Hebrews 10.22
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May 25th 2014
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When we come back, entering into what I think is just a perfect summation of all we have studied thus far in Hebrews – starting at verse 15.
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Okay, we left off with one of the last comparisons the writer of Hebrews is going to make between the High Priest and the Law and the shadow-like nature of the Old Covenant and the better realities found in the new.
He summarized it all when we read last week in verse 14:
10:14 For by one offering he (Christ) hath perfected for ever them that are sanctified.
And we noted that the word for perfected does NOT mean complete or full in the Greek (which is teleos) but that it means He provided the way for believers to enter into a relationship wherein they are perfected (tele-oh-oh).
The question might now be, well how are we perfected in and through Christ? It is here that the writer begins to delve in a subtle but clear way – the way to Christian completeness is by faith.
So let’s read our text for today and start in on this path the writer describes – verse 15.
15 Whereof the Holy Ghost also is a witness to us: for after that he had said before,
16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
17 And their sins and iniquities will I remember no more.
18 Now where remission of these is, there is no more offering for sin.
Verse 18 is the conclusion of the point the writer has been making for a number of chapters and verse 19 is his launching a brand new summary of it all.
19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
21 And having an high priest over the house of God;
22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Alright, let’s go back to verse 15.
In verse 14 we were reminded that by one sacrifice Jesus has forever opened the way to completeness for those who are made holy by and through His shed blood.
It’s not that His shed blood did not completely justify us before God. It did. And it’s not that those who believe on Him are not sanctified – we are.
We recall that back in Hebrews 2:11 we read:
“For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,”
But I think the writer is pointing out (and preparing to enter into a discussion on by what means men are sanctified by this one offering –faith.
In any case in verse 14 we are told that through His single offering Christ has forever perfected those who are sanctified (or those who have believed on his name).
Verse 15
15 Whereof the Holy Ghost also is a witness to us: for after that he had said before,
The Holy Spirit is yet another witness (the writer says ALSO is a witness) of the truth of the position presented here – that one atonement made by the Redeemer lays the foundation for the eternal perfection of all who are sanctified.
Now, some people are under the impression that Paul is referring to the Holy Spirit inspiring the written word here which testifies of Christ work on behalf of mankind.
In other words that it is the witness of the Holy Spirit is what is furnished in the Scriptures, and not any personal witness within believers themselves.
Their argument is that because the writer immediately makes an appeal to passages taken from the Old Testament that he is showing a firm conviction that the Scriptures were inspired by the Holy Spirit and this is the witness the Holy Spirit is giving.
The passages came from Jeremiah 31:33-34 and we discussed their origin and point back when we studied Hebrews 8 verses 8-12.
But others believe that the writer is saying that the Holy Spirit is a second witness to the finished work of Christ described in verse 14.
I am of the latter opinion.
How does the Holy Spirit ALSO witness the fact that
by one offering he (Christ) hath perfected for ever them that are sanctified.
The writer tells us, citing again Jeremiah 31 which prophesied that in the coming New Covenant things would cease being externally known, like carved in stone, but instead reiterates elements of the New Covenant saying (in verse 16-17):
16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
17 And their sins and iniquities will I remember no more.
Last week the writer mentioned that in the constant repetition of the sacrifice of animals there was a constant reminder of sin.
But here we learn that in the New Covenant, authored by Christ who suffered for sin once and for all, because the sacrifice was complete, there was no more remembrance of sin.
This is what God promised in His description of the New Covenant saying in (verse 17)
17 And their sins and iniquities will I remember no more.
And then the writer, for some beautiful clarity adds:
18 Now where remission of these is, there is no more offering for sin.
“Remission of sin” means “forgiveness of sins” and the writer is referring to verse 17 where he cites the Old Testament promises of God who said that in the New Covenant
“their sins and iniquities will I remember no more.”
In other words, since sin has been totally blotted out there is no need whatsoever to pay the debt again, or sacrifice for them to be removed again, or do anything that even smacks of the Old law to have them washed away.
The writer clarifies this point in verse 18 adding:
18 Now where remission of these is, there is no more offering for sin.
The idea of the writer seems to be that in the Jewish dispensation there was a constant repeating of the remembrance of sins by the sacrifices which were offered, but under the Messiah sin would be entirely cancelled.
