Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ;

“Taking a hint from what has been said by Paul, who partially uncovered the mystery of these things, we say that Moses was earlier instructed by a type in the mystery of the tabernacle that encompasses the universe. This tabernacle would be "Christ who is the power and the wisdom of God," who in his own nature was not made with hands, yet capable of being made when it became necessary for this tabernacle to be erected among us. Thus, the same tabernacle is in a way both unfashioned and fashioned, uncreated in preexistence but created in having received this material composition.”

“"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus." Having shown the difference of the High Priest, and of the sacrifices, and of the tabernacle, and of the Covenant, and of the promise, and that the difference is great, since those are temporal, but these eternal, those "near to vanishing away," these permanent, those powerless, these perfect, those figures, these reality. For (he says) "not according to the law of a carnal commandment, but according to the power of an endless life." And "Thou art a Priest for ever." Behold the continuance of the Priest. And concerning the Covenant, That (he says) is old (for "that which decayeth and waxeth old is ready to vanish away"), but this is new; and has remission of sins, while that has nothing of the kind: for (he says) "the Law made nothing perfect." And again, "sacrifice and offering Thou wouldest not." That is made with hands, while this is "not made with hands": that "has the blood of goats," this of the Lord; that has the Priest "standing," this "sitting." Since therefore all those are inferior and these greater, therefore he says, "Having therefore, brethren, boldness." "Boldness": from whence? As sins (he means) produce shame, so the having all things forgiven us, and being made fellow-heirs, and enjoying so great Love, produces boldness. "For the entrance into the holiest." What does he mean here by "entrance"? Heaven, and the access to spiritual things.”

“Wherefore he again admonishes us in these words: Having therefore, brethren, boldness to enter into the Holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way through the veil, that is to say, his flesh; and having a great high-priest over the house of God, let us draw near with a true heart.”

“After the Apostle has shown the manifold preeminence of the priesthood of Christ in comparison with the priesthood of the Law, here, according to his custom, he draws a conclusion, admonishing that this priesthood must be faithfully adhered to. For this he has always done above: that after a commendation he places an admonition, because he had undertaken to commend the grace of Christ for this purpose, that he might draw them to obey Christ and to withdraw from the ceremonial observances of the Law. Concerning this, then, he does two things: first he sets down the admonition; second he assigns the reason, at the place, for willingly. Now it must be known, concerning the first, that he had said two things about the priesthood of Christ: namely, the power of its rite, because through his own blood; and also its dignity, because a priest forever. And therefore in his admonition he takes up these two again. Hence, in admonishing that God-Christ must be faithfully obeyed, first he sets down those two things; second he sets down his admonition, at the place, let us draw near with a good heart. Likewise the first is divided into two, because first he resumes the rite of his priesthood; second, the dignity, at the place, and a great priest. He says therefore, Therefore, brethren — namely, through mutual charity — having confidence in the entrance, etc. Eph. 3:12: In whom we have boldness and access with confidence, etc. Ex. 15:17: Thou shalt bring them in, and plant them in the mountain of thy inheritance, thy most firm habitation, etc. Ps. 121:1: I rejoiced at the things that were said to me: we shall go into the house of the Lord. And this in the blood of Christ, because this is the blood of the new testament, that is, of the new promise, namely of heavenly things. But how we may have confidence to enter he shows, because Christ through his own blood initiated — that is, began — a new way for us. Mic. 2:13: He is gone up that shall open the way before them. Jn. 14:3: If I shall go, and prepare a place for you, etc. Is. 35:8: It shall be called the holy way, and the polluted shall not pass over it. This, then, is the way of going into heaven. And it is new because before Christ no one found it, since no one ascends into heaven except him who descended from heaven, Jn. 3:13. And therefore whoever wishes to ascend must adhere to him as a member to its head. Apoc. 2:7: To him that overcometh, I will give to eat of the tree of life, which is in the paradise of my God. And ch. 3:12: And I will write upon him a new name, and the name of the new city, Jerusalem — namely, because they are led in anew. Living — that is, ever-enduring — in which the power of the deity appeared, because he always lives. But what this way is he