Hebrews 10:19-23

῎Εχοντες ου῏ν, ἀδελφοί, παῤῥησίαν εἰς τὴν εἴ῞σοδον τῶν ἁγίων ἐν τῷ αἵματι ᾿Ιησοῦ, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν, διὰ τοῦ καταπετάσματος, τοῦτ᾿ ἔστι τὴς σαρκὸς αὐτοῦ, καὶ ἰερέα μέγαν ἐπὶ τὸν οι῏κον τοῦ Θεοῦ, προσερχώμεθα μετὰ ἀληθινῆ; καρδίας ἐν πληροφορίᾳ πίστεως, ἐῤῥαντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς· καὶ λελουμένοι τὸ σῶμα ὕδατι καθαρῷ, κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ· (πιστὸς γὰρ ὁ ἐπαγγειλάμενος.)

Hebrews 10:19. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and [having] an high priest over the house of God; let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of [our] faith without wavering: (for he [is] faithful that promised.)

In these words the apostle enters on the last part of the epistle, which is wholly parenetical, or hortatory. For though there be some occasional intermixtures of doctrines consonant unto them before insisted on, yet the professed design of the whole remainder of the epistle is to propose unto and press on the Hebrews such duties, of various sorts, as the truths he had insisted upon do direct unto and make necessary unto all that believe. And in all his exhortations there is a mixture of the ground of the duties exhorted unto, of their necessity, and of the privilege which we have in being admitted unto them and accepted with them; all taken from the priesthood and sacrifice of Christ, with the effects of them, and the benefits which we receive thereby.

In these words there are three things:

1. The ground and reason of the duty exhorted unto, with the foundation of it, as the special privilege of the gospel, Hebrews 10:19-21.

2. The way and manner of our using this privilege unto that end, Hebrews 10:22.

3. The special duty exhorted unto, which is, perseverance and constancy in believing, Hebrews 10:23.

In the first we have,

1. A note of inference, or deduction of the following exhortation from what was before discoursed; ου῏ν , “therefore.”

2. A friendly compellation of them to whom he spake, used formerly, but now repeated after a long interruption; ἀδελφοί, “brethren.”

3. The privilege itself, which is the foundation of the exhortation; ἔχοντες παῤῥησίαν εἰς τὴν εἴσοδον τῶν ἁίων, “having boldness to enter into the holiest.”

4. The means whereby we attain the privilege which fits us for this duty; ἐν τῷ αἵματι ᾿Ιησοῦ, “by the blood of Jesus,” Hebrews 10:19.

5. The means of using and exercising it as a privilege in a way of duty; “the way is consecrated for us,” Hebrews 10:20.

6. A further encouragement unto it, from the consideration of our high priest; “having an high priest,” Hebrews 10:21.

1. The apostle repeats his obliging compellation, “Brethren.” And herein he hath a peculiar respect unto those among the Hebrews who had received the gospel in sincerity. For although there was a natural brotherhood between him and the whole people of Israel, and they were always wont to call themselves, “brethren” in general, on the account of their original stock and separation from the rest of the world, as Acts 28:21, yet this word and name is used by the apostle on the account of that spiritual relation which was between them “which believe in God through Jesus Christ.” See Hebrews 3:1, and the exposition of it. And the apostle by the use of it here testifies unto two things:

(1.) That although they had not as yet a full understanding of the nature and use of all legal institutions and sacrifices, nor of their abolishing by the coming of Christ, and the discharge of his office, yet this had not forfeited their interest in the heavenly calling; on account whereof he dealt with them as with brethren.

(2.) That this difference, so far as it had yet continued, had no way alienated his mind and affections from them, though he knew how great their mistake was, and what danger, even of eternal ruin, it exposed them unto. Hereby were the minds of those Hebrews secured from prejudice against his person and his doctrine, and inclined unto a compliance with his exhortation. Had he called them heretics and schismatics, and I know not what other names of reproach, which are the terms in use upon the like occasions amongst us, he had, in all probability, turned that which was lame quite out of the way. But he had another Spirit, was under another conduct of wisdom and grace, than most men are now acquainted withal.

Obs. 1. It is not every mistake, every error, though it be in things of great importance, while it overthrows not the foundation, that can divest men of a fraternal interest with others in the heavenly calling.

2. There is a note of inference from the preceding discourse, declaring it the ground of the present exhortation; ου῏ν, “therefore:” ‘Seeing that these things are now made manifest unto you, seeing it is so evidently testified unto that the old covenant, sacrifices, and worship, could not make us perfect, nor give us an access unto God, whereon they are removed and taken away, which the Scripture fully testifies unto; and seeing all this is effected or accomplished in the office and by the sacrifice of Christ, which they could not effect, and privileges are thereon granted unto believers which they were not before made partakers of; let us make use of them unto the glory of God and our own salvation, in the duties which they necessarily require.'And we may observe, that the apostle applies this inference from his discourse unto the use and improvement of the liberty and privileges granted unto us in Christ, with the holy worship belonging thereunto, as we shall see in opening of the words, Howbeit there is another conclusion implied in the words, though not expressed by him; and this is, that they should cease and give over their attendance unto the legal worship and sacrifices, as those which now were altogether useless, being indeed abolished. This is the principal design of the apostle in the whole epistle, namely, to call off the believing Hebrews from all adherence unto and conjunction in Mosaical institutions; for he knew the danger, both spiritual and temporal, which would accompany and arise from such an adherence. For,

(1.) It would insensibly weaken their faith in Christ, and give them a disregard of evangelical worship; which did indeed prove unto many of them a cause of that apostasy and final destruction which he so frequently warns them against.

