TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 10:19–39. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Eight Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
These things I cannot ask from any but the God from whom I know I shall obtain them, both because He alone bestows them and because I have claims upon Him for their gift, as being a servant of His, rendering homage to Him alone, persecuted for His doctrine, offering to Him, at His own requirement, that costly and noble sacrifice of prayer despatched from the chaste body, an unstained soul, a sanctified spirit, not the few grains of incense a farthing buys -tears of an Arabian tree,-not a few drops of wine,-not the blood of some worthless ox to which death is a relief, and, in addition to other offensive things, a polluted conscience, so that one wonders, when your victims are examined by these vile priests, why the examination is not rather of the sacrificers than the sacrifices.
For since a person’s nature is twofold, compounded of soul and body, the purification is also twofold, incorporeal for the incorporeal part, bodily for the body. For as the water purifies the body, so the Spirit seals the soul, that having our hearts sprinkled and our bodies washed with clean water, we may draw near to God. Therefore, when about to enter the water, do not regard it as mere water, but look for its saving power by the efficacy of the Holy Spirit, for without both you cannot be made perfect. It is not I who say this, but the Lord Jesus, who has the power in this matter, says, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” Neither does he who is baptized but has not been deemed worthy of the Spirit possess perfect grace; nor will one who acts virtuously, but does not receive the seal by water, enter into the kingdom of heaven. This may appear a bold saying, but it is not mine, for it was Jesus who pronounced it.
"Let us draw near" (he says) "with a true heart." To what should we "draw near"? To the holy things, the faith, the spiritual service. "With a true heart, in full assurance of faith," since nothing is seen; neither the priest henceforth, nor the sacrifice, nor the altar. And yet neither was that priest visible, but stood within, and they all without, the whole people. But here not only has this taken place, that the priest has entered into the holy of holies, but that we also enter in. Therefore he says, "in full assurance of faith." For it is possible for the doubter to believe in one way, as there are even now many who say, that of some there is a resurrection and of others not. But this is not faith. "In full assurance of faith" (he says); for we ought to believe as concerning things that we see, nay, even much more; for "here" it is possible to be deceived in the things that are seen, but there not: "here" we trust to the senses, but there to the Spirit.
"Having our hearts sprinkled from an evil conscience." He shows that not faith only, but a virtuous life also is required, and the consciousness to ourselves of nothing evil. Since the holy of holies does not receive "with full assurance" those who are not thus disposed. For they are holy, and the holy of holies; but here no profane person enters. They were sprinkled as to the body, we as to the conscience, so that we may even now be sprinkled over with virtue itself. "And having our body washed with pure water." Here he speaks of the Washing, which no longer cleanses the bodies, but the soul.
What is "let us draw near with a true heart"? That is, without hypocrisy; for "woe be to a fearful heart, and faint hands": let there be (he means) no falsehood among us; let us not say one thing and think another; for this is falsehood; neither let us be fainthearted, for this is not [a mark] of a "true heart." Faintheartedness comes from not believing. But how shall this be? If we fully assure ourselves through faith.
"Having our hearts sprinkled": why did he not say "having been purified"? Because he wished to point out the difference of the sprinklings: the one he says is of God, the other our own. For the washing and sprinkling the conscience is of God; but "the drawing near with" truth and "in full assurance of faith" is our own.
What is "and having our bodies washed with pure water"? With water which makes pure; or which has no blood.
"through the veil." For all these good things have come to us through the flesh of Christ and His sacrifice. This also recently prepared the way to heaven, having walked it first. And rightly is the flesh of Christ called the veil. For when He was lifted up, that is, on the cross, then the things in heaven were revealed, which belong to the veil, and that it concealed the Divinity within itself. And this is also the characteristic of a veil.
"a great priest." This, having, in common. He calls the Lord a priest.
Having said "recent," so that no one might say: "If recent, then it will cease"; for this one too will grow old and become obsolete just as the old covenant will be abolished. He says, however: "But being recent, it will always be new and living, never accepting death and dissolution."
Since he demonstrated the superiority of our high priest over the former ones, and the superiority of the new covenant over the old one, and the superiority of Christ's offering over the legal sacrifices; and that through it we have been freed from sins, he indeed refreshes the doctrinal discourse, giving the listener a breathing space; but he also very aptly moves on to the discourse concerning life. Pay close attention: for having been reminded of the forgiveness of sins, he subsequently exhorts us not to fall into the same sins again.
