Exegetical and Hermeneutical Commentary of Hebrews 10:19

Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

19 25. An exhortation to Christian confidence and Fellowship

19. brethren ] Heb 3:1; Heb 3:12, Heb 13:22.

boldness to enter into the holiest by the blood of Jesus ] Rather, “confidence in the blood of Jesus, for our entrance into the Holiest.” This right of joyful confidence in our access to God through Christ is dwelt upon in Eph 2:18; Eph 3:12.

Fuente: The Cambridge Bible for Schools and Colleges

Having therefore, brethren – The apostle, in this verse, enters on the hortatory part of his Epistle, which continues to the end of it. He had gone into an extensive examination of the Jewish and Christian systems; he had compared the Founders of the two – Moses and the Son of God, and shown how far superior the latter was to the former; he had compared the Christian Great High Priest with the Jewish high priest, and shown his superiority; he had compared the sacrifices under the two dispensations, and showed that in all respects the Christian sacrifice was superior to the Jewish – that it was an offering that cleansed from sin; that it was sufficient when once offered without being repeated, while the Jewish offerings were only typical, and were unable to put away sin; and he had shown that the great High Priest of the Christian profession had opened a way to the mercy-seat in heaven, and was himself now seated there; and having shown this, he now exhorts Christians to avail themselves fully of all their advantages, and to enjoy to the widest extent all the privileges now conferred on them. One of the first of these benefits was, that they had now free access to the mercy-seat.

Boldness to enter into the holiest – Margin, liberty. The word rendered boldness – parresian – properly means boldness of speech, or freedom where one speaks all that he thinks (notes, Act 4:13); and then it means boldness in general, license, authority, pardon. Here the idea is, that before Christ died and entered into heaven, there was no such access to the throne of grace as man needed. Man had no offering which he could bring that would make him acceptable to God. But now the way was open. Access was free for all, and all might come with the utmost freedom. The word holiest here is taken from the holy of holies in the temple (notes on Heb 9:3), and is there applied to heaven, of which that was the emblem. The entrance into the most holy place was forbidden to all but the high priest; but now access to the real holy of holies was granted to all in the name of the great High Priest of the Christian profession.

By the blood of Jesus – The blood of Jesus is the means by which this access to heaven is procured. The Jewish high priest entered the holy of holies with the blood of bullocks and of rams (notes, Heb 9:7); but the Saviour offered his own blood, and that became the means by which we may have access to God.

Fuente: Albert Barnes’ Notes on the Bible

Heb 10:19-22

Boldness to enter into the holiest

The Christians exalted privilege

I.

THE HOLIEST PLACE.

1. The special residence of the Deity.

2. The scene of holy services.

3. The residence of holy beings.

4. From this place those blessings are communicated that make us holy.

II. THE WAY OF ACCESS.

1. A new way.

2. A living way.

3. A consecrated way.

III. THE MANNER OF APPROACH.

1. With boldness.

2. With a true heart.

3. In full assurance of faith.

4. With hearts sprinkled from an evil conscience.

5. With bodies washed with pure water.

Application. Learn:

1. The gospel method of salvation. The blood of Jesus. Its expensiveness and its preciousness.

2. There must be personal application before we can enjoy its benefits.

3. All who thus personally approach shall obtain mercy.

4. How shall they escape who neglect so great salvation? (J. Burns, D. D.)

The house of God and the way to it

I. THE HOUSE OF GOD. What a Divine house is the physical universe, if we had but minds capable of realising its unity and looking upon it as a whole! What a great house even this earth of ours is, full of things innumerable both great and small I And yet this is but the uttermost court to this house. But the physical universe, whatever be its glory, can never be the true house and home of intelligence, thought and will. Only men build up the home of man. And He whose image man wears, and whoso child he is, says, My people are My portion; Israel is My inheritance. What a sphere, then, of intelligence, love, and perfected will there must be as the aim and end of a physical universe which is so glorious! And if mans nature rests in nothing less than man, and demands a human home in which to dwell, what a sphere of voluntary thought and reflection there must be for God, the Maker of heaven and of earth, and the Father of us all! But just as within the sphere of the physical, we require the intelligent, so within the sphere of intelligence there must be that of friendship, for the house of God. The universe of His friends, of His innocent, as well as of His redeemed and happy creatures–these form the house of God; this is Mount Zion, the mountain of the house of the Lord, the dwelling-place of the Most High–to which we are invited to draw near, to an innumerable company ofangels, to the General Assembly and Church of the firstborn, to the spirits of just men made perfect, and to God, the Judge of all. The Fathers dwelling-place is in the house of His children. But this, the house of His friends is a house of many mansions; it has its outer courts, its vestibule, its holy chambers, and its holiest; and between the outer courts, occupied by the children of earth, and that holiest of holies, what intervening abodes there are of angels, of elders, of principalities, of thrones, of dominions, of powers, and of the redeemed of all ages and experiences–throughout which, and in whom, God is all and in all! But within the holiest is enthroned, in meekest majesty, One who is set over the House of God, and who, in bodily presence, is the House of God, in the express image of His person and the brightness of His glory, in whom it pleases all the Fathers fulness to dwell, and who is the home of His eternal rest.

II. THE WAY TO IT. We must not forget, in considering the way to this house, that the house itself is spiritual, that it is the home for the thoughts, for the affections, for the will of God; a sphere in which His Spirit finds fellowship, satisfaction and rest; in which He is all and in all–the spring, the source of all power and life, and of all the forms of life answering to the power. Then, clearly, it must be a house only accessible on certain definitely determined conditions; conditions, not arbitrary, but imposed by the very nature of things, given in the very nature of God and His relations to His creatures. Everything has its own way by which it may be entered. Things must be related to have access to each other. Spiritual things have spiritual ways of access, and require spiritual discernment. No wonder then that the text speaks of the way to the House of God as a new way. It is not the original way of mans primitive nature, but a way newly opened up in view of the necessities of the state and circumstances into which mans sin and sinfulness had brought him, a way for sinners into the holiest of holies, the presence of God. The way of His descent to us may become the way of our ascent to Him. But, it is further called a living way, not merely because it leads to life, nor because it gives life, nor because it vitally renews itself, nor because its use is restricted to the living–though in all these senses there is much truth; but because it is a way set up in Him who is the Life. Christ is the way to Christ, as the light is the way to the sun, and the seed-life of the flower the way to the flower. He is the life-fountain and also the stream which conducts to it. But, in addition to its being a new and living way; it is also said to be a way which Christ has consecrated for us through the veil of His flesh. By this expression, the veil of His flesh, the apostle gathers up in unity of significance the whole incarnate relations of the Son of Man, in His representative character, on our behalf, and represents them as a veil of separation between Him and the house of His glory which He had with the Father before the world was, and says, Only through that can there be a way for man to God. And this was true for Christ Himself as well as for us. Only by the rending of the veil of His flesh could He, who came out from God, return to Him.

III. THE SEVERAL CHARACTERISTIC QUALIFICATIONS WITH WHICH WE ARE EXHORTED TO DRAW NEAR TO GOD WITHIN THE VEIL. Let us draw near in the full assurance of faith; that is, being fully assured that this way of access to God for sinful men has been opened up; thai God has solved His own problem; and that in Christ, His representative and ours, the Son of God and Son of Man, it stands a completed work, with its gate on this side the veil, for us as for Him–the cross, and, through the veil, its goal–the cross crowned in glory. Assured of this, let us draw Hear, none daring to make us afraid; for should any arrest our course, and demand our right; to enter within the holiest, we can point them to the way, and to our hearts, sprinkled with the blood of Him who in our nature and in our name is set over the house of God. Having this assurance of faith, let us hold fast the confession of our hope without wavering. An assured faith in the fact that we have the new and living way of access to God cannot fail to beget a stedfast hope. Faith not only warrants but demands hope, is in fact the substance of our hope. And He who is its Author has made abundant provision for its growth and expansion in the great exceeding precious promises He has given us, through which we become partakers of the Divine nature, and receive the end of our faith, even the salvation of our souls. (W. Pulsford, D. D.)

Entering into the holiest

I. THE WARRANT TO ENTER INTO THE HOLIEST.

1. The blood of Jesus. This blood is the most precious thing that we can conceive of. It is set before us in Scripture in different views.

(1) It is compared to the blood of the passover lamb. It may therefore be said to be the blood of protection and of deliverance.

(2) It is compared with the blood and water, and scarlet wool, and hyssop, used by Moses at Sinai. It may therefore be said to be the blood that ratifies the covenant.

(3) It is compared with the blood used on the day of atonement. It may therefore be said to be the blood by which we draw nigh unto God.

(4) As under the Old Testament, almost all things were purged with blood, so it is said to be the blood which cleanseth us from all sin.

(5) To show its unspeakable value, it is said to be the blood of God Act 20:28).

2. Another warrant is, that we have a new and living way–that is, a way quite different from that which the high priest had of old to enter into the holy of holies.

3. This way is said to be consecrated for us through the veil, that is to say, His flesh. Now, every obstacle is removed; and every true believer in the Lord Jesus Christ is warranted to enter for himself into the immediate presence of God, and there transact all the concerns of his own soul.

4. Another powerful and suitable warrant is expressed in these words–and having an High Priest over the house of God, let us draw near. When we consider this High Priest, what He is, what He has done, and what He is continuing to do, we have encouragement inexpressible. He is God and man. He is our Brother–our Righteousness–our Sanctification–our Redemption. How glorious is our great High Priest! How happy to be under His guidance–His management–His care!

II. YOUR WELCOME.

1. Draw near with a true heart. This implies that you have nothing in view but the supply of grace which you find you need. Let this lead you to inquire of what graces you stand in the utmost need; and let this alone employ all your present desires and petitions to your heavenly Father.

2. Another evidence of your welcome is full assurance of faith. This you can have by the study of Christ, in His person, and offices and intercession. In all He is, in all He does, and in all He has done, He is perfect. He can save every soul, be the condition of that soul what it may. But farther, He can give the Holy Spirit, to unite unto Himself–to conform to the Divine image. In one word, He can give full assurance of faith. Did you ever ask this assurance from Him? Did He ever deny it to you? This assurance is your welcome.

3. A farther evidence of your welcome is to draw near with hearts sprinkled from an evil conscience. This is done by the Holy Spirit, for Christs sake. When the Spirit enables you to believe, lie at the same time applies to your heart the virtue of the precious blood of Christ. This removes all opposition to faith–to love–to every other grace in the mediatorial person of Christ. This purges the conscience from dead works (Heb 9:13-14). With such attainments you may, with full welcome, draw near to the mercy seat; for these constitute your welcome there.

4. The last evidence of welcome mentioned in our text is, our bodies being washed with pure water. This language is also figurative, and is taken from the act of consecrating Aaron and his sons to the priests office.

This is obtained by the promise (Eze 36:25-27). (James Kidd, D. D.)

The true worshipper

1. I would first lead you to consider for a moment the term brethren: Having, therefore, brethren. There was a strong feeling of brotherhood amongst the Jews, not only on account of their original stock, but on account of their separation from the rest of the world; but the term here denotes the spiritual brotherhood of believers in Jesus Christ. It is not merely that believers are united by natural affections, without any intervening medium; but they are united to each other in Jesus–and that is the closest tie which the soul of man can ever know. What a difference it would make in our treatment of each other, if we could recognise with a loving heart our brotherhood in Christ Jesus! How many jealousies it would remove; and how many of those heart-burnings, which eat as a canker into our spiritual life!

2. Notice, in the next place, the term boldness. This is put in contrast with the fear under the law, which deprived the worshipper of all confidence; and it marks the holy liberty of the child of God, compared with the bondage in which he was held under the law. One of the great snares of Satan is to endeavour to beat men off from this point, as if it were presumption, But read the Word, and see for yourselves what is said upon the subject. He suffered, the Just for the unjust, that He might bring us to God.

3. But still observe–it is by the blood of Jesus, because without shedding of blood there is no remission. It is the blood of Christ alone that annihilates the distance between the believing sinner and God; there is no approach but through that blood, and those who are afar off are made nigh by it.

4. This is called a new and living way, because it is peculiar to the new covenant of grace, and because it is always new and efficacious; it does not wax old, as did the first covenant; that was for a time only, till the times of reformation, we are told, but this is for ever. And it may be called living, because it is the only way of entering into life.

5. But the apostle goes on to say, that our Lord has consecrated for us this way through the veil, that is to say, His flesh. The meaning of this expression appears to be, that as when the veil was rent at the death of our Lord there was no longer any hindrance to entering into the holiest, so Christs flesh being rent by His death, a way was opened to all believers, by the sacrifice which He offered, into the very kingdom of heaven. There is very much instruction for us here. Every other priesthood but the priesthood of Christ has the effect of keeping the worshipper at a distance from God; but His priesthood is put before us as a motive to draw near.

6. Another expression is made use of, which is full of point. In full assurance of faith. Faith is needed in Gods service, because without faith it is impossible to please Him. Full assurance is to be understood of faith in the priesthood of Christ. It is the superiority of that priesthood which the apostle aims to establish throughout this Epistle. And the assurance of faith does not respect the assurance which a man has of his own salvation, but of the efficacy of Christs priesthood, and the sufficiency of His atonement and intercession, as opposed to all other ways of access.

7. But the apostle goes on to say–having our hearts sprinkled from an evil conscience. This is a consequence of our having a full assurance of the efficacy of Christs priesthood, that we get delivered from the burden of an evil conscience. The conscience of every man has been defiled by sin, nor could the offerings under the law perfect a man with respect to it; but the blood of Jesus can, and when applied to the conscience takes away the condemning power of sin, as respects the guilt of it.

8. Another effect is, that the man desires to perfect holiness in the fear of God; which is just what we are taught in the last phrase of the text–our bodies washed with pure water. This denotes purity of life and conversation. Thus must we be careful to cultivate holiness of life, if we would approach Him with acceptance; as the former clause, having our hearts sprinkled from an evil conscience, had reference to our justification, so this latter clause has reference to our sanctification, or to our growth in grace and conformity to the image of our Lord and Saviour Jesus Christ. (J. W. Reeve, M. A.)

The rent veil

I. WHAT HAS BEEN DONE.

1. In actual historical fact the glorious veil of the temple has been rent in twain from the top to the bottom: as a matter of spiritual fact, which is far more important to us, the separating legal ordinance is abolished. Jesus has made thee nigh, as nigh to God as even He Himself is.

2. This rending of the veil signified, also, the removal of the separating sin. Pardon, which removes sin, and justification, which brings righteousness, make up a deed of clearance so complete that nothing now divides the sinner from his reconciled God. The Judge is now the Father: He, who once must necessarily have condemned, is found justly absolving and accepting. In this double sense the veil is rent; the separating ordinance is abrogated, and the separating sin is forgiven.

3. Next, be it remembered that the separating sinfulness is also taken away through our Lord Jesus. It is not only what we have done, but what we are that keeps us apart from God. Through the death of our Lord Jesus the covenant of grace is established with us, and its gracious provisions are on this wise: This is the covenant, &c., I will put My laws into their mind, and write them in their hearts. When this is the ease, when the will of God is inscribed on the heart, and the nature is entirely changed, then is the dividing veil which hides us from God taken away: Blessed are the pure in heart: for they shall see God.

II. WHAT WE HAVE.

1. We have boldness to enter in.

2. Let us follow the example of the high priest, and having entered, let us perform the functions of one who enters in, Boldness to enter in suggests that we act as men who are in their proper places.

3. If you will look at the text, you will notice that this boldness is well grounded. Having therefore boldness. Paul is often a true poet, but he is always a correct logician.

4. Why is it that we have boldness? Is it not because of our relationship to Christ which makes us brethren

5. We may have this boldness of entering in at all times, because the veil is always rent, and is never restored to its old place.

III. How WE EXERCISE THIS GRACE.

1. We come by the way of atonement.

2. An unfailing way.

3. A living way.

4. A dedicated way.

5. A Christly way. (C. H. Spurgeon.)

Objective religion necessary:

To be ever lifting ourselves by our will, to be hanging round our own works, canvassing our defects, studying the pathology of our own evils, were enough, of itself, to drive one mad. The mind becomes wearied and lost in its own mazes, discouraged and crushed by its frequent defeats, and virtue itself, being only a conscious tug of exertion, takes a look as unbeautiful as the life is unhappy. Therefore we need, all alike, some objective religion; to come and hang ourselves upon the altar of sacrifice sprinkled by the blood of Jesus, to enter into the holiest set open by His death, to quiet our soul in His peace, clothe it in His righteousness and trust Him as the Lamb of God that taketh away our sin. In these simple, unselfish, unreflective exercises, we shall make our closest approach to God. (H. Bushnell, D. D.)

A new and living way

The new and living way opened by Jesus

1. The way is new, not the old road of outward sacrifice, but the devotion of willing hearts.

2. Jesus dedicated it to the use of the redeemed host by first travelling along it Himself (for the essence of the dedication ceremony consisted in a solemn opening for the first time to public use).

3. It is also a living way, the path of a living spirit, not a routine of mechanical obedience; by quickening in us His own spiritual life Christ brings us near to God, and unless His spirit live in us we cannot follow in His way.

4. This way leads through the veil of flesh. The flesh is a real veil, shutting men out from the sight and knowledge of God, just as the typical veil shut out all but the high priest from the holy chamber of Gods presence. It forms an obstacle not only against the unclean and sinful, who desire to hide themselves from Gods holy eye and wilfully build up a wall between themselves and Him, but -even against Gods own people who, in spite of an earnest desire to come to Him, are hindered by the necessary imperfection of their mortal nature. Even Jesus Himself had to make His way through this veil of flesh; for He was made subject to the infirmity of the flesh, and liable to temptation. Sinless as He was, He had the understanding and the will of the flesh, its thoughts and desires, its natural appetites and affections. He had therefore to crucify the flesh in will and to be crucified in deed, to put off His mortal garment, and pass through death unto life, before He could altogether pierce the veil of flesh. By passing through this Himself He opened a way for His brethren also to pass through. As the typical veil was rent asunder at His death, so a wide road was opened through the veil of flesh, that all those whom He hath consecrated in His blood may enter in the strength of His spirit into the presence of God. (F. Rendall, M. A.)

The new and living way:

This way may be thus called in opposition to the typical way into the holiest of all, which was a dead way to all but the high priest; none but he might enter into it, nor he himself but once a year, and then not without blood; and that is a dead way through which no man passeth. Again, it is a living way, in opposition not only unto this which led into the most holy place, but unto that into Paradise: for this is a living safeway, and one may pass through it and live; both the other were dangerous and mortal. That in the tabernacle and temple was so: it was mortal to any but the high priest, and to him too at all times but once in the year; and then, too, if he presumed to enter without blood. The other passage into Paradise was obstructed with a flaming sword, and no man could have access to the Tree of Life, but must be slain and burnt to ashes. So that this is a way of life, permanent and safe. (G. Lawson.)

A new and living way

The apostle says it is a new way. The literal translation of the word is, a newly slain way; it is evidently an allusion to the sacrifice of Christ. If the word be taken in its strict sense it is not new, for it is as old as Adam in Paradise, it is as old as Abraham journeying from Ur of the Chaldees; but in another sense it is new. It is old in years, but it retains its new and beautiful attraction. It is as if a person were to live a thousand years in the same condition as at thirty-six–he would be always young–he would be old in years, but he would retain the appearance of perfect manhood. So this way is old, in the sense that it has been long revealed; but it is new in this sense, that it retains and expresses on the heart of him who walks in it all the joy that results from the novelty of a possession received for the first time, it is therefore, a new way. We read in the Apocalypse of the new song, that is, a song whose music never palls upon the ear, ever new, ever beautiful. So we say of the gospel, it is a new religion because it never parts with its attractions, it never becomes obsolete because the heart of him who receives it loves it the more he knows it, and the more he loves it the more he studies it; and every fresh view he has of that gospel only deepens the impressions of its excellence which he received when he first heard it. It is called also a living way. If you walk upon a dead road your foot becomes weary as you walk; but this is a living way, it gives life to the walker. The more he walks upon it, the more vigorous, the more delighted, the more able he becomes. It is as if you could conceive a person walking upon a road, and having transferred from the road into his physical economy constant supplies of vigour that would make him walk and not faint, run and not be weary. So the longer you know this blessed gospel, the more you enjoy it; the more you draw from God, and the more you receive: you find real religion is not a dead dogma deposited in the intellect, but a living spring and fountain of life and power ever welling up into everlasting life. (J. C. Cumming, D. D.)

A new and living way

A way which was new, not only as being a way now opened for the first time, but as being a way which would never become old, worn and obsolete. (R. W. Dale, LL. D.)

The way to God should be inquired about

I was coming here (Lame) from Carrickfergus in a gig. Taking for granted that I knew the road well enough I drove right on, passing many people going to market. After a while I began to doubt whether I was right; and meeting a gentleman on horseback, I said to him, How far is it to Lame? This is not the way, said he; you are two miles past where you should have turned to the left up the hill. Come back with me and Ill show you the right way. Then, striking his forehead with his hand, he shouted, You could fool, why didnt you inquire in time? So you go on from day to day, thinking you are going right to heaven: but youre in the wrong way. The great God has told you the right way in His blessed Bible. The priest says you mustnt read it; but if you dont inquire youll find youre wrong, as I did. (Gideon Ouseley.)

An High Priest over the house of God

The priesthood of Christ

I. THE DENIAL OF THE PROPER PRIESTHOOD OF CHRIST BREAKS THE INTERESTING AND INSTRUCTIVE CONNECTION BETWEEN THE OLD AND NEW

TESTAMENTS. Revelation is the glow of an early morning, shining to the perfect day. The foundation of the building was laid in the patriarchal ages; and it rose to the completion when by the ascension of Christ He became the head of the corner, and gave the weight and beauty of His majesty to give stability and ornament to the building. All the Scriptures testify of Him; to Him give all the prophets witness: as our great High Priest, Christ was seen with Moses and Elias, who spake with Him of His decease which He was about to accomplish at Jerusalem. They had looked forward to His day, not with curiosity merely, but with lively interest, as to the consummation of that sacrifice of which theirs were but the types, and their faith in that alone was imputed to them for righteousness.

II. As the connection between the two Testaments would be broken by the denial of the priesthood of Christ, so THE HARMONY BETWEEN THE DIFFERENT DISPENSATIONS OF REVEALED RELIGION TO MAN WOULD BE DESTROYED. The frame-work of revealed religion has been precisely the same in all ages: that man is a sinner; that on the ground of his own right he cannot be justified; that law, though it admits of atonement and satisfaction, is inexorable in the exaction of its penalty; that the guilty can only be pardoned through the sufferings of the innocent; that God can only be approached through mediation; and that intercession for the guilty is admissible only as it has respect to sacrifice for sin. How impressive, how solemn are these truths, transmitted as they are to us by the testimony of all ages, and marked and signalised by the rites of the Church wherever she has erected her temples! This is sufficient to prove that they are the expression of the counsels of the Divine mind; that they are the axioms on which He governs the guilty race; and that, like Himself, they are unchangeable.

III. If we have not in the gospel a real sacrifice and a real priesthood, then CHRISTIANITY LOSES ITS EXCLUSIVE CHARACTER, and can no longer claim to be the religion of mankind. That the religion of Jesus Christ makes such a claim cannot be doubted; and that it was understood by its first preachers to have this exclusive character is matter of history and not of reasoning.

IV. IF WE HAVE NO SACRIFICE, NO PRIESTHOOD, IN THE GOSPEL, THEN CHRISTIANITY, INSTEAD OF BEING THE CONSUMMATION AND PERFECTION OF ALL OTHER DISPENSATIONS OF RELIGION TO GUILTY MAN, IS IN FACT INFERIOR, IMPERFECT, AND THE LOWEST IN HOPE AND CONSOLATION. Who can lay his hand upon his heart and appeal to God that he has never offended in thought, in word, in temper, or in deed? The same gospel which reveals the righteousness of faith reveals also the wrath of God from heaven against all ungodliness and unrighteousness of men. Except ye be converted, and become as little children, ye cannot enter into the kingdom of God, No; thanks be to infinite mercy, we are not so left. We have a High Priest over the house of God. If any man sin, there is a sacrifice of infinite value: the death of the incarnate Son of God. Repentance, and a believing application to the blood of atonement, are followed by conscious pardon. The grace of the Holy Spirit is given to the humble and praying believer to realise in his experience and conduct the holiness of the gospel. (R. Watson.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 19. Having therefore, brethren, boldness] The apostle, having now finished the doctrinal part of his epistle, and fully shown the superiority of Christ to all men and angels, and the superiority of his priesthood to that of Aaron and his successors, the absolute inefficacy of the Jewish sacrifices to make atonement for sin, and the absolute efficacy of that of Christ to make reconciliation of man to God, proceeds now to show what influence these doctrines should have on the hearts and lives of those who believe in his merits and death.

Boldness to enter] . Liberty, full access to the entrance of the holy place, . This is an allusion to the case of the high priest going into the holy of holies. He went with fear and trembling, because, if he had neglected the smallest item prescribed by the law, he could expect nothing but death. Genuine believers can come even to the throne of God with confidence, as they carry into the Divine presence the infinitely meritorious blood of the great atonement; and, being justified through that blood, they have a right to all the blessings of the eternal kingdom.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

At this verse the Spirit applieth and maketh use of the doctrine of the great gospel High Priest, and his one all-sufficient sacrifice, and continueth it through part of Heb 13:1-25. The transition to it is made by the particle , therefore, which refers to the whole of his doctrinal discourse before of the excellency of the gospel High Priest, for his person, as to both his natures, being God-man, and his sacrifice, with its effects. Seeing these things are so,

therefore, brethren; see Heb 3:1,12; inviting them with this endearing term of relation, to receive what his brotherly love imparted to them for their salvation.

Boldness to enter into the holiest; freedom granted us of God for this motion, and confidence and freeness of Spirit in ourselves to move, so as not only to look into the holy of holiest, but of spiritual and real access for supplication and conversation, while we are personally upon earth; and others are denied such an entrance and approach to him on his throne of grace there, while they have their petitions received, Eph 3:12, and thence their persons blessed, Heb 4:16.

By the blood of Jesus: and this only vouchsafed them by the blood of Jesus, which atoned him, who sits on the throne, for us, and made it accessible to us. How much greater is this gospel privilege than that under the law! Aaron alone, and not the Israelites, could enter into the holy of holiest, and that but once a year, and then with the blood of beasts sacrificed for himself and them; whereas every penitent believing sinner can now by faith in Christs blood and prayer, enter into the holiest of all in heaven, and there converse with God every day, while sin hath made him inaccessible to others.

Fuente: English Annotations on the Holy Bible by Matthew Poole

19. Here begins the third andlast division of the Epistle; our duty now while waiting for theLord’s second advent. Resumption and expansion of the exhortation(Heb 4:14-16; compareHeb 10:22; Heb 10:23here) wherewith he closed the first part of the Epistle, preparatoryto his great doctrinal argument, beginning at Heb7:1.

boldness“freeconfidence,” grounded on the consciousness that our sins havebeen forgiven.

to enterliterally, “asregards the entering.”

byGreek, “in”;it is in the blood of Jesus that our boldness to enter isgrounded. Compare Eph 3:12, “Inwhom we have boldness and access with confidence.” It is Hishaving once for all entered as our Forerunner (Heb6:20) and High Priest (Heb10:21), making atonement for us with His blood, which iscontinually there (Heb 12:24)before God, that gives us confident access. No priestly caste nowmediates between the sinner and his Judge. We may come boldlywith loving confidence, not with slavish fear, directly throughChrist, the only mediating Priest. The minister is not officiallynearer God than the layman; nor can the latter serve God at adistance or by deputy, as the natural man would like. Each must comefor himself, and all are accepted when they come by the new andliving way opened by Christ. Thus all Christians are, in respect toaccess directly to God, virtually high priests (Re1:6). They draw nigh in and through Christ, the only proper HighPriest (Heb 7:25).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Having therefore, brethren,…. As they were to the apostle, in a natural and civil sense, being Hebrews, as well as in a spiritual relation, being believers in Christ; which is observed, to testify his affection to them, and to engage their regard to the duties hereafter urged, particularly brotherly love, and to signify their common and equal right to the privilege next mentioned, which is

boldness to enter into the holiest by the blood of Jesus: the place saints have boldness to enter into is heaven, called “the holiest”, in reference to the holy of holies, in the tabernacle; which was a type of it, for the sacredness and invisibility of it, and for what was in it, went into it, or was brought thither; as the Shechinah, or divine Majesty, which resided there; the high priest who went into it once a year; the blood of sacrifices which was carried into it; the sweet incense; the ark of the testimony, in which was the law; and the mercy seat; all which were typical of Christ, his person, blood, sacrifice, righteousness, intercession, and the grace and mercy which come through him. Heaven was symbolically shut by the sin of man, when he was drove out of the garden of Eden; it was typically opened by the entrance of the high priest into the holy of holies, on the day of atonement; Christ has in person entered into it by his blood, and opened the way for his people; and believers in him may “enter” now, and they do, when they exercise grace on him, who is there, and when they come and present their prayers and praises to God by him; and they have now an actual right to enter into the place itself, and will hereafter enter in person: and the manner of their present entrance is, “with boldness”; which signifies their right unto it, the liberty granted them by God, and the liberty which they sometimes have in their own souls, and great courage and intrepidity of mind; which arises from a sense of remission of sins, as may be concluded from the connection of these words with the preceding; and is found to be true by experience; and such boldness is consistent with reverence, humility, and submission. The way of entrance is “by the blood of Jesus”; and which gives both entrance and boldness; for hereby sin is removed both from the sight of God, and the conscience of the believer; peace is made with God, and spoken to him; pardon is procured, law and justice satisfied, and neither to be feared, and the everlasting covenant confirmed.

Fuente: John Gill’s Exposition of the Entire Bible

The Consecrated Way; Cautions against Apostasy; Perseverance Inculcated.

A. D. 62.

      19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,   20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;   21 And having a high priest over the house of God;   22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.   23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)   24 And let us consider one another to provoke unto love and to good works:   25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.   26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,   27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.   28 He that despised Moses’ law died without mercy under two or three witnesses:   29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?   30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.   31 It is a fearful thing to fall into the hands of the living God.   32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;   33 Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.   34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.   35 Cast not away therefore your confidence, which hath great recompence of reward.   36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.   37 For yet a little while, and he that shall come will come, and will not tarry.   38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.   39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

      I. Here the apostle sets forth the dignities of the gospel state. It is fit that believers should know the honours and privileges that Christ has procured for them, that, while they take the comfort, they may give him the glory of all. The privileges are, 1. Boldness to enter into the holiest. They have access to God, light to direct them, liberty of spirit and of speech to conform to the direction; they have a right to the privilege and a readiness for it, assistance to use and improve it and assurance of acceptance and advantage. They may enter into the gracious presence of God in his holy oracles, ordinances, providences, and covenant, and so into communion with God, where they receive communications from him, till they are prepared to enter into his glorious presence in heaven. 2. A high priest over the house of God, even this blessed Jesus, who presides over the church militant, and every member thereof on earth, and over the church triumphant in heaven. God is willing to dwell with men on earth, and to have them dwell with him in heaven; but fallen man cannot dwell with God without a high priest, who is the Mediator of reconciliation here and of fruition hereafter.

      II. The apostle tells us the way and means by which Christians enjoy such privileges, and, in general, declares it to be by the blood of Jesus, by the merit of that blood which he offered up to God as an atoning sacrifice: he has purchased for all who believe in him free access to God in the ordinances of his grace here and in the kingdom of his glory. This blood, being sprinkled on the conscience, chases away slavish fear, and gives the believer assurance both of his safety and his welcome into the divine presence. Now the apostle, having given this general account of the way by which we have access to God, enters further into the particulars of it, v. 20. As, 1. It is the only way; there is no way left but this. The first way to the tree of life is, and has been, long shut up. 2. It is a new way, both in opposition to the covenant of works and to the antiquated dispensation of the Old Testament; it is via novissima–the last way that will ever be opened to men. Those who will not enter in this way exclude themselves for ever. It is a way that will always be effectual. 3. It is a living way. It would be death to attempt to come to God in the way of the covenant of works; but this way we may come to God, and live. It is by a living Saviour, who, though he was dead, is alive; and it is a way that gives life and lively hope to those who enter into it. 4. It is a way that Christ has consecrated for us through the veil, that is, his flesh. The veil in the tabernacle and temple signified the body of Christ; when he died, the veil of the temple was rent in sunder, and this was at the time of the evening sacrifice, and gave the people a surprising view into the holy of holies, which they never had before. Our way to heaven is by a crucified Saviour; his death is to us the way of life. To those who believe this he will be precious.

      III. He proceeds to show the Hebrews the duties binding upon them on account of these privileges, which were conferred in such an extraordinary way, Heb 10:22; Heb 10:23, c.

      1. They must draw near to God, and that in a right manner. They must draw near to God. Since such a way of access and return to God is opened, it would be the greatest ingratitude and contempt of God and Christ still to keep at a distance from him. They must draw near by conversion, and by taking hold of his covenant. They must draw near in all holy conversation, like Enoch walking with God. They must draw near in humble adorations, worshipping at his footstool. They must draw near in holy dependence, and in a strict observance of the divine conduct towards them. They must draw near in conformity to God, and communion with him, living under his blessed influence, still endeavouring to get nearer and nearer, till they come to dwell in his presence but they must see to it that they make their approach to God after a right manner. (1.) With a true heart, without any allowed guile or hypocrisy. God is the searcher of hearts, and he requires truth in the inward parts. Sincerity is our gospel perfection, though not our justifying righteousness. (2.) In full assurance of faith, with a faith grown up to a full persuasion that when we come to God by Christ we shall have audience and acceptance. We should lay aside all sinful distrust. Without faith it is impossible to please God; and the stronger our faith is the more glory we give to God. And, (3.) Having our hearts sprinkled from an evil conscience, by a believing application of the blood of Christ to our souls. They may be cleansed from guilt, from filth, from sinful fear and torment, from all aversion to God and duty, from ignorance, and error, and superstition, and whatever evils the consciences of men are subject to by reason of sin. (4.) Our bodies washed with pure water, that is, with the water of baptism (by which we are recorded among the disciples of Christ, members of his mystical body), or with the sanctifying virtue of the Holy Spirit, reforming and regulating our outward conversation as well as our inward frame, cleansing from the filthiness of the flesh as well as of the spirit. The priests under the law were to wash, before they went into the presence of the Lord to offer before him. There must be a due preparation for making our approaches to God.

      2. The apostle exhorts believers to hold fast the profession of their faith, v. 23. Here observe, (1.) The duty itself–to hold fast the profession of our faith, to embrace all the truths and ways of the gospel, to get fast hold of them, and to keep that hold against all temptation and opposition. Our spiritual enemies will do what they can to wrest our faith, and hope, and holiness, and comfort, out of our hands, but we must hold fast our religion as our best treasure. (2.) The manner in which we must do this–without wavering, without doubting, without disputing, without dallying with temptation to apostasy. Having once settled these great things between God and our souls, we must be stedfast and immovable. Those who begin to waver in matters of Christian faith and practice are in danger of falling away. (3.) The motive or reason enforcing this duty: He is faithful that hath promised. God has made great and precious promises to believers, and he is a faithful God, true to his word; there is no falseness nor fickleness with him, and there should be none with us. His faithfulness should excite and encourage us to be faithful, and we must depend more upon his promises to us than upon our promises to him, and we must plead with him the promise of grace sufficient.

      IV. We have the means prescribed for preventing our apostasy, and promoting our fidelity and perseverance, Heb 10:24; Heb 10:25, c. He mentions several as, 1. That we should consider one another, to provoke to love and to good works. Christians ought to have a tender consideration and concern for one another; they should affectionately consider what their several wants, weaknesses, and temptations are; and they should do this, not to reproach one another, to provoke one another not to anger, but to love and good works, calling upon themselves and one another to love God and Christ more, to love duty and holiness more, to love their brethren in Christ more, and to do all the good offices of Christian affection both to the bodies and the souls of each other. A good example given to others is the best and most effectual provocation to love and good works. 2. Not to forsake the assembling of ourselves together, v. 25. It is the will of Christ that his disciples should assemble together, sometimes more privately for conference and prayer, and in public for hearing and joining in all the ordinances of gospel worship. There were in the apostles’ times, and should be in every age, Christian assemblies for the worship of God, and for mutual edification. And it seems even in those times there were some who forsook these assemblies, and so began to apostatize from religion itself. The communion of saints is a great help and privilege, and a good means of steadiness and perseverance; hereby their hearts and hands are mutually strengthened. 3. To exhort one another, to exhort ourselves and each other, to warn ourselves and one another of the sin and danger of backsliding, to put ourselves and our fellow-christians in mind of our duty, of our failures and corruptions, to watch over one another, and be jealous of ourselves and one another with a godly jealousy. This, managed with a true gospel spirit, would be the best and most cordial friendship. 4. That we should observe the approaching of times of trial, and be thereby quickened to greater diligence: So much the more, as you see the day approaching. Christians ought to observe the signs of the times, such as God has foretold. There was a day approaching, a terrible day to the Jewish nation, when their city should be destroyed, and the body of the people rejected of God for rejecting Christ. This would be a day of dispersion and temptation to the chosen remnant. Now the apostle puts them upon observing what signs there were of the approach of such a terrible day, and upon being the more constant in meeting together and exhorting one another, that they might be the better prepared for such a day. There is a trying day coming on us all, the day of our death, and we should observe all the signs of its approaching, and improve them to greater watchfulness and diligence in duty.

      V. Having mentioned these means of establishment, the apostle proceeds, in the close of the chapter, to enforce his exhortations to perseverance, and against apostasy, by many very weighty considerations, Heb 10:26; Heb 10:27, c.

      1. From the description he gives of the sin of apostasy. It is sinning wilfully after we have received the knowledge of the truth, sinning wilfully against that truth of which we have had convincing evidence. This text has been the occasion of great distress to some gracious souls they have been ready to conclude that every wilful sin, after conviction and against knowledge, is the unpardonable sin: but this has been their infirmity and error. The sin here mentioned is a total and final apostasy, when men with a full and fixed will and resolution despise and reject Christ, the only Saviour,–despise and resist the Spirit, the only sanctifier,–and despise and renounce the gospel, the only way of salvation, and the words of eternal life; and all this after they have known, owned, and professed, the Christian religion, and continue to do so obstinately and maliciously. This is the great transgression: the apostle seems to refer to the law concerning presumptuous sinners, Num 15:30; Num 15:31. They were to be cut off.

      2. From the dreadful doom of such apostates. (1.) There remains no more sacrifice for such sins, no other Christ to come to save such sinners; they sin against the last resort and remedy. There were some sins under the law for which no sacrifices were provided; but yet if those who committed them did truly repent, though they might not escape temporal death, they might escape eternal destruction; for Christ would come, and make atonement. But now those under the gospel who will not accept of Christ, that they may be saved by him, have no other refuge left them. (2.) There remains for them only a certain fearful looking for of judgment, v. 27. Some think this refers to the dreadful destruction of the Jewish church and state; but certainly it refers also to the utter destruction that awaits all obstinate apostates at death and judgment, when the Judge will discover a fiery indignation against them, which will devour the adversaries; they will be consigned to the devouring fire and to everlasting burnings. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their own consciences, a dreadful looking for it, with a despair of ever being able either to endure or escape it.

      3. From the methods of divine justice with those who despised Moses’s law, that is, sinned presumptuously, despising his authority, his threatenings and his power. These, when convicted by two or three witnesses, were put to death; they died without mercy, a temporal death. Observe, Wise governors should be careful to keep up the credit of their government and the authority of the laws, by punishing presumptuous offenders; but then in such cases there should be good evidence of the fact. Thus God ordained in Moses’s law; and hence the apostle infers the heavy doom that will fall upon those that apostatize from Christ. Here he refers to their own consciences, to judge how much sorer punishment the despisers of Christ (after they have professed to know him) are likely to undergo; and they may judge of the greatness of the punishment by the greatness of the sin. (1.) They have trodden under foot the Son of God. To trample upon an ordinary person shows intolerable insolence; to treat a person of honour in that vile manner is insufferable; but to deal thus with the Son of God, who himself is God, must be the highest provocation–to trample upon his person, denying him to be the Messiah–to trample upon his authority, and undermine his kingdom–to trample upon his members as the offscouring of all things, and not fit to live in the world; what punishment can be too great for such men? (2.) They have counted the blood of the covenant, wherewith he was sanctified, an unholy thing; that is, the blood of Christ, with which the covenant was purchased and sealed, and wherewith Christ himself was consecrated, or wherewith the apostate was sanctified, that is, baptized, visibly initiated into the new covenant by baptism, and admitted to the Lord’s supper. Observe, There is a kind of sanctification which persons may partake of and yet fall away: they may be distinguished by common gifts and graces, by an outward profession, by a form of godliness, a course of duties, and a set of privileges, and yet fall away finally. Men who have seemed before to have the blood of Christ in high esteem may come to account it an unholy thing, no better than the blood of a malefactor, though it was the world’s ransom, and every drop of it of infinite value. (3.) Those have done despite unto the Spirit of grace, the Spirit that is graciously given to men, and that works grace wherever it is,–the Spirit of grace, that should be regarded and attended to with the greatest care,–this Spirit they have grieved, resisted, quenched, yea, done despite to him, which is the highest act of wickedness, and makes the case of the sinner desperate, refusing to have the gospel salvation applied to him. Now he leaves it to the consciences of all, appeals to universal reason and equity, whether such aggravated crimes ought not to receive a suitable punishment, a sorer punishment than those who had died without mercy? But what punishment can be sorer than to die without mercy? I answer, To die by mercy, by the mercy and grace which they have despised. How dreadful is the case when not only the justice of God, but his abused grace and mercy call for vengeance!