shows by adding, through the veil, that is, his flesh. For just as the priest entered into the holy of holies through the veil, so if we wish to enter into the holy places of glory, we must enter through the flesh of Christ, which was the veil of the deity. Is. 45:15: Verily thou art a hidden God. For faith concerning the deity does not suffice, if faith concerning the incarnation is not present. Jn. 14:1: You believe in God, believe also in me. Or through the veil, that is, through his flesh given to us under the veil of the appearance of bread in the sacrament. For it is not set before us under its own species, on account of horror, and on account of the merit of faith. Consequently he commends the dignity of the priest, when he says, and a great priest — namely, one who initiated the way for us — as if he were to say: having confidence to enter through the priest, namely Jesus. Ps. 109:5: Thou art a priest forever. He is called great because his priesthood is not only over one people, as Aaron's, but over the whole house of God, namely the Church militant and triumphant. 1 Tim. 3:15: That thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church. And he says over, because Moses was faithful in all the house, as a servant, Num. 12:7; but Christ is over the whole house, as a son, who is lord of all. Matt., last chapter: All power is given to me in heaven and on earth. Of this also above, ch. 3. Then, when he says, let us draw near, he sets down his admonition: namely, that since he is such and so great, one must faithfully adhere to him. This is done in three ways: namely through faith, hope, and charity. 1 Cor. 13:13: And now there remain faith, hope, charity. First, therefore, he admonishes concerning the things that belong to faith; second, concerning the things that belong to hope, at the place, let us hold fast hope; third, concerning the things that belong to charity, at the place, and let us consider. But as to the first, two things are necessary: namely, faith itself, because without faith it is impossible to please God, and the sacrament of faith. As to the first he says, let us draw near — to him — with a true, not feigned, heart. 4 Kings 20:3 and Is. 38:3: Remember how I have walked before thee in truth and with a perfect heart. Now this is done when the work agrees with the heart. Let us draw near also in the fullness of faith. Below, 11:6: He that cometh to God must believe, etc. Nor does just any faith suffice, but a full faith is required, which comes about in two ways: namely, as to the matter of faith, that all things which are proposed for belief be believed; and that the faith be formed, which is through charity. Rom. 13:10: For the fulness of the law is love. As to the sacrament of faith it is said, your hearts sprinkled, which alludes to what is said in Num. 19, where the rite of the red heifer is set down, by whose water the one to be cleansed was sprinkled on the third day, but on the seventh day his body and his garments were washed with other water. By the sprinkling of the water of the red heifer the passion of Christ was figured, because on the third day — that is, in the faith of the Trinity — we are cleansed from sins in Baptism. And as to this he says, hearts sprinkled, not bodies. Below, 12:24: You are come to the sprinkling of blood. Hearts, therefore, sprinkled not from contact with the dead, as by the water of the red heifer, but from an evil conscience. Concerning the washing, however, which took place on the seventh day, he says, and our bodies washed with clean water. For in Baptism not only does the power of the passion operate, but the gifts of the Holy Spirit are also poured in. Hence on the seventh day, that is, in the fullness of the gifts of the Holy Spirit, the whole man is washed within and without from every sin, both actual and original, which is, as it were, corporeal, because the soul contracts it through its union with defiled flesh. Now the Holy Spirit is called water because he cleanses. Acts 15:9: Purifying their hearts by faith. Ez. 36:25: I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols. Zach. 13:1: There shall be a fountain open to the house of David, and to the inhabitants of Jerusalem, for the washing of the sinner and of the unclean woman. Tit. 3:5: By the laver of regeneration and renovation of the Holy Spirit. And as a sign of this, the Holy Spirit descended upon Christ when baptized, in bodily form. Then, when he says, let us hold fast our hope, he sets down what pertains to hope. And concerning this he does two things. For first he exhorts to the certitude of hope; second he adds the reason, at the place, for he is faithful who. Now it must be known that through the faith of Christ there is given to us the hope of eternal salvation, and of entrance into heaven. 