(2.) Whereas God had determined now speedily to put an utter end unto the city, temple, and all its worship, by a universal desolation, for the sins of the people, if they did obstinately adhere unto the observance of that worship, it was justly to be feared that they would perish in that destruction that was approaching; which probably many of them did. To instruct-them in that light and knowledge of the truth that might deliver them from these evils, was the first design of the apostle in the doctrinal part of this epistle: yet doth he not plainly and in terms express it anywhere in this epistle, not even in this place, where it was most properly and naturally to be introduced; yet he doth that which evidently includes it, namely, exhort them unto those duties which, on the principles he hath declared, are utterly inconsistent with Mosaical worship, and this is, our free entrance into the holiest by the blood of Jesus. For an entrance, in any sense, with our worship into the most holy place, is inconsistent with, and destructive of all Mosaical institutions. And this was an effect of the singular wisdom wherewith the apostle was furnished to write this epistle. For had he directly and in terms opposed their observation, no small tumult and outcry would have been made against it, and great provocation had been given unto the unbelieving Jews. But, notwithstanding, he doth the same thing no less effectually in these words, wherein there is scarce a word which that application of his discourse doth not follow upon. And his wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the gospel, especially such as through any mistakes do oppose themselves unto the truth. Such things as will give exasperation unto the spirits, or advantage unto the temptations of men, ought to be avoided, or treated on with that wisdom, gentleness, and meekness, as may be no prejudice unto them. This way of procedure doth the same apostle expressly prescribe unto all ministers of the gospel, 2 Timothy 2:23-26.

3. There is in the words the privilege which is the foundation of the duty exhorted unto: “Having therefore boldness to enter into the holiest,” for a regular entrance into or of the most holy. The privilege intended is directly opposed unto the state of things under the law; and from the consideration of it is the nature of it to be learned. For the entrance into the holiest, in the tabernacle, belonged unto the worship of the church, it was the principal part thereof; but it had many imperfections attending it:

(1.) It was not into the special presence of God, but only into a place made with hands, filled with some representations of things that could not be seen.

(2.) None might ever enter into it but the high priest alone, and that only once a-year.

(3.) The body of the people, the whole congregation, were therefore jointly and severally utterly excluded from any entrance into it.

(4.) The prohibition of entrance into this holy place belonged unto that bondage wherein they were kept under the law, which hath been before declared.

The privilege here mentioned being opposed to this state of things among them, which respected their present worship, it is certain that it doth concern the present worship of God by Christ under the gospel. And they are therefore utterly mistaken who suppose the entrance into the most holy to be an entrance into heaven after this life for all believers; for the apostle doth not here oppose the glorious state of heaven unto the church of the Hebrews and their legal services, but the privileges of the gospel-state and worship only. Nor would it have been to his purpose so to have done; for the Hebrews might have said, that although the glory of heaven after this life doth exceed the glories of the services of the tabernacle, which none ever questioned, yet the benefit, use, and efficacy of their present ordinances and worship might be more excellent than any thing that they could obtain by the gospel. Neither were believers then also excluded from heaven after death, any more than now. Therefore the privilege mentioned is that which belongs unto the gospel church in its perfect state in this world. And the exercise and use of it doth consist in our drawing nigh unto God in holy services and worship through Christ, as the apostle declares, verse 22.

There is, then, a twofold opposition in these words unto the state of the people under the law:

(1.) As unto the spirit and frame of mind in the worshippers; and,

(2.) As unto the place of the worship, from whence they were excluded, and whereunto we are admitted.

(1.) The first is in the word παῤῥησίαν, “boldness.” There were two things with respect unto those worshippers in this matter:

[1.] A legal prohibition from entering into the holy place; whereon they had no liberty or freedom so to do, because they were forbidden on several penalties;

[2.] Dread and fear, which deprived them of all boldness or holy confidence in their approaches unto God: therefore the apostle expresseth the contrary frame of believers under the new testament by a word that signifieth both liberty, or freedom from any prohibition, and boldness with confidence in the exercise of that liberty. I have spoken before of the various use and signification of this word παῤῥησία, which the apostle both in this and other epistles useth frequently to express both the right, and liberty, and confidence, unto and in their access unto God, of believers under the new testament, in opposition to the state of them under the old. We have a right unto it, we have liberty without restraint by any prohibition, we have confidence and assurance without dread or fear.

(2.) This liberty we have εἰς τὴν εἴσοδον, προσαγωγή, “aditus,” “introitus,” τῶν ἁγίων, that is, the true sanctuary, the holy place not made with hands; the immediate gracious presence of God himself in Christ Jesus. See Hebrews 9:11-12. Whatever was typically represented in the most holy place of old, we have access unto; that is, unto God himself we have an access in one Spirit by Christ

Obs. 2. This is the great fundamental privilege of the gospel, that believers, in all their holy worship, have liberty, boldness, and confidence, to enter with it and by it into the gracious presence of God.

(1.) They are not hindered by any prohibition. God set bounds unto mount Sinai, that none should pass or break through into his presence in the giving of the law. He hath set none to mount Zion, but all believers have right, title, and liberty to approach unto him, even unto his throne. There is no such order now, that he who draws nigh shall be cut off; but on the contrary, that he that doth not so do shall be destroyed.

(2.) Hence there is no dread, fear, or terror in their minds, hearts, or consciences, when they make their approaches unto God. This was a consequent of the same interdict of the law, which is now taken away. They have not received the spirit of bondage unto fear, but the Spirit of the Son, whereby with holy boldness they cry, “Abba, Father;” for “where the Spirit of the Lord is, there is liberty,” they have freedom unto, and confidence in their duties: and therein consists the greatest evidence of our interest in the gospel and privileges thereof.

(3.) The nature of gospel worship consists in this, that it is an entrance with boldness into the presence of God. However men may multiply duties, of what sort or nature soever they be, if they design not in and by them to enter into the presence of God, if they have not some experience that so they do, if they are taken up with other thoughts, and rest in the outward performance of them, they belong not unto evangelical worship. The only exercise of faith in them is in an entrance into the presence of God.

(4.) Our approach unto God in gospel worship, is unto him as evidencing himself in a way of grace and mercy. Hence it is said to be an “entrance into the holiest;” for in the holy place were all the pledges and tokens of God's grace and favor, as we have manifested upon the foregoing chapter. And as the taking off of the old prohibition gives us liberty, and the institution of the worship of the gospel gives us title unto this privilege, so the consideration of the nature of that presence of God whereunto we approach gives us boldness thereunto.

