Jesus was the way of access

JESUS WAS THE WAY OF ACCESS
EDITED BY GLENN PEASE
Having therefore, brethren, boldness to enter into the
holy place by the bloodof Jesus, by the way which he
dedicatedfor us, a new and livingway, through the
veil, that is to say, his flesh; and havinga great priest
over the house of God; let us draw near with a true
heart in fulness of faith, having our hearts sprinkled
from an evil conscience, and our body washed with
pure water.—Hebrews 10:19-22.
Hebrews 10:19-22
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
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
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
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
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
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
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 eternallife.”
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
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
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
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
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
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
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
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 whichhas
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
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
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,
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 mostreasonto 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.
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
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 sacredwriter
enters upon the last greatdivision of the Epistle. Having closedthe
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 approachunto the presence ofGod. 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 essentialpresence."We have the
privilege of accessinto his presence. We have this at presentin prayer. Even
now in prayer, and spiritually, we may "reachthe inmost recessesofthe
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. Hereafterwe 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 exaltedprivilege awaiting every true Christian in the future. "We shall see
him even as he is." "I will behold thy face in righteousness," etc. "Inthy
presence is fullness of joy," etc.
(2) Confidence in approaching the presence ofGod. We have "boldness to
enter into the holy place." This boldness is not rashness, orirreverence, or
unreverence. It is rather a holy freedom of access to Godbecause of our
assurance thatwe shall be graciouslyreceivedby 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 resentour filial confidence, but will
welcome us the more because ofit.
2. How the privilege has been obtained for us. "By the blood of Jesus."It is by
the sacrifice ofChrist that we have the right of accessto the presence ofGod.
And it is by the infinite love of God manifested in that sacrifice that we have
confidence in availing ourselves ofthis right. In a word, this greatprivilege
has been obtained for us through the mediation of our Lord and Savior. This
is here representedas a way: "By the way which he dedicated for us, a new
and living way," etc. The description is instructive.
(1) The characteristicsofthe way. It is a new way; i.e. newly made, recent, or
newly opened. Truly and beautifully Stier says, "No believerunder the Old
Testamentdared or could, though under a dispensation of preparatory grace,
approachGod so freely and openly, so fearlesslyand joyfully, so closelyand
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 Testamentwas
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 reconciliationof mankind with God,
once and for ever effectedby him through his ascensionto 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 comparisonbetweenthe flesh of our
Savior and the veil which separatedthe 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 assumedfor our sakes,hung like a curtain between
him and the Divine sanctuaryinto 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, mortalflesh; 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 takeninto heavenitself, and removed the barriers which
kept us from God (cf. Corinthians 1:21, 22).
(3) The encouragementto tread this way. "And having a greatPriestover the
house of God." The description is suggestive. "AgreatPriest." One who is
both Priestand King; "a royal Priestand priestly King." He is "overthe
house of God," i.e. the Church; the one greatcommunion of saints both in
heaven and upon earth; the Church triumphant above and the Church
militant below. Here is encouragementto tread the new and living way. Our
greatPriesthas trod the waybefore us. He has entered the heavenly
sanctuary, and abides in the glorious and blessedPresence. He is there on our
behalf; as our Representative, as ourForerunner, and as an attraction to
draw his people thither also.
II. AN EXHORTATION TO AVAIL OURSELVES OF THIS PRIVILEGE,
"Let us draw near with a true heart in full assurance offaith," etc. Consider
how we are to avail ourselves of this privilege.
1. With perfectsincerity. "With a tree heart." A heart free from hypocrisy
and from self-deception. "Godis a Spirit: and they that worship him must
worship him in spirit and in truth."
2. With assuredconfidence. "In full assurance offaith." Not questioning our
right of access, orthe 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, "nota 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 satisfiedwith 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 fearthat there is much of this divided faith at
present, or at leasta greatlack of "fullness of faith" in the Savior. The faith of
some is divided betweenthe Christ and the Church, or some human
priesthood; others, betweenthe Christ and the sanctions ofreasonor
philosophy; and others, betweenthe Christ and what they conceive to be their
own personalmerits. If we would draw near to God acceptably, we must do so
"in full assurance offaith" in our greatPriest as the only and all-sufficient
Mediator.
3. With purity of heart and life. "Having our hearts sprinkled from an evil
conscience, andour body washedwith 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 Peter1:2). 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
acceptablywe 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 Godby faith, and have daily cleansing for daily
impurities. And hereafter we shall draw near to his blessedpresence "having
washedour 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 greatare our privileges of present accessto God in prayer, and hope
of future approachto him in person!
2. How solemnare our obligations to avail ourselves ofour privileges, and to
walk worthily of them! - W.J.