1 Pet. 1:3: He hath regenerated us unto a lively hope. Hence he says, let us hold fast, and he does not say hope, but the confession of our hope, because it does not suffice to have hope in the heart, but it is also necessary to confess it with the mouth. Rom. 10:10: With the heart we believe unto justice, but with the mouth confession is made unto salvation. Likewise it is necessary to confess it not only in word, but also in deeds, against certain persons, of whom Tit. 1:16 says: They profess that they know God, but in their works they deny him. Now this confession is made through works, by which one tends toward the things hoped for. Apoc. 3:11: Hold fast that which thou hast, that no man take thy crown. Without wavering — that is, that we may not turn aside from this confession, neither through prosperity nor through adversity. Ps. 124:5: But such as turn aside into bonds, the Lord shall lead out with the workers of iniquity. Is. 30:21: This is the way, walk ye in it, and turn not aside neither to the right hand nor to the left. And the reason for this is that he who has promised is faithful, and therefore cannot lie. Ps. 144:13: The Lord is faithful in all his words. Deut. 32:4: A faithful God and without any iniquity. Consequently, when he says, and let us consider, etc., he sets down what pertains to charity, and concerning this he does three things. For first he does what has been said; second he removes what is contrary to charity, at the place, not forsaking; third he assigns the reason from the fitness of the time, at the place, and so much the more, etc. Concerning the first it must be known that although charity principally adheres to God, nevertheless it is made manifest through charity toward one's neighbor. 1 Jn. 4:20: For he that loveth not his brother whom he seeth, how can he love God whom he seeth not? Therefore it pertains to charity that one's neighbor be loved. Therefore he says, let us consider one another — namely, that we may do carefully the things that are our neighbor's. Ecclus. 17:12: And God gave commandment to each one concerning his neighbor. But because some consider the things that are their neighbor's out of the zeal of envy, and others indeed out of the zeal of hatred — against whom it is said, Prov. 24:15: Seek not wickedness in the house of the just — therefore he says, unto a provocation of charity, that is, that we may provoke them to charity. Rom. 11:13ff.: As long as I am the apostle of the Gentiles, I will honor my ministry, if by any means I may provoke to emulation my flesh, and may save some of them. Now this provocation proceeds from love, which extends to outward work. 1 Jn. 3:18: Let us not love in word, nor in tongue, but in deed and in truth. For as Gregory says, the love of God is not idle; for it works great things if it exists, but if it refuses to work, it is not love. The proof of love, therefore, is the showing forth of works. Therefore he adds, and of good works. Col. 1:10: Being fruitful in every good work. Then he removes what is contrary to charity, when he says, not forsaking, etc. For since charity is love, and the proper effect of love is to unite — because, as Dionysius says, love is a unitive force — Jn. 17:22ff.: That they may be one, as we also are one; and the world may know that thou hast loved them, as thou hast also loved me — therefore to withdraw from one another is directly opposed to charity. And therefore he says, not forsaking our assembly — namely, of the Church — which some forsake in three ways. Namely, by apostatizing from the faith on account of persecutions. And these are signified by those of whom it is said, Jn. 6:67, that they went back, and walked no more with him. Matt. 13:21: When tribulation and persecution ariseth because of the word, they are presently scandalized. Lk. 8:13: For a while they believe, and in time of temptation they fall away. Second, evil prelates who abandon the sheep in danger. Jn. 10:13: The hireling flieth, because he is a hireling. Others, indeed, out of pride, because although they could be useful for governing, they separate themselves from others with a mark of pride, Jude 5:19: These are they who separate themselves, sensual men, having not the Spirit — as it were under the guise of greater perfection. And perhaps such men existed in that time. Therefore there follows, as is the custom of some. Against whom it is said, 1 Cor. 11:16: If any man seem to be contentious, we have no such custom in the Church of God. But what they ought to do he adds, but comforting, as if he were to say: if you see that your companion is faring badly, do not forsake him, but comfort him — not like those who forsake the assembly, of whom he says, as is the custom of some, etc. Consequently, when he says, and so much the more, he assigns the cause of this. For someone might say: why ought we to progress in faith? Because the more a natural motion approaches its term, the more it is intensified. The contrary holds of a violent motion. But grace inclines after the manner of nature; therefore those who are in grace, the more they approach the end, the more they ought to grow. And therefore he said, not forsaking, as some do, but comforting. And this, so much the more as you see the day approaching, that is, the end. Rom. 13:12: The night is past, and the day is at hand. Prov. 4:18: The path of the just, as a shining light, goeth forwards and increaseth even to perfect day.”