      4. From the description we have in the scripture of the nature of God’s vindictive justice, v. 30. We know that he has said, Vengeance is mine. This is taken out of Ps. xciv. 1, Vengeance belongs unto me. The terrors of the Lord are known both by revelation and reason. Vindictive justice is a glorious, though terrible attribute of God; it belongs to him, and he will use and execute it upon the heads of such sinners as despise his grace; he will avenge himself, and his Son, and Spirit, and covenant, upon apostates. And how dreadful then will their case be! The other quotation is from Deut. xxxii. 36, The Lord will judge his people; he will search and try his visible church, and will discover and detect those who say they are Jews, and are not, but are of the synagogue of Satan; and he will separate the precious from the vile, and will punish the sinners in Zion with the greatest severity. Now those who know him who hath said, Vengeance belongeth to me, I will recompense, must needs conclude, as the apostle does (v. 31): It is a fearful thing to fall into the hands of the living God. Those who know the joy that results from the favour of God can thereby judge of the power and dread of his vindictive wrath. Observe here, What will be the eternal misery of impenitent sinners and apostates: they shall fall into the hands of the living God; their punishment shall come from God’s own hand. He takes them into the hand of his justice; he will deal with them himself; their greatest misery will be the immediate impressions of divine wrath on the soul. When he punishes them by creatures, the instrument abates something of the force of the blow; but, when he does it by his own hand, it is infinite misery. This they shall have at God’s hand, they shall lie down in sorrow; their destruction shall come from his glorious powerful presence; when they make their woeful bed in hell, they will find that God is there, and his presence will be their greatest terror and torment. And he is a living God; he lives for ever, and will punish for ever.

      5. He presses them to perseverance by putting them in mind of their former sufferings for Christ: But call to mind the former days, in which, after you were illuminated, you endured a great fight of afflictions, v. 32. In the early days of the gospel there was a very hot persecution raised up against the professors of the Christian religion, and the believing Hebrews had their share of it: he would have them to remember,

      (1.) When they had suffered: In former days, after they were illuminated; that is, as soon as God had breathed life into their souls, and caused divine light to spring up in their minds, and taken them into his favour and covenant; then earth and hell combined all their force against them. Here observe, A natural state is a dark state, and those who continue in that state meet with no disturbance from Satan and the world; but a state of grace is a state of light, and therefore the powers of darkness will violently oppose it. Those who will live godly in Christ Jesus must suffer persecution.

      (2.) What they suffered: they endured a great fight of afflictions, many and various afflictions united together against them, and they had a great conflict with them. Many are the troubles of the righteous. [1.] They were afflicted in themselves. In their own persons; they were made gazing-stocks, spectacles to the world, angels, and men, 1 Cor. iv. 9. In their names and reputations (v. 33), by many reproaches. Christians ought to value their reputation; and they do so especially because the reputation of religion is concerned: this makes reproach a great affliction. They were afflicted in their estates, by the spoiling of their goods, by fines and forfeitures. [2.] They were afflicted in the afflictions of their brethren: Partly while you became companions of those that were so used. The Christian spirit is a sympathizing spirit, not a selfish spirit, but a compassionate spirit; it makes every Christian’s suffering our own, puts us upon pitying others, visiting them, helping them, and pleading for them. Christians are one body, are animated by one spirit, have embarked in one common cause and interest, and are the children of that God who is afflicted in all the afflictions of his people. If one member of the body suffers, all the rest suffer with it. The apostle takes particular notice how they had sympathized with him (v. 34): You had compassion on me in my bonds. We must thankfully acknowledge the compassions our Christian friends have shown for us under our afflictions.

      (3.) How they had suffered. They had been mightily supported under their former sufferings; they took their sufferings patiently, and not only so, but joyfully received it from God as a favour and honour conferred upon them that they should be thought worthy to suffer reproach for the name of Christ. God can strengthen his suffering people with all might in the inner man, to all patience and long-suffering, and that with joyfulness, Col. i. 11.

      (4.) What it was that enabled them thus to bear up under their sufferings. They knew in themselves that they had in heaven a better and a more enduring substance. Observe, [1.] The happiness of the saints in heaven is substance, something of real weight and worth. All things here are but shadows. [2.] It is a better substance than any thing they can have or lose here. [3.] It is an enduring substance, it will out-live time and run parallel with eternity; they can never spend it; their enemies can never take it from them, as they did their earthly goods. [4.] This will make a rich amends for all they can lose and suffer here. In heaven they shall have a better life, a better estate, better liberty, better society, better hearts, better work, every thing better. [5.] Christians should know this in themselves, they should get the assurance of it in themselves (the Spirit of God witnessing with their spirits), for the assured knowledge of this will help them to endure any fight of afflictions they may be encountered with in this world.

      6. He presses them to persevere, from that recompense of reward that waited for all faithful Christians (v. 35): Cast not away therefore your confidence, which hath great recompense of reward. Here, (1.) He exhorts them not to cast away their confidence, that is, their holy courage and boldness, but to hold fast that profession for which they had suffered so much before, and borne those sufferings so well. (2.) He encourages them to this by assuring them that the reward of their holy confidence would be very great. It carries a present reward in it, in holy peace and joy, and much of God’s presence and his power resting upon them; and it shall have a great recompense of reward hereafter. (3.) He shows them how necessary a grace the grace of patience is in our present state (v. 36): You have need of patience, that after you have done the will of God you might receive the promise; that is, this promised reward. Observe, The greatest part of the saints’ happiness is in promise. They must first do the will of God before they receive the promise; and, after they have done the will of God, they have need of patience to wait for the time when the promise shall be fulfilled; they have need of patience to live till God calls them away. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for the reward till God’s time to give it them is come. We must be God’s waiting servants when we can be no longer his working servants. Those who have had and exercised much patience already must have and exercise more till they die. (4.) To help their patience, he assures them of the near approach of Christ’s coming to deliver and to reward them (v. 37): For yet a little while, and he that shall come will come, and will not tarry. He will soon come to them at death, and put an end to all their sufferings, and give them a crown of life. He will soon come to judgment, and put an end to the sufferings of the whole church (all his mystical body), and give them an ample and glorious reward in the most public manner. There is an appointed time for both, and beyond that time he will not tarry, Hab. ii. 3. The Christian’s present conflict may be sharp, but it will be soon over.

      7. He presses them to perseverance, by telling them that this is their distinguishing character and will be their happiness; whereas apostasy is the reproach, and will be the ruin, of all who are guilty of it (Heb 10:38; Heb 10:39): Now the just shall live by faith, c. (1.) It is the honourable character of just men that in times of the greatest affliction they can live by faith they can live upon the assured persuasion they have of the truth of God’s promises. Faith puts life and vigour into them. They can trust God, and live upon him, and wait his time: and, as their faith maintains their spiritual life now, it shall be crowned with eternal life hereafter. (2.) Apostasy is the mark and the brand of those in whom God takes no pleasure; and it is a cause of God’s severe displeasure and anger. God never was pleased with the formal profession and external duties and services of such as do not persevere. He saw the hypocrisy of their hearts then; and he is greatly provoked when their formality in religion ends in an open apostasy from religion. He beholds them with great displeasure; they are an offence to him. (3.) The apostle concludes with declaring his good hope concerning himself and these Hebrews, that they should not forfeit the character and happiness of the just, and fall under the brand and misery of the wicked (v. 39): But we are not, c. as if he had said, “I hope we are not of those who draw back. I hope that you and I, who have met with great trials already, and have been supported under them by the grace of God strengthening our faith, shall not be at any time left to ourselves to draw back to perdition; but that God will still keep us by his mighty power through faith unto salvation.” Observe, [1.] Professors may go a great way, and after all draw back; and this drawing back from God is drawing on to perdition: the further we depart from God the nearer we approach to ruin. [2.] Those who have been kept faithful in great trials for the time past have reason to hope that the same grace will be sufficient to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. If we live by faith, and die in faith, our souls will be safe for ever.

Fuente: Matthew Henry’s Whole Bible Commentary

Having therefore ( ). The author now gives a second (the first in 8:1-6) resume of the five arguments concerning the superior priestly work of Christ (10:19-25) coupled with an earnest exhortation like that in 4:14-16, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3).

Boldness (). This is the dominant note all through the Epistle (Heb 3:6; Heb 4:16; Heb 10:19; Heb 10:35). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour.

Into the holy place ( ). That is, the heavenly sanctuary where Jesus is (6:18-20). This is the better sanctuary (9:1-12).

By the blood of Jesus ( ). This is the better sacrifice just discussed (9:13-10:18).

Fuente: Robertson’s Word Pictures in the New Testament

To enter into the holiest [ ] . Lit. for the entering of the holiest. The phrase parrhsia eijv boldness unto, N. T. o. Parrhsia with peri concerning, Joh 16:25; with provwith reference to, 2Co 7:4; 1Jo 3:21; 1Jo 5:14. Eisodov in N. T. habitually of the act of entering.

By the blood [ ] . Lit. “in the blood” : in the power or virtue of.

Fuente: Vincent’s Word Studies in the New Testament

1) “Having therefore, brethren,” (echontes oun adelphoir) “Having, holding, or possessing therefore brethren;” Because of the kind of redemption Jesus Christ, the better sacrifice, brought to the Christian, the (new covenant church person) is challenged in the rest of this book to obey and follow the risen Redeemer, High Priest, and King.

2) “Boldness to enter into the holiest,” (parresian eis ten eishodon ton hagion) “Confidence to enter into the Holy of Holies, to approach the throne of God in prayer with holy boldness, as a prince or princess approaches the throne of a Queen-Mother or King-Father, Luk 18:11; Heb 4:15-16; Eph 2:18; Eph 3:12; Col 3:17.

3) “By the blood of Jesus,” (en to hamati lesou) “By or through media or instrument of the blood of Jesus; note that the boldness or confidence is by or thru the blood of Jesus Christ and, by faith in his blood – –not by morals, ethics, good deeds, church membership, and not by or thru baptism, the Lord’s Supper, or Religious Ceremonies, Rom 3:24; Eph 2:8-9; Rev 5:9-10; 1Pe 1:18-19.

Fuente: Garner-Howes Baptist Commentary

19. Having therefore, brethren, etc. He states the conclusion or the sum of his previous doctrine, to which he then fitly subjoins a serious exhortation, and denounces a severe threatening on those who had renounced the grace of Christ. Now, the sum of what he had said is, that all the ceremonies by which an access under the Law was open to the sanctuary, have their real fulfillment in Christ, so that to him who has Christ, the use of them is superfluous and useless To set this forth more fully, he allegorically describes the access which Christ has opened to us; for he compares heaven to the old sanctuary, and sets forth the things which have been spiritually accomplished in Christ in typical expressions. Allegories do indeed sometimes obscure rather than illustrate a subject; but when the Apostle transfers to Christ the ancient figures of the Law, there is no small elegance in what he says, and no small light is attained; and he did this, that we may recognize as now really exhibited in him whatever the Law shadowed forth. But as there is great weight almost in every word, so we must remember that there is here to be understood a contrast, — the truth or reality as seen in Christ, and the abolition of the ancient types.

He says first, that we have boldness to enter into the holiest. This privilege was never granted to the fathers under the Law, for the people were forbidden to enter the visible sanctuary, though the high priest bore the names of the tribes on his shoulders, and twelve stones as a memorial of them on his breast. But now the case is very different, for not only symbolically, but in reality an entrance into heaven is made open to us through the favor of Christ, for he has made us a royal priesthood. (171)

He adds, by the blood of Jesus, because the door of the sanctuary was not opened for the periodical entrance of the high priest, except through the intervention of blood. But he afterwards marks the difference between this blood and that of beasts; for the blood of beasts, as it soon turns to corruption, could not long retain its efficacy; but the blood of Christ, which is subject to no corruption, but flows ever as a pure stream, is sufficient for us even to the end of the world. It is no wonder that beasts slain in sacrifice had no power to quicken, as they were dead; but Christ who arose from the dead to bestow life on us, communicates his own life to us. It is a perpetual consecration of the way, because the blood of Christ is always in a manner distilling before the presence of the Father, in order to irrigate heaven and earth.

(171) Macknight makes this “entrance” to be death! As though the Apostle was speaking of what was future, while in Heb 10:22, with which the contents of this verse and the following are connected, he says, “let us draw near;” that is, we who have this entrance, even “the new and living way.” Possessing such a privilege, they were to draw nigh. It is clearly an entrance and a way which believers now possess. — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXEGETICAL NOTES

Heb. 10:19.Compare chaps. Heb. 4:14-16. Brethren.A sign of the conciliatory tone which the writer is anxious to preserve. Boldness.See on chaps. Heb. 3:6, Heb. 4:16. Enter into the holiest.Free access to the sanctuary. This point the writer has argued. By the blood of Jesus. . Moulton says, It is not that we enter with the blood, as the high priest entered the Holy of Holies (Heb. 9:25); no comparison is made between Christs people and the Jewish high priest. But as when he entered within the veil the whole people symbolically entered in with him, so do we enter with our High Priest, who by means of His own blood entered for us into the immediate presence of God. In that through which He entered we have our boldness to enter.

Heb. 10:20. Consecrated.Or inaugurated. His flesh.Through His suffering humanity He passed to His glory.

Heb. 10:21. An high priest. , a great priest. See Zec. 6:11-13.

Heb. 10:22. Sprinkled, etc.Allusion is to the ceremonies by which the Jewish priests were cleansed from ceremonial defilements. The writer thinks of Christian believers as being priests unto God (Rev. 1:5-6).

Heb. 10:23.For faith, R.V. properly reads hope. Without wavering.Or, so that it do not bend.

Heb. 10:24. Provoke.A singular word to use here, because it is generally employed in a bad sense. There seems to be an implied reproof of the contentions of the disciples, which had been provocations in a bad sense.

MAIN HOMILETICS OF THE PARAGRAPH.Heb. 10:19-25

Duty rests on Privilege.In this section the hortatory portion of the epistle really begins There have been, again and again, hortatory asides; now there is a general practical application of the truths to which attention has been so earnestly directed. The main position of the writer is briefly stated afresh, and in terms which show that he still had the solemn ceremonies of the great Jewish Day of Atonement in his mind. He had fixed attention on this factthe way into the Holy of Holies, where Gods presence was manifested in sacred symbols, had never been open and free to everybody. A veil hid it away, and that veil never might be passed save on definitely arranged conditions. Into the second tabernacle the high priest went alone, once in the year, not without blood, which he offereth for himself, and for the errors of the people. That was picture-teaching of spiritual things. The Holy Ghost signified something by it. The Holy of Holies represents the more perfect tabernacle, not made with handsthe place in which God now receives His people. Free access there is lost for man by reason of his wilfulness and sin. God has put a veil which no sinful man may pass. And yet the fact is, that the veil is now done away. The fact is, that man now has free access to Gods spiritually manifested presence. How has this come about? and what is involved in our now having this extraordinary liberty and privilege? The first question is answered by the writer in this way: But Christ having come, a High Priest of the good things to come [or that are come], through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, nor yet through the blood of goats and calves, but through His own blood, entered in once for all into the Holy Place, having obtained eternal redemption for us. The material ceremonies of the material tabernacle secured for Israelites material privileges, and pictured and foreshadowed the spiritual ceremonies of the spiritual tabernacle which secure for all men spiritual privileges. When we speak of Christ, we need to remember that the Holy of Holies which He entered is the spiritual presence of God; that the blood which He took is spiritual blood, the offering of Himself, His will, His life, His perfect obedience of sonship; that the veil through which He entered was His life in the flesh, in which the perfection of His obedience was tested and proved; and that the benefits and privileges which He secured for us were wholly spiritual benefits, summed up in right soul-standing with God, and free soul-access to Him. This privilege is restated for us in Heb. 10:19 : Having therefore, brethren, boldness to enter into the Holy Place by the blood of Jesus, by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh; and having a great Priest over the house of God. The old priest went into the old sanctuary, but took no one in with him. When he went in, he closed the veil behind him. When he came out, he carefully closed the veil again. Our new and spiritual High Priest, being Himself also His infinitely acceptable offering, took the veil aside, and went in, leaving the veil drawn aside, and the way in open for every one who would come to God by Him. That High Priest went in, and never came out again, and never closed the veil behind Him, and never will. There it stands to-day just as He left it, thrust right back; and there He stands to-day, just as He took His stand when He entered, as sacrifice and priest, the Holy Place. And there the open way is, just as He made it; and by that way we have freedom and boldness of access to God. If those Christian Jews to whom the epistle was written would but enter fully into their new and spiritual privileges in Christ Jesus, they would readily let the old, formal, and material system pass away, and they would be no longer disturbed in mind by those who exaggerated the importance of what was but temporary and preparatory. If they did enter fully into their spiritual privileges, they would surely find that those privileges brought calls to duty, and that the earnest and persistent fulfilment of the duty ensured the constant renewal and constant enjoyment of the privileges. The safeguard of religious truth and religious privilege is not contention and dispute, but an earnest, devoted, obedient life of love and service.

I. Our duty to ourselves.It is not selfishness or self-centredness to do our duty to ourselvesto meet our obligations to ourselves. A man is just as truly put in trust of himself as he is put in trust of others. Every man must bear his own burden, the responsibility of being himself. No man can rightly neglect his own spiritual life upon the excuse that he is busily attending to other peoples. Three things are urged by this writer, as included in our duty to ourselvesPrayer, Purity, Profession.

1. We must freely use our new-found privilege of access to God. Prayer is the spiritual agency by means of which our souls pass along the new Christ-opened way into the presence and communion of God. Let us draw near, with a true heart, in fulness of faith.
2. We must be very jealous about that condition of using the new Christly way which is the condition on our side. It is not anybody who may pass in, only those who are aiming at personal purity, who are setting their wills upon righteousness, whose consciences do not accuse them of wilful and purposed sin, and who are putting a strong hand of control upon their daily conduct and relations, to ensure that they run in lines of consistency and righteousness. Having our hearts sprinkled from an evil conscience, and our body washed with pure waterfigures evidently taken from the anxiety of the high priest, on the Atonement Day, to secure both bodily and moral purity before venturing through the veil.

3. And we must recognise the importance of a steady persistency in the profession of our faith, and a constant readiness to make confession of our faith, whenever the call to make confession comes. Spiritual safety is guaranteed when a man has no idea of hiding whose he is and whom he serveswhen he can say, even before those who persecute him, as did the saintly Polycarp, I am a Christian. It was the half-shame and half-fear which were keeping the Jewish Christians from openly confessing Christ, that put their standing in Christ in peril. Let us hold fast the confession of our hope, that it waver not.

II. Our duty to one another.It is of the very essence of a Christian Church that those who stand in the recovered sonship are brought into mutually helpful relations in the recovered brotherhood. A Christian is his brothers keeper. We are responsible to one another for what we can do for one another in the culture and fitting expression of that spiritual life which we have in common. It is not often set before us with sufficient clearness and force, that our duty to fellow-Christians is not merely common-place, every-day, human kindness. This is due from man to man in the ordinary human brotherhood. Our call is to serve our Christian brethren precisely in the sphere of their Christian, that is, their spiritual, life. Let us consider one another to provoke unto love and good works. In every Church there are the strong and the weak: Let those who are strong bear the infirmities of the weak. In every Church there are the advanced, the experienced, the saintly: let them provoke to all goodness the beginners, the young, and those whose life is in its struggling-time. Spiritual things, virtues, powers, experiences, are never to be thought of as personal possessions: they are trusts for use; they are for mutual edification. The man will lose them who thinks to keep them to himself; the man will keep them who uses them in service to others. Provoke others, then, to love, which is the essence of the Christian life; and to good works, which are the essentials of the expression of the Christian life. Each may be the helper of anothers joy. And the peril of the Jewish Christian Churches would be easily removed, if only they would take proper spiritual care of one another.

III. Our duty to the Church.We stand in relation not only to one another, but also to the Church, as a body, to which we may belong. We are responsible for our personal example of godliness, and for our loyalty to all the Churchs arrangements and claims. This is put into one matterone which we are surprised to find thus early in the history of the Church causing serious anxiety: Not forsaking the assembling of ourselves together, as the manner of some is. Nothing puts a mans spiritual life in more serious peril than irregular attendance at the services of his Church; nothing more readily checks the process of spiritual culture; nothing affords a more injurious example to others; and nothing indicates a weaker sense of the responsibilities under which a man comes in entering the fellowship of a Church. These duties wait on privilege. There can be no enjoyment of the privilege without meeting the obligations. Let no one deceive himself on that point.

SUGGESTIVE NOTES AND SERMON SKETCHES

Heb. 10:19. Free Admission to the Holiest.The humility which is suitable to the Christian life is suitable also in our relations to the Christian truth. We never can, at any one time, see wholes of truth. As with our bodily, so with our mental vision, we may see the front and one side, but we cannot at the same time see the other side and the back. It is well to bear in mind the fact that each representation of truth made to us is only one aspect of it. It may be the best aspect for us, and not be also the best aspect for others. We should therefore hold each setting of religious truth charitably, and with due consideration of the differing thoughts and feelings of others. Each man has a different apprehension of the truth of the Reconciliation or Atonement. Some approach it as philosophical inquirers, and some as conscious sinners. (These are likely to see special value in the substitutionary aspects of the Redeemers work.) Some as saved ones, who, looking back, try to understand the salvation. (These are likely to give special prominence to the moral power in our Redeemers work.) But all sides and aspects of a truth must be taken into due account if we would apprehend it as a whole.

I. The condition of entrance into the Holiest.By the blood of Jesus. Great spiritual verities are illustrated by the old Jewish ritual. The Holiest was separated from the Tabernacle, picturing for us the truth that, as men, the worship of the Creator, the God of providence, can be carried on daily; but, as sinners, God is, in some sense, hidden, and can only manifest His favour on conditions. The mercy-seat is within the space called the Holiest. Many think of the mercy-seat as if it were a common thing belonging to the outer court, and always accessible. Note the significance of the veil, and the mode of entrance. The conditions on which sinners can come to God are given in the text and context.

1. The blood of Jesus. This was required on Gods side. It was necessary to the vindication of Gods truth, and the honouring of Gods law, so that no dishonour should come to Him while extending His mercy to sinners, and so that all presumption might be checked. God was honoured in Christs obedience unto death, in His surrender of life, or blood-shedding.
2. The humanity of JesusHis flesh. This was required on mans side. The God we cannot see is behind the veil of Christs flesh. Only through the humanity of Jesus do we come to Godto know Godto hold communion with God. It is quite impossible for us men to come to a God conceived only as an abstraction. He must be God manifest.

3. The priesthood of Jesus. This is needed both by God and by us. It represents a living mediation. On such a basis we may well have boldness, and access with confidence.

II. The joy of being in the Holiest.Having free admission to it is a sacred joy. Conceive the joy of the high priest while privileged to be within the veil. In the older days there was no abiding there, nor indeed any frequent going there. Show

1. Our joy in gaining admission to God. Imagine a high priest going into the Holiest for the first time. Compare our first sense of being within the veil.

2. Our joy in securing liberty of access. Gaining the feeling of a right to enter. The right of gracious invitation, and an offered way.

3. Our joy in using our privilege. Able to go to God in all our difficulty, trouble, faintness, feebleness, and sin. As men, we can always go into the outer court to praise, and to thank God, and to worship. Should it not be a joy indeed to us thatas sinnerswe can always go into the Holiest?

Conclusion.

1. How firmly based is our forgiveness and acceptance with God! The Holiest opened; the veil rent; the blood sprinkled; the Priest before the mercy-seat for us.
2. How large is our privilege of access! Boldness to enter! Is it too large? Does it seem to be too easy? Gods commonest mercies are the most necessary, yet the most neglected. Shall it be so with this? A rent veil, and none, or but few, passing through it! A living Priest, and no worshippers, or but few, for Him to present! The Angel of the covenant standing, and no prayers, or but few, for Him to put into His censer!

The Veil of the Flesh.The veil in the Temple which interposed between the worshipper and the visible presence of Jehovah is compared to the body of Christ (Joh. 2:21). As the veil concealed the glory of Jehovah from ocular sight, so the body of Jesus shrouded His original glory. As God dwelt behind the veil in the earthly Temple, so God dwells behind the veil of human flesh in the person of Jesus: that is, God can be approached only by means of Him. The rending of the Temple veil at the death of Christ attested the fact that His death gave a right of free access to every man to the presence of God. The typical meaning which is here attached to the veil shows that the actual approach to God is made by the existing humanity of Jesus.Webster and Wilkinson.

Heb. 10:20. The New and Living Way.Consecrated, or dedicated, or even better, inaugurated. This way was opened to us by Christ; in it we follow Him. For Him, the way into the Holiest led through the veilHis flesh. As the veil concealed from the high priest the place of Gods presence, which he could enter only by passing through the veil, so, although in His earthly life Jesus dwelt in the presence of God, yet as our representative He could not enter the heavenly sanctuary until He had passed through and out of His life of flesh (see Heb. 9:11). There is probably a covert allusion to the rending of the Temple veil in the hour when Jesus thus passed through the rent veil of His flesh. This way is new (Heb. 9:8; Heb. 9:12), it is living, for in truth this way is living union with Christ (Joh. 14:6).Dr. Moulton.

The Body of Christ a Tabernacle.In many passages the human nature or body of Christ seems to be regarded as a kind of temporary tabernacle, or veil of the Divine nature which dwelt in Him. As God dwells behind the veil in His earthly Temple, so God dwells behind the veil of Jesus body in His spiritual temple, i.e. He can be approached only through the medium of this, or by means of this.

Heb. 10:23. Holding fast Profession.The text invites consideration of the duties involved in a Christian profession, and of the watchfulness that is necessary if we are to keep faithful to it. The profession, or confession, of Christ is a voluntary act; and by voluntary efforts it is to be maintained.

I. The duties involved in a Christian profession.

1. Allegiance to certain revealed truths, as revealed. We are under no obligation to be loyal to those truths as any particular man may have been pleased to restate them.

2. Submission to the living rule of Christ.
3. Keeping of certain well-defined rules, and doing of certain carefully prescribed works. After unfolding each of these, press home the command of the text, hold fast, with
(1) head,
(2) heart,
(3) hand.

II. The dangers attending a Christian profession.The great danger called to mind here is liability to wavering.

1. Liability to waver from allegiance to truth. Note the influence of speculation and criticismthe wisdom of this world; and of religious prejudice, bigotry, sectarianism, and exclusiveness, which are always trying to shift us from Gods truth to mens opinions.
2. Liability to waver from submission to the living rule of Christ. Easily drift to become self-pleasers and men-pleasers. The inspiring truth of Christs living high-priesthood is meant to counteract this. All will be well if we keep Him constantly in soul-vision.
3. Liability to waver in the fulfilment of Christian obligations. That danger always comes when the spiritual health flags, and the vital force is lowered. Depressed life is always attended with neglect of duty. Health and activity and energy in service always go together.

Holding fast Profession.Observe

1. The duty of holding fast profession itself. Getting and keeping such hold as will effectually secure us against
(1) persecution;
(2) temptation.
2. The manner in which we must do this: without
(1) wavering;
(2) without doubting;
(3) without disputing;
(4) without dallying with temptation to apostasy.
3. The motive or reason enforcing this duty. Gods faithfulness to His promise should be our perpetual inspiration.

Heb. 10:24. Mutual Consideration and Mutual Provocation.As Christian individuals responsibilities, obligations, claims, and duties come to us. As members of Christian communities our fellow-members have claims upon us, and we have claims upon them. All human relationships involve mutual responsibilities. God purposes to carry on His redeeming and sanctifying work in small circles by the piety, the gracious words, and hallowing influence of individuals, and in larger circles by the piety, devotion, zeal, and aggressive activity of Churches.

I. We ought to consider one another.To know one another, to be interested in one another, to be ready to serve one another, but especially to be interested in the Christian well-being and progress of those who are united to us in the Christian fellowship. Take interest in others, and spheres of work and influence are sure to open before us. There are always spiritually feeble ones whom we may strengthen: the permanently feeble, who are always finding it difficult to maintain the religious life; the temporarily feeble, in times of bodily sickness, or family or business troubles. But if we are to be true helpers one of another, it will be necessary for us to watch against the upgrowth of those jealousies and misunderstandings and prejudices that tend to divide us one from another. We should give more thought to our oneness in Christ, and less to our mutual peculiarities and infirmities.

II. We ought to provoke one another to love and good works.This we may do by

1. Our example of Christian living. That example should be no doubtful or uncertain witness. With sincerity we should be able to say, Be ye followers of me, as I am of Christ.
2. By our joy in meeting Christian obligations and fulfilling Christian duties. This has a most inspiring influence. Illustrate from
(1) attendance on means of grace;
(2) generosity and charity;
(3) Christian aggressive work.
3. By our anxiously using our opportunities for speaking to others. The living Christian should be doing the same work as the living word, which is given for teaching, for reproof, for correction, for instruction which is in righteousness. Ye which are strong ought to bear the infirmities of the weak, and help others into the spirit of love and the life of good works.

Pastor and People.Attention may be fixed on the way in which the writer puts himself into his recommendations and counsels. Let us consider one another. He was not only a brother-Christian, he was a teacher, he may have been an apostle: he evidently had some personal office in relation to the Jewish Christian Churches, or some especial authority in them. Advice is never effectively given when the adviser in any sense holds himself aloof from the advice he gives. It is most effective when it is evident that the adviser applies the advice to himself. He carries us with him when he says we, not you. Here then pastor and people are called upon to consider one another and to provoke one another.

I. What can pastors do for the people?The word provoke is generally used by us in a bad sense, but it need not be. It is a suitable word with which to describe a ministers work, if we will take it aright. It means, stir up; urge with all holy persuasions; do not let rest; keep on stirring up; never mind if there is resistance; keep on trying to get a gracious and good influence.

1. Ministers may provoke by presenting inspiring examples. Be thou an ensample to the flock. The example should not be merely of truthfulness, integrity, purity, and heavenly, Divine charity: it should be a specifically Christly example of forbearancethe servant of the Lord must not strive; of gentleness; of meekness, in its nobler sense of non-self-assertiveness; of sympathy, which enables him to come helpfully near to all kinds of human sorrow. But we may not limit ministerial examples to Christly graces; the minister must be an ensample of Christly activity and energy. To deal with this fully would need an audience of ministers. Enough to say now, that a minister should be what he can make himself and what Christ can make him; but in actual fact he too often is only what the people make him, and then he is far down below what, in his moments of noble aspiration, he intensely longs to be. He would, when he is his truest self, provoke men by an inspiring example.

2. Ministers may provoke by wise and strong and spiritual teachings. Fearing that he had given offence to a leading member of his congregation by some very strong appeals which he had been led to make, a clergyman foolishly went to him to explain and apologise. The man was wiser than the minister, for he very quietly replied, saying, My dear sir, it is a very poor sermon that does not hit somebody. Smoothness and platitudes are helpless, hopeless, and injurious things. Men can go to sleep, and even die in their sins. A minister must so teach as to provoke. He must provoke men to think; provoke men to examine the beliefs which they are holding to-day for no other reason than that they have held them for years; provoke them to self-examinations, that they may see whether their spirit and their conduct are such as becometh the gospel of Christ; provoke them to see whether they are cherishing evil, untrustful, unforgiving feelings towards any others; provoke them to put away their sins and self-indulgences; provoke them to the renewal of their neglected religious duties. Christian teachings are not sweet, soft playings on a harp. They are not mild nothings of sentimental comfort. They arethey ought to beclarion-calls to come forth to the help of the Lord against the mighty, who in these days are imperilling the Christian truth, the Christian righteousness, and the Christian charity. We want the holy provocations of a vigorous, searching, and strong ministry.

3. Ministers may provoke by spiritual quickenings. There is something required more than example, and more than teaching. It is the mysterious quickening influence of vigorous, healthy, refined, sensitive, spiritual life. Sometimes we use the term mesmeric, and we say of ministers that they have a strange mesmeric power over their congregations. Call it what we may, we all know what is meant, for we ourselves have come again and again into its power. High soul-life has quickened soul-life in us. Spiritual power has provoked the dying embers of our soul-life, and stirred them into a flame again. That supremely good work ministers may do for the people. They may, but only on conditions that are not easily realised.

4. And ministers may provoke by leading the people into new enterprises and good works. The initiative need not always come from the minister; but the leadership of the enterprise, when started, may properly come from him; and with wisdom, courage, and persistency he may help over early difficulties, and guide development along healthy lines.

II. What can the people do for their pastors?Provoke to love and good works. Provoke in a good sense. Ministers are but human. They are as susceptible to kindly surroundings of trustfulness, to signs of sympathy and affection, as other people are; and they readily respond when sweet confidences and loving services tell how God is using them in culturing religious life and virtue. The spiritual life and power of ministers flag very readily, and they have always to set the counsel well in view, Keep thy heart with all diligence, for out of it are the issues of life. What then can the people do for their minister?

1. Trust him. He cannot always do what the people think to be wise; he often does not do what the people think he ought to do; and he is sure to say, if he really is a man of God and not a mere time-server, what the people think he ought not to say. Trust him. If he is in Gods lead and keeping, trust him. Depend upon it Gods truth and Gods honour are as precious to him as to any of his people.

2. Stand by him. A minister, in coming to preside over a people, commits his reputation, his ministerial reputation, to their charge, and they should be very jealous of it. Calumniators there may be; let them be outside his Church. The healthiest thing for a Church to do is to insist that it will discuss the teachings which the minister presents, but it will not discuss the minister. How wise the rebuke of the good man who, checking remarks at his table that tended to disparage the minister, calmly but firmly said, He is our minister, and I never allow such remarks as these in my house.

3. Pray for him. That is the truest and most blessed form of provocation. When persons get out of sympathy with their minister, they always cease to pray for him, or their prayer becomes a mere grumbling to God about him. That prayer-power is always at the command of a congregation, and a marvellous power it is to provoke pastors unto love and good works. And when they thus each provoke the other, what a noble life they can live together as pastor and people! what sacrificing services they can render together! Services then are times of refreshing. Christian work is done then with full consecration. Let us consider one another to provoke unto love and good works. Let us use our power of mutual provocation.

Heb. 10:25. The Duty of the House of God.Not forsaking the assembling of ourselves together. We have all been surprised to find that our Christian brethren have passed through our experience, have felt our feelings, have battled with our difficulties, and have won the rest which we have gained, by the very means which we had employed. As soon as we know the heart-story of our brethren, we find in how large a measure it is true that no temptation has taken us but such as is common to man. And the idea we have of the singularity of our own experience we are disposed to transfer to the Church itself. Men say that there never has been such a period in the Churchs history as the present. It has never been surrounded with the same evils and temptations, or been marked by the same peculiarities. But the truth is, that there is no temptation that has taken the Churches of to-day but such as is common to Churches. In the early days of first love and zeal, the Christian teachers had to deal with a difficulty which sorely troubles the Church of to-day. Men were neglecting the assembling of themselves together.

I. Religion is a personal thing, an individual thing, a spiritual thing.A personal thingeach man must attend to it himself. An individual thingno man can lose himself in a crowd of seekers; he must stand alone before God, and carry his sin-burden alone to Christ. A spiritual thingmere association with services and ceremonies cannot secure it; it belongs to a mans heart, not his hands or his head or his tongue. The best things are liable to abuse. Divine truths suffer, in practically working them out, through our infirmities. We are always too ready to exalt one truth above another, one form of duty at the expense of another. Some make too much of the individuality and personality of religion, and because they are growing all by themselves, are growing long and thin and pale and weak, as many only children do growing up all by themselves in homes. A man set by himself to nourish his own religion can never reach the highest stages of Christian life and experience. There is, indeed, a long roll of saintly men and women who, in hermit cells and in monastic and conventual seclusion, have sought holiness, but their lives have always fallen short of the Christian ideal. There are Christian virtues which never can be nourished in this way. All that part of Christian character which relates to the unselfish demands association with others. If a Christian is to be in health, he must not only breathe Christian feeling and feed on Christian truth, he must also feel the power of daily contact with those who are conscious of the same sins, glory in the same Saviour, and labour to win the same holiness. Upon Christian associations, in worship and in work, the culture of a high, worthy, Christian life depends.

II. The religion of Jesus Christ makes plain demand on us not only to nourish our own life, but also to interest ourselves in the Christian life of others.The Christian spirit in us urges us to care for others, that

(1) they should begin the godly life, and

(2) that they should walk worthy of their vocation. We are gathered up together as redeemed sons of God, children together of the one Father, heirs together of the same infinite inheritance; and there is properly expected from us a family, a brotherly, interest in each other. In the early days of the Church all who had truly learned of Christ consecrated themselves to works of charity and mercy: they relieved the sick and afflicted; they instructed in Christian truth; they preached in order that, if possible, all men might be saved. Our Lord left us an example. In His life the most prominent thing is care for others, self-sacrifice in the effort to bless others. He is never seeking to get pleasure; He is always trying to give pleasure. And He gets the truest and best pleasure in the giving. The first natural cry of a renewed soul is for some one with whom to talk about the new emotions. We cannot be glad, as Christians, without wanting somebody to stand beside us, and join their voice to our psalm of thanksgiving. We cannot pray, but we want some one to kneel beside us, and utter their heart out along with ours in fervent wrestlings and supplications. We cannot listen to the preached word with profit unless others sit beside us, and the dews of Divine truth are refreshing also the soil of their hearts. Plants and trees never do well unless they grow together. It is a pilgrim path we have to tread, but the pilgrims may walk together. The spirit of sin is the spirit of separation. Sin makes men walk in lonely paths, thinking their own thoughts, wrestling with their own doubts. If it were not the spirit of sin, we might say it was the spirit of the age in which we live. The selfishness of modern business competition is opposed to that generous thoughtfulness of others which properly distinguishes the Christian. The world would cut off every tie that binds us to others. Christ would make every tie hold more closely.

III. Our modes of assembling together are practically fitted to accomplish both these endsto strengthen and develope our own religious life, and to exhibit and express our interest in the religious life of others.Our text evidently puts our assembling together as a means of provoking one another to love and good works; and that is the only kind of provoking Christians ever should do. Our modes of assembling are mainly of three kinds:

1. We assemble together for purposes of Christian fellowship.
2. We assemble together for purposes of worship and instruction.
3. And we assemble together to remember our Lords death, with the help of His appointed emblems. We need all these kinds of meetings. We need all for the full development of our own life. We need all for the adequate expression of our consideration for others.

The Day approaching.Christians ought to observe the signs of the times, such as God has foretold. There was a day approaching, a terrible day, to the Jewish nation, when their city should be destroyed, and the body of the people rejected of God for rejecting Christ. This would be a day of dispersion and temptation to the chosen remnant. Now the apostle puts them upon observing what signs there were of the approach of such a terrible day, and upon being the more constant in meeting together and exhorting one another, that they might be the better prepared for such a day. There is a trying day coming on us all, the day of our death, and we should observe all the signs of its approaching, and improve them to greater watchfulness and diligence in duty.Matthew Henry.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

5.

Exhortation based on the priesthood of Christ. Heb. 10:19-39.

Text

Heb. 10:19-39

Heb. 10:19 Having therefore, brethren, boldness to enter into the Holy Place by the blood of Jesus, Heb. 10:20 by the Way which He dedicated for us, a new and living Way, through the veil, that is to say, His flesh; Heb. 10:21 and having a great Priest over the house of God; Heb. 10:22 let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience: and having our body washed with pure water, Heb. 10:23 let us hold fast the confession of our hope that it waver not; for He is faithful that promised: Heb. 10:24 and let us consider one another to provoke unto love and good works; Heb. 10:25 not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as ye see the day drawing nigh.

Heb. 10:26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins, Heb. 10:27 but a certain fearful expectation of judgment and a fierceness of fire which shall devour the adversaries. Heb. 10:28 A man that hath set at nought Moses law dieth without compassion on the word of two or three witnesses: Heb. 10:29 of how much sorer punishment, think ye, shall he be judged worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith He was sanctified an unholy thing, and hath done despite unto the Spirit of grace? Heb. 10:30 For we know Him that said, Vengeance belongeth unto Me, I will recompense. And again, The Lord shall judge His people.

Heb. 10:31 It is a fearful thing to fall into the hands of the living God.

Heb. 10:32 But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of sufferings; Heb. 10:33 partly, being made a gazingstock both by reproaches and afflictions; and partly, becoming partakers with them that were so used. Heb. 10:34 For we both had compassion on them that were in bonds, and took joyfully the spoiling of your possessions, knowing that ye have for yourselves a better possession and an abiding one, Heb. 10:35 Cast not away therefore your boldness, which hath great recompense of reward. Heb. 10:36 For ye have need of patience, that, having done the will of God, ye may receive the promise.

Heb. 10:37 For yet a very little while.

He that cometh shall come, and shall not tarry.

Heb. 10:38 But My righteous one shall live by faith:

And if he shrink back, my soul hath no pleasure in him.

Heb. 10:39 But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul.