"Boldness to enter." Just as, he says, we were previously ashamed, full of sins, so now we have boldness to enter into heaven, because of the forgiveness granted to us.
"to enter the holy places." He speaks of heaven and the progress into the spiritual. By the blood of Jesus. "by the blood." For by the blood of the cross of Christ, we have forgiveness and boldness.
"which He inaugurated for us." It was the entrance of the holy places, and a path leading to it, recently cut. For this, it is said, was inaugurated.
"new." Which in our times, he says, took its beginning. And this is our claim, that in the times around Abraham, this road did not exist, but was established among us.
"and living." For the first way led to death and to disbelief; this one, however, truly brings to life, since it itself lives and endures.
"let us draw near with a true heart." In the faith of Christ with truth, having nothing false or deceitful.
"in full assurance of faith." For hereafter, nothing is visible, neither the temple, that is, the heaven, nor the high priest, that is, Christ, nor the sacrifice, that is, his body, but there is a need for faith. And since there is both believing and doubting, he says, "in full assurance of faith," that is, so that we may be fully informed about these things.
"having our hearts sprinkled." This shows that there is a need not only for faith but also for a righteous life.
"sprinkled." The Jews, he says, sprinkle their bodies; but let us sprinkle and purify our consciences, so that we may not have any evil consciousness of ourselves.
"with pure water," that is, with baptism. For the Jews, by washing, only cleanse the body; but we purify the soul with baptism. For the water we have is pure, that is, purifying.
"let us hold fast the confession."Let us hold fast, he says, the confession of our hope, firm and without wavering. What hope? To hope through the blood of Christ for entrance into heaven. To have our sins forgiven through Him. To be made worthy of adoption through Him.
"For faithful," that is, "true is He who promised." And what did He promise? That we would enter into His kingdom; "for I will," He says, "that where I am, there these may be also." (Jn. 16:24) For "these" He spoke of the faithful.
"over the house of God." He speaks of the house of God as the faithful, according to, "I will dwell in them, and walk among them." (Lev. 26:12; 2 Cor. 6:16)
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Summary
Hebrews 10:22 is a profound exhortation inviting believers to approach God with unwavering confidence and sincerity, grounded in the perfect and complete work of Jesus Christ. It articulates the essential spiritual prerequisites for intimate communion with the Holy God: an inner purification of the conscience, achieved through Christ's atoning sacrifice, and an outward life of purity, symbolized by water, reflecting the new life in Him. This verse serves as a powerful summary of the privileges and responsibilities inherent in the new covenant, emphasizing direct access to God made possible by the High Priesthood of Jesus.
Context
Literary Context
This verse immediately follows a pivotal theological declaration in the book of Hebrews, specifically Hebrews 10:19-21. The author has just established that believers now possess "boldness to enter the Holiest by the blood of Jesus," having a "new and living way" consecrated for them through Christ's torn flesh, and that Jesus Himself is our "great High Priest over the house of God." Therefore, Hebrews 10:22 serves as the logical and practical imperative flowing from these profound theological truths. It transitions from the theological basis of access to the practical call for believers to act upon that access, setting the stage for further exhortations regarding perseverance and mutual encouragement in the verses that follow (Hebrews 10:23-25).
Historical & Cultural Context
The original audience of the book of Hebrews consisted of Jewish Christians who were likely facing persecution and temptation to revert to the familiar rituals and security of Old Covenant Judaism. The author consistently contrasts the inadequacy and temporary nature of the Old Covenant sacrificial system and priesthood with the superiority and finality of Christ's once-for-all sacrifice and eternal High Priesthood. Under the Old Covenant, access to God's immediate presence (the Most Holy Place) was severely restricted, limited to the High Priest, and only once a year on the Day of Atonement (Leviticus 16). The sprinkling of blood and water for purification was central to these rituals, symbolizing cleansing from ceremonial defilement and sin. Against this backdrop, Hebrews 10:22 presents a revolutionary paradigm shift: direct, personal, and constant access to God for all believers, not through animal sacrifices, but through the perfect and permanent work of Christ, which purifies both conscience and life.
