Without the Shedding of Blood, There Is No Forgiveness

In a world that often seeks quick fixes and easy resolutions, the Bible presents a profound and unyielding truth: forgiveness isn't cheap. It demands sacrifice, and specifically, it demands blood. This isn't a relic of ancient barbarism but a divine principle woven into the fabric of God's redemptive plan. At the heart of this truth stands Hebrews 9:22 (ESV): "Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins." This verse, nestled within a larger discourse on the superiority of Christ's new covenant, encapsulates the necessity of atonement through blood, a theme that echoes from the Old Testament altars to the cross of Calvary.

As we embark on this spiritual exploration, we'll exegete Hebrews 9:16-22, delving into its context, structure, and theological depth. We'll highlight key words and phrases from the original Greek, explaining them through the lens of the English Standard Version (ESV). Then, we'll examine how the Old Testament sacrificial system foreshadows this New Testament principle, often attributed to the apostolic teaching (although the authorship of Hebrews is debated, its Pauline-like theology resonates). Finally, we'll see how Jesus Christ perfectly fulfilled this requirement, offering us not just forgiveness but eternal cleansing. This isn't mere theology; it's a call to awe at the cost of our redemption. Let's journey together into the Scriptures, allowing the Holy Spirit to illuminate our hearts.

Exegeting the Passage: Hebrews 9:16-22 in Context

To fully grasp Hebrews 9:22, we must view it within its immediate context, verses 16-22, which forms part of a broader argument in Hebrews about the superiority of the new covenant over the old. The author of Hebrews, writing to Jewish Christians tempted to revert to Judaism amid persecution, contrasts the temporary, earthly ministry of the Levitical priests with the eternal, heavenly ministry of Jesus. Chapter 9 focuses on the earthly tabernacle as a shadow of heavenly realities, emphasizing that Christ's death inaugurates a better covenant.

Let's break it down verse by verse, using the ESV for clarity and fidelity to the original text.

Verse 16: "For where a will is involved, the death of the one who made it must be established."

Here, the author employs a legal analogy. The Greek word for "will" is diathēkē (διαθήκη), which can mean both "covenant" and "testament" (as in a last will). In this verse, it leans toward "testament," drawing from Roman and Hellenistic legal practices where a will only activates upon the testator's death. The phrase "must be established" translates anankē (ἀνάγκη), implying necessity or compulsion. This sets up the argument: just as a human will requires death to take effect, so does God's covenant. Without death, there's no inheritance. Spiritually, this points to Christ's death as the activating force for our eternal inheritance (as mentioned in verse 15).

Verse 17: "For a will takes effect only at death, since it is not in force as long as the one who made it is alive."

Reinforcing the analogy, "takes effect" is bebaios (βέβαιος), meaning firm or valid. The word "death" here is nekrois (νεκροῖς), literally "over the dead." The logic is airtight: a living testator can change the will, but death seals it. Applied to Christ, His resurrection life doesn't negate the covenant; rather, His death ratified it once for all. This verse underscores the futility of a covenant without sacrifice, echoing why animal sacrifices under the old system were insufficient; they couldn't eternally activate God's promises.

Verse 18: "Therefore not even the first covenant was inaugurated without blood."

The "therefore" (Greek hothen, ὅθεν) connects the analogy back to the old covenant. "Inaugurated" is enkekainistai (ἐγκεκαίνισται), from enkainizō, meaning to dedicate or initiate. The first covenant (the Mosaic Law) wasn't merely spoken into existence; it required blood for ratification. This harkens to Exodus 24, where Moses seals the covenant with blood. The implication? If even the old, inferior covenant demanded blood, how much more the new?

Verse 19: "For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,"

This recounts Exodus 24:3-8. "Declared" is lalēthentōs (λαληθέντος), from laleō, to speak or proclaim. The ritual elements, blood of calves and goats, water, scarlet wool, hyssop, are symbolic: blood for atonement, water for cleansing, scarlet wool for sin's stain (like Isaiah 1:18), hyssop for purification (Psalm 51:7). "Sprinkled" (erantisen, ἐράντισεν) evokes the act of asperging, a common Levitical practice. By sprinkling the book (the Torah) and people, Moses bound them under the covenant's terms. This verse highlights blood's role in consecration, not just individual sins but communal commitment.

