This is a study of Jesus as the new and living way to the throne of mercy and grace to receive all that He purchased for us on the cross, He opened the door and made a way to God's best.
This is a study of Jesus being the one believers waited for. He was to be revealed and they were waiting for that amazing event, and so should it be for all believers as we live our daily life looking for His coming again.
THOUGHTS ON COMMUNION WITH GOD.
THE EXPERIENCED REALITY OF REVELATION
THE EXPERIENCED REALITY OF PRAYER
GOD DRAWS NIGH IN CONSOLATION . . . . I52
IF GOD BE FOR US . . . . • • 173
This is a study of Jesus being set forth as a propitiation. It is a deep and profound subject of theology, but some preachers make it easier to understand.
This is a study of Jesus as the new and living way to the throne of mercy and grace to receive all that He purchased for us on the cross, He opened the door and made a way to God's best.
This is a study of Jesus being the one believers waited for. He was to be revealed and they were waiting for that amazing event, and so should it be for all believers as we live our daily life looking for His coming again.
THOUGHTS ON COMMUNION WITH GOD.
THE EXPERIENCED REALITY OF REVELATION
THE EXPERIENCED REALITY OF PRAYER
GOD DRAWS NIGH IN CONSOLATION . . . . I52
IF GOD BE FOR US . . . . • • 173
This is a study of Jesus being set forth as a propitiation. It is a deep and profound subject of theology, but some preachers make it easier to understand.
Although terrible unpredictable happenings are occurring worldwide and there is much dark news, yet in light of God's prophecies' fulfillment, the time of His consummation is undoubtedly close.
This is a study of Jesus being trampled underfoot and the consequences for those who do it. Treating the blood of Jesus as unholy will bring on severe judgment to those who do it.
As Paul contemplates Christ a propitiation
in his blood, the first question prompted by
the sight is, Where is boasting then ? And he
answers in a word. Excluded. Standing by
Mount Calvary, and realizing that there is no
way to God but that way, we become con-
scious of an infinite obligation to Christ. The
deepest, strongest, most omnipresent of all
Christian feelings is the feeling of debt. The
one thing a man can not do, who has taken
home to his heart the significance of the cross,
is to make claims as of right against God.
He feels that he is debtor to Christ for what
he can never repay. Christ has done for him
what he could not do for himself, and what
no effort could ever enable him to do ; He
has made atonement for his sins; and as this
truth, on which all his hope depends, sinks
into his mind and masters it, his soul is
flooded with a sense of obligation to Christ
in which all other feelings are swallowed up.
Boasting is excluded; it is peremptorily and
finally excluded; the Christian's whole life is
a life of debt to God.
C
The Apostle Paul warned: Strong delusion is coming before the appearance of the man of lawlessness, i.e., the antichrist.
A great of falling away will arise from the midst of the church, the apostate church. ...
This is a collection of writings dealing with the Holy Spirit filling John the Baptist even before he was born. He became one of the greatest men in history.
This is a study of Jesus being found. He was found by His first disciples, one of which found Jesus and then found his friend to share that he found the Messiah.
Although terrible unpredictable happenings are occurring worldwide and there is much dark news, yet in light of God's prophecies' fulfillment, the time of His consummation is undoubtedly close.
This is a study of Jesus being trampled underfoot and the consequences for those who do it. Treating the blood of Jesus as unholy will bring on severe judgment to those who do it.
As Paul contemplates Christ a propitiation
in his blood, the first question prompted by
the sight is, Where is boasting then ? And he
answers in a word. Excluded. Standing by
Mount Calvary, and realizing that there is no
way to God but that way, we become con-
scious of an infinite obligation to Christ. The
deepest, strongest, most omnipresent of all
Christian feelings is the feeling of debt. The
one thing a man can not do, who has taken
home to his heart the significance of the cross,
is to make claims as of right against God.
He feels that he is debtor to Christ for what
he can never repay. Christ has done for him
what he could not do for himself, and what
no effort could ever enable him to do ; He
has made atonement for his sins; and as this
truth, on which all his hope depends, sinks
into his mind and masters it, his soul is
flooded with a sense of obligation to Christ
in which all other feelings are swallowed up.
Boasting is excluded; it is peremptorily and
finally excluded; the Christian's whole life is
a life of debt to God.
C
The Apostle Paul warned: Strong delusion is coming before the appearance of the man of lawlessness, i.e., the antichrist.
A great of falling away will arise from the midst of the church, the apostate church. ...
This is a collection of writings dealing with the Holy Spirit filling John the Baptist even before he was born. He became one of the greatest men in history.
This is a study of Jesus being found. He was found by His first disciples, one of which found Jesus and then found his friend to share that he found the Messiah.
I. THANKFULNESS THE TRUE SACRIFICE . . 1
II. THE REVELATION IN ITSELF . . . 7
III. THE REVELATION IN HISTORY . . .15
IV. THE REVELATION IN LIFE . . .24
V THE REVELATION AND THB INNER LIFK . 32
VI. CHRISTIAN MOTIVE . . . .39
VII. " I CAMB TO CALL " . 44
VIII. JOY AND SORROW . . . . .49
IX. IMMANENCE . . . . .53
X. PARTISANSHIP . . . . .58
Vol. 2 quiet talks about our lord's returnGLENN PEASE
V. A Small Group of Allied Subjects, Which
Help to a Clearer Understanding of His
Plans 183
I. The Broader Look . . . .185
t. The Whole Race,— The Real Object of
All His Tender Love and Planning . z88
3. Four Messengers to the Race:
The Hebrew Nation,— The First Mes-
senger-Body, and to Be the Last . 203
The Church, — God's Messenger to the
First, Traitor-Messenger, and to All
Men 209
" Ye are dead, and your life is hid with Christ in
God."— Co\, 3: 3.
NO one can suppose a saying like this to
be addrest indiscriminately to the
world at large. The class of persons
whom it indicates, the audience who will
grasp and appreciate its meaning, is limited
in kind. It is not that the text is obscure. It
is not that it belongs to an age so far away
from ours. It is not that it raises needless
barriers. Only it takes for granted that we
have passed through a great experience, and
that this experience has brought us into a new
world. In short, it touches as very few verses
even of the Bible do the vital source and cen-
ter of the Christian life. It tells the open
secret of discipleship, and lays its finger on
the pulse of personal religion.
CHAPTER I.
How I came to be
CHAPTER II.
Man considered with regard to his Threefold Constitu-
tion of Body, Soul, and Spirit 13
CHAPTER III.
The Intermediate State '37
CHAPTER IV.
The Resurrection of the Body 41
CHAPTER V.
Judgment to Come • • 58
CHAPTER VI.
The Final Award 71
CHAPTER VII.
The Happy Hereafter "
Jesus was securing by his own blood our eternal redemptionGLENN PEASE
This is a study of Jesus securing our eternal redemption by His own blood. His blood shed once for all eliminated the need for all the blood shed by animals, and all other means to attain the salvation of mankind.
No issue before the human mind to-day is
fraught with greater importance than a correct
apprehension of the significance of Jesus. He
has always compelled the reverent attention of
reflective and serious people. Their response
to His supreme religious genius demonstrates
how deeply it has absorbed the variant multi-
tudes who have expressed their consciousness
of Him in speech, in literature, in art, in archi-
tecture, and chiefly in their efforts to emulate
His example and to do His will.
I. “We Beheld His Glory”
II. “Behold, the Man!”
III. “Behold, your King!”...
IV. “Behold, how He loved him”
V. “Behold, a Voice”
Vf. “Behold, the Lamb of God!”
Jesus was the sender of the gospel to allGLENN PEASE
This is a study of the Great Commission of Jesus in the Gospel of Mark with comparisons with other texts. Jesus sent his disciples into all the world to bring the good news of salvation.
Jesus was the source of grace and enrichmentGLENN PEASE
This is a study of Jesus as the source of grace and enrichment. He enriched the Corinthians in everyway-with all kinds of speech and with all knowledge. They abused their gifts, but the gifts were of great value in their potential to glorify God.
I Day-Dawn in the Soul .... i
II The Secret of a Strong Life ... 7
III A Love-Message to the Sorrowing . 13
IV The Angels on the Road .... 22
V Christ Every Day 27
VI A Merry Heart Both Meat and Medicine 35
The power proofs of christ's resurrectionGLENN PEASE
" That I may know Him and the power of His resur-
rection."— phil. 3 : 10.
