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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Heb_10:19-25
19Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21and since we have a great priest over the house of God, 22let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23Let us hold fast the confession of our hope without wavering, for He who promised is faithful; 24and let us consider how to stimulate one another to love and good deeds, 25not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near.
Heb_10:19
NASB, NRSV "since we have confidence"
NKJV "having boldness"
NJB "we have. . .complete confidence"
The term parrhçsia means "boldness" or "the freedom to speak" (cf. Heb_3:6; Heb_4:16; Heb_10:19; Heb_10:35). This term expresses the believers' new sense of acceptance and intimacy with God. This is what the Law of Moses could not provide (cf. Heb_9:9)! This confidence must be held fast by faith (cf. Heb_3:6; Heb_3:14; Heb_4:14). Confidence is based on the finished sacrificial work of Christ (cf. Eph_2:8-9), not human performance! Confidence is maintained by godly living (cf. Eph_2:10).
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▣ "to enter the holy place" Remember, one of the key themes of the book is access to God by means of our forgiveness through Christ's life and death on our behalf. The high priests of the OT entered the Holy of Holies of the tabernacle twice on one day of the year (cf. Heb_9:25), the Day of Atonement (cf. Leviticus 16). But now through Christ's sacrifice all believers can have continual intimate access to God (another metaphor for access is the veil torn from top to bottom, cf. Mat_27:51, cf. Mar_15:38).
▣ "by the blood of Jesus" This is not magical blood, but human blood. It represents Jesus' sacrificial death on behalf of sinful mankind (cf. Act_20:28; Rom_3:25; Rom_5:9; Eph_1:7; Eph_2:13; Col_1:20; Heb_9:12; Heb_9:14; Heb_12:24; Heb_13:12; 1Pe_1:2; 1Pe_1:19; Rev_1:5; Rev_5:9).
Heb_10:20 "new" The term prosphatos means "freshly slain" and is only used here in the NT.
▣ "living way" This is an affirmation of the resurrection. He was slain, but now He is alive (cf. Rev_5:6) forevermore!
NASB "inaugurated"
NKJV "consecrated for us"
NRSV, TEV "he opened for us"
NJB "has opened for us"
This is an aorist active indicative. This "new and living way" is an accomplished, historical, spiritual reality.
The Greek-English Lexicon by Walter Bauer, updated by Arndt, Gingrich, and Danker, lists two different translations for this term in this context.
1. to open a way (Heb_10:20)
2. inaugurate or dedicate with solemn rites (Heb_9:18) (p. 215).
The context suggests to me a closer link between these two occurrences of this rare NT term. Again, the comparison of the covenants is in view; by His blood Jesus has opened a far better way of approaching God and maintaining fellowship.
▣ "through the veil" This relates to the inner veil in the tabernacle between the holy place and the holy of holies (cf. Mat_27:51). Here the veil was Jesus' "flesh." This then would refer to Jesus' body being broken for our sins, thus, providing access to God (cf. Isa_52:13 to Isa_53:12). The author of Hebrews sees the outer part of the shrine (holy place) as representing the physical realm and the inner shrine (holy of holies) the spiritual realm. In this light the heavenly tabernacle contrasts the earthly pattern (cf. Heb_6:19).
Heb_10:21 "a great priest" See Special Topic: Jesus As High Priest at Heb_2:17.
▣ "the house of God" This refers to OT (cf. Heb_3:5) and NT (cf. Heb_3:6; 1Ti_3:15; 1Pe_4:17) believers (cf. Eph_2:11 to Eph_3:13). As Moses was a servant in God's house, Jesus is the High Priest and Son!
Heb_10:22 "let us draw near" This is a present middle (deponent) subjunctive. Believers' confidence is based on Jesus' finished work, but this benefit and privilege must be embraced! The "drawing near" is used of worshipers' approaching God. Notice the progression:
1. let us draw near with a sincere heart (Heb_10:22)
2. let us hold fast the confession of our hope (Heb_10:23)
3. let us consider how to stimulate one another (Heb_10:24)
The new covenant (cf. Jer_31:31-34) is a new heart and a new spirit; an internal love and an external law; a free gift in the finished work of Christ, but it also has requirements, expected fruit, observable consequences! Confidence of salvation issues in godly living! It is not primarily a creed to affirm, nor a theology to embrace, but a Christlikeness (not sinlessness) which is evident to all!
Notice the lists of requirements for "drawing near."
1. with a sincere heart
2. in full assurance of faith
3. having our hearts sprinkled clean from an evil conscience
4. our bodies washed with pure water
▣ "sincere heart" An appropriate attitude is the key to the new faith covenant (positive, cf. Eze_36:22-36; negative, Isa_29:13). See Special Topic at Heb_3:8.