Verse 20: "saying, 'This is the blood of the covenant that God commanded for you.'"

Quoting Exodus 24:8, this echoes Jesus' words at the Last Supper (Matthew 26:28). "Commanded" is entetalmena (ἐντεταλμένα), from entellomai, to enjoin or charge. The blood isn't optional; it's divinely mandated. Spiritually, it foreshadows Christ's blood as the seal of the new covenant, poured out for many.

Verse 21: "And in the same way he sprinkled with the blood both the tent and all the vessels used in worship."

Extending to the tabernacle (Exodus 40:9-10; Leviticus 8:10-11). "Tent" is skēnēn (σκηνήν), the tabernacle. "Vessels" (skeuē, σκεύη) refers to utensils. Everything touched by human hands needed purification because sin taints even holy things. This illustrates the pervasiveness of sin and the exhaustive need for blood atonement.

Verse 22: "Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins."

The climax. "Indeed" (kai, καί) is emphatic. "Purified" is katharizetai (καθαρίζεται), from katharizō, to cleanse ritually. "Almost everything" acknowledges exceptions like poverty offerings (Leviticus 5:11-13), but the norm is blood. The key phrase: "without the shedding of blood there is no forgiveness."

Now, let's zoom in on this pivotal statement.

Highlighting Keywords and Phrases from the Original Greek

The ESV renders Hebrews 9:22 faithfully, but peering into the Greek unveils richer nuances. The verse reads: kai kata ton nomon schedon panta katharizetai en haimati, kai chōris haimatekchysias ou ginetai aphesis.

Kata ton nomon (κατὰ τὸν νόμον): "Under the law." Nomos (νόμος) refers to the Mosaic Law, emphasizing this principle's roots in Torah. It's not arbitrary but divinely legislated.

Schedon panta (σχεδὸν πάντα): "Almost everything." Schedon means nearly or almost, allowing for minor exceptions (e.g., flour offerings), but underscoring blood's centrality. This prevents legalistic absolutism while affirming the rule.

Katharizetai (καθαρίζεται): "Is purified." From katharos (pure), this implies ritual cleansing from defilement. In Jewish thought, purity enabled an approach to God; blood restored it.

En haimati (ἐν αἵματι): "With blood." Haima (αἷμα) is blood, symbolizing the life force (Genesis 9:4). Blood isn't magical; it represents the surrender of life for the penalty of sin.

Chōris haimatekchysias (χωρὶς αἱματεκχυσίας): "Without the shedding of blood." This is the verse's heartbeat. Chōris means apart from or without. Haimatekchysia (αἱματεκχυσία) is a hapax legomenon (appears only once in the NT), combining haima (blood) and ekchysis (pouring out). It evokes violent effusion, like slaughter or crucifixion. Not mere bleeding, but life's outpouring. In the Septuagint (Greek OT), similar terms describe sacrificial killings.

Ou ginetai (οὐ γίνεται): "There is no." Ou is absolute negation; ginetai means becomes or happens. No exceptions, forgiveness doesn't "happen" without this.

Aphesis (ἄφεσις): "Forgiveness of sins." Beyond pardon, aphesis means release, remission, or liberation (as in Jubilee, Luke 4:18). It's freedom from sin's bondage, not just the erasure of guilt. The ESV adds "of sins" for clarity, though the Greek implies it from context.

These Greek elements reveal a theology of substitution: blood (life) shed to pay the debt of sin. It's not about quantity but quality, the perfect life's outpouring. This principle, although articulated in the New Testament, mirrors Old Testament shadows.

The Old Testament Sacrificial System, A Reflection of the New Testament Principle

Though Hebrews is anonymous, its theology aligns with Pauline emphases on grace through faith (e.g., Romans 3:25). The principle in Hebrews 9:22, that without blood-shedding, no forgiveness,  isn't innovative; it's the fulfillment of OT typology. Leviticus 17:11 (ESV) declares: "For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life." Here, blood atones (kaphar, כָּפַר in Hebrew, to cover or propitiate) because it carries life.

The OT system was multifaceted, reflecting sin's complexity:

Sin Offerings (Leviticus 4-5): For unintentional sins, animals were slain, blood dashed on the altar. The priest ate part, symbolizing transferred guilt. This showed sin's cost, innocent life for guilty.