IT is a striking fact that we do not find in
the New Testament any argument, any
attempt at logical proof with reference to
the resurrection of Jesus. Paul in his ear-
liest epistle takes it already for granted as a
simple fact which the Thessalonians already
knew from his previous preaching. That is to
say it is assumed as a piece of history well
known as far away as Macedonia, less than
twenty-five years after Jesus was crucified in
Palestine. And on that basis Paul argues for
the resurrection of all who have fallen asleep
in Jesus. Similarly in writing to the Corin-
thians, he draws the deduction that ' ' if Christ
be not raised, then is our preaching vain and
your faith is also vain, ye are yet in your sins. ' '
And the well-known fact that Christ had been
raised, which he had taught them before when
he was at Corinth, involved of a necessity the
raising of all men in Him. And we find that
in every epistle in the New Testament, except
the three short private letters, the Epistle to
Philemon, and the Second and Third Epistle
of John, Christ 's resurrection is either explic-
itly assumed as a fact, or is implied in state-
ments about His second coming from heaven.
Jesus was urging us to pray and never give upGLENN PEASE
This is a study of Jesus urging us to pray and never give up. He uses a widow who kept coming to a judge for help and she was so persistent he had to give her the justice she sought. God will do the same for us if we never give up but keep on praying.
This is a study of Jesus being questioned about fasting. His disciples were not doing it like John's disciples and the Pharisees. Jesus gives His answer that gets Him into the time of celebration with new wineskins that do away with the old ones. Jesus says we do not fast at a party and a celebration.
This is a study of Jesus being scoffed at by the Pharisees. Jesus told a parable about loving money more than God, and it hit them hard. They in anger just turned up their noses and made fun of His foolish teaching.
Jesus was clear you cannot serve two mastersGLENN PEASE
This is a study of Jesus being clear on the issue, you cannot serve two masters. You cannot serve God and money at the same time because you will love one and hate the other. You have to make a choice and a commitment.
Jesus was saying what the kingdom is likeGLENN PEASE
This is a study of Jesus saying what the kingdom is like. He does so by telling the Parable of the growing seed. It just grows by itself by nature and man just harvests it when ripe. There is mystery here.
Jesus was telling a story of good fish and badGLENN PEASE
This is a study of Jesus telling a story of good fish and bad fish. He illustrates the final separation of true believers from false believers by the way fishermen separate good and bad fish.
Jesus was comparing the kingdom of god to yeastGLENN PEASE
This is a study of Jesus comparing the kingdom of God to yeast. A little can go a long way, and the yeast fills the whole of the large dough, and so the kingdom of God will fill all nations of the earth.
This is a study of Jesus telling a shocking parable. It has some terrible words at the end, but it is all about being faithful with what our Lord has given us. We need to make whatever has been given us to count for our Lord.
Jesus was telling the parable of the talentsGLENN PEASE
This is a study of Jesus telling the parable of the talents, There are a variety of talents given and whatever the talent we get we are to do our best for the Master, for He requires fruit or judgment.
Jesus was explaining the parable of the sowerGLENN PEASE
This is a study of Jesus explaining the parable of the sower. It is all about the seed and the soil and the fruitfulness of the combination. The Word is the seed and we need it in our lives to bear fruit for God.
This is a study of Jesus warning against covetousness. Greed actually will lead to spiritual poverty, so Jesus says do not live to get, but develop a spirit of giving instead,
Jesus was explaining the parable of the weedsGLENN PEASE
This is a study of Jesus explaining the parable of the weeds. The disciples did not understand the parable and so Jesus gave them a clear commentary to help them grasp what it was saying.
This is a study of Jesus being radical. He was radical in His claims, and in His teaching, and in the language He used, and in His actions. He was clearly radical.
This is a study of Jesus laughing in time and in eternity. He promised we would laugh with Him in heaven, and most agree that Jesus often laughed with His followers in His earthly ministry. Jesus was a laugher by nature being He was God, and God did laugh, and being man, who by nature does laugh. Look at the masses of little babies that laugh on the internet. It is natural to being human.
This is a study of Jesus as our protector. He will strengthen and protect from the evil one. We need His protection for we are not always aware of the snares of the evil one.
This is a study of Jesus not being a self pleaser. He looked to helping and pleasing others and was an example for all believers to look to others need and not focus on self.
This is a study of Jesus being the clothing we are to wear. To be clothed in Jesus is to be like Jesus in the way we look and how our life is to appear before the world.
This is a study of Jesus being our liberator. By His death He set us free from the law of sin and death. We are under no condemnation when we trust Him as our Savior and Liberator.
The PBHP DYC ~ Reflections on The Dhamma (English).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma Reflections for the PBHP DYC for the years 1993 – 2012. To motivate and inspire DYC members to keep on practicing the Dhamma and to do the meritorious deed of Dhammaduta work.
The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
each chakra is studied in greater detail, several steps have been included to
strengthen your personal intention to open each chakra more fully. These are designed
to draw forth the highest benefit for your spiritual growth.
Lesson 9 - Resisting Temptation Along the Way.pptxCelso Napoleon
Lesson 9 - Resisting Temptation Along the Way
SBs – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
What Should be the Christian View of Anime?Joe Muraguri
We will learn what Anime is and see what a Christian should consider before watching anime movies? We will also learn a little bit of Shintoism religion and hentai (the craze of internet pornography today).
Exploring the Mindfulness Understanding Its Benefits.pptxMartaLoveguard
Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
Regular meditation and mindfulness practice can strengthen the immune system, aiding the body in fighting infections.
Mindfulness may help reduce the risk of chronic diseases such as type 2 diabetes and obesity by reducing stress and improving overall lifestyle habits.
Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
By focusing on the present moment and being fully attentive, mindfulness helps build stronger and more authentic connections with others.
Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
Focusing on the breath and mindful breathing can be a simple way to enter a state of mindfulness.
Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
You can practice mindfulness in everyday activities such as washing dishes or taking a walk in the park.
Adding mindfulness practice to daily routines can help increase awareness and presence.
Mindfulness helps us become more aware of our needs and better manage our time, leading to balance and harmony in life.
Slide 8: Summary: Embracing Mindfulness for Full Living
Mindfulness can bring numerous benefits for physical and mental health.
Regular mindfulness practice can help achieve a fuller and more satisfying life.
Mindfulness has the power to change our perspective and way of perceiving the world, leading to deeper se
HANUMAN STORIES: TIMELESS TEACHINGS FOR TODAY’S WORLDLearnyoga
Hanuman Stories: Timeless Teachings for Today’s World" delves into the inspiring tales of Hanuman, highlighting lessons of devotion, strength, and selfless service that resonate in modern life. These stories illustrate how Hanuman's unwavering faith and courage can guide us through challenges and foster resilience. Through these timeless narratives, readers can find profound wisdom to apply in their daily lives.
HANUMAN STORIES: TIMELESS TEACHINGS FOR TODAY’S WORLD
Jesus was the new and living way
1. JESUS WAS THE NEW AND LIVING WAY
EDITED BY GLENN PEASE
Hebrews 10:19
GreatTexts 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 dedicatedfor us, a new and living way, through
the veil, that is to say, his flesh; and having a greatpriest 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 washedwith pure water.—
Hebrews 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 containedin the text claims specialattention. It rests on and is
expressedin terms of the centraltruth, “Christ has made it possible to have
perfect fellowshipwith God; that is the objective significance ofthe 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 theoreticalstatement cando nothing else than come into the
presence ofGod with filial trust and holy joy. They do not merely hope for
free accessas a future good. They consciouslyenjoyit now as a present
possession. Forthat is implied in the exhortation, “Let us draw near.” The
2. 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 chapterof the same Epistle, where the summum bonum,
nearness to God, appears as a boon in store for us in the future—Christ has
gone within the veil as our Forerunner, and we shall follow Him by and by;
but meantime we only castinto that sacredregionthe anchorof our hope.
Now, not hope, but full assurance offaith, making the future present, is the
watchword. The increasedboldness of tone befits the close ofthe argument
intended to show that Christianity is the perfect religion.
If we would measure the height of our privileges in comparisonwith 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 congregationofpious and
devout Jews, ifone 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 holiestthrough 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 gospelprivilege bestowedupon every Christian
child. Without the ceremonies, without the outward washings, withoutthe
endless preparations which characterizedthe 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 Godin full assurance offaith.1 [Note: W.
Pulsford, Trinity Church Sermons, 75.]
