(19) The exhortation which here begins is very similar to that of Hebrews 4:14-16. Its greater fulness and expressiveness are in accordance with the development in the thought.

Therefore.--The chief thoughts taken up are those expressed in Hebrews 9:11-12. The word "boldness" has occurred in Hebrews 3:6; Hebrews 4:16. (See the Notes.)

By the blood of Jesus.--Better, in the blood of Jesus; for the meaning probably is, "Having' therefore boldness in the blood of Jesus for entering into the Holy (i.e., the Holiest) Place." It is not that we enter "with the blood," as the high priest entered the Holy of Holies (Hebrews 9:25): no comparison is made between Christ's people and the Jewish high priest. But as when he entered within the veil the whole people symbolically entered in with him, so do we enter with our High Priest, who "by means of His own blood" entered for us (and as our "Forerunner," Hebrews 6:20) into the immediate presence of God. In that through which He entered we have our "boldness to enter."

Verses 19-21. - Having therefore, brethren, boldness to enter (literally, for the entrance) into the holiest (literally, the holies, i.e. the holy place, as τὰ ἅγια is translated in Hebrews 9:25, but meaning, there as here, the holy of holies) by the blood of Jesus, which (entrance) he consecrated (or, dedicated, as the same verb ἐγκαινίζω is translated, Hebrews 9:18, with reference to the Mosaic tabernacle) for us, a new and living way, through the veil, that is to say, his flesh; and having a great Priest (ἱερέα μέγαν, not ἀρχιερέα, high priest; but a priest of higher order than any earthly priest; cf. Hebrews 5:14, ἀρχιερέα μέγαν) over the house of God. The epithet πρόσφατον ("new") applied to the "way" dedicated for us by Christ, though meaning originally, according to its etymology, "newly slain," is commonly used to express "recent" only. And so here. It is a new way in relation to the old one of the high priest through the veil - a way untrodden by man till opened and dedicated by "the great Priest." The epithet ζῶσα ("living") applied to the way distinguishes it, as a spiritual mode of approach, from the old one. "Opponitur exanimo. Per prosopopoeiam vita adscribitur viae, ex ipsa vita Christi, qui est Via" (Bengel; see John 14:6). But what is the meaning of the veil (καταπέτασμα, the word always used of the veil in the tabernacle or temple) being said to be "his flesh "? The idea cannot be simply that he passed through the human nature assumed at his incarnation to the heavenly throne; for the intended counterpart to the high priest's passing through the veil must have been after the completed sacrifice. It is rather that, at the moment of death, when, after saying, "It is finished," he "gave up the ghost," the human flesh (which had through all the ages been as a veil hiding "the unseen" from man, and behind which Christ himself had "tabernacled" during his human life) was, as it were, rent asunder and the new way opened. And that this was so was signified by the rending in twain of the veil of the temple from the top to the bottom, mentioned by St. Matthew (Matthew 26:51), at the very moment of the death upon the cross. This incident may have suggested to the writer the expression used. "Quum primum Christus per momentum mortis transierat, praesto fuit mera virtus et vita. Τῆς σαρκὸς αὐτοῦ, carnem suam, quae item scissa est, ut velum" (Bengel). "The house of God" in ver. 21 is a resumption of the thought of Hebrews 3:1-7, where Christ was shown to be greater than Moses, as being the SON over the house of God, having (be it observed) been called ἀρχιερέα in ver. 1. (For the comprehensive meaning of the expression, not limited either to the Mosaic dispensation or the visible Church, see what was said under Hebrews 3:4.) On the now firmly grounded doctrinal bases of

(1) open access through Christ to the mercy-seat,

(2) his ever-availing intercession, are built the exhortations

(1) to confidence,

(2) to persistence in faith and corresponding conduct.

10:19-25 The apostle having closed the first part of the epistle, the doctrine is applied to practical purposes. As believers had an open way to the presence of God, it became them to use this privilege. The way and means by which Christians enjoy such privileges, is by the blood of Jesus, by the merit of that blood which he offered up as an atoning sacrifice. The agreement of infinite holiness with pardoning mercy, was not clearly understood till the human nature of Christ, the Son of God, was wounded and bruised for our sins. Our way to heaven is by a crucified Saviour; his death is to us the way of life, and to those who believe this, he will be precious. They must draw near to God; it would be contempt of Christ, still to keep at a distance. Their bodies were to be washed with pure water, alluding to the cleansings directed under the law: thus the use of water in baptism, was to remind Christians that their conduct should be pure and holy. While they derived comfort and grace from their reconciled Father to their own souls, they would adorn the doctrine of God their Saviour in all things. Believers are to consider how they can be of service to each other, especially stirring up each other to the more vigorous and abundant exercise of love, and the practice of good works. The communion of saints is a great help and privilege, and a means of stedfastness and perseverance. We should observe the coming of times of trial, and be thereby quickened to greater diligence. There is a trying day coming on all men, the day of our death.Having therefore, brethren,.... As they were to the apostle, in a natural and civil sense, being Hebrews, as well as in a spiritual relation, being believers in Christ; which is observed, to testify his affection to them, and to engage their regard to the duties hereafter urged, particularly brotherly love, and to signify their common and equal right to the privilege next mentioned, which is

boldness to enter into the holiest by the blood of Jesus: the place saints have boldness to enter into is heaven, called "the holiest", in reference to the holy of holies, in the tabernacle; which was a type of it, for the sacredness and invisibility of it, and for what was in it, went into it, or was brought thither; as the Shechinah, or divine Majesty, which resided there; the high priest who went into it once a year; the blood of sacrifices which was carried into it; the sweet incense; the ark of the testimony, in which was the law; and the mercy seat; all which were typical of Christ, his person, blood, sacrifice, righteousness, intercession, and the grace and mercy which come through him. Heaven was symbolically shut by the sin of man, when he was drove out of the garden of Eden; it was typically opened by the entrance of the high priest into the holy of holies, on the day of atonement; Christ has in person entered into it by his blood, and opened the way for his people; and believers in him may "enter" now, and they do, when they exercise grace on him, who is there, and when they come and present their prayers and praises to God by him; and they have now an actual right to enter into the place itself, and will hereafter enter in person: and the manner of their present entrance is, "with boldness"; which signifies their right unto it, the liberty granted them by God, and the liberty which they sometimes have in their own souls, and great courage and intrepidity of mind; which arises from a sense of remission of sins, as may be concluded from the connection of these words with the preceding; and is found to be true by experience; and such boldness is consistent with reverence, humility, and submission. The way of entrance is "by the blood of Jesus"; and which gives both entrance and boldness; for hereby sin is removed both from the sight of God, and the conscience of the believer; peace is made with God, and spoken to him; pardon is procured, law and justice satisfied, and neither to be feared, and the everlasting covenant confirmed.