Heb 4:14, 16, 7:25-27, 10:12-13, 19-22 | Barnes | STEP | Verse 14. Seeing then that we have a great High Priest . The apostle here resumes the subject which had been slightly hinted at in , and pursues it to the end of chapter 10. The object is to show that Christians have a great High Priest as really as the Jews had; to show wherein he surpassed the Levitical priesthood; to show how all that was said of the Aaronic priesthood, and all the types pertaining to that priesthood, were fulfilled in the Lord Jesus; and to state and illustrate the nature of the consolations which Christians might derive from the fact that they had such an High Priest. One of the things on which the Jews most valued their religion, was the fact that it had such a minister of religion as their high priest--the most elevated functionary of that dispensation. It came, therefore, to be of the utmost importance to show that Christianity was not inferior to the Jewish religion in this respect, and that the High Priest of the Christian profession would not suffer in point of dignity, and in the value of the blood with which he would approach God, and in the efficacy of his intercession, when compared with the Jewish high priest. Moreover, it was a doctrine of Christianity that the Jewish ritual was to pass away; and its temple services cease to be observed. It was, therefore, of vast importance to show why hey passed away, and how they were superseded. To do this, the apostle is led into this long discussion respecting their nature. He shows that they were designed to be typical. He proves that they could not purify the heart, and give peace to the conscience. He proves that they were all intended to point to something future, and to introduce the Messiah to the world; and that when this object was accomplished, their great end was secured, and they were thus all fulfilled. In no part of the Bible can there be found so full an account of the design of the Mosaic institutions as in chapter 5 through 10 of this epistle; and were it not for this, the volume of inspiration would be incomplete. We should be left in the dark on some of the most important subjects in revelation; we should ask questions for which we could find no certain answer. The phrase "great High Priest" here is used with reference to a known usage among the Jews. In the time of the apostle the name high priest pertained not only to him who actually held the office, and who had the right to enter into the holy of holies, but to his deputy, and to those who had held the office, but who had retired from it; and perhaps also the name was given to the head of each one of the twenty-four courses or classes into which the priests were divided. Comp. ; . The name "great high priest" would designate him who actually held the office, and was at the head of all the other priests; and the idea here is, not merely that the Lord Jesus was a Priest, but that he was at the head of all; in the Christian economy he sustained a rank that corresponded with that of the great high priest in the Jewish. That is passed into the heavens . . The Jewish high priest went once a year into the most holy place in the temple, to offer the blood of the atonement. . Paul says that the Christian High Priest has gone into heaven. He has gone there also to make intercession, and to sprinkle the blood of the atonement on the mercy-seat. ; . Jesus the Son of God . Not a descendant of Aaron, but one greater-- the Son of God. . Let us hold fast our profession . ; . This is the drift and scope of the epistle-- to show that Christians should hold fast their profession, and not apostatize. The object of the apostle now is to show why the fact, that we have such a High Priest, is a reason why we should hold fast our professed attachment to him. These reasons--which are drawn out in the succeeding chapters--are such as the following. (1.) We may look to him for assistance--since he can be touched with the feeling of our infirmities, . (2.) The impossibility of being renewed again if we should fall away from him, since there is but one such High Priest, and since the sacrifice for sin can never be repeated, . (3.) The fact that all the ancient types were fulfilled in him, and that everything which there was in the Jewish dispensation, to keep men from apostasy, exists much more powerfully in the Christian scheme. (4.) The fact that they who rejected the laws of Moses died without mercy, and much more any one who should reject the Son of God must expect more certain and fearful severity, . By considerations such as these, the apostle aims to show them the danger of apostasy, and to urge them to a faithful adherence to their Christian profession. (a) "passed" (b) "hold fast"