Guilt Offerings (Leviticus 5:14-6:7): For restitution, plus a ram's blood. It addressed relational breaches, foreshadowing Christ's reconciliation (Colossians 1:20).

Burnt Offerings (Leviticus 1): Voluntary, whole animal burned, blood poured at altar base. Dedication to God, picturing total surrender, like Christ's obedience unto death (Philippians 2:8).

Peace Offerings (Leviticus 3): Fellowship meals, blood sprinkled. Communion with God, anticipating the Lord's Supper.

Central was the Day of Atonement (Yom Kippur, Leviticus 16). The high priest entered the Holy of Holies once yearly, sprinkling bull and goat blood on the mercy seat. One goat (scapegoat) bore sins into the wilderness. This dual act, blood for propitiation, banishment for removal, mirrors forgiveness (aphesis) as both covering and expelling sin.

These rituals reflected Hebrews' principle: blood purified because sin demands death (Romans 6:23). Yet, they were repetitive, unable to perfect conscience (Hebrews 10:1-4). Animals couldn't fully substitute for humans; they shadowed a better sacrifice. As Guzik notes, "Virtually every part of the sacrificial system under the Law of Moses was touched by blood." This system taught dependence on God's provision, not human effort. Modern notions of forgiveness via time or good deeds echo ancient errors, thinking we can "earn" remission without cost.

Roy Lessin's insights amplify this: The Passover lamb's blood (Exodus 12) marked homes for deliverance. Not the lamb's cuteness or the family's piety, but applied blood averted judgment. "It was the way of the blood. It was the only way!" This OT event prefigures the NT: blood as sign of substitutionary death.

Thus, the OT system isn't abolished but fulfilled in Christ, revealing God's consistent character, holy, yet merciful through sacrifice.

Jesus Christ Fulfilled the Requirement

If the OT demanded blood for forgiveness, how does Jesus fulfill it? As the "Lamb of God" (John 1:29), He embodies every sacrificial type. Hebrews 9:11-14 contrasts: Christ entered the heavenly tabernacle with His own blood, securing eternal redemption.

Jesus' death was necessary, as verses 16-17 analogize. Like a testator, His death activated the new covenant's promises, eternal inheritance, and conscience cleansing (Hebrews 9:14). Without Calvary, no salvation.

His blood-shedding was perfect:

Substitutionary: He died "for us" (Romans 5:8), innocent for guilty.

Sufficient: Once for all (Hebrews 10:10), unlike annual Yom Kippur.

Cleansing: Not just external (OT rituals), but internal (1 John 1:7: "The blood of Jesus his Son cleanses us from all sin").

Lessin's analogy resonates: Sin leaves a stain like an indelible mark. We can't scrub it; only Christ's blood whitens (Isaiah 1:18). Forgiveness (aphesis) releases; cleansing erases memory (Hebrews 8:12). As the teacher wiped the board, God forgets our sins (Isaiah 43:25).

Spurgeon's fools illustrate: We obsess over sin's origins, ignoring the solution, Jesus' blood. The cross answers: "It is finished" (John 19:30). Passover timing? No coincidence. Jesus, our Passover (1 Corinthians 5:7), shed blood at Calvary, fulfilling Exodus' promise: "When I see the blood, I will pass over you."

In application, this truth transforms. Feeling unworthy? Look to the blood, it's enough. Struggling with guilt? Claim aphesis, release. In communion, remember: "This is my blood of the covenant" (Matthew 26:28).

Yet, it's costly. Jesus' agony in Gethsemane, scourging, crucifixion, haimatekchysia in agony. This demands response: repentance, faith, holy living.

Embracing the Blood-Bought Freedom

Hebrews 9:22 isn't grim; it's glorious. Without shedding blood, no forgiveness, but praise God, blood was shed! From OT altars to the cross, God's plan unfolds: sin requires death, but love provides the Lamb.

May this truth stir worship. As we meditate, let the Spirit apply it: forgive others as forgiven (Ephesians 4:32), live sacrificially (Romans 12:1). The vital flow of Christ's blood secures our eternity. Hallelujah, what a Savior!