4. The procuring cause of this privilege is in the next place expressed; we have it ἐν τῷ αἵματι ᾿Ιησοῦ : “by the blood of Jesus,” say we. It is the procuring cause of this privilege that is intended, which is often so proposed. “The blood of Jesus Christ” is the same with his “sacrifice,” the “offering of himself,” or “the offering of his body once for all.” For he offered himself in and by the effusion of his blood, whereby he made atonement for sin; which could not be otherwise effected. And it is here opposed, as also in the whole preceding discourse, unto the blood of the legal sacrifices. They could not procure, they did not effect any such liberty of access unto God in the holy place. This was done by the blood of Jesus only; whereby he accomplished what the sacrifices of the law could not do. And it is a cause of this privilege on a twofold account:

(1.) In its respect unto God, in its oblation.

(2.) In respect unto the consciences of believers, in its application.

(1.) By its oblation it removed and took away all causes of distance between God and believers. It made atonement for them, answered the law, removed the curse, broke down the partition wall, or “the law of commandments contained in ordinances,” wherein were all the prohibitions of approaching unto God with boldness. Hereby also he rent the veil which interposed and hid the gracious presence of God from us. And these things being removed out of the way by the blood of the oblation or offering of Christ, peace being thereby made with God, he procured him to be reconciled unto us, inviting us to accept and make use of that reconciliation by receiving the atonement. Hence believers have boldness to appear before him, and approach unto his presence. See Rom 5:11; 2 Corinthians 5:18-21; Ephesians 2:13-18. Hereon was it the procuring, the purchasing cause of this privilege.

(2.) It is the cause of it with respect unto the consciences of believers, in the application of it unto their souls. There are not only all the hinderances mentioned, on the part of God, lying in the way of our access unto him, but also the consciences of men, from a sense of the guilt of sin, were filled with fear and dread of God, and durst not so much as desire an immediate access unto him. The efficacy of the blood of Christ being through believing communicated unto them, takes away all this dread and fear. And this is done principally by his bestowing on them the Holy Spirit, which is a Spirit of liberty, as our apostle shows at large, 2 Corinthians 3. Wherefore “we have boldness to enter into the holiest by the blood of Jesus,” on these three accounts:

[1.] In that atonement is made thereby for sin, and peace made with God, so as that he is reconciled unto us; all that anger being turned away that did deter us from any such approach.

[2.] Fear, dread, and bondage, are taken away, so that the acting of faith on God through the blood of Jesus doth expel them, and remove them out of our mind.

[3.] We receive the Holy Spirit therewithal; who is a Spirit of liberty, power, holy boldness, enabling us to cry, “Abba, Father.”

Obs. 3. Nothing but the blood of Jesus could have given this boldness; nothing that stood in the way of it could otherwise have been removed; nothing else could have set our souls at liberty from that bondage that was come upon them by sin.

Obs. 4. Rightly esteem and duly improve the blessed privilege which was purchased for us at so dear a rate. What shall we render unto him? How unspeakable are our obligations unto faith and love!

Obs. 5. Confidence in an access unto God not built on, not resolved into the blood of Christ, is but a daring presumption, which God abhors.

Hebrews 10:20. Having told us that we have τὴν εἴσοδον, “an entrance” into the holiest, he now declares what the way is whereby we may do so. The way into the holiest under the tabernacle was a passage with blood through the sanctuary, and then a turning aside of the veil, as we have declared before. But the whole church was forbidden the use of this way; and it was appointed for no other end but to signify that in due time there should be a way opened unto believers into the presence of God, which was not yet prepared. And this the apostle describes,

1. From the preparation of it; “which he hath consecrated.”

2. From the properties of it; it was “a new and living way.”

3. From the tendency of it; which he expresseth,

(1.) Typically, or with respect unto the old way under the tabernacle, it was “through the veil;”

(2.) In an exposition of that type, “that is, his flesh.” In the whole, there is a description of the exercise of faith in our access unto God by Christ Jesus: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh.”

1. The preparation of this way is by an ἐγχαίνισμος, by a “dedication.” The word hath a double signification, one in things natural, the other in things sacred; which yet are of no affinity unto one another. In things natural, it is to new make, so as to be ready for use; in things sacred, it is to dedicate or consecrate any thing, at the first erection or making of it, unto sacred services. The latter sense of the word, which we receive in our translation, is here to be embraced, yet so as it includes the former also. For it is spoken in opposition unto the dedication of the tabernacle, and way into the most holy place, by the blood of sacrifices, whereof we have treated in the ninth chapter. So was this way into the holy place consecrated, dedicated, and set apart sacredly for the use of believers, so as that there neither is, nor ever can be, any other way but by the blood of Jesus. Or there is this also in it, that the way itself was new prepared and made, not being extant before.

Obs. 6. The way of our entrance into the holiest is solemnly dedicated and consecrated for us, so as that with boldness we may make use of it. He hath done it “for us,” for our use, our benefit, and advantage.

2. The properties of this way are two:

(1.) That it is πρόσφατος, “new:”

[1.] Because it was but newly made and prepared;

[2.] Because it belongs unto the new covenant;

[3.] Because it admits of no decays, but is always new, as unto its efficacy and use, as in the day of its first preparation. Whereas that of the tabernacle waxed old, and so was prepared for a removal, this way shall never be altered nor changed, never decay, it is always new.

(2.) Ζῶσαν, it is “living.” This epithet is placed by apposition, without any note of distinction or conjunction. And it is said to be living,

[1.] In opposition unto the way into the holiest under the tabernacle, which was,

1 st. By death. Nothing could be done in it without the blood of the sacrifices.

2 dly . It was the cause of death unto any one that should make use of it, the high priest only excepted, and he but once a-year.

[2.] It is living as unto its efficacy; it is not a dead thing, it is that which hath a spiritual, vital efficacy in our access unto God.