Key Themes
This verse powerfully contributes to several overarching themes in Hebrews. Primarily, it underscores the theme of Christ's Superiority and Sufficiency, particularly His role as the ultimate High Priest and the perfect sacrifice that has opened the way to God. It highlights the New Covenant's Superiority over the Old, emphasizing the internal and complete cleansing offered by Christ, in contrast to the external and temporary purifications of the Mosaic Law. The theme of Access to God is central, moving from restricted, mediated access to direct, confident, and personal communion. Furthermore, it introduces the theme of Faith and Perseverance, as drawing near requires "full assurance of faith" and sets the stage for the subsequent call to hold fast to one's confession and encourage one another, as seen in Hebrews 10:23-25. The call to a "true heart" and "pure water" also touches on the theme of Holiness and Purity as a necessary outcome of salvation.
Exposition and Analysis
Key Word Analysis
This verb, G4334, signifies "to approach, i.e. (literally) come near, visit, or (figuratively) worship, assent to." In the Septuagint (the Greek Old Testament), it is frequently used to describe priests approaching God for worship and sacrifice, or individuals drawing near to God in prayer or for instruction. Its use here in Hebrews 10:22 therefore carries a strong priestly connotation, highlighting the radical truth that all believers, through Christ, now share in a priestly access to God's presence, previously reserved for a select few.
Derived from G4136, this term denotes "entire confidence" or "full assurance." It speaks to a complete conviction and unwavering certainty, leaving no room for doubt or hesitation. When applied to faith, as it is here, it emphasizes a profound and settled trust in the efficacy of Christ's work and the truthfulness of God's promises, enabling believers to approach Him with boldness rather than apprehension.
This verb, G4472, means "to render besprinkled, i.e. asperse (ceremonially or figuratively)." It directly evokes the Old Testament ceremonial purification rituals where blood or water was sprinkled to cleanse from defilement or to consecrate. In Hebrews 10:22, the imagery is applied figuratively to the heart, signifying the complete and internal purification from the guilt and defilement of sin, achieved by the atoning blood of Christ, which cleanses the conscience.
Verse Breakdown
"Let us draw near"
This is an urgent and inclusive exhortation, a call to action addressed to all believers. The "us" emphasizes the corporate privilege and responsibility of the Christian community to actively engage with God. "Draw near" implies a deliberate, intentional movement into God's presence, an act of worship and communion, now made possible through Christ's completed work.
"with a true heart in full assurance of faith"
This clause specifies the essential disposition for approaching God. A "true heart" (G228, G2588) signifies sincerity, genuineness, and integrity, free from hypocrisy or duplicity. It speaks of an inner disposition that is fully committed to God. This sincerity must be accompanied by "full assurance of faith" (G4136, G4102), meaning unwavering confidence and certainty in God's character, His promises, and the absolute sufficiency of Christ's sacrifice as the basis for our access. It is not a hesitant or doubtful approach, but one rooted in settled conviction.
"having our hearts sprinkled from an evil conscience"
This phrase describes the internal purification necessary for genuine communion. The "sprinkling" (G4472) imagery directly alludes to Old Testament purification rites involving blood, but here it is the blood of Christ that spiritually cleanses the "heart" (G2588), the center of one's moral and spiritual being. An "evil conscience" (G4190, G4893) refers to a conscience burdened by guilt, defiled by sin, and therefore unable to approach a holy God without fear. Christ's sacrifice purifies the conscience, removing the sense of guilt and enabling a clear, unburdened relationship with God.
"and our bodies washed with pure water"
This clause describes an outward aspect of purification, complementing the internal cleansing of the heart. The "washing" (G3068) refers to a complete bathing, not merely a partial cleansing, signifying a thorough purification. "Pure water" (G2513, G5204) likely alludes to Christian baptism, which serves as an outward symbol of the inward reality of cleansing from sin and new life in Christ. While the heart is sprinkled by Christ's blood, the body is washed, representing a life consecrated to God and a public declaration of one's identification with Christ's death and resurrection.