I
Unhindered Approach
1. Prior to the time of our Lord’s earthly manifestationman had attempted in
vain to approach to God. Altars, sacrifices, cleansings, gifts, were in
3. themselves all unavailing, for man could not merit God’s favour or enter by
his ownefforts into fellowshipwith the MostHigh. The futility and
hopelessness ofall mere human attempts to come back to Godwere proved
againand againin history, among both Jews andGentiles, and man’s return
to his Fatherin heavenwas made possible only when “God so loved the world
that he gave his only begottenSon.” The Lord Jesus Christ, God’s Son and
our Saviour, became the Way, the Truth, and the Life; and now because of
what happened on that first GoodFriday, a new and living way has been
consecratedfor us by the blood of Jesus. Now there is unhindered approachto
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, whoeverhe might be, must always have dreaded that solemn
day of atonement, when he had to pass into the silent and secludedplace.
There is a tradition among the Jews, thata rope was fastenedto the high
priest’s foot that they might draw out his corpse in case he died before the
Lord. It may be that Jewishsuperstition devised such a thing, for it is an
awful position for a man to enter into the secretdwelling 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 lesthe should be surprised.
We might enter a stranger’s house without an invitation, but we should feel no
boldness there. We do not enter the holiest as housebreakersoras strangers;
we come in obedience to a call, to fulfil our office. When once we acceptthe
sacrifice ofChrist, we are at home with God. Where should a child be bold
but in his father’s house?1 [Note:C. H. Spurgeon.]
2. Before Christ, accessto the mercy-seatwas restrictedto one nation—to one
tribe of that nation—to one family of that tribe—to 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
4. grace. The nearestaccessto the Divine presence is permitted to every true
worshipper. All prohibitions have been withdrawn, all obstacles removed, and
the leastin the Kingdom of Heaven may enter the audience-chamberof the
King of kings. Here, in the secretofHis tabernacle, He waits to be gracious.
His earis 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 weaknessprostrate itself;for He giveth
powerto the faint. Here light is poured into the darkened mind; riches are
lavished on the poor in spirit. The wounded conscienceis healed, the troubled
heart is soothed, the hungry soul is filled with goodness.
In the tabernacle were three different degrees ofaccess to God: the outer
court (the access ofthe people); the holy place (the accessofthe priest); and
the holiestof all (the accessofthe high priest)—the nearestapproachof 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 master’s 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 father’s knee and
puts his arms around his father’s neck. This is the nearestapproachof all.1
[Note:J. W. Bardsley.]
II
A New and Living Way
5. 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, enamouredof the ancient
Levitical system, the novelty of the waymight seemthe reverse of a
recommendation. Nevertheless,the teacherhesitates notto proclaim with
emphasis the fact that the way is new. And his boldness was never more
completely justified. For in this case the contrastis not betweena new,
unfrequented path and an old one, familiar and well-trodden; but rather
betweena new way and no way at all. While the veil existed, dividing the
tabernacle into a Holy Place and an inaccessible MostHoly Place, the wayinto
God’s 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 ofordinary
priests, the screenwhich separatedthe outer from the inner compartment. To
call the way new was simply to pronounce on Leviticalism a verdict of
incompetence.
The way is calleda “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 contentedwith it. And this is
calleda new way, no doubt with reference to the waywhich was made old—to
the abrogationof 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 way”—the
way of Jehovah’s 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 accessis not the original way of man’s primitive nature, but a
way newly opened up in view of the necessitiesofthe state and circumstances
into which man’s sin and sinfulness had brought him, a way for sinners into
the Holy of Holies, the presence ofGod. Without irreverence, we may saythat
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 “guestwith sinners,” is the question
6. answered, how sinners may find accessto God. But as God has found His way
to man in his sinfulness, we may hope that there is a wayfor sinners to God in
His holiness. The way of His descentto us may become the way of our ascent
to Him.
(2) A “new” wayalso means a way which is always fresh. The original Greek
suggeststhe idea of “newlyslain.” 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 effectualwith God. It never loses one whit of its power and
freshness.
Deardying Lamb, Thy precious blood
Shall never lose its power.
The way is not worn awayby long traffic: it is always new. If Jesus Christ had
died yesterday, should we not feelthat 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 clearand
powerful direction the moment we believe that the one supreme Way of life is
Jesus Christ, God’s Son, our Lord. No other single way, capable of uniting the
whole nature and life of man, has yet been discoveredor 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 canbe intelligible to man, and the Way of man
7. according to God’s purpose, then many a plausible and applauded way stands
condemned at once as of necessityleading nowhither; and many a waywhich
promises little except to conscienceis glorified with Him, and has the
assurance ofHis 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 ofall things that God has made and is evermaking, that we may help
to subdue all to His use; and so it has to be sought out againand againwith
growing fitnesses ofwisdom 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 calleda living waynot 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
setup 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
setup 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
longerhe journeys, the more he is refreshed, energizedand inspirited, so that
he who at first has need to be carriedreceives strengthto walk, and he who
walks learns to run, and the runner to fly, hastening with ever-increasing
swiftness offlight to challenge his destiny as one calledin Christ to seek in the
heights, “glory, honour, and eternal life.”
A “living way,” “living stones”:such expressions ofNew Testamentwriters
bear witness to the inadequacy of ordinary language to convey the truth
concerning the goodthat came to the world by Jesus Christ. Bible writers
laboured in expression, throwing out words and phrases with a certain
sublime helplessnessatan objectpassing human comprehension. And yet the
8. meaning here is plain enough. The epithet “living” implies that God’s
presence is not now, as of old, restricted to any particular place. To be near
Him we do not need to pass locallyfrom one point in space to another. We
draw nigh to God by right thoughts of His character, and by loving, trustful
affections. Whenwe think of Him as revealedto us in Christ, when we trust
Him implicitly, as one who for Christ’s sake forgiveth our sin, we are in His
very presence. The wayis 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 Hebrews 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 Revealerand the Reconciler, andwe
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 wayhas been consecratedfor 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 economythere is no bar—the 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
greatHigh Priest. He openedup the way for us through the veil, pushing it
aside, never againto 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 passedwith 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
9. is no veil for us because the JustOne 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 characteron our behalf, and represents them as a veil of
separationbetweenHim 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 wayopened
up through death to eternal life.
This conceptionof Christ’s flesh as a veil is beautiful as a passing, poetic
thought, but care must be takennot to press it too far. It cannot, of course, be
made part of a consistentand complete typology. It is not meant for this. But
as the veil stoodlocallybefore the holiest in the Mosaic tabernacle, the way
into which lay through it, so Christ’s life in the flesh stoodbetweenHim 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 accesscostChrist 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 ofHimself, the Son of God came down from heaven,
and took upon Him, not the nature of angels, but our nature, that flesh
became a revealerof God; in Him human nature, which He shares with us—
and which we must therefore regard as our human nature—we can see God.
Veiled in flesh we can the Godhead see. Fornearly 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
10. nature—our flesh—His flesh is the wayto the very presence of God. In that
human nature, Jesus Christ entered into the holiestby virtue of the subjection
of His own will to the will of the Father. He who came down from heaven went
back thither clothedin our nature, having therein been ascending ever
upwards in the spiritual plane as He learned obedience and was perfectedby
the things that He suffered; and He points out the way to us, how we may
likewise ascendto God in and by that human nature which He consecratedfor
us.
How do scientific investigators ofnatural 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 ofthe corona of the
sun canbe taken. We read of expeditions of scientific men bent on studying
and measuring the corona of the sun—now to Russia, now to the WestIndies;
they are fulfilling the prophecy inscribed on the portal of science,“Seek and
ye shall find.” But why do they proceedto these distant spots? Becauseit has
become knownto 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 characterof the luminary, “through the veil, that is to
say, his eclipse.” It would be hardly unscientific to say, “No man hath seenthe
corona of the sun at any time, but the eclipse—thatdoth 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
11. A way into the holiest of all has thus been consecratedfor 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, andthere 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 generalterm; but as addressedto the Hebrews it had
peculiar significance. It is the term which is applied to the approachof a priest
drawing near to offer sacrifice. It is called drawing near because Godwas to
be approachedby sacrifice. The nature of the service in the Temple was
approachto God, and therefore, when we are called to draw near, we are
reminded of the duty of worshippers—everdrawing near. The privilege is
right of accessunto God, the duty is that of approachunto God; and no man
values the right of accesswho does not desire to approach.
Drawing near to God is one of the characteristic marks ofChristianity. In the
old days men stood afar off from Him, the way into His presence notbeing
manifest. Sin kept man at a distance, and there was a slavish fearand dread of
God that nothing could really overcome. Now, however, allthis is changed,
and because ofwhat the Lord Jesus Christhas done for us on the cross we
can, “we may, we must draw near.”
