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Hebrews 10:19 Therefore,
place by the
Amplified: Therefore, brethren, since we have full freedom and confidence to
enter into the [Holy of] Holies [by the power and virtue] in the blood
Bible - Lockman)
Barclay: Since then, brother, in
virtue of what the blood of Jesus has done for us, we can confidently
enter into the Holy Place (Westminster
NLT: And so, dear friends, we can boldly enter heaven's Most Holy Place
because of the blood of Jesus. (NLT
- Tyndale House)
Phillips: So by virtue of the blood of Jesus, you and I, my brothers, may now
have courage to enter the holy of holies (Phillips:
Wuest: Having therefore, brethren, confidence in the entering into the
Holy of Holies by the blood of Jesus, which [entrance into] He
inaugurated for us, (Eerdmans)
Young's Literal: Having, therefore, brethren, boldness for the entrance into the
holy places, in the blood of Jesus,
SINCE THEREFORE, BRETHREN
WE HAVE CONFIDENCE: echontes (PAPMPN) oun adelphoi echontes (PAPMPN)...parrhesia:
(He 4:16; 12:28; Ro 8:15; Gal 4:6,7; Ep 3:12; 2Ti 1:7; 1Jn
3:19, 20, 21; 4:17) (He 7:25; 9:3,7,8,12,23, 24, 25; Ro 5:2; Ep
2:18; 1Jn 2:1,2)
Note that this complex sentence continues for 7 verses (He
10:19, 20, 21, 22, 23, 24, 25).
Two reasons we can have confidence: (1). Blood of Jesus (2). Great Priest
over the house of God.
The writer began
this section on the superiority of Christ High Priesthood with almost
identical invitation in Heb 4:16-note, and his desire is that this Truth might
Transform our walk and cause a response.
He 10:19,20 speak of our
Access and He 10:21
of our Advocate (cp 1Jn 2:1).
Review the reasons
believers now can have confidence before God - Heb 12:28-note
The author now gives a
second (first Heb 8:1-6-note)
résumé of the five arguments concerning the superior priestly work of Christ
also in He 7.5-note, cp Ro 9:3-note) - In context it probably refers to the entire group of Jews
among whom are some who are truly regenerate, others who are interested
seekers, and finally those who profess faith (intellectual assent to the
truth of Messiah) but have yet entered into salvation
rest (absence of genuine saving faith effecting circumcision of their
So we come here to the great turning-point in Hebrews where the writer turns
from the explanation of the superiority of the Person and work of Christ to
the application of it in the lives of the storm-tossed church, from doctrine
to duty, from creed to conduct, from precept to practice, from instruction
to exhortation—the writer becomes very explicit regarding how Christians
ought to live.
pas = all + rhesis = speech)
is literally all speech or speaking
all things and thereby conveys the idea of freedom to say all. The basic
idea in the word is freedom of speech, when the word flowed freely. It is
that attitude of openness that stems from freedom and lack of fear
("shaking" fear - godly, reverential fear is always appropriate) means in
essence the freedom to say all. Greeks used parrhesia of those with
the right to speak openly in the assembly. Speaking with plainness, openness
(Ac 2:29). Speaking publicly or in the
open (Jn 7:13, 11:54, 18:20) and then something done in public (Jn 7:26, Col
Bold, confident speech
is a dominant note all through the Epistle (He 3:6; 4:16; 10:19, 35). Some
of the Hebrew readers were tempted to give up Christ. Here the writer calls
them to boldness (courage) (Heb 3:6, 4:16, 10:35 Eph 3:12-note,
1Jn 3:19, 20, 21)
How is confidence
possible? As a result of the
guilt having been removed by the blood of Jesus. Whereas before the Jews
could only have surrogate access through the high priest, who went behind
the veil of the tabernacle or temple only once a year. Now they had
permanent access through the blood and torn body of Christ. Can you imagine
the High Priest on the Day of
Atonement (see also
Atonement, Day of) coming with boldness?
It would be difficult to overestimate the value of
confidence in human motivation, for a confident spirit is essential to
outlines this section...
OF LIFE IN THE HOLIEST OF ALL.
IT may help us the better to master the
rich contents of this central passage, containing a summary of the whole
Epistle, if we here give the chief thoughts it contains.
I. The four great Blessings of the new worship:
1. The Holiest opened up.
2. Boldness in the Blood.
3. A New and Living Way.
4. The Great High Priest.
II. The four chief Marks of the true
1. A True Heart.
2. Fulness of Faith.
3. A Heart sprinkled from an Evil Conscience.
4. The Body washed with Clean Water,
III. The four great Duties to which
the opened Sanctuary calls
1. Let us draw nigh (in the fulness of
2. Let us hold fast the profession of our hope.
3. Let us consider one another to provoke unto love.
4. Let us not forsake the assembling of ourselves together
Andrew Murray. The Holiest of All
TO ENTER THE HOLY PLACE
BY THE BLOOD OF JESUS: eis ten eisodon ton hagion en to haimati iesou:
(Isa 57:15, He 7:25, Eph 2:18)
The better sanctuary (Heb 9:1-12).
To enter the holy
place - To a Jew who took the Old
Covenant seriously, the prospect of entering the holy place was
inconceivable and impossible. The writer thus uses a persuasive argument to
bring his wavering Jewish readers to a positive decision concerning the
Messiah, not just in their head but in their heart!
One needs to try to
understand how the concept of coming to God was simply unthinkable to the
When Adam sinned, God put him out of the Garden and placed angels and a flaming sword to guard the entrance
(Ge 3:24), in effect shutting him out from close fellowship he had
experienced with God (cp Ge 3:8) before sin entered the world (Ro 5:12-note).
In a similar way the Jews were
forbidden, on pain of death, from entering the Holy of holies and the presence
of God. But now, the writer says that Jesus’ blood has torn the veil that
has separated sinful man from a holy God.
The blood of Jesus - This is the better sacrifice just discussed (Heb
9:13-10:18) and is the basis on which we can now draw near to
God in faith.
Jesus - Used 13x in Hebrews - Heb 2:9; 3:1, 4:14, 6:20, 7:22, 10:10,
10:19, 12:2, 12:24, 13:8, 13:12, 13:20, 13:21-
The name "Jesus" emphasizes the humanity of Christ,
and the validity of his redemptive sacrifice on behalf of the human family.
It is striking that whenever the writer makes his most emphatic assertions
concerning the saving work of Christ, he makes an explicit reference to the
blood of Jesus (Heb 9:12, 14; 10:19, 29; 12:24; 13:12, 20).
Blood - 21x in
Hebrews - Heb 2:14; 9:7, 12 (2x), He 9:13, 14, 18, 19, 20, 21, 22 (2x), He
9:25; 10:4, 19, 29; 11:28; 12:4, 24; 13:11, 12, 20
The blood of the sacrificial animals could effect only a temporary atonement, but the
blood of animal sacrifices could not take away sin or pay for the debt
(which required forgiveness), redeem from slavery (which called for
reversal of alienation (which demanded reconciliation).
The idea of coming into the presence through the veil of Christ's flesh has
been alluded to several times in Hebrews...
He 4:14,15, 16 Let us therefore draw near with confidence
He 7:19...on the other hand there is a bringing in of a better hope, through
which we draw near to God.
He 7:25 Hence, also, He is able to save forever those who draw near to God
He 13:15 Through Him then, let us continually offer up a sacrifice of praise to
God, that is, the fruit of lips that give thanks to His name.
Look at these other NT verses now with the understanding that we can enter
with confidence into the Throne room of Heaven because Messiah's torn flesh
made the Way accessible and He sits enthroned at God's right hand as our Great
High Priest our Mediator or "Middle Man"...
Ep 2:18 for through Him we both have our access in one Spirit to the Father.
Ep 3:12 in whom we have boldness and confident access through faith in Him.
Ro 5:2 through whom also we have obtained our introduction by faith into this
grace in which we stand; and we exult in hope of the glory of God.
1Pe 3:18 For Christ also died for sins once for all, the just for the unjust,
in order that He might bring us to God, having been put to death in the
flesh, but made alive in the spirit;
Ro 7:25 Thanks be to God through Jesus Christ our Lord! So then, on the one
hand I myself with my mind am serving the law of God, but on the other, with
my flesh the law of sin.
2Co 5:18 Now all these things are from God, who reconciled us to Himself
through Christ, and gave us the ministry of reconciliation,
1Pe 2:5 you also, as living stones, are being built up as a spiritual house
for a holy priesthood, to offer up spiritual sacrifices acceptable to God
through Jesus Christ.
Jude 1:25 to the only God our Savior, through Jesus Christ our Lord, be
glory, majesty, dominion and authority, before all time and now and forever.
in his devotion Morning Thoughts...
MARCH 30. "Having therefore,
brethren, boldness to enter into the holiest by the blood of Jesus." Hebrews
In all true prayer great stress should be laid on the blood of Jesus;
perhaps no evidence distinguishes a declension in the power and spirituality
of prayer more strongly than an overlooking of this. Where the atoning blood
is kept out of view, not recognized, not pleaded, not made the grand plea,
there is a deficiency of power in prayer. Words are nothing, fluency of
expression nothing, niceties of language and brilliancy of thought nothing,
and even apparent fervor nothing, where the blood of Christ- the new and the
living way of access to God, the grand plea that moves Omnipotence, that
gives admission within the holy of holies- is slighted, undervalued, and not
made the groundwork of every petition. Oh, how much is this overlooked in
our prayers, how is the atoning blood of Immanuel slighted! How little
mention we hear of it in the sanctuary, in the pulpit, in the social circle!
whereas it is this that makes prayer what it is with God. All prayer is
acceptable with God, and only so, as it comes up perfumed with the blood of
Christ; all prayer is answered as it urges the blood of Christ as its plea;
it is the blood of Christ that satisfies justice, and meets all the demands
of the law against us; it is the blood of Christ that purchases and brings
down every blessing into the soul; it is the blood of Christ that sues for
the fulfilment of His last will and testament, every precious legacy of
which comes to us solely on account of His death; this it is, too, that
gives us boldness at the throne of grace. How can a poor sinner dare
approach with out this? How can he look up, how can he ask, how can he
present himself before a holy God, but as he brings in the hand of faith the
precious blood of Jesus? Outside of Christ, God can hold no communication
with us; all communion is suspended, every avenue of approach is closed, all
blessing is withheld. God has crowned His dearly beloved Son, and He will
have us crown Him too; and never do we place a brighter crown upon His
blessed head, than when we plead His finished righteousness as the ground of
our acceptance, and His atoning blood as our great argument for the
bestowment of all blessing with God. If, then, dear reader, you feel
yourself to be a poor, vile, unholy sinner; if a backslider, whose feet have
wandered from the Lord, in whose soul the spirit of prayer has declined, and
yet still feel some secret longing to return, and dare not, because so vile,
so unholy, so backsliding; yet you may return, "having boldness to enter
into the holiest by the blood of Jesus." Come, for the blood of Jesus
pleads; return, for the blood of Christ gives you a welcome. "If any man
sin, we have an Advocate with the Father, Jesus Christ the righteous."
J C Philpot
devotional thoughts on Hebrews 10:19...