Such a situation would create an ENTIRELY NEW and UTTERLY different approach to God.
Now, here’s the deal – elements of the Old Covenant – which appealed in so many ways to the flesh of Man – is alive and well in the heart of many believers – because the flesh is so strong, and the Spirit so weak.
His sacrifice was complete. Finished. By it the writer tells us that there is no more remembrance of sin. How so?
We are no longer looking fearfully toward meeting God – we are not terrified by the encounter – how so?
We do not approach God daily through rituals and rites and religious services? Well if this is true how do we approach Him?
How do we know our sins have truly been paid?
How do we approach God?
In faith.
Faith on His promises. Faith in His Son. Faith that the work is finished. Faith that there is nothing we can do since His Son has done it all.
Empowered by this faith and the law written on our heart, the writer now says, as a result (verse 19-22)
19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
21 And having an high priest over the house of God;
22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
We’ve entered into the solution phase, the application of all that the writer has written thus far.
Okay, okay my Jewish brothers who converted to Christ once before but have been tempted to return to that way, that former covenant, listen to what all of that former stuff ought to mean to you NOW that you have come to understand how Christ fulfilled all of that stuff our fathers did.
“We now ought to have therefore BOLDNESS TO ENTER INTO THE HOLIEST (the place where God dwells) BY THE BLOOD OF JESUS!”
Scholars call this the beginning of the writer’s hortatory efforts to his audience – his exhortation.
I know you are aware but he has really gone to a lot and loads of trouble to make a case for Christ Jesus compared to religious life under the former (or old) covenant.
We’ve had extensive examination of the Jewish and Christian systems – He has compared the Founders of the two systems (Moses and Jesus) and has proven how far superior the latter was to the former.
He compared angels and the Christian great High Priest with the Jewish high priest – with Christ being superior (or better) . . .
. . . he has compared the sacrifices under the two dispensations and has showed that in all respects the Christian sacrifice was superior to the Jewish in every way possible.
And having shown that the promised Messiah that came through the nation of Israel, and fulfilled all they had done and believed for centuries it was time to apply it all – and leave the former behind.
Before examining his exact words, which are like a snowball in their effect, I too want to take this time for a moment of “hortation.”
To walk by faith means exactly that. It does not mean a mixture of faith and works.
It does not mean some ordinances and some ritual commingled with believing in their effectiveness along the way.
Either the Son of God was saved us or He didn’t. We either look to Him as our savior by and through faith or we, as individuals, must save ourselves.
Either He did it or we must do it – through baptisms, taking communion elements, devoting enough time and attention and money to proving to God we love Him, are grateful for His Son, and/or were obedient enough to comply to external factors.
This is the writers point to the Jewish audience – sin has either been put away and a better way has been established that literally enables a person to boldly into the realms where God dwells – or we better creep with a wince on our face hoping we have done enough . . . that we lived holy enough lives, did enough works, attended enough church.
The Greek word for boldness here is “par-rhay-sea” and is a compound term created by the word “pas” (which means whole) and “rheo” (which means to say or speak).
The idea, as far as I can tell is our boldness is found in the utter complete articulation of our unencumbered faith on Him and Him alone which qualifies for us to enter God’s presence.
Ever want to hear the commitment level of a person on a given matter and so you say:
Tell me thus and such – exactly how you think or feel about a subject – and there is a hedging? So to speak.
It’s really apparent in romantic relationships (or should I say in the lack thereof) when one party asks the other if they love them or care for them and there is an obvious hedge . . . “we’ll, I really think you’re . . . interesting.”
This is not the type of boldness the writer is telling his readers to have.
A true understanding of Christ’s sacrificial efficacy would manifest itself in the whole speech or a boldness that says:
“I know that there is no other way, Lord Jesus! This is my heart of hearts.”
(beat)
Somehow I wonder if at this point, when boldness is supposed to be present for those who have claimed to be His (by faith) if they’re might be a hedging on some peoples parts?
You know? I mean maybe this is where the Lord Lord comes into play and He will say, “I never knew you.”
I don’t say this to undermine faith, I say it to emphasize the importance of living by utter faith now and NOT letting anything else get in between heart felt faith and “said faith.”
Additionally, this boldness, in the Greek, comes with a liberty or freedom that is not present with hedge speaking.
