Hebreos 4:16

The last verse of this chapter contains an inference from what was discoursed in the two foregoing, as the contexture of the words declares. The exhortation is insisted on, Hebreos 4:14, that we would “hold fast our profession” unto the end. The motive and encouragement hereunto is taken from the consideration of the priesthood of Christ, with the several concerns thereof before explained.

Here a further improvement of them in particular is directed unto, for the same end; for it is supposed that we may meet with many difficulties, oppositions, and temptations, in the discharge of that duty, which in and of ourselves we are not able to conflict withal and to overcome. Wherefore we are guided and encouraged to seek for help and assistance against them on the account of what hath been declared concerning the priesthood of the Son of God.

Hebreos 4:16 . Προσερχώμεθα οὗν μετὰ παῤῥησίας τῷ θρόνῳ τῆς Χάριτος, ἵνα λαβωμεν ἔλεον, καὶ χάριν εὔρωμεν εἰς εὔχαιρον βοήθειαν.

Ου῏ν, “therefore;” ‘seeing we have an high priest, and him such a one as we have described.'The consideration hereof is to encourage, guide, and influence us unto the ensuing duty, and in all the concerns of it Without this we have no might unto it, no ability for it.

Προσερχώμεθα, “let us come;” so we. But that is only ἐρχώμεθα. There is some addition of sense from the composition. Nor is it by any translators rendered “veniamus” singly, “let us come;” but “adeamus,” or “accedamus,” or “appropinquemus,” “let us come to” “draw near,” or “approach.” Syr., נֶתְקַרַב, “let us draw near,” in a sacred manner, or to sacred purposes.

So have we rendered the mine word, Hebreos 10:22; and it is used absolutely for to come unto God in his worship, Hebreos 10:1; Hebreos 11:16.

It answers קָרַב in the Hebrew, which, as it is used for “to approach” or “draw nigh” in general, so it is peculiarly used to signify the solemn approach that was to be made unto God in his worship or service. Hence, also it signifies “to offer sacrifices and offering,” which are thence called קָרְבָּנִים. The word, therefore, hath respect unto the access either of the people of old with their sacrifices to the altar in the temple, or the priests'approach unto the holy place, as the next words will more fully declare.

Having asserted the Lord Jesus Christ, the Son of God, to be our high priest, as typed out by the high priest among the Jews, he expresseth our addresses unto God by him, in answer to the way and manner whereby the priests or people of old made their approaches unto God, as that which agreeth therewith in its general nature, though on other accounts variously exalted above it: ‘“Let us draw near,” in a holy, sacred manner, according to his appointment;'that is, with our prayers and supplications.

Μετὰ παῤῥησίας, “with boldness.” This word hath been spoken unto on Hebreos 3:6. Here it is variously rendered. Syr. בּגְלֵא עִין, “with an open” or “revealed eye,” Vulg. Lat. “cum fiducia,” “with confidence.” So the Arabic. By the Ethiopic it is wholly omitted. Beza, “cure loquendi libertate,” “with liberty of speech” or “speaking.

” It is a principal adjunct of the worship of God which our apostle expresseth in this word, both here and Hebreos 10:19; and this somewhat that is peculiar to theworship of the new testament in opposition unto that of the old. This he elsewhere calls ἐλευθερίαν, “liberty,” 2 Corintios 3:17; the libertythat is given by the Holy Spirit under the new testament unto believers, which those who were kept under bondage by the letter of the old had no interest in: “For where the Spirit of the Lord is, there is liberty.

” And he calls it πρόσωτον ἀνακεκαλυμένον, 2 Corintios 3:18, “open face;” whence is the “oculus revelatus” of the Syriac in this place. This, as it hath an especial opposition to the veil that was on the Jews, and is to this day, filling them with darkness and fear, so it denotes boldness and confidence of mind, in a freedom from fear, shame, and discouragements.

