(Chapters 10:19–13:25)
We now enter upon the practical part of the epistle. Based on the truth taught in the foregoing chapters, the writer exhorts believers in connection with their privileges and responsibilities in the house of God. There follows in this practical portion of the epistle seven groups of exhortations indicated in the words, “Let us....” (Chaps. 10:22, 23, 24; 12:1, 28; 13:13, 15).
Every Christian is Constituted a Priest
The great result of believers being “perfected” by the finished work of Christ (vs. 14) is that all such are constituted priests. The Apostle Peter and the Apostle John confirm this (1 Peter 2:5, 9; Rev. 1:6). Without stating it in actual words, it is obvious by the language the writer uses and the figures he applies to believers that he views them as priests—so much so, that he does not see it necessary to state that fact.
Firstly, our priesthood is implied in the statement, “Having a Great Priest over the house of God” (vs. 21). The existence of a Great Priest supposes that there is a company of priests under Him.
Secondly, the writer exhorts us to function as priests and to “draw near” into God’s presence in the heavenly sanctuary (vs. 22). This would only be said to those who are priests.
Thirdly, figures taken from the consecration of the Aaronic priests are applied to believers on the Lord Jesus Christ in type. He speaks of our “bodies” being “washed with pure water,” which was done to Aaron’s sons (Ex. 29:4; Lev. 8:6). Then, he speaks of us being “sprinkled” with blood, which was also done to Aaron’s sons (Ex. 29:19-20; Lev. 8:24). Thus, the priesthood of believers is implied throughout the passage.
The New and Living Way of Access into the Holiest
Chap. 10:19-22—Since all believers are priests, we are exhorted, “Having, therefore, brethren boldness to enter into the holiest by the blood of Jesus, by a [the] new and living way, which He hath consecrated [dedicated] for us, through the veil, that is to say, His flesh; and having a Great Priest over the house of God, Let us draw near....” This first exhortation views believers on the Lord Jesus as a company of priests having privileges and liberties that the Old Testament priests did not have. We are, therefore, encouraged to avail ourselves of this incredible liberty of access into God’s presence and to “enter into the holiest” with “boldness” in the spirit of prayer and praise. This great privilege is ours due to the efficacy of “the blood of Jesus”—a token of His finished work.
The Lord has entered the heavenly sanctuary “by” virtue of His blood (chap. 9:12), and now we can enter there “by” virtue of His blood (chap. 10:19). He has entered bodily; we enter in spirit. Since it is not possible for us in the present condition of our bodies to go up to heaven literally, it is obvious that the writer means that this is to be done in spirit, for true Christian worship is in “spirit” and according to the new revelation of “truth” (John 4:23). In the old Levitical economy people surely prayed and worshipped God, but they didn’t have the understanding of acceptance (a Christian blessing), and thus the liberty that the finished work of Christ gives to believers. The result was that they were kept at a conscious distance from God. This is signified in the tabernacle system by the fact that the people worshipped outside the sanctuary (Luke 1:10).
Vs. 20—The writer calls this means of approach into God’s presence “the new and living way.” It is “new” because it is not an alteration or an addendum to the old Judaic order, but an entirely new thing. Christendom, historically and presently, has not understood this. Church services everywhere are composed of a mixture of Christian worship and the old Jewish order of worship. The result is a hybrid of these two contrasting orders, which are neither truly Jewish, nor truly Christian. This quasi Christian-Judaic order is not at all what God intends for those redeemed by the blood of Christ. In fact, He decries the idea of mixing the two orders (Heb. 13:10).
This new order of worship is also called “living,” because a person needs to have a new life (through new birth) to participate in it. In the Old Testament Judaic order, a person did not need to have divine life to enjoy the sights and sounds and the grandeur of the temple worship; he could participate in it without being born again!