Again, this makes sense, doesn’t it? When we have placed ourselves in charge of entering the Holiest place in any way, there will, in the presence of God, be a natural hesitancy, won’t there?
But if we have completely relied upon and looked to Him as the only one capable of saving us we would be fully inclined to freely and openly express this.
So the writer says:
19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, (as compared to the blood of animals we have so often talked about – and then after saying that it was the blood of Jesus, the writer adds (verse 20)
20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
In other words through a mode of access that was unknown.
When the writer says, “by a new” the Greek is “pros-fat-os” and it does not occur anywhere else in the New Testament.
The word literally means “before butchered” or “freshly slain” and does not mean “fresh,” as in it recently just happened by that it was recently disclosed or revealed.
So in this “recently revealed,” and then he adds “and living way.”
I would suggest that under the Old or former covenant the way or ways of it was death.
We know that Paul said in Romans that
Romans 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
“And we also know that the wages of sin is death.”
Putting this together we know that 1st Corinthians 15:56 speaks truth when it says
“The sting of death is sin; and the strength of sin is the law.”
So here in the book of Hebrew the writer has been talking about animal sacrifice of Old.
This was administered under the former covenant, under the law. The end result – of all law – is death – because by it we are made sinners.
But here in this new covenant, in this new way, we discover it gives life (or as the writer says, “by a new and living way.”
In 2nd Corinthians 3:6 Paul says, speaking of himself and the apostles:
“Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.”
Bringing it ALL in to one great collective, Christ, by His shed blood, as once and for all cleansed us from all sin, the ordinances of the Law were nailed to the cross, we are made free to boldly profess Him as the only means of admittance to the Holiest of Holies, and with the utter liberty such a redemption provides, we are presented with not just a new way, but a new and living way, a way that “gives life and gives it more abundantly.”
And the writer says that He has consecrated this for us, He has dedicated this way for our use “through the veil, that is to say, his flesh.”
Now, we touched on this concept a few weeks ago and we cannot really say what the writers intent was in making the comparison between the veil that separated the Holy of Holies but there are a couple of interesting possibilities to consider.
First, just as the Jewish High priest had to part the veil to enter into God’s presence so did Christ’s flesh have to be parted (opened up by undeserved wounds) to make God accessible to all.
I like that parallel and it makes good sense.
Additionally, some older scholars believe that the reference to the veil and Christ flesh could also mean that just as God was kept from view by the hanging veil in the temple the deity of Christ was kept hidden by His body (or veil of His flesh).
That is interesting too.
I am also of the opinion that in a more literal sense all who are His are in Him and enter Him by and through the veil of His flesh, which, as the Good Shepherd, is stretched across the door of the sheepfold and cannot be entered in any other way but through Him.
Admittedly, this may be a stretch.
Whatever the meaning is, the idea is that means both of the veil of the temple in the Old Covenant and the broken, parted, veil of flesh of Christ in the New, all have access now to God.
The writer reiterates an earlier comparative point about Christ and says:
21 And having an high priest over the house of God
In other words, now that we have a permanent, immoveable, once and for all high priest named Jesus over the spiritual house of God (his Body)
– ready???? (verse 22) the hortatory –
22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Let’s take this passage line by line. With all that has been said the writer first says:
“Let us draw near with a true heart in full assurance of . . . faith.”
This is the standard upon which all things in the new covenant are established and the writer will continue to refer to faith for the next two chapters.
These Jewish converts were in danger of “drawing back,” a line the writer actually uses later and adds, drawing back into perdition.”
In direct opposition to this this he advises them to draw near to the sole means of salvation.
Draw near with a “TRUE HEART” in full assurance of faith.
“Come on brothers and sisters!” he seems to be saying, “Let go of all your physical desires for that physical economy – listen to the logic and reasoning of the promised Messiah and the gifts He has given once and for all. Draw near – draw closer, not further away from Him – draw near with a true heart in FULL ASSURANCE (complete confidence – which leads to complete boldness) brought on by genuine “faith.”
This full confidence is mentioned throughout scripture in a few different capacities.
In Ephesians 3:12, Paul, speaking of Christ says:
“In whom we have boldness and access with confidence by the faith of him.”
James warns in James 1:6 that when we lack wisdom to ask for it, but adds:
“But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.”