Paraphrase

Heb. 10:19 Well then, brethren, as the improvement of the doctrine of Christs priesthood, all believers having boldness in death, the entrance into the habitation of God, by the blood of Jesus;

Heb. 10:20 Which entrance Christ hath dedicated for us Jews and Gentiles, by making it a way new and life-giving, into the true Holy Place, through the veil, that is, through His flesh, by the rending of which He hath opened to us this new way;

Heb. 10:21 Also, having a great Priest officiating in heaven, the true house of God, Who presents our addresses to the Father, and is able to help us when tempted;

Heb. 10:22 Let us worship God with a sincere heart, in full assurance of acceptance through faith in Christs death as an effectual sin-offering; being cleansed, not in the body by the legal sprinklings, but in hearts from the terrors of an evil conscience, by repentance and by the blood of Christ;

Heb. 10:23 And being washed in body with the clean water of baptism, whereby we professed our faith in Christ as our only High Priest, let us hold fast the confession of our hope of salvation through His ministrations, unmoved by the threats of our persecutors; for faithful is He who hath promised us pardon through Christ.

Heb. 10:24 And, when in danger of being seduced, by the arguments, examples, and threatenings of unbelievers, let us attentively consider one anothers virtues, and failings, and circumstances, that by proper motives we may excite one another to love and good works;

Heb. 10:25 Not leaving off the assembling of ourselves together for worshipping God, as the custom of some is who are afraid of persecution from unbelievers, but exhorting one another; and this so much the more, as from the signs of the times ye see the day approaching, in which the power of your unbelieving brethren will be broken.

Heb. 10:26 For if, terrified by the evils which attend the profession of the gospel, we renounce it contrary to our conscience, after having attained to the knowledge and belief of the gospel, there remaineth to such persons no more sacrifice for sins;

Heb. 10:27 But some dreadful apprehension of the judgment remaineth, and a punishment by fire, the effect of Gods anger, to devour all the adversaries of God, whether secret or open.

Heb. 10:28 The justice of never pardoning them who wilfully apostatize from the gospel, will appear to you, Hebrews, from this, That any one who presumptuously disregarded the law of Moses, though but a political law, was put to death without mercy, if convicted by two or three witnesses.

Heb. 10:29 If so, of how much sorer punishment, think ye, shall he be counted worthy, who, by wilfully renouncing the gospel, hath trampled under foot the Son of God as an impostor, and reckoned His blood, whereby the new covenant was ratified, and the apostate himself was separated to the worship of God, the blood of One justly crucified; and hath maliciously opposed the Spirit, the Author of the miraculous gifts.

Heb. 10:30 The character of God makes the punishment of apostates certain: For we Jews know how powerful and terrible He is Who hath said, Punishment belongs to Me, I will repay, saith the Lord. And again, The Lord will avenge His people of their oppressors. If so, will He not avenge His Son, and Spirit, and the disciples of His Son, of those who insult them?

Heb. 10:31 To fall into the hands of an enraged enemy is dreadful; but it is far more dreadful to fall into the hands of the living God, Whose power no enemy can resist.

Heb. 10:32 Be not terrified by your persecutors; but, to encourage yourselves, call to remembrance the former days, in which, being newly enlightened with the Gospel, ye courageously sustained, with Gods assistance, a grievous persecution from your unbelieving brethren;

Heb. 10:33 Partly, indeed, whilst ye were made a public spectacle, as malefactors in a theatre, both by the reproaches cast on you as atheists for deserting the institutions of Moses, and by the afflictions which befell you on that account; and partly, whilst ye kept company with and comforted them who were treated in the same cruel manner.

Heb. 10:34 For ye even suffered with me in my bonds, both at Jerusalem and at Caesarea, and the loss of your goods ye took with joy, because ye were inwardly persuaded that ye have better substance laid up for you in heaven, even a permanent substance, which cannot be taken from you either by force or by fraud.

Heb. 10:35 Wherefore, having formerly behaved so bravely, cast not away your boldness now, as cowardly soldiers cast away their shields, and run in the day of battle; which courage, maintained to the end, will have a great reward in heaven.

Heb. 10:36 Ye must however have perseverance as well as courage, that when ye have done the will of God, by enduring to the end, ye may receive the accomplishment of Christs promise, Mat. 24:13, to save you from your enemies.

Heb. 10:37 The persecution will not last long: For, to use the words of Habakkuk, Hab. 2:3, in a very short time He Who is coming will come, and destroy the Jewish state, and will not tarry; and then your brethren shall cease from persecuting you.

Heb. 10:38 Live in the firm belief of these things, for (Hab. 2:4) the just by faith shall live. But if he draw back, if he loseth his faith, Gods soul will not be well pleased with him.

Heb. 10:39 But I am persuaded we are not of the number of those who draw back from Christ, unto their own destruction; but of those who live by faith, so as to obtain the salvation of the soul.

Comment

Having therefore, brethren, boldness

We need not be fearful, trembling souls, with an inferiority complex, before a forgiving Christ. Salvation has been planned; let us accept it at once. Come with confidence.

1Jn. 3:21 : Beloved, if our heart condemn us not, we have boldness toward God.

The high priest of old entered with fear and trembling because if he neglected a small item he could expect death, but we may enter with assurance of life.

to enter into the Holy Place

Does he mean heaven or the church?

a.

McKnight says, Heaven itself where Deity dwells.

b.

Milligan agrees that the holiest of places is referred to. We only enter heaven as we have entered the kingdom of heaven, the church.

by the blood of Jesus Christ

The priest could enter only with blood, so there is now no other way. Jesus is the Door (Joh. 10:9) of the church, of heaven itself.

by the way which He dedicated for us a new and living Way, through the veil, that is to say, His flesh.

We have a dedicated Way dedicated by Jesus.

a.

Joh. 14:6speaks of Christ as the Way.

b.

Christs Way became a persecuted Way, Act. 9:2.

c.

The word Christianity does not appear. It was spoken of as The Way, Act. 19:9 : But spoke evil of The Way, Act. 19:23 : Arose no small stir about The Way. Act. 24:14 : After The Way, which they call a sect.

The new and living Way is in contrast to the old way.

a.

It is a Way prepared by a living Saviour, in contrast to the lifeless pavement trodden by the high priest.

b.

We attain it by a living sacrifice. Rom. 12:1.

c.

New means freshly slain, newly slain. Newell, p. 344.

1.

Thayer is quoted: Properly, lately slaughtered.

2.

Vincent: Later the word was weakened into new.

d.

It is as though He were just now slain for us.

Through the veil, that is to say, His flesh, contrasts the old veil with the new.

a.

The Jew could not enter the tabernacles Holy of Holies, but we shall have the privilege to pass through the veil into heaven.

b.

Christs way is so superior to the old covenant that a Jew is foolish to fail to see it.

c.

Christs flesh is the veil here in figure, but it is spoken of in another sense by Jesus. Joh. 6:54 : Whoso eateth My flesh, and drinketh My blood hath eternal life and I will raise him up at the last day. Also Joh. 6:55-56.

and having a great High Priest

Newell says we do not serve Him as Priest; He serves us, But of course Christ has other relationships with His people which demand service. Great is probably used to indicate His personal dignity and royal highness. We Christians have Him. What a glorious privilege!

over the house of God

The place where people dwell is meant by the word house. He must mean the church if house is meant.

a.

McKnight says this was meant by the translators.

b.

McKnight disagrees, however, and feels heaven is meant. Milligan feels that both the church and heaven are meant.

a.

See 1Ti. 3:15 : The church is the house of God.

b.

See Heb. 8:2 : Christ is a minister of the heavenly sanctuary. Things pertaining to God may be meant.

let us draw near

Here we have the approach of man to his God.

a.

It must be done, and clone correctly.

b.

Proper attitudes are symbolized in the Old Testament.

1.

Without washing, the priests were not allowed to minister, and were threatened with death. Exo. 30:19-21.

2.

This symbolized the washing of the inward heart.

We cannot come to God unrepentant and unclean in heart.

with a true heart

Absence of hypocrisy, deceit, guile, not with a heart that trusts in sacrifices of animals, but in God. There is nothing in Christ but truth, so we must make our lives correspond with His.

in fulness of faith

Being fully persuaded, full of conviction. Hebrews speaks of shrinking back, Heb. 10:39, which is the opposite of fulness of faith.

having our hearts sprinkled

This is symbolism; you cant actually sprinkle your heart.

a.

You cant run it through a grinder and sprinkle it.

b.

You cant open up the heart and Sprinkle on it a substance. Sprinkled means cleansed. Observe the many related verses: 1Jn. 1:7 : The blood of His Son cleanseth us from all sin. Num. 19:2-10 : The Hebrews were sprinkled.

Heb. 12:24 : We are come to the blood of sprinkling that speaketh better than Abel.

Note in 9th chaptersprinkling with hyssop.

1Pe. 1:2 : Unto obedience and sprinkling of the blood of Jesus Christ.

Newell observes that beginning with Exo. 29:16 the word sprinkle appears forty times.

from an evil conscience

Compare 1Jn. 1:9 : If we confess our sins, He is faithful and righteous to forgive our sins and to cleanse us from all unrighteousness. The Christian can never forget his sin and be free, but he can feel that his conscience is cleansed.

and having our body washed

Observe these similar New Testament verses:

Tit. 3:5 : Both of regenerationaccording to His mercy He saved us through the washing of regeneration and renewing of the Holy Spirit.

Eph. 5:26 : That He might sanctify it, having cleansed it by the washing of water with the Word.

Act. 22:16 And now why tarriest thou? arise and be baptized and wash away thy sins calling on His name.

The Old Testament parallel:

a.

The high priest was to wash his flesh before putting on the garments. Lev. 16:4.

b.

Levites were cleansed the same way.

c.

See Lev. 8:6; Lev. 8:24. Both sprinkling and washing with water are illustrated in the consecration of Aaron and his sons.

d.

Exo. 30:19-21 : Priests were to wash before serving, and were threatened with death if they failed to do so. Calvin, page 237, should be noted here:

1.

(This scripture) is generally understood of baptism, but it seems to me more probable that the apostle alludes to the ancient ceremonies of the law; and so by water he designates the Spirit of God, according to what is said by Ezekiel: I will sprinkle clean water upon you. Eze. 36:25. If sprinkling is figurative, then washing must be likewise.

a.

The subject of immersion is not so destitute of proof that this verse is needful to prove it.

b.

Milligan challenges this and says it refers to the bath of regeneration as found in Tit. 3:5.

with pure water

Observe Newell, page 350: It doesnt refer to baptism for it is just as effective with muddy water as with pure water. Does he mean purified water? There is no instruction as to purification in the New Testament.

a.

In the case of Philip and the eunuch, no purification of the water took place.

b.

On Pentecost, no purification of water is suggested.

If actual clean water is meant here literally, then at times the Jordan and many streams would delay baptism until the muddy season expired.

let us hold fast the

Mans job, not Gods, is stated here.

a.

1Th. 5:21 Prove all things, hold fast that which is good.

b.

2Ti. 1:13 : Hold fast the pattern of sound words.

c.

Heb. 3:6 : Whose house we are, if we hold fast our boldness and the glory of our hope firm unto the end.

d.

Heb. 4:14 : Having a great High Priest, let us hold fast our confession.

e.

Rev. 2:25 : Nevertheless that which ye have, hold fast till I come.

f.

Rev. 3:3 : Hold fast and repent.

g.

Rev. 3:11 : Hold fast which thou hast.

Too many exhortations to hold fast are found to believe that God will do all of it.

confession of our hope

The word profession probably is the meaning. Confessions importance is stated frequently in the New Testament:

a.

Luk. 12:8-9.

b.

Rom. 10:9-10.

c.

Heb. 13:15.

d.

Mat. 10:32.

We confess the Person in Whom is our hope.

that it waver not

Small faith, wavering faith, is condemned.

Jas. 1:6 : But let him ask in faith, nothing doubting, for he that doubteth is like the surge of the sea, driven by the wind and tossed.

Mat. 14:31, to Peter who was sinking: O thou of little faith, wherefore didst thou doubt?

As a wavering S. O. S. is fatal for men and ships, so a wavering faith often fails to bring God to the rescue.

for He is faithful Who promised

Since Christ and God are so faithful, there is no need for an occasion of doubt.

a.

Christ did all that He said He would do on earth, so proving His faithfulness.

b.

He said He would rise from the dead, and He proved it, so no more evidence is needed.

Christs faithful life ought to make us steadfast in His promises.

and let us consider one another

We are our brothers keeper, although Cain inferred otherwise. We cant live the Christian life alone, and we must be considerate of others.

to provoke

Means to excite, to stir up. Our lives are to be salt, light, leaven and provocation. Mat. 5:16.

unto love and good works

Too many Christians have people mad and disgusted instead of encouraged to good work. Love for one another, love for the Lord, the church, good works, must be encouraged by our lives.

not forsaking our own assembling together

Nothing is accomplished without assembling.

a.

Political rallies depend upon assemblies for victories.

b.

Education, for sharing of knowledge, depends on regular attendance.

We have definite reasons for assembling.

a.

To worship God.

b.

To fellowship with His people.

c.

To commemorate Christs death.

Observe assembling in the scripture:

Act. 2:42 : They continued.

Act. 2:44-46 : And all that believed were togethercontinuing stedfastly with one accord.

Act. 4:23 : Being let go they came to their own company.

Act. 4:32; Act. 5:12-14; Act. 11:26; Act. 12:12.

as the custom of some is

Perhaps because of persecution some were neglectful. What excuse is there for people who have such a custom today?

a.

Freedom of worship has come to mean free not to worship.

b.

Those who neglect to worship are those who neglect to encourage, to pray and to pay.

but exhorting one another

Some say to exhort one another of the coming day of judgment, but we dont exhort to assemble for this. Some say the day of death, but this isnt a day to exhort. The day of assembling to worship is what he means when he tells us to exhort.

a.

A day of worship approaching is a day for us to exhort brethren to anticipate.

b.

He is talking about assembling, and we must exhort brethren to get ready to assemble as the day for assembling around the table of the Lord approaches.

so much the more

It should cause us to be more zealous, more diligent as time hastens. Exhortation should be more intense as the time factor becomes more prominent.

as ye see the day drawing nigh

The Lords Day must be referred to, the day for assembling to remember the Lord.
Milligan, page 284, also McKnight, have a conviction here:

It refers to the day of Jerusalems overthrow.
If not the above, then it refers to Christs coming.

It is true that the expression, the day, refers to future events connected with the coming of the Lord, but not in this verse.

a.

The text speaks of assembling that can be forsaken.

b.

Those who were forsaking assembling were not forsaking an assembly in judgment time, but regular assembly privileges afforded to them then each Lords Day.

for if we sin wilfully

Observe he has been talking about absentees.

a.

Deliberately absenting oneself from the Lords Supper is wilful sin.

b.

Church members should examine their hearts to see if it is an excuse or a reason that kept them from the table.

Sinning wilfully is producing sin

c.

Producing sin is not in the nature of the Christian.

2Pe. 1:4 : Become partakers of the divine nature, having escaped from the corruption that is in the world by lust.

2)

1Jn. 2:1 : These things I write unto you that you may not sin.

3)

1Jn. 3:9 : Whosoever is begotten of God doeth no sin because His seed abideth in him and he cannot sin, because he is begotten of God.

d.

Note the Greek word for sin wilfully, poionpoiei, in I John.

1)

The verb is poico: to make, to form, to construct.

2)

The unregenerate man lives in sin and loves it; the regenerate man may lapse into sin, but he loathes it.

e.

The Christian does not practice or form sin.

after that we have received the knowledge of the truth

A knowledge of the truth should make us produce fruit of the Spirit, instead wilful sin. A return to sin is a worse state than the first, according to 2Pe. 2:20-22.

there remaineth no more a sacrifice for sin

The Jews had none for the sin of the high hand.

a.

Num. 15:30 : But the soul that doeth aught with a high hand, whether he be home born or a sojourner, the same blasphemeth Jehovah and that soul shall be cut off from among the people.

b.

See Isa. 1:10-15; Isa. 59:1-2.

c.

Also Jer. 6:19-20; Jer. 7:9-16.

God hates sin deeply, and for those enlightened ones who know better and have the power to escape and refuse it, there is no sacrifice to cover it.

With the power of God, there is no excuse for wilful sin. See Php. 4:13; 1Co. 10:13.

The Christian Life

Not willful Sin

Not unto Death

Sacrifice for sin

Renewed unto Repentance

With Christ

Exhorts Christ

Faith in Blood

Honor to Holy Spirit

Holy

The Willful Sinner

Contrast the above with Heb. 10:29

Sin of High Hand

Willful Sin

Cp. Num. 15:30

Death

No sacrifice for sin
Falling away; impossible to renew without Christ
Trodden underfoot the Son of God
Counted the blood an unholy thing
Done despite unto the Spirit of Grace

but a certain fearful expectation of judgment

Those who go out from the blood of Christ have not only an evil conscience to feel but also the wrath of God to face.

a.

Heb. 10:31 expresses fearfulness of Gods wrath.

b.

2Pe. 3:8-13 describes the method of Gods destruction. Nahum expressed that Gods judgment grows out of the fact that He is a jealous God, See Nah. 1:2; Nah. 1:6-7.

and a fierceness of fire

Of course this is not a new doctrine.

a.

Fire destroyed Sodom and Gomorrah.

b.

Fire destroyed Korah and his rebellious company. Num. 16:35.

c.

John preached about fire. Matthew 3.

d.

Peter preached about fire. 2Pe. 3:8-14.

e.

Heb. 10:27 says God is a consuming Fire.

f.

Christ will come as a flaming Fire. 2Th. 1:8.

This Greek word Luxos does not always mean fire.

a.

In Act. 13:45 it is translated envy, jealously.

b.

Act. 5:7wrath, indignation.

c.

Rom. 10:2, It is translated zeal.

d.

Heb. 10:27. The American Standard Version footnotes it as jealousy.

which shall devour the adversaries

Whether the above word is fire, jealousy, or indignation, the result is the same.

a.

The backward-treading individual is to be counted as an enemy.

b.

Those not for Him are adversaries. Mat. 12:30.

Paul, in 1Co. 16:9, says that there are many adversaries.

a man that hath set at naught Moses law dieth without compassion on the word of two or three witnesses

Setting aside amounted to apostasy and was a capital offense. Deu. 17:3-6. Without compassion shows the strictness of an absolute God.

a.

Num. 15:32-36 is an example.

b.

Sentiment cannot enforce the law. Enforcement calls for all sentiment to be aside.

Two or three witnesses were required to establish the fact.

a.

See Deu. 17:6.

b.

Note the fact that an elder must likewise have a plurality of accusers before being condemned. 1Ti. 5:19.

of how much sorer punishment

Such offenses were trifling in comparison to turning against Christ after once being for Him. The word sorer carries the idea of severity.

think ye, shall he be judged worthy

Deserving the worst for deserting the best is suggested. Cf. Luk. 12:47-48.

a.

Jesus suggested that the one who knew that he was sinning, but did not cease from it, deserved many stripes.

b.

How undeserving of forgiveness is the one who turns his back on Christ after knowing Him.

Note the three charges against such a one:

a.

Treading upon Christ.

b.

Discounting the blood of Christ.

c.

Insulting the Spirit.

who hath trodden under foot the Son of God

Who has treated Christ with contempt is meant here. It is an utter disregard of the King of our lives, tramping upon Him as though we were king and He a lowly conquered creature.

and hath counted the blood of the covenant

Note the ways it is spoken of:

Heb. 10:19 : The blood of Jesus.

Heb. 9:14 : The blood of Christ.

1Pe. 1:2 : The blood of Jesus Christ.

1Pe. 1:19 : The precious blood of Christ.

1Jn. 1:7 : The blood of Jesus, his Son.

Rev. 7:14 : White in the blood of the Lamb.

The blood is to take away the errors of repentant people, not wilful sinners.

wherewith he was sanctified an unholy thing

Unholy in Greek means common, in contrast to sacred. He has treated it as though no power or atonement were in it.

and hath done despite

Insult, defiance is meant here, We see people who try to hurt loved ones; this is spite.

Despite is an intensified form of the word, translated, to treat shamefully in Mat. 22:6; to insult in Luk. 18:32; Act. 14:5; 1Th. 2:2.

unto the Spirit of grace

The Spirit that bestowed upon them such wonderful blessings is meant, When we turn from the path of the fruit of the Spirit to produce evil fruit, we endanger our soul.

How important is the Spirit?

Mat. 12:28 : By Him Christ worked miracles.

Joh. 16:8 : By Him God convinces the world of righteousness and judgment.

Joh. 7:39 and Rom. 8:26 : He comforts the saints and helps their infirmities.

When we insult Him there is no forgiveness. Mat. 12:32; also Mar. 3:29; Luk. 12:10.

for we know Him that said

Deu. 32:35-36 : God is speaking. The Hebrews knew the God that stated this. The Hebrews knew the faithful God Who in times past punished men for sin. They no doubt knew the severity of God in His dealing with Ananias and Sapphira.

vengeance belongeth unto Me

God has certain rights, and vengeance is one of them.

a.

Lev. 19:18 : Thou shalt not avenge.

b.

Rom. 12:19 : Avenge not yourselves.

c.

1Th. 4:6 : The Lord is the avenger.

A discussion of vengeance should consider three things;

a.

God delegated the power to execute apostates of the nation of Israel to the rulers of the people.

b.

Now He has resumed the power, and He reserves apostates for an everlasting destruction.

Justice demands vengeance.

I will recompense

God can do an adequate job.

a.

Rom. 1:27 : Receiving in themselves that recompense of their error which was due.

b.

Heb. 2:2 : Every transgression received a just recompense of reward. How shall we escape?

c.

1Pe. 4:18 : For if the righteous are scarcely saved.

Mans judgment is feeble in comparison to Gods.

a.

Observe these scriptures:

Mat. 25:46 : These shall go into everlasting punishment. 2Th. 1:9 : Everlasting destruction from the presence of the Lord.

2Pe. 3:10-13.

b.

Compare this with our one-to-five year imprisonments with good food, libraries, recreation, etc., furnished to the criminal. And again, Deu. 32:36.

the Lord shall judge His people

Judge here means govern.

a.

God will divide the godly from the hypocrites.

See Psa. 1:5 : Therefore the wicked shall not stand in the judgment. Also Mat. 25:46.

b.

The hypocrites may grow as tares, but their doom is certain. I am glad God governs His people and that He will judge us, rather than men who judge by the outward appearance.

it is a fearful thing to fall into the hands of the living God

Examples of itOld Testament characters:

a.

Adam and Eve.

b.

Cain.

c.

People of Noahs day.

d.

Sodom and Gomorrah.

e.

Korah.

An example of it in the New Testament is that of Ananias and Sapphira. The destruction pictured by Peter, and by the Book of Revelation, is the worst yet.

but call to remembrance the former days

They had had days of strife, battle and victory over sin, and these should be remembered.

Early days of Christian experience, a reminder of past faithfulness, should encourage me to strive again.

in which after ye were enlightened

Enlightment is of Christ.

Joh. 8:12 : I am the Light of the world, He that followeth Me shall not walk in the darkness, hut shall have the Light of life.

Gods word casts the light for men to follow.

ye endured a great conflict of sufferings

Probably the persecution that broke out after Stephens death.

Act. 8:1; Act. 12:3.

The persecution by brethren of loved ones is the most severe.
Jesus prophesied that brethren would deliver up brethren.

Mat. 10:21-22.

partly being made a gazingstock

Exposed to public shame is meant. The meaning or use of the word partly should be considered.

a.

Some suggest: This suffering took place partly while they were being made a gazingstock.

b.

Likely not all had endured the same suffering.

In Greek and Roman theaters, criminals were often publicly abused and insulted. Act. 19:29 and 1Co. 4:9.

both by reproaches and afflictions

Reproaches were the unkind words heaped upon the Christians, The unbelievers treated the Christians as they treated Christ.

Afflictions refers to those various sufferings and calamities which they endured.

and partly becoming partakers with them that were so used

If they as individuals had not suffered, they had helped financially those that had been persecuted, This may be alluded in Heb. 6:10.

for ye both had compassion on them that were in bonds

King James version: For ye had compassion of me in my bonds, makes it personal.

a.

The difference appears in some manuscripts.

b.

The difference doesnt affect the meaning.

1.

In either case he praises them for their faithfulness.

2.

Paul had endured all that is named, so if they had helped Paul only, they had shared.

This is the commendable thing about the Hebrews, as seen in Hebrews 6.

and took joyfully the spoiling of your possessions

The early church was scattered, Acts 8, which no doubt meant possessions were taken from them. Those whose treasures are in heaven do not sorrow for earthly losses.

knowing that ye yourselves have a better possession and an abiding one

Our possessions cannot be spoiled.

Mat. 6:19 : lay not up for yourselves treasures upon the earth, where moth and rust consume; 1Co. 9:25 : They do it to obtain a corruptible crown; 1Pe. 1:4.

Everything here is temporary, while in heaven everything is abiding.

cast not away therefore your boldness

The cowards in battle would throw aside their weapons and flee, and of course this meant defeat. The Christian is to gird on, to be strong, to be confident, with the shield of faith. Eph. 6:13-18.

The word boldness here is not cockiness nor haughtiness, but confidence.

a.

This is gained in Christ. See Eph. 3:12.

b.

Only the confident have the confidence of God.

which hath great recompense of reward

The faithful know that their labor is not vain in the Lord.

a.

1Co. 15:58 : Eternal life will be ours.

b.

Gal. 6:9 : We shall expresses certainty.

c.

Joh. 6:27 : Some labor for that which perishes.

If we cast away our confidence, we throw away our chances for eternal life.

for ye have need of patience

The authors analysis of their specific need is patience. We win our own salvation by patience, and also win the souls of others. See Luk. 21:19.

that having done the will of God ye may receive the promise

Patience in spite of discouragement leads one on to do the will of God, When Gods will is done, then Gods promise is assured and received.

a.

Abraham found it to be true, Heb. 6:15.

b.

The children of Abraham by faith will someday obtain the promise.

Eternal life and all its joys is meant here.

for yet a very little while

This suggests that a short time remains, Milligan and the American Standard Version editors feel that this language is from Hab. 2:3.

He that cometh shall come and shall not tarry

Milligan: Obviously it is Christ, He says not the second coming, but the providential coming to save them from Jerusalem. Newell thinks Christs coming is the promise found in Heb. 10:36.

The Christian does not look to death but to the coming of Christ.

but My righteous one

Footnote: the righteous one. If the expression, My righteous, is allowed, we see the ground on which God claims us, the principle of faith. We ought to live so that God will say to us, My righteous one.

shall live by faith

This is a quotation from Hab. 2:3-4. It appears three times in the New Testament, and each time in an interesting light.

a.

Rom. 1:17 : Connected with the just or righteous.

b.

Gal. 3:3 : Connected with the subject of being perfected.

c.

Heb. 10:38 : Set in the midst of conflict of sufferings.

and if he shrink back

The words any man appear in the King James version, but not in the original.

a.

It is not any man that he is speaking of, but the just man.

b.

We are to live by faith, in spite of all that the devil sends against us.

With God by our side let us not shrink back like Sauls army, but like David live by faith, and we are a match for any enemy. The danger lies in living by appearance rather than by faith. See 2Co. 5:7.

My soul hath no pleasure in him

Shrinking back puts us in the class with Cain, wilderness wandering Israel, Ahab and the others. God loves the persevering, like Joshua, Abraham, David, Paul and others named in the following chapter.

but we are not of them that shrink back

It may seem a little thing to yield to sin, but how terrible are the results.

a.

It is a turning from glory to doom.

b.

The Christian is to keep on keeping on.

unto perdition

This sets forth damnation; and note that it is a place of bad company.

a.

The false Christ, antichrist, and false prophets are doomed to perdition. Rev. 17:8-11.

b.

2Th. 2:3 : The same word is applied to this evil one.

c.

Judas was the son of perdition. Joh. 17:12.

d.

1Ti. 6:9 speaks of destruction and perdition together.

e.

2Pe. 3:7 : Perdition of ungodly men.

Shrinking back then must be a condition in danger of being permanent.

but them that have faith unto the saving of the soul

It is a joy to be on the salvation side of faith.

a.

The author no doubt expresses this to give them courage.

b.

We are on the road to eternal life, whereas the shrinkersback are on the road to perdition.

There is a faith that will not save us.

a.

The wavering faith will not. Heb. 10:39.

b.

The faith without works. See Jas. 2:17-26.

Study Questions

1831.

Who is blessed with boldness? Heb. 10:19.

1832.

Did the high priest of old have fear?

1833.

What is the Holy Place referred to hereheaven, or the church, or the Presence of God?

1834.

With what do we enter as we do it with boldness?

1835.

What adjectives describe the Way?

1836.

Is the word Way a familiar one in the New Testament?

1837.

A road, a building is generally dedicated, How about Christs Way?

1838.

Can it be now considered a new Way? What did the idea express in the beginning?

1839.

In what way can it be considered a living Way?

1840.

What kind of a sacrifice must we make to attain?

1841.

What is the veil to our Holy of Holies?

1842.

How important is the blood atonement of Christ as seen by this chapter?

1843.

What does Joh. 6:54-56 say concerning His flesh?

1844.

Is blood conditional with us as it was with the priest?

1845.

What does the Christian possess in verse twenty?

1846.

Has the Hebrew author given any pre-eminence to Jesus mother, Mary, the blessed virgin?

1847.

Has he mentioned her?

1848.

What is suggested by the word great? Heb. 10:21.

1849.

What is meant by the house of God?

1850.

Compare 1Ti. 3:15 for a similar expression.

1851.

Compare Heb. 8:2.

1852.

Is it actually a house, or things pertaining to Gods house?

1853.

Do we use the word house to mean other than a dwelling?

1854.

What would cause us to draw near to the house of God?

1855.

Would we be so bold if we had not such a great Priest?

1856.

What must be the condition of our heart?

1857.

What would characterize a true heart?

1858.

Describe fulness. Heb. 10:22.

1859.

Is it the opposite of a shrinking faith?

1860.

Does this verse teach sprinkling?

1861.

Is it figurative or literal sprinkling?

1862.

Can you literally sprinkle the heart?

1863.

What is the significance of the term?

1864.

What were the occasions for sprinkling in the Old Testament?

1865.

What word could be used in place of the word sprinkle?

1866.

What other verses in the Bible use the word sprinkle?

1867.

Is there any place where it speaks of using sprinkled water as a substitute for immersion?

1868.

Does the word water appear with the word sprinkle? What word does appear with it?

1869.

What is the sprinkling to do for us?

1870.

How can a person have a free conscience when he cant forget his sin even though God does?

1871.

A washing is referred to here. Is this an isolated teaching? Cf. Tit. 3:5; Eph. 5:26; Act. 22:16.

1872.

Is it fair to say that sprinkling is figurative and that this is literal?

1873.

What Old Testament practices do we have as an example of washing? Cf. Lev. 16:4; Lev. 8:6; Lev. 8:24; Exo. 30:19-21.

1874.

Does Eze. 36:25 bear on the subject?

1875.

Who was the prophecy concerning?

1876.

What is meant by pure water? Is it holy water or purified water?

1877.

Do we have any example in the New Testament of purifying water?

1878.

Would this eliminate baptizing in the Jordan during the muddy season?

1879.

When is a water pureto the heathen, to the farmer drinking from a well, to the scientist, or to the health nurse?

1880.

If this verse does not refer to our immersion, then what does it refer to?

1881.

Does it read having had our body washed?

1882.

Is it something that the Christian experiences, or is it something that we have had done in the past?

1883.

God has prepared the sacrifice. Whose job is named here? Heb. 10:23.

1884.

Is the expression hold fast a familiar one?

1885.

If God will not let us go, then are these not unnecessary admonitions?

1886.

How can one hold fast?

1887.

What are we to hold to?

1888.

Does the word confession carry the idea of profession?

1889.

Do we confess hope or confess a Person in Whom is our hope?

1890.

Is the word hope personalized?

1891.

What must not waver? Did Simon waver while walking on the water?

1892.

What will the sailor do in a lifeboat when he loses hope?

1893.

What will the wavering Christian do?

1894.

What does this verse teach that will bolster our hope? Heb. 10:23.

1895.

Did Christ keep His word on earth?

1896.

What great declaration did He make that was established so that our hope could be a reality?

1897.

Does this verse teach that we are our brothers keeper?

1898.

Did Cain infer otherwise?

1899.

Do we consider one another as we ought?

1900.

What is the meaning of the word provoke?

1901.

Are we provoking people, thereby causing dissension in the church?

1902.

If we provoke people to love, what should they love?

1903.

How can we encourage people in good works?

1904.

How can we do it through our work as a minister, elder, Bible School teacher?

1905.

What could be included in good works?

1906.

Can you name anything great accomplished with people, without having assemblies?

1907.

Can you have an army without assemblies for drill and instruction?

1908.

What definite reasons may be given for the Christian assembly?

1909.

What examples do we have in the Bible?

1910.

Is the day of assembly the day that draweth nigh?

1911.

How can we see any other day drawing nigh?

1912.

If it is not the day of worship, what are we to encourageto exhort?

1913.

If it is not a day of worship, what is violated? What does the willful sin refer to?

1914.

If neglect of worship was a serious transgression in the Old Testament, is it not a sorer sin under the new covenant?

1915.

If absenteeism is condemned, is it the same as willful sin?

1916.

What was the custom of some? Who do you suppose they were?

1917.

Why do you suppose that they were neglectful?

1918.

Why do people neglect attending church today?

1919.

Can 30% to 50% of a church in assembly be as effective as it should be?

1920.

Do we have a responsibility to our brethren in this matter?

1921.

If church people exhorted, would the preacher be so occupied with non-assembling Christians that he does not have time to call on the non-professing ones?

1922.

What do you say when you exhort?

1923.

What is meant by so much the more?

1924.

This verse suggests a time element. What ought consideration of it do to us?

1925.

What is the day referred to here?

1926.

What day do some think it is?

1927.

Does it not refer to a day of assembly, which men were neglecting by failure to assemble?

1928.

Is there anything to suggest that it refers to the overthrow of Jerusalem?

1929.

Could it refer to Christs coming?

1930.

Could this day be forsaken by us?

1931.

Is it possible to neglect a day if you do not know that it is a day drawing nigh?

1932.

If absenteeism is discussed in the previous verse, then what is the willful sin here?

1933.

Ought we to be very much alarmed at the small percentage of a membership gathered around Christs table?

1934.

What percent of your members were present last Lords, Day?

1935.

What if a company tried to manufacture with such absenteeism?

1936.

What truth have we received? Heb. 10:26.

1937.

What should truth produce in usneglect or diligence?

1938.

Should the Christian be a willful exhorter or neglectful assembler?

1939.

What was the willful sin in the Old Testament called? Cf. Num. 15:30.

1940.

What does Peter say concerning the Christian who returns to evil? Cf. 2Pe. 2:20-22.

1941.

Was there a sacrifice for sin of the high hand in the Old Testament? Cf. Num. 15:30; Isa. 1:10-15; Isa. 59:1-2; Jer. 6:19-20; Jer. 7:9-16.

1942.

Does God hate the sin of the enlightened ones more than the sin of those living in sin?

1943.

What is meant by no more sacrifice for sin?

1944.

With the power of God at our disposal, is there any excuse for our falling? Cf. Php. 4:13; 1Co. 10:13.

1945.

Does this verse mean that such a one cant return and repent?

1946.

What may the backslider expect? Heb. 10:26.

1947.

What is Pauls adjective to describe the expectation of judgment?

1948.

What does Heb. 10:31 say about it?

1949.

What is the cause for Gods ability to be fierce according to Nah. 1:2; Nah. 1:6-7?

1950.

What will accompany the judgment?

1951.

Has God ever used fire to destroy people? See Gen. 19:28; Num. 16:35.

1952.

Is the expression fierceness of fire a new doctrine?

1953.

Did John preach about fire? Cf. Matthew 3.

1954.

Did Paul? Cf. 2Th. 1:8; Heb. 10:27.

1955.

Did Peter? Cf. 2Pe. 3:8-14.

1956.

Does the word translated fire always mean fire?

1957.

What other meanings has it? Is it ever so translated?

1958.

Is the result the same, as seen by the word devour?

1959.

Is the indifferent person an adversary? Cf. Mat. 12:30.

1960.

Was it a great sin to set aside the law of Moses?

1961.

Was it a capital offense? Cf. Deu. 17:3-6.

1962.

Do we have an example of the lack of compassion? See Num. 15:32-36.

1963.

Why did God insist on a multiplicity of witnesses?

1964.

Does God require witnesses against an elder? Cf. 1Ti. 5:19.

1965.

Is God sentimental when His laws are concerned?

1966.

What does the word sorer mean?

1967.

Do we deserve the worst when we have broken the best? Cf. Luk. 12:47-48.

1968.

How deserving of forgiveness is the one who turns his back on it?

1969.

What are the sins named in this verse as deserving of punishment?

1970.

How can we tread upon Christ?

1971.

Do we walk on Him when we neglect His table for visiting, fishing, picnicking, etc.?

1972.

In what relationship does he speak of the blood here?

1973.

How is it expressed in other verses? Cf. Heb. 10:19; Heb. 9:14; 1Pe. 1:2; 1Pe. 1:19; 1Jn. 1:7; Rev. 7:14.

1974.

What is meant by the expression unholy thing?

1975.

How can the backslider by his life make the sacrifice seem unholy?

1976.

Define done despite.

1977.

See other verses for examples. Cf. Mat. 22:6; Luk. 18:32; Act. 14:5; 1Th. 2:2.

1978.

If the Spirit produces the blessings in our lives, what may we expect if we treat Him shamefully?

1979.

If He is the Comforter, may we expect comfort by insulting Him?

1980.

What did Jesus say concerning sin against the Holy Spirit? Mat. 12:32; Mar. 3:29; Luk. 12:10.

1981.

Who is known in Heb. 10:30?

1982.

What verse is quoted?

1983.

Did these people know God?

1984.

Do you suppose that they knew Ananias and Sapphira?

1985.

What is meant by vengeance?

1986.

Was this an old doctrine carried over into the New Testament? Cf. Lev. 19:18; Rom. 12:19; 1Th. 4:6.

1987.

Does justice demand vengeance?

1988.

Is a law of value if God does not enforce it and punish for it?

1989.

Does God mean by recompense that He can do an adequate job?

1990.

Will He give a just recompense? Cf. Heb. 2:2; Rom. 1:27.

1991.

How does Gods judgment compare with our modern penal systems, with libraries, food, recreation, etc.?

1992.

Did Jesus teach the judgment of God?. Cf. Mat. 25:46.

1993.

What is meant by God judging His people?

1994.

Does God exercise His absolute power now?

1995.

How does Gods judgment differ from mans?

1996.

If man judges by outward appearance, ought we to be the more careful?

1997.

Give examples of the fearfulness of Gods judgment in the Old Testament. In the New Testament.

1998.

Is that pictured in Revelation and by Peter worse?

1999.

What former days are to be recalled?

2000.

What pleasant and worthwhile memories should they recall?

2001.

What would enlightened refer to? Heb. 10:32.

2002.

What had they endured in suffering?

2003.

Could it be the persecution after Stephens death?

2004.

What kind of good could come from such a memory?

2005.

Does easy living make for careless religion?

2006.

What is meant by gazingstock?

2007.

What does the word partly refer to?

2008.

Could it mean that some of them had been gazingstocks, and others had not?

2009.

Was it common for people to be publicly abused?. Cf. Act. 19:29; 1Co. 4:9.

2010.

What is the difference between reproaches and afflictions?

2011.

Does Heb. 10:34 give a clue?

2012.

How could they partly be partakers with abused people?

2013.

Could Heb. 6:10 be a reference to this?

2014.

What two things were commendable in their life according to this verse?

2015.

Does the King James Version read differently here?

2016.

Is the commendation in order in either case?

2017.

What is meant by spoiling of possessions? Heb. 10:33.

2018.

What possessions cannot be spoiled by man?

2019.

What is implied by the word abiding?

2020.

Cast away would be the sign of what?

2021.

The Christian should be girding for battle, What kind of a soldier would he be if he lost his courage?

2022.

Is boldness the same as cocksureness?

2023.

Is there room for haughtiness in this boldness?

2024.

What apostle had boldness?

2025.

What is meant by recompense?

2026.

Is it evident that the Christian will be rewarded?

2027.

Did Jesus ever warn concerning working for a losing cause?

2028.

If we lose our boldness, what hope have we?

2029.

Has the author analyzed the need of the Hebrews?

2030.

What did he conclude that they needed? Cf. Luk. 21:19.

2031.

What is an alternate translation of the word patience?

2032.

Name some Old Testament characters who exemplified patience.

2033.

What will patience lead one to do according to verse thirty-six?

2034.

What is the promise mentioned here?

2035.

Why is it singular when we have so many promises?

2036.

What does he say concerning time?

2037.

Is this a quotation?

2038.

Who is the One coming?

2039.

Is it the actual coming or a providential coming?

2040.

What do the scholars mean by the providential coming?

2041.

Could the promise of Heb. 10:36 be the coming referred to in Heb. 10:37?

2042.

If it referred to the actual coming of Christ, then is this false hope in Heb. 10:36-37?

2043.

What is meant by righteous one?

2044.

How can we be considered righteous when we have sin?

2045.

Does it say My righteous one or the righteous one?

2046.

Is this an original statement by the Hebrew author?

2047.

Is living by faith peculiar to Gods people, or does the principle of faith act in other relationships?

2048.

How does the King James Version differ here?

2049.

Is it any man, or the righteous man referred to here?

2050.

What is meant by shrink back? Shrink from what?

