Let us go therefore with confidence to the throne of grace: that we may obtain mercy, and find grace in seasonable aid.

“"Let us come then boldly with confidence unto the throne of His grace, that we may obtain mercy, and find grace to help in time of need." What "throne of grace" is he speaking of? that royal throne concerning which it is said, "The Lord said unto my Lord, Sit Thou on My right hand." (Ps. cx. 1.) What is "let us come boldly"? Because "we have a sinless High Priest" contending with the world. For, saith He, "Be of good cheer, I have overcome the world" (John xvi. 33.); for, this is to suffer all things, and yet to be pure from sins. Although we (he means) are under sin, yet He is sinless. How is it that we should "approach boldly"? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, "that we may obtain mercy," even such as we are seeking. For the affair is one of munificence, a royal largess. "And may find grace to help in time of need [for help in due season]." He well said, "for help in time of need." If thou approach now (he means) thou wilt receive both grace and mercy, for thou approachest "in due season"; but if thou approach then, no longer wilt thou receive it. For then the approach is unseasonable, for it is not "then a throne of Grace." Till that time He sitteth granting pardon, but when the end is come, then He riseth up to judgment. For it is said, "Arise, O God, judge the earth." (Ps. lxxxii. 8.) ("Let us come boldly," or he says again having no "evil conscience," that is, not being in doubt, for such an one cannot "come with boldness.") On this account it is said, "I have heard thee in an accepted time and in a day of salvation have I succored thee." (2 Cor. vi. 2.) Since even now for those to find repentance who sin after baptism is of grace. But lest when thou hearest of an High Priest, thou shouldst think that He standeth, he forthwith leads to the throne. But a Priest doth not sit, but stands. Seest thou that for Him to be made High Priest, is not of nature, but of grace and condescension, and humiliation? This is it seasonable for us also now to say, "Let us draw near" asking "boldly": let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself. Then will be the time of despairing, when the bride-chamber is shut, when the King is come in to see the guests, when they who shall be accounted worthy thereof, shall have received as their portion the Patriarch's bosom: but now it is not as yet so. For still are the spectators assembled, still is the contest, still is the prize in suspense.”