Hebrews 4:14

Verse 14. Seeing then that we have a great High Priest. The apostle here resumes the subject which had been slightly hinted at in Heb 2:17, 3:1, and pursues it to the end of chapter 10. The object is to show that Christians have a great High Priest as really as the Jews had; to show wherein he surpassed the Levitical priesthood; to show how all that was said of the Aaronic priesthood, and all the types pertaining to that priesthood, were fulfilled in the Lord Jesus; and to state and illustrate the nature of the consolations which Christians might derive from the fact that they had such an High Priest. One of the things on which the Jews most valued their religion, was the fact that it had such a minister of religion as their high priest--the most elevated functionary of that dispensation. It came, therefore, to be of the utmost importance to show that Christianity was not inferior to the Jewish religion in this respect, and that the High Priest of the Christian profession would not suffer in point of dignity, and in the value of the blood with which he would approach God, and in the efficacy of his intercession, when compared with the Jewish high priest. Moreover, it was a doctrine of Christianity that the Jewish ritual was to pass away; and its temple services cease to be observed. It was, therefore, of vast importance to show why hey passed away, and how they were superseded. To do this, the apostle is led into this long discussion respecting their nature. He shows that they were designed to be typical. He proves that they could not purify the heart, and give peace to the conscience. He proves that they were all intended to point to something future, and to introduce the Messiah to the world; and that when this object was accomplished, their great end was secured, and they were thus all fulfilled. In no part of the Bible can there be found so full an account of the design of the Mosaic institutions as in chapter 5 through 10 of this epistle; and were it not for this, the volume of inspiration would be incomplete. We should be left in the dark on some of the most important subjects in revelation; we should ask questions for which we could find no certain answer. The phrase "great High Priest" here is used with reference to a known usage among the Jews. In the time of the apostle the name high priest pertained not only to him who actually held the office, and who had the right to enter into the holy of holies, but to his deputy, and to those who had held the office, but who had retired from it; and perhaps also the name was given to the head of each one of the twenty-four courses or classes into which the priests were divided. Comp. Lk 1:5; Mt 26:3. The name "great high priest" would designate him who actually held the office, and was at the head of all the other priests; and the idea here is, not merely that the Lord Jesus was a Priest, but that he was at the head of all; in the Christian economy he sustained a rank that corresponded with that of the great high priest in the Jewish.

That is passed into the heavens. Heb 9:12,24. The Jewish high priest went once a year into the most holy place in the temple, to offer the blood of the atonement. Heb 9:7. Paul says that the Christian High Priest has gone into heaven. He has gone there also to make intercession, and to sprinkle the blood of the atonement on the mercy-seat. Heb 9:24; Heb 9:25.

Jesus the Son of God. Not a descendant of Aaron, but one greater-- the Son of God. Heb 1:2.

Let us hold fast our profession. Heb 9:23; Heb 3:14. This is the drift and scope of the epistle-- to show that Christians should hold fast their profession, and not apostatize. The object of the apostle now is to show why the fact, that we have such a High Priest, is a reason why we should hold fast our professed attachment to him. These reasons--which are drawn out in the succeeding chapters--are such as the following.

(1.) We may look to him for assistance--since he can be touched with the feeling of our infirmities, Heb 4:15,16.

(2.) The impossibility of being renewed again if we should fall away from him, since there is but one such High Priest, and since the sacrifice for sin can never be repeated, Heb 6.

(3.) The fact that all the ancient types were fulfilled in him, and that everything which there was in the Jewish dispensation, to keep men from apostasy, exists much more powerfully in the Christian scheme.

(4.) The fact that they who rejected the laws of Moses died without mercy, and much more any one who should reject the Son of God must expect more certain and fearful severity, Heb 10:27-30. By considerations such as these, the apostle aims to show them the danger of apostasy, and to urge them to a faithful adherence to their Christian profession.

(a) "passed" Heb 9:12,24 (b) "hold fast" Heb 10:23

Hebrews 4:16

Verse 16. Let us therefore come boldly unto the throne of grace. "The throne of grace!" What a beautiful expression! A throne is the seat of a sovereign; a throne of grace is designed to represent a sovereign seated to dispense mercy and pardon. The illustration or comparison here may have been derived from the temple service. In that service God is represented as seated in the most holy place on the mercy-seat. The high priest approaches that seat or throne of the Divine Majesty with the blood of the atonement, to make intercession for the people, and to plead for pardon. Heb 9:7, 9:8. That scene was emblematic of heaven. God is seated on a throne of mercy. The great High Priest of the Christian calling, having shed his own blood to make expiation, is represented as approaching God, and pleading for the pardon of men. To a God willing to show mercy he comes with the merits of a sacrifice sufficient for all, and pleads for their salvation. We may, therefore, come with boldness, and look for pardon. We come not depending on our own merits, but we come where a sufficient sacrifice has been offered for human guilt, and where we are assured that God is merciful. We may, therefore, come without hesitancy, or trembling, and ask for all the mercy that we need.