This new and living way has been “consecrated [dedicated] for us, through the veil, that is to say, His flesh.” This simply means that in order for us to be able to draw nigh into God’s presence as purged worshippers, the veil (a figure of Christ’s body) had to be rent. That is, Christ had to die. Thus, it was not His perfect life as a Man that opened the way for us into God’s presence—it was His death. Also, this privilege which we have has cost God the giving of His Son. Knowing this ought to cause us to treat it with great appreciation. Our liberty of access is not so much a blessing as it is a privilege based on our blessings.
Vs. 21—To encourage us to enter into God’s presence, the writer reminds us that in the Lord Jesus Christ we have “a Great Priest over the house of God.” As a “High” Priest, He is there to help us by interceding for us, but as a “Great” Priest, He presides over the house of God, and thus, has the responsibility of all that goes on in the house. This corresponds with the role that Aaron had in the old Levitical order in bearing “the iniquity of the holy things” in “all the gifts” (offerings) which the children of Israel brought to God (Ex. 28:36-38). He wore “a mitre [turban]” which had a gold plate on it with the words inscribed: “HOLINESS TO THE LORD.” If any of the children of Israel inadvertently brought something in their offerings that was not according to the due order, Aaron would bear the iniquity of it, but not the offeror. This was given to encourage the people to come with their offerings. Likewise, in the new and living way, we have a Great Priest who handles all our prayers and praises, and presents them to God perfectly (Heb. 13:15; 1 Peter 2:5). And, if we offer something in our worship that is not according to the truth, He takes care of it, and removes what is not acceptable. (Compare Leviticus 1:15-16.) Having a Great Priest over the house of God serving in this way should encourage us to respond more freely to the exhortation to “draw near” and offer our praise and worship. We can do it with confidence, knowing that we have this failsafe.
Vs. 22—The writer then mentions four things that fit the believer for approaching God as a priest; two have to do with our standing before God and two have to do with our state.
As to our standing, we have our “bodies washed with pure water.” As mentioned already, this is a figure taken from the washing of the priests at their consecration (Ex. 29:4). It typifies the cleansing which we have as a result of being born again (John 3:5; 13:10; 15:3). The Spirit of God has applied the water of the Word of God to our souls and has thereby communicated a new life to us. The result is that we are “clean every whit” because that new life is holy (John 13:10). We also have our “hearts sprinkled.” This is another figure taken from the sprinkling of the priests with blood at their consecration (Ex. 29:20-21). It typifies the judicial cleansing we have through faith in the finished work of Christ—of which His blood is a token. This results in the believer having a purged conscience. (Heb. 9:14; 10:2) Hence, the believer on the Lord Jesus Christ has a double cleansing, signified by the two divine cleansing agents that flowed from the Lord’s side on the cross—the water and the blood (John 19:34).
In John 19:34, the “blood” is mentioned before the “water,” because it is recording the historical fact; whereas in 1 John 5:6-8, the water is put before the blood, because it is referring to the order of its application in the lives of men. One is God's side and the other is mans. Before the eye of God the blood must come first. It is required in order for men to be blessed. All of God's workings by His Word and His Spirit in new birth are dependent upon, and are in view of, Christ entering the world to pay the price for sin—of which the blood speaks. J. A. Trench said, "'One of the soldiers with a spear pierced His side, and forthwith came there out blood and water' (John 19:34). This is the historic order, and in it the blood comes first, as the basis for everything for God's glory and our blessing. In the order of application to us, as John in his epistle (1 John 5:6) puts it, the water comes first: 'This is He that came by water and blood...and it is the Spirit that bears witness'" (Scripture Truth, vol. 1, p. 22).
The writer then mentions two practical things that are necessary for the believer to function in God’s presence as a priest. He speaks of the need of having “a true heart,” which is a heart that has judged itself (1 Cor. 11:28, 31). Conversely, a heart full of guile that covers its true state is not a true heart. Thus, we need to have a “true” heart when approaching God in worship (Heb. 10:22) and an “honest” heart when reading His Word (Luke 8:15). The writer also mentions having “full assurance of faith.” This is not referring to the assurance of salvation, but the confidence that we have in approaching God in faith because we have a double cleansing and we have judged ourselves.
