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 marturia, a testimony, were to recommend it among other things under that title. And doubtless that is a testimony, marturia, 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, tvdh 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. [1] 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.

Footnotes

1 - 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.

Whereupon - Ὅθεν Hothen - "Whence." Or since this is a settled principle, or an indisputable fact, it occurred in accordance with this, that the first covenant was confirmed by the shedding of blood. The admitted principle which the apostle had stated, that the death of the victim was necessary to confirm the covenant, was the "reason" why the first covenant was ratified with blood. If there were any doubt about the correctness of the interpretation given above, that Hebrews 9:16-17, refer to a "covenant," and not a "will," this verse would seem to be enough to remove it. For how could the fact that a will is not binding until he who makes it is dead, be a reason why a "covenant" should be confirmed by blood? What bearing would such a fact have on the question whether it ought or ought not to be confirmed in this manner? Or how could that fact, though it is universal, be given as a "reason" to account for the fact that the covenant made by the instrumentality of Moses was ratified with blood?
No possible connection can be seen in such reasoning. But admit that Paul had stated in Hebrews 9:16-17, a general principle that in all covenant transactions with God, the death of a victim was necessary, and everything is plain. We then see why he offered the sacrifice and sprinkled the blood. It was not on the basis of such reasoning as this: "The death of a man who makes a will is indispensable before the will is of binding force, therefore it was that Moses confirmed the covenant made with our fathers by the blood of a sacrifice;" but by such reasoning as this: "It is a great principle that in order to ratify a covenant between God and his people a victim should be slain, therefore it was that Moses ratified the old covenant in this manner, and "therefore" it was also that the death of a victim was necessary under the new dispensation." Here the reasoning of Paul is clear and explicit; but who could see the force of the former?
Prof. Stuart indeed connects this verse with Hebrews 9:15, and says that the course of thought is, "The new covenant or redemption from sin was sanctioned by the death of Jesus; consequently, or wherefore (ὅθεν hothen) the old covenant, which is a type of the new, was sanctioned by the blood of victims." But is this the reasoning of Paul? Does he say that because the blood of a Mediator was to be shed under the new dispensation, and because the old was a type of this, that therefore the old was confirmed by blood? Is he not rather accounting for the shedding of blood at all, and showing that it was "necessary" that the blood of the Mediator should be shed rather than assuming that, and from that arguing that a typical shedding of blood was needful? Besides, on this supposition, why is the statement in Hebrews 9:16-17, introduced? What bearing have these verses in the train of thought? What are they but an inexplicable obstruction?
The first testament - Or rather covenant - the word "testament" being supplied by the translators.
Was dedicated - Margin, "Purified." The word used to "ratify," to "confirm," to "consecrate," to "sanction." Literally, "to renew."
Without blood - It was ratified by the blood of the animals that were slain in sacrifice. The blood was then sprinkled on the principal objects that were regarded as holy under that dispensation.

Whereupon - Ὁθεν. Wherefore, as a victim was required for the ratification of every covenant, the first covenant made between God and the Hebrews, by the mediation of Moses, was not dedicated, εγκεκαινισται, renewed or solemnized, without blood - without the death of a victim, and the aspersion of its blood.

(12) Whereupon neither the first [testament] was dedicated without blood.
(12) There must be a proportion between those things which purify and those which are purified: Under the law all those figures were earthly, the tabernacle, the book, the vessels, the sacrifices, although they were the signs of heavenly things. Therefore it was required that all those should be purified with some matter and ceremony of the same nature, that is, with the blood of beasts, with water, wool, hyssop. But under Christ all things are heavenly, a heavenly tabernacle, heavenly sacrifice, heavenly people, heavenly doctrine, and heaven itself is set open before us for an eternal home. Therefore all these things are sanctified in a similar way, that is, with the everlasting offering of the quickening blood of Christ.

Whereupon neither the first testament,.... Or the first administration of the covenant of grace under the law:
was dedicated without blood; or "confirmed" without it, that dispensation being a typical one; and that blood was typical of the blood of Christ, by which the new covenant or testament is ratified; see Exodus 24:7.

Whereupon--rather, "Whence."
dedicated--"inaugurated." The Old Testament strictly and formally began on that day of inauguration. "Where the disposition, or arrangement, is ratified by the blood of another, namely, of animals, which cannot make a covenant, much less make a testament, it is not strictly a testament, where it is ratified by the death of him that makes the arrangement, it is strictly, Greek 'diathece,' Hebrew 'berith,' taken in a wider sense, a testament" [BENGEL]; thus, in Hebrews 9:18, referring to the old dispensation, we may translate, "the first (covenant)": or better, retain "the first (testament)," not that the old dispensation, regarded by itself, is a testament, but it is so when regarded as the typical representative of the new, which is strictly a Testament.

Neither the first testament was dedicated without blood. The death and shedding of the blood of Christ was necessary to the inauguration of the New Testament, as has just been shown. Even when the First was inaugurated, Christ died in type and blood was shed. I believe that the apostle means to say that even in the inauguration of the Old Testament death was necessary, the death of a victim, which pointed to Christ's death.
For when Moses. For the events alluded to, see Exodus 24:1-8. All that God had proclaimed in the ten commandments and the accompanying precepts (Exodus. 21-23) was written in the book of the covenant. This was read to the people, and they promised obedience. Then the book and all the people were sprinkled with blood.
This is the blood of the testament. The covenant had been dedicated by blood. It is well to note that this covenant embraced the Decalogue, yet it was the covenant done away to make room for the covenant of Christ. The tabernacle worship had not yet been set up.
Moreover he sprinkled with blood. Afterwards, about a year later, when the tabernacle was ready, both it and its furniture were sprinkled (Exodus 40:9-15; Leviticus 8:24).
Almost all things. See Leviticus 16:16, Leviticus 16:19, Leviticus 16:33. Under the law almost every thing was purified by blood, lest it had been defiled.
Without shedding of blood is no remission. Every sin under the law required atonement, and no atonement could be made without blood.

Whence neither was the first - The Jewish covenant, originally transacted without the blood of an appointed sacrifice.