So near, so very near to God,
NearerI cannotbe,
For in the PersonofHis Son
12. 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 fearand dread
are gone, and now the soul draws near with deepestreverence 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 reasonwhy we should
linger outside the presence ofGod. Our Heavenly Fatherhas done everything
possible to make it simple and easyfor 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 keepdrawing
near.” This is the secretofthe Christian life—a 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 BishopWestcott, “a heart which fulfils the ideal office of the heart,
the seatof the individual character, towards God.” The question thus comes
to be, What sortof 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 sinceritythere must be
gladness, the gladness that is possible when men worship a Godwhom they
can utterly trust and love. Along with this gladness begottenoffaith go
enthusiasm, generous self-abandonment, spontaneous service,renderednot
slavishly, in mechanicalcompliance 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 that—given equal data, and the
same intellectual advantage—the morally better man will strike the truth
13. more nearly, will be more happy in his guessesandventures, since he is more
in harmony with reality, more subtly responsive to its hints. Not only the mind
but the whole soulis the organof truth. He who, in his inward and outward
life, puts Christ before all, even before his own life and the objects of his
deepestaffection, thereby admits His Godheadwith 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 answerthe 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”)offaith,” that is, being fully assuredthat the way of “access to
God” for sinful men has been openedup; that God has solved His own
problem; and that in Christ, His representative and ours, the Sonof 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 crownedin
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 setover the house of God.
“Forboth he that sanctifieth and they that are sanctifiedare all of one: for
which cause he is not ashamedto 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 offaith” we are not to understand a full
assurance ofour possessingfaith, an assurance ofour being already in a
gracious state—althoughthat is attainable just in this wayof approach, and
maintainable in the due, humble believing use of the means which God hath
appointed for the attaining and maintaining of it—but the full assurance or
the plenitude of faith that we have a right of access.If we would wish the full
assurance thatwe have faith I know no better way, I know no other way, of
14. obtaining it than by the full assurance thatlies in direct believing what God
testifies—directbelieving, 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 calamity—and no doubt it is, and we ought to sympathize with them—
yet 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 consciencepurged from dead works (Hebrews
9:14). The state describedis that of a heart or a conscience which has
experiencedthe full effect of Christ’s sacrifice, takenin all the latitude
assignedto it in a previous chapter, as embracing the pardon of sin, moral
renewal, and deliverance from the dominion of a legalspirit. It is not so easy
to decide what preciselyis signified by the body “washedwith 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 suggestionis tempting, and even not altogether
destitute of probability; and yet one cannot help feeling that, if baptism had
been in the writer’s mind, it would have been easyand natural for him to have
indicated his thought by the addition of a word. It is doubtful if this final
specificationserves anypurpose beyond expressing the thoroughness of the
cleansing processundergone 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 stooda large bath, or brazen sea, in
which the high priest was required to wash before he entered the most holy
place. This washing was repeatedin the course ofthe day, at a more advanced
stage in the services;and the intention of the ceremonial, no doubt, was to
15. impress him, and through him the people, with the need of personalpurity as
a condition of acceptable communionwith God.2 [Note: W. Ramage,
Sermons, 360.]
Readers ofsuch a book as the late James Adam’s Religious Teachersof
Greece know whata splendid successionthere 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 ofHadrian, 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
consciousnessofwrong-doing.” How much the first combination resembles
Hebrews 10:22! Cleanliness was evenin Christian worship a worthy emblem
of godliness—whatelse did baptism originally mean?1 [Note: J. H. Moulton,
Religions and Religion, 62.]
The sacredwriter regards sin as a pollution of the conscience,whichkeeps a
man awayfrom the presence and the worship of God. The objectof sacrifice is
to remove this pollution of the conscience.The powerwhich can alone cleanse
the conscience is the forgiving love and acceptanceofGod Himself brought
home to the heart. The one necessityfor man, and the highest privilege to
which he canaspire, is to be peace and in communion with God. When this
communion is broken, as it is broken, by sin, which in its essenceis departure
from God, the man is unclean, and, so far as his conscienceis alive and awake,
he is conscious ofdefilement. 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 faintestdesire of being at peace with Him, without the
sense ofsin, which is the sense ofnot being pure enough for the presence of
God, being stirred within him. Thus the sacredwriter holds: Man’s true evil is
sin, or departure from the living God; because his true glory is fellowshipwith
the living God. The sinner desirous of returning to God becomes consciousof
16. defilement; the great work of Christ’s sacrifice is to remove the defilement,
and to lead back the sorrowing but trusting sinner into peace with the Father.
The sacrifice ofChrist does this because He is the Son whom the Father sent
to redeem the world; because whenHe 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 receivedas the Son of man into the holiest, which is the Father’s love and
confidence, and sits down for everpleading our cause at the Father’s 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 ofChrist’s renovating power; he comes in the
evangelic, filial spirit of thankfulness, not in the legalspirit 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 God’s grace in Christ is
restored. It was pre-eminently the prevailing type in the apostolic age among
all who understood the epoch-making significance ofChrist’s work, and the
extent to which He made all things new.
The confidence of Fox in the real presence ofGod was the root of his power in
the ministry. He had other gifts, such as a firm grip on the essentials ofhis
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 ofhis sentences, the uncouthness of some of his
expressions, whichwere “unfashionable to nice ears,” showedbeyond all
contradiction that God sent him. But the truest mark of his nearness to God,
17. Penn rightly discernedin the characterof his prayers. “Above all,” he says
(Journal, 1:47), “he excelledin 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 reachothers with consolation. The mostawful,
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 mostreason to approach Him with
reverence and fear.”1 [Note:H. G. Wood, George Fox, 102.]
The bird let loose in Easternskies
When hastening fondly home,
Ne’erstoops 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.
18. So grant me, God, from every care
And stain of passionfree,
Aloft, through Virtue’s 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
BIBLEHUB RESOURCES
19. Pulpit Commentary Homiletics
The Christian's Access To The Holy Place
Hebrews 10:19-22
W. Jones
Having therefore, brethren, boldness to enter into, etc. Here the
sacred writer enters upon the last great division of the Epistle.
Having closed the argumentative portion, he opens the hortatory
and admonitory part of his work. Our text is an exhortation to avail
ourselves of the great privilege of access to the presence of God
through the blood of Jesus. We have -
I. A DECLARATION or CHRISTIAN PRIVILEGE.
1. What the privilege is in itself. It is twofold.
(1) The right of approach unto the presence of God. We may "enter
into the holy place." There is a reference here to the entrance of the
high priest into the holy of holies under the Mosaic economy. The
holy place in the text is the Divine sanctuary, "the place of God's
essential presence." We have the privilege of access into his
presence. We have this at present in prayer. Even now in prayer,
and spiritually, we may "reach the inmost recesses of the Divine
sanctuary, the very heart of God." And we may do this without the
intervention of' any human priesthood, or the presentation of any
material sacrifice. Hereafter we may enter into his presence in
person. Already our Lord is there. And he prayed for his disciples,
"Father, I will that where I am, they also may be with me."
Admission into the manifested presence of God is the exalted
privilege awaiting every true Christian in the future. "We shall see
20. him even as he is." "I will behold thy face in righteousness," etc. "In
thy presence is fullness of joy," etc.
(2) Confidence in approaching the presence of God. We have
"boldness to enter into the holy place." This boldness is not
rashness, or irreverence, or unreverence. It is rather a holy freedom
of access to God because of our assurance that we shall be
graciously received by him. See this in the exercise of prayer. We
may freely express our wants and wishes to our heavenly Father;
for, being our Father, he will not resent our filial confidence, but
will welcome us the more because of it.
2. How the privilege has been obtained for us. "By the blood of
Jesus." It is by the sacrifice of Christ that we have the right of access
to the presence of God. And it is by the infinite love of God
manifested in that sacrifice that we have confidence in availing
ourselves of this right. In a word, this great privilege has been
obtained for us through the mediation of our Lord and Savior. This
is here represented as a way: "By the way which he dedicated for us,
a new and living way," etc. The description is instructive.
(1) The characteristics of the way. It is a new way; i.e. newly made,
recent, or newly opened. Truly and beautifully Stier says, "No
believer under the Old Testament dared or could, though under a
dispensation of preparatory grace, approach God so freely and
openly, so fearlessly and joyfully, so closely and intimately, as we
now, who come to the Father by the blood of Jesus, his Son." It is a
living way. "The way into the sanctuary of the Old Testament was
simply a lifeless pavement trodden by the high priest, and by him
alone; the way opened by Jesus Christ is one that really leads and
carries all who enter it into the heavenly rest, being, in fact, the
reconciliation of mankind with God, once and for ever effected by
21. him through his ascension to the Father - 'a living way,' because one
with the living person and abiding work of Jesus Christ"
(Delitzsch). "Jesus saith, I am the Way," etc. (cf. John 14:1-6).