Biblical Illustrator
Boldness to enter into the holiest.
Hebrews 10:19-22
The Christian's exaltedprivilege
J. Burns, D. D.
I. THE HOLIEST PLACE.
1. The specialresidence 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 consecratedway.
III. THE MANNER OF APPROACH.
1. With boldness.
2. With a true heart.
3. In full assurance offaith.
4. With hearts sprinkled from an evil conscience.
5. With bodies washedwith pure water.Application. Learn:
1. The gospelmethod 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 approachshall obtain mercy.
4. How shall they escapewho neglectso greatsalvation?
(J. Burns, D. D.)
The house of God and the wayto 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 greathouse even this earth of ours is, full of things innumerable both
greatand small I And yet this is but the uttermost court to this house. But the
physical universe, whateverbe its glory, cannever 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; Israelis My inheritance." What a sphere, then, of intelligence, love,
and perfectedwill 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 home in which to dwell, what a sphere of voluntary
thought and reflectionthere must be for God, the Makerof 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 MostHigh — to which we are invited to draw near,
"to an innumerable company of angels, to the GeneralAssembly 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 betweenthe outer courts,
occupiedby the children of earth, and that holiestof holies, what intervening
abodes there are of angels, ofelders, of principalities, of thrones, of
dominions, of powers, and of the redeemedof all ages andexperiences —
throughout which, and in whom, God is all and in all! But within the holiest is
enthroned, in meekestmajesty, One who is "setover 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 allthe 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, forthe will of God; a sphere in which His Spirit finds
fellowship, satisfactionand rest; in which He is all and in all — the spring, the
source of all power and life, and of all the forms of life answering to the
power. Then, clearly, it must be a house only accessible oncertain 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 accessto eachother. Spiritual things have spiritual
ways of access, andrequire spiritual discernment. No wonder then that the
text speaks ofthe way to the House of God as a "new way." It is not the

original way of man's primitive nature, but a waynewly opened up in view of
the necessities ofthe state and circumstances into which man's sin and
sinfulness had brought him, a way for sinners into the holiest of holies, the
presence ofGod. The way of His descentto us may become the way of our
ascentto Him. But, it is further calleda "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 restrictedto 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 wayto 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 "consecratedfor 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, onour 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.
III. THE SEVERAL CHARACTERISTIC QUALIFICATIONS WITH
WHICH WE ARE EXHORTED TO DRAW NEAR TO GOD WITHIN THE
VEIL. "Let us draw nearin the full assurance offaith"; that is, being fully
assuredthat this way of " accessto God" for sinful men has been opened up;
thai God has solved His ownproblem; and that in Christ, His representative
and ours, the Son of God and Sonof 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 Hear, none
daring to make us afraid; for should any arrestour 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. Having this assuranceoffaith, "let us hold fast the
confessionofour hope without wavering." An assuredfaith in the fact that we
have the new and living way of accessto God cannot fail to begeta 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 expansionin the greatexceeding precious promises He has given
us, through which we "become partakers ofthe 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."
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 passoverlamb. It may therefore be saidto be the blood of
protection and of deliverance.(2)It is compared with "the blood and water,
and scarletwool, and hyssop," usedby Moses atSinai. 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 saidto be the blood
by which we draw nigh unto God.(4) As under the Old Testament, "almostall
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 wayis saidto be "consecratedfor 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 ofGod, and there transactall the concerns ofhis own soul.
4. Another powerful and suitable warrant is expressedin these words — "and
having an High Priestover the house of God, let us draw near." When we