[3.] It is living from its effects; it leads to life, and effectually brings us thereunto, and is the only way of entering into everlasting life.

Obs. 7. All the privileges we have by Christ are great, glorious, and efficacious; all tending and leading unto life. This new and living way of our approach unto God, is nothing but the exercise of faith for acceptance with God by the sacrifice of Christ, according unto the revelation made in the gospel

3. He shows which way it thus leads to the holiest, or what is the tendency of it: it is “through the veil.” The apostle shows here expressly what he alludeth unto in the declaration he makes of our entrance into the holiest. The veil here intended by him was that between the sanctuary and the most holy place, whose description we have given on Hebrews 9; for there was no possible entrance thereinto but through that veil, which was turned aside when the high priest entered. What this veil was unto the high priest in his entrance into that holy place, that is the flesh of Christ unto us in ours; as in the last place is described in exposition of this type, “that is, his flesh.”

For the opening of these words, and the vindication of the apostle's application of this type, we may observe,

(1.) The flesh of Christ, the body of Christ, the blood of Christ, Christ himself, are all mentioned distinctly, as the matter of his sacrifice. See Hebrews 9:14; Hebrews 9:25; Hebrews 9:28; Hebrews 10:10.

(2.) This is done on various respects, to express either the dignity or the efficacy of the nature and manner of his offering.

(3.) In the sacrifice of Christ, the flesh was that which suffered peculiarly, as the great token and evidence of his real sufferings.

(4.) The whole efficacy of his sacrifice is ascribed unto every essential part of the human nature of Christ, in that which either acted or suffered therein; to his soul, Isaiah 53:10; his blood, Hebrews 9:14; his body, verse 10; his flesh, as in this place. For these things were not distinctly operative, one in one effect, another in another, but all of them concurred in his nature and person, which he offered once wholly to God. So that where any of them is mentioned, the whole human nature of Christ, as unto the efficacy of it in his sacrifice, is intended.

(5.) Yet were these things distinctly typified and foresignified in the sacrifices and service of old. So was the flesh of Christ by the veil, as his whole nature by the tabernacle, his soul by the scapegoat, his body and blood by the sin-offering on the day of expiation, when the sacrifice was burnt without the camp.

(6.) Herein in an especial manner was the whole a type of the flesh of Christ, in that there was no entrance to be laid open into the holy place but by the rending of the veil. The time when the high priest entered into it, it was indeed turned aside; whereon it immediately closed again, and forbade an entrance and a prospect unto others. Wherefore there could be no entrance into that holy place abiding, unless the veil was rent and torn in pieces, so that it could close no more. For it came to pans on the death of the Lord Jesus, that “the veil of the temple was rent from the top to the bottom.” And that which is signified hereby is only this, that by virtue of the sacrifice of Christ, wherein his flesh was torn and rent, we have a full entrance into the holy place, such as would have been of old upon the rending of the veil. This, therefore, is the genuine interpretation of this place, ‘We enter with boldness into the most holy place through the veil; that is to say, his flesh:'we do so by virtue of the sacrifice of himself, wherein his flesh was rent, and all hinderances thereby taken away from us; of all which hinderances the veil was an emblem, and principal instance, until it was rent and removed.

The sufficiency of the sacrifice of Christ unto all the ends of the perfection of the church, in all duties and privileges, is that which the apostle instructs us unto herein. And there is great instruction given us, in this comparison of the type and antitype, into the way and nature of our access unto God in all our solemn worship. It is God as he was represented in the holy place to whom we address ourselves peculiarly; that is, God the Father as on a throne of grace: the manner of our access is with holy confidence, grounded solely on the efficacy of the blood or sacrifice of Christ. The way is by faith, as to the removal of the obstacles, and the view of God as reconciled. This is given us by the suffering of Christ in the flesh, which laid open the entrance into the holy place. Wherefore the apostle says not, that the veil was the flesh of Christ, as some pretend who have hence cavilled at the authority of this epistle on no other ground but because they could not apprehend the spiritual light and wisdom that is therein; only he says, we have our entrance into the holy place by virtue of the flesh of Christ, which was rent in his sacrifice, as through the rending of the veil a way was laid open into the holiest.

This is the first encouragement unto the duty exhorted unto, from the benefit and privilege we have by the blood of Christ. Another to the same purpose follows.

Hebrews 10:21. “And [having] a great high priest over the house of God.” “Having,” is understood from Hebrews 10:19; the word whereby the apostle expresseth our relation unto Christ, Hebrews 4:15. He is our priest, he exerciseth that office on our behalf; and our duty it is in all things to be such as becometh this great high priest to own in the discharge of his office. What became him that he might be our high priest, as it is expressed, Hebrews 7:26, shows what we ought to be in our measure that belong unto his care, and that we may say with boldness, “We have an high priest;” which is another encouragement unto the diligent attendance to the duties we are here exhorted unto. For it may be said, ‘That notwithstanding the provision of a new way into the holiest, and boldness given us to enter thereinto, yet in ourselves we know not how to do it, unless we are under the conduct of a priest, as the church of old was in their worship. All those priests being removed, how shall we do now to draw nigh unto God, without such a conduct, such a countenance?'The apostle removes this from them, and gives encouragement for what he had proved to be a duty before, namely, that “we have a great high priest.”

Three things are in the words:

1. That we have a priest;

2. That he is a great priest;

3. That part of his office wherein in this duty we are concerned, which is, that he is over the house of God.

The first hath been spoken unto on many occasions: only the apostle calls him not here, “our high priest,” which he doth most frequently; but “a priest,” with the addition of great, “a great priest,” which answers directly to the Hebrew expression, כֹּהֵן הַגָּדוֹל, as the high priest was called: yet the apostle hath a respect unto his eminency above all other priests whatsoever. He is great in his person, God and man, as he had described him, Hebrews 1:2-3; great in his glorious exaltation, Hebrews 8:1-2; great in his power and the efficacy of his office, Hebrews 7:25; great in honor, dignity, and authority; the consideration whereof leads both unto the confirmation of our faith and the ingenerating of a due reverence in our hearts towards him. For as he is so great as that he can save us unto the uttermost, or give us acceptance before God as unto our persons and our duties; so he is so glorious that we ought to apply ourselves to him with reverence and godly fear.