June 5 - "Having therefore,
brethren, boldness to enter into the holiest by the blood of Jesus." Hebrews
Nothing will satisfy a living soul but coming "into the holiest." He wants
to have communion with God, the holy, holy, holy Lord God of hosts. He is
not dealing with a God distant and afar off--an idol, a God in whom he has
neither faith, nor hope, nor love; who can neither see, nor hear, nor save;
a God of his own conception or of some indistinct, traditional opinion; but
he feels in his very conscience that he is carrying on a sacred and holy
communion with the God of heaven and earth, the God who has made himself in
some measure known to his soul as the God and Father of the Lord Jesus
Christ. With him he has to do; to him he must come; and with him he must
hold holy communion. Before his heart-searching eyes he feels he stands;
into his ever-open ears he pours his petition; to his mercy and pity he
appeals; his compassion he craves; his love he seeks; his salvation he longs
for; and his presence above all things he earnestly desires. So he must come
into the holiest, for there God dwells; and to come unto God is to come
The man who thus feels and acts is an Israelite indeed in whom there is no
deceit; one of the true circumcision who worship God in the Spirit, rejoice
in Christ Jesus, and have no confidence in the flesh. Others are satisfied
with the courts of the house, with admiring the external building, or the
painted windows, carved pews, and long drawn aisles; with the mere worship
of God as so much lip service. But the living soul goes beyond all that into
the very heart of the sanctuary itself. As the high priest on the day of
atonement did not tarry among the people in the court, nor with the priests
in the holy place, but pressed on, ever pressed on through the thick veil
until he got into the holy of holies; so with the saint of God--he does not
tarry in the outer court with the profane, nor in the sanctuary with the
professor, so as to be satisfied with seeing God with a veil between. But he
must come into that immediate presence of God, where he may see something of
his grace, behold something of his glory, feel something of his mercy, and
taste something of his power. And this makes him press forward into the
Vicarious Intercession - Beware of thinking that intercession
means bringing our own personal sympathies and concerns into the presence of
God, and then demanding that He do whatever we ask. Our ability to approach
God is due entirely to the vicarious, or substitutionary, identification of
our Lord with sin. We have "boldness to enter the Holiest by the blood of
Spiritual stubbornness is the most effective hindrance to intercession,
because it is based on a sympathetic "understanding" of things we see in
ourselves and others that we think needs no atonement. We have the idea that
there are certain good and virtuous things in each of us that do not need to
be based on the atonement by the Cross of Christ. Just the sluggishness and
lack of interest produced by this kind of thinking makes us unable to
intercede. We do not identify ourselves with God’s interests and concerns
for others, and we get irritated with Him. Yet we are always ready with our
own ideas, and our intercession becomes only the glorification of our own
natural sympathies. We have to realize that the identification of Jesus with
sin means a radical change of all of our sympathies and interests. Vicarious
intercession means that we deliberately substitute God’s interests in others
for our natural sympathy with them.
Am I stubborn or substituted? Am I spoiled or complete in my relationship to
God? Am I irritable or spiritual? Am I determined to have my own way or
determined to be identified with Him? (O Chambers)
Horatius Bonar on the Blood of
"They overcame him by the blood of the
"Behold, the blood of the covenant."—Ex 24:8.
All through Scripture we find traces of the blood. 'You shall bruise His
heel' was the first reference to it. The bruised heel of the woman's seed
was to be the foundation stone of our deliverance. It was to be deliverance
by blood. The bruised heel was to tread upon the serpent's head. In
connection with this announcement as to the bruised heel, sacrifice was
ordained; and thus the truth began to be developed; victory for the sinner
through the blood of One who was to be slain.
'The blood is the life' (Dt 12:23). Not that blood and life are
actually the same thing—the one is material, the other immaterial. But the
blood is the 'life made visible'—the liquid link between body and soul,
which, once broken, brings death. The blood poured out is the life drained
away from the body—the departure of the soul from its material dwelling.
Thus the blood and the life are identified. God identifies them; law
identifies them. Blood 'shed' is the symbol or visible exhibition of
Death was the penalty of man's guilt. The wages of sin is death. The soul
that sins—it shall die. If, then, another life is to be taken for our life,
and another death is to be substituted for ours, the true expression of this
is the drawing the blood from the victim, and putting that blood on us. This
is the symbolic declaration of the great substitution, the great
transference—one life for another, one death for another. Death, with all
its consequences, lies on the transgressor until another death comes (in the
symbolic form of blood), and washes it away. When the sinner receives God's
testimony to 'the blood of the Lamb', then the transference is at once
completed—death passes away.
Let us see the different aspects in which the blood is presented to us in
Scripture; the manifold blessings with which it is connected; the various
points at which we come into contact with it.
I. The blood of the Lamb contains the good news. (Hebrews 12:24) It
'speaks better things than that of Abel.' It speaks of grace, not of wrath;
of mercy, not of vengeance; of peace returning, not of peace departing. As
seen on the altar, it tells the good news of life given for life; as seen
upon the mercy seat, it says, 'Let us come boldly to the throne of grace.'
Glad tidings of great joy to the sinfullest are contained in the blood—the
precious blood of Christ. It offers to the sinner a reversal of the sentence
of death, by presenting him with the death of another in his stead.
II. The blood of the Lamb is the purchase money for the Church. (Acts
20:28) As God's eternal purpose deals both with the Church as a whole, and
with each chosen soul, so does the blood. It is the price or ransom of the
whole Church; it is the price and ransom of each should that is saved. Of
the church it is true—'she is bought with a price;' of each saint it is
true—he is bought with a price. The 'blood of the covenant' is the payment
demanded by the Father, and paid by the Son. Not without blood can the
purpose of the Father be carried out. It is the legal payment of the price
or penalty, because it was the death which the Church should have died—but
which her Surety took upon Him.
III. The blood of the Lamb is the atonement. (Exodus 30:10) 'Aaron
shall make an atonement upon the horns of the altar with the blood of the
sin-offering' (Leviticus 17:11). 'The life of the flesh is in the blood, and
I have given it to you upon the altar to make an atonement for your souls;
for it is the blood that makes an atonement for the soul.' The Old Testament
word "atonement" means 'to cover;' and the blood is that which 'covers' sin,
so that it becomes hidden and indiscernible by God Himself—as if the only
thing through which the eye of God could not penetrate was the altar blood.
To him whose sin is thus 'covered' by the blood, God is propitious. The
blood propitiates; and the blood, received by the sinner (in the belief of
God's testimony to it), propitiates God toward the sinner himself
personally. Only the blood can cover! Not mountains, nor seas, nor the thick
forests of earth; only blood—the blood of the one Sacrifice. In this is
atonement; and, as the result of atonement, reconciliation with God. Looking
at the paschal blood, God says, 'Pass over, slay not;' looking at the
sacrificial blood, God says, 'Their sins and iniquities will I remember no
IV. The blood of the Lamb is the redemption. (Ephesians 1:7;
Colossians 1:14; 1 Peter 1:18,19; Revelation 5:9) Redemption is not the same
as the atonement or the purchase money, already noticed. It is the carrying
out of that for which the price was paid and the atonement made. The paying
down the money is one thing; the redeeming the person so paid for, so
ransomed, is something more. It is nearly synonymous with salvation, only it
expresses the way by which the salvation has been obtained—by ransom or
purchase. Hence the expression, 'the redemption of the purchased possession'
(Ephesians 1:14). Redemption by blood is our gospel; redemption presented
fully by the redeeming One to the 'lawful captive,' to the imprisoned and
exiled sinner. He who believes enters into possession of all that it
V. The blood of the Lamb is the bringing near. (Ephesians 2:13) The
far off are made near by the blood. It is the blood which removes the
distance; that brings God near to us, and us near to God. It annihilates all
distance, and all variance. The blood brings about the meeting between us
and God. Incarnation is not the bringing near, nor the thing which brings us
near; it is merely the first step in a process, which, had it not ended in
the blood shedding, would have been all in vain. It is the blood that
emboldens us to draw near to God, and justifies God in drawing near to us.
'Let us draw near' is the voice of the blood, speaking both from the altar
and the mercy seat. And how? 'With at true heart and in the full assurance
of faith.' And the blood provides for both of these.
VI. The blood of the Lamb contains the cleansing. (1 John 1:7) This
is spoken of also as 'purging' (Hebrews 9:14, 22), and as 'washing'
(Revelation 1:5); and it is to this that Zechariah refers, when he speaks of
the fountain opened for sin and for uncleanness (ch. 13:1); and David, when
he prays, 'Purge me with hyssop, and I shall be clean; wash me, and I shall
be whiter than the snow' (Psalm 51:7). It is specially to the guilt that
these passages refer—the judicial or legal defilement or condemnation, as
the consequence of sin committed; so that, when that defilement or
condemnation was removed by the application of the blood of the substitute,
the man became clean in the sight of God and of His law. He was purged in
conscience and in heart; in body, soul, and spirit. After this, the inward
purification began, and was carried on in connection with the blood, through
the power of the Spirit. We preach the purging and cleansing blood. It has
lost none of its efficacy. The Lamb slain is the same as ever; and the High
Priest is the same as ever; and the blood is the same as ever—as able to
purge and purify.
VII. The blood of the Lamb contains the peace. (Colossians 1:20)
'Peace through the blood of His cross;' for 'He is our peace' (Ephesians
2:14); and because of the blood, God 'is pacified towards us for all that we
have done' (Ezekiel 16:63). It is the blood that has made the peace, for it
removes that which produced the controversy and contention. The blood
pacifies. It removes that which drew on us the wrath of God, quenching that
wrath; it removes that which made us dread God and flee from Him, like Adam.
Peace through the blood is our message! To the guiltiest rebel upon earth it
VIII. The blood of the Lamb contains the pardon. (Hebrews 9:22)
'Without shedding of blood is no remission.' By the shedding of blood then,
there is remission of sins. The many blood sheddings have ceased (Hebrews
10:18); and the one blood shedding, which in its value, and efficacy, and
suitableness is everlasting and infinite, remains. Taking it as the payment
of the penalty, substituted by God for our non-payment of it, we are
forgiven. He who receives the divine testimony to the blood is in so doing
forgiven. That blood, by covering his sins, brings pardon—pardon to anyone
who is willing to take pardon in this way from God.
IX. The blood of the Lamb contains justification. (Romans 5:9)
'Justified by His blood.' We get justification by His grace and by His
righteousness. Here it is said to be by His blood. Justification seems here
opposed to 'condemnation'—the sweeping away of everything that brought us
under condemnation. This the blood accomplishes; meeting every accusation,
answering every plea, setting aside everything that is laid to our charge.
Looking to the blood, we can say, 'who is he who condemns?' The blood sets
us right in conscience and in law with God. It justifies the ungodly.