2051.

Is the believer a shrinkera coward?

2052.

Does God have a soul?

2053.

In whose class would we be if we shrink back?

2054.

Name some courageous people in whom God was pleased.

2055.

Does the author identify himself with the shrinkers or perseverers?

2056.

What is meant by perdition?

2057.

The Christian keeps on for what?

2058.

The shrinker shrinks back to what?

2059.

In whose company would we be if we shrank back? Cf. Rev. 17:8-11; 2Th. 2:3; 1Ti. 6:9; 2Pe. 3:7.

2060.

If perdition is so serious, can we take backsliding lightly?

2061.

In what class are those who keep on keeping on?

2062.

Is this a statement to give courage?

2063.

Does this verse imply two kinds of faith, one that saves and one that cannot?

2064.

Who has a faith that will not save?

2065.

What does Jas. 2:17-26 say about faith?

Questions On Chapter Ten

True and False

_____

1.

The law being a shadow of the good things to come can make perfect them that draw nigh.

_____

2.

We have been sanctified through the offering of the body of Christ.

_____

3.

It is the custom of some to forsake the assembling together according to Hebrews.

_____

4.

This chapter speaks of a wilful sin, and there is no sacrifice for it,

_____

5.

Under the law of Moses, seven witnesses were required before a person could be put to death.

_____

6.

Because we are sensitive, vengeance is a privilege extended to each of us.

_____

7.

Christ is spoken of as being seated at the left hand of God after He had offered sacrifice for our sins,

_____

8.

Our hearts are to be sprinkled from an evil conscience.

_____

9.

God is pictured as a God of love, yet it is said that it is a fearful thing to fall into the hands of the living God

_____

10.

Christ is to be at the right hand of God until His enemies are made to be His footstool.

_____

11.

The first sacrifices were ended in order to establish the second sacrifice.

_____

12.

Day by day sacrifices were essential in the task of the priests under the old covenant.

_____

13.

The one Sacrifice perfected forever the sanctified ones.

_____

14.

A warning suggests that men may shrink back, but it is not unto perdition.

_____

15.

The persons who were the objects of this epistle must have had a very easy Christian life,

_____

16.

Men may be guilty of treading under foot the Son of God.

_____

17.

This chapter does not refer to fire as a means of Gods punishment.

_____

18.

Christ dedicated a Way for us through the veil.

_____

19.

We are to hold fast our confession of hope and to keep it from wavering.

_____

20.

The sanctified can never count the blood: of the covenant unholy.

Fuente: College Press Bible Study Textbook Series

(19) The exhortation which here begins is very similar to that of Heb. 4:14-16. Its greater fulness and expressiveness are in accordance with the development in the thought.

Therefore.The chief thoughts taken up are those expressed in Heb. 9:11-12. The word boldness has occurred in Heb. 3:6; Heb. 4:16. (See the Notes.)

By the blood of Jesus.Better, in the blood of Jesus; for the meaning probably is, Having therefore boldness in the blood of Jesus for entering into the Holy (i.e., the Holiest) Place. It is not that we enter with the blood, as the high priest entered the Holy of Holies (Heb. 9:25): no comparison is made between Christs people and the Jewish high priest. But as when he entered within the veil the whole people symbolically entered in with him, so do we enter with our High Priest, who by means of His own blood entered for us (and as our Forerunner, Heb. 6:20) into the immediate presence of God. In that through which He entered we have our boldness to enter.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

PART SECOND.

ADMONITORY, INSPIRATIONAL, AND PERSONAL, CONCLUSIONS.

1. ADMONITORY Having such a High Priest, beware of unbelief tending to apostasy and death, Heb 10:19-39.

19. Having In 19-22 we have a somewhat varied typical structure. Since the true atonement, Christians are a new Israel, and their divine privileges are sketched as parallel, yet superior, to those of the old Israel. The parallel in detail may be tabulated as follows:

Us, the new Israel the old Israel.

Our immediate access to God Israel’s temple access. The gracious Presence The holiest.

By blood of Jesus By animal sacrifices. Through his flesh Through the temple veil. Our High Priest The Jewish high priest.

In this our new temple, the house of God, we have a high priest, Jesus; under him an entrance even to the holiest, or gracious divine Presence; by sacrifice, namely, his shed blood; through the veil, his crucified flesh.

Therefore As a deduction from the entire previous argument. This full hortatory and personal deduction occupies the remainder of the epistle.

Boldness Both of heart and utterance. This boldness of heart is founded on our confidence in our mighty and royal High Priest. It pours itself forth in great freedom of utterance, namely, of prayer, of thanksgiving, and of profession and testimony to the world.

To enter Literally, of entrance; like Israel’s entrance before God into the sanctuary. But the new Israel enters with its high priest, even to the holiest. The holiest into which Christ entered is, indeed, the highest heaven, (Heb 8:1; Heb 9:24😉 but in the present parallelism the divine Presence to which the Christian, through the atonement, has access, is, though locally different, yet spiritually identical with that.

Blood The most real antitype to the blood of the animal victims offered when, on the great day of atonement, the Jewish high priest entered the holiest.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way through the veil, that is to say, his flesh,’

The first consequence of what He has done is that they can now have the boldness to enter into the Holiest of All (here ‘the holy place’ signifies the heavenly Holy of Holies), to enter the very heart of the spiritual realm where God is revealed, and to bask in His presence, which they do through the blood of Jesus. There is no longer the veil to separate us from Him and prevent our entry. This is ‘the high and holy place’ of Isa 57:15, in which dwells the High and Exalted One Whose Name is Holy, with him who is of a contrite spirit, in order to revive his spirit and heart.

So this ‘means of entering’ is now made overtly open for us because He dedicated it for us, by dying for us. For those who have been cleansed through the blood of Jesus have no barrier which prevents their approach to God. They are accepted as being in total purity.

It is a ‘new way and a living way’, for it is totally different from the old, barred way, and comes to us through the new life that He gives us in Himself. It is a ‘new’ way because it is in terms of the new covenant already described, thus opening up a new relationship to God, it is ‘living’ because it results from receiving life and being in union with the One Who is ‘the Life’ (Joh 11:25; Joh 14:6). It is the entrance of those who have received eternal life and have entered into a continual walk in the presence of the Eternal One. But it was provided at great cost. Our entry into His presence should never be glib, for we should ever remember the price that was paid to make that way open.

‘And living way.’ The whole emphasis on what Christ has brought is ‘life’. The life that flows from the resurrection is central to our understanding of what He came to bring. He is the ‘living bread that came down from Heaven — that men might live and not die’ (Joh 6:50-51). He is the resurrection and the life Who provides endless life to men (Joh 11:25). He came bringing more abundant life (Joh 10:10). And life eternal is to know the only true God, and Jesus Christ Whom He sent (Joh 17:3).

The expectancy of such a way in the future is constantly expressed in the Old Testament. It is variously referred to as the “way of life” (Pro 10:17), the “way of holiness” (Isa 35:8), the “good way” (Jer 6:16). Compare the “way of peace” (Luk 1:79), the “way of salvation” (Act 16:17). And that way is Jesus Who said, ‘I am the way, the truth and the life. No man comes to the Father except by Me’ (Joh 14:6).

However, because of the price that was paid, and because we are in Him, we can enter boldly and without fear into the very presence of God, not cowering and afraid as Old Testament priests often were. And they did not even enter the Holiest of All.

‘Through the veil.’ The veil had ever stood as a bar to the approach to God. It was impassable. It said to even the priests, ‘thus far you may come (and even then with trembling) but no further’. But now there was a way through because of Christ’s flesh offered for us, a way of total boldness and confidence.

What a huge difference this makes for us. The message of the holy place in the Old Testament was, ‘you cannot enter’. The message in the New is, ‘The way is open, you have an unhindered way in’. There are now no barriers to our full approach to God, (apart from our own sin until it is properly dealt with).

‘That is to say, His flesh.’ Many connect this with the way made open for us, ‘the new and living way — that is to say, His flesh’. And what has made that way in? It is because He came in the flesh and suffered for us in the flesh. It is because we can now be made one with Him in His flesh (Col 1:22). And through His flesh He has abolished that which was our enemy, the law of commandments contained in ordinances, making all who are His one new man (Eph 2:15). The way in is made open through His flesh sacrificed for us.

But others would link the words with the veil, assuming it to indicate that His flesh can be identified with the veil symbolically, so that they can now know that the veil is torn away because His body was torn. They argue that had he meant otherwise the writer would have written the order of the words differently, and that the current order of the words (as in the translation) attaches ‘in His flesh’ to the veil. And thus, they say, His flesh, broken for us, depicts the removal of the veil, and that the rending of the veil at the time of His crucifixion was a picture of the rending of His flesh as a way now open for us (Mar 15:38).

This idea is equally true in essence, and conveys a vivid picture. But the question must be as to how the veil, which had so long barred the way to God, can be likened to His flesh. He came in the flesh to remove the veil, not to be a veil. His life was a life of self-revelation of Himself, not a hiding of Himself. On the other hand it can be argued that we should never overpress illustrations, and that His very presence as man was in itself a veiling, ‘veiled in flesh the Godhead see’, a veil torn away by His death and resurrection.

The answer probably lies in the fact that ‘that is to say His flesh’ covers both ideas, without pressing the application too closely. Through the sacrifice of His flesh He has laid open the positive way and removed the barrier which was in the way. Through His flesh he has provided life and access, and through the sacrifice of His flesh He has destroyed the veil.

Whichever way it is the vital point is that through His flesh and His self-offering the way directly into the presence of God has been made ours, the way of constantly open access has been provided. Through His sacrifice of Himself the veil has been torn apart, and entry to God made possible.

‘Brothers.’ This way is open to all who are truly ‘brothers and sisters in Christ’, and therefore closely related to our Elder Brother (Heb 2:11-12).

Fuente: Commentary Series on the Bible by Peter Pett

The Practical Consequence of What He Has Done ( Heb 10:19-25 ).

What He has done will now bring about a number of consequences. Firstly there is what we now have, boldness to enter into the very presence of God because all that can hinder it is removed (Heb 10:19-20), and a looking to our great priest (Heb 10:21) whose intercession is unfailing, resulting in a drawing near with a true heart and full faith as those who have been purified by the blood of Christ, transformed by the Holy Spirit, and have set their hearts to do what is right (Heb 10:22); secondly a firm holding fast to our confession (Heb 10:23); thirdly a provoking of each other to love and good works (Heb 10:24); and fourthly a continual gathering together to worship God and learn of Him (Heb 10:25). The test of a true faith is nearness to God, true witness, constant purity of life and a revealing of concern for others, and finally the fellowship of the Spirit with each other.

Fuente: Commentary Series on the Bible by Peter Pett

Exhortation to Serve the Lord In Heb 10:19-25 the author finishes his lengthy theological discourse and exhorts his readers to persevere in serving the Lord. He began this discourse in Heb 6:1 by exhorting them to grow in Christian maturity, characterized in Heb 6:4-5 as the believer who has partaken of the Holy Ghost, and grown in the Word of God, and has tasted of the powers of the world to come, or “the gifts of the Spirit,” at work in his life. The description of going on to perfection, or maturity, stands in contrast to the elementary knowledge that “babes” in Christ walk in (Heb 5:11-14). The author of Hebrews then offered a theological discourse in Heb 6:1 to Heb 10:18 on the high priesthood and atonement of Jesus Christ as the believer’s basis for growing in maturity. The believer will then understand how to freely draw near unto God (Heb 10:22), hold fast his confession of faith (Heb 10:23), and exhort others unto good works (Heb 10:24-25), allowing him to grow into maturity as described in Heb 6:4-5.

Perseverance and the Triune Man – We see the two-fold office and ministry of the Lord Jesus Christ in Heb 10:19-25. His blood was shed on Calvary (Heb 10:19) and body was broken (that is, his flesh) (Heb 10:20) for our justification. He now stands at the right hand of the Father interceding for the saints in order to maintain our justification as His second role of our redemption (Heb 10:21). As our Great High Priest we can:

1. The Heart Full Assurance of Faith ( Heb 10:22 ) We can now continually live with a clean conscience because our sins have been atoned, which allows us to near to God. Our conscience is now clean because we can have a pure heart, so we no longer walk in guilt and condemnation. We are able to put our total trust and faith in God’s Word.

2. The Mind – Decision to Persevere ( Heb 10:23 ) As we draw near to God, we are strengthened and able to persevere in the faith. This perseverance is described as “holding faith the confession of our faith without wavering.” The Greek word used here is “hope” rather than faith. This hope serves as an anchor of our soul, or mind, by which we make the daily decision to press on in the Christian life. We learn to confess the Word of God over our lives and stand upon His promises in faith believing that His Word is true even when we may not understand our situations and feelings.

3. The Body – Exhort Others to Persevere ( Heb 10:24-25 ) When we are strong we can encourage others to persevere in their faith by walking in love and good works.

Thus, we see a reference to the triune man in Heb 10:22-24 with this statement of exhortation, “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works.”

Reflections of Christ’s Redemption in the Tabernacle Heb 10:19-25 gives us an additional brief glimpse into the symbolic meaning of the Tabernacle regarding its reflection of the redemptive work of Christ Jesus. We were given some insight earlier in Heb 9:1-14.

Reflections of the Lord’s Supper and Water Baptism – The sacrament of the Lord’s Supper reminds us of His shed blood and His broken body (flesh). The washing with pure water (Heb 10:22) reminds us of the sacrament of water baptism, which served as a testimony of our initial cleansing from sin.

Heb 10:19  Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

Heb 10:19 “Having therefore” – Comments Heb 10:19 reaches back into the context of this passage of Scripture using the word “therefore.” The author has just quoted from Jer 31:33-34, which says God will remember our sins no more. This means that we can come to God with boldness instead of being afraid of Him because of sins committed since our salvation. The author has just told us that our sins have been forgiven and remembered no ,more, sins from our past, sins we may comment presently, and those sins we may commit in the future. All sin in our lifetime has been paid for and forgiven. We no longer have to reconcile our sins before entering into God’s presence. The author is about to say that we no longer approach God with fear and timidity, but with confidence and boldness that He will receive us.

Heb 10:19 “brethren” Comments – The book of Hebrews is addressed to Christians, brothers in the family of Jesus Christ, as are all of the New Testament epistles. This is an important point since some scholars believe this epistle was written to a mixed congregation of believers and non-believers in an attempt to interpret certain passages to fit with their doctrinal views of once saved, always saved.

We are all brothers in Christ, women included in this statement because we are all members of one body (Rom 12:5) and of the same household of faith (Gal 6:10).

Rom 12:5, “So we, being many, are one body in Christ, and every one members one of another.”

Gal 6:10, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.”

In addition, Jesus has become our brother (Heb 2:10-13) and He now calls us brethren.

Heb 10:19 “boldness to enter into the holiest” Word Study on “boldness” Strong says the Greek word “boldness” ( ) (G3954) means, “assurance.” BDAG says it means, “courage, confidence, boldness, fearlessness.” Confidence is firm belief, assurance, and trust. It is the opposite of shyness. It is not pride (1Pe 5:5-7). Do not cast it away (Heb 10:35), because it gives us the ability to ask in prayer (1Jn 3:20-21).

1Pe 5:5-7, “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you.”

Heb 10:35, “Cast not away therefore your confidence, which hath great recompence of reward.”

1Jn 3:20-22, “For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.”

Comments Our boldness to enter into the holiest alludes to the high priest entering the Most Holy place behind the curtain once a year. The priest entered this room with fear and reservation, knowing that he might die if he violated the ceremonial procedures laid down by Moses. This passage of Scripture teaches us that our boldness is no longer based upon our performance, but upon the fact that Jesus paid for our sins, past, present, and future. God will remember them no more, so that we can boldly enter His presence without being sin-conscience. The phrase “to enter into the holiest” literally reads, “the entrance of holy things.” We can now enter the heavenly Tabernacle of God. We are to boldly enter into heaven itself (Heb 9:24), to the throne of grace (Heb 4:16), which is symbolized by the inner sanctuary beyond the veil of the earthly Tabernacle.

Heb 9:24, “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:”

Heb 4:16, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”

Imagine the fear that the high priest experienced each year on the day of Atonement when he entered the holy of holies. Since the death of Nadab and Abihu, the sons of Aaron, the priests learned to enter into this place with great fear for their own lives (Lev 10:1-12). In contrast, we as believers have free access into heaven itself with no fear, only confidence. This was entirely opposite of what the Jews understood concerning the Holy of Holies.

Scripture References – Also:

Heb 9:3, “And after the second veil, the tabernacle which is called the Holiest of all;”

Heb 9:12, “Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.”

Heb 9:25, “Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;”

Heb 10:19 “by the blood of Jesus” Comments – The high priest could not enter into Holy of Holies without the blood of the sacrificial animal. Jesus entered in with His own blood. The inauguration of a testament requires the death of the testator (Heb 9:16-22).

Illustration – It takes the death of a person for his last will and testament to take effect.

Scripture References:

Exo 24:8, “And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant , which the LORD hath made with you concerning all these words.”

Lev 17:11, “For the life of the flesh is in the blood : and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.”

Jer 31:31, “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel , and with the house of Judah:”

Mat 26:28, “For this is my blood of the new testament , which is shed for many for the remission of sins.”

Joh 19:34, “But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water .”

Rom 3:25, “Whom God hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past, through the forbearance of God;”

Eph 2:13, “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ .”

Heb 9:14, “How much more shall the blood of Christ , who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?”

Heb 12:24, “And to Jesus the mediator of the new covenant, and to the blood of sprinkling , that speaketh better things than that of Abel.”

1Pe 1:2, “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ : Grace unto you, and peace, be multiplied.”

Rev 1:5, “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood ,”

Rev 5:9, “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;”

Rev 12:11, “And they overcame him by the blood of the Lamb , and by the word of their testimony; and they loved not their lives unto the death.”

Heb 10:20  By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

Heb 10:20 “By a new and living way” Comments – The word “new” means, “recently or very lately made” ( Thayer). The old way was with the high priest through the veil of the Tabernacle once a year. There was no longer physical rooms in a tabernacle, but through a person (Jesus Christ) to the throne of God. Jesus is the new and living way to God. He is the Door.

Joh 10:9, “I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.”

Joh 14:6, “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.”

These Hebrews were in danger of mixing the old traditions and the Law with the new way of serving the God through the blood of Jesus Christ.

The living way through faith in Jesus Christ standing in direct contrast to the Law, which Paul calls “the ministration of death” (2Co 3:6). The Law brought condemnation and ultimate death because no one was able to fulfill it.

2Co 3:7, “But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:”

Scripture References – Note:

Heb 8:13, “In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.”

Heb 10:9, “Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.”

Heb 10:20 “through the veil, that is to say, his flesh” – Comments – Between the altar of incense, which represents our prayers, and the Holy of Holies, which represents God’s throne room, was the veil. This veil represents the sacrifice of Jesus Christ, our Intercessor. Its presence in the Tabernacle and Temple represented the fact that a way had not yet been made for man to enter into the presence of God since the Fall. When this way was make by Jesus’ sacrificial death on Calvary, the veil was torn, signifying that the way was now made.

Mat 27:51, “And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;”

Jesus’ body was offered as the sacrifice for our sins.

1Co 11:24, “And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.”

Heb 10:21  And having an high priest over the house of God;

Heb 10:21 “And having an high priest” Comments – Under the Mosaic Law, Aaron and his sons served as the high priests. The duty of the high priest was to enter yearly into the holy place with blood (Heb 9:25 and Lev 16:1-19).

Heb 9:25, “Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;”

Jesus is now our Great High Priest (Heb 5:5; Heb 5:10; Heb 7:17; Heb 7:21)

Heb 5:5, “So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.”

Heb 5:10, “Called of God an high priest after the order of Melchisedec.”

Heb 7:17, “For he testifieth, Thou art a priest for ever after the order of Melchisedec.”

Heb 7:21, “(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)”

He is at the throne of God ready to intercede for us (Heb 7:25; Heb 9:24).

Heb 7:25, “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.”

Heb 9:24, “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:”

Heb 10:21 “over the house of God” Comments – Aaron’s son, Eleazar, was chief over the chief of the Levites. Jesus is over the house of God today.

Num 3:32, “And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary.”

Jesus is faithful over God’s house.

Heb 3:2, “Who was faithful to him that appointed him, as also Moses was faithful in all his house.”

Heb 3:6, “But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.”

Scripture Reference – Note:

1Ti 3:15, “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God , the pillar and ground of the truth.”

Heb 10:19-21 Comments Boldness Through Jesus Our Great High Priest – We now have two things:

1. Boldness into the Holy place.

2. A great High Priest Jesus to intercede.

Heb 10:22  Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

Heb 10:22 “Let us draw near” Comments – Like Luk 18:1, the context of this passage is to draw near to God and not to ever draw back (verse 39).

Luk 18:1, “And he spake a parable unto them to this end, that men ought always to pray, and not to faint;”

Heb 10:39, “But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.”

Heb 10:22 “with a true heart” Comments – A true ( BDAG) or sincere ( NIV, NASB) heart is ready to meet God with an attitude of humility and obedience. This is the only kind of heart that has access to the throne of God (Psa 24:3-4).

Psa 24:3-4, “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.”

Heb 10:22 “in full assurance of faith” Comments – The same Greek verb ( ) (G4136) is used in Rom 4:21.

Rom 4:21, “And being fully persuaded that, what he had promised, he was able also to perform.”

Heb 10:22 “having our hearts sprinkled from an evil conscience” – Comments Aaron and his sons were dedicated by having the blood of the sacrifice sprinkled upon them (Exo 29:21). This phrase refers to the fact that our hearts have been cleansed by the blood offering of Jesus Christ. The practice of sprinkling blood is found in the Law. Moses sprinkled all that God has consecrated: the book, the people, and the Tabernacle (Exo 24:8; Exo 29:21, Heb 9:19-21).

Exo 24:8, “And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.”

Exo 29:21, “And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons’ garments with him.”

Heb 9:19-21, “For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, Saying, This is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.”

On the Day of Atonement the high priest sprinkled the blood of the sacrificial animals upon the mercy seat and before the mercy seat, and he sprinkled the burnt altar with the blood as well.

Lev 16:14, “And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.”

Jesus’ blood sacrifice offered to God so that we can have daily cleansing is referred to as “the sprinkling of the blood of Jesus” (Heb 12:24, 1Pe 1:2).

Heb 12:24, “And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.”

1Pe 1:2, “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”

Regarding the issue of the conscience, an evil conscience is sin consciousness, which the Jews lived with under the Law. The child of God is to be righteousness consciousness. An evil conscience takes away our boldness and assurance towards God while a pure conscience gives us confidence to enter into His presence.

Psa 24:3-4, “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.”

Heb 4:16, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”

Heb 10:22 “and our bodies washed with pure water” Comments – The priests washed at the laver before entering through the door of the Tabernacle. On the Day of Atonement, the high priest washed his body before putting on the holy garments and entering into the Holy of Holies (Lev 16:4).

Lev 16:4, “He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on.”

Scripture References – Note:

Joh 15:3, “Now ye are clean through the word which I have spoken unto you.”

Joh 17:17, “Sanctify them through thy truth: thy word is truth.”

Eph 5:26, “That he might sanctify and cleanse it with the washing of water by the word,”

Heb 10:22 Comments We can now draw near to God. We do not have to beg God to draw near, for He has already drawn near to our hearts by pouring out the Holy Spirit into our inner man, our heart. Our hearts have been sprinkled from an evil conscience through the blood of Jesus Christ when He offered His blood before the Father, which cleanses all our sin and gives us a pure heart by which we draw near. Our bodies being washed with pure water represents clean hands, that is, our actions. Every aspect of our make-up is cleansed by the blood of Jesus Christ and is now acceptable to enter into God’s presence. God is waiting for us to draw near.

We no longer draw near God based on the Law, or our good works. We must draw near God based solely on the redemptive work of Jesus Christ, through faith in His redemption for us and boldly come to God’s throne based on God’s love and redemption for, and we can freely receive all that we need.

Comments The analogy of sprinkling the heart and washing the body is found in the Old Testament. For example, the two-fold cleansing of a man in order to approach God is mentioned in the Old Testament.

Psa 24:3-4, “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart ; who hath not lifted up his soul unto vanity, nor sworn deceitfully.”

The two-fold practice of sprinkling and cleansing the body goes back to the Mosaic Law. In Num 8:7 the Levites and priests were cleansed by sprinkling water on them and washing their clothes, as well as shaving all of their flesh.

Num 8:7, “And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean.”

In Num 19:9, the water of separation is described as a purification for sin:

Num 19:9, “And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin.”

In Num 19:17-19, sprinkling and washing bodies was a symbol of cleansing of sin.

Num 19:17-19, “And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel: And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave: And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.”

Illustrations Cain and Abel drew near unto God with two different attitudes of the heart (Gen 4:4, Heb 11:4).

Gen 4:4, “And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:”

Heb 11:4, “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.”

Saul and David also approached God with two different attitudes of the heart. Psalms 51 clearly shows the sacrifice and way that David came to God, by repentance of sin and a broken heart.

1. Saul spared a man’s life and was judged by the prophet Samuel for his disobedience (1Sa 15:1-35). David took a man’s life and found repentance before God (2Sa 12:13-14; 2Sa 12:22).

2. Saul made sacrifices and took the priest’s office and was judged by the prophet Samuel for his disobedience (1Sa 13:1-14). David used the priest’s office, the ephod, and ate shew bread (2Sa 24:1-25 and 1Ch 21:1-30).

The heart of King Uzziah became lifted up with pride and he attempted to approach God in the Temple and was struck with leprosy (2Ch 26:16-21).

2Ch 26:16, “But when he was strong, his heart was lifted up to his destruction: for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense.”

God is not a respect of persons, but He resists the proud and gives grace to humble (1Pe 5:5).

1Pe 5:5, “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.”

We must be righteous conscience but careful to follow God’s Word. We are to be conscience that we are righteous (2Co 5:21) careful to avoid allowing the sins from which we were delivered to enter back into our lives (1Jn 1:6-10).

2Co 5:21, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”

1Jn 1:6-10, “If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.”

Scripture References – Note other similar verses that refer to this concept:

Num 19:13, “Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.”

Isa 52:15, “So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.”

Eze 36:25, “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.”

Heb 9:13-14, “For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?”

Heb 12:24, “And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.”

1Pe 1:2, “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”

Heb 10:23  Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)

Heb 10:23 “ Let us hold fast the profession of our faith without wavering” – Comments Beginning with Nero, which was the period in which the epistle of Hebrews was probably written, Christians were persecuted and forced to deny Jesus and were asked to bow to Caesar. However, we must obey the Word of God and endure a great trial of affliction. The author of Hebrews made a similar statement earlier in Heb 4:14.

Heb 4:14, “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.”

“for he is faithful that promised” Comments – In Heb 6:13-20 the author digresses in order to exhort his readers on the certain promises of God made to Abraham, and now to us, his heirs, through Christ Jesus. He then proceeds to explain the office of the Great High Priest that Jesus has entered into. Now, at the end of this teaching the author repeats his exhortation regarding the faithfulness of promises in Heb 10:23.

Scripture Reference – Note also a similar verse:

2Ti 2:12, “If we suffer, we shall also reign with him: if we deny him, he also will deny us:”

Heb 10:24  And let us consider one another to provoke unto love and to good works:

Heb 10:24 Comments We provoke others unto love and to good works by living our lives before them as an example so that they may be inspired to live for Jesus Christ as well. We can also provoke them by exhorting them with our words.

Heb 10:22-24 Comments God Gives Us Three Commands – There are three commands given to us in Heb 10:22-24. With these commandments we see a progression in chronological order.

1. Heb 10:22 commands us to draw near to God. Here, we come to God.

2. Heb 10:23 commands us to hold fast our confession of faith in God. Here, we become encouraged by God.

3. Heb 10:24 commands us to provoke others to do the same. Here, we can then encourage others to draw near to God (Pro 27:17).

Pro 27:17, “Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.”

Note the two “Let us” phrases in these verses. We boldly enter God’s prayer room and make our requests known. Since we cannot make our approach to God without being cleansed of sin (Psa 24:3-4), we must hold fast in confidence, waiting for God’s answer as in 1Jn 5:14-15.

Psa 24:3-4, “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.”

1Jn 5:14-15, “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.”

Heb 10:25  Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

Heb 10:25 “Not forsaking the assembling of ourselves together, as the manner of some is” Comments – We see from the book of Acts that the earliest Jewish converts continued to worship in the Temple in Jerusalem, and we know from Jas 2:2 that those of the Diaspora assembled in their local synagogues. Since the epistle of Hebrews was addressed to Jewish converts F. T. Bassett suggests that they may have assembles after hours or in another location to encourage one another in their faith in the Messiah. [241] This was the implication in Heb 10:25.

[241] F. T. Bassett, James, in The Biblical Illustrator, ed. Joseph S. Exell (Grand Rapids, MI: Baker Pub. House, 1954), in Ages Digital Library, v. 1.0 [CD-ROM] (Rio, WI: Ages Software, Inc., 2002), “Introduction.”

Heb 10:25 “so much the more, as ye see the day approaching” Comments – In these last days, before the coming of the Lord, meetings are getting larger and greater anointings are being manifested in a greater measure.

Heb 10:25 Comments Why is the assembly of believers so important? Because in it, we find strength to persevere (Ecc 4:9-12), which is the underlying theme of Hebrews.

Ecc 4:9-12, “Two are better than one; because they have a good reward for their labour. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. Again, if two lie together, then they have heat: but how can one be warm alone? And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Fourth Exhortation: Draw Near to God and Do Good Works In Heb 10:19-39 the author exhorts his readers to draw near to God and do the will of God so that they might receive the promise (Heb 10:36), which reflects the theme of divine service. He will follow this exhortation with a doctrinal discourse that consists of many examples of those who have fulfilled their divine commissions and received their promises.

Outline Here is a proposed outline:

1. Exhortation to Serve the Lord Heb 10:19-25

2. Warning Against Drawing Back Heb 10:26-39

Fuente: Everett’s Study Notes on the Holy Scriptures

Divine Service – Heb 10:19 to Heb 11:40 emphasizes our divine service based upon the available priesthood of Jesus Christ who ever lives to intercede for the saints. Heb 10:19-25 reflects back upon the message contained in Heb 5:1 to Heb 10:18 by telling us how we are to respond to Jesus’ present-day ministry as our Great High Priest. The previous discussion explained the superior priesthood of Jesus (Heb 7:1-28) and His superior sacrifice (Heb 8:1 to Heb 10:18). We now have the access and boldness to enter into the holy place because of His one-time blood sacrifice (Heb 10:19-20) and because He now intercedes for us as our Great High Priest (Heb 10:21). We now can maintain our sanctification: spirit, soul, and body. We can draw near to God and serve Him with a pure heart (Heb 10:22), and hold fast our confession, reflecting our mental decisions (Heb 10:23), and walk in love towards others, which indicates our physical actions (Heb 10:24-25). The author then gives a warning against falling away in Heb 10:26-39 for those who refuse to decide to this great revelation of the depth of his redemption in Christ Jesus.

The author supports his opening exhortation (Heb 10:19-39) by giving the example of those who served God under the Old Covenant in order to reach glorification by their persevering faith in God (Heb 11:1-40).

Outline Here is a proposed outline:

1. 4 th Exhortation: Good Works Heb 10:19-39

2. 4 th Doctrinal Discourse Heb 11:1-40

Fuente: Everett’s Study Notes on the Holy Scriptures

An Admonition to Stand Firm in the Faith, with Patience and Thanksgiving.

The necessity of holding fast the profession of faith:

v. 19. Having, therefore, brethren, boldness to enter into the Holiest by the blood of Jesus,

v. 20. by a new and living way, which he hath consecrated for us, through the veil, that is to say, His flesh,

v. 21. and having an High Priest over the house of God,

v. 22. let us draw near with a true he art in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

v. 23. Let us hold fast the profession of our faith without wavering, (for he is faithful that promised,)

v. 24. and let us consider one another to provoke unto love and to good works;

v. 25. not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more as ye see the day approaching.

On the basis of the entire doctrinal discussion as the author brought it in the first part of his letter, he now offers various admonitions, since it is self-evident with a Christian that sanctification follows justification. The connection with the pictures of the entire preceding section is very skillful: Having, then, brethren, confidence for the entrance into the Most Holy Place in the blood of Jesus, by a new and living way which He has consecrated for us, through the veil, that is, through His flesh, and a High Priest over the house of God. Because Christ Jesus, as the true High Priest, through the one sacrifice of Himself, has perfected us forever, therefore the writer may freely talk to us in this strain. It is the form of address which always makes an impression and usually has the desired result in the case of Christians. Our confident expectation of entering into the most holy place of heaven is not based upon any merit or worthiness in ourselves, but upon the blood, upon the merit of Jesus. For Jesus Himself is the new, the living Way. If we are but united with Him in the intimate fellowship of faith, then our way, with Him, will lead us through the veil of His own flesh into the very presence of the divine glory. For just as the high priest of old pushed aside the veil which barred the way into the Most Holy Place, so Jesus laid aside the mortality of His flesh, the weakness of His earthly life, and opened unto us heaven itself, giving us free access to the Throne of Grace, Mat 27:51; Mar 15:31; Luk 23:45. Nor is that all. Not only did we have, when Jesus was living here on earth, but we have even now, a great High Priest over the sanctuary of heaven; for it is now that Christ is performing that part of His work which assures us of the fact that the mansions above are ready for our occupancy; for He is our Advocate with the Father. And who else would be qualified to plead our cause in the same measure as He to whom we owe our salvation? Knowing this, we have boldness and confidence of faith. We know that the way is prepared for us, and that we may enter into the sanctuary of heaven, into our home above, whenever the Lord calls us.

This being the case: Let us keep approaching with a true heart, in full assurance of faith, sprinkled in our hearts from an evil conscience, and having our bodies washed with clean water. Using a term which is taken from the Old Testament cult concerning the regular and repeated entering of the priests, their drawing near to the altar to perform the work of their office, the inspired writer urges us, as true priests of the New Testament, to approach to the Lord with the confidence of faith. With a true heart we should come, not with hypocritical sanctimoniousness, but disposed in such a manner as to be really interested with the whole soul in the worship of the Lord, seeking His grace. In full assurance of faith we should draw near, not in absolute certainty, but in firm reliance upon the salvation earned by the blood of Jesus, since the correlate of faith is always the Word of the Gospel with its message of redemption. For that reason faith is not a subjective matter, not a matter of feeling and disposition, but an objective certainty which clings to the promises of the Lord. We should come having our hearts sprinkled from an evil conscience; being assured that the filth of our hearts has been washed away by the blood of Jesus, we can prepare our hearts for the work of priests to the almighty Lord, Exo 29:4; Exo 30:20; Exo 40:30, even as our bodies are washed with clean water, the cleansing water of Baptism having washed away all our sins, Eph 5:26: Tit 3:5. Thus prepared, we are privileged at all times to approach the heavenly temple and the eternal altar by a new and living way, enter its inner sanctuary by faith, and present ourselves in the presence of God.

This being the situation, it follows: Let us hold fast and unbending the confession of our hope, for faithful is He that promised, and let us consider one another for the purpose of inciting to love and good works, not forsaking the assembling together, as is the custom of some, but admonishing one another, and this the more so, in proportion as you see the day drawing near. ALL Christians may be so firm in their faith and in their hope because this hope has such a firm foundation, one that does not rest upon the uncertain sands of human opinion or protestations of friendship, but upon the faithfulness of our Lord, 1Co 1:9; 1Co 10:13; 1Th 5:24. We are not yet enjoying the fullness of the blessing which He has held out before us, we are not yet experiencing the consummation of our salvation, but God’s promises cannot fail, not one of them will ever fall to the ground. But while we are still walking in the flesh, we must take into account our own and our neighbor’s weakness, and for that reason, in a tactful way, incite and stimulate one another to love and excellent works. See 1Th 5:11. This constant stimulation and emulation cannot take place, of course, where the Christians do not meet together, both for public worship and for other assemblies in which the weal and woe of the work of the Lord is discussed. The writer, therefore, urges the believers not to neglect such meetings. Even in those days, as the writer is obliged to remark, some of the members of the congregations had the bad habit of staying away from such meetings of edification, probably with the plea of pressure of business or from fear of persecution, just as it is today. The nearness of the last day, however, and the remembrance of the account which we shall be obliged to render on that day should make us willing and eager to heed the admonition here given. If people professing the Christian faith neglect churchgoing and attendance at the meetings set aside for mutual encouragement and admonition, they not only give offense to the weak in faith, but are themselves endangering their Christianity, their faith. The change from faith to unbelief often comes on so gradually, so imperceptibly, that the damage is done before the deluded victim is aware of it. Faithfulness in the regular use of the Word and the Sacrament should characterize all true Christians.

Fuente: The Popular Commentary on the Bible by Kretzmann

Heb 10:19-20. The argumentative part of this epistle being now finished, and the great point fully proved,that the legal sacrifices could never make atonement for sins, though ever so often repeated, and particularly those grand sacrifices which were offered yearly by the high-priest on the great day of expiation; but that Christ had fully and effectually donethis, by his once offering up himself:the apostle here proceeds to the practical application, which is inferred from the foregoing discourse. The great point here urged is that which manifestly runs through the whole epistle, namely, that upon this account Christians should be steadfast in their profession, and their dependance on Christ, without expecting to obtain by the legal sacrifices that advantage which could only be had by Christ. In treating of this, the apostle takes occasion to set forth in the most awful terms the danger of apostacy; which was a caution very needful for the Jewish converts, who, above all others, were very prone to it. However, suitable to the tenderness wherewith he treatsthem on a like occasion, (ch. Heb 6:9-10.) he softens the severe things that he utters, by mixing some commendations of them, in order that he might give them the less offence. There is another thing which he seems to have had in his eye, and which may be perceived by those who read the remainder of this chapter with a close attention, (though easily missed by careless and hasty readers, as being only obscurely hinted by the apostle, that he might not disgust the Hebrews:) and that is, that since the forgiveness of sins was to be obtained, not by the legal sacrifices, but by the sacrifice of Christ; the Gentiles, who had nothing to do with the former, were now uponthe same terms with the Jews, and so the same privileges and advantages equally belonged to both; and therefore they should both cordially unite in using them: and though the caution was most necessary for the Hebrews, who were apter to quarrel with the Gentiles than the Gentiles with them, yet, that he might not take off from the edge of his caution where it was most needful, he speaks of their exciting one another mutually to their duty, and particularly the duty of love to each other, together with the good fruit which would be produced thereby.

Having therefore, brethren, &c. “Since therefore, brethren, we who cordially believe in Christ, have such solid grounds of free liberty, and so rich encouragement, as may be gathered from the preceding discourse, for holy freedom and confidence in our approaches to God, as our reconciled God and Father, and so of entering by faith into the holiest of all, even heaven itself; and who will be admitted into it, if faithful, through the infinite merit of the precious blood of Jesus, our great High-priest and Sacrifice, &c. let us draw near, &c.” Dr. Owen observes, that the blood of other sacrifices was to be used immediately upon its effusion; for if it were cold and congealed, it was of no use to be offered or sprinkled; but the blood of Christ is as it were always warm, having the same Spirit of life and sanctification moving in it; so that the way of approach by it is said to be , living, yet (putting it for Christ, who is the way,) always as it were newlyslain. As the high-priest could not enter into the holy of holies without blood, we, to whom the true holy of holies is now opened, must enter by the blood of Christ.

Fuente: Commentary on the Holy Bible by Thomas Coke

to Heb 13:25

Heb 10:19 to Heb 13:25 . The dogmatic investigations are at an end; on the ground thereof the author now applies himself anew to exhortations to the readers. These are at first of the same kind as those before addressed to the readers, and are distinguished from the latter only by their greater copiousness of detail, afterwards, however, assume a greater generality of contents. These are followed by the close of the epistle.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Heb 10:19 . ] Conclusion from the investigations made chap. 5 onwards.

] Heb 3:1 ; Heb 3:12 , Heb 13:22 .

] not: freedom or authorization (Vatablus, Jac. Cappellus, Grotius, Ernesti, Schulz, Bhme, Stengel, al .), but: firm, joyful confidence .

] in respect to entrance into the sanctuary, i.e. of entering into the sanctuary, or heavenly Holy of Holies ( , of the same import as , comp. Heb 9:8 ). Arbitrarily would Heinrichs refer the words to the entering of Jesus , in that he regards . . as equivalent to , which is impossible.

] upon the ground, or by virtue of the blood of Jesus . Belongs to the whole proposition: , not merely to (Akersloot, Storr, Schulz, Bhme, Klee, Paulus, Bleek, Bisping). The passage, Heb 9:25 , by no means pleads in favour of the latter mode of apprehending it, since at Heb 9:25 , but not in the present passage, can be understood in the material sense: “with;” the reference of the in the two places is an entirely different one.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Heb 10:19-25 . The readers, in possession of such an exalted High Priest, and of the blessings obtained by Him, are with decision and constancy to persevere in the Christian faith, to incite each other to love and good works, and not as had become a practice with some to forsake the assemblies for Christian worship. So much the more should they thus act, since the Parousia is near at hand. Comp. on Heb 10:19-25 the similar exhortation Heb 4:14 ; Heb 4:16 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

SECOND SECTION
______
EXHORTATIONS, WARNINGS AND PROMISES, SUGGESTED BY THE PRECEDING DISCUSSION
I
A decided, steadfast and livingly attested adherence to the Christian faith in Christian fellowship is urgently enforced by a reference to the second coming

Heb 10:19-25

19Having therefore, brethren, boldness [confidence] to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath [om. hath] consecrated [initiated 21] for us, through the vail, that is to say, his flesh; And having a high priest [a great priest] over the house of God; 22Let us draw near with a true heart in full assurance of faith, having [had] our hearts sprinkled13 from an evil conscience; and [having had] our bodies washed with pure water, 23Let us hold fast the profession of our faith without wavering; for he is faithful that promised; 24And let us consider one another to provoke unto love and to good works: 25Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

[Heb 10:19. , having therefore, emphatic in position., confidence, boldness. , for our entrance into (lit., the entrance of) the sanctuary; E. Ver. the holiest, right as to the substantial idea, though incorrect as to expression.