(2) The inauguration of this way. "Which he dedicated for us,
through the veil, that is to say, his flesh." There is a comparison
between the flesh of our Savior and the veil which separated the
most holy from the holy place. "While he was with us here below,"
says Delitzsch, "the weak, limit-bound, and mortal flesh, which he
had assumed for our sakes, hung like a curtain between him and the
Divine sanctuary into which he would enter; and in order to such
entrance, this curtain had to be withdrawn by death, even as the
high priest had to draw aside the temple veil in order to make his
entry to the holy of holies." In his death our Lord put off the weak,
mortal flesh; and at his death "the veil of the temple was rent in
twain from the top to the bottom," laying open the holy of holies.
Dying, our Lord laid aside those conditions of body which could not
be taken into heaven itself, and removed the barriers which kept us
from God (cf. Corinthians 1:21, 22).
(3) The encouragement to tread this way. "And having a great
Priest over the house of God." The description is suggestive. "A
great Priest." One who is both Priest and King; "a royal Priest and
priestly King." He is "over the house of God," i.e. the Church; the
one great communion of saints both in heaven and upon earth; the
Church triumphant above and the Church militant below. Here is
encouragement to tread the new and living way. Our great Priest
has trod the way before us. He has entered the heavenly sanctuary,
and abides in the glorious and blessed Presence. He is there on our
behalf; as our Representative, as our Forerunner, and as an
attraction to draw his people thither also.
22. II. AN EXHORTATION TO AVAIL OURSELVES OF THIS
PRIVILEGE, "Let us draw near with a true heart in full assurance
of faith," etc. Consider how we are to avail ourselves of this
privilege.
1. With perfect sincerity. "With a tree heart." A heart free from
hypocrisy and from self-deception. "God is a Spirit: and they that
worship him must worship him in spirit and in truth."
2. With assured confidence. "In full assurance of faith." Not
questioning our right of access, or the certainty of our gracious
acceptance, through Christ. Not with divided confidence, but "in
fullness of faith" in Christ. The full undivided faith is required, as
Ebrard says, "not a faith such as the readers of the Epistle to the
Hebrews had, who to the questions, 'Is Jesus the Messiah? Is he the
Son of God?' replied in the affirmative indeed with head and mouth,
but yet were not satisfied with the sacrifice of Christ, but thought it
necessary still to lean on the crutches of the Levitical sacrifices, and
on these crutches would limp into heaven." We fear that there is
much of this divided faith at present, or at least a great lack of
"fullness of faith" in the Savior. The faith of some is divided
between the Christ and the Church, or some human priesthood;
others, between the Christ and the sanctions of reason or
philosophy; and others, between the Christ and what they conceive
to be their own personal merits. If we would draw near to God
acceptably, we must do so "in full assurance of faith" in our great
Priest as the only and all-sufficient Mediator.
3. With purity of heart and life. "Having our hearts sprinkled from
an evil conscience, and our body washed with pure water." There is
a reference here to the Levitical purifications (cf. Exodus 29:21;
Leviticus 8:30; Leviticus 16:4, 24; Hebrews 9:13, 14, 21, 22; 1 Peter
23. 1:2). And in the last clause of the text there is probably a reference
to Christian baptism, which is symbolic of spiritual cleansing (cf.
Acts 22:16). The idea seems to be that to approach God acceptably
we must be morally pure in heart and in action. But "who can say, I
have made my heart clean, I am pure from my sin?" And so we
draw near to God at present trusting in the Christ for pardon and
for purity. Through him we are justified before God by faith, and
have daily cleansing for daily impurities. And hereafter we shall
draw near to his blessed presence "having washed our robes and
made them white in the blood of the Lamb," and shall appear
before him as members of "a glorious Church, not having spot, or
wrinkle, or any such thing, but holy and without blemish."
CONCLUSION.
1. How great are our privileges of present access to God in prayer,
and hope of future approach to him in person!
2. How solemn are our obligations to avail ourselves of our
privileges, and to walk worthily of them! - W.J.
24. Biblical Illustrator
Boldness to enter into the holiest.
Hebrews 10:19-22
The Christian's exalted privilege
J. Burns, D. D.
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.
25. 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
W. Pulsford, D. D.
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
man's nature rests in nothing less than man, and demands a human
26. 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 of angels, 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 Father's 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
Father's 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
27. 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 man's primitive nature, but
a way newly opened up in view of the necessities of the state and
circumstances into which man's 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.
28. 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
James Kidd, D. D.
I. THE WARRANT "TO ENTER INTO THE HOLIEST."
29. 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" (Acts 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!
30. 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 Christ's 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" (Hebrews 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
priest's office. This is obtained by the promise (Ezekiel 36:25-27).
31. (James Kidd, D. D.)
The true worshipper
J. W. Reeve, M. A.
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
32. 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 Christ's 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 God's 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 Christ's priesthood, and the sufficiency of His
atonement and intercession, as opposed to all other ways of access.
33. 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 Christ's 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
C. H. Spurgeon.
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.
34. 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.
35. 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
H. Bushnell, D. D.
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,
36. 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
F. Rendall, M. A.
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
God's presence. It forms an obstacle not only against the unclean
and sinful, who desire to hide themselves from God's holy eye and
wilfully build up a wall between themselves and Him, but -even
against God's 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
37. 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
G. Lawson.
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
38. 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
J. C. Cumming, D. D.
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
39. 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
R. W. Dale, LL. D.
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
Gideon Ouseley.
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; "
40. you are two miles past where you should have turned to the left up
the hill. Come back with me and I'll show you the right way." Then,
striking his forehead with his hand, he shouted, "You could fool,
why didn't you inquire in time?" So you go on from day to day,
thinking you are going right to heaven: but you're in the wrong way.
The great God has told you the right way in His blessed Bible. The
priest says you mustn't read it; but if you don't inquire you'll find
you're wrong, as I did.
(Gideon Ouseley.)
An High Priest over the house of God.
The priesthood of Christ
R. Watson.
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
41. 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
42. 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.)
COMMENTARIES
Matthew Henry's Concise Commentary
10:19-25 The apostle having closedthe first part of the epistle, the doctrine is
applied to practicalpurposes. As believers had an open way to the presence of
God, it became them to use this privilege. The way and means by which
Christians enjoy such privileges, is by the blood of Jesus, by the merit of that
blood which he offered up as an atoning sacrifice. The agreementofinfinite
holiness with pardoning mercy, was not clearly understood till the human
43. nature of Christ, the Sonof God, was wounded and bruised for our sins. Our
way to heaven is by a crucified Saviour; his death is to us the wayof life, and
to those who believe this, he will be precious. They must draw near to God; it
would be contempt of Christ, still to keepat a distance. Their bodies were to
be washedwith pure water, alluding to the cleansings directedunder the law:
thus the use of water in baptism, was to remind Christians that their conduct
should be pure and holy. While they derived comfort and grace from their
reconciledFatherto their own souls, they would adorn the doctrine of God
their Saviour in all things. Believers are to considerhow they canbe of service
to eachother, especiallystirring up eachother to the more vigorous and
abundant exercise of love, and the practice of good works. The communion of
saints is a great help and privilege, and a means of stedfastnessand
perseverance.We should observe the coming of times of trial, and be thereby
quickened to greaterdiligence. There is a trying day coming on all men, the
day of our death.
Barnes'Notes on the Bible
By a new and living way - By a new method or manner. It was a mode of
access thatwas till then unknown. No doubt many were savedbefore the
Redeemercame, but the method by which they approachedGod was
imperfect and difficult. The word which is rendered here "new" - πρόσφατον
prosphaton - occurs nowhere else in the New Testament. It properly means
"slain, or killed thereto;" that is, "newlykilled, just dead; and then fresh,
recent." Passow.It does not so much convey the idea that it is new in the sense
that it had never existed before, as new in the sense that it is recent, or fresh.