X. The blood of the Lamb contains that which makes white. (Revelation
8:14) 'They have washed their robes and made them white in the blood of the
Lamb.' Not only the man, but his garments are made white. This is more than
cleansing. It is the word used regarding Christ's transfiguration-garments
(Matthew 17:2); the angel-robes (Matthew 28:3); the heavenly clothing
(Revelation 4:4); the judgment throne (Revelation 20:2). Whiter than snow or
wool, white as the garments of Christ—no, the 'head and hair' of Christ
(Revelation 1:14). This is the result of the application of the blood to
those who were 'blacker than the coal,' redder than crimson. What potency,
what virtue, what excellency does this blood contain! How it beautifies and
XI. The blood of the Lamb contains that which sanctifies. (Hebrews
13:12) 'That He might sanctify the people with His own blood.' This is
consecrating them as His kings and priests, setting them apart for service,
making them 'saints,' holy ones. The blood of the great Sin-offering
(outside the gate) sanctifies. As soon as the blood touches us, by our
believing, we are set apart—we become the royal priesthood, holy to the
XII. The blood of the Lamb contains the power to conquer. (Revelation
12:2) 'They overcame by (on account of) the blood of the Lamb.' No victory
without the blood! No power to fight; no motive in fighting; no hope of
overcoming. The blood takes the strength from the enemy. The blood supplies
us with all these. We look to it, and out of weakness we are made strong. We
look to it, and we are cheered as well as nerved for conflict with the
XIII. The blood of the Lamb contains our right of entrance into the
holiest. (Hebrews 10:19) He entered 'by His own blood' (Hebrews 9:12).
He gives us this blood as our right of entrance is sprinkled and consecrated
by His blood. Let us draw near! The blood removes all cause of dread, all
possibility of rejection, more—gives the certainty of reception. Let us go
in! We are sure of a welcome. It gives boldness as well as right of
entrance. It says, 'Draw near boldly.'
XIV. The blood of the Lamb contains the seal of the covenant. (Luke
22:20) 'This cup is the new testament in my blood.' The blood seals the
covenant—and the cup is the symbol of that seal. It is 'the everlasting
covenant' (Hebrews 13:20); the 'covenant of peace' (Isaiah 54:10); 'the new
covenant' (Jeremiah 31:31); the covenant which is absolute and
unconditional; which not only gives to each sinner who believes a present
standing before God of favor and love, but which secures his eternal future
beyond the possibility of a second fall. The blood covenant makes us safe
forever. O blood-sealed covenant, ordered in all things and sure, what a
foundation are those for our faith to rest upon, and of our hope to rejoice
in! Yes, and the ages to come are all contained within your ample compass.
XV. The blood of the Lamb contains the true drink for the soul. 'My
blood is the true drink' (John 6:55). It quenches the thirst of the soul—the
thirst of parching produced by an evil conscience and a sense of wrath,
which dries up the frame like a potsherd (Psalm 22:15). It removes the wrath
and the sense of wrath—by showing us that wrath transferred to the
Substitute. It relieves the conscience when first we come into contact with
it; and it keeps it relieved from day to day, as we drink it by faith. It is
'drink indeed.' It calms, it revives, it refreshes, it soothes; it is like
cold water to the thirsty lips under a scorching sun. Nothing but the blood
can allay this thirst; nothing else can be drink for the soul, for the
intellect, the conscience, the heart.
XVI. The blood of the Lamb contains life. (John 6:53) 'Unless you eat
the flesh and drink the blood of the Son of man, you have no life in you.'
The blood not only 'removes death' (judicial and spiritual), but it gives
and 'preserves life' (judicial and spiritual). It quickens! Israel was
forbidden to taste the literal blood, and would have been punished with
death had they done so; we are commanded to drink the spiritual or
symbolical blood, with the promise and assurance that it contains life for
us. Without it we have no life. We are not only to be sprinkled with it
outwardly, but we are to receive it inwardly—to drink it. As with the water,
so with the blood. They are for inward as well as for outward application.
We drink them and live; and are washed with them and made clean.
XVII. The blood of the Lamb contains protection. (Exodus 12:13;
Hebrews 6:28) The blood of the paschal lamb was Israel's protection. No
sword could reach the man on the door of whose dwelling God saw the
sprinkled blood. So the blood of Christ our Passover protects. In believing
God's testimony to the blood; it becomes sprinkled upon us; and from that
moment we are safe. The blood is our security. God sees it, and bids the
sword pass by.
XVIII. The blood of the Lamb contains separation from the world.
(Hebrews 13:2) As the Sin-offering, Jesus suffered outside the gate; thereby
not only fulfilling His sacrificial work, and completing the sacrificial
symbol or type, but leaving us an example that we should follow His steps.
'Let us go forth' is the voice that comes to us from the blood. Come out and
be separate, and touch not the unclean thing; for the blood of the sin
offering is upon us, and Jesus is before us. Let us go forth not only from
Babylon and Egypt, but from 'Jerusalem'—Jerusalem, which had become the type
of the false Church—the mere religious professor—which, while naming His
name, rejects Him and His cross, more—crucifies Him afresh! Let us keep
ourselves unspotted not only from the ungodly world as such, but from a
worldly Church—worldly professors, who, instead of bearing Christ's
reproach, bring reproach upon Him!
XIX. The blood of the Lamb contains resurrection. (Hebrews 13:20) By
the blood of the everlasting covenant, Christ was raised. Our sins had slain
Him, shed His blood, and brought Him down to the grave! But that shed blood
was the removal of the sins that had weighed Him down. God saw in that blood
the finished substitution. He accepted it, and gave evidence to that
completed work of propitiation, by raising the Substitute. As the great
Shepherd, He gave His life for the sheep; His life was accepted instead of
theirs; His death made their dying no longer necessary—no, unjust. The blood
was the payment of that which had brought death on Him and us; and therefore
He was raised. With Him we rise—by the efficacy of the same blood. That
blood, which is the symbol of death, is the seal of resurrection.
XX. The blood of the Lamb contains condemnation. (Matthew 27:4, 25;
Acts 5:28; Hebrews 10:29) It thus contains the condemnation of Judas, of
Jerusalem and Israel—of all rejecters of Christ. The same blood that spoke
of pardon speaks of condemnation. Under the weight of 'rejected blood' the
unbelieving sinner perishes. This is the condemnation which the church in
these last days is preparing for itself—(1) slighting the blood; (2)
rejecting it; (3) trampling on the Son of God, and counting the blood of the
covenant an unholy thing. Under this aggravated guilt the world shall go
down to wrath; for it is guilt of the deepest dye—the deliberate refusal of
and contempt for all that God has provided for the sinner. If an Israelite
had torn down the tabernacle, overthrown altar and laver, slain the priest,
cast forth the blood and water, defiled the mercy-seat, he would be but a
type of him who values at nothing the Son of God, and slights His blood.
This is the millstone which the world is fastening to its own neck, which
shall sink it in the abyss forever!
Yet still the value and the virtue of the blood of the Lamb remain the same.
It has lost none of its efficacy. It can still cleanse, and redeem, and
purify. It can still pacify the conscience and reconcile of God. Not even
its most deliberate rejecters need despair, or fear that it may not avail
for them. It cannot lose its power. Up to the very last it avails. Of its
divine value the chief of sinners may avail himself without fear or
distrust. In crediting the Holy Spirit's testimony to its undiminished and
unchangeable sufficiency, the guiltiest upon earth will draw out all its
fullness to himself; the whole value of the blood passes over to him who
believes, as soon as he has believed. Not upon feeling, but upon believing,
does the obtaining of its benefits depend. As soon as we receive the divine
testimony, all that the blood has secured for sinners passes over to us as
our righteous and everlasting possession. The preciousness of the blood is
transferred to us; the preciousness of Him whose blood it is becomes ours,
and we are accepted in the Beloved! 'Jehovah our righteousness' is our joy
and our song!
A GREAT PRIEST
OVER THE HOUSE OF GOD
WE said before that in the symbols of the
Mosaic worship there were specially four things that, as types of the
mystery of the coming redemption, demand attention. These are--the
Sanctuary, the Blood, the Way into the Holiest, the Priest. The first three,
all heavenly things, we have had; we now come to the fourth, the chief and
the best of all--a living Person, Jesus, a great High Priest over the house
of God. The knowledge of what He has won for me, the entrance into the
Holiest; of the work He did to win it, the shedding of His blood; of the way
in which I am to enter into the enjoyment of it all--all this is very
precious. But there is something better still: it is this, that the living,
loving, Son of God is there, personally to receive me and make me partaker
of all the blessedness that God has for me. This is the chief point: we have
such a High Priest, who sat down on the right hand of the majesty in the
heavens. Wherefore, brethren, having a great Priest over the house of God,
let us draw near.
And what is now the work we need Jesus to do for us? Has it not all been
done? The Holiest is opened. Boldness through the blood has been secured.
The living way has been dedicated to carry us in. What more is there that
Jesus has to do for us? Nothing more; it has all been finished, once and for
ever. And why is it then we are pointed to Him as the great Priest over the
house of God? And what is it we may expect of Him? What we need, and what we
must look to Him for is this, so to work in us that the work He has done for
us may be made real within us, as a personal experience of the power of an
endless life in which He was constituted Priest. Because He liveth ever, we
read, He is able to save completely. Salvation is a subjective, experimental
thing, manifest in the peace and holiness of heart He gives. We, our life,
our inner man, our heart, our will and affections, are to be delivered from
the power of sin, and to taste and enjoy the putting away of sin as a
blessed experience. In our very heart we are to find and feel the power of
His redemption. As deep and strong as sin proved itself in its actual power
and its mastery within us, is Jesus to prove the triumph of redeeming grace.
His one work as Priest over the house of God is to bring us into it, and
enable us to live there. He does this by bringing God and the soul into
actual harmony, sympathy, and fellowship with each other. As Minister of the
sanctuary He does all that is to be done in heaven with God; as Mediator of
the new covenant He does all that is to be done here on earth, in our
heart--the one as effectually as the other. The two offices are united in
the one great Priest; in each act of His He unites both functions, to the
soul that knows what to expect, and trusts Him. Every movement in the
presence of God can have its corresponding movement in the heart of man.
And how is this effected a--In virtue of His union with us, and our union
with Him. Jesus is the Second Adam; the new Head of the race. He is it in
virtue of His real humanity, having in it the power of true divinity that
filleth all Just as Adam was our forerunner into death, and we have all the
power of his sin and death working in us and drawing us on, so we have Jesus
as our Forerunner into God's presence, with all the power of His death and
His resurrection-life working in us, and drawing and lifting us with divine
energy into the Father's presence. Yes, Jesus with His divine, His heavenly
life, in the power of the throne on which He is seated, has entered into the
deepest ground of our being, where Adam, where sin, do their work, and is
there unceasingly carrying out His work of lifting us heavenward into God's
presence, and of making God's heavenly presence here on earth our portion.