Literary Devices
The author of Hebrews employs several powerful literary devices in Hebrews 10:22. Imagery is central, particularly the vivid pictures of "sprinkling" and "washing." These images are deeply rooted in Old Testament ritual practices, allowing the author to draw a powerful Contrast between the temporary, external, and incomplete purifications of the Mosaic Law and the permanent, internal, and complete cleansing achieved by Christ's sacrifice. The "sprinkling of hearts" is a Metaphor for the spiritual purification of the inner person, while the "washing of bodies" likely serves as a Symbolism for Christian baptism, an outward sign of an inward reality. The entire verse functions as an Exhortation, a direct and urgent call to action, emphasizing the active participation of believers in drawing near to God.
Theological and Thematic Connections
Hebrews 10:22 stands as a theological cornerstone, encapsulating the profound implications of Christ's finished work. It reveals that the New Covenant is not merely a modification of the Old, but a radical transformation, providing perfect access to God based on a perfect sacrifice. The internal cleansing of the conscience by Christ's blood addresses the deepest human need for forgiveness and reconciliation, while the outward purity signifies a life consecrated to God, reflecting the new identity in Christ. This verse underscores that our relationship with God is not based on human merit or ritualistic performance, but entirely on the grace extended through Jesus, calling believers to live consistently with this unparalleled privilege.
Reflection and Application
Hebrews 10:22 offers a timeless and profound invitation for believers today. It calls us to live in the reality of our incredible access to God, an access purchased by the precious blood of Jesus. This means cultivating a life of genuine faith, free from pretense or doubt, and continually relying on Christ's cleansing power for our consciences. We are to approach God not with fear, but with the "full assurance of faith," knowing that our sins are forgiven and our standing before Him is secure. This confidence should translate into a life of practical holiness, where our outward actions reflect the inward transformation wrought by the Spirit. It encourages us to engage in prayer, worship, and service with sincere hearts, recognizing the immense privilege of being able to commune directly with the Creator of the universe.
Questions for Reflection
FAQ
What does "sprinkled from an evil conscience" mean?
"Sprinkled from an evil conscience" refers to the spiritual purification and cleansing of our inner moral awareness. In the Old Testament, sprinkling rituals with blood or water were used to ceremonially cleanse people or objects from defilement. Here, the author of Hebrews uses this imagery to explain how the perfect sacrifice of Jesus Christ cleanses our "conscience" (our inner sense of right and wrong, and our awareness of guilt) from the defilement of sin. An "evil conscience" is one burdened by guilt, shame, and the awareness of unforgiven sin, which hinders our ability to approach a holy God. Through Christ's atoning blood, our conscience is purified, removing that burden of guilt and enabling us to stand before God with peace and confidence, as highlighted in Hebrews 9:14.
Does "our bodies washed with pure water" refer to baptism?
While the verse doesn't explicitly name "baptism," the phrase "our bodies washed with pure water" is widely understood by scholars to be a strong allusion to Christian baptism. In the early church, baptism was the outward act of identification with Christ and a public declaration of faith, symbolizing the spiritual cleansing and new life received through Him. The "washing" (Greek loúō) indicates a complete bathing, reinforcing the idea of a thorough cleansing, which aligns with the symbolic nature of baptism as a burial and resurrection with Christ (Romans 6:3-4). While the sprinkling of the heart is an internal, spiritual reality, the washing of the body represents the outward, tangible expression of that inward transformation and commitment to a life of purity.
Christ-Centered Fulfillment
Hebrews 10:22 finds its ultimate fulfillment in Jesus Christ, who is the very essence and means of our access to God. He is the "new and living way" (Hebrews 10:20) through His torn flesh, which serves as the veil to the Most Holy Place, now opened for all. It is through His perfect, once-for-all sacrifice on the cross that our "hearts are sprinkled from an evil conscience," as His blood, unlike the blood of bulls and goats, truly purifies and perfects those who draw near (Hebrews 9:12-14). Furthermore, Christ's resurrection and ascension establish Him as our great High Priest (Hebrews 4:14), who ever lives to intercede for us, ensuring our continued access and standing before God. The "pure water" can be seen as a symbol of the cleansing power of the Holy Spirit, poured out by Christ, enabling us to walk in newness of life and purity (Titus 3:5). Thus, every aspect of drawing near to God, from the sincerity of heart to the cleansing of conscience and body, is entirely dependent on and fulfilled in the person and work of Jesus Christ, making Him the sole mediator and the perfect embodiment of our confident approach to the Father (1 Timothy 2:5).