It was a way which was recently disclosed, and which had all the freshness of
novelty. It is calleda "living way," because it is a method that imparts life, or
because it leads to life and happiness. Doddridge renders it "ever-living way,"
and supposes, in accordancewith the opinion of Dr. Owen, that the allusion is
to the fact that under the old dispensationthe blood was to be offered as soon
as it was shed, and that it could not be offeredwhen it was coldand
coagulated. The wayby Christ was, however, always open. His blood was, as it
were, always warm, and as if it had been recently shed. This interpretation
seems to derive some support from the word which is rendered "new." See
above. The word "living," also, has often the sense ofperennial, or perpetual,
44. as when applied to a fountain always running, in opposition to a pool that
dries up (see the notes on John 4:10), and the new way to heavenmay be
calledliving - in all these respects. It is awaythat conducts to life. It is ever-
living as if the blood which was shed always retainedthe freshness ofwhat is
flowing from the vein. And it is "perpetual" and "constant" like a fountain
that always flows - for it is by a sacrifice whosepoweris perpetual and
unchanging.
Which he hath consecratedfor us - Margin, "or new made." The word here
used means properly to renew, and then to initiate, to consecrate,to sanction.
The idea is, that he has dedicated this way for our use;as if a temple or house
were setapart for our service. It is a part consecratedby him for the service
and salvationof man; a way of accessto the eternalsanctuary for the sinner
which has been set apart by the Redeemerfor this service alone.
Through the veil, that is to say, his flesh - The Jewishhigh priest entered into
the most holy place through the veil that divided the holy from the most holy
place. That entrance was made by his drawing the veil aside, and thus the
interior sanctuarywas laid open. But there has been much difficulty felt in
regard to the sense of the expressionused here. The plain meaning of the
expressionis, that the way to heaven was openedby means, or through the
medium of the flesh of Jesus;that is, of his body sacrificedfor sin, as the most
holy place in the temple was entered by means or through the medium of the
veil. We are not to suppose, however, that the apostle meant to saythat there
was in all respects a resemblance betweenthe veil and the flesh of Jesus, nor
that the veil was in any manner typical of his body, but there was a
resemblance in the respectunder consideration - to wit, in the fact that the
holy place was rendered accessible by withdrawing the veil, and that heaven
was rendered accessible through the slain body of Jesus. The idea is, that
there is by means both of the veil of the temple, and of the body of Jesus, a
medium of accessto God. God dwelt in the most holy place in the temple
behind the veil by visible symbols, and was to be approachedby removing the
veil; and God dwells in heaven, in the most holy place there, and is to be
approachedonly through the offering of the body of Christ. Prof. Stuart
supposes that the point of the comparisonmay be, that the veil of the temple
operatedas a screento hide the visible symbol of the presence ofGod from
45. human view, and that in like manner the body of Jesus might be regardedas a
"kind of temporary tabernacle, or veil of the divine nature which dwelt within
him." and that "as the veil of the tabernacle concealedthe glory of Yahweh in
the holy of holies, from the view of people, so Christ's flesh or body screened
or concealedthe higher nature from our view, which dwelt within this veil, as
God did of old within the veil of the temple."
See this and other views explained at length in the largercommentaries. It
does not seemto me to be necessaryto attempt to carry out the point of the
comparisonin all respects. The simple idea which seems to have been in the
mind of the apostle was, that the veil of the temple and the body of Jesus were
alike in this respect, that they were the medium of access to God. It is by the
offering of the body of Jesus;by the fact that he was clothed with flesh, and
that in his body he made an atonementfor sin, and that with his body raised
up from the dead he has ascendedto heaven, that we have accessnow to the
throne of mercy.
Jamieson-Fausset-BrownBible Commentary
20. which, &c.—The antecedentin the Greek is "the entering"; not as English
Version, "way." Translate,"which(entering) He has consecrated(not as
though it were already existing, but has been the first to open,
INAUGURATED as a new thing; see on [2579]Heb9:18, where the Greek is
the same)for us (as)a new (Greek, 'recent'; recently opened, Ro 16:25, 26)
and living way" (not like the lifeless way through the law offering of the blood
of dead victims, but real, vital, and of perpetual efficacy, because the living
and life-giving Saviour is that way. It is a living hope that we have, producing
not dead, but living, works). Christ, the first-fruits of our nature, has
ascended, and the rest is sanctified thereby. "Christ's ascensionis our
promotion; and whither the glory of the Head hath preceded, thither the hope
of the body, too, is called" [Leo].
the veil—As the veil had to be passedthrough in order to enter the holiest
place, so the weak, human suffering flesh (Heb 5:7) of Christ's humanity
(which veiled His God head) had to be passedthrough by Him in entering the
heavenly holiest place for us; in putting off His rent flesh, the temple veil, its
46. type, was simultaneouslyrent from top to bottom (Mt 27:51). NotHis body,
but His weak suffering flesh, was the veil; His body was the temple (Joh 2:19).
Matthew Poole's Commentary
By a new and living way; which way is figuratively setting out the means of
entering into the holiest in heaven by the blood of Christ. By way is
understood that by which approachto God in heaven is made, and wherein
we must have our accessto him, even Christ himself, John 14:6: prosfaton, a
way newly made manifest by Christ’s sacrifice newlyslain and offered,
rending the veal that hid heavenfrom them, so as they could not so clearly
discern the throne of grace then, as now; and the way is not only new, but
zwsan, a quickening way, giving life and ability for motion and refreshment to
those who walk in it, John 14:6, such as is everlasting, and is opened, not as
the legalway, only to the high priest, but to all true Israelites to enter into it,
and that not once a year, but continually. This is the way of life permanent
and safe, Isaiah35:8-10.
Which he hath consecratedfor us; this way Christ himself hath newly made,
finished and opened unto them that they might walk therein, and reachhome
to God; nothing could obstruct or hinder them in it, he having perfectedit
unto this end.
Through the veil, that is to say, his flesh: the inner veil, that separatedthe
holiest of all from the holy place, was a type of the flesh of Christ, veiling his
Deity; through the breaking and rending of which by death, he opens the way
to the throne of grace in the holy of holiestin heaven, and so made God
accessible to believers there, Hebrews 9:12; compare Matthew 27:51.
Gill's Exposition of the Entire Bible
By a new and living way,.... Which is Christ, the God-man and Mediator; who
is calledthe "new" way, not as to contrivance, revelation, or use; for it was
contrived before the world was, and was revealedto our first parents,
47. immediately after the fall, and was made use of by all the Old Testament
saints; but in distinction to the old wayof life, by the covenantof works;and
because newlyrevealedwith greaterclearness andevidence;see Hebrews 10:8
and because it is always new, it never will be old, nor otherwise, there never
will be another way: some render it, "a new slain way";because Jesus wasbut
newly slain, and his blood lately shed, by which the way is, and entrance is
with boldness:and Christ is a "living way"; in opposition to the dead
carcasses ofslain beasts, andto the dead and killing letter of the law;Christ
gives life to all his people; and all that walk in him, the way, live; and none in
this way everdie; it leads to eternallife, and infallibly brings them thither:
which he hath consecratedforus; either God the Father, and so it intends the
designationof Christ to be the way to life and happiness, and the qualification
of him for it, by preparing a body, an human nature for him, and anointing it
with the Holy Spirit, and the instalment of him into his priestly office, calleda
consecration, Hebrews 10:28 or else Christ himself, and so designs his
compliance with his Father's will, and his devoting of himself to this service;
his preparation of himself to be the way, by the shedding of his blood, and by
his entrance into heaven, and by giving a clearerdiscoveryof this way in the
Gospel, by which life and immortality are brought to light: and this is
done through the vail, that is to say, his flesh; the human nature of Christ,
through which the way to heaven is opened, renewed, and consecrated, is
compared to the vail of the tabernacle, Exodus 26:31 the matter of which that
was made, was fine twined linen, which the Jews (y) say was of thread six
times doubled; which may denote the holiness of Christ's human nature; the
strength, courage, andsteadfastnessofit, under all its sorrows andsufferings;
and the purity and duration of his righteousness;the colours of it were blue,
purple, and scarlet, which may signify the sufferings of the human nature; the
preciousness ofChrist's blood, and the dignity of his person, and his royalty;
purple and scarletbeing wore by kings:the vail was of cunning work, which
may intend the curious workmanshipof Christ's human nature, and the
graces ofthe Spirit, with which it is adorned; and it was made with
"cherubim", pointing to the ministration of angels, both to Christ, and to his
people. The pillars of it may signify the deity of Christ, the support of his
human nature, in which it has its personalsubsistence;and being of Shittim
48. wood, may denote his eternity: and being coveredwith gold, his glory: its
hooks and socketsmay be symbolical of the union of the two natures in him.
(y) Maimon. Cele Hamikdash, c. 8. sect. 14. Jarchiin Exodus 26.1. Kimchi in
Sepher Shorash. rad.
