Hebrews 9:15

Heb. 9:15. And for his 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.

Blank Bible: "[15.16.17.18] Vid. what I have written under the title of shadows of divine things at the Bottom of the 2nd Page (crossed out)."

In his sermon on "The Peace which Christ Gives to His True Followers," Edwards says that:

The new covenant is represented by the apostle as Christ's last will and testament. Hebrews 9:15; Hebrews 9:16, "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. For where a testament is, there must also of necessity be the death of the testator." What men convey by their will or testament, is their own estate. So Christ in the new covenant conveys to believers his own inheritance, so far as they are capable of possessing and enjoying it. They have that eternal life given to them in their measure, which Christ himself possess. They live in him, and with him, and by a participation of his life. Because he lives they live also. They inherit his kingdom; the same kingdom which the Father appointed unto him. Luke 22:29, "And I appoint unto you a kingdom, as my Father hath appointed unto me." They shall reign on his throne, Revelation 3:21. They have his glory given to them, John 17. And because all things are Christ's, so in Christ all things are also the saints', 1 Corinthians 3:21; 1 Corinthians 3:22.

The treatise on Efficacious Grace uses this text's authority for a central theme:

§ 95. Saving grace differs, not only in degree, but in nature and kind, from common grace, or any thing that is ever found in natural men. This seems evident by the following things. 1. Because conversion is a work that is done at once and not gradually. If saving grace differed only in degree from what went before, then the making a man a good man would be a gradual work; it would be the increasing of the grace that he has, till it comes to such a degree as to be saving, at least it would be frequently so. But that the conversion of the heart is not a work that is thus gradually wrought, but that it is wrought at once, appears by Christ's converting the soul being represented by his calling of it; Romans 8:28-30, "And we know that all things work together for good to them that love God, to them who are the called according to his purpose for whom he did foreknow, he also did predestinate to be conformed to the image of his Son; that he might be the first born among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." Acts 2:37-39, "Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Hebrews 9:15, "That they which are called might receive the promise of eternal inheritance." 1 Thessalonians 5:23; 1 Thessalonians 5:24, "And the very God of peace sanctify you wholly: and I pray God, your whole spirit, soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it." Nothing else can be meant in these places by calling, but what Christ does in a sinner's saving conversion; by which it seems evident, that this is done at once, and not gradually. Hereby Christ shows his great power. He does but speak the powerful word, and it is done. He does but call, and the heart of the sinner immediately cometh, as was represented by his calling his disciples, and their immediately following him. So, when he called Peter and Andrew, James and John, they were minding other things, and had no thought of following Christ. But at his call they immediately followed him, Matthew 4:18-22. Peter and Andrew were casting a net into the sea. Christ says unto them, as he passed by, Follow me; and it is said, they straightway left their nets and followed him. So James and John were in the ship with Zebedee their father, mending their nets: and he called them; and immediately they left the ship, and their father, and followed him. So when Matthew was called; Matthew 9:9, "And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom; and he saith unto him, Follow me: And he arose and followed him." The same circumstances are observed by other evangelists. Which, doubtless, is to represent the manner in which Christ effectually calls his disciples in all ages. There is something immediately put into their hearts, at that call, that is new, that there was nothing in there before, which makes them so immediately act in a manner altogether new, and so alien from what they were before.

A sermon lecture of Jan. 4, 1740, preached in Stockbridge in 1753 dealt with Hebrews 9:15; Hebrews 9:16. "The covenant of grace is as it were Christ's last will and testament." In this unpublished sermon Edwards draws a careful distinction between the covenant of redemption, the condition of which is Christ's obedience, and this covenant of grace, the condition of which is the believer's faith. What is essential is the death of the testator. When Christ was about to die he bequeathed everything he possessed to his children including the Holy Spirit, though they were incapable of receiving all of his fulness. It is a will because it became effectual no other way than by Christ's death. From it the children learn how sure a foundation there is for their faith.

In the work going through the presses when he died, Edwards stressed the same evangelical doctrine with the same evangelical text, now against a contemporary opponent, John Taylor:

These things are greatly confirmed by the Scripture doctrine of sacrifices. 'Tis abundantly plain, by both Old and New Testaments, that they were types of Christ's death, and were for sin, and supposed sin in those for whom they were offered. The Apostle supposes, that in order to any having the benefit of the internal inheritance by Christ, there must of necessity be the death of the testator; and gives that reason for it, that without shedding of blood there is no remission (Hebrews 9:15 etc.). And Christ himself, in representing the benefit of his blood, in the institution of the Lord's supper, under the notion of the blood of a testament, calls it, "the blood of the New Testament, shed for the remission of sins (Matthew 26:28). But according to the scheme of our author, many have the eternal inheritance by the death of the testator, who never had any need of remission.

Heb. 9:16-17