▣ "in full assurance of faith" Full assurance is linked to faith! Assurance is based on
1. a life of faith as the evidence of conversion (cf. Jas_2:14-26)
2. the finished work of Christ (cf. 2Co_5:21)
3. the witness of the Spirit (cf. Rom_8:16)
Human effort cannot bring salvation or assurance. However, a changed and changing life of faith is the evidence that one has truly been redeemed. The normal result of meeting a Holy God is a holy life of service.
Biblical assurance was never meant to be turned into a doctrine to be affirmed, but a life to be lived! For those who claim to know Christ but live apathetic, indifferent, worldly, self-centered, unfruitful, non-productive, godless lives—there is no assurance! See Special Topic at Heb_3:14.
▣ "having our hearts sprinkled clean" This is a perfect passive participle which is an allusion to the ritual inauguration of the first covenant (cf. Exo_24:8; 1Pe_1:2). The sprinkling of the blood of the new covenant is much more effective in cleansing fallen mankind's guilt (cf. Heb_9:9; Heb_9:14).
▣ "from an evil conscience" This is what the OT could not remove (cf. Heb_9:9; Heb_10:2). However, 1Pe_3:21 draws a similar connection between baptism and a clear conscience.
▣ "our bodies washed with pure water" This is a present passive participle. It is possible this is another allusion to the actions of the High Priest on the Day of Atonement, a historical analogy to OT washing by sprinkling (cf. Lev_8:6; Lev_16:4; Exo_29:4; Exo_30:17-21; Num_19:7-8). This does not refer to Christian baptism.
This is another OT allusion to ceremonial washings. It clearly shows that the ritual use of water can refer to (1) death, burial, and resurrection (cf. Rom_6:1-11 and Col_2:12) and (2) a washing away of sin (cf. Act_22:16; 1Co_6:11; Eph_5:26; Tit_3:5; and 1Pe_3:21). The water is not the mechanism, but a metaphor. Since the early church had no buildings, people did not come to the front to publicly trust Christ as they do in many churches today. Their public confession and profession was their baptism. It was the occasion for and illustration of the forgiveness of sins and receiving the Spirit (cf. Act_2:38) not the means.
Heb_10:23 "let us hold fast the confession of our hope without wavering" This is a present active subjunctive used as an imperative. This is the second of three present subjunctives that show an expected faith (but contingent) response.
▣ "hope" The KJV has "faith," but it has no Greek manuscript support. The term "hope" often refers to our glorification at the Second Coming (cf. Heb_3:6; Heb_6:11; Heb_6:18; Heb_7:19; 1Jn_3:2).
NASB "for He who promised is faithful"
NKJV "for He who promised is faithful"
NRSV "for he who has promised is faithful"
TEV "because we can trust God to keep his promise"
NJB "because the one who made the promise is trustworthy"
The only verb is an aorist middle (deponent) participle, "promised." This is the theological balance to the three "let us. . ." statements of Heb_10:22-24. This paradox of a free salvation, provided, produced, and protected by God, must produce an appropriate covenantal human response! God's sovereignty and mankind's free will are both biblical truths and must be held in tension.
The trustworthiness of God is the believers' strongest confidence (cf. Heb_11:11). God's promises are sure; God's Word is true!
Heb_10:24 "let us consider" This is a present active subjunctive. The author uses several different words related to our thinking about theological issues.
1. consider, katanoeô, Heb_1:1; Heb_10:24 (cf. Luk_12:24; Luk_12:27)
2. observe, theôreô, Heb_7:4
3. consider, analogizomai, Heb_12:3
4. considering, anatheôreô, Heb_13:7
Believers must think through their faith.
1. why it is true
2. how to apply it
3. how to help others
4. what is the main purpose
▣ "how to stimulate one another" This is a strong Greek term usually with a negative connotation. It is used only twice in the NT. The other place is Paul and Barnabas' argument in Act_15:39. This may reflect tension between believing and unbelieving Jews worshiping in a synagogue, which best explains the groups ("us," "you," and "them") of Hebrews 6.
▣ "to love and good deeds" These are the true fruits of Christianity!
Heb_10:25 Heb_10:24-25 list three things that believers should do.
1. stimulate one another to love and good deeds
2. assemble together (root meaning of "synagogue," used only here in the NT)
3. encourage one another because the Second Coming is approaching
This is the only text in the NT which encourages believers to gather for worship. This may reflect the historical setting of Roman persecution directed toward Christianity (a non-approved religion) versus the relative acceptance of Judaism (an approved religion). It may also reflect different worship days. Very early after the Church began to spread within Judaism, the rabbis (i.e., revival of pharisaic Judaism at Jamnia around a.d. 90) developed a "curse" oath required of every member of the synagogue, which involved rejecting Jesus of Nazareth as the promised Messiah. At this point most believers left the synagogue with its Sabbath schedule but continued in their Sunday worship with the Church. Jas_2:2 uses the term "synagogue" to refer to the Christian place of worship, as does Heb_10:25.
▣ "the day" This refers to the Second Coming. In light of the following verses, it also relates to Judgment Day.