Verse 19, 20, 21, 22, 23

Having therefore, Brethren, boldness to enter into the Holiest, by the Blood of Jesus, by a new and living way which he has consecrated for us, through the Vail, that is to say, his Flesh; and having an High Priest over the House of God: Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water: 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 Paraenetical, or Hortatory. For though there be some occasional intermixtures of doctrines consonant to them before insisted on, yet the professed design of the whole remainder of the Epistle, is to propose to, and press on the Hebrews such duties of various sorts, as the Truth he had insisted upon, do direct to, and make necessary to all that believe. And in all his Exhortations, there is a mixture of the ground of the duties exhorted to, of their necessity, and of the privilege which we have in being admitted to 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 to, with the foundation of it, as the special privilege of the Gospel, ver. 19, 20, 21. - 2. The way and manner of our using this privilege to that end, ver. 22. - 3. The special duty exhorted to, which is, Perseverance, and constancy in believing, ver. 23.

In the First, we have, (1.) A note of inference, or deduction of the following Exhortation from what was before discoursed; [〈 in non-Latin alphabet 〉], Therefore. (2.) A friendly compellation of them to whom he spake, used formerly, but now restrained after a long interruption; [〈 in non-Latin alphabet 〉], Brethren. (3.) The privilege itself, which is the foundation of the Exhortation, [〈 in non-Latin alphabet 〉], having boldness to enter into the holiest. (4.) The means whereby we attain the privilege, which fits us for this duty; [〈 in non-Latin alphabet 〉], 'tis by the Blood of Jesus. (5.) The means of using and exercising it as a privilege in a way of duty, ver. 20, the way is consecrated for us. (6.) A further encouragement to it, from the consideration of our High Priest; having a High Priest, ver. 21.

1. The Apostle repeats his obliging compellation, Brethren. And herein he has a peculiar respect to 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 wonted to call themselves Brethren in general, on the account of their original stock and separation from the rest of the World, as (Acts 28:27), 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 Chap. 3, ver. 1, and the exposition of it. And the Apostle by the use of it here, testifies to 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 to. Hereby were the minds of those Hebrews secured from prejudice against his Person and his Doctrine, and inclined to 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 of use upon the like occasions among 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.

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, [〈 in non-Latin alphabet 〉], Therefore; seeing that these things are now made manifest to you, seeing it is so evidently testified to, that the Old Covenant, Sacrifices and Worship, could not make us perfect, nor give us an access to God, whereon they are removed and taken away, which the Scripture fully testifies to; 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 to Believers, which they were not before made partakers of; Let us make use of them to 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, to the use and improvement of the liberty and privileges granted to 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 to 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 to, 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 to many of them a cause of that Apostacy, and final Destruction, which he so frequently warns them against.

Whereas God had determined now speedily to put an utter end to the City, Temple, and all its worship by a universal desolation, for the sins of the people, if they did obstinately adhere to 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 does he not plainly and in terms express it any where in this Epistle; not in this place, where it was most properly and naturally to be introduced; yet he does that which evidently includes it, namely, exhort them to those duties, which, on the principles he has 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 out-cry would have been made against it, and great provocations had been given to the unbelieving Jews. But he does the same thing no less effectually in these words, wherein notwithstanding there is scarce a word which that application of his discourse does not follow upon. And his wisdom herein ought to be an instructive example to all those that are called to the instruction of others in the dispensation of the Gospel, especially such as through any mistakes do oppose themselves to the truth. Such things as will give exasperation to the spirits, or advantages to the temptations of men, ought to be avoided, or treated on with that wisdom, gentleness, and meekness, as may be no prejudice to them. This way of procedure does the same Apostle expressly prescribe to all ministers of the Gospel (2 Timothy 2:23, 24, 25, 26).

There is in the words the privilege which is the foundation of the duty exhorted to; having therefore boldness to enter into the holiest, for a regular entrance into or of the most holy. The privilege intended is directly opposed to 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 to 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 to 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 this entrance into this holy place belonged to that bondage wherein they were kept under the Law, which has 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 does 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 does not here oppose the glorious state of Heaven to 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 do 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 to the Gospel Church in its perfect state in this world. And the exercise and use of it does consist in our drawing nigh to God in holy services and worship through Christ, as the Apostle declares (ver. 22, 23).

There is then a two-fold opposition in these words to the state of the people under the Law: (1.) As to the spirit, and frame of mind in the worshippers. Or, (2.) As to the place of the worship, from where they were excluded, and whereunto we are admitted.

1. The first is in the word, [〈 in non-Latin alphabet 〉], boldness. There were two things with respect to 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 to God; therefore the Apostle expresses the contrary frame of believers under the New Testament by a word that signifies 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 [〈 in non-Latin alphabet 〉], which the Apostle both in this and other Epistles, uses frequently to express both their right, and liberty, and confidence to, and in their access to God, of believers under the New Testament, in opposition to the state of them under the Old. We have a right to it, we have liberty without restraint by any prohibition, we have confidence and assurance without dread or fear.

2. This liberty we have, [〈 in non-Latin alphabet 〉], aditus, introitus; [〈 in non-Latin alphabet 〉], that is, the true sanctuary, the holy place not made with hands: see chapter 9:11, 12. The immediate gracious presence of God himself in Christ Jesus. Whatever was typically represented in the most holy place of old, we have access to, that is, to God himself we have an access in one spirit by Christ.

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

Hence there is no dread, fear, or terror in their minds, hearts, or consciences when they make those approaches to 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 to 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 to, and confidence in their duties, and therein consists the greatest evidence of our interest in the Gospel and privileges thereof.

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 to Evangelical worship. The only exercise of faith in them, is in an entrance into the presence of God.

Our approach to God in Gospel worship, is to 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 to this privilege; so the consideration of the nature of that presence of God whereunto we approach, gives us boldness thereunto.

The procuring cause of this privilege is in the next place expressed, we have it [in non-Latin alphabet], 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 only. 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, to the blood of the legal sacrifices. They could not procure, they did not effect any such liberty of access to 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 to God, in its oblation. (2.) In respect to the consciences of believers, in its application.

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 to 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 to 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 to his presence. See (Romans 5:11; 2 Corinthians 5:18, 19, 20, 21; Ephesians 2:13, 14, 15, 16, 17, 18). Hereon was it the procuring, the purchasing cause of this privilege.

It is the cause of it with respect to the consciences of believers in the application of it to their souls. There are not only all the hindrances mentioned, on the part of God, lying in the way of our access to 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 to him. The efficacy of the Blood of Christ being through believing communicated to 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). Therefore 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 with God, so as that he is reconciled to us; all that anger being turned away, that did deter us from any such approach.

(2.) Fear, dread, and bondage are taken away, so as the acting of faith on God through the Blood of Jesus, does 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.

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.

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

Confidence in an access to God not built on, not resolved into the Blood of Christ, is but a daring presumption which God abhors.