And why is it we enjoy this so little? And what is needed that we come to
its full enjoyment? And how can Jesus truly be to us a great High Priest,
giving us our actual life in the Holiest of All? One great reason of failure
is what the Epistle so insists on: our ignorance of the spiritual
perfection-truth it seeks to teach, and specially of what the Holy Spirit
witnesseth of the way into the Holiest. And what we need is just this, that
the Holy Spirit Himself, that Jesus in the Holy Spirit, be waited on, and
accepted, and trusted to do the work in power Do keep a firm hold of this
truth, that when our great High Priest once for all entered the Holiest, and
sat down on the throne, it was the Holy Ghost sent down in power into the
hearts of His disciples, through whom the heavenly High Priest became a
present and an indwelling Saviour, bringing down with Him into their hearts
the presence and the love of God, That Pentecostal gift, in the power of the
glorified Christ, is the one indispensable channel of the power of Jesus'
priesthood. Nothing but the fulness of the Spirit in daily life, making
Jesus present within us, abiding continually, can keep us in the presence of
God as full experience. Jesus is no outward High Priest, who can save us as
from a distance. No, as the Second Adam, He is nowhere if He is not in us.
The one reason why the truth of His heavenly priesthood is so often
powerless, is because we look upon it as an external distant thing, a work
going on in heaven above us. The one cure for this evil is to know that our
great Priest over the house of God is the glorified Jesus, who in the Holy
Spirit is present in us, and makes all that is done in heaven above for us
to be done within us too by the Holy Spirit.
He is Priest over the house of God, the place where God dwells; we are His
house too. And as surely as Jesus ministers in the sanctuary above, He
moment by moment ministers in the sanctuary within. Wherefore, brethren,
having,--not only in gift, not only in the possession of right and thought,
but in our hearts,--having a great Priest over the house of God, let us draw
1. Having a great Priest! You know a great deal of Jesus, but do you know
this that His Chief, His all-comprehensive work, is to bring you near, oh so
near, to God? Has He done this for you? If not, ask Him, trust Him for It.
2. It is Jesus Himself I want. Himself alone can satisfy me. It is in the
holy faith of Jesus, the compassionate sympathiser, in the holy love of
Jesus who calls us brethren that we can draw near to God. It is in a heart
given up, with its trust and love and devotion to Jesus, that the presence
of God will be felt.
3. We have such a High Priest! Yes say I have Him; In all His power and Love
he is mine; and yield to Him to do His work.
Andrew Murray. The Holiest of All
Hebrews 10:20 by a
veil, that is,
Amplified: By this fresh (new) and living way which He initiated and dedicated
and opened for us through the separating curtain (veil of the Holy of
Holies), that is, through His flesh,
Bible - Lockman)
Barclay: by the new and living way which Jesus inaugurated for us through
the veil—that is, through his flesh— (Westminster
NLT: This is the new, life-giving way that Christ has opened up for us
through the sacred curtain, by means of his death for us. (NLT
- Tyndale House)
Phillips: by way of the one who died and is yet alive, who has made for us a
holy means of entry by himself passing through the curtain, that is,
his own human nature. (Phillips:
Wuest: a road freshly slain and living, through the veil, namely, His
Young's Literal: which way he did initiate for us -- new and living, through the vail, that is, his flesh--
BY A NEW AND
LIVING WAY: hodon prosphaton kai zosan (PAPFSA): (John 10:7,9; 14:6)
Contrast Heb 9:8.
New (4372) (prosphatos
from prós = near and in context nearness of time + phéno = to
kill or phatos from pephamai, the perfect tense of phenein = to kill) is
literally newly slain, freshly slaughtered or newly killed
(See Ex 26:31, 32, 33; 35:12;40:3,
Mt 27:50, 51)
The idea of "new" is not only in the sense that it is a way which was before
unknown but also one that retains its freshness and never grows old.
When Jesus yielded His spirit,
the Way (Jn 14:6) to God was opened up
the veil of the temple was torn in two. This veil was the curtain (some
sources describe as 8" thick) that divided
the Holy Place from the Holy of Holies, into which only the high priest
might enter once per year on the Day of Atonement (Ex 26:31,Lev 16:1-30). In
short, Jesus' death on the Cross brought about the tearing of the veil that
separated man (sinner, unholy) from the presence of God (holy, the Ark of
the Covenant in the Holy of holies).
The tearing of the
veil was a picture of the tearing of the body of Christ (Heb 10:20) and
signified a "freshly slaughtered" way or a "new and living way"
available for all who would enter by faith into the narrow way Christ
provided (Jn14:6). The "reward"? Entree into the throne room of God (Heb
8:1, Heb 4:16) and into the presence of the Holy God (cp Ro 5:2).
with the old way (Heb 8:7, 13, 10:9). Under the new way no other
sacrifice was necessary and no other High Priest except Christ's (Heb 9:1-
8; 10:19, 20, 21, 22).
Note the seeming irony
of a "freshly slaughtered" way that was also be the
living way. (see related study of
Covenant A Walk Into Death) Jesus’ death
conquered death and opened the door to eternal life for those who receive
take the "walk of death", enter His New Covenant thus receiving His
propitiatory (sufficient and satisfactory to the holiness of the Father) sacrifice and His life (cp Jn 20:31,
Col 3:4). His death is the only way to enter
into that eternal life.
As Bob Roe once
Christ died that I might live. I must die that Christ might live in me. (Bob
Roe, Peninsula Bible Church)
Contrast Heb 9:18,15
purification ("Purifier") (He 1:3), Author (Captain, Pioneer, Champion, Leader)
(He 2:10), propitiation ("Propitiator") (He 2:17), Source (He 5:9), Anchor (He 6:19),
Forerunner (He 6:20), Torn Veil (He 10:20), Great Shepherd (He 13:20)
Today in the Word
- Foreign leaders who come to Washington, D.C. for state visits are often
stunned to learn that ordinary American citizens are allowed inside the
White House. When George Bush was president, he would often introduce his
foreign guests to the people who came for daily tours of the presidential
mansion's first floor. One writer says, ""The White House's accessibility
continues to stagger visiting heads of state."" For many of the world's
kings and rulers, these times are too dangerous to allow access to their
palaces, much less to their presence. But there is no such difficulty in
heaven. We who have put our faith in Christ have free, unlimited access into
God's presence. Today's verse and Scripture reading teach the truth of our
freedom to come before God confidently in prayer. (MBI
- Today in the Word)
INAUGURATED FOR US THROUGH THE VEIL THAT IS, HIS FLESH: en enekainisen (3SAAI) hemin dia tou katapetasmatos, tout estin (3SPAI) tes sarkos
autou: (He 6:19; 9:3; Ex 26:31, 32, 33, 34, 35, 36, 37; 36:35, 36,
37, 38; Lev 16:2,15; 21:23; Mt 27:51; Mark 15:38; Luke 23:45) (John 6:51,
52, 53, 54, 55, 56; Ephesians 2:15; 1Timothy 3:16; 1Peter 3:18; 1John 4:2;
- Means to make new, bring about the beginning of something, in context a
new "way" ("the way" Jn 14:6). The
this was a past completed action. The
indicates that this
was a reality or an actual event (alluding to the Crucifixion of Christ)
indicates by means of; by the agency of; noting instrumentality. The Cross
(and His torn flesh)
was the means of "opening the veil" providing access to God.
from [Source = W E Vine] kata = before + petannumi =
that which is spread out) hence a veil. It describes that which is spread
out downward and thus a curtain, clothe drape or veil. One purpose of a veil
is to conceal, to hide or to obscure, in the case of the Tabernacle and
Temple, to conceal the presence of God manifest by the Ark of the Covenant
6x in 6v in NAS:
Matthew 27:51 And behold, the veil
of the temple was torn in two from top to bottom; and the earth shook and
the rocks were split.
Mark 15:38 And the veil of the
temple was torn in two from top to bottom.
Luke 23:45 because the sun was obscured;
and the veil of the temple was torn in two.
Hebrews 6:19 This hope we have as an
anchor of the soul, a hope both sure and steadfast and one which enters
within the veil,
Hebrews 9:3 Behind the second veil
there was a tabernacle which is called the Holy of Holies,
Hebrews 10:20 by a new and living way
which He inaugurated for us through the veil, that is, His flesh
Katapetasma - 35x in 33v in the
- Ex 26:31, 33 (3x), Ex 26:34, 35, 37; 27:21; 30:6; 35:12; 37:3, 5, 16;
38:18; 39:4, 19; 40:3, 5, 21f, 26; Lev 4:6, 17; 16:2, 12, 15; 21:23; 24:3;
Nu 3:10, 26; 4:5, 32; 18:7; 1Ki 6:36; 2Chr 3:14
VEIL (2) - (1) (parokheth;
katapetasma; the King James Version vail): In Exodus, Leviticus, Numbers,
the veil that hung between the two holy chambers of the tabernacle is
mentioned 23 times (Ex 26:31, etc.). In several places it is termed "the
veil of the screen" and it is distinguished from "the screen for the door of
the tabernacle" (Ex 35:12,15; 39:34,38). By the latter is meant the curtain
that hung outside the holy place, i.e. at the tabernacle entrance. Ex 26:31
informs us that the veil was made of fine-twined linen, and that its colors
were blue and purple and scarlet. It was embroidered with cherubim. At each
removal of the tabernacle the veil was used to enwrap the ark of the
testimony (Nu 4:5). From its proximity to this central object of the Hebrew
ceremonial system, the veil is termed "the veil of the testimony" (Lev
24:3), "the veil which is before the testimony" (Ex 27:21), etc.
In Solomon's Temple the veil is mentioned
but once (2Chr 3:14). It was protected by doors of olive wood (1Ki 6:31). In
the later temple it is alluded to in 1 Macc 1:22. Its presence in Herod's
temple is attested by the statement in each of the Synoptists that at the
time of Christ's death the veil of the temple was rent from top to bottom,
or in the midst (Mt 27:51; Mk 15:38; Lk 23:45; compare in Mishna, Mid. ii.
1; iv.7). This fact is the basis of the profound truth expressed by the
writer to the Hebrews that Jesus, by His sacrificial death, opened for all
believers a way into the holiest "through the veil, that is to say, his
flesh" (Heb 10:20).
The veil = Christ's
flesh - At the same time this is both a beautiful and a heart-rending metaphor, for
even as the veil of the Temple was torn in two, Christ flesh was literally
rent as part of the punishment leading to the Crucifixion, terminating in
the piercing of His chest wall (Jn 19:34, 37, Ps 22:16, Zech 12:10, Rev 1:7).
F B Meyer on
THE VEIL -Passed only once a year
by the high-priest, carrying blood, reminded the worshipers that the way
into the holiest was not yet perfect. There were degrees of fellowship with
God to which those rites could give no introduction. "The way into the
holiest was not yet made manifest." (He 9:8) "The veil, that is to say,
his flesh" (Heb. 10:20).
Oh, fine twined linen, in thy purity,
thou wert never so pure as that body
which was conceived without sin!
Oh, exquisite work of curious imagery,
thou canst not vie with the marvelous mysteries
that gather in that human form!