That we may obtain mercy. This is what we want first. We need pardon--as the first thing when we come to God. We are guilty and self-condemned--and our first cry should be for mercy-- mercy. A man who comes to God, not feeling his need of mercy, must fail of obtaining the Divine favour; and he will be best prepared to obtain that favour who has the deepest sense of his need of forgiveness.

And find grace. Favour--strength, help, counsel, direction, support, for the various duties and trials of life. This is what we next need--we all need--we always need. Even when pardoned, we need grace to keep us from sin, to aid us in duty, to preserve us in the day of temptation. And feeling our need of this, we may come and ask of God all that we want for this purpose. Such is the assurance given us; and to this bold approach to the throne of grace all are freely invited. In view of it, let us:

(1) rejoice that there is a throne of grace. What a World would this be if God sat on a throne of justice only, and if no mercy were ever to be shown to men! Who is there who would not be overwhelmed with despair? But it is not so. He is on A THRONE OF GRACE. By day and by night; from year to year; from generation to generation, he is on such a throne. In every land he may be approached, and in as many different languages as men speak may they plead for mercy. In all times of our trial and temptation we may be assured that he is seated on that throne, and, wherever we are, we may approach him with acceptance.

(2) We need the privilege of coming before such a throne. We are sinful, and need mercy; we are feeble, and need grace to help us. There is not a day of Our lives in which we do not need pardon; not an hour in which we do not need grace.

(3) How obvious are the propriety and necessity of prayer! Every man is a sinner, and should pray for pardon; every man is weak, feeble, dependent, and should pray for grace. Not till a man can prove that he has never done any sin should he maintain that he has no need of pardon; not till he can show that he is able alone to meet the storms and temptations of life should he feel that he has no need to ask for grace. Yet who can feel this? And how strange it is that all men do not pray!

(4) It is easy to be forgiven. All that needs to be done is to plead the merits of our great High Priest, and God is ready to pardon. Who would not be glad to be able to pay a debt in a manner so easy? Yet how few there are who are willing to pay the debt to justice thus!

(5.) It is easy to obtain all the grace that we need. We have only to ask for it--and it is done. How easy then to meet temptation, if we would! How strange that any should rely on their own strength, when they may lean on the arm of God!

(6.) If men are not pardoned, and if they fall into sin and ruin, they alone are to blame. There Is A THRONE OF GRACE. It is always accessible. There is A GOD. He is always ready to pardon. There Is A REDEEMER. He is the great High Priest of men. He is always interceding, His merits may always be pleaded as the ground of our salvation. Why then, oh why, should any remain unforgiven, and perish? On them alone the blame must lie. In their own bosoms is the reason why they are not saved.

(e) "boldly" Eph 3:12, Heb 10:19-22

Hebrews 7:25-27

Verse 25. Wherefore he is able also. As he ever lives, and ever intercedes, he has power to save. He does not begin the work of salvation, and then relinquish it by reason of death, but he lives on as long as it is necessary that anything should be done for the salvation of his people. We need a Saviour who has power and Christ has shown that he has all the power which is needful to rescue man from eternal death.

To the uttermost. This does not mean simply for ever--but that he has power to save them so that their salvation shall be complete ειςτοπαντελες. He does not abandon the work midway; he does not begin a work which he is unable to finish. He can aid us as long as we need anything done for our salvation; he can save all who will entrust their salvation to his hands.

That come unto God by him. In his name; or depending on him. To come to God, is to approach him for pardon and salvation.

Seeing he ever liveth. He does not die as the Jewish priests did.

To make intercession for them. Rom 8:34. He constantly presents the merits of his death as a reason why we should be saved. The precise mode, however, in which he makes intercession in heaven for his people is not revealed. The general meaning is, that he undertakes their cause, and assists them in overcoming their foes and in their endeavours to live a holy life. Comp. 1Jn 2:1. He does in heaven whatever is necessary to obtain for us grace and strength; secures the aid which we need against our foes; and is the pledge or security for us that the law shall be honoured, and the justice and truth of God maintained, though we are saved. It is reasonable to presume that this is somehow by the presentation of the merits of his great sacrifice, and that that is the ground on which all this grace is obtained. As that is infinite, we need not fear that it will ever be exhausted.