These passages plus many others are reiterating faith, my friends, not anything else but moving forward in the full confidence and full assurance of faith.
Listen to the Apostle John the Beloved in what he has to say in 1st John 3 beginning at verse 21:
1st John 3:21 “Beloved, if our heart condemn us not, then have we confidence toward God.”
I would strongly suggest that what John is telling us is if our heart of faith is strong in the promises of God, then we will have confidence toward God and where we are in our present lives and where we are headed in the future.
After saying
“Beloved, if our heart condemn us not, then have we confidence toward God. AND whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.”
Of course many, thinking with their flesh then look to the fleshly mind and think that whatever we ask of Him we receive BECAUSE we have – BECAUSE WE HAVE – kept His commandments . . . and we are therefore worthy to receive of Him.
But that is not what he is saying. He’s saying, if our hearts do not fail in our faith we will live without condemnation and whatsoever we ask (of God) we receive, because we continue in the faith (keep His commandments) and do those things which are pleasing in His sight.
Again, fleshly minded people might (again) use this as an opportunity to believe that they can, in the sight of God, impress Him with “those things which are pleasing in His sight.”
But ask yourselves something – with God so loving the world and giving us His only begotten Son to live perfectly and then lay His life down on our behalf, what exactly do we think we could do that would cause God to love us more or less?
Listen to John the Beloved again:
“Beloved, if our heart condemn us not, then have we confidence toward God. AND whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.”
And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.”
So the writer of Hebrews says:
“Let us draw near with a true heart in full assurance of . . . faith” (and then adds) . . .
“having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”
Okay.
“Having our hearts sprinkled from an evil conscience” is a line harkening back to the Old Covenant where the blood of animals was sprinkled all over the place for atonement of sin.
Here the writer is obviously telling these Jews that they ought to have their hearts sprinkled from an evil conscience, which ties back into our discussion a few weeks ago where we talked about how the shed blood of bulls and goats could not clear the conscience of people – only the blood of Christ.
The fact that the writer is 1) pushing for these Jewish converts to cling to their faith in Christ and not return to elements of their former faith suggests to me that they did not truly understand what Christ did for them, and lacking this understanding their consciences were not clear.
I’m gonna be bold here but show me a person who is trying to mortify their flesh through some sort of physical means (rather than spiritual) like special diets, or self-flagellation, or cleanses, or dress codes, or religious observances and I will show you someone who a) does not fully comprehend what Jesus has done for them and b), has a conscience that is therefore not clear.
Faith in the promises and shed blood of Christ clears the conscience. Lack of faith in the promises and the shed blood leads to the opposite of faith (fear) and produces all manner of religious efforts to bring peace rather than the only thing that can – total absolute trust in Him and His work, and not our own.
“Let us draw near with a true heart in full assurance of . . . faith . . . having our hearts sprinkled from an evil conscience . . . and our bodies washed with pure water.”
Now, listen. I am convinced – assured – that we have to really look at context here to comprehend what the writer is saying here.
I have read the commentaries on this line and most of the writers try and suggest that this is a reference to baptism both from the Old Covenant and from the carry over to the New.
This stance FLIES in the face of ALL the writer has worked so hard to accomplish here!
Now, remember, ancient Israel was swimming in a history of washings with water and ablutions.
Exodus 29:4; 30:19-21; 40:12
Leviticus 6:27; 13:54; 14:8; 15:16; 16:4,24; Le 22:6.
And not only the Jews but also the heathen and pagan nations – according to historian Pliny they had vessels for consecrated water outside their temples too.
It was a dirty, dusty time and water to wash was just an almost ubiquitous practice.
The Prophet Ezekiel, tapping into this imagery and into the time when God would change His people from the heart said:
Ezekiel 36:25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.
26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.
Now, we must remember that first, this writer is writing to Hebrews.
The custom of washing and the ordinance of baptism was well established and I believe he is appealing to it as exactly what it was – a custom.
If he was talking about water baptism I would concur that the custom carried over, that it is a nice and good custom, full of symbolism and a very symbolic expression, but I would add that it was extremely purposeful in the day and age when this epistle was written and has since become less vital to the life of Christian living.
Improper? Not any more improper that communion or laying hands on heads to bless with oil. But certainly NOT something than is applied by legislation. Instead with freedom, with joy and above all, by faith.
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