Yet, till Jesus died, there was a
barrier, an obstacle, a veil. It was bespattered with blood, but it
was a veil still. But at the hour when he breathed out his soul in death,
the veil was rent by mighty unseen hands from top to bottom, disclosing all
the sacred mysteries beyond to the unaccustomed eyes of any priests who at
that moment may have been burning incense at the hour of prayer, while the
whole multitude stood without (Luke 1:9). It is a rent veil now, and the way
into the holiest lies open. It is new and living and blood-marked; we may
therefore tread it without fear or mistake, and pass in with holy boldness
to stand where angels veil their faces with their wings in ceaseless
adoration (Heb. 9:19, 20). (F. B. Meyer. The Way Into the Holiest)
Flesh in Hebrews
refers to the incarnation of Jesus (Heb 2:14; He 5:7). His flesh was
the state through which He had to pass before He might enter heaven on our
behalf (as our Great High Priest) (He
2:9-18; 5:7, 8, 9; 10:5). Believers have the glorious privilege of approaching
God directly (cp Ro 5:1, 2). Jesus Himself explained the efficacy of His
flesh (and the sacrifice thereof) declaring that "the life of the world is My flesh."
And so flesh speaks of Jesus' humanity, and is symbolic of the veil through which the
entrance into the heavenly Holy of Holies was procured. Under the Old
Covenant, the veil in the
tabernacle of Israel was not rent, but served as a clear barrier, which
prevented man’s access to God.
Jesus body was the
temple (Jn 2:19), and in His suffering on the Cross, He was the torn veil
procuring entry into the most most place in the Temple (in fact not a place
on earth but God's Throne in heaven).
Judson W. VanDeVenter had erected a veil. But while singing in a choir
during a revival campaign in Sharon, Pennsylvania, he responded to the
invitation and committed his life to the Lord’s service. He forsook all and
became an evangelist, ministering in America, England, and Scotland. Years
later he wrote about his commitment:
I Surrender All
Click to play
All to Jesus I surrender,
All to Him I freely give;
I will ever love and trust Him,
In His presence daily live.
All to Jesus I surrender;
Humbly at His feet I bow,
Worldly pleasures all forsaken;
Take me, Jesus, take me now.
All to Jesus, I surrender;
Make me, Savior, wholly Thine;
Let me feel the Holy Spirit,
Truly know that Thou art mine.
All to Jesus I surrender,
Lord, I give myself to Thee;
Fill me with Thy love and power,
Let Thy blessing fall on me.
All to Jesus I surrender;
Now I feel the sacred flame.
O the joy of full salvation!
Glory, glory, to His Name!
I surrender all, I surrender all,
All to Thee, my blessèd Savior,
I surrender all.
Bonar has an interesting article on the...
The New Things
And the one sitting on the throne
said, "Look, I am making all things new!" And then he said to me,
"Write this down, for these words are true and faithful."—Revelation
There are many 'new things' spoken of in Scripture, some of more, and
some of less importance. Of the less important we have such as
these—Samson's new cords (Judges 15:13); David's new cart for the ark
(2Samuel 6:7); the new sword of the giant who sought to slay David
(2Samuel 21:16); Elisha's new cruse (2Kings 2:20) the new tongues of
Pentecost (Matthew 16:17); Joseph's new tomb (Matthew 27:60). These
are not so directly connected with things spiritual and eternal, and
so we may call them of less importance; yet they have all their
But let us take up the following as specially the new things of God—
I. The new TESTAMENT or covenant (Matthew 26:28). That which
was old has vanished away. It was insufficient; it could not help the
sinner; it said nothing of forgiveness. But the new covenant is all a
sinner needs; it comes at once with a free pardon; it presents a work
done for the sinner, not a work for the sinner to do. The motto or
theme of the new covenant is, 'Their sins and iniquities will I
remember no more.'
II. The new MAN (Ephesians 4:24). This seems to correspond with
the 'new creature' (2 Corinthians 5:17); with the 'new heart' (Ezekiel
18:31); with the 'new spirit' (Ezekiel 11:9); with the 'heart of
flesh' (Ezekiel 36:26); with the 'new birth' (John 3:3); and the being
'begotten again' (1 Peter 1:3). It supposes the destruction or removal
of the old man and the creation of the new—this new thing being the
workmanship of God, the production of the Holy Spirit. Newness of
nature, or heart, of life, of words, of the entire being, is the basis
of all religion and true worship.
III. The new WAY (Hebrews 10:19). The approach or access to God
by the sinner is said to be by a 'new and living way'—that way being
Christ Himself, for through Him we have access by on Spirit to the
Father. It is a new way in contrast with Adam's old way; a new way,
because newly made by Him who had newly died; a way into the holiest;
a way through the veil, by means of the blood. All God's dealings with
the sinner are on a new footing, that of free love, simple grace. It
is a free way, a sufficient way, an open way, a perfect way. He who
walks thereon is safe; for the way not only leads to life, but is the
life. Yes, life and truth are in Him who is the way; for Christ is all
and in all.
IV. The new SONG (Psalm 33:3; Revelation 5:9). Every new day
brings with it a new song; or rather it brings materials for many new
songs, which we should be always singing. Our whole life should be
full of new songs. Yet the old songs are not thereby made obsolete;
they do not grow tame or unmeaning. As the old songs of a land are
always fresh and sweet, so is it with the old songs of faith. They
never come amiss, and they help us with the new. These new songs have
to do with the past—for often, in looking into the past, we get
materials for a new song—with the present, and with the future. They
are connected with ourselves, our families, with the Church, with our
nation, with the work of God just now, with resurrection, with the
restitution of all things, with the glory, the new Jerusalem, and the
new creation. It is specially with the last that the new song of the
Apocalypse is connected,
V. The new COMMANDMENT (John 13:34; 1 John 2:8). It is both an
old and a new commandment which Christ gives us; substantially the
same as from the beginning, yet in many respects altogether new; a new
lawgiver, a new motive, a new standing-place (Zion, not Sinai), new
light fullness; everything in the commandment now connected with
Christ Himself and with His love. This new commandment bases itself on
'God is love,' and revolves round the cross. Love me, says the Master;
love one another with a pure heart fervently; love the brethren as I
have loved you—thus fulfilling both the old and the new commandment at
the same time, more—treating them as one.
VI. The new WINE (Matthew 26:29). In one sense the Lord's
Supper is new wine; and there we remember His love, which is 'better
than wine.' But Christ, in using the expression, 'until I drink it new
with you,' refers to the heavenly feast, the marriage supper of the
Lamb. There is in the highest sense and degree 'the new wine'—wine
made from no earthly vine, but from him who is the true vine, and from
the juice of whose grapes there comes the new and royal wine, the wine
of the kingdom. He is Himself the giver and the gift. His blood is
drink indeed here—much more hereafter. It is 'new' here—it will much
more new hereafter.
VII. The new Jerusalem (Revelation 3:12, 21:3, 10). This is no
earthly city. It is not the old Jerusalem rebuilt; that is another
thing. This is a new and more glorious city, heavenly and divine,
which comes down out of heaven from God; and it has the glory of God
and of the Lamb. It is altogether new; for the risen and the
glorified; for God's kings and priests; the city and the palace of the
VIII. The new HEAVENS and new EARTH (Isaiah 65:17; 2 Peter
3:13). The whole of what God had made, and which sin had defiled, is
made new. The universe is renewed; it is the restitution of all
things; it is the replacing of all creation on a higher and more
glorious footing, from which there shall be no second fall. There
dwells righteousness; it is the kingdom of the righteous King.
IX. The new NAME (Revelation 2:17). This is for the dwellers in
the new Jerusalem, the inhabitants of the new heavens and earth. Let
us consider what it is and what it means. What the actual individual
name is we know not; it will be as unlike the past as 'Israel' (the
prince with God) was unlike 'Jacob' (the supplanter). It will be—
(1) A name of love—The Father's love will be in it—Christ's
love will be in it.
(2) A name of honor—It will be no mean nor common name—but
glorious and celestial.
(3) Of blessing—It will proclaim blessing—it will be a name of
blessing—a blessed name.
(4) A name of wonder—It will astonish the possessor, and
everyone who hears it; no one shall know it or guess it until it comes
out. As Christ's new name is one which no one knows but Himself
(Revelation 19:12), so with the conqueror. It will be a name of glad
(5) Given by Christ—'I will give.' As He gave names to Abram,
Jacob, Peter, John—so will He give this new name, superseding our old
(6) A name most suitable and characteristic—It will in itself
condense and summarize our past history and character, or perhaps our
eternal prospects, as seen by God Himself. It will be a name full of
divine meaning—interpretative, perhaps, of God's dealings with us, and
indicative of His love.
(7) A name contained in a white stone—The white stone is the
stone of acquittal. In that stone of acquittal the new name is
inscribed by Christ. It is as an acquitted man, a conqueror, one to
whom the Master says, 'Well done,' that we get the name. It is the
everlasting seal of forgiving love.
They shall see His face, and His name shall be in their foreheads. The
Father's name is there (Revelation 3:12, 14:1). But this new name is
something more. What manner of love is this!
BOLDNESS IN THE BLOOD
Enter into the Holiest. This word brought
us the message of the Epistle. Christ has in very deed opened the Holiest of
All for us to enter in and to dwell there. The Father would have His
children with Him in His holy home of love and fellowship, abiding
continually all the time. The Epistle seeks to gather all in. Having
boldness to enter, let us draw near!
It may be that some, as in the study of the Epistle the wondrous mystery of
the way into the Holiest now opened was revealed to them, have entered in;
they have said, in faith: Lord, my God; I come. Henceforth I would live in
Thy secret place, in the Holiest of All. And yet they fear. They are not
sure whether the great High Priest has indeed taken them in. They know not
for certain whether they will be faithful, always abiding within the veil.
They have not yet grasped what it means--having boldness to enter in.
And there may be others, who have with longing, wistful hearts, heard the
call to enter in. and yet have not the courage to do so. The thought that a
sinful worm can every day and all the day dwell in the Holiest of All is
altogether too high. The consciousness of feebleness and failure is so
strong, the sense of personal unfaithfulness so keen, the experience of the
power of the world and circumstances, of the weakness of the flesh and its
efforts, so fresh, that for them there is no hope of such a life. Others may
rejoice in it, they must even be content without it. And yet the heart is
To both such, those who have entered but still are full of fears, and those
who in fear do not enter, the Holy Spirit speaks--To-day, if you shall hear
His voice, harden not your hearts; Having boldness in the blood of Jesus to
enter into the Holiest, let us draw nigh. The boldness with which we are to
enter is not, first of all, a conscious feeling of confidence; it is the
objective God-given right and liberty of entrance of which the blood assures
us. The measure of our boldness is the worth God attaches to the blood of
Jesus. As our heart reposes its confidence on that in simple faith, the
feeling of confidence and joy on our part will come too, and our entrance
will be amid songs of praise and gladness.
Boldness in the blood of Jesus. Everything depends upon our apprehension of
what that means. If the blood be to us what it is to God, the boldness which
God means it to give, will fill our hearts. As we saw in Hebrews 9, what the
blood has effected in rending the veil and cleansing the heavens, and giving
Jesus; the Son of Man, access to God, will be the measure of what it will
effect within us, making our heart God's sanctuary, and fitting us for
perfect fellowship with the Holy One. The more we honour the blood in its
infinite worth, the more will it prove its mighty energy and efficacy,
opening heaven to us and in us, giving us, in divine power, the real living
experience of what the entrance into the Holiest is.
The blood of Jesus. The life is the blood. As the value of this life, so the
value of the blood. In Christ there was the life of God; infinite as God is
the worth and the power of that blood. In Christ there was the life of man
in its perfection; in His humility, and obedience to the Father, and
self-sacrifice, that which made Him unspeakably well-pleasing to the Father.