(b) "able" Jude 1:24 (2) "to the uttermost" "evermore" Verse 26. For such an High Priest became us. Was fitted to our condition. That is, there was that in our character and circumstances which demanded that a high priest for us should be personally holy. It was not requisite merely that he should have great power; or that he should be of a rank superior to that of the Jewish priesthood; but there was a special propriety that he should surpass all others in moral purity. Other priests were mere mortal men, and it was necessary that their office should pass to other hands: they were sinful men also, and it was necessary that sacrifices should be made for themselves as well as others. We need, however, a different priest. We need not only one who ever lives, but one who is perfectly holy, and who has no need to bring an offering for himself, and all the merit of whose sacrifice, therefore, may be ours. Such an high priest we have in the person of the Lord Jesus; and there is no truth more interesting, and no proposition more susceptible of proof, than that. HE IS EXACTLY FITTED TO MAN. In his moral character, and in the great work which he has accomplished, he is just such a Saviour as is adapted to the wants of ignorant, fallen, wretched, sinful man. He is benevolent, and pities our woes; wise, and is able to enlighten our ignorance; compassionate, and ready to forgive our faults. He has made such an sacrifice. It was necessary to put away our guilt, and offers such intercession as we need to have offered for us in order that we may be preserved from falling.

Who is holy. Not merely outwardly righteous, but pure in heart.

Harmless. Not injuring any one. To no one did he do wrong. Neither to their name, person, or property, did he ever do injury; nor will he ever. He is the only one who has lived on earth of whom it could be said that he never, in any way, did wrong to another.

Undefiled. By sin; by any improper desire or passion. He was unstained by crime; "unspotted from the world." Sin always defiles the soul; but from every such pollution the Lord Jesus was free.

Separate from sinners. That is, he did not associate with them as such. He did not partake of their feelings, plans, pleasures. Though he mingled with them, yet it was merely to do them good; and in all his life there was an entire separation from the feelings, principles, and views of a sinful world.

And made higher than the heavens. Exalted above the visible heavens; that is, at the right hand of God. Eph 1:21, Php 2:9. We needed a high priest who is thus exalted, that he may manage our cause before the throne of God.

(d) "harmless" Heb 4:15, 1Pet 2:22 Verse 27. Who needeth not daily, as those High priests. As the Jewish priests. This is an additional circumstance introduced to show the superior excellency of the High Priest of the Christian profession, and to show also how he was fitted to our wants. The Jewish high priest was a sinful man. He had the same fallen and corrupt nature as others. He needed an expiatory sacrifice for his own sins as really as they did for theirs. When he approached God to offer sacrifice, it was needful to make an atonement for himself; and when all was done, it was still a sacrifice offered by a sinful man. But it was not so in the case of Jesus. He was so holy that he needed no sacrifice for himself, and all that he did was in behalf of others. Besides, it was necessary that the sacrifices in the Jewish service should be constantly repeated. They were imperfect. They were mere types and shadows. They who offered them were frail, sinful men. It became necessary, therefore, to repeat them every day to keep up the proper sense of their transgressions, and to furnish a suitable acknowledgment of the tendency to sin alike among the people and the priests. Neither in the nature of the offering, nor in the character of those who made it, was there any sufficient reason why it should cease to be offered, and it was therefore repeated day by day. But it was not so with the Lord Jesus. The offering which he made, though presented but once, was so ample and perfect, that it had sufficient merit for all the sins of the world, and needed never to be repeated. It is not probable that the Jewish high priest himself personally officiated at the offering of sacrifice every day; but the meaning here is, that it was done daily, and that there was need of a daily sacrifice in his behalf. As one of the Jewish people, the sacrifice was offered on his account, as well as on the account of others-- for he partook of the common infirmities and sinfulness of the nation.

For this he did once. That is, once for all εφαπαξ. He made such an atonement that it was not needful that it should be repeated. Thus he put an end to sacrifice; for when he made the great atonement it was complete, and there was no need that any more blood should be shed for human guilt.

(a) "his own sins" Lev 9:7

Hebrews 10:12-13

Verse 12. But this Man. The Lord Jesus. The word man is not in the original here. The Greek is literally "but this;" to wit, this priest. The apostle does not state here whether he was a man, or a being of a higher order, he merely mentions him as a priest, in contradistinction from the Jewish priests.

After he had offered one sacrifice for sins. By dying on the cross. This he did but once; this could not be repeated; and need not be repeated, for it was sufficient for the sins of the world.