Geneva Study Bible
By a new and living way, which he hath consecratedforus, through the veil,
that is to say, his {h} flesh;
(h) So Christ's flesh shows us the Godheadas if it were under a veil, For
otherwise we could not stand the brightness of it.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Hebrews 10:20. Ἥν] sc. εἴσοδον. Notas yet with ὁδόν (Carpzov, Stuart, and
others) is ἥν to be combined as indication of object, in such wise that merely
πρόφατονκαὶ ζῶσαν would form the predicate;but still less is παῤῥησίαν
(Seb. Schmidt, Hammond, al.) to be supplemented to ἥν. Foragainstthe
former decides the order of the words, againstthe latter the manifest
correspondence inwhich εἴσοδον, Hebrews 10:19, and ὁδόν, Hebrews 10:20,
stand to eachother. The ὁδός, namely, characterizedHebrews 10:19 as to its
goal(as εἴσοδος τῶν ἁγίων), is, Hebrews 10:20, further describedwith regard
to its nature and constitution (as ὁδὸς πρόσφατος and ζῶσα).
ἣν ἐνεκαίνισεν ἡμῖν ὁδὸνπρόσφατονκαὶ ζῶσαν] which He for us (in order
that we may walk in it) has consecrated(inaugurated, in that He Himself first
passedthrough it) as a new (newly-opened, hitherto inaccessible, comp.
Hebrews 9:8; Theodoret:ὡς τότε πρῶτον φανεῖσαν) and living way.
πρόσφατος, originally: fresh slain; then in general:fresh, new, recens. See
Lobeck, ad Phryn. p. 374 f.
49. ζῶσα, however, that way or entrance is called, not because it “everremains,
and needs not, like that into the earthly sanctuary, to be consecratedevery
year by fresh blood” (Bleek, afterthe precedentof Ernesti, Schulz, and
others; comp. also Chrysostom, Oecumenius, and Theophylact), but because it
is living in its efficacy(comp. ὁ ἄρτος ὁ ζῶν, John 6:51), in such wise that it
leads to the goalof everlasting life. The contrastis found in the
inefficaciousnessofthe entrance into the earthly holy of holies.
διὰ τοῦ καταπετάσματος, τουτέστιντῆς σαρκὸς αὐτοῦ,]through the veil, that
is to say, His flesh. As the high priest must pass through the concealing veil, in
order to come within the earthly Holy of Holies, thus also the flesh of Christ
formed a veil, which must first be withdrawn or removed (comp. Matthew
27:51;Mark 15:38;Luke 23:45) ere the entrance into the heavenly Holy of
Holies could be rendered possible.
διά] is to be taken locally,—wronglyis it understood by Stein as
instrumental,—and is not to be combined with ἐνεκαίνισεν (Böhme, Delitzsch,
Hofmann, Schriftbew. II. 1, 2 Aufl. p. 253;Alford, Kluge), but is to be
attachedto ὁδόν, as a nearerdefinition, standing upon a parallel with
πρόσφατονκαὶ ζῶσαν, seeing that an οὖσαν or ἄγουσανnaturally suggests
itself by way of supplement.
τῆς σαρκὸς αὐτοῦ]depends immediately upon the preceding διά, not first, as
Peirce and Carpzov maintain, upon a τοῦ καταπετάσματος to be supplied.
Cambridge Bible for Schools andColleges
20. by a new and living way] The word rendered “new” is not kainos as
elsewhere in this Epistle, but prosphatos, which means originally “newly-
slain.” It may be doubted howeverwhether the writer intended the oxymoron
“newly-slainyet living.” That the road was “new” has already been shewnin
Hebrews 9:8-12. It is called“living” not as “life-giving” or “enduring,” but
50. because “the Lord of life” is Himself the way (John 14:6; comp. Ephesians
3:12).
which he hath consecrated]The verb is the same as in Hebrews 9:18, “which
He inaugurated for us.”
through the vail, that is to say, his flesh] There is here a passing comparisonof
Christ’s human body to the Parochethor Veil (Hebrews 6:19, Hebrews 9:3)
through which the High Priestpassedinto the Holiest, and which was rent at
the crucifixion (Matthew 27:51). It was through His Suffering Humanity that
He passedto His glory.
Bengel's Gnomen
Hebrews 10:20. Ἣν) namely, εἴσοδον, for there follows ὁδὸν, which is as it
were synonymous. They are not, however, simply synonymous, but in as far as
ἡ ὁδὸς, the way, extends to (reaches)the goal, THROUGH the veil.—
ἐνεκαίνισεν, hath consecrated)The same verb occurs, ch. Hebrews 9:18. It is
intimated by this verb, that it is our duty to follow in that wayby which Christ
has gone.—πρόσφατον)The LXX, often use this word. Πρόσφατονis properly
applied to an animal recently killed as a victim.—πρόσφατονκαὶ ζῶσαν, new
and living) The way, as being securedby the shed blood and death of Christ, is
a new, and it is a living way. It is opposedto a thing old and lifeless. Life is
ascribedto the way by personification, from the very life of Christ, who is the
way. It denotes the vigour of the New Testamentas a living hope. It stands in
opposition to dead works. It is as it were an Oxymoron, because πρόσφατος
(recently killed) and living are conjoined. As soonas Christ had passedthe
point of death, unmixed powerand life were at hand.—τῆς σαρκὸς αὐτοῦ, His
flesh) which was likewise rentlike the veil.
Vincent's Word Studies
By a new and living way which he hath consecratedfor us (ἣν ἐνεκαίνισεν
ἡμῖν ὁδὸνπρόσφατονκαὶ ζῶσαν)
51. The A.V. is wrong. Ἣν which is to be construedwith εἴσοδον entrance. Thus:
"having boldness for the entrance which he has inaugurated (or opened) for
us - a way new and living." For ἐνεκαίνισεν see on Hebrews 9:18. The way
must be opened, for every other way is closed. Ἐνκαινίζεινin lxx of the
inauguration of a house, kingdom, temple, altar. See Deuteronomy20:5; 1
Samuel 11:14;1 Kings 8:63; 2 Chronicles 15:8. Πρόσφατονnew, N.T.o. In lxx,
see Numbers 6:3; Deuteronomy32:17; Psalm80:9; Ecclesiastes 1:9. The
derivation appears to be πρὸς near to, and φατός slain (from πέμφαμαι, the
perfect of φένειν to kill). According to this the originalsense would be newly-
slain; and the word was used of one so recently dead as to retain the
appearance oflife: also, generally, of things which have not lost their
characteror appearance by the lapse of time; of fishes, fruits, oil, etc., which
are fresh; of angerwhich has not had time to cool. Later the meaning was
weakenedinto new. Note that the contrastis not betweena new and an old
way, but betweena new way and no way. So long as the old division of the
tabernacle existed, the wayinto the holiestwas not opened, Hebrews 9:8.
Ζῶσαν living. A living way seems a strange expression, but comp. Peter's
living stones, 1 Peter 2:5. Christ styles himself both way and life. The bold
figure answers to the fact. The new way is through a life to life.
Through the veil (διὰ τοῦ καταπετάσματος)
The veil of the holy of holies is rent. Christ's work does not stop short of the
believer's complete accessto God himself.
That is to say his flesh (τοῦτ'ἔστιν τῆς σαρκὸς αὐτοῦ)
Const. with veil: the veil which consistedin his flesh. His flesh was the state
through which he had to pass before he enteredheaven for us. See Hebrews
2:9-18; Hebrews 5:7-9; Hebrews 10:5. When he put off that state, the veil of
the temple was rent. He passedthrough humanity to glory as the forerunner
of his people, Hebrews 6:20.