There are, therefore, two things that the apostle intends to remove, and to have us free or delivered from, in our drawing near to the throne of grace with our prayers and supplications, on the account of the interposition of our high priest:

First, A bondage frame of spirit, or a “spirit of bondage unto fear,” which was upon the people under the old testament in the worship of God. This he elsewhere frequently both ascribes unto them and removes from us, Rom 8:14-15; 2 Corintios 3:12-18. God, in the giving of the law and the institution of the ordinances of worship, wherein he taught the people how he would be reverenced by them, had so encompassed himself with fire and terror, that it ingenerated a great and awful horror in their minds.

This made them remove and stand afar off, desiring that God would not approach to them, nor that they might approach unto God, but that all things between them might be transacted at a distance, by an internuncius, Éxodo 20:18-19. This legal diffidence and distrust in our approaches unto God, which shuts up the heart, straitens the spirit, and takes away the liberty of treating with him as a father, is now by Christ removed and taken away, Gálatas 4:4-6.

Christ was “made under the law,” to deliver us from the dread and bondage of it; whereby, also, we receive the adoption of children, and therewithal the Spirit of Christ, to treat with God with the liberty, boldness, and ingenuity of children, crying “Abba, Father,” with the genuine actings of faith and love.

Secondly, A disbelief of acceptation, arising from a sense of our own unworthiness. From an apprehension of God's greatness and terror there arises a dread in persons under the law; and from the consideration of their own vileness there arises a distrust in sinners, accompanied with fear and despondency, as though there were no hope for them in him or with them. This also the apostle would remove, upon the account of the priesthood of Christ. The manner assigned unto us for our approach to God includes all this. We are to do it μετὰ παῤῥησίας, “with boldness;” which word imports,

1. “Orationis,” or “orandi libertatem.” Παῤῥησία is πανρησία, “a freedom and liberty in speaking;” rendered here by Beza, “loquendi libertas.” This liberty is internal and spiritual, and is opposed unto the legal diffidence and bondage before described. This therefore, in the first place, is our spiritual liberty and freedom, attended with a holy confidence, in our access unto God, to make our requests known unto him, expressing our condition, our wants, our desires, freely and with confidence.

2. “Exauditionis fiduciam,” or a spiritual confidence of acceptance with God through the interposition of Jesus Christ. In another place our apostle seems to make this to be a thing distinct from the παῤῥησία here mentioned: Efesios 3:12, ᾿Εν ᾧ ἔχομεν τὴν παῤῥησίαν, καὶ τὴν προσαγωγὴν ἐν πεποιθήσει, διὰ τῆς πίστεως αὐτοῦ· “In whom we have boldness, and an access with confidence, through the faith that is in him.

” Our “access with confidence” includes a persuasion of acceptance, and is distinguished from the “boldness” that it is accompanied withal; but yet as this παῤῥησία and προσαγωγὴ ἐν πεποιθήσει, this “boldness” and “access with confidence,” are inseparable in and from the same duty, so they may be mentioned the one for both in other places, as here they seem to be.

And we thus “draw near,” Τῷ θρόνῳ τῆς χάριτος, “to the throne of grace.” The proper and immediate object of our access or approach is and must be a person. Who that is, is not here expressed, but left to be understood from the manner of his being represented unto us. A throne is a seat of majesty, and is ascribed to God and men; to God frequently, as he is מֶלֶךְ גָּדוֹל, the “great king over all.

Isaiah saw him “on a throne, high and exited,” Isaías 6:1; and Ezekiel, as on “the likeness of a throne,” Ezequiel 1:26. So “justice and judgment” are said to be “the habitation of his throne,” Salmo 89:14.

There they abide and dwell, when other thrones have but some partial visits from them. In general, heaven is said to be God's throne, Mateo 5:34, as the place where principally he manifests his glory and majesty. But the expression being metaphorical, is not to be restrained to any one thing in particular. The Hebrews say that God hath a double throne; כסא הדין, “a throne of judgment;” and כסא רחמים, “a throne of compassion;; and tender mercy, that is, θρόνος τῆς χαρίτος, a “throne of grace.