considerthis High Priest, what He is, what He has done, and what He is
continuing to do, we have encouragementinexpressible. He is God and man.
He is our Brother — our Righteousness — our Sanctification— our
Redemption. How glorious is our greatHigh Priest!How happy to be under
His guidance — His management — His care!
II. YOUR WELCOME.
1. "Draw nearwith 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 offaith." 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 cansave 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 offaith." Did you ever ask this " assurance
" from Him? Did He everdeny 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 fromdead 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 mentionedin our text is, "our bodies being
washedwith pure water." This language is also figurative, and is taken from
the actof consecrating Aaronand his sons to the priest's office. This is
obtained by the promise (Ezekiel36:25-27).
(James Kidd, D. D.)

The true worshipper
J. W. Reeve, M. A.
1. I would first lead you to considerfor a moment the term "brethren":
"Having, therefore, brethren." There was a strong feeling of brotherhood
amongstthe Jews, notonly on accountof their originalstock, but on account
of their separationfrom the restof 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 eachother in Jesus — and that is the closesttie which
the soulof man canever know. What a difference it would make in our
treatment of eachother, if we could recognise with a loving heart our
brotherhood in Christ Jesus!How many jealousies itwould remove; and how
many of those heart-burnings, which eatas a cankerinto our spiritual life!
2. Notice, in the next place, the term " boldness." This is put in contrastwith
the fearunder 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 ofSatan 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 Justfor the unjust, that He might bring us to God."
3. But still observe — it is by the blood of Jesus, because"withoutshedding of
blood there is no remission." It is the blood of Christ alone that annihilates the
distance betweenthe believing sinner and God; there is no approachbut
through that blood, and "those who are afaroff are made nigh" by it.
4. This is called" a new and living way," because it is peculiar to the new
covenantof 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 wayof entering into life.
5. But the apostle goes onto say, that our Lord has consecratedforus 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 openedto 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 effectof keeping the worshipper at a distance from God; but His
priesthood is put before us as a motive to draw near.
6. Another expressionis made use of, which is full of point. "In full assurance
of faith." Faith is neededin God's service, because"withoutfaith 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 establishthroughout this Epistle. And the " assurance offaith" does
not respectthe assurance whicha man has of his own salvation, but of the
efficacyof Christ's priesthood, and the sufficiency of His atonement and
intercession, as opposedto all other ways of access.
7. But the apostle goes onto say — "having our hearts sprinkled from an evil
conscience."This is a consequenceofour having a "full assurance"ofthe
efficacyof Christ's priesthood, that we getdelivered from the burden of an
evil conscience.The conscienceofevery man has been defiled by sin, nor could
the offerings under the law perfect a man with respectto it; but the blood of
Jesus can, and when applied to the consciencetakesawaythe condemning
powerof sin, as respects the guilt of it.
8. Another effectis, that the man desires to "perfectholiness in the fear of
God"; which is just what we are taught in the last phrase of the text — "our
bodies washedwith 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 growthin 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 actualhistorical 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 legalordinance is abolished. Jesus has
made thee nigh, as nigh to God as even He Himself is.
2. This rending of the veil signified, also, the removal of the separating sin.
Pardon, which removes sin, and justification, which brings righteousness,
make up a deed of clearance so complete that nothing now divides the sinner
from his reconciledGod. The Judge is now the Father:He, who once must
necessarilyhave 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 takenaway
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
covenantof 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, whenthe will of God is inscribed
on the heart, and the nature is entirely changed, then is the dividing veil which
hides us from God takenaway:"Blessedare 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." Paulis often a true poet, but he is
always a correctlogician.
4. Why is it that we have boldness? Is it not because ofour 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 restoredto 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 dedicatedway.
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 ownworks,
canvassing ourdefects, studying the pathologyof our own evils, were enough,
of itself, to drive one mad. The mind becomes weariedandlost in its own
mazes, discouragedand 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 holiestsetopen by His death, to quiet our soulin His peace,
clothe it in His righteousness and trust Him as the Lamb of God that taketh
awayour sin. In these simple, unselfish, unreflective exercises, we shallmake
our closestapproachto God.