Hence, the first two things (“bodies washed” and “hearts sprinkled”) make us priests and the second two (“a true heart” and “full assurance of faith”) make us priestly. The first two are connected with our position before God and the latter two have to do with our state of soul. The latter two may explain why there are occasions when only a few brothers exercise their priesthood audibly in a meeting—some of the priests present may not be in a priestly state to do so. The answer is not to set up a caste of men to do the public praying, etc., as done in Christendom, but to judge ourselves so that the Spirit of God will be free to lead us in the meetings in public prayer and praise.
Holding Fast the Confession of Our Hope
Vs. 23—The next exhortation has to do with persevering with our public confession of the faith in a world that is opposed to it. He says, “Let us hold fast the confession of the hope unwavering.” A bright “hope” of reaching the glorified state with Christ above had been set before these Hebrew saints. They were not to let go of that hope, for “He is faithful who has promised.” (See verses 36-37.) The fact that there would be such an exhortation given to these Hebrew believers, shows that they were under tremendous pressure to draw back from the Christian position they had publicly taken.
That this exhortation follows the previous exhortation to “draw near” gives us the key as to how we will be able to “hold fast.” If we truly avail ourselves of our privilege to draw near into God’s presence, we will receive the spiritual strength and conviction that will enable us to face opposition in the path. If believers waver, it is usually because they have neglected their privilege to draw near into God’s presence.
Provoking One Another to Love and Good Works
Vss. 24-25—The next exhortation addresses the need for mutual encouragement. He says, “Let us consider one another to provoke unto love and to good works.” This shows that we not only need to draw near to God, but we also need to draw near to “one another.” In times of persecution and temptation to draw back, there is a particular need for fellowship and encouragement among the saints.
We need the mutual support of fellow-believers, but we will not have it if we don’t keep with “the footsteps of the flock” (Song of Sol. 1:8). Since we are our “brother’s keeper” (Gen. 4:9), we have a responsibility to watch over one another’s state, and to warn, if necessary, when one begins to stray (Prov. 24:11-12). However, this will be difficult to do if we neglect to assemble together for ministry and fellowship (Acts 2:42). Hence, the writer goes on to say, “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting [encouraging] one another: and so much the more, as ye see the day approaching.” Forsaking the gathering together of the saints is a sure sign of waning affections. It usually precedes a person’s leaving the assembly altogether. The following things are tell-tale signs that usually accompany those who leave the assembly:
Signs That Usually Mark Those Who Leave the Assembly
They begin to attend fewer and fewer meetings.
They dwell on the short-comings of the saints, concluding that there is no love there.
There is a lack of separation from the world in either its secular or religious aspects—at the same time, accusing those who walk in separation of being legal.
They claim that they are not getting fed at the meetings—meetings that they usually do not attend.
They are easily offended.
Their doctrine as to the one gathering center becomes altered to open the door for them to justify their departure.
In view of this tendency to draw back, the writer emphasizes the need of “encouraging one another, and so much the more,” as we “see the day approaching.” There is a great need for doctrinal truth to be ministered among the saints, for it is the means by which we are established (1 Tim. 4:16; 2 Tim. 2:15), but this exhortation shows that we mustn’t neglect practical ministry; it encourages the saints to go on. As we get closer to the “day” when the Lord will appear to set the world right through judgment (Isa. 26:9), there will be an increased need for this kind of service in the house of God. Things will continue to get morally and spiritually darker until that moment. In fact, the darkest moment in world history will be just prior to the day when Christ appears (Matt. 24:29-30). Apostasy in the Christian profession has already begun (1 Tim. 4:1; 2 Thess. 2:7), and therefore, encouraging one another is that much more needed. While true believers cannot apostatize, they can get swept along by the current of apostasy working in the Christian profession and begin to give up certain principles and practises that they once held. This is a real danger.