Heb 10:20. , which entrance he initiated for us, as away, etc.

Heb 10:21. not a high-priest, but a great, exalted priest.

Heb 10:22., having been sprinkled, , having been washed. These not parts of the exhortation, but conditions of it. The first clause to be connected with what precedes, the second with what follows.

Heb 10:23., let us hold our confession of faith unwavering; without article attached predicatively to .

Heb 10:25. , our own (synagogal) assemblage; the term being transferred from the synagogue to the Christian assemblies., ye behold.K.].

EXEGETICAL AND CRITICAL

Heb 10:19.Confidence to enter in, etc.The , of which Christians as such find themselves in possession, is in this passage also not freedom, or a rightful claim (Erasm., Grot., etc.), but the joyful and confident spirit, which is conscious and avails itself of its right, and of its freedom in its assertion. The words are not with Bl., Stier, etc., to be referred barely to , but to the whole clause; for the reference is not here, as Heb 9:25, to the high-priestly entrance of Jesus (Heinrichs), nor to our entrance made through the blood of Jesus, but to our in respect to the entrance, which has its ground and origin in the blood of Jesus, Eph 3:12. This entrance, which forms the gate-way to the holiest of all, is, in its nature, an , and, as such, has been consecrated for our use by Jesus our , Heb 6:20, and our , Heb 2:10. is erroneously referred by Seb. Schmidt, Hammond, etc., to . The epithet newly slaughtered, now points to the fact that, previously non-existent, it has been originated by the sacrificial death of Jesus (Theodoret with the most), and not to its perpetual freshness (Ebr.). The term , living, emphasizes its vital power and internal efficacy, (Hofm. Del.); not its end, as producing life, (De Wette), nor its imperishableness (Bl.), nor the character of those who walk upon it (Stier, Ebr., etc.). The author is speaking not of a subjective relation of Christians, but of an objective medium, which is figuratively designated, on the one hand, as an , on the other as a , but by the added qualifying term is immediately withdrawn front the limitations of the imagery contained in the names to the sphere of the moral truths which the imagery represents. To this imagery belongs also the designation of the flesh of Jesus as a veil through which the new and living way leads into the holiest of all. The connection of . with (Schlicht., Bhm., Hofm., Del.), would require to be taken instrumentally; but the veil cannot be the means of consecration, or of the possibility of treading the way into the holiest of all; but requires to be done away, or rent asunder, in order to open an entrance for the church. We must, therefore, take locally, and connect it with , understanding or . [So also Alford. And yet the immediate addition of , flesh, to would seem to render it probable that the author had his mind quite as much on the instrumental use of as the local. We enter through the veil locally, and through the flesh, i.e., Christs crucified body, instrumentally.K.].

Heb 10:21.A great priest over the house of God.Klee, Klein and others, take the words together as = high-priest. But the priest whom we Christians have, is, as He who sits enthroned at the right hand of God as rex sacerdotalis, styled a great priest, exalted above every other priesthood, Heb 4:14. By Theophyl., Bl., De W., Ln., Riehm and others understand heaven, or the heavenly sanctuary; Theodoret, c., Calov, Este, Thol., Ebr. and others, the household of believers, the family of the children of God; while Del. would unite both conceptions. The former reference has in its favor the above-mentioned and the designation of Christ as (Heb 8:2) of the heavenly sanctuary, (com. Heb 9:11) to whose permanent priestly function the writer makes frequent reference. [In favor of the other explanation is the writers use of , Heb 3:2 ff., which is applied to the church founded by Moses, and to the New Testament church founded by Christ, but which is nowhere in the Epistle (unless here) applied to the Sanctuary. The latter meaning, too, is equally in harmony with the connection, and in fact more directly calculated to inspire the hope and confidence which the writer is now striving to awaken. The import of the phrase may be doubtful, but I incline to prefer the latter.K.].

Heb 10:22.Having had our hearts sprinkled, etc.The writer has previously stated clearly the two great prerogatives enjoyed by Christians, which furnish not merely an objective possibility, but also the practical inducement and motive for approaching and drawing near to God. He now mentions first the subjective condition in which the can and must take place viz: that of a true heart ( ) (Isa 38:3) , and then in a participial clause, their actual fitness for this. The sprinkling which reaches the heart, and the consequence of which is styled the doing away in us of an evil conscience purification from guilt is, evidently sprinkling with the blood of Christ, Heb 9:14; Heb 12:24; 1Pe 1:2, whereby the expiatory offering up of His life is appropriated to the person, and He, as freed from the stain of sins, is enabled to appear in priestly service before God; as also the priests of the Old Covenant received, at their consecration, a like sprinkling with blood (Exo 29:21; Lev 8:30); nay, in the making of the Old Covenant, the whole people were sprinkled with the blood of the covenant sacrifice (Exo 24:8). We thus refer the language, not to sanctification (Beng., Menk., Stier), but to justification on the ground of a propitiation.

Heb 10:23.And having had our bodies washed, etc.Another form of Levitical cleansing and sanctifying was washing with pure water, which Aaron and his sons likewise had to submit to at their consecration (Exo 29:4): to which also the priests, as often as they went into the Sanctuary, submitted their hands and feet, from the brazen vessel or laver, before the entrance into the holy place (Exo 30:20 ff; Exo 40:20 ff.); but to which the high-priest, on the annual day of atonement, submitted his whole body, Lev 16:4. To this rite allusion is evidently made, and as shown by the word , we are not, with Calv. and others to take the water according to Eze 36:25, as a symbol of the outpouring of the Spirit, or as indicating washing away of sins generally (Limb. Ebr., etc.), and least of all with direct reference to the blood of Christ, (Reuss). We must recognize expressly a reference to baptism, Eph 5:26 : Tit 3:5. For baptism forms the transition point from the objective system of salvation to its subjective appropriation through the grace which by virtue of the Divine arrangement it sacramentally imparts, and contains in itself the obligation to holiness on the part of the reconciled and justified, Rom 6:3 ff.; 1Pe 3:21; and also actually works the washing away of sin, Act 22:18; 1Co 6:11. Grammatically this clause forms the transition from the first to the second part of the exhortation, which would utterly lack connection, if the two participial clauses, were both of them referred either to the preceding (Pesh., Primas., Luth., Bl., De W., Del., etc.), or to the following , (Hofm.). In favor too of this connection of . with (as held by Thol., Ln., etc.) is the fact that with baptism stands connected the , which may signify just as well the active confessing of the hope, as the passive profession, whose object is the Christian hope. The clause assigning the reasons for steadfastness reminds us of 1Co 1:19; 1Co 10:13; 1Th 5:24; 2Th 3:3.

Heb 10:24.And let us give heed to one another, etc.The third part of the exhortation, similarly adjoined by , refers to the duty of love toward the members of the church, in special reference to their position at the time, while the first has to do with faith and the second with hope. The purpose of their mutual and watchful regard is a , which, (while elsewhere in the New Testament, denoting stirring up and irritation in a bad sense Act 15:39; 1Co 13:5) here as sometimes in the classics, the following Gen. shows to be employed in a good sense.

Heb 10:25.Not forsaking, etc.The words apply neither to a neglect of duty toward the church (Bl.), nor to the forsaking of her when involved in peril, distress and need (Bhm!). For never signifies the Christian body (Calv., Just., Bl., etc.) but only assembly, congregation (2Ma 2:7; 2Th 2:1), and it is only the that restricts this to the readers, as a Christian and worshipping assembly (Chrys. and the most). The incidental clause shows that the withdrawal from the religious assemblages had with some already begun, yet that no formal apostasy is meant, but only a neglect, marking an abatement of zeal at no wide remove from apostasy, (Del.). The day of Christs re-appearing is called here as 1Co 3:13 simply the day ( ). The is to be constructed not with , but with = .

DOCTRINAL AND ETHICAL

1. Christians find themselves in possession of two important advantages, which not merely establish the possibility, but furnish a practical living inducement to draw near to God. These advantages are: 1, the joyful and confident boldness to make use of the entrance to the formerly closed, but now opened heavenly sanctuary; 2, the Priest over the house of God, exalted above every priesthood, Jesus Christ.

2. This boldness is found only within the sphere of the influence, and in the power of the blood, of Jesus Christ. For during the life of Jesus Christ on earth, His flesh had the same influence as the veil between the outer and inner sanctuary of the Temple. Full and unobstructed communion with God had in this a barrier which must first be overcome, but which was completely removed in the sacrificial death of Christ. Thus it becomes apparent also here that it is not the doctrine and example of Jesus that render possible our communion with God, but the death of the God-man, which, in its connection with atonement and propitiation, as indicated by the train of thought through the entire Epistle, can neither be the mere figurative representation of an idea, nor have a simply moral significance. Our way to God leads always through this rent veil of the flesh of Jesus Christ, which is the henceforth unveiled and ever open gateway to heaven.

3. Since Christ has gone into heaven, in order therein to remain, and there, as in the true sanctuary, on the ground of His completed work of redemption, to appear in the presence of God for us, the exercise of His Priestly office in mediation, intercession and blessing, takes place in the most perfect manner, and without interruption. It only remains now that we, as His ransomed Church, gather ourselves thither unto Him.

4. Before we are called to appear before God in eternity, we should so avail ourselves in time of the means of access to the heavenly sanctuary, that the characteristic marks of Christians, in faith, hope and love, shall be found in us. Faith gains its fulness from the sprinkling of the heart with the blood of Jesus Christ, whereby are produced the certainty of our reconciliation with God, and the experience of our justification. Hope, which expresses itself in holding fast our confession of specifically Christian faith, finds its warrant in the appropriation of the grace of baptism, and draws its nourishment from the promises of the one only reliable and faithful God. Love, whose rights and obligations lie in the needs and blessings of communion and fellowship, finds occasion, stimulus and strength for its exercise in participation in Christian worship, and has its living connection with faith and love in awaiting and preparing for the approaching day of the Lords return.

5. Since the ascension of Jesus Christ, the day which ends the circling round of days and merges time into eternity, is not merely apprehended by itself as in a sort of standing and perpetual proximity, but is expected by the disciples as approaching, with the conviction that every new morning may possibly be the last; and with the feeling that those who are called and are qualified to judge the signs of the times (Matthew 24) may by no means overlook the premonitory signs, occurring in history, of the coming of this decisive day of judgment and salvation.

HOMILETICAL AND PRACTICAL

The wishes, thoughts and ways of the Christian tend not merely into the earthly, but into the heavenly sanctuary.Our drawing near to God: 1, in its basis and foundation; 2, in its means; 3, in its blessings.The right use of the means of grace: 1, in their quality; 2, in their effects.How we have to dispense the gifts of grace imparted to us beneficially to ourselves and to others.Whereby we make every day a day of blessing.We need not fear the final judgment, if we rightly improve the present time.We must not merely expect the day of the Lord, but prepare ourselves for it.How we overcome the perils of society by the blessings of Christian fellowship.How we must recompense fidelity with fidelity.The character of those who would come to God.The connection of faith, hope and love in the life of the true Christian.To the nature of the way opened to us into the heavenly sanctuary, should our walk in it correspond.

Starke:A Christian must conduct with great thoroughness and gentleness his admonitions to his neighbor.Faith in Christ is the way to God.Christ is the great High-priest in respect: 1, to His person; 2, to His office; 3, to believers, of whom He is the Head.Whoever would be great, and have what is great, must make choice of Jesus.If the heart has rightly apprehended the grace of God, and believes that Christ is a living, gracious, kind and sweet Saviour, it also so uses that grace, and so feels the attraction of the love of the Lord Jesus, that it penetrates even to His gracious seat.The way to heaven can be entered by him only who has a living faith in his Saviour, holds constantly to his confession of hope, and has a zeal that provokes to love and good works.Neither doubter nor despairer can enter into the kingdom of God.The faithfulness of God is above all faithfulness. God is faithful to fulfil what He has promised, and to guard what He has given. Should not this furnish to our faith and hope a double basis for a joyful confession?One Christian must be guardian of another, and rebuke with words whatever runs counter to God and virtue.Every one must look first to himself, and seek in all respects to make a certain advancement, and keep and increase what he has: but this same well regulated self-love he must also evince for his neighbor, on the ground of a common membership in the spiritual body of Jesus Christ.Mere external contact with the worship of God fails indeed to secure salvation; but wilful contempt of it is the way to ruin and damnation.The diligent contemplation of the displays of Gods punitive justice in death and the final judgment, may and should serve us as a perpetual discipline in godliness.

Rieger:The pure water of baptism has drawn our body and its members into the service of the Lord, and also raised it to the dignity of a future resurrection. It is, therefore, a capital point in the hope that has been bestowed on us, and to which we must adhere, that even in our body which has wrung from us many sighs over sin and death, we shall yet be penetrated and pervaded by the salvation of God.Love draws great quickening from hope; but by the exercise of love, hope again gains ever wider scope.Without fervent zeal in ourselves, mutual admonition is of no account.

Hahn:He in whom is the life of Christ, has also the entrance into the sanctuary.By faith our spirit has, even in the present life, an entrance into the sanctuary; but God has, in baptism, also appropriated to himself our body as that in which the life of Christ is to be made manifest.

Heubner:God ever vouchsafes to the believer the privilege of approach; is ever accessible, ever to be addressed.Our hope itself, and more than this, our confession of hope also, we should ever hold fast.How deeply have Christians to reflect on what has been bestowed on them with Christ and His death.

Tholuck:How, in our own time, are we to consider the forsaking of the Christian assemblies? a, in its causes; b, in its consequences.

Menken:That the way has been consecrated for us, indicates our right to walk in it; and also an obligation resting on us not to decline walking in it.Not in the Spirit, not in His higher nature and dignity, not in so far as He was in the form and essential likeness of God, has the Son of God consecrated for men the living way into the holiest of all; but rather in so far as He has humbled himself to the form of a servant in our sinful flesh, and in the flesh has suffered and conquered.From the signs of the times, from the rent veil, from the opened sanctuary, we see that the first grand division of our worlds history has past by, and in a sense and measure, such as never before, the day of the coming of our Lord Jesus Christ draws near.

Gerok:Of our sacred priestly obligations: 1, Priestly approach to the mercy seat; 2, the priestly sprinkling of our hearts; 3, the priestly holding fast to our confession of hope; 4, the priestly receiving of one another in love.

Footnotes:

[13]Heb 10:22.Cod. Sin. A. C. D*. write .

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 2311
THE WAY OF ACCESS TO GOD THROUGH THE VAIL

Heb 10:19-22. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the vail, that is to say, his flesh; and having an High-priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

MAN, by the fall, lost that intercourse with God which he had maintained in his state of innocence. The intent of Christianity is to restore him to the enjoyment of his privilege. Hence the inspired writers urge the great doctrines of the Gospel, not merely as truths which are to be believed, but as motives which are to animate and direct our conduct. The author of this epistle has set forth at large the correspondence between our blessed Lord, and the typical representations which were given of him under the Mosaic law. He now proceeds to the practical improvement of his subject. In the words before us he opens,

I.

The grounds of our access to God

They who are ignorant of their own extreme guilt and helplessness, imagine, that they can come to God without any mediator. But the Scriptures uniformly declare that the way of access to him is,

2.

Through the atonement

[The original way of access to God by the covenant of works was shut up for ever upon the first transgression. Nor does that typical way which was appointed under the law continue any longer. There is a new way now opened to us through the vail. The human nature of Christ was represented by the vail of the temple. At the very instant that his body expired upon the cross, the vail of the temple was rent in twain from the top to the bottom [Note: Mat 27:51.]. That being the precise time of the evening sacrifice, all the worshippers in the temple had a perfect view of the holy of holies. Thus an intimation was given to them, that, by the rending of Christs body, the way into the most holy place was opened indiscriminately to all. As the high-priest went into the typical sanctuary with the blood of the sacrifice, so might all from henceforth go into the very heaven of heavens, as it were, with the blood of Jesus. This way was now consecrated for them by Jesus himself. It was a new way, not only because it was different from that which had existed before, but because it should never wax old or vanish as the other had done [Note: Heb 8:13.]. And it was a living way, because, while the former way prohibited access to all, except the high-priest, under the penalty of death, this infallibly imparts life to all who come to God in it.]

2.

Through the intercession of Christ

[The Church of God is that house which the temple of Solomon prefigured. In it God dwells in a more immediate manner than he ever did by the Shechinah upon the mercy-seat [Note: 2Co 6:16.]. Christ, as the great High-priest, presides over this house. He is gone with his own blood into the holy of holies [Note: Heb 9:12.]. He is there sprinkling it on our behalf in the presence of his heavenly Father. There also is He offering the incense of his continual intercession. Under the law, the hopes of the Israelites were founded on the intercession of their high-priest. In vain was the sacrifice killed, if its blood was not carried within the vail: and in vain would it be carried thither, if it were not sprinkled before the mercy-seat, and accompanied with the clouds of incense. Thus not even the death of Christ is, of itself, a sufficient warrant for us to draw nigh to God. But his intercession added to it gives us boldness, and access with confidence [Note: Heb 7:25.]. We may go to God upon this ground as to a reconciled father. Nor need any sinner whatever deem himself too unworthy to approach his throne. All are now constituted priests unto God [Note: 1Pe 2:9. Rev 1:6.]. And all who bring the blood of Christ with them, and rely on his prevailing intercession, shall surely find acceptance with him.]

There is however something further which the worshippers of God must attend to, namely,

II.

The manner in which we should approach him

Christians are not to go to God with a rude and inconsiderate familiarity. They should consider the majesty of Him before whom they come; and should draw near to him with,
A sincere heart
[To go before God and declare things which we neither feel nor believe, is to mock and insult him. If our confessions be without humility, our petitions without fervour, and our thanksgivings without gratitude, how is it possible that God should hear us? If we draw nigh to him with our lips while our hearts are far from him, we worship him in vain [Note: Mat 15:8-9.]. To have imbibed true notions, is not sufficient. God requires truth in our inward parts [Note: Psa 51:6.]. And they alone can worship him acceptably, who worship him in spirit and in truth [Note: Joh 4:24.].]

An assured faith
[When we go to God in prayer, we should not doubt whether He be willing to accept us. We should be thoroughly persuaded that Christ is the way, the truth, and the life [Note: Joh 14:6.]; and that he will save to the uttermost all who come unto God by him. To be assured of our own personal interest in him is not necessary. But we should have the most assured belief of the sufficiency of his atonement and intercession. Nor should we limit his power and grace under an idea of our own unworthiness. To ask with a doubtful mind, is to cast a reflection upon him at the very time that we are imploring his favour. And we are warned by God himself that such wavering petitions never shall prevail [Note: Jam 1:6-7.].]

A good conscience
[The conscience of every man has been more or less defiled. Nor could the offerings under the law perfect a man with respect to it [Note: Heb 9:9.]. But the blood of Jesus will cleanse it from its defilement [Note: Heb 9:14.]. And, if we heartily endeavour to keep it void of offence in future, we shall enjoy the testimony of a good conscience [Note: 2Co 1:12.]. But if we live in the habitual neglect of any duty, or the allowed commission of any sin, we shall have an evil and accusing conscience. It is necessary therefore that our hearts be purged from the guilt of sin by the sprinkling of Christs blood, and from the love and practice of sin by his Spirit. Without this we can never approach God with comfort or acceptance. We shall stand self-condemned as hypocrites. And every petition we offer will appear a solemn mockery of God. We must therefore have our hearts purified from all habitual and allowed sin. Nor unless we have, can we hope for any answer of peace unto our souls [Note: Pro 28:9. Psa 66:18.].]

An holy conversation [Note: The last clause of the text might properly begin the next verse; in which case it must be referred to our baptismal washing, and the solemn engagements consequent upon it.]

[As our inward principle must be pure, so must also our outward practice be. The priests washed their flesh before they went within the vail, to denote the purity which was required of them by God [Note: Lev 16:4.]. Thus must we also be careful to possess that purity, if we would approach him with acceptance. Not that our sanctity of heart and life will procure us favour in his sight. The only grounds of our acceptance have been before stated. But there is a meetness for the enjoying of his benefits. And if we possess not that meetness, in vain shall we expect the benefits themselves.]

Application

[Some may ask, What shall I do, seeing I possess not these requisites? Shall I stay away from the throne of grace entirely? We answer, No; if we cannot ask as we ought, we should ask as we can. God will assist us if we endeavour to serve him aright; and will impart to us those holy dispositions, that shall qualify us for the reception of his richest blessings. Let us then thankfully improve the liberty he has afforded us. Let us see the vail now rent asunder, and behold our God upon his mercy-seat. Behold, his address to every one of us is, Draw nigh to me, and I will draw nigh to you; cleanse your hands, ye sinners, and purify your hearts, ye double-minded [Note: Jam 4:8.]. In obedience to his command, let us surround his throne with fervent importunity. Let us ask for mercy and grace to help us in every time of need [Note: Heb 4:16.]; and so open our mouths wide before him that He may fill and satisfy us with good things [Note: Psa 81:10.]. Thus shall we enjoy the sweetest fellowship with him in this world; and shortly be admitted to his more immediate presence in the world to come.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(19) Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, (20) By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; (21) And having a high priest over the house of God; (22) Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (23) Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) (24) And let us consider one another to provoke unto love and to good works: (25) Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

These words are the conclusion to the blessed doctrine going before. And they are so sweet, so gracious, so consolatory, and encouraging to every child of God, in whose spirit the Spirit witnesseth, by his regenerating, soul-renewing grace, that he hath interest in the full remission of sins just before spoken of; that I cannot but beg the Reader to pause over what is said, and ponder them, one by one.

First. The persons spoken to are brethren, yea, holy brethren, as they are called, Heb 3:1 . And, being one with Christ, and interested in all belonging to Christ, in his communicable grace, and glory; they are indeed holy in him, 1Co 1:30 .

Secondly. They are said to have boldness, to enter in. And this ariseth from many causes. Christ’s oneness with the Father, his Suretyship-engagements also being fulfilled. His own personal entrance there, and also as our representative and forerunner, the compleatness of his obedience and sacrifice, the ample reparation he hath made both to law and justice, and the reward which his Church is entitled to, by, and in him; all these, give a boldness to the whole brotherhood of Christ.

Thirdly. The place of entrance, namely, into the holiest. The Holy of Holies, in the Tabernacle, was a type of this. Christ is gone into heaven, which this represented. And there, by faith, we are not only commanded to follow him, but to come with boldness. For, by virtue of their oneness with him, and redemption by him, this is their final home, and their rest. Jesus declared before his return thither, that he only went before to prepare a place for them, and that he would come and receive them to himself, that where he was, there they might be also, Joh 14:3 . Hence, in the lively exercises of faith upon his Person, and their interest in him, and union with him, they are expected to come with continued boldness, 1Pe 1:5 .

Fourthly. And the way is most blessedly spoken of, in which they are to come, namely, by the blood of Jesus. Reader! do mark how blessedly the subject riseth by gradation, higher and higher. The blood of Jesus! This is the sole means, by which real soul-felt communion with God in Christ, through the Spirit, can be carried on, and enjoyed, It is, or ought to be, the soul’s daily, hourly act of faith, upon the Person, and blood of Christ. There can be no access, either here, or hereafter, but in, and by Him. He hath opened this way to God and the Father, by his blood. And he ever liveth to keep it open, by his intercession. Oh! it is blessed, most blessed, thus to approach. The Church in heaven, are represented as proclaiming aloud, in their hymns of praise, that this was the way they found, of access to the throne. Thou wast slain, and hast redeemed us to God by thy blood, Rev 5:9 .

Fifthly. The new and living way. Not new, as if the Old Testament saints had not the same good old way. For Christ was set up from everlasting. And He is the Lamb slain from the foundation of the world. But perhaps so called, because Christ had, in fact, been newly slain; and his vesture, which John saw, dipped in blood, as if flowing then fresh from his wounds, Rev 19:13Rev 19:13 . And, it is probable, moreover, it may be here called a new way, in distinction to the old Covenant of Works under the Law, which this Epistle throughout had been all along shewing the incompetency of, to bring sinners to God. Now here is a new, and it is a living way; for the Law killeth, but the Spirit giveth life. And Jesus himself is the way, the truth, and the life. Oh! what sweetness, what blessedness, what soul-encouraging strength, are in these words, to a poor sinner, condemned in his own heart of sin?

Sixthly. It is also a consecrated way. Yes! For Him hath God the Father sealed, Joh 6:27 . Pause, Reader, over this additional argument of the most unanswerable persuasion, to come with boldness to the mercy-seat. Here is not only the blood of Jesus, to give confidence to his redeemed, in that it cleanseth from all sin: 1Jn 1:7 . but here is Jehovah’s consecration of Christ; his own appointment, and authority. It is the very remedy of God’s own providing. God himself is the Author, the Contriver of it. He it is, that hath sworn Christ into his Office of High Priest, and Mediator. So that, when a poor sinner is led this way to God, by the sweet guidings of the Holy Ghost, he may well find boldness; because the way he comes to God in Christ, is not only a righteousness, and a sacrifice complete and full, and answering to all the demands of God’s righteous law; but because the remedy is God’s own. How can I possibly fail, (the poor sinner may say as he comes to the throne with boldness,) when my God, and Father, hath himself appointed it, accepted it, and commanded me, and every poor awakened sinner so to come?

Lastly, to add no more. What a thought is that, to every child of God, to come, in addition to all that hath been said before when his drawing nigh is in and through the vail of Christ’s flesh. Oh! who shall speak the blessedness, or what heart here below shall conceive, the thousandth part of that endless felicity, when we consider that all our approaches to God is in, and through the human nature of Christ; and all his Manifestations to us, are through the same medium? Even in glory, the felicity of the Church must be heightened by this cause. The brightness of celestial objects, and especially the revelations of God, in his threefold character of Person, will be softened, and tempered to our apprehensions; ripened, and made perfect, as they then will be, through the vail of Christ’s flesh. And both here and there, in grace, and glory, all that our Jesus makes known to us, while they are the result of his infinite power and Godhead will be naturally unfolded to us, to suit our capacities. Infinite, large, eternal, they will be, because Christ’s Godhead gives these properties to them, and such they will continue forever. But coming to us through the manhood of Jesus; this will so assimilate, and humanize them to our apprehension, and enjoyment, as to give a double blessedness to every manifestation, of grace here, and glory hereafter. Reader! behold then, with what strength of persuasion it is that we are here commanded by the Holy Ghost, when in a justified state in Christ, to come boldly to the throne, in the blood and righteousness of Christ, to grasp, and lay hold fast of our profession, and to exhort one another in it!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

Ver. 19. To enter into the holiest ] viz. By our prayers, which pierce heaven and prevail with God.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

19 .] Having ( is placed first as carrying the emphasis: ‘possessing, as we do ’) therefore (as above proved: collects and infers), brethren (see on ch. Heb 3:1 ), confidence (see on ch. Heb 3:6 here as well as there is not justification, right ( Hesych.) to enter, but purely subjective, confidence , boldness) as regards the (our, see below) entering into the holy places (for construction, see reff. , , . Thl. is our entering, not Christ’s entering, as Heinrichs and Dindorf: see ch. Heb 4:16 , ) in the blood of Jesus (the introduces that wherein the confidence is grounded: cf. ref., [ ] . He having once entered in with His blood as our High Priest, and thereby all atonement and propitiation having been for ever accomplished, it is in that blood that our boldness to enter in is grounded. To understand , with Bleek and Stier, as in ch. Heb 9:25 , , is in fact to make us, as priests, renew Christ’s offering of Himself. “We enter,” says Stier, “with the blood of Jesus, even with the same, wherewith He entered before us:” which is very like a contradiction in terms, and is at all events inaccurate theology. We do not take the blood of Christ with us into the presence of God: it is there already once for all, and our confidence of access is therein grounded, that it is there. See note on ch. Heb 12:24 ),

Fuente: Henry Alford’s Greek Testament

19 13:25 .] THE THIRD GREAT DIVISION OF THE EPISTLE: OUR DUTY IN THE INTERVAL OF WAITING BETWEEN THE BEGINNING AND ACCOMPLISHMENT OF OUR SALVATION. And herein, Heb 10:19-39 , exhortation to enter boldly into the holiest place, Heb 10:19-22 : to hold fast our profession, Heb 10:23 : to stir up one another, Heb 10:24-25 : in consideration of the fearful punishment which awaits the rejecters of Christ, Heb 10:26-31 : and in remembrance of the previous sufferings which they underwent when first converted, Heb 10:32-34 . Finally, exhortation not to cast away confidence, for the time until His coming is short, and during that time, faith is the life of the soul.

There has been no exhortation, properly speaking, since ch. Heb 7:1 , i. e. during the great doctrinal argument of the Epistle. Before that, argument and exhortation were rapidly alternated. But so exquisite is the skill of arrangement and development, that the very exhortation with which he closed the former portion of the Epistle where first he began to prepare the way for his great argument, ch. Heb 4:14-16 , is now resumed, deepened indeed and expanded by the intervening demonstration, but in spirit and substance the same: here, answering to there, and here to there.

Fuente: Henry Alford’s Greek Testament

Heb 10:19 . , . “Having then, brethren, confidence for the entrance into the holiest by the blood of Jesus, a way which He inaugurated for us fresh and living, through the veil, that is, His flesh.” For the form of the sentence cf. Heb 4:14 . , cf. Heb 3:6 and Heb 4:16 , also Eph 3:12 . . may either mean an entrance objectively considered, or the act of entering. Weiss adopts the former meaning, compelled as he supposes by the which follows in apposition and referring to Jud 1:24 and Eze 27:3 . He would therefore translate “boldness as regards the entrance”. The objection to this interpretation is the meaning put upon which more naturally expresses the object or end towards which the is directed, the entering in, not merely the object about which the is exercised. Cf. 2Co 7:10 , . But cf. Winer on . The expression in Heb 9:8 , , also favours Weiss’s interpretation. as the Greek commentators remark, here means “heaven”. . , on the whole, it is better to join these words not with but with . Bleek sees a reference to Heb 9:25 , . “The new and living way which He inaugurated [or dedicated] for us.” The antecedent of the clause is , and this way into the holiest is here further described as first used by Christ that it might be used by us. For means to handsel, to take the first use of a new thing. See Deu 20:5 . He has entered within the veil as our (Heb 6:19-20 ) and has thus opened a way for us. It is , recent, fresh. The lexicographers are agreed that, originally meaning fresh-slain and applied to , came to be used of flowers, oil, snow, misfortune, benefits, in Sirac. Heb 9:10 , of a friend; in Ecc 1:9 . It was a way recently opened. Christ was the first who trod that way. Wetstein, who gives many examples of the use of the word, cites also from Floras , i. 15, 3, an interesting analogy: “Alter [Decius Mus] quasi monitu deorum, capite velato, primam ante aciem diis manibus se devoverit, ut in confertissima se hostium tela jaculatus, novum ad victoriam iter sanguinis sui semita aperiret”. , not as a way that abides (Chrys., etc.) nor as leading to life eternal (Grotius, etc.), nor as a way which consists in fellowship with a Person (Westcott), but as effective, actually bringing its followers to their goal. Cf. Heb 4:12 . So Davidson and Weiss. , a further characteristic of the way, it passed through the veil, that is, His flesh, which must first be rent before Christ could pass into the holiest. “This beautiful allegorizing of the veil cannot, of course, be made part of a consistent and complete typology. It is not meant for this. But as the veil stood locally before the holiest in the Mosaic Tabernacle, the way into which lay through it, so Christ’s life in the flesh stood between Him and His entrance before God, and His flesh had to be rent ere He could enter” (Davidson).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Heb 10:19-25

19Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21and since we have a great priest over the house of God, 22let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23Let us hold fast the confession of our hope without wavering, for He who promised is faithful; 24and let us consider how to stimulate one another to love and good deeds, 25not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near.

Heb 10:19

NASB, NRSV”since we have confidence”

NKJV”having boldness”

NJB”we have. . .complete confidence”

The term parrhsia means “boldness” or “the freedom to speak” (cf. Heb 3:6; Heb 4:16; Heb 10:19; Heb 10:35). This term expresses the believers’ new sense of acceptance and intimacy with God. This is what the Law of Moses could not provide (cf. Heb 9:9)! This confidence must be held fast by faith (cf. Heb 3:6; Heb 3:14; Heb 4:14). Confidence is based on the finished sacrificial work of Christ (cf. Eph 2:8-9), not human performance! Confidence is maintained by godly living (cf. Eph 2:10).

SPECIAL TOPIC: BOLDNESS (PARRSIA)

“to enter the holy place” Remember, one of the key themes of the book is access to God by means of our forgiveness through Christ’s life and death on our behalf. The high priests of the OT entered the Holy of Holies of the tabernacle twice on one day of the year (cf. Heb 9:25), the Day of Atonement (cf. Leviticus 16). But now through Christ’s sacrifice all believers can have continual intimate access to God (another metaphor for access is the veil torn from top to bottom, cf. Mat 27:51, cf. Mar 15:38).

“by the blood of Jesus” This is not magical blood, but human blood. It represents Jesus’ sacrificial death on behalf of sinful mankind (cf. Act 20:28; Rom 3:25; Rom 5:9; Eph 1:7; Eph 2:13; Col 1:20; Heb 9:12; Heb 9:14; Heb 12:24; Heb 13:12; 1Pe 1:2; 1Pe 1:19; Rev 1:5; Rev 5:9).

Heb 10:20 “new” The term prosphatos means “freshly slain” and is only used here in the NT.

“living way” This is an affirmation of the resurrection. He was slain, but now He is alive (cf. Rev 5:6) forevermore!

NASB”inaugurated”

NKJV”consecrated for us”

NRSV, TEV”he opened for us”

NJB”has opened for us”

This is an aorist active indicative. This “new and living way” is an accomplished, historical, spiritual reality.

The Greek-English Lexicon by Walter Bauer, updated by Arndt, Gingrich, and Danker, lists two different translations for this term in this context.

1. to open a way (Heb 10:20)

2. inaugurate or dedicate with solemn rites (Heb 9:18) (p. 215).

The context suggests to me a closer link between these two occurrences of this rare NT term. Again, the comparison of the covenants is in view; by His blood Jesus has opened a far better way of approaching God and maintaining fellowship.

“through the veil” This relates to the inner veil in the tabernacle between the holy place and the holy of holies (cf. Mat 27:51). Here the veil was Jesus’ “flesh.” This then would refer to Jesus’ body being broken for our sins, thus, providing access to God (cf. Isa 52:13 to Isa 53:12). The author of Hebrews sees the outer part of the shrine (holy place) as representing the physical realm and the inner shrine (holy of holies) the spiritual realm. In this light the heavenly tabernacle contrasts the earthly pattern (cf. Heb 6:19).

Heb 10:21 “a great priest” See Special Topic: Jesus As High Priest at Heb 2:17.

“the house of God” This refers to OT (cf. Heb 3:5) and NT (cf. Heb 3:6; 1Ti 3:15; 1Pe 4:17) believers (cf. Eph 2:11 to Eph 3:13). As Moses was a servant in God’s house, Jesus is the High Priest and Son!

Heb 10:22 “let us draw near” This is a present middle (deponent) subjunctive. Believers’ confidence is based on Jesus’ finished work, but this benefit and privilege must be embraced! The “drawing near” is used of worshipers’ approaching God. Notice the progression:

1. let us draw near with a sincere heart (Heb 10:22)

2. let us hold fast the confession of our hope (Heb 10:23)

3. let us consider how to stimulate one another (Heb 10:24)

The new covenant (cf. Jer 31:31-34) is a new heart and a new spirit; an internal love and an external law; a free gift in the finished work of Christ, but it also has requirements, expected fruit, observable consequences! Confidence of salvation issues in godly living! It is not primarily a creed to affirm, nor a theology to embrace, but a Christlikeness (not sinlessness) which is evident to all!

Notice the lists of requirements for “drawing near.”

1. with a sincere heart

2. in full assurance of faith

3. having our hearts sprinkled clean from an evil conscience

4. our bodies washed with pure water

“sincere heart” An appropriate attitude is the key to the new faith covenant (positive, cf. Eze 36:22-36; negative, Isa 29:13). See Special Topic at Heb 3:8.

“in full assurance of faith” Full assurance is linked to faith! Assurance is based on

1. a life of faith as the evidence of conversion (cf. Jas 2:14-26)

2. the finished work of Christ (cf. 2Co 5:21)

3. the witness of the Spirit (cf. Rom 8:16)

Human effort cannot bring salvation or assurance. However, a changed and changing life of faith is the evidence that one has truly been redeemed. The normal result of meeting a Holy God is a holy life of service.

Biblical assurance was never meant to be turned into a doctrine to be affirmed, but a life to be lived! For those who claim to know Christ but live apathetic, indifferent, worldly, self-centered, unfruitful, non-productive, godless livesthere is no assurance! See Special Topic at Heb 3:14.

“having our hearts sprinkled clean” This is a perfect passive participle which is an allusion to the ritual inauguration of the first covenant (cf. Exo 24:8; 1Pe 1:2). The sprinkling of the blood of the new covenant is much more effective in cleansing fallen mankind’s guilt (cf. Heb 9:9; Heb 9:14).

“from an evil conscience” This is what the OT could not remove (cf. Heb 9:9; Heb 10:2). However, 1Pe 3:21 draws a similar connection between baptism and a clear conscience.

“our bodies washed with pure water” This is a present passive participle. It is possible this is another allusion to the actions of the High Priest on the Day of Atonement, a historical analogy to OT washing by sprinkling (cf. Lev 8:6; Lev 16:4; Exo 29:4; Exo 30:17-21; Num 19:7-8). This does not refer to Christian baptism.

This is another OT allusion to ceremonial washings. It clearly shows that the ritual use of water can refer to (1) death, burial, and resurrection (cf. Rom 6:1-11 and Col 2:12) and (2) a washing away of sin (cf. Act 22:16; 1Co 6:11; Eph 5:26; Tit 3:5; and 1Pe 3:21). The water is not the mechanism, but a metaphor. Since the early church had no buildings, people did not come to the front to publicly trust Christ as they do in many churches today. Their public confession and profession was their baptism. It was the occasion for and illustration of the forgiveness of sins and receiving the Spirit (cf. Act 2:38) not the means.

Heb 10:23 “let us hold fast the confession of our hope without wavering” This is a present active subjunctive used as an imperative. This is the second of three present subjunctives that show an expected faith (but contingent) response.

“hope” The KJV has “faith,” but it has no Greek manuscript support. The term “hope” often refers to our glorification at the Second Coming (cf. Heb 3:6; Heb 6:11; Heb 6:18; Heb 7:19; 1Jn 3:2).

NASB”for He who promised is faithful”

NKJV”for He who promised is faithful”

NRSV”for he who has promised is faithful”

TEV”because we can trust God to keep his promise”

NJB”because the one who made the promise is trustworthy”

The only verb is an aorist middle (deponent) participle, “promised.” This is the theological balance to the three “let us. . .” statements of Heb 10:22-24. This paradox of a free salvation, provided, produced, and protected by God, must produce an appropriate covenantal human response! God’s sovereignty and mankind’s free will are both biblical truths and must be held in tension.

The trustworthiness of God is the believers’ strongest confidence (cf. Heb 11:11). God’s promises are sure; God’s Word is true!

Heb 10:24 “let us consider” This is a present active subjunctive. The author uses several different words related to our thinking about theological issues.

1. consider, katanoe, Heb 1:1; Heb 10:24 (cf. Luk 12:24; Luk 12:27)

2. observe, there, Heb 7:4

3. consider, analogizomai, Heb 12:3

4. considering, anathere, Heb 13:7

Believers must think through their faith.

1. why it is true

2. how to apply it

3. how to help others

4. what is the main purpose

“how to stimulate one another” This is a strong Greek term usually with a negative connotation. It is used only twice in the NT. The other place is Paul and Barnabas’ argument in Act 15:39. This may reflect tension between believing and unbelieving Jews worshiping in a synagogue, which best explains the groups (“us,” “you,” and “them”) of Hebrews 6.

“to love and good deeds” These are the true fruits of Christianity!

Heb 10:25 Heb 10:24-25 list three things that believers should do.

1. stimulate one another to love and good deeds

2. assemble together (root meaning of “synagogue,” used only here in the NT)

3. encourage one another because the Second Coming is approaching

This is the only text in the NT which encourages believers to gather for worship. This may reflect the historical setting of Roman persecution directed toward Christianity (a non-approved religion) versus the relative acceptance of Judaism (an approved religion). It may also reflect different worship days. Very early after the Church began to spread within Judaism, the rabbis (i.e., revival of pharisaic Judaism at Jamnia around A.D. 90) developed a “curse” oath required of every member of the synagogue, which involved rejecting Jesus of Nazareth as the promised Messiah. At this point most believers left the synagogue with its Sabbath schedule but continued in their Sunday worship with the Church. Jas 2:2 uses the term “synagogue” to refer to the Christian place of worship, as does Heb 10:25.