(H. Bushnell, D. D.)
A new and living way
The new and living way openedby 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 dedicatedit to the use of the redeemedhost by first travelling along it
Himself (for the essenceofthe dedicationceremony consistedin 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 wayleads through the veil of flesh. The flesh is a real veil, shutting
men out from the sight and knowledge ofGod, 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 againstthe unclean and sinful, who desire to hide themselves
from God's holy eye and wilfully build up a wall betweenthemselves and Him,
but -even againstGod's own people who, in spite of an earnestdesire to come
to Him, are hindered by the necessaryimperfectionof their mortal nature.
Even Jesus Himself had to make His way through this veil of flesh; for He was
made subject to the infirmity of the flesh, and liable to temptation. Sinless as
He was, He had the understanding and the will of the flesh, its thoughts and
desires, its natural appetites and affections. He had therefore to crucify the
flesh in will and to be crucified in deed, to put off His mortal garment, and
pass through death unto life, before He could altogetherpierce 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

consecratedin His blood may enter in the strength of His spirit into the
presence ofGod.
(F. Rendall, M. A.)
The new and living way
G. Lawson.
This way may be thus calledin oppositionto the typical way into the holiestof
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, andone 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 passageinto Paradise was obstructedwith a flaming sword,
and no man could have accessto the Tree of Life, but must be slain and burnt
to ashes. So that this is a way of life, permanent and safe.
(G. Lawson.)
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 takenin 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 personwere 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 ofperfect 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 expressesonthe heart of him who walks in it all the joy that
results from the novelty of a possessionreceivedforthe 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 obsoletebecausethe 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 gospelonly deepens the impressions of its
excellence whichhe receivedwhen he first heard it. It is calledalso " a living
way." If you walk upon a dead road your foot becomes wearyas you walk;
but this is a living way, it gives life to the walker. The more he walks upon it,
the more vigorous, the more delighted, the more able he becomes. It is as if
you could conceive a person walking upon a road, and having transferred
from the road into his physical economyconstantsupplies of vigour that
would make him walk and not faint, run and not be weary. So the longer you
know this blessedgospel, the more you enjoy it; the more you draw from God,
and the more you receive:you find realreligion 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.)
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 wellenough I drove right on, passing many people going
to market. After a while I beganto doubt whether I was right; and meeting a
gentleman on horseback, Isaid to him, "How far is it to Lame?" "This is not
the way," saidhe; " 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 greatGod has told
you the right way in His blessedBible. 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 Priestover 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. Revelationis the glow of an early
morning, shining to the perfect day. The foundation of the building was laid in
the patriarchalages;and it rose to the completion when by the ascensionof
Christ He became the head of the corner, and gave the weightand 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 greatHigh Priest,
Christ was seenwith Moses andElias, who "spake with Him of His decease"
which He was about to "accomplishat Jerusalem." Theyhad lookedforward
to His day, not with curiosity merely, but with lively interest, as to the
consummation of that sacrifice ofwhich theirs were but the types, and their
faith in that alone was imputed to them for righteousness.

II. As the connectionbetweenthe two Testaments wouldbe brokenby the
denial of the priesthood of Christ, so THE HARMONY BETWEEN THE
DIFFERENT DISPENSATIONSOF .REVEALED RELIGION TO MAN
WOULD BE DESTROYED. The frame-work of revealedreligion has been
preciselythe 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 exactionof its penalty; that the guilty canonly
be pardoned through the sufferings of the innocent; that God can only be
approachedthrough mediation; and that intercessionforthe guilty is
admissible only as it has respectto sacrifice forsin. How impressive, how
solemn are these truths, transmitted as they are to us by the testimony of all
ages, andmarked and signalisedby the rites of the Church wherevershe has
erectedher temples! This is sufficient to prove that they are the expressionof
the counsels ofthe 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 gospela realsacrifice and a real priesthood, then
CHRISTIANITY LOSES ITS EXCLUSIVE CHARACTER, and canno
longerclaim to be the religion of mankind. That the religionof Jesus Christ
makes such a claim cannotbe doubted; and that it was understoodby its first
preachers to have this exclusive characteris matter of history and not of
reasoning.
IV. IF WE HAVE NO SACRIFICE, NO PRIESTHOOD, IN THE GOSPEL,
THEN CHRISTIANITY, INSTEAD OF BEING THE CONSUMMATION
AND PERFECTION OF ALL OTHER DISPENSATIONS OF RELIGION
TO GUILTY MAN, IS IN FACT INFERIOR, IMPERFECT, AND THE
LOWEST IN HOPE AND CONSOLATION. Who canlay 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 gospelwhich reveals the righteousness offaith
reveals also the wrath of God from heavenagainstall ungodliness and
unrighteousness of men. "Exceptye 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 Priestover the house of God. If any
man sin, there is a sacrifice of infinite value: the death of the incarnate Son of
God. Repentance, anda believing application to the blood of atonement, are