A throne, then, is the place where and from whence judgment is exercised and mercy administered; and therefore our coming unto God in his worship for mercy and grace, is said to be a coming unto his throne. Or there may be an allusion unto the mercy-seat in the tabernacle, which being laid on the ark with a coronet of gold round about it, and shadowed with the cherubim, it was as the throne or seat of God in that most solemn representation of his presence amongst that people; for that which the apostle here calls our “coming to the throne of grace,” in Hebreos 10:19 he expresseth by “drawing nigh with boldness into the holiest,” the place where the ark and mercy-seat were placed. And it is the love and grace of God in Christ which was thereby represented, as hath been manifested elsewhere.

Our next inquiry is after the person whom we are distinctly to consider as on this throne in our addresses thereunto. Some say ‘it is the Lord Christ as our mediator and high priest who is intended: for concerning him directly is the discourse immediately preceding; he is also in particular here described as our merciful, faithful, and careful high priest, all which are encouragements to come unto him, which accordingly we are exhorted unto, and that with boldness; and a throne is peculiarly ascribed unto him in this epistle, Romanos 1:8; and he sits in the throne of God, Romanos 3:21; and at his throne of grace we may be sure of acceptance.'

But yet this seems not to be the especial intention of this place. For,

1. A throne, rule, and government, are ascribed unto the Lord Christ with respect unto his kingly and not his priestly office, of which the apostle here discourseth. It is said indeed of him that he should be “a priest upon his throne,” Zacarías 6:13; but that is to intimate the concomitancy of his kingly power as inseparable from his person, he shall be a priest, though sitting, or whilst he sits as a king on his throne.

2. Wherever the Lord Christ is spoken of as on his throne, exalted in the glory and majesty of his kingdom, it is always with reference to his power and authority over his church for to give laws and rules unto it for his worship, or over his enemies for their ruin and destruction.

3. The context requires another sense; for the Lord Christ, in his office and interposition on our behalf, is not proposed as the object of our coming, but as the means of it, and a great encouragement unto it; for “through him we have an access by one Spirit unto the Father,” Efesios 2:18. On the account of his undertaking for us, his appearance before God on our behalf, the atonement he hath made, we may come in his name with confidence of acceptance unto the throne of God.

See Apocalipsis 4:2-3; Hebreos 7:25.

I cannot omit one argument that is used by Primasius, Haymo, and Ludovicus de Tena, on this place, to prove that it is the throne of Christ that is here intended. And this is because it is called a “throne of grace;”

‘that is,'say they, ‘of Christ, for so is he called by our apostle, Hebreos 2:9.'For, following the Vulgar translation, and reading the words, “ut gratia Dei gustaret mortem pro omnibus,” they say “gratia” is of the nominative and not of the ablative case, that “the Grace of God should taste of death for all.

” And herein Tena urgeth the consent of Thomas and the ordinary gloss. Such woful mistakes do men, otherwise wise and learned, fall into, who undertake to expound the Scriptures without consulting the original, or an ability so to do. The “throne of grace,” therefore, is unto us, God as gracious in Christ, as exalted in a way of exercising grace and mercy towards them that through the Lord Jesus believe in him and come unto him.

This is the duty exhorted unto. The end hereof is twofold:

1. General and immediate;

2. Particular, as an effect and product thereof. The general end hath two parts:

(1.) “That we may obtain mercy;”

(2.) “That we may find grace.” The particular and determinate end of all is, “seasonable help,” “help in a time of need.”

The first thing designed, as a part of the end ‘to be aimed at in the discharge or performance of this duty, is, ἵνα λάβωμεν ἔλον, “that we may receive mercy,” “that we may obtain mercy.” Λαμβάνω doth sometimes signify “to obtain,” “to acquire;” and so by most interpreters it is here tendered, “ut obtineamus,” “ut consequamur,” as by ours, “that we may obtain;” but the first and most usual signification of the word is only “to receive,” or “to take,” “that we may receive.