“I. Here the apostle sets forth the dignities of the gospel state. It is fit that believers should know the honours and privileges that Christ has procured for them, that, while they take the comfort, they may give him the glory of all. The privileges are, 1. Boldness to enter into the holiest. They have access to God, light to direct them, liberty of spirit and of speech to conform to the direction; they have a right to the privilege and a readiness for it, assistance to use and improve it and assurance of acceptance and advantage. They may enter into the gracious presence of God in his holy oracles, ordinances, providences, and covenant, and so into communion with God, where they receive communications from him, till they are prepared to enter into his glorious presence in heaven. 2. A high priest over the house of God, even this blessed Jesus, who presides over the church militant, and every member thereof on earth, and over the church triumphant in heaven. God is willing to dwell with men on earth, and to have them dwell with him in heaven; but fallen man cannot dwell with God without a high priest, who is the Mediator of reconciliation here and of fruition hereafter. II. The apostle tells us the way and means by which Christians enjoy such privileges, and, in general, declares it to be by the blood of Jesus, by the merit of that blood which he offered up to God as an atoning sacrifice: he has purchased for all who believe in him free access to God in the ordinances of his grace here and in the kingdom of his glory. This blood, being sprinkled on the conscience, chases away slavish fear, and gives the believer assurance both of his safety and his welcome into the divine presence. Now the apostle, having given this general account of the way by which we have access to God, enters further into the particulars of it, Heb 10:20. As, 1. It is the only way; there is no way left but this. The first way to the tree of life is, and has been, long shut up. 2. It is a new way, both in opposition to the covenant of works and to the antiquated dispensation of the Old Testament; it is via novissima - the last way that will ever be opened to men. Those who will not enter in this way exclude themselves for ever. It is a way that will always be effectual. 3. It is a living way. It would be death to attempt to come to God in the way of the covenant of works; but this way we may come to God, and live. It is by a living Saviour, who, though he was dead, is alive; and it is a way that gives life and lively hope to those who enter into it. 4. It is a way that Christ has consecrated for us through the veil, that is, his flesh. The veil in the tabernacle and temple signified the body of Christ; when he died, the veil of the temple was rent in sunder, and this was at the time of the evening sacrifice, and gave the people a surprising view into the holy of holies, which they never had before. Our way to heaven is by a crucified Saviour; his death is to us the way of life. To those who believe this he will be precious. III. He proceeds to show the Hebrews the duties binding upon them on account of these privileges, which were conferred in such an extraordinary way, Heb 10:22, Heb 10:23, etc. 1. They must draw near to God, and that in a right manner. They must draw near to God. Since such a way of access and return to God is opened, it would be the greatest ingratitude and contempt of God and Christ still to keep at a distance from him. They must draw near by conversion, and by taking hold of his covenant. They must draw near in all holy conversation, like Enoch walking with God. They must draw near in humble adorations, worshipping at his footstool. They must draw near in holy dependence, and in a strict observance of the divine conduct towards them. They must draw near in conformity to God, and communion with him, living under his blessed influence, still endeavouring to get nearer and nearer, till they come to dwell in his presence; but they must see to it that they make their approach to God after a right manner. (1.) With a true heart, without any allowed guile or hypocrisy. God is the searcher of hearts, and he requires truth in the inward parts. Sincerity is our gospel perfection, though not our justifying righteousness. (2.) In full assurance of faith, with a faith grown up to a full persuasion that when we come to God by Christ we shall have audience and acceptance. We should lay aside all sinful distrust. Without faith it is impossible to please God; and the stronger our faith is the more glory we give to God. And, (3.) Having our hearts sprinkled from an evil conscience, by a believing application of the blood of Christ to our souls. They may be cleansed from guilt, from filth, from sinful fear and torment, from all aversion to God and duty, from ignorance, and error, and superstition, and whatever evils the consciences of men are subject to by reason of sin. (4.) Our bodies washed with pure water, that is, with the water of baptism (by which we are recorded among the disciples of Christ, members of his mystical body), or with the sanctifying virtue of the Holy Spirit, reforming and regulating our outward conversation as well as our inward frame, cleansing from the filthiness of the flesh as well as of the spirit. The priests under the law were to wash, before they went into the presence of the Lord to offer before him. There must be a due preparation for making our approaches to God. 2. The apostle exhorts believers to hold fast the profession of their faith, Heb 10:23. Here observe, (1.) The duty itself - to hold fast the profession of our faith, to embrace all the truths and ways of the gospel, to get fast hold of them, and to keep that hold against all temptation and opposition. Our spiritual enemies will do what they can to wrest our faith, and hope, and holiness, and comfort, out of our hands, but we must hold fast our religion as our best treasure. (2.) The manner in which we must do this - without wavering, without doubting, without disputing, without dallying with temptation to apostasy. Having once settled these great things between God and our souls, we must be stedfast and immovable. Those who begin to waver in matters of Christian faith and practice are in danger of falling away. (3.) The motive or reason enforcing this duty: He is faithful that hath promised. God has made great and precious promises to