“the day” This refers to the Second Coming. In light of the following verses, it also relates to Judgment Day.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

boldness. Greek. parrhesia. See Heb 3:6.

to enter = for (Greek. eis) the entering (Greek. eisodos. Act 13:24) of.

the holiest. See Heb 8:2. The Heavenly Holiest.

Jesus. App-98.

Fuente: Companion Bible Notes, Appendices and Graphics

19-13:25.] THE THIRD GREAT DIVISION OF THE EPISTLE: OUR DUTY IN THE INTERVAL OF WAITING BETWEEN THE BEGINNING AND ACCOMPLISHMENT OF OUR SALVATION. And herein, Heb 10:19-39, exhortation to enter boldly into the holiest place, Heb 10:19-22 : to hold fast our profession, Heb 10:23 : to stir up one another, Heb 10:24-25 : in consideration of the fearful punishment which awaits the rejecters of Christ, Heb 10:26-31 : and in remembrance of the previous sufferings which they underwent when first converted, Heb 10:32-34. Finally, exhortation not to cast away confidence, for the time until His coming is short, and during that time, faith is the life of the soul.

There has been no exhortation, properly speaking, since ch. Heb 7:1, i. e. during the great doctrinal argument of the Epistle. Before that, argument and exhortation were rapidly alternated. But so exquisite is the skill of arrangement and development, that the very exhortation with which he closed the former portion of the Epistle where first he began to prepare the way for his great argument, ch. Heb 4:14-16, is now resumed, deepened indeed and expanded by the intervening demonstration, but in spirit and substance the same: here, answering to there, and here to there.

Fuente: The Greek Testament

Heb 10:19-22. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

The place of the Christian is that of the nearest conceivable access to God for the holiest is the holy of holies,-that innermost part of the tabernacle to reach which the high priest had to pass through the outer court, and through the court of the priests, and then through the beautiful veil which concealed the mercy-seat. At the death of Christ, that veil was rent from the top to the bottom, so now there is nothing to keep us back from the mercy-seat. We, therefore, have boldness and liberty in that way to enter into the holiest by the blood of Jesus; where the high priest himself could only go once in the year, we may go at all times. The veil has not been merely lifted up for a while, and then dropped down again; it is not rolled up ready for future use; it is rent in twain, destroyed. Since Jesus has died, there is no separation now between the believer and his God except by means of such a veil as our base unbelief may please to hang up. The crimson way of Christs shed blood lies open to all believers therefore, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water,

Heb 10:23. Let us hold fast the profession of our faith without wavering;

Not only hold it, but hold it fast without wavering. Let us never have a question about it. God grant that we may have an unquestioning, unstaggering faith! To hold fast the profession of our faith, seems enough; but to hold it fast without wavering, is better still; and so we ought to do.

Heb 10:23. (For he is faithful that promised;)

God gives us no cause for wavering, for he never wavers. If he were an unfaithful God, we might naturally be an unbelieving people; but he is faithful that promised. Therefore, let us hold fast the profession of our faith without wavering.

Heb 10:24. And let us consider one another to provoke unto love and to good works:

I am afraid there are some who consider one another to provoke in quite a different spirit from this,-who watch to find out a tender spot where a wound will be most felt. They observe the weakness of a brothers constitution, and then play upon it, or make jests about it. All this is evil, so let us avoid it; let us all seek out the good points of our brethren, and consider them, that we may afterwards be the means of guiding them to those peculiar good works for which they are best adapted. Provoke unto love and to good works. I do not know how we can do that better than by being very loving and very full of good works ourselves, for then will others be likely to say, If these people are helped by Gods grace to love like this, and to labour like this, why should not we do the same A good example is often better than a very proper precept.

Heb 10:25. Not forsaking the assembling of ourselves together, as the manner of some is;-

Yes; there are some who even make a bad use of what ought to be a great blessing, namely, the printing-press, and the printed sermon, by staying at home to read a sermon because, they say, it is better than going out to hear one. Well, dear friend, if I could not hear profitably, I would still make one of the assembly gathered together for the worship of God. It is a bad example for a professing Christian to absent himself from the assembly of the friends of Christ. There was a dear sister, whom many of you knew, who used to attend here with great regularity, although she could not hear a word that was said; but she said it did her good to join in the hymns, and to know that she was worshipping God with the rest of his people. I wish that some, who stay away for the most frivolous excuses, would think of this verse: Not forsaking the assembling of ourselves together, as the manner of some is;-

Heb 10:25. But exhorting one another and so much the more, as ye see the day approaching.

It is not the work of the minister alone to exhort, but the brethren, and the sisters, too, should exhort one another, and seek to stir each other up in the faith and fear of God.

Heb 10:26-27. For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

This is a solemn text, containing a very terrible truth. If, after having been regenerated, and made children of God, we were willfully and deliberately to let the Saviour go, and apostatize altogether to the world, there would be no hope for us. What, then, is our hope? Why, that we shall never be permitted to do so,-that the grace of God will keep us so that, although we may fall like Peter, we shall not fall away like Judas,-that, though we may sin, there shall not be that degree of studied willfulness about it that would make it to be the sin unto death, a deliberate act of spiritual suicide. The doctrine of the final perseverance of the saints derives great glory from this other truth that, if they did not persevere, there is no second means of grace, no other plan of salvation. No man was ever born again twice; no man was ever washed twice in the precious blood of Jesus. The one washing makes us so clean that he that is washed needeth not save to wash his feet, for which Jesus provides by daily cleansing; but the one grand atoning act never fails. If it did fail, there would remain no more sacrifice for sins.

Heb 10:28-29. He that despised Moses law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace

For apostasy from Christ would amount to all this; and if that were possible, what grace would remain?

Heb 10:30. For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.

O professors, take this message home to your hearts! Let every one of us take it home: The Lord shall judge his people. Gods fire is in Zion, and his furnace in Jerusalem. If a man tries nothing else, he will test his gold; and if no others shall be judged, yet certainly those will be who say that they are the Lords people. In that dread day, he will separate the goats from the sheep, the tares from the wheat, and the dross from the gold; his fan will be in his hand, and he will throughly purge his floor; he will sit as a refiner of silver, and he will purify the sons of Levi; he shall be like a refiners fire, and like fullers soap. Woe to those, in that day, who are a defilement to his Church, and an adulteration to the purity of his people!

Heb 10:31. It is a fearful thing to fall into the hands of the living God.

What a terrible verse is that! It is a text that ought to be preached from by those who are always saying that the punishment of the wicked will be less than, according to our minds, the Word of God leads us to expect it to be:

It is a fearful thing to fall into the hands of the living God.

Heb 10:32. But call to remembrance the former days,-

The apostle is not expecting that any of them will ever go back to where they were before; he is persuaded that they will persevere even to the end. The very warning that he gives is a powerful preventive against apostasy. Now comes the exhortation: Call to remembrance the former days. Some of you can call to remembrance the time when you joined the church, when you had to run the gauntlet for Christs sake. Then, in your early Christian life, you feared nothing and nobody so long as you could glorify God. Then, you had great enjoyment, sweet seasons of communion with your Lord: Call to remembrance the former days.

Heb 10:32-33. In which, after ye were illuminated, ye endured a great fight of afflictions; partly, whilst ye were made a gazing stock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.

In your early Christian days, you were pointed at, and regarded as quite singular for being servants of Christ; or, possibly, it was not yourselves so much as your pastors, your leaders, your friends who were prominent in the church, at whom the arrows of the adversaries were aimed. They shot at you through them; and, sometimes, that pained you much more than when they distinctly attacked you. Altogether, it was a great fight of afflictions that you had to endure.

Heb 10:34. For ye had compassion of me in my bonds,

In those early days, the Jewish believers clung as the unbelieving Jews persecuted him, to Paul just as ardently

Heb 10:34-35. And took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. Cast not away therefore your confidence, which hath great recompense of reward.

Be like the brave Spartan who would never lose his shield, but would come home either with it or on it. Cast not away your confidence. You trusted in God in those early days, and nothing seemed to daunt you then. Cast not away your confidence. Rather, get more to add to it. Let there be no thought of going back, but may there rather be a distinct advance!

Heb 10:36. For ye have need of patience,-

Our supply of that virtue is often very short; it is an article of which there is very little in the market, and all of us have need of more of it: Ye have need of patience,-

Heb 10:36. That, after ye have done the will of God, ye might receive the promise.

There must first be the doing of the will of God, and then the reward will come afterwards. God will not give to his people their full reward yet. Patience, then, brother; patience, sister. Saturday night will come one of these days; your weeks work will then be over, and you will be more than repaid for anything you have done for your Lord.

Heb 10:37-38. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.

The drawers back-the mere professors-those who say they have been illuminated, and who have tasted, in a measure, the sweetness of religion, yet who never received Christ in their inmost heart,-these are the people in whom God hath no pleasure.

Heb 10:39. But we-What a consoling end this is to the chapter!

It ought to comfort every believer in Christ who has been distressed by the earlier verses: we-

Heb 10:39. Are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

May that be true of every one of us, for our Lord Jesus Christs sake! Amen.

Fuente: Spurgeon’s Verse Expositions of the Bible

Heb 10:19. , having) The exhortation is derived from those things which have been treated of from ch. Heb 5:4, beginning at the recapitulation.– , entrance-High Priest) Heb 10:21. The apostle treated of the High Priest from ch. Heb 5:4-5; of the entrance from ch. Heb 9:1; Heb 9:12. Now he makes mention (in reverse order), by Chiasmus, of the entrance in this verse, and of the High Priest, Heb 10:21, at the commencement of his exhortation. There is the same, both sentiment and figure, at ch. Heb 6:20 : comp. the following chapters.

Fuente: Gnomon of the New Testament

Heb 10:19-39

SECTION NINE

Heb 10:19-39

ANALYSIS

In the first six chapters of our Epistle, exhortation follows exposition and argument in quick and rapid succession. But from 7: 1 to 10: 18, we have one continued discussion of the priesthood of Christ, of the covenant of which he is the Mediator, and of the one great atoning sacrifice of himself which he once made for the sins of the world. At this point ends the doctrinal part of the Epistle; most of what follows being taken up with matters of exhortation, consolation, and encouragement.

In the first section of the hortatory part upon which we now enter, our author makes a practical application of some of the leading points involved in the preceding discussion, earnestly exhorting his readers to greater zeal and diligence in their Christian profession, warning them still further against the dangers and fearful consequences of apostasy, and encouraging them in various ways and by sundry motives to persevere with fidelity to the end of their Christian course. (Heb 10:19-39.)

I. He begins by exhorting his Hebrew brethren (1) to draw near to God with true hearts and in the full assurance of faith, having their hearts sprinkled from an evil consciousness, and their bodies washed with pure water; (2) to hold fast the confidence of their well grounded hope; (3) to have a mutual watch-care over one another, so as to excite each other to love and good works, and (4)not to neglect the meetings appointed for social worship. (Heb 10:19-25.) This exhortation he enforces.

1. On the ground that the way of access into the Holiest of all had then been made manifest through the rent vail of the flesh of Jesus (Heb 10:19-20).

2. That they had a great high priest over the house of God, through whom they had at all times free access to the throne of heavenly grace (Heb 10:21).

3. That God is faithful, and that he will certainly fulfill all his promises (Heb 10:23).

4. That the day of trial was then near at hand (Heb 10:25).

II. He again warns his readers against the dangers and fearful consequences of apostasy. Of these, he urges them to beware.

1. Because for the apostate even the sacrifice of Christ is no longer available, and consequently he can expect nothing but the awful horrors of the coming judgment (Heb 10:26-27).

2. Because his condemnation will be even more intolerable than was that of the presumptuous sinner under the Law, on the ground that wherever much is given, there also much is always required (Heb 10:28-29).

3. Because God will certainly execute his righteous vengeance on all the finally impenitent (Heb 10:30-31).

III. He urges and encourages them on the ground of consistency, to endure with meekness and resignation whatever trials and afflictions might come upon them (Heb 10:32-34). They had, it seems, formerly endured much, and they had borne it all joyfully in view of the riches and honors that awaited them. And now the Apostle would have them persevere in the same course in which they had begun.

IV. He exhorts and encourages them to maintain their confidence, and to persevere in their begun course, (1) on the ground that their final recompense would be very great; and (2) on the ground that the coming of Christ was very near at hand, when the faithful would all be rewarded for their fidelity (Heb 10:35-39). This the Apostle illustrates and enforces by referring to the overthrow of the Chaldean monarchy, and the deliverance of the faithful Israelites from its oppressive bondage.

The main points of this section may therefore be briefly summed up as follows:

I. Heb 10:19-25. An exhortation to greater diligence, purity, constancy, and fidelity in the worship and service of God.

II. Heb 10:26-31. A solemn warning against the dangers and fearful consequences of apostasy.

III. Heb 10:32-34. Exhortation and encouragement to the Hebrew Christians, drawn from their previous steadfastness and endurance.

IV. Heb 10:35-39. Further exhortation and encouragement to maintain their confidence, and to persevere through faith to the end, which to them was then very near at hand.

Fuente: Old and New Testaments Restoration Commentary

, , , , , , , ; , , ( .)

Heb 10:19-23. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and [having] an high priest over the house of God; let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of [our] faith without wavering: (for he [is] faithful that promised.)

In these words the apostle enters on the last part of the epistle, which is wholly parenetical, or hortatory. For though there be some occasional intermixtures of doctrines consonant unto them before insisted on, yet the professed design of the whole remainder of the epistle is to propose unto and press on the Hebrews such duties, of various sorts, as the truths he had insisted upon do direct unto and make necessary unto all that believe. And in all his exhortations there is a mixture of the ground of the duties exhorted unto, of their necessity, and of the privilege which we have in being admitted unto them and accepted with them; all taken from the priesthood and sacrifice of Christ, with the effects of them, and the benefits which we receive thereby.

In these words there are three things:

1. The ground and reason of the duty exhorted unto, with the foundation of it, as the special privilege of the gospel, Heb 10:19-21.

2. The way and manner of our using this privilege unto that end, Heb 10:22.

3. The special duty exhorted unto, which is, perseverance and constancy in believing, Heb 10:23.

In the first we have,

1. A note of inference, or deduction of the following exhortation from what was before discoursed; , therefore.

2. A friendly compellation of them to whom he spake, used formerly, but now repeated after a long interruption; , brethren.

3. The privilege itself, which is the foundation of the exhortation; , having boldness to enter into the holiest.

4. The means whereby we attain the privilege which fits us for this duty; , by the blood of Jesus, Heb 10:19.

5. The means of using and exercising it as a privilege in a way of duty; the way is consecrated for us, Heb 10:20.

6. A further encouragement unto it, from the consideration of our high priest; having an high priest, Heb 10:21.

1. The apostle repeats his obliging compellation, Brethren. And herein he hath a peculiar respect unto those among the Hebrews who had received the gospel in sincerity. For although there was a natural brotherhood between him and the whole people of Israel, and they were always wont to call themselves, brethren in general, on the account of their original stock and separation from the rest of the world, as Act 28:21, yet this word and name is used by the apostle on the account of that spiritual relation which was between them which believe in God through Jesus Christ. See Heb 3:1, and the exposition of it. And the apostle by the use of it here testifies unto two things:

(1.) That although they had not as yet a full understanding of the nature and use of all legal institutions and sacrifices, nor of their abolishing by the coming of Christ, and the discharge of his office, yet this had not forfeited their interest in the heavenly calling; on account whereof he dealt with them as with brethren.

(2.) That this difference, so far as it had yet continued, had no way alienated his mind and affections from them, though he knew how great their mistake was, and what danger, even of eternal ruin, it exposed them unto. Hereby were the minds of those Hebrews secured from prejudice against his person and his doctrine, and inclined unto a compliance with his exhortation. Had he called them heretics and schismatics, and I know not what other names of reproach, which are the terms in use upon the like occasions amongst us, he had, in all probability, turned that which was lame quite out of the way. But he had another Spirit, was under another conduct of wisdom and grace, than most men are now acquainted withal.

Obs. 1. It is not every mistake, every error, though it be in things of great importance, while it overthrows not the foundation, that can divest men of a fraternal interest with others in the heavenly calling.

2. There is a note of inference from the preceding discourse, declaring it the ground of the present exhortation; , therefore: Seeing that these things are now made manifest unto you, seeing it is so evidently testified unto that the old covenant, sacrifices, and worship, could not make us perfect, nor give us an access unto God, whereon they are removed and taken away, which the Scripture fully testifies unto; and seeing all this is effected or accomplished in the office and by the sacrifice of Christ, which they could not effect, and privileges are thereon granted unto believers which they were not before made partakers of; let us make use of them unto the glory of God and our own salvation, in the duties which they necessarily require.And we may observe, that the apostle applies this inference from his discourse unto the use and improvement of the liberty and privileges granted unto us in Christ, with the holy worship belonging thereunto, as we shall see in opening of the words, Howbeit there is another conclusion implied in the words, though not expressed by him; and this is, that they should cease and give over their attendance unto the legal worship and sacrifices, as those which now were altogether useless, being indeed abolished. This is the principal design of the apostle in the whole epistle, namely, to call off the believing Hebrews from all adherence unto and conjunction in Mosaical institutions; for he knew the danger, both spiritual and temporal, which would accompany and arise from such an adherence. For,

(1.) It would insensibly weaken their faith in Christ, and give them a disregard of evangelical worship; which did indeed prove unto many of them a cause of that apostasy and final destruction which he so frequently warns them against.

(2.) Whereas God had determined now speedily to put an utter end unto the city, temple, and all its worship, by a universal desolation, for the sins of the people, if they did obstinately adhere unto the observance of that worship, it was justly to be feared that they would perish in that destruction that was approaching; which probably many of them did. To instruct-them in that light and knowledge of the truth that might deliver them from these evils, was the first design of the apostle in the doctrinal part of this epistle: yet doth he not plainly and in terms express it anywhere in this epistle, not even in this place, where it was most properly and naturally to be introduced; yet he doth that which evidently includes it, namely, exhort them unto those duties which, on the principles he hath declared, are utterly inconsistent with Mosaical worship, and this is, our free entrance into the holiest by the blood of Jesus. For an entrance, in any sense, with our worship into the most holy place, is inconsistent with, and destructive of all Mosaical institutions. And this was an effect of the singular wisdom wherewith the apostle was furnished to write this epistle. For had he directly and in terms opposed their observation, no small tumult and outcry would have been made against it, and great provocation had been given unto the unbelieving Jews. But, notwithstanding, he doth the same thing no less effectually in these words, wherein there is scarce a word which that application of his discourse doth not follow upon. And his wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the gospel, especially such as through any mistakes do oppose themselves unto the truth. Such things as will give exasperation unto the spirits, or advantage unto the temptations of men, ought to be avoided, or treated on with that wisdom, gentleness, and meekness, as may be no prejudice unto them. This way of procedure doth the same apostle expressly prescribe unto all ministers of the gospel, 2Ti 2:23-26.

3. There is in the words the privilege which is the foundation of the duty exhorted unto: Having therefore boldness to enter into the holiest, for a regular entrance into or of the most holy. The privilege intended is directly opposed unto the state of things under the law; and from the consideration of it is the nature of it to be learned. For the entrance into the holiest, in the tabernacle, belonged unto the worship of the church, it was the principal part thereof; but it had many imperfections attending it:

(1.) It was not into the special presence of God, but only into a place made with hands, filled with some representations of things that could not be seen.

(2.) None might ever enter into it but the high priest alone, and that only once a-year.

(3.) The body of the people, the whole congregation, were therefore jointly and severally utterly excluded from any entrance into it.

(4.) The prohibition of entrance into this holy place belonged unto that bondage wherein they were kept under the law, which hath been before declared.

The privilege here mentioned being opposed to this state of things among them, which respected their present worship, it is certain that it doth concern the present worship of God by Christ under the gospel. And they are therefore utterly mistaken who suppose the entrance into the most holy to be an entrance into heaven after this life for all believers; for the apostle doth not here oppose the glorious state of heaven unto the church of the Hebrews and their legal services, but the privileges of the gospel-state and worship only. Nor would it have been to his purpose so to have done; for the Hebrews might have said, that although the glory of heaven after this life doth exceed the glories of the services of the tabernacle, which none ever questioned, yet the benefit, use, and efficacy of their present ordinances and worship might be more excellent than any thing that they could obtain by the gospel. Neither were believers then also excluded from heaven after death, any more than now. Therefore the privilege mentioned is that which belongs unto the gospel church in its perfect state in this world. And the exercise and use of it doth consist in our drawing nigh unto God in holy services and worship through Christ, as the apostle declares, verse 22.

There is, then, a twofold opposition in these words unto the state of the people under the law:

(1.) As unto the spirit and frame of mind in the worshippers; and,

(2.) As unto the place of the worship, from whence they were excluded, and whereunto we are admitted.

(1.) The first is in the word , boldness. There were two things with respect unto those worshippers in this matter:

[1.] A legal prohibition from entering into the holy place; whereon they had no liberty or freedom so to do, because they were forbidden on several penalties;

[2.] Dread and fear, which deprived them of all boldness or holy confidence in their approaches unto God: therefore the apostle expresseth the contrary frame of believers under the new testament by a word that signifieth both liberty, or freedom from any prohibition, and boldness with confidence in the exercise of that liberty. I have spoken before of the various use and signification of this word , which the apostle both in this and other epistles useth frequently to express both the right, and liberty, and confidence, unto and in their access unto God, of believers under the new testament, in opposition to the state of them under the old. We have a right unto it, we have liberty without restraint by any prohibition, we have confidence and assurance without dread or fear.

(2.) This liberty we have , , aditus, introitus, , that is, the true sanctuary, the holy place not made with hands; the immediate gracious presence of God himself in Christ Jesus. See Heb 9:11-12. Whatever was typically represented in the most holy place of old, we have access unto; that is, unto God himself we have an access in one Spirit by Christ

Obs. 2. This is the great fundamental privilege of the gospel, that believers, in all their holy worship, have liberty, boldness, and confidence, to enter with it and by it into the gracious presence of God.

(1.) They are not hindered by any prohibition. God set bounds unto mount Sinai, that none should pass or break through into his presence in the giving of the law. He hath set none to mount Zion, but all believers have right, title, and liberty to approach unto him, even unto his throne. There is no such order now, that he who draws nigh shall be cut off; but on the contrary, that he that doth not so do shall be destroyed.

(2.) Hence there is no dread, fear, or terror in their minds, hearts, or consciences, when they make their approaches unto God. This was a consequent of the same interdict of the law, which is now taken away. They have not received the spirit of bondage unto fear, but the Spirit of the Son, whereby with holy boldness they cry, Abba, Father; for where the Spirit of the Lord is, there is liberty, they have freedom unto, and confidence in their duties: and therein consists the greatest evidence of our interest in the gospel and privileges thereof.

(3.) The nature of gospel worship consists in this, that it is an entrance with boldness into the presence of God. However men may multiply duties, of what sort or nature soever they be, if they design not in and by them to enter into the presence of God, if they have not some experience that so they do, if they are taken up with other thoughts, and rest in the outward performance of them, they belong not unto evangelical worship. The only exercise of faith in them is in an entrance into the presence of God.

(4.) Our approach unto God in gospel worship, is unto him as evidencing himself in a way of grace and mercy. Hence it is said to be an entrance into the holiest; for in the holy place were all the pledges and tokens of Gods grace and favor, as we have manifested upon the foregoing chapter. And as the taking off of the old prohibition gives us liberty, and the institution of the worship of the gospel gives us title unto this privilege, so the consideration of the nature of that presence of God whereunto we approach gives us boldness thereunto.

4. The procuring cause of this privilege is in the next place expressed; we have it : by the blood of Jesus, say we. It is the procuring cause of this privilege that is intended, which is often so proposed. The blood of Jesus Christ is the same with his sacrifice, the offering of himself, or the offering of his body once for all. For he offered himself in and by the effusion of his blood, whereby he made atonement for sin; which could not be otherwise effected. And it is here opposed, as also in the whole preceding discourse, unto the blood of the legal sacrifices. They could not procure, they did not effect any such liberty of access unto God in the holy place. This was done by the blood of Jesus only; whereby he accomplished what the sacrifices of the law could not do. And it is a cause of this privilege on a twofold account:

(1.) In its respect unto God, in its oblation.

(2.) In respect unto the consciences of believers, in its application.

(1.) By its oblation it removed and took away all causes of distance between God and believers. It made atonement for them, answered the law, removed the curse, broke down the partition wall, or the law of commandments contained in ordinances, wherein were all the prohibitions of approaching unto God with boldness. Hereby also he rent the veil which interposed and hid the gracious presence of God from us. And these things being removed out of the way by the blood of the oblation or offering of Christ, peace being thereby made with God, he procured him to be reconciled unto us, inviting us to accept and make use of that reconciliation by receiving the atonement. Hence believers have boldness to appear before him, and approach unto his presence. See Rom 5:11; 2Co 5:18-21; Eph 2:13-18. Hereon was it the procuring, the purchasing cause of this privilege.

(2.) It is the cause of it with respect unto the consciences of believers, in the application of it unto their souls. There are not only all the hinderances mentioned, on the part of God, lying in the way of our access unto him, but also the consciences of men, from a sense of the guilt of sin, were filled with fear and dread of God, and durst not so much as desire an immediate access unto him. The efficacy of the blood of Christ being through believing communicated unto them, takes away all this dread and fear. And this is done principally by his bestowing on them the Holy Spirit, which is a Spirit of liberty, as our apostle shows at large, 2 Corinthians 3. Wherefore we have boldness to enter into the holiest by the blood of Jesus, on these three accounts:

[1.] In that atonement is made thereby for sin, and peace made with God, so as that he is reconciled unto us; all that anger being turned away that did deter us from any such approach.

[2.] Fear, dread, and bondage, are taken away, so that the acting of faith on God through the blood of Jesus doth expel them, and remove them out of our mind.

[3.] We receive the Holy Spirit therewithal; who is a Spirit of liberty, power, holy boldness, enabling us to cry, Abba, Father.

Obs. 3. Nothing but the blood of Jesus could have given this boldness; nothing that stood in the way of it could otherwise have been removed; nothing else could have set our souls at liberty from that bondage that was come upon them by sin.

Obs. 4. Rightly esteem and duly improve the blessed privilege which was purchased for us at so dear a rate. What shall we render unto him? How unspeakable are our obligations unto faith and love!

Obs. 5. Confidence in an access unto God not built on, not resolved into the blood of Christ, is but a daring presumption, which God abhors.

Heb 10:20. Having told us that we have , an entrance into the holiest, he now declares what the way is whereby we may do so. The way into the holiest under the tabernacle was a passage with blood through the sanctuary, and then a turning aside of the veil, as we have declared before. But the whole church was forbidden the use of this way; and it was appointed for no other end but to signify that in due time there should be a way opened unto believers into the presence of God, which was not yet prepared. And this the apostle describes,

1. From the preparation of it; which he hath consecrated.

2. From the properties of it; it was a new and living way.

3. From the tendency of it; which he expresseth,

(1.) Typically, or with respect unto the old way under the tabernacle, it was through the veil;

(2.) In an exposition of that type, that is, his flesh. In the whole, there is a description of the exercise of faith in our access unto God by Christ Jesus: Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh.

1. The preparation of this way is by an , by a dedication. The word hath a double signification, one in things natural, the other in things sacred; which yet are of no affinity unto one another. In things natural, it is to new make, so as to be ready for use; in things sacred, it is to dedicate or consecrate any thing, at the first erection or making of it, unto sacred services. The latter sense of the word, which we receive in our translation, is here to be embraced, yet so as it includes the former also. For it is spoken in opposition unto the dedication of the tabernacle, and way into the most holy place, by the blood of sacrifices, whereof we have treated in the ninth chapter. So was this way into the holy place consecrated, dedicated, and set apart sacredly for the use of believers, so as that there neither is, nor ever can be, any other way but by the blood of Jesus. Or there is this also in it, that the way itself was new prepared and made, not being extant before.

Obs. 6. The way of our entrance into the holiest is solemnly dedicated and consecrated for us, so as that with boldness we may make use of it. He hath done it for us, for our use, our benefit, and advantage.

2. The properties of this way are two:

(1.) That it is , new:

[1.] Because it was but newly made and prepared;

[2.] Because it belongs unto the new covenant;

[3.] Because it admits of no decays, but is always new, as unto its efficacy and use, as in the day of its first preparation. Whereas that of the tabernacle waxed old, and so was prepared for a removal, this way shall never be altered nor changed, never decay, it is always new.

(2.) , it is living. This epithet is placed by apposition, without any note of distinction or conjunction. And it is said to be living,

[1.] In opposition unto the way into the holiest under the tabernacle, which was,

1st. By death. Nothing could be done in it without the blood of the sacrifices.

2dly. It was the cause of death unto any one that should make use of it, the high priest only excepted, and he but once a-year.

[2.] It is living as unto its efficacy; it is not a dead thing, it is that which hath a spiritual, vital efficacy in our access unto God.

[3.] It is living from its effects; it leads to life, and effectually brings us thereunto, and is the only way of entering into everlasting life.

Obs. 7. All the privileges we have by Christ are great, glorious, and efficacious; all tending and leading unto life. This new and living way of our approach unto God, is nothing but the exercise of faith for acceptance with God by the sacrifice of Christ, according unto the revelation made in the gospel

3. He shows which way it thus leads to the holiest, or what is the tendency of it: it is through the veil. The apostle shows here expressly what he alludeth unto in the declaration he makes of our entrance into the holiest. The veil here intended by him was that between the sanctuary and the most holy place, whose description we have given on Hebrews 9; for there was no possible entrance thereinto but through that veil, which was turned aside when the high priest entered. What this veil was unto the high priest in his entrance into that holy place, that is the flesh of Christ unto us in ours; as in the last place is described in exposition of this type, that is, his flesh.

For the opening of these words, and the vindication of the apostles application of this type, we may observe,

(1.) The flesh of Christ, the body of Christ, the blood of Christ, Christ himself, are all mentioned distinctly, as the matter of his sacrifice. See Heb 9:14; Heb 9:25; Heb 9:28; Heb 10:10.

(2.) This is done on various respects, to express either the dignity or the efficacy of the nature and manner of his offering.

(3.) In the sacrifice of Christ, the flesh was that which suffered peculiarly, as the great token and evidence of his real sufferings.

(4.) The whole efficacy of his sacrifice is ascribed unto every essential part of the human nature of Christ, in that which either acted or suffered therein; to his soul, Isa 53:10; his blood, Heb 9:14; his body, verse 10; his flesh, as in this place. For these things were not distinctly operative, one in one effect, another in another, but all of them concurred in his nature and person, which he offered once wholly to God. So that where any of them is mentioned, the whole human nature of Christ, as unto the efficacy of it in his sacrifice, is intended.

(5.) Yet were these things distinctly typified and foresignified in the sacrifices and service of old. So was the flesh of Christ by the veil, as his whole nature by the tabernacle, his soul by the scapegoat, his body and blood by the sin-offering on the day of expiation, when the sacrifice was burnt without the camp.

(6.) Herein in an especial manner was the whole a type of the flesh of Christ, in that there was no entrance to be laid open into the holy place but by the rending of the veil. The time when the high priest entered into it, it was indeed turned aside; whereon it immediately closed again, and forbade an entrance and a prospect unto others. Wherefore there could be no entrance into that holy place abiding, unless the veil was rent and torn in pieces, so that it could close no more. For it came to pans on the death of the Lord Jesus, that the veil of the temple was rent from the top to the bottom. And that which is signified hereby is only this, that by virtue of the sacrifice of Christ, wherein his flesh was torn and rent, we have a full entrance into the holy place, such as would have been of old upon the rending of the veil. This, therefore, is the genuine interpretation of this place, We enter with boldness into the most holy place through the veil; that is to say, his flesh:we do so by virtue of the sacrifice of himself, wherein his flesh was rent, and all hinderances thereby taken away from us; of all which hinderances the veil was an emblem, and principal instance, until it was rent and removed.

The sufficiency of the sacrifice of Christ unto all the ends of the perfection of the church, in all duties and privileges, is that which the apostle instructs us unto herein. And there is great instruction given us, in this comparison of the type and antitype, into the way and nature of our access unto God in all our solemn worship. It is God as he was represented in the holy place to whom we address ourselves peculiarly; that is, God the Father as on a throne of grace: the manner of our access is with holy confidence, grounded solely on the efficacy of the blood or sacrifice of Christ. The way is by faith, as to the removal of the obstacles, and the view of God as reconciled. This is given us by the suffering of Christ in the flesh, which laid open the entrance into the holy place. Wherefore the apostle says not, that the veil was the flesh of Christ, as some pretend who have hence cavilled at the authority of this epistle on no other ground but because they could not apprehend the spiritual light and wisdom that is therein; only he says, we have our entrance into the holy place by virtue of the flesh of Christ, which was rent in his sacrifice, as through the rending of the veil a way was laid open into the holiest.

This is the first encouragement unto the duty exhorted unto, from the benefit and privilege we have by the blood of Christ. Another to the same purpose follows.

Heb 10:21. And [having] a great high priest over the house of God. Having, is understood from Heb 10:19; the word whereby the apostle expresseth our relation unto Christ, Heb 4:15. He is our priest, he exerciseth that office on our behalf; and our duty it is in all things to be such as becometh this great high priest to own in the discharge of his office. What became him that he might be our high priest, as it is expressed, Heb 7:26, shows what we ought to be in our measure that belong unto his care, and that we may say with boldness, We have an high priest; which is another encouragement unto the diligent attendance to the duties we are here exhorted unto. For it may be said, That notwithstanding the provision of a new way into the holiest, and boldness given us to enter thereinto, yet in ourselves we know not how to do it, unless we are under the conduct of a priest, as the church of old was in their worship. All those priests being removed, how shall we do now to draw nigh unto God, without such a conduct, such a countenance?The apostle removes this from them, and gives encouragement for what he had proved to be a duty before, namely, that we have a great high priest.

Three things are in the words:

1. That we have a priest;

2. That he is a great priest;

3. That part of his office wherein in this duty we are concerned, which is, that he is over the house of God.

The first hath been spoken unto on many occasions: only the apostle calls him not here, our high priest, which he doth most frequently; but a priest, with the addition of great, a great priest, which answers directly to the Hebrew expression, , as the high priest was called: yet the apostle hath a respect unto his eminency above all other priests whatsoever. He is great in his person, God and man, as he had described him, Heb 1:2-3; great in his glorious exaltation, Heb 8:1-2; great in his power and the efficacy of his office, Heb 7:25; great in honor, dignity, and authority; the consideration whereof leads both unto the confirmation of our faith and the ingenerating of a due reverence in our hearts towards him. For as he is so great as that he can save us unto the uttermost, or give us acceptance before God as unto our persons and our duties; so he is so glorious that we ought to apply ourselves to him with reverence and godly fear.

That which, unto the particular end designed in this place, we ought to consider in his office, is, that he is over the house of God. The apostle doth not herein consider the sacrifice of himself, which he proposed as the foundation of the privilege whence the ensuing duty is inferred, but what he is and doth after his sacrifice, now he is exalted in heaven; for this was the second part of the office of the high priest. The first was, to offer sacrifice for the people; the other was, to take the oversight of the house of God: for so it is particularly expressed with respect unto Joshua, who was an eminent type of Christ, Zec 3:6-7. The whole care of ordering all things in the house of God was committed to the high priest: so is it now in the hand of Christ; he is over the house of God, to order all things unto the glory of God and the salvation of the church. The house of God; that is, the whole house of God, the family of heaven and earth, that part of the church above and that here below, which make up but one house of God. The church here below is comprised in the first place; for unto them it is that this encouragement is given, unto whom this motive of drawing nigh is proposed, namely, as they have a high priest. And it is in the heavenly sanctuary wherein he administereth, or in the house of God above; into which also we do enter by our prayers and sacred worship; so is he for ever over his own house.

Obs. 8. The Lord Christ doth peculiarly preside over all the persons, duties, and worship of believers in the church of God:

1. In that all their worship is of his appointment, and what is not so belongs not to the house of God;

2. In that he assists the worshippers by his Spirit or the performance of this duty;

3. That he makes their services accepted with God;

4. In rendering their worship glorious by the administration of his Spirit, and effectual through the addition of the incense of his intercession. For other things that may be hence educed, see our exposition of Heb 4:14-16.

Heb 10:22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

The duty is here expressed whereunto these encouragements and privileges do direct and lead. And this duty is described,

1. By the nature of it; Let us draw near.

2. The qualification of the persons by whom it is to be performed; With a true heart. 3. The manner of its performance; In full assurance of faith.

4. The preparation for it: which is twofold;

(1.) That our hearts be sprinkled from an evil conscience;

(2.) That our bodies be washed with pure water.

1. The duty itself is expressed by , the word whereby the whole performance of all divine, solemn worship was constantly expressed.

For God having fixed the residence of the signs of his presence unto a certain place, namely, that of the tabernacle and altar, none could worship him but it was by an approach, an access, a drawing nigh unto that place, the means of their worship, and the pledges of Gods presence therein. So were they to bring their gifts, their offerings, their sacrifices; every thing wherewith they worshipped in it was an approximation unto God. Now all these things, tabernacle, temple, altar, as we have showed, were types of Christ and the gracious presence of God in him; and they were appointed only unto this end, to teach the church to look for an access to God in and by him alone. Wherefore the apostle tells the Hebrews, that as they had under the old testament an approach unto God, and were then , those that came and drew nigh unto him, yet it was defective in three things:

(1.) That it was by carnal means, the blood of bulls and goats

(2.) That it was not unto God himself, but only some outward pledges of his presence.

(3.) That in this access they were always excluded from an entrance into the holiest. This way being now removed, there is that appointed in the room thereof which is liable to none of these defects For,

(1.) It is not by things carnal, but in a holy, spiritual way and manner, as the ensuing description of it doth manifest.

(2.) It is not unto any outward pledges of the divine presence, but immediately unto God himself, even the Father.

(3.) It is into the most holy place itself, the special residence of God, and of our high priest, Christ Jesus. Wherefore this drawing near containeth all the holy worship of the church, both public and private, all the ways of our access unto God by Christ. And the charge given for this duty is the first inference the apostle maketh from the consideration of the benefits we receive by the priesthood and sacrifice of Christ.

2. The principal qualification of the persons exhorted unto this duty, is a true heart. God in an especial manner requireth truth in the inward parts in all that come unto him, Psa 51:6. Especially he doth so in his worship, Joh 4:24. Now truth respects either the mind, and is opposed unto falsehood; or respects the heart and affections, and is opposed to hypocrisy. In the first way all false worship is rejected, all means of the worship of God not of his own institution. But the truth of the heart here intended, is the sincerity of heart which is opposed unto all hypocrisy. Two things are therefore comprised in this qualification:

Obs. 9. That the heart is that which God principally respects in our access unto him. The Hebrews, in their degenerate condition, rested in the outward performance of duties: so as they made their access outwardly according to the institutions and directions of the law, they were regardless of themselves and of the inner man, and of the frame thereof. But it is the heart that God requires; and accordingly, that it be under the conduct of doctrinal truth in the light of the mind, and not only that it be true and free from hypocrisy in the acts of worship that it goes about, but also that in its habitual frame it be holy, and throughout leavened with sincerity. Thence it is denominated a true heart. If men be sincere in the acts of worship, but fail of it in point of walking and conversation, they will not be accepted in it.

Obs. 10. Universal, internal sincerity of heart is required of all those that draw nigh unto God in his holy worship. It is so,

(1.) From the nature of God;

(2.) From the nature of the worship itself;

(3.) From the conscience of the worshippers, which can have neither boldness nor confidence without it. What is required unto that sincerity, or true heart, without which we cannot freely draw nigh unto God in any duty of his worship, I cannot now declare.

3. There is the way and manner, together with the principle to be acted in all our accesses unto God: , In the full assurance of faith.

(1.) Without faith it is impossible to please God. Wherefore faith is required in this access on a twofold account:

[1.] Of the qualification of the person. He must be a true believer who hath this access, all others are utterly excluded from it:

[2.] Of its actual exercise in every particular duty of access. Abel by faith offered his sacrifice; and there is no duty acceptable unto God which is not quickened and enlivened by faith.

(2.) As unto this access unto God by Christ, the apostle requires that there be a full assurance of faith. Many have disputed wherein this assurance of faith doth consist, what it is that belongs thereunto. We must consider the design of the apostle and scope of the place, and what they do require. The word is used only in this place, though the verb, , be used elsewhere, Rom 4:21; Rom 14:5, to signify a full satisfaction of mind in what we are persuaded of. Here two things seem to be included in it.

[1.] That which in other places the apostle expresseth by which is the word constantly used to declare the frame of mind which is or ought to be in gospel worshippers, in opposition unto that of the law. And it hath two things in it:

1st. An open view of the spiritual glories, of the way and end of our approach unto God; which they had not.

2dly. Liberty and confidence, liberty of speech, and confidence of being accepted; which in their bondage condition they had not.

Therefore the apostle thus expresseth the way and manner of our approaching to God by Christ, in opposition unto that under the law, and affirms it to be in the full assurance and spiritual boldness of faith. This is the plerophory of it; which frame of mind is plainly directed unto.