That blood of Jesus, God and man, poured out in a death, that was a perfect
fulfilment of God's will, and a perfect victory over all the temptations of
sin and self, effected an everlasting atonement for sin, and put it for ever
out of the way, destroying death and him that had the power of it. Therefore
it was, that in the blood of the everlasting covenant Jesus was raised from
the dead; that in His own blood, as our Head and Surety, He entered heaven;
and that that blood is now for ever in heaven, in the same place of honour
as God the Judge of all, and Jesus the Mediator (Hebrews 12:24). It is this
blood, now in heaven before God for us, that is our boldness to enter in,
even into the very Holiest of All.
Beloved Christian! The blood of Jesus! The blood of the Lamb! Oh think what
it means. God gave it for your redemption. God accepted it when His Son
entered heaven and presented it on your behalf. God has it for ever in His
sight as the fruit, the infinitely well-pleasing proof, of His Son's
obedience unto death. God points you to it and asks you to believe in the
divine satisfaction it gives to Him, in its omnipotent energy, in its
everlasting sufficiency. Oh, will you not this day believe that that blood
gives you, sinful and feeble as you are, liberty, confidence, boldness to
draw nigh, to enter the very Holiest? Yes, believe it, that the blood and
the blood alone, brings you into the very presence, into the living and
abiding fellowship of the everlasting God. And let your response to God's
message concerning the blood, and the boldness it gives you be nothing less
than this, that this very moment you go with the utmost confidence, and take
your place in the most intimate fellowship with God. And if your heart
condemn you, if coldness or unbelief appear to make a real entrance
impossible, rest not till you believe and prove to the full the power of the
blood indeed to bring you nigh. Having boldness by the blood of Jesus,--what
then--let us draw nigh!
1. Which is now greater in your sight: your sin or the blood of Jesus? There
can be but one answer, Then draw nigh, and enter in, into the Holiest of
All. As your sin has hitherto kept you back, let the blood now bring you
nigh. And the blood will give you the boldness and the power to abide.
2. "One drop of that blood, coming out of the Holiest on the soul, perfects
the conscience, makes that there is no more conscience of sin, and enables
us to live in the fellowship of God and His Son. Such a soul, sprinkled with
the blood, is able to enjoy the heavenly treasures, and to accomplish the
heavenly service of the living God."
3. And that blood, such is its heavenly cleansing power, can keep the soul
clean. "If we walk in the light, as He is in the light," if me live in the
Holiest, in the light of His countenance, "we have fellowship one with
another, and the blood of Jesus Christ, His Son, cleanseth us from all sin,"
so that no sin touch us, whereby we lose the fellowship with the Father.
4. Understand how the Father's heart longs that His children draw near to
Him boldly. He gave the blood of His Son to secure It. Let us honour God,
and honour the blood, by entering the Holiest with great boldness.
Andrew Murray. The Holiest of All
Hebrews 10:21 and
since we have a
Amplified: And since we have [such] a great and wonderful and noble Priest
[Who rules] over the house of God,
Bible - Lockman)
Barclay: and since we have a great High Priest who is over the house of God, (Westminster
NLT: And since we have a great High Priest who rules over God's people, (NLT
- Tyndale House)
Phillips: Further, since we have a great High Priest set over the household
of God, (Phillips:
Wuest: and having a Priest, a Great One, over the house of God, (Eerdmans)
Young's Literal: and a high priest over the house of God,
SINCE WE HAVE A GREAT PRIEST: kai hierea megan:
(He 2:17; 3:1; 4:14, 15, 16; 6:20; 7:26; 8:1)
Since we have -
These words are added by the translators and are implied. Literally the
Greek reads - and a high priest over the house of God. This truth
was meant to (Great Priest) was meant to inspire confidence (Heb 10:22, 23).
Great Priest -
A High Priest.
Hierea megan is the alternative designation for the HIGH PRIEST (cf. Lv 21:10; Nu
35:25, 28 where Lxx the phrase "ho hiereus ho megas" = the priest,
Our Great/High Priest as
has been masterfully presented explained by our writer in his argument in Hebrews 4:14
through Hebrews 7:28. But even earlier the writer had begun to introduce the
truths about Jesus as the "new style" of High Priest...
Hebrews 1:3 And He is the radiance of His
glory and the exact representation of His nature, and upholds all things by
the word of His power. When He had made purification of sins (THIS
WAS THE WORK OF THE JEWISH HIGH PRIEST IN THE OLD COVENANT), He sat down at
the right hand of the Majesty on high;
Hebrews 2:17 Therefore, He had to be made
like His brethren in all things (speaking of Jesus' incarnation), so that He
might become a merciful and faithful high priest in things pertaining
to God, to make propitiation (satisfactory sacrifice which appeased God the
Father) for the sins of the people.
Hebrews 3:1 Therefore, holy brethren,
partakers of a heavenly calling, consider Jesus, the Apostle and
High Priest of our confession;
Hebrews 4:14 Therefore, since we have a
great high priest who has passed through the heavens, Jesus the Son
of God, let us hold fast our confession. 15 For we do not have a high
priest who cannot sympathize with our weaknesses, but One who has been
tempted in all things as we are, yet without sin. 16 Therefore let us draw
near with confidence to the throne of grace, so that we may receive mercy
and find grace to help in time of need.
Hebrews 6:20 where Jesus has entered as a
forerunner for us, having become a high priest forever according to
the order of Melchizedek.
Hebrews 7:26 For it was fitting for us to
have such a high priest, holy, innocent, undefiled, separated from
sinners and exalted above the heavens;
Hebrews 8:1 Now the main point in what
has been said is this: we have such a high priest, who has taken His
seat at the right hand of the throne of the Majesty in the heavens,
Jesus not only is our Access and
but our Advocate, confidence, both the Veil (our Access)
and the Priest (our Advocate). His torn body and shed blood provides our
access to the presence of the Father. And in our access He is our eternal
priestly Advocate. Hallelujah! Thank You Father.
To show why we need to be very careful reading commentaries (yes, even the
one you are now reading!) here is a quote from an Early Church Father,
Justin Martyr (ca AD 130-50) who cites Heb 6:19, 20, 10:19,20 and comments
that by virtue of the sacrificial death of the crucified High Priest, Jesus
Christ, Christians have become "the true high priestly people of God". Now
in one sense he may be correct (eg, 1Pe 2:9)...but I don't see us called "high"
anywhere...I think personally there is and will always be ONLY ONE Great
High Priest, even as there was only ONE in ancient Israel in the OT,
although there were many other priests.
When Chrysostom was brought before the Roman emperor, the emperor threatened
him with banishment if he remained a Christian. Chrysostorn replied:
“You can not banish me for this world is my Father’s house.” “But I will
slay you,” said the Emperor. “No, you can not,” said the noble champion of
the faith, “for my life is hid with Christ in God.” “I will take away your
treasures.” “No, but you can not for my treasure is in heaven and my heart
is there.” “But I will drive you away from man and you shall have no friend
left.” “No, you can not, for I have a Friend in heaven from Whom you can not
separate me. I defy you, for there is nothing you can do to hurt me.”
OVER THE HOUSE OF GOD: epi ton oikon tou theou:
(He 3:3, 4, 5, 6; Matthew 16:18; 1Corinthians 3:9, 10, 11, 12, 13, 14, 15,
16, 17; 2Corinthians 6:16,17; Ephesians 2:19, 20, 21, 22; 1Timothy
House of God -
occurs 73 times in the OT so it would have been familiar terminology to the Jewish recipients
of this epistle. In the OT it referred to a place, but as discussed below,
in the book of Hebrews it refers to a people, not a place.
House of God - 5x in NT: Mt 12:4, Mk 2:26, Lk 6:4, 11:51, Heb 10:21 In the Gospels
House of God clearly refers to the Temple of God in Jerusalem.
One possibility that
has been suggested for house of God is that it refers to God's
"house" in heaven. This interpretation is unlikely for the writer nowhere
else refers to the heavenly sanctuary under the metaphor of the house of
God. The other possibility (which I favor) is that it is a metaphor for
the family of God. Hebrews 3:6 would support the latter interpretation for
there we read...
but Christ was faithful as a Son over
His house—whose house we are (referring to believers), if
we hold fast our confidence and the boast of our hope firm until the
end. (Heb 3:6)
(Wiersbe, Calvin, et al agree)...
The house or family of God is the
Christian Church, or all true believers in the Lord Jesus. Over this Church,
house, or family, Christ is the High Priest-in their behalf he offers his
own blood, and their prayers and praises; and as the high priest had the
ordering of all things that appertained to the house and worship of God, so
has Christ in the government of his Church.
Today the temple
of God is the believer's body! (1Co 3:16, 6:19, 2Co 6:16) Think about this!
Is God able to "rest" in His Temple, your body?
ENTRANCE INTO THE HOLIEST
Enter into the Holiest. With these words the second half of the Epistle
begins. Hitherto the teaching has been mainly doctrinal. The glory of
Christ's person and priesthood, of the heavenly sanctuary which He, through
His own blood, has opened and cleansed and taken possession of for us, of
the way of obedience and self-sacrifice which led Him even to the throne,
has been unfolded. Now comes the practical part, and our duty to appropriate
the great salvation that has been provided is summed up in the one thought:
Having boldness to enter into the Holiest; let us draw nigh. Access to God's
presence and fellowship, the right and the power to make that our abiding
dwelling-place, to live our life there, has been provided in Christ: let us
draw nigh, here let us abide.
Enter into the Holiest. It is a call to the Hebrews to come out of that life
of unbelief and sloth, that leads to a departing from the living God, and to
enter into the promised land, the rest of God, a life in His fellowship and
favour. It is a call to all lukewarm, half-hearted Christians, no longer to
remain in the outer court of the tabernacle, content with the hope that
their sins are pardoned. Nor even to be satisfied with having entered the
Holy Place, and there doing the service of the tabernacle, while the veil
still hinders the full fellowship with the living God and His love. It calls
to enter in through the rent veil, into the place into which the blood has
been brought, and where the High Priest lives, there to live and walk and
work always in the presence of the Father. It is a call to all doubting,
thirsting believers, who long for a better life than they have yet known, to
cast aside their doubts, and to believe that this is what Christ has indeed
done and brought within the reach of each one of us: He has opened the way
into the Holiest! This is the salvation which He has accomplished, and which
He lives to apply in each of us, so that we shall indeed dwell in the full
light of God's countenance.