That which, unto the particular end designed in this place, we ought to consider in his office, is, that he is “over the house of God.” The apostle doth not herein consider the sacrifice of himself, which he proposed as the foundation of the privilege whence the ensuing duty is inferred, but what he is and doth after his sacrifice, now he is exalted in heaven; for this was the second part of the office of the high priest. The first was, to offer sacrifice for the people; the other was, to take the oversight of the house of God: for so it is particularly expressed with respect unto Joshua, who was an eminent type of Christ, Zechariah 3:6-7. The whole care of ordering all things in the house of God was committed to the high priest: so is it now in the hand of Christ; he is over the house of God, to order all things unto the glory of God and the salvation of the church. “The house of God;” that is, the whole house of God, the family of heaven and earth, that part of the church above and that here below, which make up but one house of God. The church here below is comprised in the first place; for unto them it is that this encouragement is given, unto whom this motive of drawing nigh is proposed, namely, as they have a high priest. And it is in the heavenly sanctuary wherein he administereth, or in the house of God above; into which also we do enter by our prayers and sacred worship; so is he for ever over his own house.

Obs. 8. The Lord Christ doth peculiarly preside over all the persons, duties, and worship of believers in the church of God:

1. In that all their worship is of his appointment, and what is not so belongs not to the house of God;

2. In that he assists the worshippers by his Spirit or the performance of this duty;

3. That he makes their services accepted with God;

4. In rendering their worship glorious by the administration of his Spirit, and effectual through the addition of the incense of his intercession. For other things that may be hence educed, see our exposition of Hebrews 4:14-16.

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

The duty is here expressed whereunto these encouragements and privileges do direct and lead. And this duty is described,

1. By the nature of it; “Let us draw near.”

2. The qualification of the persons by whom it is to be performed; “With a true heart.” 3. The manner of its performance; “In full assurance of faith.”

4. The preparation for it: which is twofold;

(1.) That “our hearts be sprinkled from an evil conscience;”

(2.) That “our bodies be washed with pure water.”

1. The duty itself is expressed by προσερχώμεθα, the word whereby the whole performance of all divine, solemn worship was constantly expressed.

For God having fixed the residence of the signs of his presence unto a certain place, namely, that of the tabernacle and altar, none could worship him but it was by an approach, an access, a drawing nigh unto that place, the means of their worship, and the pledges of God's presence therein. So were they to bring their gifts, their offerings, their sacrifices; every thing wherewith they worshipped in it was an approximation unto God. Now all these things, tabernacle, temple, altar, as we have showed, were types of Christ and the gracious presence of God in him; and they were appointed only unto this end, to teach the church to look for an access to God in and by him alone. Wherefore the apostle tells the Hebrews, that as they had under the old testament an approach unto God, and were then οἱ προσερχόμενοι, “those that came and drew nigh unto him,” yet it was defective in three things:

(1.) That it was by carnal means, “the blood of bulls and goats”

(2.) That it was not unto God himself, but only some outward pledges of his presence.

(3.) That in this access they were always excluded from an entrance into the holiest. This way being now removed, there is that appointed in the room thereof which is liable to none of these defects For,

(1.) It is not by things carnal, but in a holy, spiritual way and manner, as the ensuing description of it doth manifest.

(2.) It is not unto any outward pledges of the divine presence, but immediately unto God himself, even the Father.

(3.) It is into the most holy place itself, the special residence of God, and of our high priest, Christ Jesus. Wherefore this drawing near containeth all the holy worship of the church, both public and private, all the ways of our access unto God by Christ. And the charge given for this duty is the first inference the apostle maketh from the consideration of the benefits we receive by the priesthood and sacrifice of Christ.

2. The principal qualification of the persons exhorted unto this duty, is “a true heart.” God in an especial manner requireth “truth in the inward parts” in all that come unto him, Psalms 51:6. Especially he doth so in his worship, John 4:24. Now truth respects either the mind, and is opposed unto falsehood; or respects the heart and affections, and is opposed to hypocrisy. In the first way all false worship is rejected, all means of the worship of God not of his own institution. But the truth of the heart here intended, is the sincerity of heart which is opposed unto all hypocrisy. Two things are therefore comprised in this qualification:

Obs. 9. That the heart is that which God principally respects in our access unto him. The Hebrews, in their degenerate condition, rested in the outward performance of duties: so as they made their access outwardly according to the institutions and directions of the law, they were regardless of themselves and of the inner man, and of the frame thereof. But it is the heart that God requires; and accordingly, that it be under the conduct of doctrinal truth in the light of the mind, and not only that it be true and free from hypocrisy in the acts of worship that it goes about, but also that in its habitual frame it be holy, and throughout leavened with sincerity. Thence it is denominated “a true heart.” If men be sincere in the acts of worship, but fail of it in point of walking and conversation, they will not be accepted in it.

Obs. 10. Universal, internal sincerity of heart is required of all those that draw nigh unto God in his holy worship. It is so,

(1.) From the nature of God;

(2.) From the nature of the worship itself;

(3.) From the conscience of the worshippers, which can have neither boldness nor confidence without it. What is required unto that sincerity, or “true heart,” without which we cannot freely draw nigh unto God in any duty of his worship, I cannot now declare.

3. There is the way and manner, together with the principle to be acted in all our accesses unto God: ᾿Εν πληροφορία τῆς πίστεως, “In the full assurance of faith.”

(1.) “Without faith it is impossible to please God.” Wherefore faith is required in this access on a twofold account:

[1.] Of the qualification of the person. He must be a true believer who hath this access, all others are utterly excluded from it:

[2.] Of its actual exercise in every particular duty of access. Abel by faith offered his sacrifice; and there is no duty acceptable unto God which is not quickened and enlivened by faith.