believers, and he is a faithful God, true to his word; there is no falseness nor fickleness with him, and there should be none with us. His faithfulness should excite and encourage us to be faithful, and we must depend more upon his promises to us than upon our promises to him, and we must plead with him the promise of grace sufficient. IV. We have the means prescribed for preventing our apostasy, and promoting our fidelity and perseverance, Heb 10:24, Heb 10:25, etc. He mentions several; as, 1. That we should consider one another, to provoke to love and to good works. Christians ought to have a tender consideration and concern for one another; they should affectionately consider what their several wants, weaknesses, and temptations are; and they should do this, not to reproach one another, to provoke one another not to anger, but to love and good works, calling upon themselves and one another to love God and Christ more, to love duty and holiness more, to love their brethren in Christ more, and to do all the good offices of Christian affection both to the bodies and the souls of each other. A good example given to others is the best and most effectual provocation to love and good works. 2. Not to forsake the assembling of ourselves together, Heb 10:25. It is the will of Christ that his disciples should assemble together, sometimes more privately for conference and prayer, and in public for hearing and joining in all the ordinances of gospel worship. There were in the apostles' times, and should be in every age, Christian assemblies for the worship of God, and for mutual edification. And it seems even in those times there were some who forsook these assemblies, and so began to apostatize from religion itself. The communion of saints is a great help and privilege, and a good means of steadiness and perseverance; hereby their hearts and hands are mutually strengthened. 3. To exhort one another, to exhort ourselves and each other, to warn ourselves and one another of the sin and danger of backsliding, to put ourselves and our fellow-christians in mind of our duty, of our failures and corruptions, to watch over one another, and be jealous of ourselves and one another with a godly jealousy. This, managed with a true gospel spirit, would be the best and most cordial friendship. 4. That we should observe the approaching of times of trial, and be thereby quickened to greater diligence: So much the more, as you see the day approaching. Christians ought to observe the signs of the times, such as God has foretold. There was a day approaching, a terrible day to the Jewish nation, when their city should be destroyed, and the body of the people rejected of God for rejecting Christ. This would be a day of dispersion and temptation to the chosen remnant. Now the apostle puts them upon observing what signs there were of the approach of such a terrible day, and upon being the more constant in meeting together and exhorting one another, that they might be the better prepared for such a day. There is a trying day coming on us all, the day of our death, and we should observe all the signs of its approaching, and improve them to greater watchfulness and diligence in duty. V. Having mentioned these means of establishment, the apostle proceeds, in the close of the chapter, to enforce his exhortations to perseverance, and against apostasy, by many very weighty considerations, Heb 10:26, Heb 10:27, etc. 1. From the description he gives of the sin of apostasy. It is sinning wilfully after we have received the knowledge of the truth, sinning wilfully against that truth of which we have had convincing evidence. This text has been the occasion of great distress to some gracious souls; they have been ready to conclude that every wilful sin, after conviction and against knowledge, is the unpardonable sin: but this has been their infirmity and error. The sin here mentioned is a total and final apostasy, when men with a full and fixed will and resolution despise and reject Christ, the only Saviour, - despise and resist the Spirit, the only sanctifier, - and despise and renounce the gospel, the only way of salvation, and the words of eternal life; and all this after they have known, owned, and professed, the Christian religion, and continue to do so obstinately and maliciously. This is the great transgression: the apostle seems to refer to the law concerning presumptuous sinners, Num 15:30, Num 15:31. They were to be cut off. 2. From the dreadful doom of such apostates. (1.) There remains no more sacrifice for such sins, no other Christ to come to save such sinners; they sin against the last resort and remedy. There were some sins under the law for which no sacrifices were provided; but yet if those who committed them did truly repent, though they might not escape temporal death, they might escape eternal destruction; for Christ would come, and make atonement. But now those under the gospel who will not accept of Christ, that they may be saved by him, have no other refuge left them. (2.) There remains for them only a certain fearful looking for of judgment, Heb 10:27. Some think this refers to the dreadful destruction of the Jewish church and state; but certainly it refers also to the utter destruction that awaits all obstinate apostates at death and judgment, when the Judge will discover a fiery indignation against them, which will devour the adversaries; they will be consigned to the devouring fire and to everlasting burnings. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their own consciences, a dreadful looking for it, with a despair of ever being able either to endure or escape it. 3. From the methods of divine justice with those who despised Moses's law, that is, sinned presumptuously, despising his authority, his threatenings and his power. These, when convicted by two or three witnesses, were put to death; they died without mercy, a temporal death. Observe, Wise governors should be careful to keep up the credit of their government and the authority of the laws, by punishing presumptuous offenders; but then in such cases there should be good evidence of the fact. Thus God ordained in Moses's law; and hence the apostle infers the heavy doom that will fall upon those that apostatize from Christ. Here he refers to their own consciences, to judge how much sorer punishment the despisers of Christ (after they have professed to know him) are likely to undergo; and they may judge of the greatness of the punishment by the greatness of the sin. (1.) They have trodden under foot the Son of God. To trample upon an ordinary person shows intolerable insolence; to treat a person of honour in that vile manner is insufferable; but to deal thus with the Son of God, who himself is God, must be the highest provocation - to trample upon his person, denying him to be the Messiah - to trample upon his authority, and undermine his kingdom - to trample upon his members as the offscouring of all things, and not fit to live in the world; what punishment can be too great for such men? (2.) They have counted the blood of the covenant, wherewith he was sanctified, an unholy thing; that is, the blood of Christ, with which the covenant was purchased and sealed, and wherewith Christ himself was consecrated, or wherewith the apostate was sanctified, that is, baptized, visibly initiated into the new covenant by baptism, and admitted to the Lord's supper. Observe, There is a kind of sanctification which persons may partake of and yet fall away: they may be distinguished by common gifts and graces, by an outward profession, by a form of godliness, a course of duties, and a set of privileges, and yet fall away finally. Men who have seemed before to have the blood of Christ in high esteem may come to account it an unholy thing, no better than the blood of a malefactor, though it was the world's ransom, and every drop of it of infinite value. (3.) Those have done despite unto the Spirit of grace, the Spirit that is graciously given to men, and that works grace wherever it is, - the Spirit of grace, that should be regarded and attended to with the greatest care, - this Spirit they have grieved, resisted, quenched, yea, done despite to him, which is the highest act of wickedness, and makes the case of the sinner desperate, refusing to have the gospel salvation applied to him. Now he leaves it to the consciences of all, appeals to universal reason and equity, whether such aggravated crimes ought not to receive a suitable punishment, a sorer punishment than those who had died without mercy? But what punishment can be sorer than to die without mercy? I answer, To die by mercy, by the mercy and grace which they have despised. How dreadful is the case when not only the justice of God, but his abused grace and mercy call for vengeance! 4. From the description we have in the scripture of the nature of God's vindictive justice, Heb 10:30. We know that he has said, Vengeance is mine. This is taken out of Psa 94:1, Vengeance belongs unto me. The terrors of the Lord are known both by revelation and reason. Vindictive justice is a glorious, though terrible attribute of God; it belongs to him, and he will use and execute it upon the heads of such sinners as despise his grace; he will avenge himself, and his Son, and Spirit, and covenant, upon apostates. And how dreadful then will their case be! The other quotation is from Deu 32:36, The Lord will judge his people; he will search and try his visible church, and will discover and detect those who say they are Jews, and are not, but are of the synagogue of Satan; and he will separate the precious from the vile, and will punish the sinners in Zion with the greatest severity. Now those who know him who hath said, Vengeance belongeth to me, I will recompense, must needs conclude, as the apostle does (Heb 10:31): It is a fearful thing to fall into the hands of the living God. Those who know the joy that results from the favour of God can thereby judge of the power and dread of his vindictive wrath. Observe here, What will be the eternal misery of impenitent sinners and apostates: they shall fall into the hands of the living God; their punishment shall come from God's own hand. He takes them into the hand of his justice; he will deal with them himself; their greatest misery will be the immediate impressions of divine wrath on the soul. When he punishes them by creatures, the instrument abates something of the force of the blow; but, when he does it by his own hand, it is infinite misery. This they shall have at God's hand, they shall lie down in sorrow; their destruction shall come from his glorious powerful presence; when they make their woeful bed in hell, they will find that God is there, and his presence will be their greatest terror and torment. And he is a living God; he lives for ever, and will punish for ever. 5. He presses them to perseverance by putting them in mind of their former sufferings for Christ: But call to mind the former days, in which, after you were illuminated, you endured a great fight of afflictions, Heb 10:32. In the early days of the gospel there was a very hot persecution raised up against the professors of the Christian religion, and the believing Hebrews had their share of it: he would have them to remember, (1.) When they had suffered: In former days, after they were illuminated; that is, as soon as God had breathed life into their souls, and caused divine light to spring up in their minds, and taken them into his favour and covenant; then earth and hell combined all their force against them. Here observe, A natural state is a dark state, and those who continue in that state meet with no disturbance from Satan and the world; but a state of grace is a state of light, and therefore the powers of darkness will violently oppose it. Those who will live godly in Christ Jesus must suffer persecution. (2.) What they suffered: they endured a great fight of afflictions, many and various afflictions united together against them, and they had a great conflict with them. Many are the troubles of the righteous. [1.] They were afflicted in themselves. In their own persons; they were made gazing-stocks, spectacles to the world, angels, and men, Co1 4:9. In their names and reputations (v. 33), by many reproaches. Christians ought to value their reputation; and they do so especially because the reputation of religion is concerned: this makes reproach a great affliction. They were afflicted in their estates, by the spoiling of their goods, by fines and forfeitures. [2.] They were afflicted in the afflictions of their brethren: Partly while you became companions of those that were so used. The Christian spirit is a sympathizing spirit, not a selfish spirit, but a compassionate spirit; it makes every Christian's suffering our own, puts us upon