As mentioned, the “day” the writer is referring to here is the Appearing of Christ. Mr. Darby said, “The ‘day’ spoken of here is not the catching up of the Church, but the Appearing” (Collected Writings, vol. 27, p. 400). W. Kelly said, “As responsibility is here in view, it is ‘the day’ or Appearing of the Lord that follows, when our fidelity, or lack of it, will be manifested” (The Epistle to the Hebrews, p. 191). S. Ridout said, “Those saints whose eyes were anointed could say, ‘The end of all things is at hand.’ They knew that Christ had appeared in the end of the world [Heb. 9:26]; that soon the day would come when His enemies would be placed beneath His feet [Heb. 10:13]; and as they saw that day approaching, they stirred one another up all the more. What shall we say, then, we who live centuries later? How much nearer is that day for us!” (Lectures on the Book of Hebrews, p. 207)
Fourth Warning Against Apostasy
(Chapter 10:26-39)
The Danger of Sinning Willfully
The writer suspends his exhortations (“Let us....”) to warn of the danger of apostasy once more. In the latter half of chapter 10, he warns against apostasy (vss. 26-31), but he also encourages those with faith to press on (vss. 32-39). In the eleventh chapter, he continues to digress by giving examples of those who lived by faith in Old Testament times, before resuming his exhortations in chapter 12:1.
Vss. 26-27—He says, “For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins.” The willful sin which he is referring to here is apostasy—the predominant sin throughout the epistle. As mentioned already, the apostasy the Hebrews were in danger of was the renouncing of the Christian faith and returning to Judaism. It is only something that a false professor who has never been saved would do.
This verse (vs. 26) is not referring to a backsliding Christian who sins and thus loses his salvation, as commonly thought, because Christians cannot lose their salvation (John 10:27-28, etc.). The person in view here is someone who has “received the knowledge of the truth,” and thus, has been enlightened by it. But note: it does not say that he has believed it. Receiving the truth, and believing the truth, are two different things. Some think that the word “we,” in this verse, indicates that he is speaking of Christians, and accordingly, that the writer includes himself. However, as mentioned earlier, the use of “we” in the epistle is usually referring the writer’s fellow countrymen who were Jews, as is the case here.
Neither is this verse speaking of a sinner who rejects the gospel. Rejecting the gospel can surely be classed as a sin, but it is not the sin in view here. This person is far more responsible than the sinner who rejects the gospel. He has embraced the gospel outwardly and has professed to have believed it, and then has thrown it all overboard. In chapter 6, the writer makes it clear that there is no recovery from this willful sin of apostasy. Where could there be found a sacrifice for the sins of an apostate? God has set aside the Judaic sacrifices and the apostate himself has turned his back on the sacrifice of Christ! There, therefore, remains “no more sacrifice for sins” for such a person. There is nowhere that he can go and no sacrifice to which he can turn. He is doomed. J. N. Darby said, “His [Christ’s] one sacrifice once offered was the only one. If any who had professed to know its value abandoned it, there was no other sacrifice to which he could have recourse; neither could it ever be repeated. There remained no more sacrifice for sins” (Synopsis of the Books of the Bible, on Hebrews 10). All that is left for an apostate is “a certain fearful expectation of judgment” (vs. 27). Such a person makes himself an “adversary” of the truth, and consequently, he will be devoured by the wrathful judgment of God.
Vss. 28-31—To show the seriousness of apostasy, the writer compares this willful sin with sin of presumption in the old economy and shows that it is something far “worse.” Under the Law, the person who presumptuously disregarded a simple injunction was executed “under two or three witnesses.” A case in point was the infraction of the man who gathered sticks on the Sabbath day (Num. 15:30-36). He was stoned to death, because he did it presumptuously! It was not a sin of ignorance for which a sin-offering could be applied and the person could be forgiven governmentally (Lev. 4:2; Num. 15:27-29; Heb. 9:7). The writer then says, “Of how much more sorer [worse] punishment, suppose ye, shall he be thought worthy, who hath trodden under-foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy [common] thing, and hath done despite unto [insulted] the Spirit of grace?” (vs. 29) If there was no remedy for a presumptuous sin under the Law, how much more so in the case of an apostate who sins presumptuously (willfully) against the grace of God!