(2.) As unto this access unto God by Christ, the apostle requires that there be “a full assurance of faith.” Many have disputed wherein this assurance of faith doth consist, what it is that belongs thereunto. We must consider the design of the apostle and scope of the place, and what they do require. The word is used only in this place, though the verb, πληροφορέω, be used elsewhere, Romans 4:21; Romans 14:5, to signify a full satisfaction of mind in what we are persuaded of. Here two things seem to be included in it.

[1.] That which in other places the apostle expresseth by παῤῥησία which is the word constantly used to declare the frame of mind which is or ought to be in gospel worshippers, in opposition unto that of the law. And it hath two things in it:

1st . An open view of the spiritual glories, of the way and end of our approach unto God; which they had not.

2 dly . Liberty and confidence, liberty of speech, and confidence of being accepted; which in their bondage condition they had not.

Therefore the apostle thus expresseth the way and manner of our approaching to God by Christ, in opposition unto that under the law, and affirms it to be in the full assurance and spiritual boldness of faith. This is the “plerophory” of it; which frame of mind is plainly directed unto.

[2.] A firm and unmovable persuasion concerning the priesthood of Christ, whereby we have this access unto God, with the glory and efficacy of it; faith without wavering. For many of the Hebrews who had received in general the faith of the gospel, yet wavered up and down in their minds about this office of Christ, and the glorious things related of it by the apostle; supposing that there might some place be yet left for the administration of the legal high priest. This frame the apostle confutes; and shows that under it men could have no access to God, nor acceptance with him.

Wherefore the “full assurance of faith” here, respects not the assurance that any have of their own salvation, nor any degree of such an assurance; it is only the full satisfaction of our souls and consciences in the reality and efficacy of the priesthood of Christ to give us acceptance with God, in opposition unto all other ways and means thereof, that is intended. But withal this persuasion is accompanied with an assured trust of our own acceptance with God in and by him, with an acquiescence of our souls therein.

Obs. 11. The actual exercise of faith is required in all our approaches unto God, in every particular duty of his worship. Without this no outward solemnity of worship, no exercise of it will avail us.

Obs. 12. It is faith in Christ alone that gives us boldness of access unto God.

Obs. 13. The person and office of Christ are to be rested in with full assurance in all our accesses to the throne of grace.

4. There is a twofold preparation prescribed unto us for the right discharge of this duty:

(1.) That “our hearts be sprinkled from an evil conscience.”

(2.) That “our bodies be washed with pure water.”

It is plain that the apostle in these expressions alludeth unto the necessary preparations for divine service under the law. For whereas there were various ways whereby men were legally defiled, so there were means appointed for their legal purification, which we have declared on Hebrews 9. Without the use and application of those purifications, if any of them that were so defiled did draw nigh unto the worship of God, he was to die, or be “cut off.” These institutions the apostle doth not only allude unto, and make application of things outward and carnal unto things inward and spiritual, but withal declares what was their nature and typical administration. They were not appointed for their own sakes, but to typify and represent the spiritual grace, and its efficacy, which we receive by the sacrifice of Christ. The subject spoken of is twofold:

(1.) The heart;

(2.) The body; that is, the inward and outward man.

(1.) As unto the first, it is required that, with respect unto it, it be separated from an evil conscience. There is no doubt but in this place, as in many others, the “heart” is taken for all the faculties of our souls, with our affections; for it is that wherein conscience is seated, wherein it acts its power, which it doth especially in the practical understanding, as the affections are ruled and guided thereby.

This conscience is affirmed to be “evil,” antecedently unto the means proposed for the taking it away. Conscience, as conscience, is not to be separated from the heart; but as it is evil, it must be so.

Conscience may be said to be evil on two accounts:

[1.] As it disquieteth, perplexeth, judgeth, and condemneth for sin. In this sense the apostle speaks of conscience, verse 2, a conscience condemning us for sin, which the sacrifices of the law could not take away. So a heart with an evil conscience, is a heart terrified and condemning for sin.

[2.] On account of a vitiated principle in the conscience, not performing its duty, but secure when it is filled with all unclean, vicious habits. And hereon it signifies also all those secret, latent sins in the heart, which are known only to a man's own conscience; opposed unto the “body,” or external, known sins, which he speaks of afterwards. I take it here in the latter sense:

1 st . Because it is said to be “evil,” which it cannot be with respect unto its former acts and power, for it doth therein but perform its duty, and is evil not in itself, but unto them in whom it is. And,

2 dly . The way of its removal is by, “sprinkling,” and not by an oblation or offering; now sprinkling is the efficacious application of the blood of atonement unto sanctification, or internal purification.

And this is the first thing in particular, namely, the way or means of the removal of this evil conscience; which is by sprinkling of our hearts. The expression is taken from the sprinkling of blood upon the offering of the sacrifices, Exodus 29:16; Exodus 29:21; Leviticus 4:17; Leviticus 14:7: the spiritual interpretation and application whereof is given us, Ezekiel 36:25. And whereas this sprinkling from sin, and cleansing thereby, is in Ezekiel ascribed unto pure water, and whereas it was in the type the blood of the sacrifice that was sprinkled, it gives us the sense of the whole. For as the blood of the sacrifice was a type of the blood and sacrifice of Christ as offered unto God, so it is the Holy Spirit and his efficacious work that are denoted by “pure water,” as is frequently promised. Wherefore, this sprinkling of our hearts is an act of the sanctifying power of the Holy Ghost, by virtue of the blood and sacrifice of Christ, in making of that application of them unto our souls wherein the blood of Christ, the Son of God, cleanseth us from all our sins. Hereby are “our hearts sprinkled from an evil conscience;”

[1.] Originally, in the communication of regenerating, sanctifying grace;

[2.] Continually, in fresh applications of the virtue of the blood of Christ, for the taking away of the defilement by internal, actual sin.