[2.] A firm and unmovable persuasion concerning the priesthood of Christ, whereby we have this access unto God, with the glory and efficacy of it; faith without wavering. For many of the Hebrews who had received in general the faith of the gospel, yet wavered up and down in their minds about this office of Christ, and the glorious things related of it by the apostle; supposing that there might some place be yet left for the administration of the legal high priest. This frame the apostle confutes; and shows that under it men could have no access to God, nor acceptance with him.

Wherefore the full assurance of faith here, respects not the assurance that any have of their own salvation, nor any degree of such an assurance; it is only the full satisfaction of our souls and consciences in the reality and efficacy of the priesthood of Christ to give us acceptance with God, in opposition unto all other ways and means thereof, that is intended. But withal this persuasion is accompanied with an assured trust of our own acceptance with God in and by him, with an acquiescence of our souls therein.

Obs. 11. The actual exercise of faith is required in all our approaches unto God, in every particular duty of his worship. Without this no outward solemnity of worship, no exercise of it will avail us.

Obs. 12. It is faith in Christ alone that gives us boldness of access unto God.

Obs. 13. The person and office of Christ are to be rested in with full assurance in all our accesses to the throne of grace.

4. There is a twofold preparation prescribed unto us for the right discharge of this duty:

(1.) That our hearts be sprinkled from an evil conscience.

(2.) That our bodies be washed with pure water.

It is plain that the apostle in these expressions alludeth unto the necessary preparations for divine service under the law. For whereas there were various ways whereby men were legally defiled, so there were means appointed for their legal purification, which we have declared on Hebrews 9. Without the use and application of those purifications, if any of them that were so defiled did draw nigh unto the worship of God, he was to die, or be cut off. These institutions the apostle doth not only allude unto, and make application of things outward and carnal unto things inward and spiritual, but withal declares what was their nature and typical administration. They were not appointed for their own sakes, but to typify and represent the spiritual grace, and its efficacy, which we receive by the sacrifice of Christ. The subject spoken of is twofold:

(1.) The heart;

(2.) The body; that is, the inward and outward man.

(1.) As unto the first, it is required that, with respect unto it, it be separated from an evil conscience. There is no doubt but in this place, as in many others, the heart is taken for all the faculties of our souls, with our affections; for it is that wherein conscience is seated, wherein it acts its power, which it doth especially in the practical understanding, as the affections are ruled and guided thereby.

This conscience is affirmed to be evil, antecedently unto the means proposed for the taking it away. Conscience, as conscience, is not to be separated from the heart; but as it is evil, it must be so.

Conscience may be said to be evil on two accounts:

[1.] As it disquieteth, perplexeth, judgeth, and condemneth for sin. In this sense the apostle speaks of conscience, verse 2, a conscience condemning us for sin, which the sacrifices of the law could not take away. So a heart with an evil conscience, is a heart terrified and condemning for sin.

[2.] On account of a vitiated principle in the conscience, not performing its duty, but secure when it is filled with all unclean, vicious habits. And hereon it signifies also all those secret, latent sins in the heart, which are known only to a mans own conscience; opposed unto the body, or external, known sins, which he speaks of afterwards. I take it here in the latter sense:

1st. Because it is said to be evil, which it cannot be with respect unto its former acts and power, for it doth therein but perform its duty, and is evil not in itself, but unto them in whom it is. And,

2dly. The way of its removal is by, sprinkling, and not by an oblation or offering; now sprinkling is the efficacious application of the blood of atonement unto sanctification, or internal purification.

And this is the first thing in particular, namely, the way or means of the removal of this evil conscience; which is by sprinkling of our hearts. The expression is taken from the sprinkling of blood upon the offering of the sacrifices, Exo 29:16; Exo 29:21; Lev 4:17; Lev 14:7 : the spiritual interpretation and application whereof is given us, Eze 36:25. And whereas this sprinkling from sin, and cleansing thereby, is in Ezekiel ascribed unto pure water, and whereas it was in the type the blood of the sacrifice that was sprinkled, it gives us the sense of the whole. For as the blood of the sacrifice was a type of the blood and sacrifice of Christ as offered unto God, so it is the Holy Spirit and his efficacious work that are denoted by pure water, as is frequently promised. Wherefore, this sprinkling of our hearts is an act of the sanctifying power of the Holy Ghost, by virtue of the blood and sacrifice of Christ, in making of that application of them unto our souls wherein the blood of Christ, the Son of God, cleanseth us from all our sins. Hereby are our hearts sprinkled from an evil conscience;

[1.] Originally, in the communication of regenerating, sanctifying grace;

[2.] Continually, in fresh applications of the virtue of the blood of Christ, for the taking away of the defilement by internal, actual sin.

Obs. 14. Although that worship whereby we draw nigh unto God be performed with respect to institution and rule, yet without internal sanctification of heart we are not accepted in it.

Obs. 15. Due preparation, by fresh applications of our souls unto the efficacy of the blood of Christ for the purification of our hearts, that we may be meet to draw nigh to God, is required of us. This the apostle hath especial respect unto; and the want of it is the bane of public worship. Where this is not, there is no due reverence of God, no sanctification of his name, nor any benefit to be expected unto our own souls.

Obs. 16. In all wherein we have to do with God, we are principally to regard those internal sins we are conscious of unto ourselves, but which are hidden from all others.

(2.) The last thing required of us in order to the duty exhorted unto, is, that our bodies be washed with pure water. This at first view would seem to refer unto the outward administration of the ordinance of baptism, required of all antecedently unto their orderly conjunction unto a church-state in the causes of it; and so it is carried by many expositors. But,

[1.] The apostle Peter tells us that saving baptism doth not consist in the washing away of the filth of the body, 1Pe 3:21; therefore the expression here must be figurative, and not proper.

[2.] Although the sprinkling and washing spoken of do principally respect our habitual, internal qualification, by regenerating, sanctifying grace, yet they include also the actual, gracious, renewed preparation of our hearts and minds, with respect unto all our solemn approaches unto God; but baptism cannot be repeated.

[3.] Whereas the sprinkling of the heart from an evil conscience respects the internal and unknown sins of the mind; so this of washing the body doth the sins that are outwardly acted and perpetrated. And the body is said to be washed from them,

1st. Because they are outward, in opposition unto those that are only inherent, in the mind.

2dly. Because the body is the instrument of the perpetration of them; hence are they called deeds of the body; the members of the body; our earthly members, Rom 3:13-15; Rom 8:13, Col 3:3-5.

3dly. Because the body is defiled by them, by some of them in an especial manner, 1 Corinthians 6.

Pure water, wherewith the body is to be washed, is that which is promised, Eze 36:25-26; the assistance of the sanctifying Spirit, by virtue of the sacrifice of Christ. Hereby all those sins which cleave unto our outward conversation are removed and washed away; for we are sanctified thereby in our whole spirits, souls, and bodies. And that scripture respects the deeds of sin; as unto a continuation of their commission, he shall keep and preserve us. We are so by the grace of Christ, and thereby we keep and preserve ourselves from all outward and actual sins, that nothing may appear upon us, as the bodies of them who, having wallowed in the mire, are now washed with pure water; for the body is placed as the instrument of the defilement of the soul in such sins.

Obs. 17. Universal sanctification, upon our whole persons, and the mortification in an especial manner of outward sins, are required of us in our drawing nigh unto God.

Obs. 18. These are the ornaments wherewith we are to prepare our souls for it, and not the gaiety of outward apparel.

Obs. 19. It is a great work to draw nigh unto God, so as to worship him in spirit and in truth.

Heb 10:23. Let us hold fast the profession of [our] faith without wavering; (for he [is] faithful that promised.)

This is the second exhortation which the apostle educeth by way of inference from the principles of truth which he had before declared and confirmed. And it is the substance or end of the whole parenetical or hortatory part of the epistle; that for the obtaining whereof the whole doctrinal part of it was written, which gives life and efficacy unto it. Wherefore he spends the whole remainder of the epistle in the pressing and confirming of this exhortation; on a compliance wherewith the eternal condition of our souls doth depend. And this he doth, partly by declaring the means whereby we may be helped in the discharge of this duty; partly by denouncing the eternal ruin and sure destruction that will follow the neglect of it; partly by encouragements from our own former experiences, and the strength of our faith; and partly by evidencing unto us in a multitude of examples, how we may overcome the difficulty that would occur unto us in this way, with other various cogent reasonings; as we. shall see, if God pleaseth, in our progress.

In these words there is a duty prescribed, and an encouragement added unto it.

First, As unto the duty itself, we must inquire,

1. What is meant by the profession of our faith.

2. What is meant by holding it fast.

3. What it is to hold it fast without wavering.

1. Some copies read , the profession of our hope; which the Vulgar follows, the profession of the hope that is in us: and so it may have a respect unto the exhortation used by the apostle, Heb 3:6. And it will come unto the same with our reading of it; for on our faith our hope is built, and is an eminent fruit thereof. Wherefore holding fast our hope, includes in it the holding fast of our faith, as the cause is in the effect, and the building in the foundation. But I prefer the other reading, as that which is more suited unto the design of the apostle, and his following discourse; and which his following confirmations of this exhortation do directly require, and which is the proper subject of our , or profession. See Heb 3:1.

Faith is here taken in both the principal acceptations of it, namely, that faith whereby we believe, and the faith or doctrine which we do believe. Of both which we make the same profession; of one as the inward principle, of the other as the outward rule. Of the meaning of the word itself, , or joint profession, I have treated largely, Heb 3:1. This solemn profession of our faith is twofold:

(1.) Initial.

(2.) By the way of continuation, in all the acts and duties required thereunto.

(1.) The first is a solemn giving up of ourselves unto Christ, in a professed subjection unto the gospel, and the ordinances of divine worship therein contained. This of old was done by all men, at their first accession unto God, in the assemblies of the church. The apostle calls it the beginning of our confidence, or subsistence in Christ and the church, Heb 3:14. And it was ordinarily, in the primitive times, accompanied with excellent graces and privileges. For,

[1.] God usually gave them hereon great joy and exultation, with peace in their own minds: 1Pe 2:9, Hath translated us out of darkness into his marvellous light. The glorious, marvellous light whereinto they were newly translated out of darkness, the evidence which they had of the truth and reality of the things that they believed and professed, the value they had for the grace of God in their high and heavenly calling, the greatness and excellency of the things made known unto them, and believed by them, were the means whereby they were filled with joy unspeakable and full of glory. And respect is had unto this frame of heart in this exhortation. For it is apt on many accounts to decay and be lost; but when it is so we lose much of the glory of our profession.

[2.] They had hereon some such communication of the Spirit in gifts or graces, as was a seal unto them of the promised inheritance, Eph 1:13. And although what was extraordinary herein is ceased, and not to be looked after, yet if Christians, in their initial dedication of themselves unto Christ and the gospel, did attend unto their duty in a due manner, or were affected with their privileges as they ought, they would have experience of this grace, and advantage in ways suitable unto their own state and condition.

(2.) The continuation of their profession first solemnly made, in avowing the faith on all just occasions, in attendance on all duties of worship required in the gospel, in professing their faith in the promises of God by Christ, and thereon cheerfully undergoing afflictions, troubles, and persecutions, on the account thereof, is this profession of our faith that is exhorted unto.

2. What is it to hold fast this profession? The words we so render are , , and sometimes singly, as 1Th 5:21. and are indefinitely used to this end, Heb 3:6, Rev 2:25; Rev 3:11. So that which is here , is , Heb 4:14. And there is included in the sense of either of these words,

(1.) A supposition of great difficulty, with danger and opposition, against this holding the profession of our faith.

(2.) The putting forth of the utmost of our strength and endeavors in the defense of it.

(3.) A constant perseverance in it, denoted in the word keep; possess it with constancy.

3. This is to be done without wavering; that is, the profession must be immovable and constant. The frame of .mind which this is opposed unto is expressed, Jas 1:6, , one that is always disputing, and tossed up and down with various thoughts in his mind, not coming to a fixed resolution or determination. He is like a wave of the sea, which sometimes subsides and is quiet, and sometimes is tossed one way or another, as it receives impressions from the wind. There were many in those days who did hesitate in the profession of the doctrine of the gospel; sometimes they inclined unto it and embraced it; sometimes they returned again unto Judaism; and sometimes they would reconcile and compound the two covenants, the two religions, the two churches together, with which sort of men our apostle had great contention. As mens minds waver in these things, so their profession wavers; which the apostle here condemneth, and opposeth unto that full assurance of faith which he requireth in us. is, not to be bent one way or another, by impressions made from any things or causes; but to abide firm, fixed, stable, in opposition to them. And it is opposed unto,

(1.) A halting between two opinions, God or Baal, Judaism or Christianity, truth or error. This is to waver doctrinally.

(2.) Unto a weakness or irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions.

(3.) To a yielding in the way of compliance, on any point of doctrine or worship contrary unto or inconsistent with the faith we have professed. In which sense the apostle would not give place, no, not for an hour, unto them that taught circumcision.

(4.) To final apostasy from the truth, which this wavering up and down, as the apostle intimates in his following discourse, brings unto.

Wherefore it includes positively,

(1.) A firm persuasion of mind as to the truth of the faith whereof we have made profession.

(2.) A constant resolution to abide therein and adhere thereunto, against all oppositions.

(3.) Constancy and diligence in the performance of all the duties which are required unto the continuation of this profession. This is the sum and substance of that duty which the apostle with all sorts of arguments presseth on the Hebrews in this epistle, as that which was indispensably necessary unto their salvation.

Obs. 20. There is an internal principle of saving faith required unto our profession of the doctrine of the gospel, without which it will not avail.

Obs. 21. All that believe ought solemnly to give themselves up unto Christ and his rule, in an express profession of the faith that is in them and required of them.

Obs. 22. There will great difficulties arise in, and opposition be made unto, a sincere profession of the faith.

Obs. 23. Firmness and constancy of mind, with our utmost diligent endeavors, are required unto an acceptable continuance in the profession of the faith.

Obs. 24. Uncertainty and wavering of mind as to the truth and doctrine we profess, or neglect of the duties wherein it doth consist, or compliance with errors for fear of persecution and sufferings, doth overthrow our profession, and render it useless.

Obs. 25. As we ought not on any account to decline our profession, so to abate of the degrees of fervency of spirit therein is dangerous unto our souls.

Secondly, Upon the proposal of this duty, the apostle in his passage interposeth an encouragement unto it, taken from the assured benefit and advantage that should be obtained thereby: For, saith he, he is faithful that hath promised. And we may observe, in the opening of these words, the nature of the encouragement given us in them.

1. It is God alone who promiseth. He alone is the author of all gospel promises; by him are they given unto us, 2Pe 1:4, Tit 1:2. Hence in the sense of the gospel, this is a just periphrasis of God, He who hath promised.

2. The promises of God are of that nature in themselves, as are suited unto the encouragement of all believers unto constancy and final perseverance in the profession of the faith. They are so, whether we respect them as they contain and exhibit present grace, mercy, and consolation; or as those which propose unto us things eternal in the future glorious reward.

3. The efficacy of the promises unto this end depends upon the faithfulness of God who gives them. With him is neither variableness nor shadow of turning. The Strength of Israel will not lie nor repent. Gods faithfulness is the unchangeableness of his purpose and the counsel of his will, proceeding from the immutability of his nature, as accompanied with almighty power for their accomplishment, as declared in the word. See Heb 6:18; Tit 1:2.

This, therefore, is the sense of the apostles reason unto the end he aims at:

Consider,saith he, the promises of the gospel, their incomparable greatness and glory: in their enjoyment consists our eternal blessedness; and they will all of them be in all things accomplished towards those who hold fast their profession, seeing he who hath promised them is absolutely faithful and unchangeable.

Obs. 26. The faithfulness of God in his promises is the great encouragement and supportment, under our continual profession of our faith against all oppositions.

Fuente: An Exposition of the Epistle to the Hebrews

Reconciliation

“Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God.” Heb 10:19-21

We are all by nature enemies to God. Our hearts, by nature, are enmity against God. But God has reconciled us to himself in Christ. And in the new birth, he brings us into the blessedness of that reconciliation. Reconciliation is what Gospel preachers proclaim: Reconciliation accomplished!

Twofold Work

Reconciliation is a twofold work of grace. Judicially, it was accomplished at Calvary when Christ died as our Substitute. God was in Christ reconciling the world of his elect unto himself by blood atonement. When atonement was made, reconciliation was done (Rom 5:10-11; 2Co 5:17-19).

Experimentally, Gods elect are reconciled to him by faith in Christ. Though Christ put away our sins and justified us, we were born children of wrath, even as others. Hating God, we came forth from the womb as rebels against him, and lived as such, until he conquered us by his grace, and reconciled us to himself, granting us life and faith in his dear Son.

In Christ every believing sinner has full freedom and confidence to enter the very presence of God in the name of Christ, by the power and virtue of his blood (Heb 4:14-16), because he and God are at peace, by the work of God himself. When our Savior died at Calvary the veil in the temple was rent in two, and the ceremonies and sacrifices were all fulfilled and forever ended by Christ’s effectual sacrifice in the flesh (Gal 5:1). Christ is our great, eternal High Priest. He is a Priest upon a throne, the King-Priest, who rules and reigns by virtue of his atonement, who is accepted and has absolute authority! And we are forever, immutably accepted in him (Eph 1:6).

Gospel Persuasion

In preaching the gospel, Gods servants speak as his ambassadors to rebel sinners who deserve his wrath, and we seek to persuade them to be reconciled to God (2Co 5:11-21). All who come to God by Christ, finding peace with God in his dear Son, enjoy the blessedness of perfect, indestructible reconciliation. Reconciled sinners stand before the holy Lord God in Christ as new creatures. Their old record of sin has been obliterated by the blood of Christ. A new record of perfect righteousness (the righteousness of Christ) has been written in heaven in their name. God himself has no quarrel with believing sinners, because God found a way to both punish our sins to the full satisfaction of justice and justify us by his grace. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

Fuente: Discovering Christ In Selected Books of the Bible

The Way of Access

Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; and having a great priest over the house of God; let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water.Heb 10:19-22.

Christianity is the religion of unrestricted fellowship with God. Such is the leading idea of the doctrinal part of this Epistle. In this connexion the exhortation contained in the text claims special attention. It rests on and is expressed in terms of the central truth, Christ has made it possible to have perfect fellowship with God; that is the objective significance of the Christian era. Therefore draw near, realize your privilege subjectively. Draw near! that is the appropriate application of the whole foregoing argument, the goal to which the long train of thought has been leading up. Readers who have felt the force of the theoretical statement can do nothing else than come into the presence of God with filial trust and holy joy. They do not merely hope for free access as a future good. They consciously enjoy it now as a present possession. For that is implied in the exhortation, Let us draw near. The thing is to be done now, the privilege can be enjoyed at once; if it be not, it is our own fault. There is thus a noteworthy advance at this point on the teaching in the 6th chapter of the same Epistle, where the summum bonum, nearness to God, appears as a boon in store for us in the futureChrist has gone within the veil as our Forerunner, and we shall follow Him by and by; but meantime we only cast into that sacred region the anchor of our hope. Now, not hope, but full assurance of faith, making the future present, is the watchword. The increased boldness of tone befits the close of the argument intended to show that Christianity is the perfect religion.

If we would measure the height of our privileges in comparison with those of the Jews, we may do so by simply asking the question, What would a pious and devout Jew have thought, to say nothing of a congregation of pious and devout Jews, if one from among them, standing before the veil, had presumed to address them in the language of the text, saying: Brethren, let us boldly enter into the holiest through the veil? That which would have been in their ears the direst blasphemy, to be immediately punished by death, is to us but an exhortation to exercise the gospel privilege bestowed upon every Christian child. Without the ceremonies, without the outward washings, without the endless preparations which characterized the annual entrance within the veil of the high priest alone, we now exhort one another, with boldness to enter within the veil, and draw near to God in full assurance of faith.1 [Note: W. Pulsford, Trinity Church Sermons, 75.]

I

Unhindered Approach

1. Prior to the time of our Lords earthly manifestation man had attempted in vain to approach to God. Altars, sacrifices, cleansings, gifts, were in themselves all unavailing, for man could not merit Gods favour or enter by his own efforts into fellowship with the Most High. The futility and hopelessness of all mere human attempts to come back to God were proved again and again in history, among both Jews and Gentiles, and mans return to his Father in heaven was made possible only when God so loved the world that he gave his only begotten Son. The Lord Jesus Christ, Gods Son and our Saviour, became the Way, the Truth, and the Life; and now because of what happened on that first Good Friday, a new and living way has been consecrated for us by the blood of Jesus. Now there is unhindered approach to God, the way is made clear, all obstacles are removed, and the soul is free to traverse that way until it reaches the very heart of God.

The high priest, whoever he might be, must always have dreaded that solemn day of atonement, when he had to pass into the silent and secluded place. There is a tradition among the Jews, that a rope was fastened to the high priests foot that they might draw out his corpse in case he died before the Lord. It may be that Jewish superstition devised such a thing, for it is an awful position for a man to enter into the secret dwelling of Jehovah. But we cannot die in the holy place now, since Jesus has died for us. The death of Jesus is the guarantee of the eternal life of all for whom He died. We have boldness to enter, for we shall not perish. A burglar may enter a house, but he does not enter with boldness; he is always afraid lest he should be surprised. We might enter a strangers house without an invitation, but we should feel no boldness there. We do not enter the holiest as housebreakers or as strangers; we come in obedience to a call, to fulfil our office. When once we accept the sacrifice of Christ, we are at home with God. Where should a child be bold but in his fathers house?1 [Note: C. H. Spurgeon.]

2. Before Christ, access to the mercy-seat was restricted to one nationto one tribe of that nationto one family of that tribeto one man of that family, and to him, once in the year; but every believer now is his own high priest, and may enter the holiest as often as his desires lead him to the throne of grace. The nearest access to the Divine presence is permitted to every true worshipper. All prohibitions have been withdrawn, all obstacles removed, and the least in the Kingdom of Heaven may enter the audience-chamber of the King of kings. Here, in the secret of His tabernacle, He waits to be gracious. His ear is open to the prayer of His people, and should not reserve be thrown off in the presence of One who so understands our case, who enters into it with such perfect sympathy, and who is so able to do for us exceeding abundantly above all that we can ask or think? Here let penitence kneel; for there is mercy with Him that He may be feared. Here let sorrow bow; for He is the God of all comfort. Here let weakness prostrate itself; for He giveth power to the faint. Here light is poured into the darkened mind; riches are lavished on the poor in spirit. The wounded conscience is healed, the troubled heart is soothed, the hungry soul is filled with goodness.

In the tabernacle were three different degrees of access to God: the outer court (the access of the people); the holy place (the access of the priest); and the holiest of all (the access of the high priest)the nearest approach of any. A writer on this Epistle has illustrated these three different degrees of nearness to God, as existing in the worldly sanctuary, by the three distinct relationships to the master of a house, of a servant, a friend, and a son. At table, the servant stands and waits his masters commands; the guest, who has a nearer approach, sits and holds converse as a friend. Suddenly the child of the family opens the door, rushes in, finds his way to the fathers knee and puts his arms around his fathers neck. This is the nearest approach of all.1 [Note: J. W. Bardsley.]

II

A New and Living Way

1. How boldly the writer of the Epistle puts in the forefront just those features of the Christian religion which a timid prudence would take care to conceal! To the conservative mind of Hebrew readers, enamoured of the ancient Levitical system, the novelty of the way might seem the reverse of a recommendation. Nevertheless, the teacher hesitates not to proclaim with emphasis the fact that the way is new. And his boldness was never more completely justified. For in this case the contrast is not between a new, unfrequented path and an old one, familiar and well-trodden; but rather between a new way and no way at all. While the veil existed, dividing the tabernacle into a Holy Place and an inaccessible Most Holy Place, the way into Gods presence was not opened up. Men were kept at a distance in fear, not daring to go beyond the door of the tent, or at farthest, in the case of ordinary priests, the screen which separated the outer from the inner compartment. To call the way new was simply to pronounce on Leviticalism a verdict of incompetence.

The way is called a new way; it might also be translated an accessible way; but as almost all the ancient translations have taken the other signification of the word, it seems far more advisable to rest contented with it. And this is called a new way, no doubt with reference to the way which was made oldto the abrogation of the former way. For when Christ was come, a High Priest of better things, then that which was old vanished away. It is a new waythe way of Jehovahs devising, the way which Jehovah, who creates new things and supernatural things, has provided, and as being a way that ever remains.2 [Note: John Duncan, The Pulpit and Communion Table, 385.]

(1) This way of access is not the original way of mans primitive nature, but a way newly opened up in view of the necessities of the state and circumstances into which mans sin and sinfulness had brought him, a way for sinners into the Holy of Holies, the presence of God. Without irreverence, we may say that it is a way that was new for God as well as for man; for only by the solution of the problem, how God could become a guest with sinners, is the question answered, how sinners may find access to God. But as God has found His way to man in his sinfulness, we may hope that there is a way for sinners to God in His holiness. The way of His descent to us may become the way of our ascent to Him.

(2) A new way also means a way which is always fresh. The original Greek suggests the idea of newly slain. Jesus died long ago, but His death is the same now as at the moment of its occurrence. We come to God by a way which is always effectual with God. It never loses one whit of its power and freshness.

Dear dying Lamb, Thy precious blood

Shall never lose its power.

The way is not worn away by long traffic: it is always new. If Jesus Christ had died yesterday, should we not feel that we could plead His merit to-day? But we can plead that merit after these nineteen centuries with as much confidence as at the first hour. The way to God is always newly laid. The cross is as glorious as though He were still upon it. So far as the freshness, vigour, and force of the atoning death are concerned, we come by a new way. Let it be always new to our hearts.

Much may remain dark to us; but the purposes of life receive a clear and powerful direction the moment we believe that the one supreme Way of life is Jesus Christ, Gods Son, our Lord. No other single way, capable of uniting the whole nature and life of man, has yet been discovered or devised which does not tend to draw us down rather than lift us up. But if in Him is shown at once the Way of God, so far as it can be intelligible to man, and the Way of man according to Gods purpose, then many a plausible and applauded way stands condemned at once as of necessity leading nowhither; and many a way which promises little except to conscience is glorified with Him, and has the assurance of His victory. Yet, when the primary choice has once been made, the labour is not ended. The Way is no uniform external rule. It traverses the changes of all things that God has made and is ever making, that we may help to subdue all to His use; and so it has to be sought out again and again with growing fitnesses of wisdom and devotion. Thus the outward form of our own ways is in great part determined for us from without, while their inward coherence is committed to our own keeping; and the infinite life of the Son of man can transmute them all into ways of God.1 [Note: F. J. A. Hort, The Way, the Truth, the Life, 38.]

2. It is called a living way not because it leads to life, nor because it gives life, nor because it vitally renews itself, nor because its use is restricted to the livingthough in all these senses there is much truthbut because it is a way set up in Him who is the Life. Christ is the way to Christ, as the light is the way to the sun, and the seed-life of the flower the way to the flower. He is the life-fountain, and also the stream which conducts to it. And because it is a way set up in Him, it is a living way, and fills with animation those who walk in it. Every other way wearies the traveller, but in this way the farther and longer he journeys, the more he is refreshed, energized and inspirited, so that he who at first has need to be carried receives strength to walk, and he who walks learns to run, and the runner to fly, hastening with ever-increasing swiftness of flight to challenge his destiny as one called in Christ to seek in the heights, glory, honour, and eternal life.

A living way, living stones: such expressions of New Testament writers bear witness to the inadequacy of ordinary language to convey the truth concerning the good that came to the world by Jesus Christ. Bible writers laboured in expression, throwing out words and phrases with a certain sublime helplessness at an object passing human comprehension. And yet the meaning here is plain enough. The epithet living implies that Gods presence is not now, as of old, restricted to any particular place. To be near Him we do not need to pass locally from one point in space to another. We draw nigh to God by right thoughts of His character, and by loving, trustful affections. When we think of Him as revealed to us in Christ, when we trust Him implicitly, as one who for Christs sake forgiveth our sin, we are in His very presence. The way is living because it is spiritual, a way which we tread, not by the feet, but by the mind and the heart, as is hinted in Heb 10:22, where it is said, Let us draw near with true heart and with full assurance of faith. The way is Christ Himself, the Revealer and the Reconciler, and we come to God through Him when we trust Him in both capacities.1 [Note: A. B. Bruce, The Epistle to the Hebrews, 395.]

III

The Veil of His Flesh

1. This new and living way has been consecrated for us by Jesus through the veil by being first trodden by Him. Under the Levitical system there was a veil which barred the way, so that beyond it no man but the high priest might go. Under the new economy there is no barthe way lies right through the veil to the very presence of God. There is no veil for us, but there was a veil for our great High Priest. He opened up the way for us through the veil, pushing it aside, never again to be drawn across the entrance. What this means is explained in the words, that is to say, his flesh. The thought of the writer seems to be that the veil through which Jesus had to pass, by the pushing aside of which He opened up an entrance into the Divine presence, was His mortal flesh. That is to say, in unfigurative terms, the truth taught is, that we owe our liberty Godwards to the fact that Christ took a body and passed with it into glory through a course of humiliation and suffering. There was a veil for Him, inasmuch as it beloved Him to suffer in the flesh, and so pass into glory; there is no veil for us because the Just One suffered for the unjust, that He might bring them nigh to God.

By the expression, the veil of his flesh, the writer gathers up in unity of significance the whole incarnate relations of the Son of Man, in His representative character on our behalf, and represents them as a veil of separation between Him and the house of His glory which He had with the Father before the world was, and says, Only through that can there be a way for man to God. And this was true for Christ Himself as well as for us. Only by the rending of the veil of His flesh could He who came out from God return to Him. Standing in our nature, and as our Forerunner, He must needs die to enter into life. By dying, the veil of His flesh was rent, and a way opened up through death to eternal life.

This conception of Christs flesh as a veil is beautiful as a passing, poetic thought, but care must be taken not to press it too far. It cannot, of course, be made part of a consistent and complete typology. It is not meant for this. But as the veil stood locally before the holiest in the Mosaic tabernacle, the way into which lay through it, so Christs life in the flesh stood between Him and His entrance before God, and His flesh had to be rent ere He could enter. The truth to be laid to heart is, that our liberty of access cost Christ much. The making of the new way was no light matter for Him.1 [Note: A. B. Bruce, The Epistle to the Hebrews, 397.]

2. When, by the sacrifice of Himself, the Son of God came down from heaven, and took upon Him, not the nature of angels, but our nature, that flesh became a revealer of God; in Him human nature, which He shares with usand which we must therefore regard as our human naturewe can see God. Veiled in flesh we can the Godhead see. For nearly forty years He lived our life, and made it a way to God, as He grew in wisdom and in stature under all the limitations of the human being from infancy to manhood. Human natureour fleshHis flesh is the way to the very presence of God. In that human nature, Jesus Christ entered into the holiest by virtue of the subjection of His own will to the will of the Father. He who came down from heaven went back thither clothed in our nature, having therein been ascending ever upwards in the spiritual plane as He learned obedience and was perfected by the things that He suffered; and He points out the way to us, how we may likewise ascend to God in and by that human nature which He consecrated for us.

How do scientific investigators of natural phenomena obtain their knowledge of the sun with regard to one of its manifestations? The reply is, Through the veil. It is only when veiled that accurate measurements of the corona of the sun can be taken. We read of expeditions of scientific men bent on studying and measuring the corona of the sunnow to Russia, now to the West Indies; they are fulfilling the prophecy inscribed on the portal of science, Seek and ye shall find. But why do they proceed to these distant spots? Because it has become known to astronomers that there would be visible at these spots, at a definite time, a total eclipse; and whilst the glory and dazzling effulgence of the sun are veiled, they are enabled to make their observations, to determine doubtful points, to measure the flame of the corona, to become generally acquainted with the character of the luminary, through the veil, that is to say, his eclipse. It would be hardly unscientific to say, No man hath seen the corona of the sun at any time, but the eclipsethat doth reveal it. The Lord our God is a sun. And the adorable mystery of the Incarnation, the Cross and Passion, the precious death and burial are, as it were, an eclipse of His glory, and so a most revealing experience.1 [Note: Basil Wilberforce.]

IV

A Privilege and Its Conditions

A way into the holiest of all has thus been consecrated for us through the veil, that is to say, the flesh, the broken and bruised humanity of Christ. Through His atoning sacrifice we have an unchallengeable right of entrance into the holiest of all, and within that holiest of all have a high priest over the house of God. Now what is the corresponding duty? To believe, is it, that we have right of access, and there let the matter rest? that we have a high priest over the house of God, and there let the matter rest? Undoubtedly not. If the boldness, the free, unchallengeable right to enter in be our privilege, then to enter in is our duty:Having boldness let us draw near. The term draw near in English reads as a mere general term; but as addressed to the Hebrews it had peculiar significance. It is the term which is applied to the approach of a priest drawing near to offer sacrifice. It is called drawing near because God was to be approached by sacrifice. The nature of the service in the Temple was approach to God, and therefore, when we are called to draw near, we are reminded of the duty of worshippersever drawing near. The privilege is right of access unto God, the duty is that of approach unto God; and no man values the right of access who does not desire to approach.

Drawing near to God is one of the characteristic marks of Christianity. In the old days men stood afar off from Him, the way into His presence not being manifest. Sin kept man at a distance, and there was a slavish fear and dread of God that nothing could really overcome. Now, however, all this is changed, and because of what the Lord Jesus Christ has done for us on the cross we can, we may, we must draw near.

So near, so very near to God,

Nearer I cannot be,

For in the Person of His Son

I am as near as He.

We are to draw near with a true heart, that is, in genuine sincerity, because our hearts have been sprinkled from an evil conscience. The fear and dread are gone, and now the soul draws near with deepest reverence and yet with genuine gratitude. We are to draw near confidently, in full assurance of faith. There is nothing now to block the way, and no reason why we should linger outside the presence of God. Our Heavenly Father has done everything possible to make it simple and easy for us to come back to Him, and in drawing near with full confidence we shall find a welcome and fulness of blessing. The original language implies that we should draw near constantly as well as confidently. The Greek may be rendered, Let us keep drawing near. This is the secret of the Christian lifea continual approach to our God and Father.1 [Note: W. H. Griffith Thomas.]

1. We are to approach with a true heart. Literally translated, the words mean: With a heart answering to the ideal; that is to say, in the excellent words of Bishop Westcott, a heart which fulfils the ideal office of the heart, the seat of the individual character, towards God. The question thus comes to be, What sort of heart is that which realizes the ideal of worship, offering eloquent worship, blessing God with all that is within? An undivided, sincere heart, doubtless, but always something more. Besides sincerity there must be gladness, the gladness that is possible when men worship a God whom they can utterly trust and love. Along with this gladness begotten of faith go enthusiasm, generous self-abandonment, spontaneous service, rendered not slavishly, in mechanical compliance with rigid rules, but in the free spirit of sonship, the heart obeying no law but its own devoted impulses.

The pure in heart shall see the truth, means thatgiven equal data, and the same intellectual advantagethe morally better man will strike the truth more nearly, will be more happy in his guesses and ventures, since he is more in harmony with reality, more subtly responsive to its hints. Not only the mind but the whole soul is the organ of truth. He who, in his inward and outward life, puts Christ before all, even before his own life and the objects of his deepest affection, thereby admits His Godhead with a conviction more vital than any of which the bare intellect is capable. It is from the whole soul, and not from the surface of the mind alone, that we must answer the question, What think ye of Christ? Whose son is He?1 [Note: George Tyrrell, Oil and Wine.]

2. Further, we are to draw near in fulness (or, as the A.V. has it, in full assurance) of faith, that is, being fully assured that the way of access to God for sinful men has been opened up; that God has solved His own problem; and that in Christ, His representative and ours, the Son of God and Son of man, it stands a completed work, with its gate on this side the veil, for us as for Himthe cross; and, through the veil, its goalthe cross crowned in glory. Assured of this, let us draw near, none daring to make us afraid; for should any arrest our course, and demand our right to enter within the holiest, we can point them to the way, and to our hearts, sprinkled with the blood of Him who in our nature and in our name is set over the house of God. For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren. Without, on this side the veil, we carry the same right of entrance as that by which He reigns within.

By the words full assurance of faith we are not to understand a full assurance of our possessing faith, an assurance of our being already in a gracious statealthough that is attainable just in this way of approach, and maintainable in the due, humble believing use of the means which God hath appointed for the attaining and maintaining of itbut the full assurance or the plenitude of faith that we have a right of access. If we would wish the full assurance that we have faith I know no better way, I know no other way, of obtaining it than by the full assurance that lies in direct believing what God testifiesdirect believing, accepting, and resting on what God gives and lays before us as a ground of sure hope. Let us beware of all suspicions, evil surmisings, and doubtings. Not but that there are saints coming in with many such incongruities; but let believers know that whilst they complain of it as their calamityand no doubt it is, and we ought to sympathize with themyet it is their sin. God has a right to a full, an undoubting, unhesitating faith.1 [Note: John Duncan, The Pulpit and Communion Table, 401.]

3. Then we are to come with our hearts sprinkled from an evil conscience, which is synonymous with the conscience purged from dead works (Heb 9:14). The state described is that of a heart or a conscience which has experienced the full effect of Christs sacrifice, taken in all the latitude assigned to it in a previous chapter, as embracing the pardon of sin, moral renewal, and deliverance from the dominion of a legal spirit. It is not so easy to decide what precisely is signified by the body washed with pure water. The meaning is plain in reference to the Levitical type, but what is the corresponding fact in the spiritual sphere? The common reply to the question is, Christian baptism. The suggestion is tempting, and even not altogether destitute of probability; and yet one cannot help feeling that, if baptism had been in the writers mind, it would have been easy and natural for him to have indicated his thought by the addition of a word. It is doubtful if this final specification serves any purpose beyond expressing the thoroughness of the cleansing process undergone by a Christian man who surrenders himself completely to the redeeming influence of Christ. The whole man, body, soul, and spirit, becomes purified, consecrated, transfigured, a veritable king and priest of God.

In the outer court of the Temple there stood a large bath, or brazen sea, in which the high priest was required to wash before he entered the most holy place. This washing was repeated in the course of the day, at a more advanced stage in the services; and the intention of the ceremonial, no doubt, was to impress him, and through him the people, with the need of personal purity as a condition of acceptable communion with God.2 [Note: W. Ramage, Sermons, 360.]

Readers of such a book as the late James Adams Religious Teachers of Greece know what a splendid succession there was of men who thought deeply about God, and taught lessons that were permanent additions to the spiritual wealth of mankind. I am tempted to add a reference to a less familiar source for the study of Greek religion, which is very instructive. A black marble column of the age of Hadrian, found near Lindus, in Rhodes, gives the conditions on which men may enter the temple before which it stood. First and foremost, being pure and healthy in hands and mind, and with no consciousness of wrong-doing. How much the first combination resembles Heb 10:22! Cleanliness was even in Christian worship a worthy emblem of godlinesswhat else did baptism originally mean?1 [Note: J. H. Moulton, Religions and Religion, 62.]

The sacred writer regards sin as a pollution of the conscience, which keeps a man away from the presence and the worship of God. The object of sacrifice is to remove this pollution of the conscience. The power which can alone cleanse the conscience is the forgiving love and acceptance of God Himself brought home to the heart. The one necessity for man, and the highest privilege to which he can aspire, is to be peace and in communion with God. When this communion is broken, as it is broken, by sin, which in its essence is departure from God, the man is unclean, and, so far as his conscience is alive and awake, he is conscious of defilement. Sin, or departure from God, is in the nature of things, a pollution; and it is impossible for a sinner to think of the true God at all, and to have the faintest desire of being at peace with Him, without the sense of sin, which is the sense of not being pure enough for the presence of God, being stirred within him. Thus the sacred writer holds: Mans true evil is sin, or departure from the living God; because his true glory is fellowship with the living God. The sinner desirous of returning to God becomes conscious of defilement; the great work of Christs sacrifice is to remove the defilement, and to lead back the sorrowing but trusting sinner into peace with the Father. The sacrifice of Christ does this because He is the Son whom the Father sent to redeem the world; because when He came into the world He bore and He still bears our sins; because sharing in the flesh and blood of sinful humanity, and having learnt sympathy and become perfect through temptation, He has been received as the Son of man into the holiest, which is the Fathers love and confidence, and sits down for ever pleading our cause at the Fathers right hand.2 [Note: J. Ll. Davies, The Work of Christ, 67.]

4. Such, then, is the ideal state and standing of the Christian worshipper, the manner of approach to God possible and real for one who understands and appreciates his position as living in the era of the better hope through which we draw nigh to God. He can and does come into the Divine presence with gladness and sincerity, with heart and with the whole heart, having no doubt at all of his welcome, and untroubled by the thought of his sin, being assured of forgiveness and conscious of Christs renovating power; he comes in the evangelic, filial spirit of thankfulness, not in the legal spirit of a slave; asking not, How may I satisfy the exacting demands of an austere Deity? but, What shall I render unto the Lord for all his benefits? This is the type of Christian piety which prevails at all times when the intuition of Gods grace in Christ is restored. It was pre-eminently the prevailing type in the apostolic age among all who understood the epoch-making significance of Christs work, and the extent to which He made all things new.