” And I see no reason why that sense of it may not be most proper unto this place; for the apostle seems to intimate that mercy is prepared for us, only our access unto God by Christ with boldness is required to our being made actual partakers thereof. And this answers his prescription of “boldness,” or spiritual confidence in our approaches to the throne of grace for the receiving that mercy which in and through Christ is prepared for us.

“That we may receive ἔλεος.” This word is often used to signify that “mercy” in God from whence we obtain and receive the pardon of our sins, mercy in pardoning, חסְּלִיחַה. So most expound this place, that we may obtain mercy for our sins, that we may be pardoned. But this doth not seem to answer the present purpose of the apostle; for he is not discoursing about sin in the guilt of it, but about temptations, afflictions, and persecutions.

Wherefore the ἔλεος, or “mercy,” here intended, must be that which is the principle or cause of our supportment, assistance, and deliverance, namely, in the effects of it. This is חֶסֶד in the Hebrew, which the LXX. frequently render by ἕλεος, and we by “mercy,” though it rather signifies “kindness and benignity,” than pardoning grace. Moreover, it is not about the first approach of sinners unto God by Christ for mercy and pardon, whereof he treats, but about the daily access of believers unto him for grace and assistance.

To “receive mercy,” therefore, is to be made partakers of gracious help and supportment from the kindness and benignity of God in Christ, when we are in straits and distresses; which springs, indeed, from the same root with pardoning grace, and is therefore called “mercy.”

Καὶ χάριν εὕρωμεν, “and that we may find grace.” This is the next general end of our access, unto the throne of grace. Εὕρωμεν, “that we may find, or rather “obtain;” for so is this word often used. And there may be a twofold sense of these words:

1. “To find” or “obtain favor,” or favorable acceptance with God. When God is pleased χαριτῶσαι, to make us acceptable unto himself in Christ, as he is said to do, Efesios 1:6, then we find χάριν, “grace,” or “favor” with him. And this is the foundation of all grace that is communicated unto us.

The phrase of speech occurs frequently in the Old Testament. “Let me find grace in thine eyes,” or “favor in thy sight;” that is, “be accepted with thee,” מָצָא חֵן. And to this doth εὔρειν χάριν exactly answer; and that is, “to be accepted.” See Génesis 6:8; Génesis 18:3; Efesios 1:6.

So is the Greek phrase, Hechos 7:46, ῝Ος εὗρε χάριν ἐνώπιον τοῦ Θεοῦ, “Who found favor in the sight of God;” Lucas 1:30, Εὗρες γὰρ χάριν παρὰ τῷ Θεῷ, “ Thou hast found favor with God.

” So we, instead of “grace;” and thence, Lucas 1:28, she is said to be κεχαριτωμένη, “graciously accepted,” or “highly favored.”

This sense is pious, and agreeable to the analogy of faith; our free, gracious acceptance with God is the foundation and cause of all that grace or assistance that we are made partakers of. But,

2. The apostle is not treating of the personal acceptance of sinners or believers in or by Christ in this place, but of that especial assistance which, upon particular addresses unto him, we do obtain. Now this may be considered two ways:

(1.) In respect of the fountain of it, and so it is “beneficentia,” the will of God to assist us; or,

(2.) Of the effect itself, the “beneficium,” the actual assistance and help we do receive. So when our apostle, in his strait upon his temptation, made his address to God for relief, he received that answer, “My grace is sufficient for thee; for my strength is made perfect in weakness,” 2 Corintios 12:9.

Wherein he had an intimation both of God's gracious care and good- will towards him, as also of the actual powerful assistance which he should be supplied with against his temptation. And this sense is determined by the next words.

Εἰς εὔχαιρον βοήθειαν. What kind of help βοήθεια is hath been declared on Hebreos 2:18. It is a “succor;” that is, aid yielded unto any upon their cry. Θεῖν εἰς βοήν, “to run in to assist upon the cry of any,” is the original of the word's signification. And this help is, Εὔχαιρος, “seasonable;” that is, help בְּעִתּוֹ, “in its time,” its proper time or season.