Obs. 14. Although that worship whereby we draw nigh unto God be performed with respect to institution and rule, yet without internal sanctification of heart we are not accepted in it.

Obs. 15. Due preparation, by fresh applications of our souls unto the efficacy of the blood of Christ for the purification of our hearts, that we may be meet to draw nigh to God, is required of us. This the apostle hath especial respect unto; and the want of it is the bane of public worship. Where this is not, there is no due reverence of God, no sanctification of his name, nor any benefit to be expected unto our own souls.

Obs. 16. In all wherein we have to do with God, we are principally to regard those internal sins we are conscious of unto ourselves, but which are hidden from all others.

(2.) The last thing required of us in order to the duty exhorted unto, is, that “our bodies be washed with pure water.” This at first view would seem to refer unto the outward administration of the ordinance of baptism, required of all antecedently unto their orderly conjunction unto a church-state in the causes of it; and so it is carried by many expositors. But,

[1.] The apostle Peter tells us that saving baptism doth not consist in the washing away of the filth of the body, 1 Peter 3:21; therefore the expression here must be figurative, and not proper.

[2.] Although the sprinkling and washing spoken of do principally respect our habitual, internal qualification, by regenerating, sanctifying grace, yet they include also the actual, gracious, renewed preparation of our hearts and minds, with respect unto all our solemn approaches unto God; but baptism cannot be repeated.

[3.] Whereas the sprinkling of the heart from an evil conscience respects the internal and unknown sins of the mind; so this of washing the body doth the sins that are outwardly acted and perpetrated. And the body is said to be washed from them,

1st . Because they are outward, in opposition unto those that are only inherent, in the mind.

2dly . Because the body is the instrument of the perpetration of them; hence are they called “deeds of the body;” the “members of the body;” our “earthly members,” Romans 3:13-15; Romans 8:13; Colossians 3:3-5.

3 dly . Because the body is defiled by them, by some of them in an especial manner, 1 Corinthians 6.

Pure water, wherewith the body is to be washed, is that which is promised, Ezekiel 36:25-26; the assistance of the sanctifying Spirit, by virtue of the sacrifice of Christ. Hereby all those sins which cleave unto our outward conversation are removed and washed away; for we are sanctified thereby in our whole spirits, souls, and bodies. And that scripture respects the deeds of sin; as unto a continuation of their commission, he shall keep and preserve us. We are so by the grace of Christ, and thereby we keep and preserve ourselves from all outward and actual sins, that nothing may appear upon us, as the bodies of them who, having wallowed in the mire, are now washed with pure water; for the body is placed as the instrument of the defilement of the soul in such sins.

Obs. 17. Universal sanctification, upon our whole persons, and the mortification in an especial manner of outward sins, are required of us in our drawing nigh unto God.

Obs. 18. These are the ornaments wherewith we are to prepare our souls for it, and not the gaiety of outward apparel.

Obs. 19. It is a great work to draw nigh unto God, so as to “worship him in spirit and in truth.”

Hebrews 10:23. “Let us hold fast the profession of [our] faith without wavering; (for he [is] faithful that promised.)”

This is the second exhortation which the apostle educeth by way of inference from the principles of truth which he had before declared and confirmed. And it is the substance or end of the whole parenetical or hortatory part of the epistle; that for the obtaining whereof the whole doctrinal part of it was written, which gives life and efficacy unto it. Wherefore he spends the whole remainder of the epistle in the pressing and confirming of this exhortation; on a compliance wherewith the eternal condition of our souls doth depend. And this he doth, partly by declaring the means whereby we may be helped in the discharge of this duty; partly by denouncing the eternal ruin and sure destruction that will follow the neglect of it; partly by encouragements from our own former experiences, and the strength of our faith; and partly by evidencing unto us in a multitude of examples, how we may overcome the difficulty that would occur unto us in this way, with other various cogent reasonings; as we. shall see, if God pleaseth, in our progress.

In these words there is a duty prescribed, and an encouragement added unto it.

First, As unto the duty itself, we must inquire,

1. What is meant by “the profession of our faith.”

2. What is meant by “holding it fast.”

3. What it is to “hold it fast without wavering.”

1. Some copies read τῆν ὁμολογίαν τῆς ἐλπίδος , the “profession of our hope;” which the Vulgar follows, “the profession of the hope that is in us:” and so it may have a respect unto the exhortation used by the apostle, Hebrews 3:6. And it will come unto the same with our reading of it; for on our faith our hope is built, and is an eminent fruit thereof. Wherefore holding fast our hope, includes in it the holding fast of our faith, as the cause is in the effect, and the building in the foundation. But I prefer the other reading, as that which is more suited unto the design of the apostle, and his following discourse; and which his following confirmations of this exhortation do directly require, and which is the proper subject of our ὁμολογία , or “profession.” See Hebrews 3:1.

“Faith” is here taken in both the principal acceptations of it, namely, that faith whereby we believe, and the faith or doctrine which we do believe. Of both which we make the same profession; of one as the inward principle, of the other as the outward rule. Of the meaning of the word itself, ὁμολογία, or joint profession, I have treated largely, Hebrews 3:1. This solemn profession of our faith is twofold:

(1.) Initial.

(2.) By the way of continuation, in all the acts and duties required thereunto.

(1.) The first is a solemn giving up of ourselves unto Christ, in a professed subjection unto the gospel, and the ordinances of divine worship therein contained. This of old was done by all men, at their first accession unto God, in the assemblies of the church. The apostle calls it “the beginning of our confidence,” or subsistence in Christ and the church, Hebrews 3:14. And it was ordinarily, in the primitive times, accompanied with excellent graces and privileges. For,

[1.] God usually gave them hereon great joy and exultation, with peace in their own minds: 1 Peter 2:9, “Hath translated us out of darkness into his marvellous light.” The glorious, marvellous light whereinto they were newly translated out of darkness, the evidence which they had of the truth and reality of the things that they believed and professed, the value they had for the grace of God in their high and heavenly calling, the greatness and excellency of the things made known unto them, and believed by them, were the means whereby they were “filled with joy unspeakable and full of glory.” And respect is had unto this frame of heart in this exhortation. For it is apt on many accounts to decay and be lost; but when it is so we lose much of the glory of our profession.