The confidence of Fox in the real presence of God was the root of his power in the ministry. He had other gifts, such as a firm grip on the essentials of his own position, and an extraordinary gift in opening the Scriptures. But this conviction of being guided of God was fundamental. Penn tells us that the abruptness and brokenness of his sentences, the uncouthness of some of his expressions, which were unfashionable to nice ears, showed beyond all contradiction that God sent him. But the truest mark of his nearness to God, Penn rightly discerned in the character of his prayers. Above all, he says (Journal, 1:47), he excelled in prayer. The inwardness and weight of his spirit, the reverence and solemnity of his address and behaviour, and the fewness and fulness of his words, have often struck even strangers with admiration, as they used to reach others with consolation. The most awful, living, reverent frame I felt or beheld, I must say, was his in prayer. And truly it was a testimony, he knew and lived nearer to the Lord than other men; for they that know Him most will see most reason to approach Him with reverence and fear.1 [Note: H. G. Wood, George Fox, 102.]

The bird let loose in Eastern skies

When hastening fondly home,

Neer stoops to earth her wing, nor flies

Where idle warblers roam.

But high she shoots, through air and light,

Above all low delay,

Where nothing earthly bounds her flight

Nor shadow dims her way.

So grant me, God, from every care

And stain of passion free,

Aloft, through Virtues purer air,

To hold my course to Thee!

No sin to cloud, no lure to stay

My soul, as home she springs,

Thy sunshine on her joyful way,

Thy freedom in her wings!1 [Note: Thomas Moore.]

The Way of Acces

Literature

Bardsley (J. W.), Illustrated Texts, 83.

Bruce (A. B.), The Epistle to the Hebrews, 393.

Davies (J. Ll.), The Work of Christ, 53.

Duncan (J.), The Pulpit and Communion Table, 377, 394.

Faithfull (R. C.), My Place in the World, 10.

Goudge (H. L.), The Holy Eucharist, 45.

Hoare (E.), Great Principles of Divine Truth, 173.

Pulsford (W.), Trinity Church Sermons, 68.

Ramage (W.), Sermons, 346.

Robertson (P. W.), The Sacrament Sabbath, 47.

Spurgeon (C. H.), Metropolitan Tabernacle Pulpit, xxxiv. (1888), No. 2015.

Thomas (W. H. G.), in Sermons for the People, New Ser., iii. 241.

Walker (A. H.), Thinking About It, 158.

Wordsworth (E.), Onward Steps, 199.

Christian World Pulpit, xi. 266 (H. W. Beecher); xlix. 148 (B. Wilberforce); liv. 337 (J. G. Greenhough).

Clergymans Magazine, New Ser., vii. 224 (H. C. G. Moule).

Fuente: The Great Texts of the Bible

Having: Heb 4:16, Heb 12:28, Rom 8:15, Gal 4:6, Gal 4:7, Eph 3:12, 2Ti 1:7, 1Jo 3:19-21, 1Jo 4:17

boldness: or, liberty

to enter: Heb 7:25, Heb 9:3, Heb 9:7, Heb 9:8, Heb 9:12, Heb 9:23-25, Rom 5:2, Eph 2:18, 1Jo 2:1, 1Jo 2:2

Reciprocal: Exo 19:24 – but let Exo 34:34 – he took Exo 40:5 – the altar Exo 40:20 – mercy Exo 40:21 – and covered Exo 40:28 – General Lev 3:8 – kill it Lev 16:2 – he come not Lev 16:14 – General Lev 16:24 – wash Num 3:10 – and the stranger Num 4:20 – they shall Num 16:5 – will cause Num 17:13 – any thing Num 35:25 – abide in it Deu 12:14 – General 1Ki 6:31 – doors 2Ch 3:8 – the most holy Psa 26:6 – wash Psa 72:15 – prayer Psa 73:13 – washed Psa 73:28 – But Son 2:9 – he standeth Isa 25:7 – he will Jer 3:16 – The ark Eze 45:18 – and cleanse Eze 46:3 – General Mat 27:51 – the veil Mar 15:38 – General Mar 16:19 – he was Luk 23:45 – and the veil Joh 10:7 – I am Joh 10:9 – the door Joh 14:6 – I am Joh 16:23 – Whatsoever Joh 19:34 – came Act 11:23 – and exhorted Act 16:17 – the way Rom 3:25 – through Rom 8:34 – It is Christ Eph 2:15 – in his Heb 7:19 – we Heb 10:22 – in full Heb 13:6 – boldly Heb 13:22 – suffer Rev 8:3 – offer it with the prayers

Fuente: The Treasury of Scripture Knowledge

ACCESS INTO THE HOLIEST

Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living waY, which He Hath consecrated for us let us draw near.

Heb 10:19-22

Access to God in Paradise was direct and easy. Nay, God Himself came there to man. But the tempter interposed, and made a separation between them. Through sacrifice, however, the intercourse was renewed. But even then access to God was not all that man needed, because of the inadequacy of his offering to God. Christ presented Himself to God for man and was accepted. Thus was Paradise regained.

I. The way into the holiest is opened.In the Hebrew sancuary there were three degrees of approach to God. The outer court was for the general congregation; the holy place for the officiating priests; and the holiest of all for the high priest, and was so rigidly limited to him that neither priest in the holy place, nor worshipper in the outer court, must accompany him, or the glories of the Shechinah would have consumed him. But it is far otherwise now. Our great High Priest has opened the way to the mercy-seat in heaven, and is now present at the right hand of God, so that any Jew or Gentile may at once enter into the Divine Presence, and with holy boldness or joyous freedom utter all he thinks to his reconciled Father.

II. The way into the holiest is consecrated.It was sprinkled by the blood of Jesus; and He was the God-man; hence His blood is ever efficacious. This fact gives deep meaning to the words, a new and living way.

(a) A way that conducts to life.

(b) A way that imparts life.

(c) A way that perpetuates life.

III. The way into the holiest is established.The high priest of the elder dispensation was permitted to enter but once each year into the presence-chamber of Jehovah. His service there was necessarily short; and when over, the entrance was closed against him until the revolving year brought round the same momentous day. But that imperfect economy is superseded by the perfect one, and Jesus is High Priest over the Churchthe spiritual house of God. No priest so great or glorious. He continueth ever, and therefore hath an unchangeable priesthood.

(SECOND OUTLINE)

AN EXHORTATION TO PRAYER

The word boldness is to be understood in the sense of liberty; for it is the boldness which arises from perfect freedom that the Apostle means.

I. The throne of grace is not now guarded.Prayer is no longer a priestly function or a Levitical ceremony, but the birthright of all those born again. All who are in Christ are Gospel Levites, a royal priesthood and a holy priesthood. Jesus Christ Himself having made them kings and priests unto God. How cheering the truth to all saints that all can enter the holiest of all by the blood of Jesus.

II. The new way of approaching God is simple, direct, and safe.

(a) This is a permanent way. It is a living way in contrast to the slaughtered victims which the ceremonial law demanded.

(b) This is a designed way consecrated for us.

(c) This is an opened waythrough the veil.

III. Christ is the High Priest over the spiritual house, including the Church on earth and the Church in heaven. The prayers of the saints are not permitted to fall to the ground; they are heard by Christ and preserved in vials (Heb 4:14-16).

Illustration

There was on exhibition a small key which is capable of opening 22,600 patent lever locks, each one with different ward-combinations; it is a master key, and before it all doors will fly. Prayer is such a key; the doors of heavens stores can be unlocked by it, and the treasures of grace, peace, and prosperity poured at our feet. We have only to use this key, and the wealth of God in Christ is at our disposal. The key can be used by the veriest child in grace; therefore let us use it.

Fuente: Church Pulpit Commentary

Heb 10:19. Boldness does not mean a spirit of forwardness but rather one of strong confidence. Enter into the holiest. Not literally but by faith through the merits of the blood of Jesus Christ.

Fuente: Combined Bible Commentary

Heb 10:19-21. Having therefore (on the grounds already named), brethren (again he puts himself in communion with those he addresses as in chapter 3), confidence by the blood of Jesus (see on chap. Heb 3:6) in respect to [going] the way into the holiest, a new and living way which he first opened (or inaugurated) for us through the veil, that is to say his flesh, and having a great priest (who is at once Priest and King) over the house of God, let us use the way that is opened in joyous assurance (Heb 10:22), let us hold fast our profession (Heb 10:23) and complete the graces of our character, faith and hope (Heb 10:22-23), by the love which is the crown of all (Heb 10:24). Through the perfection of the sacrifice of Christ and His position in heaven, where He has entered for us, we have holy filial confidence in approaching God,a feeling that contrasts with the fear and bondage of Old Testament worshippers. Christ has preceded us (as forerunner, Heb 6:20), we follow along the way He has formed and opened, knowing ourselves to be sanctified by the one oblation of blood which was shed on earth and presented in heaven; and so we have access to the holy place, which is heaven itself (Heb 9:24): there is the throne of grace (Heb 4:16), and there Jesus, the Minister of the holy places (Heb 8:2), appears for us. This way is further described as a new and living way,new; literally, newly slain; but in common Hellenistic usage the meaning is newly made; and yet there is probably a reference to the fact that it is made with blood and yet living,the opposite of what is lifeless and powerless,the way opened by Christ which leads and carries on all that enter it into the home above. He who is the Way and the Life is not dimly described in these half-contradictory words.

Through the veilthat is, his flesh, has been differently interpreted. The thing to note is that through does not mark the instrument, but the intervening hindrance that needed to be removed or rent that man might enterthe way was through it unto God, so that the true parallel is Mat 27:51. Christ came in the likeness of sinful flesh and for sin, and it is exactly the sin and the sinful flesh His incarnation and dying represent, that come between us and God; and when He died for sin, the veil was rent; and when He ascended and entered heaven for us, it was completely taken away. Thus it is that we are reconciled in the body of his flesh through death (Col 1:22).

Fuente: A Popular Commentary on the New Testament

TRIUMPHS OF FAITH

This lesson covers one of the many digressions alluded to and is first, an exhortation (Heb 10:19-25); secondly, a warning (Heb 10:26-31), and thirdly, an expression of comfort (Heb 10:32-39). This last touches on the principle of faith and gives occasion for an exhibition of its triumph in the lives of the Old Testament saints that makes the 11th chapter rank with the most notable in the Bible.

The exhortation (Heb 10:19-25) keeps in mind that these Hebrew Christians were sorely tried by persecution and seriously tempted not merely to backslide, but to apostatize, i.e., give up Christianity altogether and return to Judaism again. The inspired writer is seeking to restrain them from so doing by the argument that Christianity is superior to Judaism as seen in its Founder, Christ. All that was symbolized in Aaronic priesthood is realized in Christs priesthood. The Aaronic priest passed through the veil of the temple into the Holy Place, while Christ through His suffering passed for believers into glory. The Aaronic priests were purified from ceremonial defilement by being sprinkled with blood (Exo 29:21, Lev 8:30), and washed in the laver of pure water, but the Christian believers sins are so surely put away that as priests unto God they may draw near in fullness of assurance. Therefore they should hold fast the confession of their faith and provoke, urge, one another to love and to good works, the means of doing which was best found in the sacred assemblies which they were not to forsake.

The warning (Heb 10:26-31) does not call particularly for explanation.

The comfort (Heb 10:32-39) is notable for its reference to the reward to be realized by the believer at the second coming of Christ. Heb 10:37 might be rendered for yet but a very very little while, showing that the Christians of that generation were expecting him in their own day, which should be true of every generation. Speaking of faith in Heb 10:38, it is introduced with the writers usual skill to prepare for the next great section of the epistle.

WHAT FAITH DOES

Entering on that section the same author remarks that it would have been fatal to the peace of mind of Jewish converts, such as here addressed, to feel that there was a chasm between their Christian faith and the faith of their past life. Hence the inspired writer shows that there is no discontinuity of that kind. Their faith was identical with, though transcendantly more blessed than that which had sustained the patriarchs, prophets and martyrs of their nation. Verse 1 of chapter 11 defines faith rather in its effects than its essence; i.e., it tells what it does, bringing the assurance of things hoped and the proof of things not seen. In Heb 11:2-40 we have the fruit of faith, or its effect, in detail. In Heb 12:1-4 we have the testimony of faith, in Heb 12:5-11 its comfort, in Heb 12:12-17, its duty, in Heb 12:18-24 its encouragement, and in Heb 12:25-29 its warning.

It is noticeable that passing from particular to general illustrations of faith, we have in Heb 11:32-34 those of active, and in Heb 11:35-38, those of passive faith, most of which are gathered from the books of Joshua, Samuel, Kings and Chronicles, though doubtless the time of the Maccabees is also in mind. Heb 11:39-40 may be paraphrased thus: these all had good witness borne to them through their faith, but still they did not see the fulfillment of the one great promise, which awaited the dispensation to follow.

The witnesses of Heb 12:1 are not spectators of us on earth, but testifiers to us of what faith can do. In other words they are those of the preceding chapter from whose lives we are to learn. The rest of the verse is athletic in its figures of speech. The athlete lays aside every heavy or dragging article of dress, and so we should throw off the clinging robe of familiar sin, looking unto Jesus not only as a higher example of faith than any previously named, but as the author and finisher of our faith. From Him our faith comes, and by Him it is sustained to the end.

The reference to Esau Heb 12:16-17 is ambiguous, and may mean that so far as his father Isaac was concerned, there was no place of repentance, in the sense that Isaac had no power to change his mind and alter his promise. Or it may mean that Esau could not avert the earthly consequences of his folly, or regain what he had once flung away. And another says, the text gives no ground for pronouncing on Esaus future fate, to which the inspired writer makes no allusion whatever.

Notice six particulars (some try to discover seven) in which Matthew Sinai and Matthew Zion are contrasted in Heb 12:18-24.

QUESTIONS

1. Divide the chapters of this lesson into four main parts.

2. Give in your own words the substance of the exhortation.

3. How does 11:1 define faith?

4. Give an outline analysis of chapters 11-12.

5. What books of the Bible furnish most of these examples of faith?

6. How would you explain 12:1?

7. How would you explain the reference to Esau?

8. Do you find six or seven particulars of comparison in Heb 12:18-24?

Fuente: James Gray’s Concise Bible Commentary

The apostle having thus finished the doctrinal part of his discourse, and informed their judgment of the excellency of the evangelical service above the Levitical sacrifices, he comes now, in several weighty and important duties, which appeared to be incumbent upon them; as namely to “draw near to God,” to preserve in the Christian profession, to stir up one another to love and good works, to continue in Christian communion, Heb 10:22-25.

The first duty exhorted to is to draw near to God, seeing we have boldness, &c. Let us draw near with a true heart.

Note here, 1. The duty exhorted to, and that is, to draw near to God; in general, to worship him; in particular, to pray unto him, and seek remission fo sin and eternal life from him; to come unto God as clothed with glorious majesty, sitting upon a throne of grace, and propitiated by the blood of Christ.

Note, 2. The manner of performing this duty, with a pure heart, and in full assurance of faith: With the heart, or we give him a skin instead of a sacrifice: With sincerity of heart, which is the life and soul of all acceptable worship; and with a full assurance of faith grounded upon the fidelity of God, and the immutability of the promise.

Note, 3. THe qualifications of the person: He that draws near to God must:

1. Have his heart sprinkled from and evil conscience, that is, his soul cleansed by the blood of Christ, and freed from the accusatons of an evil condemning conscience.

2. His body washed with pure water, to wit, the lover of regeneration, which was signified by the legal washings.

Note, 4. The encouragement we have thus to draw near to God; and that is threefold:

1. We have a new and living way unto the holiest by the blood of Jesus; an allusion to the legal dispensation, wherein the high priest had a way to pass through the vail with blood into the holiest, to expiate the people’s sins, and obtain mercy for them: Ours is called a new way, because newly made manifest; and a living way, because it leads to and ends in life eternal; or a living way, in opposition to the typical way of of going into the holiest, which was a dead way to all but the high priest, and to him too if he entered above once a year, and then also if he entered without blood.

Farther, this new and living way is here said to be consecrated through the vail of Christ’s flesh; that is, made passable for penitent sinners, the throne of grace made accessible through the blood of a mediator. When Christ died, the vail of the temple was rent, to signify that our great High Priest was ready to enter the holy place of heaven, to procure eternal redemption for us.

2. Encouragement is boldness, or freedom and liberty to enter into the holiest; a freedom for our prayers to enter heaven whilst we live and a right and liberty for our persons to enter it when we die.

3. The mean whereby we obtain this liberty, By the blood of Jesus. We, that before could not come near him for our sins, may now come near him by faith in the blood of his Son; for that blood satisfied justice, merited divine favour, and made God accessible.

Learn hence, 1. That as sin had mad God inaccessible to sinners, as sinners; so the blood of Christ, that new and living way, has made him accessible to believers.

2. That although, from the first promise of Christ, there was always a way for believers to come to God, yet it was not so manifest, as it was after Christ’s death and ascension, and the gospel’s revelation.

Fuente: Expository Notes with Practical Observations on the New Testament

Entering Heaven Through The Veil of Christ’s Flesh

Clearly, Christians should have confidence they will one day enter heaven. They are able to enter, not through a lifeless law, but through a living Christ. The only way to enter is through the torn veil of Jesus’ flesh. The Christian has a Great Priest, which Milligan says is a better rendering than High Priest. His greatness comes from His position. The house over which He serves is God’s, the church. Ultimately that house is also heaven ( 1Ti 3:15 ; Heb 8:2 ).

The Christian is to draw near to God with a true heart, which does not contain sin and deceitfulness. He must have complete trust in God and His word. All the evil which would cause him to have a guilty conscience before God must be washed from his heart ( Heb 10:19-22 ). When the writer says hearts must be sprinkled, it appears he refers to the sprinkling of Christ’s blood. To become a Christian, one must be washed in Christ’s blood. Washing must refer to the act of baptism ( Eph 5:26 ; Tit 3:5 ; Act 22:16 ). To remain free from sin, he must walk in the light, thereby receiving constant cleansing ( 1Pe 1:2 ; 1Jn 1:7 ).

Fuente: Gary Hampton Commentary on Selected Books

Heb 10:19-22. Having therefore The apostle, having finished the doctrinal part of his epistle, now proceeds to exhortation, deduced from what has been treated of from Heb 5:4. For though there are some occasional intermixtures of doctrines, consonant to those before insisted on, yet his professed design henceforward is to propose to, and press on, the believing Hebrews, such duties as the truths he had insisted on laid a foundation for, and showed to be necessary to be practised. Having therefore boldness The word , thus rendered, properly means liberty of speech; and by an easy figure, boldness, or confidence, as it is rendered chap. Heb 3:6. Here it signifies that boldness which arises from a firm persuasion of our title to appear before God as pardoned persons, through the blood of Christ. To enter into the holiest That is, the true sanctuary, the holy place not made with hands, the immediate gracious presence of God himself in Christ Jesus. Whatever was typically represented in the most holy place of old, we have access to, especially into the favour and friendship of God, and a state of fellowship with him. Of this privilege the blood of Christ, or his sacrifice, is the procuring cause. By this, all causes of distance between God and believers are removed. For on the one hand, it made atonement for our sins, and procured our free justification; and on the other gives peace to our consciences, and removes every discouraging fear of approaching him, whether in his ordinances here, or in his kingdom and glory hereafter. By a new and living way He calls it a new way, because it was but newly made and prepared; belongs to the new covenant, and admits of no decays, but is always new, as to its efficacy and use, as in the day of its first preparation; whereas that of the tabernacle waxed old, and so was prepared for a removal. And he terms it a living way, because all that use it are alive to God, and in the way to life everlasting. And this is no other than the way of faith, or confidence in the mercy and promises of God, through the sacrifice of Christ, according to the revelation made thereof in the gospel; which he hath consecrated Prepared, dedicated, and established; through the veil, that is, his flesh He refers to the veil that was interposed between the holy and the most holy place of the Jewish tabernacle and temple: see Heb 9:3. This veil, on our Lords death, was rent from the top to the bottom, by which the most holy place became visible and accessible to all that were in the outward tabernacle; by which fact was signified, that by virtue of Christs sacrifice, whereby his flesh was torn and rent, the God of heaven was manifested, and the way to heaven laid open to all true believers. And having a High-Priest over the house Or family; of God Who continually appears in the presence of God, and ever lives to make intercession for us; let us draw near To God; with a true heart In godly sincerity, and with fervent desire after such blessings of the gospel as we have not yet received; in full assurance of faith That we shall find acceptance with God through the mediation of our High-Priest, and the answer of our petitions; having our hearts sprinkled That is, cleansed, by the application of Christs blood; from an evil conscience Namely, a conscience defiled with the guilt of past sin. See on Heb 9:14. When the Israelites were ceremonially polluted, they were to be cleansed by sprinkling them with the water of separation, described Num 19:2-10; but the sprinkling or cleansing here recommended is not of the body from ceremonial pollution, but of the soul from the guilt and distress of an accusing conscience. This cleansing is effected neither by water nor by the blood of beasts, but by faith in Christs blood, shed as a sin-offering, whereby the repenting sinner hath a full assurance of pardon. And our bodies washed with pure water All our conversation unblameable and holy, through the influence of Gods sanctifying Spirit. This seems to be spoken with an allusion to the high-priests washing his body with water before he entered the inward tabernacle, Lev 16:4. In that manner also the Levites were purified, (Num 8:7,) to prepare them for the service of the sanctuary.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Heb 10:19-25. The exhortation opens with a few verses of general appeal, which sum up the results of the foregoing discussion. A free access to Gods presence has been given us through the offering of Christ, who has inaugurated a way hitherto unknown, and depending not on mechanical ordinances but on His own living person. He inaugurated this way by breaking through the limitations of His earthly life as through a curtain. A new turn is here given to the analogy of the High Priest passing into the holy of holies. The earthly existence of Jesus is conceived as a curtain, which divided Him for a time from the perfect fellowship with God, and which was parted by His death. As we have a new way, so we have also a new and greater High Priest to represent us as the community of God (Heb 10:21). Let us therefore have done with all doubt and misgiving, and make our approach to God with that inward purity of which our baptism has been the symbol (Heb 10:22). Let us hold fast to that hope which we have publicly confessed; for since God will maintain His promise we can maintain our faith (Heb 10:23). In order that we may stand more firmly let us watch one another with a view to mutual encouragement in love and Christian activity; and for this purpose let us value those stated meetings of the Church which many are so apt to neglect. All opportunities of confirming one another in our faith ought to be cherished, for there are clear signs that the day is near when Christ will return to judgment (Heb 10:24 f.).

Fuente: Peake’s Commentary on the Bible

10:19 {6} Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

(6) The sum of the former treatise: We are not shut out from the holy place, as the fathers were, but we have an entrance into the true holy place (that is, into heaven) seeing that we are purged with the blood, not of beasts, but of Jesus. Neither as in times past, does the High Priest shut us out by setting the veil against us, but through the veil, which is his flesh, he has brought us into heaven itself, so that we have now truly an High Priest who is over the house of God.

Fuente: Geneva Bible Notes

D. The Danger of Willful Sinning (The Fourth Warning) 10:19-39

From this point on in the epistle the writer made application from the great truths concerning Jesus Christ that he had now finished explaining. He followed his exposition of Jesus Christ’s superior high priestly ministry (Heb 6:13 to Heb 10:18) with exhortation, another stern warning against apostatizing, and an encouragement to remain faithful to the Lord (Heb 10:19-39). (Even though chapter 11 is primarily exposition, it is full of application.) The Greek word parresia, which appears in Heb 10:19 ("confidence") and in Heb 10:35 ("confidence"), frames the section and forms an inclusio tying the thought together.

"With Heb 10:19-39 the great central division of the sermon (Heb 5:11 to Heb 10:39) is drawn to a conclusion. Viewed from the perspective of the homiletical and literary structure of Hebrews, this concluding exhortation is symmetrical with the preliminary exhortation found in Heb 5:11 to Heb 6:20 . . . . The great exposition of Christ as priest and sacrifice is thus framed by parallel parenetic units . . ." [Note: Lane, Hebrews 9-13, p. 279.]

This warning passage is in a sense central to all the hortatory passages in Hebrews. Lane entitled this warning passage "The Peril of Disloyalty to Christ." [Note: Ibid., p. 271.] It echoes former warnings (cf. Heb 2:1-4 and Heb 10:28-31; and Heb 6:4-8 and Heb 10:26-31) and repeats characteristic expressions (cf. Heb 3:6 b and Heb 10:23; and Heb 3:17 and Heb 10:26). Yet it also anticipates what is to come by introducing the triad of Christian virtues, which the writer developed in chapters 11-13 (cf. Heb 6:10-12). He spoke of faith in Heb 10:22 and developed it in chapter 11, hope in Heb 10:23 and developed it in Heb 12:1-13, and love in Heb 10:24 and developed it in Heb 12:14 to Heb 13:21.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. The threefold admonition 10:19-25

The writer began with a three-fold admonition, which is all one sentence in the Greek text. The long sentence intensifies the writer’s appeal. [Note: Ellingworth, p. 516.]

"In view of all that has been accomplished for us by Christ, he says, let us confidently approach God in worship, let us maintain our Christian confession and hope, let us help one another by meeting together regularly for mutual encouragement, because the day which we await will soon be here." [Note: Bruce, The Epistle . . ., p. 244.]

"A loyal response to Christ is the logical correlate of the magnitude of Christ’s redemptive accomplishment [cf. Rom 12:1-2]." [Note: Lane, Hebrews 9-13, p. 281.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

"Therefore" sums up the entire argument to this point but especially the affirmation of Heb 8:1-2 and its exposition in Heb 9:1 to Heb 10:18. "Brethren" recalls the writer’s address of his audience of believers in the earlier parenetic units (cf. Heb 3:1; Heb 3:12; Heb 6:9). All believers now have an open invitation to come into the holy place. Under the old covenant that privilege was reserved for the priesthood, only part of God’s people.

There are two reasons we can and should approach God (Heb 10:22). First, we can have confidence to enter God’s presence now and in the future because of what Jesus Christ has done for us.

"It is striking that whenever the writer makes his most emphatic assertions concerning the saving work of Christ, he makes an explicit reference to the blood of Jesus (Heb 9:12; Heb 9:14; Heb 10:19; Heb 10:29; Heb 12:24; Heb 13:12; Heb 13:20). This fact is indicative of the importance of the cultic argument developed in Heb 9:1 to Heb 10:18, where the blood of Jesus is a graphic expression for Jesus’ death viewed in its sacrificial aspect. That cultic argument is clearly presupposed here." [Note: Ibid., p. 283.]

We can enter God’s presence through Jesus’ crucified flesh as though we entered the holy of holies through the torn temple veil (Mat 27:51). This is an example of a thing (i.e., the veil in the temple) being a type of another thing (i.e., Christ’s flesh). [Note: See my comment on types that precedes my comments on 9:10-11 above.] His sacrifice provided a new and living way compared with the old now dead way of the Old Covenant. The way is not Jesus Himself, in the sense of Joh 14:6, but the way He opened for us through His death. [Note: Guthrie, p. 211.]

"The way to God is both ’new’ and ’living.’ It is ’new’ because what Jesus has done has created a completely new situation, ’living’ because that way is indissolubly bound up with the Lord Jesus himself.

The "living" way also connotes the fresh, vitalizing realities of the New Covenant. [Note: Hodges, "Hebrews," p. 804.]

"The author is saying in his own way what the Synoptists said when they spoke of the curtain of the temple as being torn when Christ died (Mat 27:51; Mar 15:38; Luk 23:45)." [Note: Morris, p. 103.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

CHAPTER IX.

AN ADVANCE IN THE EXHORTATION.

“Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh; and having a great Priest over the house of God; let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water: let us hold fast the confession of our hope that it waver not; for He is faithful that promised: and let us consider one another to provoke unto love and good works; not forsaking the assembling of ourselves together, as the custom of some is, but exhorting one another; and so much the more, as ye see the day drawing nigh. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins, but a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries. A man that hath set at nought Moses’ law dieth without compassion on the word of two or three witnesses: of how much sorer punishment, think ye, shall he be judged worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that said, Vengeance belongeth unto Me. I will recompense. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God. But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of sufferings; partly, being made a gazing-stock both by reproaches and afflictions; and partly, becoming partakers with them that were so used. For ye both had compassion on them that were in bonds, and took joyfully the spoiling of your possessions, knowing that ye yourselves have a better possession and an abiding one. Cast not away therefore your boldness, which hath great recompense of reward. For ye have need of patience, that, having done the will of God, ye may receive the promise. For yet a very little while, He that cometh shall come, and shall not tarry. But My righteous one shall live by faith: And if he shrink back, My soul hath no pleasure in him. But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul.”– Heb 10:19-39 (R.V.).

The argument is closed. Christ is the eternal Priest and King, and every rival priesthood or kingship must come to an end. This is the truth won by the Apostle’s original and profound course of reasoning. But he has in view practical results. He desires to confirm the Hebrew Christians in their allegiance to Christ. We shall be better able to understand the precise bearing of his exhortation if we compare it with the appeal previously made to his readers in the earlier chapters of the Epistle.[211] At the very outset he plunged into the midst of his subject and proved that Jesus Christ is Son of God and representative Man. The union in Christ of these two qualifications constituted Him a great High-priest. He is able to succour the tempted; He is faithful as a Son, Who is set over the house of God; He has experienced the bitter humiliation of life, He is perfected as our Saviour, and has passed through the heavens. The exhortation, based on these truths, is that we must lay fast hold of our confidence.

Then come the big wave, the hesitation to face it, the allegory of Melchizedek, the appeal to the prophet Jeremiah, the comparison between the old covenant and the new. But the argument triumphs and advances. Jesus not only is a great High-priest, but this is interpreted as meaning that He is Priest and King, and that His priesthood and power will never pass away. Their eternal duration involves the setting aside of every other priesthood, the destruction of every opposing force. Christ has entered into the true holiest place and enthroned Himself on the mercy-seat.

This being so, the Apostle no longer urges his readers to be confident. He now appeals to them as having confidence,[212] in virtue of the blood of Jesus, so that they tarry not in the precincts, but enter themselves into the holiest. The high-priest alone dared enter under the former covenant, and he approached with fear and trembling, lest he also, like others before him, should fall down dead in the presence of God. The exhortation now is, not to confidence, but to sincerity.[213] Let their confidence become more objective. They had the boasting of hope. Let them seek the silent, unboasting assurance that is grounded on faith, on the realisation of the invisible. Instead of believing because they hoped, let them hope because they believed. In the earlier chapters the exhortation rested mainly on what Jesus was as Son over God’s house. Now, however, the Apostle speaks of Him as a great[214] Priest over God’s house. His authority over the Church springs, not only from His relation to God, but also from His relation to men. He is King of His Church because He prays for it and blesses it. Through His priesthood our hearts are cleansed by the sprinkling of His blood from the consciousness of sin.[215] But this blessing of the individual believer is now closely connected by the Apostle with the idea of the Church, over which Christ is King in virtue of His priesthood on its behalf. In addition to the cleansing of our hearts from an evil conscience, our bodies have been washed with pure water. The Apostle alludes primarily in both clauses to the rite of priestly consecration. “Moses brought Aaron and his sons, and washed them with water.” He also “took of the blood which was upon the altar and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him, and sanctified Aaron, and his garments, and his sons, and his sons’ garments with him.”[216] The meaning of our author seems certainly to be that the worshippers have the privilege of the high-priest himself. They lose their priestly character only in the more excellent glory and greatness of that High-priest through Whom they have received their priesthood. In comparison with Him, they are but humble worshippers, and He alone is Priest. In contrast to the world around them, they also are priests of God. But the words of the Apostle contain another allusion. Both clauses refer to baptism. The mention of washing the “body” renders it, we think, unquestionable that baptism is meant. But baptism is not here said to be the antitype of the priestly consecration of the old covenant. One rite cannot be the type of another rite, which is itself an external action. The solution of this apparent difficulty is simply that both clauses together mean baptism, which is invariably represented in the New Testament as much more than an outward rite. The external act may be performed without its being a true baptism. For the meaning of baptism is the forgiveness of sin, the cleansing of the heart or innermost consciousness from guilt, and the reception of the absolved sinner into the Church of God. “Christ loved the Church, and gave Himself up for it, that He might sanctify it, having cleansed it by the washing of water with the word.”[217]

In an earlier chapter our author told his readers that they were the house of God if they held fast their confidence. He does not repeat it. The Church consciousness has sprung up within them. They were previously taught to look steadfastly at Jesus as the Apostle and High-priest of their confession.[218] They are now urged to look as steadfastly at one another as fellow-confessors of the same Apostle and High-priest, and to sharpen one another’s love and activity even to the point of jealousy.[219] In the earlier exhortation no mention was made of the Church assemblies. Here prominence is given them. Importance is attached to the words of encouragement addressed at these gatherings of believers. Christian habits were at this time forming and consolidating into customs of the Church. Occasional and eccentric manifestations of the religious life and temperament were yielding to the slow, normal growth of true vitality. As faithfulness in frequenting the Church assemblies began to rank among the foremost virtues, unfaithfulness would, by force of contrast, harden into habitual neglect of the house of prayer: “As the custom of some is.”[220]

The chief of all reasons for exhorting the readers to habitual attendance on the Church assemblies the writer of the Epistle finds in the expectation of the Lord’s speedy return. They could see for themselves that the day was at hand. The signs of the Son of man’s coming were multiplying and thrusting themselves on the notice of the Church. Perhaps the voice of Joshua, the son of Hanan, had already been heard in the streets, exclaiming, “Woe to Jerusalem!” The holy city was plainly doomed. But Christ will come to His Church, not to individuals. He will not be found in the wilderness, nor in the inner chambers. “As the lightning cometh forth from the east, and is seen even unto the west, so shall be the coming of the Son of man.”[221]

The day of Christ is a day of judgment. The two meanings of the word “day,”–day in contrast to night, and day as a fixed time for the transaction of public business,–coalesce in the New Testament usage. The second idea seems to have gradually superseded the former.

The author proceeds to unfold the dreadful character of this day of judgment. Here, again, the precise force of his declarations will best appear by comparison with the warnings of the first part of the Epistle in reference to the sin and to the punishment.

First, the sin referred to here has a wider range than the transgression spoken of in the second chapter. For there he mentions the special sin of neglecting so great salvation. But in the present passage his words seem to imply that rejection of Christ has given birth to a progeny of evil through the self-abandonment of those who wilfully persist in sinning, as if from reckless bravado.[222] The special guilt, too, of rejecting Christ is here painted in darker hues. For in the earlier passage it is indifference; here it is contempt. In the former case it is ingratitude to a merciful Saviour; in the latter it is treason against the majesty of God’s own Son. “To trample under foot” means to desecrate. Christ is the holy High-priest of God, and is now ministering in the true holiest place. Therefore to choose Judaism, with its dead rites, and to reject the living Christ, is no longer the action of a holy zeal for God’s house. Quite the reverse. The sanctuary of Judaism has been shorn of its glory, and its sacredness transferred to the despised Nazarene. To tread under foot the Son of God is to trample with revel rout on the hallowed floor of the holiest place. Further, the Apostle’s former warnings contained no allusion to the covenant. Now he reminds his readers that they have been sanctified–that is, cleansed from guilt–through the blood of the covenant. Is the cleansing blood itself unclean? Shall we deem the reeking gore of a slain beast or the grey ashes of a burnt heifer holy, and consider the blood of the Christ, Who with an eternal spirit offered Himself without spot to God, unholy and defiling?[223] Moreover, that eternal spirit in the Son of God is a spirit of grace[224] towards men. But His infinite compassion is spurned. And thus the Apostle brings us once more[225] in sight of the hopeless character of cynicism.

Second, the punishment is partly negative. A sacrifice for sins is no more left to men who have spurned the sacrifice of the Son.[226] Here again we notice an advance in the thought. The Apostle told his readers before that it is impossible to renew to repentance those who crucify afresh the Son of God and put Him to an open shame. But the impossibility consists in hardness of heart and spiritual blindness. The result also is subjective,–they cannot repent. He now adds the impossibility of finding another propitiation than the offering of Christ or of finding in His offering a different kind of propitiation, seeing that He is the final revelation of God’s forgiving grace. Then, further, the punishment has a positive side. After hardness of heart comes stinging remorse, arising from a vague, but on that account all the more fearful, expectation of the judgment. The abject terror is amply justified. For the fury[227] of a fire, already kindling around the doomed city, warns the Hebrew backsliders that the Christ so wilfully scoffed at is at the door. Observe the contrast. The law of Moses is on occasion set aside. The matter is almost private. Only two or three persons witnessed it.[228] Its evil influence did not spread, and when the criminal was led out to be stoned to death, they who passed by went their way unheeding. The Christ of God is put to an open shame;[229] the covenant, for ever established on the sure foundation of God’s oath and Christ’s death, and the spirit of all grace that filled the heart of Christ are mocked. Of how much sorer punishment shall Christ at His speedy coming deem the scorner worthy? The answer is left by the Apostle to his readers. They knew with Whom they had to do.[230] It was not with angels, the swift messengers and flaming ministers of His power. It was not with Moses, who himself exceedingly feared and quaked.[231] It was not with the blind pressure of fate. They had to do with the living God Himself directly. He will lay upon them His living hand,–the hand that might and, if they had not spurned it, would have protected and saved. Retribution descends swift and resistless. It can only be likened to a sudden falling into the very hands of a waiting avenger.[232] He will not entrust the work of vengeance to another. No extraneous agent shall come between the smiting hand and the heart that burns with the anger of the sincere against the false, of the compassionate against the pitiless. Does not Scripture teach that the Lord will execute judgment on behalf of His people?[233] If on behalf of His people, will He not enter into judgment for His Son?

From the terrible expectation of future judgment the Apostle turns away, to recall to his readers the grounds of hope supplied by their steadfastness in the past. He has already spoken of their work and the love which they had shown in ministering to the saints.[234] God’s justice would not forget their brotherly kindness. Now, however, His purpose in bidding them remember the former days is something different. He writes to convince them that they needed no other and greater confidence to face the future than had carried them triumphantly through conflicts in days of yore. They had endured sufferings; let them conquer their own indifference and put away their cynicism with the lofty disdain of earnest faith. The courage that could do the former can also do the latter.

From the first break of day in their souls[235] they had felt the confidence of men who walk, not in darkness, not knowing whither they go and fearing to take another step, but in the light, so that they trod firmly and stepped boldly onward. Their confidence was based on conviction and understanding of truth. For that reason it inspired them with the courage of athletes,[236] when they had to endure also the shame of the arena. Made a gazing-stock to a scoffing theatre, they had not turned pale at the roar of the wild beasts. Instead of tamely submitting, they had turned their sufferings into a veritable contest against the world, and maintained the conflict long.[237] Taunted by the spectators, torn by the lions, reproaches and afflictions alike had been ineffectual to break their spirit. When they witnessed the prolonged tortures of their brethren whose Christian life was one martyrdom,[238] they had not shrunk from the like usage. They had pitied the brethren in prisons and visited them. They had taken joyfully the spoiling of their substance, knowing that now they had themselves,[239] as a better and an abiding possession. If they had lost the world, they had gained for themselves their souls.[240] As true athletes, therefore, let them not throw away[241] their sword, which is no other than their old, undaunted confidence. There was none like that sword. Their victory was assured. Their reward would be, not the plaudits of the fickle onlookers, but the fulfilment of God’s promise to Abraham. They had need of endurance, because in enduring they were doing the will of God. But the Deliverer would be with them in a twinkling.[242] He had delayed His chariot wheels, but He would delay no more. Hear ye not His voice? It is He that speaks in the words of the prophet, “Those whom I deny will perish out of the way. But I have My righteous ones[243] here and there, unseen by the world, and out of their faith will be wrought for them eternal life. But let even Mine own beware of lowering sail. My soul will have no delight even in him if he draws back.”

The Apostle reflects on the words of Christ in the prophecy of Habakkuk. But he has an assured hope that he and his readers would repudiate the thought of drawing back. They were men of faith, bent on winning[244] the prize of the high calling of God in Christ Jesus; and the prize would be their own souls. May we not conjecture that the Apostle’s fervid appeal prevailed with the Christians within the doomed city “to break the last bands of patriotism and superstition which attached them to the Temple and the altar, and proclaim themselves missionaries of the new faith, without a backward glance of lingering reminiscence”?[245]

FOOTNOTES:

[211] Heb 2:1-5; Heb 3:1, Heb 3:6; Heb 4:11, Heb 4:16; Heb 6:1-20 :

[212] Heb 10:19.

[213] meta althins kardias (Heb 10:22).

[214] megan (Heb 10:21).

[215] apo syneidses ponras (Heb 10:22).

[216] Lev 8:6; Lev 8:30.

[217] Eph 5:26.

[218] Heb 3:1.

[219] eis paroxysmon (Heb 10:24).

[220] ethos (Heb 10:25).

[221] Mat 24:27.

[222] hekousis (Heb 10:26).

[223] Heb 10:29.

[224] pneuma ts charitos.

[225] See Heb 6:6.

[226] Heb 10:26.

[227] zlos (Heb 10:27).

[228] Heb 10:28.

[229] paradeigmatizontas (Heb 6:6).

[230] Heb 3:12.

[231] Heb 12:21.

[232] empesein.

[233] Deu 32:36.

[234] Heb 6:10.

[235] phtisthentes (Heb 10:32).

[236] athlsin.

[237] polln.

[238] houts anastrephomenn (Heb 10:33).

[239] Reading heautous (Heb 10:34).

[240] eis peripoisin (Heb 10:39).

[241] m apobalte.

[242] mikron hoson hoson (Heb 10:37).

[243] Reading mou (Heb 10:38).

[244] peripoisin (Heb 10:39).

[245] Dean Merivale, Romans under the Empire, Hebrews

Fuente: Expositors Bible Commentary