For ever sat down. That is, he sat down then to return no more for the purpose of offering sacrifice for sin. He will no more submit himself to scenes of suffering and death to expiate human guilt.

On the right hand of God. Mk 16:19. Comp. Eph 1:20, and following.

(e) "sat down" Col 3:1 Verse 13. From henceforth expecting. Or, waiting. He waits there until this shall be accomplished according to the promise made to him that all things shall be subdued under him. 1Cor 15:25 and following.

Till his enemies. There is an allusion here to Ps 110:1, where it is said, "The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool." The enemies of the Redeemer are Satan, the wicked of the earth, and all the evil passions of the heart. The idea is, that all things are yet to be made subject to his will --either by a cheerful and cordial submission to his authority, or by being crushed beneath his power. The Redeemer, having performed his great work of redemption by giving himself as a sacrifice on the cross, is represented now as calmly waiting until this glorious triumph is achieved, and this promise is fulfilled. We are not to suppose that he is inactive, or that he takes no share in the agency by which this is to be done, but the meaning is, that he looks to the certain fulfilment of the promise.

His footstool. That is, they shall be thoroughly and completely subdued. The same idea is expressed in 1Cor 15:25, by saying that all his enemies shall be put under his feet. The language arose from the custom of conquerors in putting their feet on the necks of their enemies, as a symbol of subjection. See Josh 10:24; Isa 26:5, Isa 26:6.

(e) "enemies" Col 3:1

Hebrews 10:19-22

Verse 19. Having therefore, brethren. The apostle, in this verse, enters on the hortatory part of his epistle, which continues to the end of it. He had gone into an extensive examination of the Jewish and Christian systems; he had compared the Founders of the two--Moses and the Son of God--and shown how far superior the latter was to the former; he had compared the Christian great High Priest with the Jewish high priest, and shown his superiority; he had compared the sacrifices under the two dispensations, and showed that in all respects the Christian sacrifice was superior to the Jewish --that it was an offering that cleansed from sin; that it was sufficient when once offered, without being repeated, while the Jewish offerings were only typical, and were unable to put away sin; and he had shown that the great High Priest of the Christian profession had opened a way to the mercy-seat in heaven, and was himself now seated there; and having shown this, he now exhorts Christians to avail themselves fully of all their advantages, and to enjoy, to the widest extent, all the privileges now conferred on them. One of the first of these benefits was, that they had now free access to the mercy-seat.

Boldness to enter into the holiest. Marg. liberty. The word rendered boldness-- παρρησιαν-- properly means, boldness of speech, or freedom, where one speaks all that he thinks, Acts 4:13; and then it means boldness in general, license, authority, pardon. Here the idea is, that before Christ died and entered into heaven, there was no such access to the throne of grace as man needed. Man had no offering which he could bring that would make him acceptable to God. But now the way was open. Access was free for all, and all might come with the utmost freedom. The word holiest here is taken from the holy of holies in the temple, Heb 9:3, and is there applied to heaven, of which that was the emblem. The entrance into the most holy place was forbidden to all but the high priest; but now access to the real "holy of holies" was granted to all, in the name of the great High Priest of the Christian profession.

By the blood of Jesus. The blood of Jesus is the means by which this access to heaven is procured. The Jewish high priest entered the holy of holies with the blood of bullocks and of rams, Heb 9:7; but the Saviour offered his own blood, and that became the means by which we may have access to God.

(2) "boldness" "liberty" (b) "holiest" Heb 9:8,12 Verse 20. By a new and living way. By a new method or manner. It was a mode of access that was till then unknown. No doubt many were saved before the Redeemer came, but the method by which they approached God was imperfect and difficult. The word which is here rendered new --προσφατον-- occurs nowhere else in the New Testament. It properly means slain, or killed thereto; i.e. newly killed, just dead; and then fresh, recent. Passow. It does not so much convey the idea that it is new in the sense that it had never existed before, as new in the sense that it is recent, or fresh. It was a way which was recently disclosed, and which had an the freshness of novelty. It is called a "living way," because it is a method that imparts life, or because it leads to life and happiness. Doddridge renders it "ever living way," and supposes, in accordance with the opinion of Dr. Owen, that the allusion is to the fact that under the old dispensation the blood was to be offered as soon,as it was shed, and that it could not be offered when it was cold and coagulated. The way by Christ was, however, always open. His blood was, as it were, always warm, and as if it had been recently shed. This interpretation seems to derive some support from the word which is rendered "new." See above. The word living, also, has often the sense of perennial, or perpetual, as when applied to a fountain always running, in opposition to a pool that dries up, Jn 4:10, and the new way to heaven may be called living in all these respects. It is a way that conducts to life. It is ever-living--as if the blood which was shed always retained the freshness of that which is flowing from tho vein. And it is perpetual and constant---like a fountain that always flows--for it is by a sacrifice whose power is perpetual and unchanging.