52. PRECEPTAUSTIN RESOURCES
Hebrews 10:19 Therefore, brethren, since we have confidence to enter the
holy place by the blood of Jesus, (NASB:Lockman)
Greek:Echontes (PAPMPN)oun, adelphoi, parresian eis ten eisodonton
agionen to aimati Iesou
Amplified: Therefore, brethren, since we have full freedom and confidence to
enter into the [Holy of] Holies [by the powerand virtue] in the blood of Jesus,
(Amplified Bible - Lockman)
Barclay:Since then, brother, in virtue of what the blood of Jesus has done for
us, we can confidently enter into the Holy Place (WestminsterPress)
NLT: And so, dear friends, we can boldly enter heaven's Most Holy Place
because of the blood of Jesus. (NLT - Tyndale House)
Phillips: So by virtue of the blood of Jesus, youand I, my brothers, may now
have courage to enter the holy of holies (Phillips: Touchstone)
Wuest: Having therefore, brethren, confidence in the entering into the Holy of
Holies by the blood of Jesus, which[entrance into] He inaugurated for us,
Young's Literal: Having, therefore, brethren, boldness for the entrance into
the holy places, in the blood of Jesus,
SINCE THEREFORE, BRETHRENWE HAVE CONFIDENCE:echontes
(PAPMPN)oun adelphoi echontes (PAPMPN)...parrhesia:
He 4:16; 12:28;Ro 8:15; Gal4:6,7; Ep 3:12; 2Ti1:7; 1Jn 3:19, 20, 21;4:17)
(He 7:25; 9:3,7,8,12,23, 24, 25;Ro 5:2; Ep 2:18; 1Jn 2:1,2
Hebrews 10 Resources - Multiple Sermons and Commentaries
Hebrews 10:19-39 The Dangerof Defection - John MacArthur (excellent
sermon including severalillustrations)
53. Do Not Enter
Temple Mount
OUR HOLY PRIVILEGE:
ENTREE INTO THE THRONE ROOM
Entree is an interesting word as it has two distinct meanings. If we were eating
we would say entree refers to the the main course of the meal. in modern
French entree refers to a dish servedbefore the main course of a meal, and is
generallysynonymous with the terms hors d'oeuvre, appetizer or starter.
Howeveras entree is most commonly used in English it generallyrefers to the
main meal. Hebrews 1:1 through Hebrews 10:18 is as it were the "appetizer,"
and this next sectionis the entree, the main meal! Entree also means freedom
of access. Itspeaks ofa way or passage by which has the right or privilege to
enter some place! You cansee where we are going. The truth is that we can
have the freedom to enter God's Throne Room, into His very presence, forwe
are washedwhite as snow (Isa 1:18) by the blood of the Lamb (1 Peter1:19).
There is a nice play on words here for in Hebrews 5:14 the writer has already
statedthat "solid food (KJV = meat) is for the mature, who because of
practice have their senses trained(gymnazo - work out not in "Gold's gym"
but "God's gym!") to discern goodand evil." The truths in this sectionare
surely "solid food!" which we can put into practice and train our spiritual
senses,growing in Christ-likeness. And so the writer of Hebrews (and I as I
exposit his words) will now set the table for you beloved. This truth begs
severalquestions - Will you come to the table and eat? Are you hungry? Do
you "hunger and thirst for righteousness"?If you do, then in partaking of this
solid food in Hebrews 10:19-25, you "shallbe satisfied." (Mt 5:6) O, that God
the Spirit would make us all hunger and thirst for this greatrighteousness and
then would feed us with the Bread of life, the truths about our greatHigh
Priest, Jesus Christ, all the while transforming us from glory to glory into His
likeness (2 Cor 3:18). Amen.
54. John MacArthur gives us an excellentbackgroundsummary of this
exhortation sectionin Hebrews 10:19-39 (see the Table above for the
divisions).
When a man hears the Gospel, the goodnews of salvation from sin through
Jesus Christ, and when that man understands the Gospel, and when that man
believes that the Gospelis true, and when he, to some extent, commits himself
to that understanding, then he will from that point either go on to be a true
believer or fall back to be an apostate. Yousee, there are only two possible
responses to the knowledge ofthe Gospel. When an individual knows the truth
of the Gospel, he either goes onto believe or he falls back into apostasy, and
an apostate is one who rejects the truth, having knownit. That’s different
from somebody who maybe rejects only knowing a portion of it. There are
only two possible responsesto the individual who intellectually understands
the truth of the Gospel, and that is to go on to faith or to fall back into a state
of apostasy, whichdeserves the severestkind of punishment.Now, tonight
we’re going to considerthe first of those two possibilities, and that is the
positive response to the new covenant, or salvation. A man knows the truth.
He understands the truth. To a certainmeasure he acquiesces to the truth.
And at that point, if he goes forwardand commits his life to Christ, he has
takena positive response to the truth. If he falls back, it’s a negative
response....Wewill considerthe negative response, the horrible tragedy,
beginning in Hebrews 10:26, of willful apostasyand what happens when a
man willingly has a negative response to the Gospel. But tonight it’s going to
be positive (Hebrews 10:19-25). (Responding to the New Covenant)(Bold
added)
Wuest - When a Gentile like the Philippian jailor is dealt with about his soul,
the approachis “Believe on the Lord Jesus Christ and thou shalt be saved”
(Acts 16:31). When a Jew is appealedto, the approach is in terms of First
Testamenttypology as we have it in Heb 10:19-20. The exhortationto enter
into the Holy of Holies of heaven by the blood of Jesus wouldbring to the
Jewishreader’s mind the picture of the high priest in Israel on the Day of
Atonement entering the tabernacle for him. He stoodin the Holy of Holies, not
actually, but in the person of the high priest. The high priest’s presence in the
Holy of Holies meant his presence there too, for the high priest had offered
55. sacrifice first for his own sins and was thus acceptedwith God, and then for
the people’s sins (He was functioning as their mediator). The individual
Israelite (IN THE OLD TESTAMENT)who trusted Jehovahfor his salvation,
that Jehovahwho would some day offer a sacrifice which would pay for his
sins, thus stood symbolically in his high priest for salvation, but actually in the
coming Messiahwho would some day be the real High Priest. (Hebrews
Commentary online)
Note that this Greek sentencecontinues for 7 verses (He 10:19-25).
Since therefore - Therefore is generallya term of conclusionwhich draws a
conclusionbasedupon previous information or truth. In this case the
therefore in one sense goes allthe way back to Hebrews 1:1 and is basedon
the truths (the doctrines)that are presentedthrough Hebrews 10:18.
The writer began this sectionon the superiority of Christ High Priesthood
with almost identical invitation in Heb 4:16-note, and his desire is that this
Truth might Transform our walk and cause a response.
While Hebrews 10:19,20 speak ofour Access and Hebrews 10:21 speaks ofour
Advocate (cp 1 Jn 2:1).
Here are some other reasons believers now can have confidence before God -
Heb 12:28-note Ro 8:15-note Gal 4:6
The author now gives a second(first Heb 8:1-6-note) résumé of the five
arguments concerning the superior priestly work of Christ (Heb 10:19-25)
Brethren (80)(adelphos from a = denotes unity + delphus = a womb) means
brother or near kinsman. Adelphós generally denotes a fellowshipof life
basedon identity of origin such as members of the same family (Mt. 1:2; Lk
3:1, 19; 6:14) and in this case presumably the same ethnicity (Jewish).
Brethren (Used also in He 7.5-note, cp Ro 9:3-note) - In contextit probably
refers to the entire group of Jews among whom are some who are truly
regenerate, others who are interested seekers, andfinally those who profess
faith (intellectual assentto the truth of Messiah)but have yet entered into
56. salvationrest (absence ofgenuine saving faith effecting circumcisionof their
heart).
So we come here to the greatturning-point in Hebrews where the writer turns
from the explanation of the superiority of the Personand work of Christ to
the applicationof it in the lives of the storm-tossedchurch, from doctrine to
duty, from creedto conduct, from precept to practice, from instruction to
exhortation—the writer becomes very explicit regarding how Christians
ought to live.
John MacArthur adds that the writer is now giving an "appealfor men to
come to Christ on the basis of doctrine. No biblical appeal is ever really made
apart from a solid foundation in doctrine. That’s true all the waythrough
Scripture. All solid appeals are basedon doctrine. And so ten chapters of
basic doctrine about the identity of Christ and finally he says, “Now here’s the
opportunity for you to respond.” And the first, then, is a positive
response...The positive response is salvation.
Have is the first word in Greek for emphasis. What does it emphasize? We
have a continual possession/privilege becausethe verb have (echo) is in the
present tense. The active voice speaks ofthe subject making a (volitional)
choice of their will (in other words, you can choose notto believe that you
have free access to the Throne Roomof God and act accordingly. You might
think "I have committed such a heinous sin, He would never allow me into His
presence." Butyou are wrong! If you are a genuine believer and confess and
repent of that "heinous sin," the Lord will welcome you just as the father did
the prodigal son- read with gratitude and amazement Lk 15:20-24+.)And
remember that the Greek word for confidence is the picture literally of "all
speech" (confidence that "speaksup") implying we can come to God with
anything and everything that is on our heart. He is our Father. He is the One
that because ofJesus finished work as High Priest, we can now approachand
actually speak the term of endearment to Him - Abba, Father (Ro 8:15+, Gal
4:6)!