followedby 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
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 each other to the more vigorous and
abundant exercise of love, and the practice of goodworks. 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,
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
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
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,
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 consecrated forus; 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
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.

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 ofthe 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; Gal 4:6,7; 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)

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.
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
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
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)!
The writer goes on to add two reasons we cancontinually have confidence to
enter God's presence - (1). Bloodof Jesus (2). GreatPriestover the house of
God.
Confidence (boldness) (3954)(parrhesia from pas = all + rhesis = speech)is
literally all speechor speaking all things and thereby conveys the idea of
freedom to say all. The basic idea in the word is freedom of speech, when the

word flowed freely. It is that attitude of openness that stems from freedom
and lack of fear ("shaking" fear - godly, reverential fear is always
appropriate) means in essencethe freedom to sayall. Greeks usedparrhesia
of those with the right to speak openly in the assembly. Speaking with
plainness, openness and confidence (Acts 2:29+). Speaking publicly or in the
open (Jn 7:13, 11:54, 18:20) and then something done in public (Jn 7:26, Col
2:15+)
Parrhesia was usedin a secularsense to describe outspokenness, frankness,
freedom of speechwhich was claimed by the Athenians as their privilege! If
these pagan intellectuals could claim it as their privilege, how much more can
blood bought, heavenbound saints claim it as their privilege, the privilege to
come into the presence ofthe Holy One? Are you availing yourself of this
privilege? It is calledprayer! O how this incalculably priceless privilege
should spur all believers to genuinely desire to pray (converse with God in His
Throne Room)without ceasing!O dear Father please stir our hearts with this
truth so that we might be men and women motivated by love and empowered
by Your Spirit who would then come into Your presence and speak boldly
with You through our GreatHigh Priest, Jesus Christ the Lord of all. Amen. I
love the precious words of the redeemedslave master John Newton's hymn....
Thou art coming to a King,
Large petitions with thee bring;
For His grace and power are such,
None can ever ask too much;
None can ever ask too much.
(Play beautiful vocal by Matt Foreman)
(Listen and I promise you will be blessed!)
Bold, confident speechis a dominant note all through the Epistle (He 3:6;
4:16; 10:19, 35). Some of the Hebrew readers were tempted to give up Christ.
Here the writer calls them to boldness (courage)(Heb 3:6, 4:16, 10:35 Eph
3:12+, 1Jn 3:19, 20, 21). And by way of application, he is calling all believers

