces his readers that Jesus is better in every way. The attainment of heaven, as an eternal inheritance is better than a piece of disputed property in the Middle East. Eternal blessings are far better than temporal, material blessings (Eph 1:3; Col 3:2). What does it profit a man if he gains the whole world but loses his soul to the judgment of eternal punishment in the lake of fire (Mt 16:26; Mk 8:36)?

The blood of the one mediator between God and man has the power to constantly cleanse the conscience of the worshipers, who worship the Father in Spirit and truth (Jn 4:23–24; 1 Tim 2:5; Heb 9:14–15). As our one and only advocate with the Father (1 Jn 2:1), Jesus pleads the believer’s criminal case with the expiatory and propitiatory argument of His own accomplishments. The Christian sins; but his or her sins are expiated as far as the East is from the West (Ps 103:12). They are remembered no more (Is 43:25; Jer 31:34).

There is now therefore no condemnation for those in Christ Jesus (Rom 8:1) because His atoning blood is ever upon the heavenly mercy seat (throne of grace). The debt of sin is forever cancelled for those sprinkled clean by the blood of Jesus (Col 2:14; Heb 12:24; 1 Pet 1:2; Rev 1:5), which releases us from bondage to sin (Rom 6:6; Jn 8:32, 36). The purchase of His blood has emancipated His bride (Acts 20:28; Eph 5:25), His church, from every place and period of time. If the Son sets you free, you are free, indeed (Jn 8:36).

In eternity past, an agreement was made — an eternal covenant (Heb 13:20). In order for the inauguration to take place, the blood sacrifice of an acceptable offering needed to be made for a permanent atonement between the holy God and His chosen and called people. The death of Christ put into effect this eternal agreement (Mt 26:28; Heb 9:15).

The infinite worth of the blood of the new and better covenant is understood by its one-time offering and eternal effect. The old covenant is both pictorial and tutorial for us to know the value of Jesus Christ by comparison.

Jesus Christ is the better mediator of the better covenant. As the better high priest after the better order of priests (Melchizedek), Jesus offered Himself as the better sacrifice, to execute the better covenant. The better promises of the better covenant are all “yes” and “amen” in Christ (2 Cor 1:20). They present a far better hope for those called into the better kingdom ruled by a better King (Col 1:13; 1 Tim 6:15; 1 Pet 2:9).

As noted, this better blood has granted better access to the better life in the better place. Jesus has gone there into the better sanctuary of the better tabernacle in the better city, in order to prepare a place for each of God’s elect, redeemed, regenerated people now being prepared by the Holy Spirit for the day of Christ’s coming for His bride (Jn 14:2–3; 1 Thess 4:13–5:11)

May God help you to know and understand these better things of a better future, soon coming to His saints, in whom it is manifested by the very indwelling token of God’s love, the Holy Spirit (Rom 5:5; 2 Cor 5:5), as demonstrated by their confession of faith (Rom 10:9–10; 1 Tim 3:16).

David Norczyk

Spokane Valley, Washington

January 30, 2024

Hebrews 9:15–22