“Above, the Apostle urged us to hasten to enter into the rest of God, and to bring this about he set forth the greatness of Christ as to the divine nature; here he shows the same as to the human nature, and concerning this he does three things. For first he sets forth his dignity; second he shows his compassion, at "for we have not"; third he leads us to have confidence about him, at "let us go therefore." He says then: it has thus been said that we have a word regarding him, who is a living word, a true judge and priest, therefore "having a great high priest." Ps. 109:5: "You are a priest forever," and so on. Not only a priest, but also great. Zach. 3:1: "And the Lord showed me Jesus the great priest, standing before the Angel," and so on. Here, however, he is called great because he is priest not only of temporal goods, but also of goods to come. Below, 9:11: "Christ, standing as high priest of the good things to come," and so on. Two things, however, belonged to the great high priest: one as to office, namely, to enter once a year with blood into the holy of holies, as is found below at 9:7, and Lev. 16:2ff. This, however, belongs especially to Christ. For that priest enters with blood into the figural holy places; but Christ, through his own blood, entered into the holy places, that is, the heavenly sanctuaries. And therefore he says "who has passed through the heavens," that is, entered thoroughly by his own power. The second is that he had to be from a certain tribe, namely from the stock of Aaron, as is said in Ex. 29, and Num. 16 and 17. This, however, applies to Christ, who is of a nobler origin: hence he is called the Son of God. Matt. 3:17: "This is my beloved Son." Ps. 2:7: "You are my son," and so on. Since, therefore, we have this high priest, let us hold fast our confession, that is, let us cling to it with the heart, because, as is said in Rom. 10:10: "With the heart one believes unto righteousness, but with the mouth confession is made unto salvation." This confession, moreover, Christ the greatest high priest requires of us. Matt. 10:32: "Whoever shall confess me before men," and so on. But he says "of our hope," which can be understood in two ways: in one way, that the confession, as it is taken here, is a confession of faith. Faith, however, is the principle of hope, as is found from the Gloss. Matt. 1:2: "Abraham begot Isaac," that is, faith begot hope — not indeed as to habit, but as to the order of act. For no one can, nor ought to, hope for anything except what he can attain. That we can attain eternal things, we have through faith. Or, a confession of hope, that is, of that which we hope for, namely, to see the first truth. Then, when he says "for we have not a high priest," lest perhaps it be believed that he cannot do anything beyond what his justice requires, he shows that in him there is also mercy and compassion, and these regard misery, and this belongs especially to Christ. Hence he says "who cannot have compassion on our infirmities." It must be known, however, that the term posse ("to be able") sometimes imports not bare power, but the readiness and aptitude of Christ to come to our aid, and this because he knows, through experience, our misery, which, as God, he knew from eternity through simple knowledge. Ps. 102:14: "God is merciful to those who fear him, for he himself has known our frame." Hence he adds "in likeness" — namely, ours — "tempted." There is, moreover, a threefold temptation. One is that which is from the flesh, namely when the flesh lusts against the spirit, as is said in Gal. 5:17. And this is not without sin, because, as Augustine says, it is indeed some sin when the flesh lusts against the spirit, because this is what it is for the flesh to lust. But this was not in Christ. And therefore he says "without sin," that is, without the least movement of sin. 1 Pet. 2:22: "Who did no sin, neither was guile found in his mouth." And therefore he is called the Lamb of God, John 1:29. Another is the temptation from the enemy and from the world, and this in two ways: either by alluring through prosperous things, or by terrifying through adverse things. And in these two ways Christ was tempted. By prosperous things. For whatever pertains to the prosperity of this life pertains either to the lust of the flesh, or to the lust of the eyes, or to the pride of life. For concerning the first, the Devil tempted him when he tempted him about gluttony, which is the mother of lust. Matt. ch. 4:3: "If you are the Son of God, command that these stones become bread." Likewise concerning vainglory, when he says: "Cast yourself down." Likewise concerning the lust of the eyes, saying: "All these things I will give you," and so on. Lk. 4:13: "And when every temptation was finished, the Devil departed from him for a time." Likewise he was tempted through adverse things and snares by the Pharisees, because they wanted to catch him in speech, Matt. 22:15; likewise through insults, Matt. 27:40: "Ah, you who destroy the temple of God," etc.; likewise through scourges and torments. Except, therefore, for the temptation that is with sin, he was tempted in every respect like us. He says, however, "according to the likeness," which can be explained in two ways. In one way, that the word "according to" denotes the final cause, as if he were to say: he was tempted for this reason, that he might give us an example, so that, according to his likeness, we might endure temptation and strive to overcome all things. 1 Pet. 2:21: "Christ suffered for us, leaving you an example," and so on. Or it can denote consequence, as if he were to say: he was tempted for this reason, that in all things, both in temporal matters and in all others, except in sin alone, he might be like us. For if he had been without temptations, he would not have experienced them, and thus would not have compassion. But if he had had sin, he could not have helped us, but would rather have needed help himself. Then, when he says "let us go therefore with confidence," etc., he leads us to have confidence about him, as if he were to say: since he can thus have compassion, let us go with confidence. Is. 12:2: "Behold, God is my savior, I will act with confidence," and so on. Let us go, I say, to the throne. The throne is called the seat of a king; Christ, however, is king. Jer. ch. 23:5: "A king shall reign and shall be wise," and so on. This throne, however, has a twofold state. One of justice, in the future. Ps. 9:4: "You have sat upon the throne, you who judge justice." This will be in the future. Ps. 74:2: "When I shall take a time, I will judge justices." There is another throne, of grace, of which he speaks here. Therefore is added "of his grace," namely in the present, when it is the time of showing mercy. Zach. 4:7: "He shall make grace equal to grace." Through the grace of Christ, however, we are freed from all misery, because we are freed from sin, which makes peoples miserable, Prov. 14:34; and therefore he says "that we may obtain mercy." Likewise, through the grace of Christ we are helped to do good works. And therefore he says "and find grace." Lk. 1:30: "You have found grace with the Lord." And this "in seasonable help," by which we may be helped to work well. Ps. 120:2: "My help is from the Lord"; this help, however, is through grace. 1 Cor. 15:10: "I have labored more abundantly than they; yet not I, but the grace of God with me." This, however, must be at a fitting time; therefore he says "seasonable help." For every business has its time and opportunity. Eccles. ch. 8:6. This is the present time, which is the time of showing mercy.”