to Holy Spirit enabled, Christ mediating boldness before our Fatherin
Heaven!
How is confidence possible? As a result of the guilt having been removed by
the blood of Jesus. Whereas before the Jews could only have "surrogate" (or
"vicarious")accessthrough the high priest, who went behind the veil of the
tabernacle or temple only once a year. Now they had permanent access
through the blood and torn body of Christ. Can you imagine the High Priest
on the Day of Atonement (see also Atonement, Day of) coming with boldness?
It would be difficult to overestimate the value of confidence in human
motivation, for a confident spirit is essentialto success.
John MacArthur comments that in the OT "there was a tabernacle or a
temple, and inside of the totality of this outer courtyard there was what was
calledthe holy places, the holy place, and inside behind the veil, was the Holy
of Holies, where God dwelt. No man could enter into that place except the
high priest once a year to offer atonement for the sins of the nation Israel. But
now he is saying, “You all can enter into God’s presence. The veil has been
torn down, and you can all enter in, and you can enter in boldly.” So we have
this new entrance into the holiest by the blood of Jesus. And this is a fantastic
statementto a Jew because to a Jew, entering into the holiest is absolutely
forbidden. And if a Jew ever tried to do that under the old economy, he
would’ve been instantly consumedin the flames of the fire of almighty wrath.
And no Jew would everconceive of going into the Holy of Holies. In fact, it’s
interesting if you go to Jerusalem, you will find that there’s a certain area of
the temple mount where it is forbidden to Jews to walk because it may be the
area where the Holy of Holies once stood, and no Jew would ever put his foot
on the Holy of Holies. Therefore, there are big signs outside the gates of the
temple that say Orthodox Jews have been forbidden by the rabbi to enter into
this place lest they step on the Holy of Holies. (See Temple Warning) They
have a fear, still today, the Orthodox Jews, ofever going into the presence of
God. But because ofthe New Covenant, he says we canhave boldness. We
don’t even go in sheepishly, saying, “God, I’m coming, don’t stepon me,” see.
We canenter in boldly. It’s a fantastic conceptfor the Jewishmind to
understand. Now, when he uses the term “brethren,” just a point of

information, when he uses the term “brethren” here as on other occasionsin
the book of Hebrews and also in the book of Romans, he’s talking to Jewish
brethren, not Christians. (Responding to the New Covenant)
Andrew Murray outlines this section...OF LIFE IN THE HOLIEST OF ALL.
Hebrews 10:19-25
IT may help us the better to masterthe rich contents of this centralpassage,
containing a summary of the whole Epistle, if we here give the chief thoughts
it contains.
I. The four greatBlessings ofthe new worship:
1. The Holiest opened up.
2. Boldness in the Blood.
3. A New and Living Way.
4. The Great High Priest.
II. The four chief Marks ofthe true worshipper:
1. A True Heart.
2. Fulness of Faith.
3. A Heart sprinkled from an Evil Conscience.
4. The Body washedwith Clean Water,
III. The four greatDuties to which the openedSanctuary calls
1. Let us draw nigh (in the fulness of faith.)
2. Let us hold fastthe professionof our hope.
3. Let us considerone another to provoke unto love.
4. Let us not forsake the assembling of ourselves together

Andrew Murray. The Holiest of All
TO ENTER THE HOLY PLACE BY THE BLOOD OF JESUS:eis ten
eisodonton hagion en to haimati iesou:
Isa 57:15, He 7:25, Eph 2:18
Hebrews 10 Resources - Multiple Sermons and Commentaries
Hebrews 10:19-39 The Dangerof Defection- John MacArthur (excellent
sermon including severalillustrations)
ENTRANCE INTO
THE HOLY PLACE
Tabernacle Cutaway
Rose Guide to the Tabernacle
© 2005 RW Research
The writer explains to his Jewishreaders how it is now possible to enter into
the "Holy Place," (Holyof holies - see diagram with ShekinahCloud in Holy
of holies) into the very presence ofGod, something that an OT Jew could only
dream about and something only one Jew (High priest) could do only one time
eachyear (Day of Atonement - see Lev 16:1-34+). The precious blood of Jesus
changes everything forever! One needs to understand how the conceptof
coming to God was simply unthinkable to the Jewishhearers. When Adam
sinned, God put him out of the Garden and "stationedthe cherubim and the
flaming swordwhich turned every direction to guard the way to the tree of
life." (Ge 3:24+) shutting Adam out from the close fellowshiphe had
experiencedbefore sin entered the Garden when "the LORD God walking in
the garden" (Ge 3:8, Ro 5:12-note). In a similar way the Jews were forbidden
from entering the Holy of holies lest they be struck dead by God. Now the
writer of Hebrews says that Jesus’bloodhas in effecttorn the veil that had
separatedsinful man from holy God for thousands of years!

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