Proverbios 15:23, דָבָר בְּעִתּוֹ מַהאּטוֹב; “A word in its time” (or “its season”); “how good is it!” Help that is fit, suitable, seasonable, that is, on the part of God that gives it, of the persons that receive it, of the time wherein it is afforded, of the end for which it is bestowed, is εὔχαιρος.

This kind of help it becometh the greatness and wisdom of God to give. And it is an impression on the minds of men by nature that such kind of help is from God. Hence the proverb, Θεὸς ἀπὸ μηχανῆς, for unexpected aid when all things otherwise would be lost. This the psalmist excellently expresseth, Salmo 46:2, עֶזְרָה בְצָרוֹת נִמְצָא מְאוֹד; “God is a help wonderfully found in straits.

” And so the Syriac version adds in this place, “help in time of affliction” or “persecution.” Grace, therefore, effectual for our assistance in every time of need, upon our cry to God in Christ, is that which is here intended. I know not whether I may add an allusion that may be found in the Hebrew words, if respect may be had to that language here. For as כִּסֵּא is a “throne,” the throne whereunto we approach for help; so כֶּסֶא is as much as זְמָן an “appointed time” or” season.” We come לַכִּסֵּא for help בכֵּסֶא.

We have opened the words in their order as they lie in the text. Our observations from the resolution of the sense will arise from the last clause and ascend unto the first; and in them the meaning of the words themselves will be yet more fully explained; as,

Obs. 1. There is, there will be a season, many a season in the course of our profession and walking before God, wherein we do or shall stand in need of especial aid and assistance.

This is included in the last words, “help in a time of need,” help that is suitable and seasonable for and unto such a condition, wherein we are found earnestly to cry out for it. This I shall a little enlarge upon. Our condition all along and in all things is wanting and indigent. We do live, we must live, if we intend to live, always in a constant dependence on God in Christ for supplies. There is a continual ἐπιχορηγία τοῦ Πνεύματος, Filipenses 1:19, or “additional supply of the Spirit” unto what we have received, without which we cannot well spiritually subsist one moment.

And “God supplies all our wants according to his riches in glory” (that is, his glorious riches in grace) “by Christ Jesus,” Filipenses 4:19. But besides that want which always attends our condition in this world, and which God constantly supplies according to the tenor of the covenant of grace, there are especial straits and difficulties, which in especial seasons we are exposed unto.

I need not prove this to them that read; they have found it, they have felt it, and so have I also. I shall therefore only call over a few instances of such seasons, some whereof we have already been exercised in, some whereof we cannot escape for the future, and the rest may probably befall us, if they have not done so already.

1. A time of affliction is such a season. God is a help בְצָרוֹת Salmo 46:2, in all sorts of straits and afflictions. And the Scripture abounds in instances of believers making their especial application unto God for especial assistance in such a season, and directions for them so to do. And the rule of the covenant in sending relief, is upon the coming up of the cry of the afflicted unto God, Salmo 50:15; Éxodo 2:23-25.

And let men's stock of wisdom, grace, experience, and resolution, be what it will, or what they can fancy, they are not able to go through with the least new affliction to the glory of God without new especial aid and assistance from him.

2. A time of persecution is such a season, yea, it may be the principal season here intended; for hence arose the great danger of these Hebrews in the course of their profession, as our apostle declares at large, Hebreos 10. And this is the greatest trial that in general God exerciseth his church withal. In such a season some seed quite decayeth, some stars fall from heaven, some prove fearful and unbelieving to their eternal ruin.

And few there are but that, where persecution is ‘urgent, it hath some impression upon them to their disadvantage. Carnal fears, with carnal wisdom and counsels, are apt to be at work in such a season; and all the fruit that comes from these evil roots is bitter. Hence many make it their only design, in such a send, on, to creep through it and live; to be “strong in the Lord, and in the power of his might,” unto the performance of all the duties which the gospel requireth, and as it requires them, they have no design.

But by this means, as God hath no revenue of glory from them, nor the church of advantage, so they will scarce find inward peace when outward trouble is over. This, then, is a season wherein, if ever, an especial address is needful for especial aid.