To emphasize this, the writer mentions three terrible things in this verse that an apostate does when he renounces the Christian faith and returns to Judaism.
Firstly, he treads “under-foot the Son of God!” Thus, he does not mildly reject Christ—he decidedly rejects Him in the most derogatory way. Such a manner of rejection is an affront to the greatness of His Person.
Secondly, he counts “the blood of the covenant, wherewith he was sanctified, an unholy thing.” By taking Christian ground, a merely professing believer is outwardly sanctified in what Bible teachers call “relative sanctification.” (See also Romans 11:16; 1 Corinthians 7:14, and 2 Timothy 2:21.) Being set apart in this way does not mean that a person is saved, but that he is in a favoured position through his identification with the Christian company. The “blood of the new covenant” was shed at the cross (Matt. 26:28). Christ’s work there laid the foundation for the making of the new covenant with Israel in a coming day. In the meantime, His blood sanctifies all who make a profession of faith in Him in this outward way. To renounce the profession one has made is to treat “the blood” of Christ as “an unholy thing.” This is a shocking disregard of that which is exceedingly precious in the eyes of God and in the eyes of all who have been redeemed by it! (1 Peter 1:18)
Thirdly, the apostate has “insulted the Spirit of grace”—the divine Person who has come from God to convey many wonderful truths to us and to bestow many wonderful blessings on us.
Needless to say, to be guilty of these things is far more serious than being guilty of gathering sticks on the Sabbath day! If severe judgment was executed against an offender under the Law for such a simple offence, it will surely be meted out against a person who does these terrible things. Thus, the judgment will be in proportion to the seriousness of the sin.
Vss. 30-31—While we naturally grieve over such brazen unbelief, we must refrain from judging all such who apostatize. The apostate must be left to God to deal with. Hence, the writer gives us a cautionary word: “Vengeance belongeth unto Me, I will recompense, saith the Lord.” And again, “The Lord shall judge His people.” His closing word of warning is, “It is a fearful thing to fall into the hands of the living God.” This solemn statement was calculated to speak to the conscience of any who were merely professing believers, who were contemplating withdrawing from the Christian company and returning to Judaism.
Three Things We Must Not Lose Sight Of
Chap. 10:32-39—The closing verses of the chapter are full of encouragement for those who were real believers. They were experiencing persecution from the unbelieving mass of the nation. Under this pressure, they were getting weary and doubtful in the path. It was imperative that these brethren would continue with endurance in the path of faith. To encourage them to this end, the writer goes on to set three things before them which they were not to lose sight of. If these things were kept burning brightly before their souls, they would surely be motivated to carry on in the path. These three things will do the same for us.
We Have “A Better and an Enduring Substance”
Vss. 32-34—“Call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. For ye had sympathized with prisoners, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.”
The first thing that the writer would not have them lose sight of was the great spiritual possessions that they had in Christ. These blessings and privileges are exceedingly precious, and are far above anything that the Jews had in Judaism. In fact, they are the highest conferred blessings that God has ever given (or ever will give) to any of His creatures! Thus, through grace, Christians have a special place before God which all others in His blessed family do not have, through their link with Christ by the indwelling Holy Spirit. Hence, they are called “the assembly of firstborns” (Heb. 12:23 – W. Kelly Trans.). (The term “firstborn” refers to having the pre-eminence over others.) Christians could not be more blessed (Eph. 1:3).
