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from reasoning in the way mentioned above, are mistaken we think in saying that the
words, "Christ died for ALL" mean that Christ died for some. This again is because
they too have failed to try the things that differ. We will not, however, attempt any
proofs until the varied phases of the great work of Christ have been placed before the
reader; we hope then that "proof" will be unnecessary.
#5.
The Blood of Christ; its Covenant Limitations.
pp. 180 - 183
The first doctrinal reference to the blood of Christ in the N.T. is found in
Matt. 26: 28. The parallel passages in Mark 14: 24 and Luke 22: 20 exhaust the
first three gospels on the subject. In each reference in the A.V. the words "new
testament" occur.
The R.V. renders the word diatheke by "covenant," but omits the word "new" from
Matthew and Mark, calling attention in the margin to the fact that "many ancient
authorities insert new." The Numeric New Testament supports the R.V. reading. With
regard to the rendering "covenant" in preference to "testament," we believe all who
remember the O.T. teaching on the subject will see that "covenant" is the consistent
rendering.
Luke's record makes it clear that the covenant of Matt. 26: and Mark 14: is the
new covenant, but the omission of the word "new" leads to very important truth which
otherwise might not have been so definitely seen. Keeping closely to the original,
Matt. 26: 28 reads:--
"For this is my blood, that of the covenant, that which is shed concerning many for
forgiveness of sin.'
The blood of Christ is the blood of a covenant, but a covenant which is not left
undefined. It is the blood of a covenant that has a prominent place in it for the
forgiveness of sins. The Epistle to the Hebrews is most emphatic on the truth that the
sacrifices of the old covenant never put away sins:--
"For if the blood of bulls and goats . . . . . sanctifieth to the purifying of the flesh:
How much more shall the blood of Christ . . . . . purge your conscience from dead works
to serve the living God? And for this cause He is the Mediator of a New Covenant, that a
death having taken place for redemption of the transgressions against the first covenant,
those having been called might receive the promise of eonian inheritance. For where
there is a covenant, the death of that which makes the covenant (diatheke, covenant;
diathemenos, he who makes a covenant) it is necessary to be brought to bear. For a
covenant is firm over dead ones (i.e., the sacrifices) since it has no force when that which
makes the covenant is living. Hence not even the first (covenant) hath been dedicated
without blood" (Heb. 9: 13-18).