3. A time of temptation is such a season. Our apostle found it so when he had the “messenger of Satan sent to buffet him.” Thrice did he pray and cry out for especial assistance against it, or deliverance from it; and he got assurance of them both. This, added to the former, completed the condition of these Hebrews. With their persecutions they had manifold temptations. These made it a time of need unto them.

In reference to this season and the power of it doth our apostle give that great caution, “Let him that thinketh he standeth take heed lest he fall,” 1 Corintios 10:12. And wherein doth this heedfulness principally consist? In an application to him who is “faithful, who will not suffer us to be tempted above what we are able, but will with the temptation also make a way to escape, that we may be able to bear it,” 1 Corintios 10:13; that is, who will give out seasonable help, “help in a time of need.”

4. A time of spiritual desertion is such a season. When God in any way withdraws himself from us, we shall stand in need of special assistance. “Thou didst hide thy face,” saith David, “and I was troubled.” Trouble will ensue on God's hiding himself from us. But this is of the mystery of his grace, that when he withdraws himself from any soul as to sense and experience, whereby it is troubled, he can secretly communicate of himself unto it in a way of strength whereby it shall be sustained.

5. A time wherein we are called unto the performance of any great and signal duty is such a season also. So was it with Abraham when he was called first to leave his country, and afterwards to sacrifice his son. Such was the call of Joshua to enter into Canaan, proposed to our example, Hebreos 13:5; and of the apostles to preach the gospel, when they were sent out “as sheep in the midst of wolves.

” Now, although we may not perhaps be called in particular to such duties as these, yet we may be so to them which have an equal greatness in them with respect unto us and our condition. Something that is new, that we are yet unexperienced in, something that there is great opposition against, somewhat that may cost us dear, somewhat that as to the state of the inward and outward man we may seem to be every way unfit for, somewhat that the glory of God is in an especial manner concerned in, we may be called unto. And there is nothing of this nature which doth not render the time of it a season wherein we stand in need of especial aid and assistance.

6. Times of changes, and the difficulties wherewith they are attended, introduce such a season. “Changes and war,” saith Job, are against me,” Job 10:17. There is in all changes a war against us, wherein we may be foiled if we are not the more watchful, and have not the better assistance. And freedom from changes is in most the ground of carnal security: Salmo 55:19, “Because they have no changes, therefore they fear not God.

” Changes will beget fear; they are trials to all that are subject unto them. And these we are in all instances of life continually obnoxious unto. No man can enumerate the vicissitudes of our course; yet no one of them can we pass through in a due manner without renewed especial assistances of grace.

7.El tiempo dela muertees una temporada así. Dejar ir todo el dominio de las cosas presentes y las esperanzas presentes, renunciar a un alma que se va entrando en el mundo invisible, y una eternidad inmutable en él, en las manos de un Señor soberano, es algo que requiere una fuerza por encima de la nuestra para el desempeño correcto y cómodo.

Ahora bien, es fácil comprender cuán grande es la influencia que estas cosas tienen en todo nuestro curso de caminar delante de Dios, y cuánto de nuestras vidas y caminos se toma con ellas, ya sean aflicciones, o persecuciones, o tentaciones, o deserciones de Dios, o deberes difíciles, o cambios están continuamente ante nosotros, y el último de ellos, La muerte, yace todavía a la puerta, y no hay nada de esto sino hacer que sus estaciones sean tiempos de necesidad.

De hecho, entonces se puede decir: "¿En qué consiste la especialidad de la gracia y la ayuda mencionadas, ya que es lo que siempre necesitamos, y siempre recibimos?" Yo respondo, que de hecho toda gracia es gracia especial. No procede de ningún principio común, sino del amor especial de Dios en Cristo; y se entrega de una manera especial y distintiva; y que para fines y propósitos especiales; de modo que ningún suministro de ella tiene una especialidad peculiar en su propia naturaleza.