Enter into the Holiest. This is, in one short word, the fruit of
Christ's work, the chief lesson of the Epistle, the one great need of our
Christian life, the complete and perfect salvation God in Christ gives us to
Enter into the Holiest. What Holiest? To the reader who has gone with
us through the Epistle thus far, it is hardly needful to say, No other than
that very same into which Christ, when He had rent the veil in His death,
entered through His own blood, to appear before the face of God for us. That
Holiest of All is the heavenly place. But not heaven, as it is ordinarily
understood, as a locality, distinct and separate from this earth. The heaven
of God is not limited in space in the same way as a place on earth. There is
a heaven above us, the place of God's special manifestation. But there is
also a spiritual heaven, as omnipresent as God Himself. Where God is, is
heaven; the heaven of His presence includes this earth too. The Holiest into
which Christ entered, and into which He opened the way for us, is the, to
nature, inaccessible light of God's holy presence and love, full union and
communion with Him. Into that Holiest the soul can enter by the faith that
makes us one with Christ. The Holy Spirit, who first signified that the way
of the Holiest was not yet open; through whom Jesus "shed the blood that
opened the way; who, on the day of Pentecost, witnessed in the heart of the
disciples, that it was now indeed open; waits to testify to us what it means
to enter in and to bring us in. He lifts the soul up into the Holiest; He
brings the Holiest down into the soul.
Enter into the Holiest. Oh, the glory of the message. For
fifteen centuries Israel had a sanctuary with a Holiest of All into which,
under pain of death, no one might enter. Its one witness was: man cannot
dwell in God's presence, cannot abide in His fellowship. And now, how
changed is all I As then the warning sounded: Enter not so now the call goes
forth: Enter in the veil is rent; the Holiest is open; God waits to welcome
you to His bosom. Henceforth you are to live with Him. This is the message
of the Epistle: Child thy Father longs for thee to enter, to dwell, and to
go out no more for ever.
Oh the blessedness of a life in the Holiest! Here the Father's face
is seen and His love tasted. Here His holiness is revealed and the soul made
partaker of it. Here the sacrifice of love and worship and adoration, the
incense of prayer and supplication, is offered in power. Here the outpouring
of the Spirit is known as an ever-streaming, overflowing river, from under
the throne of God and the Lamb. Here the soul, in God's presence, grows into
more complete oneness with Christ, and more entire conformity to His
likeness. Here, in union with Christ, in His unceasing intercession, we are
emboldened to take our place as intercessors, who can have power with God
and prevail. Here the soul mounts up as on eagle's wings, the strength is
renewed, and the blessing and the power and the love are imparted with which
God's priests can go out to bless a dying world. Here each day we may
experience the fresh anointing, in virtue of which we can go out to be the
bearers, and witnesses, and channels of God's salvation to men, the living
instruments through whom our blessed King works out His full and final
O Jesus! our great High Priest, let this be our life!
1. "One thing have I desired of the Lord, that will I seek after; that I may
dwell In the house of the Lord all the days of my life, to behold the beauty
of the Lord, and to enquire in His temple." Here the prayer is fulfilled.
2. " Did not Jesus say, 'I am the door of the sheepfold'? What to us is the
sheepfold, dear children? It is the heart of the Father, whereunto Christ is
the gate that is called Beautiful. O children, how sweetly and how gladly
has He opened that door into the Father's heart, into the treasure-chamber
of God! And there within He unfolds to us the hidden riches, the nearness
and the sweetness of companionship with Himself.'--TAULER.
3. We have read of a man's father or friends purchasing and furnishing a
house for a birthday or a wedding gift. They bring him there, and, handing
the keys, say to him: "This is now your house." Child of God! the Father
opens unto thee the Holiest of All, and says now be thy home." What shall
our answer be?
Andrew Murray. The Holiest of All
A. His All-Prevailing
We are now led to another character of
our blessed Lord, as wearing our nature in the courts of heaven, for in the
prophecy of him just quoted, it is promised that "he shall be a priest upon
his throne." The high priest under the law never sat upon a throne. He was a
servant, not a sovereign; for he "served unto the example and shadow of
heavenly things." Hebrews 8:5-note.
But Jesus is a royal Priest, and as such was typified by Melchizedek, who
united in himself the two characters of priest and king, for he was "King of
Salem, and Priest of the most high God." Hebrews 7:1-note.
This was "the order of Melchizedek," according to which Jesus was made a
high priest by virtue of the ancient oath—"The Lord has sworn, and will not
repent. You are a priest forever after the order of Melchizedek." Psalm
There were three especial features in the priesthood after the order of
Melchizedek, which distinguished it from the Levitical order:
1. It was a royal priesthood; for Melchisedek was "by interpretation
King of righteousness that being the meaning of his name, and after that
also King of Salem, which is King of peace." Hebrews 7:2-note.
2. It was made by an oath. "And inasmuch as not without an oath he
was made priest; For those priests were made without an oath; but this with
an oath by him that said unto him. The Lord swore and will not repent. You
are a priest forever after the order of Melchisedek. By so much was Jesus
made a surety of a better testament." Hebrews 7:20, 21, 22-note.
3. It was forever, for so ran the promise, "You are a Priest
forever." Jesus was, therefore, not a temporary high priest, as the high
priests under the law, whom sickness struck and death removed, for "there
truly were many priests, because they were not allowed to continue by reason
of death." Hebrews 7:23-note.
But Jesus being "made not after the law of a carnal commandment," as was the
high priest under the law—"but after the power of an endless life,"
continues ever, as having an unchangeable priesthood. And in this consists
much of the suitability and blessedness of his priestly office as now
carried on in heaven, as the apostle speaks—"therefore he is able also to
save to the uttermost, all who come unto God by him, seeing he ever lives to
make intercession for them." Hebrews 7:25-note.
Let us, then, as the Lord may enable, now take a view by faith of the Lord
Jesus, as the high priest over the house of God, and this may give us holy
boldness to venture near.
"Having therefore, brethren, boldness to
enter into the holiest by the blood of Jesus, by a new and living way, which
he has consecrated for us, through the veil, that is to say, his flesh."
If thus enabled to draw near with a true
heart, we may find a benefit in meditating upon our blessed Lord in this
relationship to his church and people.
The high priest, under the law, on the great day of atonement, which
occurred once a year, on the tenth day of the seventh month, made a solemn
atonement, first for the sins of himself and his house, and then for the
iniquities of the children of Israel. Lev. 16:34. But this he did in two
ways by offering a bullock as a sin offering for himself, and a goat, upon
which the Lord's lot fell, as a sin offering for the people; Lev. 16:6,9,11;
by taking a censer full of burning coals from off the altar, and filling his
hands with sweet incense beaten small, and entering therewith into the most
holy place. This was that sacred spot called "the holy of holies" or "the
holiest of all" Hebrews 9:3-note;
which contained the ark of the covenant on which, between the cherubim, was
the Shekinah or visible manifestation of the presence and glory of God (See
Shekinah glory cloud). Into
this holiest of all, the high priest never entered but on the great day of
atonement; and even on that day he was forbidden, under the penalty of
death, to come within the veil which separated it from the holy place,
unless he had washed his flesh, had put on the holy linen garment, taken
with him the blood of the sacrifice, and put the incense upon the burning
coals in the censer.
All these things were highly typical of Jesus as the great high priest.
The washing of the flesh denoted his purity as high priest; the holy
linen garments, the holiness of his human nature; the blood, his atoning
blood shed upon the cross; and the incense, his meritorious intercession.
The most holy place was typical of heaven, and the veil typical of the
separation between God and us, and that "the way into the holiest of all was
not yet made manifest, while as the first tabernacle was yet standing."
When Jesus died, this veil was rent in twain from the top to the bottom
Matthew 27:51; to show that there was no longer a separating veil between
God and his people.
But the high priest going within the veil, with the blood and the incense,
was a special type of Jesus, our risen High Priest, entering into the courts
of heaven. There was a connection between the intercession of the high
priest without, and within the veil. Outside the veil the sacrifice was
offered, but the blood was taken inside it. The bronze altar was without the
veil, but the ark of the covenant was within. The high priest shed the blood
without, but sprinkled it within. The burning coals were taken from the
bronze altar which stood in the open court; but the incense was put upon
them as he entered into the most holy place, that the cloud of its fragrance
might cover the mercy seat on and before which he sprinkled the blood of the
bullock, offered for his sins, and that of the goat, for the sins of the
Thus our most blessed High Priest, after he had offered his holy body and
soul as a sacrifice for sin, rose from the dead, and ascended up on high to
enter into heaven in his pure and sacred humanity, typified by the holy
linen garments worn by Aaron, when he went within the veil, that he might
there fulfill that part of his priestly office—to make intercession for us.
This was beautifully typified, as we have already hinted, by the high priest
taking the incense beaten small within the veil, together with the atoning
blood. The incense was beaten small—bruised, not cut, not only that the
fragrance might more freely flow forth when lighted by the coals, but as
typical of the sufferings and sorrows of our agonizing High Priest.
"It pleased the Lord to bruise him." Isa
"He was wounded for our transgressions;
he was bruised for our iniquities." Isa 53:5
The coals from off the bronze altar
typified the wrath of God, for the fire on the bronze altar, kindled in the
first instance by the Lord himself, Lev. 9:24, was never put out; and on it
were burnt not only all the whole burnt-offerings, but every part of the
other sacrifices, as the fat of the sin-offering, which was laid thereon for
that express purpose. The cloud of incense which filled the most holy place,
and covered the mercy seat, represented the fragrances of the present
intercession of our great and glorious High Priest in heaven. And the blood,
sprinkled on and before the mercy seat, typified "the blood of sprinkling
which speaks better things than that of Abel;" Hebrews 12:24-note;
even that precious blood "which cleanses from all sin;" which he took with
him into heaven when he entered there in his holy humanity, and the efficacy
of which to purge a guilty conscience from filth, guilt, and dead works, to
serve a living God, he still makes manifest when the Holy Spirit takes of
the things of Christ, and reveals them to the soul with his own divine
A believing view of Christ, as typified by the high priest under the law
entering within the veil, on the great day of atonement, will prepare our
minds more clearly and fully to contemplate him as now carrying on his
priestly office in the glorious temple above; for he
"is not entered into the holy places made
with hands, which are the figures of the true, but into heaven itself, now
to appear in the presence of God for us." Hebrews 9:24-note.
The entering in of the high priest within
the veil was one special part of his sacred office, by which he was
distinguished from his priestly brethren, who might offer the ordinary
sacrifices, Lev. 1:5, but not go into the most holy place with the blood of
the bullock and the goat. Lev. 16:1. Thus part of his priestly office was
without, and part within the veil; and yet the two parts were continuous,
connected, and inseparable.
So it is with our great and glorious High Priest now within the veil—hidden,
indeed, from mortal eyes, as the high priest was from the children of Israel
by the veil of the tabernacle, but as really and truly still ministering in
our nature there as Aaron ministered in the holy of holies, when he
sprinkled the blood on and before the mercy-seat, and filled the place with
the smoke and fragrance of the incense. We have already traced a connection
between the blood of the sacrifice shed without the veil and the same blood
carried within, and a similar connection between the coals taken from the
bronze altar and the incense beaten small, the smoke of which covered the
mercy-seat. So there is a necessary and most blessed connection between the
blood-shedding and sacrifice of Christ on earth and his intercession in
heaven. The fragrance of his intercession rises from the altar of his
sacrifice, as typically from the burnt offering of Noah "a sweet smelling
savor" ascended up to the Lord; and as he is ever presenting his
blood-shedding and death on behalf of his people here below, he, in this
sense, "ever lives to make intercession for them." Hebrews 7:25-note.