“Let us therefore come boldly unto the throne of grace - The allusion to the high priest, and his office on the day of atonement, is here kept up. The approach mentioned here is to the כפרת kapporeth, ἱλαστηριον, the propitiatory or mercy-seat. This was the covering of the ark of the testimony or covenant, at each end of which was a cherub, and between them the shechinah, or symbol of the Divine Majesty, which appeared to, and conversed with, the high priest. Here the apostle shows the great superiority of the privileges of the new testament above those of the old; for there the high priest only, and he with fear and trembling, was permitted to approach; and that not without the blood of the victim; and if in any thing he transgressed, he might expect to be struck with death. The throne of grace in heaven answers to this propitiatory, but to this All may approach who feel their need of salvation; and they may approach μετα παρῥησιας, with freedom, confidence, liberty of speech, in opposition to the fear and trembling of the Jewish high priest. Here, nothing is to be feared, provided the heart be right with God, truly sincere, and trusting alone in the sacrificial blood. That we may obtain mercy - Ἱνα λαβωμεν ελεον· That we may take mercy - that we may receive the pardon of all our sins; there is mercy for the taking. As Jesus Christ tasted death for every man, so every man may go to that propitiatory, and take the mercy that is suited to his degree of guilt. And find grace - Mercy refers to the pardon of sin, and being brought into the favor of God. Grace is that by which the soul is supported after it has received this mercy, and by which it is purified from all unrighteousness, and upheld in all trials and difficulties, and enabled to prove faithful unto death. To help in time of need - Εις ευκαιρον βοηθειαν· For a seasonable support; that is, support when necessary, and as necessary, and in due proportion to the necessity. The word βονθεια is properly rendered assistance, help, or support; but it is an assistance in consequence of the earnest cry of the person in distress, for the word signifies to run at the cry, θειν εις βοην, or επι βοην θειν. So, even at the throne of grace, or great propitiatory, no help can be expected where there is no cry, and where there is no cry there is no felt necessity; for he that feels he is perishing will cry aloud for help, and to such a cry the compassionate High Priest will run; and the time of need is the time in which God will show mercy; nor will he ever delay it when it is necessary. We are not to cry to-day to be helped to-morrow, or at some indefinite time, or at the hour of death. We are to call for mercy and grace when we need them; and we are to expect to receive them when we call. This is a part of our liberty or boldness; we come up to the throne, and we call aloud for mercy, and God hears and dispenses the blessing we need. That this exhortation of the apostle may not be lost on us, let us consider: - 1. That there is a throne of grace, i.e. a propitiatory, the place where God and man are to meet. 2. That this propitiatory or mercy-seat is sprinkled with the atoning blood of that Lamb of God which taketh away the sin of the world. 3. That we must come up, προσερχωμεθα, to this throne; and this implies faith in the efficacy of the sacrifice. 4. That we must call aloud on God for his mercy, if we expect him to run to our assistance. 5. That we must feel our spiritual necessities, in order to our calling with fervency and earnestness. 6. That calling thus we shall infallibly get what we want; for in Christ Jesus, as a sacrificial offering, God is ever well pleased; and he is also well pleased with all who take refuge in the atonement which he has made. 7. That thus coming, feeling, and calling, we may have the utmost confidence; for we have boldness, liberty of access, freedom of speech; may plead with our Maker without fear; and expect all that heaven has to bestow; because Jesus, who died, sitteth upon the throne! Hallelujah! the Lord God Omnipotent reigneth. 8. All these are reasons why we should persevere.”

“Let us often contemplate Jesus Christ on his two thrones, that of his mercy, and that of his justice; of his mercy, where at present he is seated as our compassionate high priest, to bestow on us the riches of his grace; of his justice, where he will one day sit as judge, to examine most rigorously both our faith and our practice. Our separated brethren pretend to prove from this text that we need no help of saints to obtain any favour. But by this argument they may as well take away the helps and prayers of the living for one another. For we do not require the help of either the saints in heaven, or of our brethren on earth, through any mistrust of God’s mercy, but on account of our own unworthiness, convinced that the prayer of a just man availeth more with Him, than the desire of a grievous sinner; and of a number making intercession together, rather than of one alone. This they cannot deny, except they deny the holy Scriptures. Neither do we come less to Him, or with less confidence, when we come accompanied with the prayers of Angels, saints, priests, or just men, with us, as they fondly imagine and pretend; but with much more confidence in his grace, mercy, and merits, than if we prayed ourselves alone. (Bristow)”

“come--rather as Greek, "approach," "draw near." boldly--Greek, "with confidence," or "freedom of speech" (Eph 6:19). the throne of grace--God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand (Heb 8:1; Heb 12:2). Pleading our High Priest Jesus' meritorious death, we shall always find God on a throne of grace. Contrast Job's complaint (Job 23:3-8) and Elihu's " IF," &c. (Job 33:23-28). obtain--rather, "receive." mercy--"Compassion," by its derivation (literally, fellow feeling from community of suffering), corresponds to the character of our High Priest "touched with the feeling of our infirmities" (Heb 4:15). find grace--corresponding to "throne of grace." Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritual gifts [ESTIUS]. Compare "Come unto Me . . . and I will give you rest (the rest received on first believing). Take My yoke on you . . . and ye shall find rest (the continuing rest and peace found in daily submitting to Christ's easy yoke; the former answers to "receive mercy" here; the latter, to "find grace," Mat 11:28-29). in time of need--Greek, "seasonably." Before we are overwhelmed by the temptation; when we most need it, in temptations and persecutions; such as is suitable to the time, persons, and end designed (Psa 104:27). A supply of grace is in store for believers against all exigencies; but they are only supplied with it according as the need arises. Compare "in due time," Rom 5:6. Not, as ALFORD explains, "help in time," that is, to-day, while it is yet open to us; the accepted time (Co2 6:2). help--Compare Heb 2:18, "He is able to succor them that are tempted." Next: Hebrews Chapter 5”