[2.] They had hereon some such communication of the Spirit in gifts or graces, as was a seal unto them of the promised inheritance, Ephesians 1:13. And although what was extraordinary herein is ceased, and not to be looked after, yet if Christians, in their initial dedication of themselves unto Christ and the gospel, did attend unto their duty in a due manner, or were affected with their privileges as they ought, they would have experience of this grace, and advantage in ways suitable unto their own state and condition.

(2.) The continuation of their profession first solemnly made, in avowing the faith on all just occasions, in attendance on all duties of worship required in the gospel, in professing their faith in the promises of God by Christ, and thereon cheerfully undergoing afflictions, troubles, and persecutions, on the account thereof, is this “profession of our faith” that is exhorted unto.

2. What is it to “hold fast this profession?” The words we so render are κατέχω, κρατέω , and sometimes ἔχω singly, as 1 Thessalonians 5:21. Κατέχω and κρατέω are indefinitely used to this end, Hebrews 3:6; Revelation 2:25; Revelation 3:11. So that which is here κατέχωμεν τὴν ὁμολογίαν, is κρατῶμεν τῆς ὁμολογίας, Hebrews 4:14. And there is included in the sense of either of these words,

(1.) A supposition of great difficulty, with danger and opposition, against this holding the profession of our faith.

(2.) The putting forth of the utmost of our strength and endeavors in the defense of it.

(3.) A constant perseverance in it, denoted in the word keep; possess it with constancy.

3. This is to be done “without wavering;” that is, the profession must be immovable and constant. The frame of.mind which this is opposed unto is expressed, James 1:6, διακρινόμενος, “one that is always disputing,” and tossed up and down with various thoughts in his mind, not coming to a fixed resolution or determination. He is like a wave of the sea, which sometimes subsides and is quiet, and sometimes is tossed one way or another, as it receives impressions from the wind. There were many in those days who did hesitate in the profession of the doctrine of the gospel; sometimes they inclined unto it and embraced it; sometimes they returned again unto Judaism; and sometimes they would reconcile and compound the two covenants, the two religions, the two churches together, with which sort of men our apostle had great contention. As men's minds waver in these things, so their profession wavers; which the apostle here condemneth, and opposeth unto that “full assurance of faith” which he requireth in us. ᾿Ακλινής is, “not to be bent one way or another,” by impressions made from any things or causes; but to abide firm, fixed, stable, in opposition to them. And it is opposed unto,

(1.) A halting between two opinions, God or Baal, Judaism or Christianity, truth or error. This is to waver doctrinally.

(2.) Unto a weakness or irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions.

(3.) To a yielding in the way of compliance, on any point of doctrine or worship contrary unto or inconsistent with the faith we have professed. In which sense the apostle would not give place, “no, not for an hour,” unto them that taught circumcision.

(4.) To final apostasy from the truth, which this wavering up and down, as the apostle intimates in his following discourse, brings unto.

Wherefore it includes positively,

(1.) A firm persuasion of mind as to the truth of the faith whereof we have made profession.

(2.) A constant resolution to abide therein and adhere thereunto, against all oppositions.

(3.) Constancy and diligence in the performance of all the duties which are required unto the continuation of this profession. This is the sum and substance of that duty which the apostle with all sorts of arguments presseth on the Hebrews in this epistle, as that which was indispensably necessary unto their salvation.

Obs. 20. There is an internal principle of saving faith required unto our profession of the doctrine of the gospel, without which it will not avail.

Obs. 21. All that believe ought solemnly to give themselves up unto Christ and his rule, in an express profession of the faith that is in them and required of them.

Obs. 22. There will great difficulties arise in, and opposition be made unto, a sincere profession of the faith.

Obs. 23. Firmness and constancy of mind, with our utmost diligent endeavors, are required unto an acceptable continuance in the profession of the faith.

Obs. 24. Uncertainty and wavering of mind as to the truth and doctrine we profess, or neglect of the duties wherein it doth consist, or compliance with errors for fear of persecution and sufferings, doth overthrow our profession, and render it useless.

Obs. 25. As we ought not on any account to decline our profession, so to abate of the degrees of fervency of spirit therein is dangerous unto our souls.

Secondly, Upon the proposal of this duty, the apostle in his passage interposeth an encouragement unto it, taken from the assured benefit and advantage that should be obtained thereby: “For,” saith he, “he is faithful that hath promised.” And we may observe, in the opening of these words, the nature of the encouragement given us in them.

1. It is God alone who promiseth. He alone is the author of all gospel promises; by him are they given unto us, 2 Peter 1:4; Titus 1:2. Hence in the sense of the gospel, this is a just periphrasis of God, “He who hath promised.”

2. The promises of God are of that nature in themselves, as are suited unto the encouragement of all believers unto constancy and final perseverance in the profession of the faith. They are so, whether we respect them as they contain and exhibit present grace, mercy, and consolation; or as those which propose unto us things eternal in the future glorious reward.

3. The efficacy of the promises unto this end depends upon the faithfulness of God who gives them. “With him is neither variableness nor shadow of turning.” “The Strength of Israel will not lie nor repent.” God's faithfulness is the unchangeableness of his purpose and the counsel of his will, proceeding from the immutability of his nature, as accompanied with almighty power for their accomplishment, as declared in the word. See Hebrews 6:18; Titus 1:2.

This, therefore, is the sense of the apostle's reason unto the end he aims at:

‘Consider,'saith he, ‘the promises of the gospel, their incomparable greatness and glory: in their enjoyment consists our eternal blessedness; and they will all of them be in all things accomplished towards those who hold fast their profession, seeing he who hath promised them is absolutely faithful and unchangeable.'

Obs. 26. The faithfulness of God in his promises is the great encouragement and supportment, under our continual profession of our faith against all oppositions.