These Hebrew believers once had a right perspective on these spiritual things when they were first “illuminated [enlightened]” and saved by the gospel, and they needed to be recalled to that mindset. Hence, he says, “Call to remembrance the former days ... .” When they first set out on the Christian path, they understood that their portion in Christ was something special and considered it a privilege to be counted worthy to suffer for those things. As a result, they happily “endured a great fight of afflictions.” When they were publicly shamed by their fellow countrymen, being “made a gazingstock both by reproaches and afflictions,” they accepted it without retaliation, because they understood that it was all part of suffering for Christ. Even when their “goods” (material possessions) were plundered by the ill-will of others, they took those setbacks “joyfully.” The reason why they were able to endure those things in such a remarkable way was that they knew that they had “a better and an enduring substance” in Christ. As a result, they saw those things to be worth living for and worth suffering for.
But sadly, being bombarded with opposition, they were becoming discouraged in the way and were losing their original convictions. Hence, came this exhortation from the writer. His remedy for them was to return to their original mindset which they had as new Christians—but not to return to Judaism. They needed a re-set in their convictions by having a fresh look at what had been put into their hands. Then they would once again realize that it was a great privilege indeed to have been given those precious things.
Likewise for us, there is nothing that will motivate us to go on in the path of faith, with conviction, more than realizing what has been put into our hands. If we take a moment to recount our many blessings in Christ, which set us apart from all other blessed creatures of God, we will see at once that we have truly been given something special. It is an understatement to say that it is a privilege to be a Christian.
The Lord Is Coming Very Soon
Vss. 35-37—“Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a [very] little while, and He that shall come will come, and will not tarry [delay].” The second thing that these Hebrew believers were not to lose sight of was that the Lord was coming soon—in “a very little while.” And, He would be bringing a special reward with Him for those who have done “the will of God” (Rev. 22:12).
Bringing the Lord’s coming in, as he does here, was surely calculated to motivate these dear believers to carry on in the path until that moment, for to faith, it was not far off. Likewise, the imminence of His coming ought to motivate us to carry on in the path. If they were to look for the Lord to come in their day, how much more should we who live many centuries later. It will not be long now! The KJV says “tarry,” but it should read “delay.” The Lord has tarried (waited) for nearly 2000 years because it has not been the Father’s time to send Him. But when that time comes, He won’t delay to come and take us home. (Compare Psalm 19:5.)
Drawing Back Displeases the Lord
Vss. 38-39—“Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” The third thing that these dear brethren were not to lose sight of was that, if they chose to draw back in the path of faith, it would displease the Lord.
In these verses, the writer speaks of “drawing back,” which “any man” (believers included) can do, and “drawing back to perdition” (apostasy) which only merely professing believers can do—by renouncing their profession of faith in Christ. Both of these things have to do with departure, but one (apostasy) is infinitely worse. As mentioned earlier, real believers cannot apostatize from the faith, but they can be affected by the current of apostasy moving in Christendom in these latter times (1 Tim. 4:1), and can give up certain principles and practices that they once held.
Every person who is contemplating drawing back in the path—even if they think that it is just a little—needs to be reminded that in doing so, they bring into the equation the possibility of the chastening of the Lord. He loves His people, and He will not allow them to go on in a path of unrighteousness or compromise without exercising discipline in their lives to bring them back (Heb. 12:5-11; Hos. 2:6-7). Thus, drawing back in the path often brings unwanted trouble in our lives, and therefore, should not be seen as an option. Life in the path of faith is difficult enough without us bringing additional problems into our lives through our carelessness and disobedience.
The only logical thing for us to do is to carry on in the path and seek grace from God to endure the difficulties and troubles that come from living in obedience to His Word. The writer quotes from Habakkuk 2:4, to show that “the just” must “live by faith,” for it is normal for the child of God, regardless of what dispensation he lives in, as the next chapter (11) shows. Hence, there is the need to “pass the time of your sojourning here in fear,” knowing that if we displease the Lord in some way, it may “invoke” our Father to bring forth a governmental judgment in our lives to correct us (1 Peter 1:17).