Which he hath consecrated for us. Marg. "or, new made." The word here used means, properly, to renew, and then to initiate, to consecrate, to sanction. The idea is, that he has dedicated this way for our use; as if a temple or house were set apart for our service. It is a path consecrated by him for the service and salvation of man; a way of access to the eternal sanctuary for the sinner which has been set apart by the Redeemer for this service alone.

Through the veil, that is to say, his flesh. The Jewish high priest entered into the most holy place through the veil that divided the holy from the most holy place. That entrance was made by his drawing the veil aside, and thus the interior sanctuary was laid open. But there has been much difficulty felt in regard to the sense of the expression here used. The plain meaning of the expression is, that the way to heaven was opened by means or through the veil that is, of his body or through the medium of the flesh of Jesus; sacrificed for sin, as the most holy place in the temple was entered by means or through the medium of the veil. We are not to suppose, however, that the apostle meant to say there was, in all respects, a resemblance between the veil and the flesh of Jesus, nor that the veil was in any manner typical of his body, but there was a resemblance in the respect under considerations---to wit, in the fact that the holy place was rendered accessible by withdrawing the veil, and that heaven was rendered accessible through the slain body of Jesus. The idea is, that there is by means both of the veil of the temple, and of the body of Jesus, a medium of access to God. God dwelt in the most holy place in the temple behind the veil by visible symbols, and was to be approached by removing the veil; and God dwells in heaven, in the most holy place there, and is to be approached only through the offering of the body of Christ. Prof. Stuart supposes that the point of the comparison may be, that the veil of the temple operated as a screen to hide the visible symbol of the presence of God from human view, and that in like manner the body of Jesus might be regarded as a "kind of temporary, tabernacle, or veil of the Divine nature which dwelt within him," and that "as the veil of the tabernacle concealed the glory of Jehovah in the holy of belies, from the view of men, so Christ's flesh or body screened or concealed the higher nature from our view, which dwelt within this veil, as God did within the veil of the temple." See this and other views explained at length in the larger commentaries. It does not seem to me to be necessary to attempt to carry out the point of the comparison in all respects. The simple idea which seems to have been in the mind of the apostle was, that the veil of the temple and the body of Jesus were alike in this respect, that they were the medium of access to God. It is by the offering of the body of Jesus; by the fact that he was clothed with flesh, and that in his body he made all atonement for sin, and that with his body raised up from the dead he has ascended to heaven, that we have access now to the throne of mercy.

(e) "living way" Jn 14:6 (3) "consecrated" "new made" Verse 21. And having an High Priest over the house of God. Over the spiritual house of God; that is, the church. Comp. Heb 3:1-6. Under the Jewish dispensation there was a great high priest, and the same is true under the Christian dispensation, This the apostle had shown at length in the previous part of the epistle. The idea here is, that as under the former dispensation it was regarded as a privilege that the people of God might have access to the mercy-seat by means of the high priest, so it is true, in a much higher sense, that we may now have access to God through our greater and more glorious High Priest.

(a) "High Priest" Heb 4:14-16 Verse 22. Let us draw near with a true heart. In prayer and praise; in every act of confidence and of worship. A sincere heart was required under the ancient dispensation; it is always demanded of men when they draw near to God to worship him. See Jn 4:23,24. Every form of religion which God has revealed requires the worshippers to come with pure and holy hearts.

In full assurance of faith. See the word here used explained in the Heb 6:11. The "full assurance of faith" means unwavering confidence; a fullness of faith in God which leaves no room for doubt. Christians are permitted to come thus because God has revealed himself through the Redeemer as in every way deserving their fullest confidence. No one approaches God in an acceptable manner who does not come to him in this manner. What parent would feel that a child came with any right feelings to ask a favour of him who had not the fullest confidence in him?