Pero aquí se llama así porque es adecuado para ocasiones especiales, para ser "ayuda oportuna en un momento de necesidad". Y aunque siempre lo necesitemos, no siempre lo hacemos, lo hacemos por la misma razón, lo que le da su especialidad. A veces una cosa, a veces otra, lo hace necesario y adecuado. Lo que actualmente nos presiona, ya sea aflicción o persecución, ya sea deber o cambio, hace que la gracia que buscamos de "ayuda en un momento de necesidad.

"Y Dios se complace en disponer de las cosas que tendremos ocasión en todo momento de hacerle nuestras peticiones para ayuda especial. Si las cosas deben dejarse a un curso ordinario, sin alguna preocupación peculiar para excitarnos, para despertarnos, es inconcebible cuán formal y seguro debemos crecer rápidamente. Por lo tanto, en la sabiduría de Dios, siempre tenemos algo que en particular nos presiona, para hacernos intencionados, fervientes y vigilantes en nuestras direcciones a él pidiendo ayuda.

Y los suministros especiales que obtenemos en cualquier ocasión particular proporcionan una contribución de nueva fuerza espiritual al alma para todos sus deberes. Las observaciones restantes pueden presentarse brevemente; porque de ahí parece,

Obs.2. Que hay con Dios en Cristo, Dios en su trono de gracia, una fuente de ayuda adecuada y oportuna para todos los tiempos y ocasiones de dificultad. Él es "el Dios de toda gracia", y una fuente de aguas vivas está con él para el refrigerio de toda alma cansada y sedienta.

Obs.3. Toda ayuda, socorro o asistencia espiritual en nuestras dificultades y dificultades, procede de la mera misericordia y gracia, o de la bondad, bondad y benignidad de Dios en Cristo: "Para que recibamos misericordia y obtengamos gracia para ayudar". Nuestra ayuda es de gracia y misericordia; Y de ahí debe ser, o debemos estar indefensos para siempre. Y, para no excluir ese sentido de las palabras,

Obs.4. Cuando hemos obtenido, por medio de Cristo, misericordia y gracia para nuestras personas, no debemos temer sino que tendremos ayuda adecuada y oportuna para nuestros deberes. Si "obtenemos misericordia" y "encontramos gracia", tendremos "ayuda".

Obs.5. La manera de obtener ayuda de Dios es mediante una debida aplicación evangélica de nuestras almas para ello al trono de la gracia: "Vengamos" por él "al trono de la gracia". La forma en que esta solicitud debe hacerse por fe y súplicas, y cuán indispensable es para la obtención de la ayuda a la que se destina, se declarará en otra parte.

Obs.6. Se usan grandes desánimos para interponerse en nuestras mentes y en contra de nuestra fe, cuando necesitamos ayuda especial de Dios, y hacemos nuestra solicitud a él para alivio. Está incluido en la exhortación a "venir con audacia"; es decir, desechar y conquistar todos esos desalientos, y usar la confianza de aceptación y libertad de expresión ante él.

Obs.7. La consideración de la fe de la interposición de Cristo en nuestro favor, como nuestro sumo sacerdote, es la única manera de eliminar los desánimos y darnos audacia en nuestro acceso a Dios: "Vengamos, pues, con audacia", es decir, a causa del cuidado, el amor y la fidelidad de Cristo como nuestro sumo sacerdote, antes del discurso. Y podemos añadir,

Obs.8. Que en todos nuestros acercamientos a Dios, debemos considerarlo como en un trono. Aunque sea un "trono de gracia", sigue siendo un trono; La consideración de lo cual debe influir en nuestras mentes con "reverencia y temor piadoso" en todas las cosas en las que tenemos que ver con Él.

Estas observaciones son, tal como se incluyen en el texto, tan importantes en sí mismas, como se refieren a las partes principales de la vida de fe, y nuestro ejercicio espiritual diario en nuestro caminar delante de Dios; sin embargo, toleraré cualquier ampliación sobre ellos, para que estos discursos no se extiendan demasiado.

Μόνῳ τῷ Θεῷ δόξα.