pitying others, visiting them, helping them, and pleading for them. Christians are one body, are animated by one spirit, have embarked in one common cause and interest, and are the children of that God who is afflicted in all the afflictions of his people. If one member of the body suffers, all the rest suffer with it. The apostle takes particular notice how they had sympathized with him (Heb 10:34): You had compassion on me in my bonds. We must thankfully acknowledge the compassions our Christian friends have shown for us under our afflictions. (3.) How they had suffered. They had been mightily supported under their former sufferings; they took their sufferings patiently, and not only so, but joyfully received it from God as a favour and honour conferred upon them that they should be thought worthy to suffer reproach for the name of Christ. God can strengthen his suffering people with all might in the inner man, to all patience and long-suffering, and that with joyfulness, Col 1:11. (4.) What it was that enabled them thus to bear up under their sufferings. They knew in themselves that they had in heaven a better and a more enduring substance. Observe, [1.] The happiness of the saints in heaven is substance, something of real weight and worth. All things here are but shadows. [2.] It is a better substance than any thing they can have or lose here. [3.] It is an enduring substance, it will out-live time and run parallel with eternity; they can never spend it; their enemies can never take it from them, as they did their earthly goods. [4.] This will make a rich amends for all they can lose and suffer here. In heaven they shall have a better life, a better estate, better liberty, better society, better hearts, better work, every thing better. [5.] Christians should know this in themselves, they should get the assurance of it in themselves (the Spirit of God witnessing with their spirits), for the assured knowledge of this will help them to endure any fight of afflictions they may be encountered with in this world. 6. He presses them to persevere, from that recompense of reward that waited for all faithful Christians (Heb 10:35): Cast not away therefore your confidence, which hath great recompense of reward. Here, (1.) He exhorts them not to cast away their confidence, that is, their holy courage and boldness, but to hold fast that profession for which they had suffered so much before, and borne those sufferings so well. (2.) He encourages them to this by assuring them that the reward of their holy confidence would be very great. It carries a present reward in it, in holy peace and joy, and much of God's presence and his power resting upon them; and it shall have a great recompense of reward hereafter. (3.) He shows them how necessary a grace the grace of patience is in our present state (Heb 10:36): You have need of patience, that after you have done the will of God you might receive the promise; that is, this promised reward. Observe, The greatest part of the saints' happiness is in promise. They must first do the will of God before they receive the promise; and, after they have done the will of God, they have need of patience to wait for the time when the promise shall be fulfilled; they have need of patience to live till God calls them away. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for the reward till God's time to give it them is come. We must be God's waiting servants when we can be no longer his working servants. Those who have had and exercised much patience already must have and exercise more till they die. (4.) To help their patience, he assures them of the near approach of Christ's coming to deliver and to reward them (Heb 10:37): For yet a little while, and he that shall come will come, and will not tarry. He will soon come to them at death, and put an end to all their sufferings, and give them a crown of life. He will soon come to judgment, and put an end to the sufferings of the whole church (all his mystical body), and give them an ample and glorious reward in the most public manner. There is an appointed time for both, and beyond that time he will not tarry, Hab 2:3. The Christian's present conflict may be sharp, but it will be soon over. 7. He presses them to perseverance, by telling them that this is their distinguishing character and will be their happiness; whereas apostasy is the reproach, and will be the ruin, of all who are guilty of it (Heb 10:38, Heb 10:39): Now the just shall live by faith, etc. (1.) It is the honourable character of just men that in times of the greatest affliction they can live by faith; they can live upon the assured persuasion they have of the truth of God's promises. Faith puts life and vigour into them. They can trust God, and live upon him, and wait his time: and, as their faith maintains their spiritual life now, it shall be crowned with eternal life hereafter. (2.) Apostasy is the mark and the brand of those in whom God takes no pleasure; and it is a cause of God's severe displeasure and anger. God never was pleased with the formal profession and external duties and services of such as do not persevere. He saw the hypocrisy of their hearts then; and he is greatly provoked when their formality in religion ends in an open apostasy from religion. He beholds them with great displeasure; they are an offence to him. (3.) The apostle concludes with declaring his good hope concerning himself and these Hebrews, that they should not forfeit the character and happiness of the just, and fall under the brand and misery of the wicked (Heb 10:39): But we are not, etc.; as if he had said, "I hope we are not of those who draw back. I hope that you and I, who have met with great trials already, and have been supported under them by the grace of God strengthening our faith, shall not be at any time left to ourselves to draw back to perdition; but that God will still keep us by his mighty power through faith unto salvation." Observe, [1.] Professors may go a great way, and after all draw back; and this drawing back from God is drawing on to perdition: the further we depart from God the nearer we approach to ruin. [2.] Those who have been kept faithful in great trials for the time past have reason to hope that the same grace will be sufficient to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. If we live by faith, and die in faith, our souls will be safe for ever.”