Having our hearts sprinkled from an evil conscience. By the blood of Jesus. This was fitted to make the conscience pure. The Jewish cleansing or sprinkling with blood related only to that which was external, and could not make the conscience perfect, Heb 9:9; but the Sacrifice offered by the Saviour was designed to give peace to the troubled mind, and to make it pure and holy. An "evil conscience" is a consciousness of evil, or a conscience oppressed with sin; that is, a conscience that accuses of guilt. We are made free from such a conscience through the atonement of Jesus, not because we become convinced that we have not committed sin, and not because we are led to suppose that our sins are less than we had otherwise supposed--for the reverse of both these is true--but because our sins are forgiven, and since they are freely pardoned they no longer produce remorse and the fear of future wrath. A child that has been forgiven may feel that he has done very wrong, but still he will not be then overpowered with distress in view of his guilt, or with the apprehension of punishment.

And our bodies washed with pure water. It was common for the Jews to wash themselves, or to perform various ablutions in their services. See Ex 29:4, 30:19-21, 40:12, Lev 6:27, 13:54,58, 14:8,9, 15:16, 16:4,24; Lev 22:6. Comp. Mk 7:3. The same thing was also true among the heathen. There was usually, at the entrance of their temples, a vessel placed with consecrated water, in which, as Pliny says, (Hist. Nat. Lib. xv. c. 30,) there was a branch of laurel placed with which the priests sprinkled all who approached for worship. It was necessary that this water should be pure, and it was drawn fresh from wells or fountains for the purpose. Water from pools and ponds was regarded as unsuitable, as was also even the purest water of the fountain, if it had stood long. AEneas sprinkled himself in this manner, as he was about to enter the invisible world, (2En. vi. 635,) with fresh water. Porphyry says that the Essenes were accustomed to clean so themselves with the purest water. Thus Ezekiel also says, "Then will I sprinkle clean water upon you, and you shall be clean." Sea-water was usually regarded as best adapted to this purpose, as the salt was supposed to have a cleansing property. The Jews who dwelt near the sea were thence accustomed, as Aristides says, to wash their hands every morning, on this account, in the sea-water. Potter's Gr. Archae. i. 222. Rosenmuller, Alte and Neue Morgenland, in loc. It was from the heathen custom of placing a vessel with consecrated water at the entrance of their temples, that the Roman Catholic custom is derived in their churches of placing "holy water" near the door, that those who worship there may "cross themselves." In accordance with the Jewish custom, the apostle says, that it was proper that under the Christian dispensation we should approach God having performed an act emblematic of purity by the application of water to the body. That there is an allusion to baptism is clear. The apostle is comparing the two dispensations, and his aim is to show that in the Christian dispensation there was everything which was regarded as valuable and important in the old. So he had shown it to have been in regard to the fact that there was a Lawgiver; that there was a great High Priest; and that there were sacrifices and ordinances of religion in the Christian dispensation as well as the Jewish. In regard to each of these, he had shown that they existed in the Christian religion in a much more valuable and important sense than under the ancient dispensation. In like manner was true, that as they were required to come to the service of God, having performed various ablutions to keep the body pure, so it was with Christians. Water was applied to the Jews as emblematic of purity, and Christians came, having had it applied to them also in baptism, as a symbol of holiness. It is not necessary, in order to see the force of this, to suppose that water had been applied to the whole of the body, or that they had been completely immersed, for all the force of the reasoning is retained by the supposition that it was a mere symbol or emblem of purification. The whole stress of the argument here turns, not on the fact that the body had been washed all over, but that the worshipper had been qualified for the spiritual service of the Most High in connexion with an appropriate emblematic ceremony. The quantity of water used for this is not a material point, any more than the quantity of oil was in the ceremony of inaugurating kings and priests. This was not done in the Christian dispensation by washing the body frequently, as in the ancient, system, nor even necessarily by washing the whole body--which would no more contribute to the purity of the heart than by application of water to any part of the body; but by the fact that water had been used as emblematic of the purifying of the soul. The passage before us proves, undoubtedly,

(1.) that water should be applied under the new dispensation as an ordinance of religion; and

(2) that pure water should be used-- for that only is a proper emblem of the purity of the heart.

(b) "full assurance" Eph 3:12 (c) "sprinkled" Eze 36:25