“By a new and living way,.... Which is Christ, the God-man and Mediator; who is called the "new" way, not as to contrivance, revelation, or use; for it was contrived before the world was, and was revealed to our first parents, immediately after the fall, and was made use of by all the Old Testament saints; but in distinction to the old way of life, by the covenant of works; and because newly revealed with greater clearness and evidence; see Heb 10:8 and because it is always new, it never will be old, nor otherwise, there never will be another way: some render it, "a new slain way"; because Jesus was but newly slain, and his blood lately shed, by which the way is, and entrance is with boldness: and Christ is a "living way"; in opposition to the dead carcasses of slain beasts, and to the dead and killing letter of the law; Christ gives life to all his people; and all that walk in him, the way, live; and none in this way ever die; it leads to eternal life, and infallibly brings them thither: which he hath consecrated for us; either God the Father, and so it intends the designation of Christ to be the way to life and happiness, and the qualification of him for it, by preparing a body, an human nature for him, and anointing it with the Holy Spirit, and the instalment of him into his priestly office, called a consecration, Heb 10:28 or else Christ himself, and so designs his compliance with his Father's will, and his devoting of himself to this service; his preparation of himself to be the way, by the shedding of his blood, and by his entrance into heaven, and by giving a clearer discovery of this way in the Gospel, by which life and immortality are brought to light: and this is done through the vail, that is to say, his flesh; the human nature of Christ, through which the way to heaven is opened, renewed, and consecrated, is compared to the vail of the tabernacle, Exo 26:31 the matter of which that was made, was fine twined linen, which the Jews (y) say was of thread six times doubled; which may denote the holiness of Christ's human nature; the strength, courage, and steadfastness of it, under all its sorrows and sufferings; and the purity and duration of his righteousness; the colours of it were blue, purple, and scarlet, which may signify the sufferings of the human nature; the preciousness of Christ's blood, and the dignity of his person, and his royalty; purple and scarlet being wore by kings: the vail was of cunning work, which may intend the curious workmanship of Christ's human nature, and the graces of the Spirit, with which it is adorned; and it was made with "cherubim", pointing to the ministration of angels, both to Christ, and to his people. The pillars of it may signify the deity of Christ, the support of his human nature, in which it has its personal subsistence; and being of Shittim wood, may denote his eternity: and being covered with gold, his glory: its hooks and sockets may be symbolical of the union of the two natures in him. (y) Maimon. Cele Hamikdash, c. 8. sect. 14. Jarchi in Exod. xxvi. 1. Kimchi in Sepher Shorash. rad.”

“Having therefore, brethren, boldness - The apostle, having now finished the doctrinal part of his epistle, and fully shown the superiority of Christ to all men and angels, and the superiority of his priesthood to that of Aaron and his successors, the absolute inefficacy of the Jewish sacrifices to make atonement for sin, and the absolute efficacy of that of Christ to make reconciliation of man to God, proceeds now to show what influence these doctrines should have on the hearts and lives of those who believe in his merits and death. Boldness to enter - Παρῥησιαν εις την εισοδον· Liberty, full access to the entrance of the holy place, των ἁγιων· This is an allusion to the case of the high priest going into the holy of holies. He went with fear and trembling, because, if he had neglected the smallest item prescribed by the law, he could expect nothing but death. Genuine believers can come even to the throne of God with confidence, as they carry into the Divine presence the infinitely meritorious blood of the great atonement; and, being justified through that blood, they have a right to all the blessings of the eternal kingdom.”

“Here begins the third and last division of the Epistle; our duty now while waiting for the Lord's second advent. Resumption and expansion of the exhortation (Heb 4:14-16; compare Heb 10:22-23 here) wherewith he closed the first part of the Epistle, preparatory to his great doctrinal argument, beginning at Heb 7:1. boldness--"free confidence," grounded on the consciousness that our sins have been forgiven. to enter--literally, "as regards the entering." by--Greek, "in"; it is in the blood of Jesus that our boldness to enter is grounded. Compare Eph 3:12, "In whom we have boldness and access with confidence." It is His having once for all entered as our Forerunner (Heb 6:20) and High Priest (Heb 10:21), making atonement for us with His blood, which is continually there (Heb 12:24) before God, that gives us confident access. No priestly caste now mediates between the sinner and his Judge. We may come boldly with loving confidence, not with slavish fear, directly through Christ, the only mediating Priest. The minister is not officially nearer God than the layman; nor can the latter serve God at a distance or by deputy, as the natural man would like. Each must come for himself, and all are accepted when they come by the new and living way opened by Christ. Thus all Christians are, in respect to access directly to God, virtually high priests (Rev 1:6). They draw nigh in and through Christ, the only proper High Priest (Heb 7:25).”