We need not suppose, therefore, that the intercession of our blessed High
Priest is a vocal intercession, carried on by actual prayers and
supplications. In the typical intercession of the high priest, on the great
day of atonement, it was not his vocal prayers which prevailed with God, for
of them no mention was made or commandment given, but the blood of the
sacrifice and the smoke of the incense. Thus his office is described by the
apostle—"For every high priest taken from among men is ordained for men in
things pertaining to God, that he may offer both gifts and sacrifices for
sins." Hebrews 5:1-note.
And as a remarkable illustration of this we may instance what occurred when
the congregation of the children of Israel murmured against Moses and Aaron,
and the Lord was about to consume them as in a moment—"And Moses said unto
Aaron, Take a censer, and put fire therein from off the altar, and put on
incense, and go quickly unto the congregation, and make an atonement for
them; for there is wrath gone out from the Lord; the plague is begun. And
Aaron took as Moses commanded, and ran into the midst of the congregation;
and, behold, the plague was begun among the people; and he put on incense,
and made an atonement for the people." Nu 16:46,47. Moses did not bid Aaron
pray for the people, but make an atonement for them; so that it was not the
prayers of Aaron, as the interceding high priest and typical mediator, but
the incense lighted with fire from the bronze altar, which prevailed with
the Lord, and stayed the plague which had already begun. Nu 16:45, 46, 47,
So it is the presence of Jesus in heaven in our nature, and the continual
presentation of his blood-shedding and sacrifice on earth before the eyes of
his Father in which the power and prevalence of his intercession consist.
Thus he is represented as "clothed with a vesture dipped in blood;" Rev.
and John had a view of him in the courts of heaven as a slaughtered lamb,
for he says,
"And I beheld, and lo! in the midst of
the throne and of the four beasts, and in the midst of the elders, stood a
Lamb as it had been slain." Rev. 5:6-note.
His office as an interceding High Priest
was thus represented, for as "a lamb as it had been slain" is a type of his
sacrifice for sin, so his standing as a slain lamb in the midst of the
throne denotes that his precious blood, as of a lamb without blemish and
without spot, 1Pe 1:19-note,
yes, of "the Lamb slain from the foundation of the world," in the
predestinating counsels and purposes of God, Rev. 13:8-note,
now continually avails for the salvation of the redeemed, and is ever
presented before the eyes of the Father.
The present intercession of our great High Priest at the right hand of the
Father, as viewed by the eye of faith, is full of encouragement and
consolation to every believing heart. There are but few of the Lord's living
family who do not at various times and seasons sigh and groan under a load
of sin and sorrow. Now there are two especial features in the intercession
of Jesus within the veil which meet this twofold burden—the prevalency of
his intercession; the sympathy and compassion of his loving heart. The
former suits the burden of their sins; the latter that of their sorrows. We
will, with God's help and blessing, consider these two points separately.
Let us first, then, take a glance at the prevalency of his intercession, and
see how suitable it is to relieve the soul under a burden of sin.
"If any man sins," says John, "we have an
Advocate with the Father, Jesus Christ the righteous." 1John 2:1.
What can we do with our sins?—their
burden, their guilt, their filth, and their power? Nothing, absolutely
nothing, but to sink under them; for we can neither put them away nor subdue
them. But Jesus can do both, for he
"of God is made unto us wisdom, and
righteousness, and sanctification, and redemption." 1Co 1:30.
To him, then, a poor, guilty, miserable,
sinking sinner may look to plead his case, for in him he has "an Advocate
with the Father," one of God's own appointing, and therefore sure of the ear
of the Judge, a wonderful Counselor, Isa 9:6, who can stand up in the court
of heaven on his behalf; one who never lost a cause, rejected a humble
petition, or disappointed a client.
But the power and prevalency of this advocacy in heaven rest on his atoning
sacrifice offered on earth; for John immediately adds, "And he is the
propitiation for our sins." It is because "he has put away sin by the
sacrifice of himself," and "was once offered to bear the sins of many,"
it is because he "blotted out the handwriting of ordinances that was against
us, which was contrary to us, and took it out of the way, nailing it to his
cross;" Col 2:14-note;
it is because his is a finished work; John 17:4. John 19:30; and he has made
peace through the blood of his cross, Col 1:21-note,
that he is now our prevailing Advocate and successful Intercessor in heaven,
where the cause is heard and decided.
We are very apt to lose sight of these most blessed truths, and that we have
such a Friend above. We believe them, indeed, firmly and fully, anchor in
them, and have no hope but what is connected with and springs out of them.
But in seasons of darkness and distress, when guilt from repeated
backslidings lies hard and heavy on the conscience; when the mists and fogs
of unbelief gather over the foundations of our hope; when our evidences are
beclouded and our signs but dimly seen, then we need a living Advocate who
can plead our cause, we being unable to do it ourselves, and by presenting
on our behalf his blood and obedience, his sufferings, sacrifice, and death,
may bring us off more than conquerors against every accusing plea and every
opposing adversary. As Satan stood at the right hand of Joshua the high
priest, to resist him; Zec 3:1; as the accuser of the brethren accuses them
before God day and night; Rev. 12:10-note;
and neither Joshua nor the brethren could plead a word in their own defense,
and yet both came off conquerors by the help of the Lord and the blood of
the Lamb; so poor guilty sinners now prevail through the power of their
It is, then, because we feel the weight and burden of sin, yet see by faith
that our great High Priest has passed within the veil, that our eyes, hands,
and hearts are all up unto him. As thus realized by faith, there is a
peculiar power in this believing view of our heavenly Advocate, which draws
desire and supplication out of the soul unto and after him. No, it is this
living and daily communion with Jesus in heaven in which the very life and
power of godliness consist. "Because I live, you shall live also." John
14:19. He, as exalted above all principality and power, is the church's
glorious Head, Eph 1:22-note,
"from which all the body, by joints and bands, having nourishment
ministered, and knit together, increases with the increase of God." Col
This union with him as a living Head brings about communion with him; for as
he communicates grace out of his own fullness, there springs up in the soul
a sweet and sacred fellowship with him, as viewed by faith on his throne of
grace as the Mediator between God and man. And these communications of
divine light and life out of his fullness, enlightening the eyes of the
understanding, and being attended by the spirit of wisdom and revelation in
the knowledge of him Eph 1:17,18-note,
there arises in the heart a gracious view of his beauty and blessedness, of
his grace and his glory. Psalm 112:4-note.
Isa 33:17. Luke 1:78,79. 2Pe 1:19-note.
This is drinking at the fountain of life and seeing light in God's light;
Psalm 36:9; and is the very "light of life," which the Lord gives to those
that follow him. John 8:12.
As, then, the soul walks in the light of these gracious teachings, the blood
of Jesus is seen as a fountain of infinite value and unspeakable efficacy
for sin and uncleanness; his righteousness as a most blessed covering for
all its shame and nakedness; his bleeding, dying love as a most healing balm
for a wounded conscience, and a heavenly cordial for a fainting spirit. It
is by these teachings that the reality of true religion and of vital
godliness is learned; and in no other way. No truly exercised soul can be
satisfied with seeing salvation as a mere doctrine of the gospel—a fixed and
certain truth that shines in the inspired page. Glad, indeed, he is that the
way of salvation is so clearly revealed in the word of truth; and that there
is the light, and life, and power of the Spirit within to bear his inward
witness to the truth and certainty of the written testimony; but all this
light and knowledge in the letter of truth falls short of a salvation
revealed and manifested to his own heart and conscience.
Here, then, comes in the blessedness of an ever-living Advocate and
Intercessor at the right hand of the Father, who, by applying his blood and
love with power, says to the soul, "I am your salvation." It is therefore
said of him, "therefore he is able also to save to the uttermost those who
come unto God by him, seeing he ever lives to make intercession for them."
Who shall describe, as who shall limit God's "uttermost?" David, "from the
ends of the earth;" Psalm 61:2-note.
; Heman, when "laid in the lowest pit, in darkness, in the deeps;" Psalm
Hezekiah, "from the gates of the grave and the pit of corruption;" Isa
38:16,17; Jeremiah, "out of the low dungeon," where "the waters flowed over
his head, and he said, I am cut off;" La 3:54,55; Jonah, "out of the belly
of hell;" Jon 2:2; all these deeply-taught and deeply-tried saints of God
knew both man's uttermost and God's uttermost, and that man's uttermost was
sin, hell, and despair; and God's uttermost was mercy, salvation, and
Never is the prevalency of our Great High Priest's intercession so proved as
when it thus saves to the uttermost. And who that knows anything of himself
as a sinner, or in whose heart the fountains of the great deep have in any
measure been broken up; who that has ever had a view of sin as seen in the
light of God's infinite purity and holiness, and trembled before him; who
that has ever felt the guilt of backslidings, the pangs of slips and falls,
and his own miserable helplessness, not only in the hour of temptation, but
to remove the load of transgression off his conscience—who of all these but
has his "uttermost," if not really so deep and desperate as Heman's and
Jonah's, yet, in his own feelings, such an uttermost as none can save him
from but that High Priest and Advocate who lives at God's right hand to make
intercession for him? It is here we prove the experimental reality and felt
blessedness of having such an Advocate with the Father, against whom and
before whom we have sinned. May the Lord enable us to commit our cause into
his hand, however deep or desperate, and wait and watch for him to appear
Sympathy and Compassion
Having attempted, then, to show the
nature and prevalency of the intercession of Jesus at the right hand of the
Father, and how mercifully and graciously it meets our case as burdened with
countless sins and pressed down with innumerable infirmities, we come now to
the consideration of the blessed Lord as our most compassionate and
sympathizing High Priest in the courts of heaven. Sympathy and compassion
are necessary qualifications of a high priest, as sustaining the office of a
mediator. A priest implies a sacrifice; a sacrifice implies a sinner; a
sinner implies a guilty, burdened wretch, justly deserving of the wrath of
God, and therefore in a most pitiable condition. For such a one the high
priest offers a sacrifice, that he may obtain thereby the pardon of his
sins. He must, therefore, compassionate the case of this guilty sinner,
that, as feeling sympathy with him, he may present prayer and supplication
on his behalf, that the sacrifice offered for his sins may be accepted. The
apostle, therefore, says, "For every high priest, taken from among men, is
ordained for men in things pertaining to God, that he may offer both gifts
and sacrifices for sins; who can have compassion on the ignorant, and on
those who are out of the way; for that he himself also is compassed with
infirmity. And by reason hereof he ought, as for the people so also for
himself, to offer for sins." Hebrews 5:1, 2, 3-note.
The high priest under the law differed in this point from the blessed Lord
in that he was himself a sinner, and as such had to offer sacrifice for his
own sins as well as for the sins of the people. By this offering for his own
sins two things were intimated—that as a sinner he himself needed a
propitiating sacrifice; and, he was reminded thereby that, though a high
priest, he was really no better than the sinner for whose sins he offered
sacrifice. By this sense, then, of his own sinfulness, thus vividly and
distinctly brought before his eyes, he was taught to have compassion on his
fellow-sinners, and especially on those who had sinned ignorantly, and were
"out of the way" through backsliding or infirmity, for there was no
sacrifice provided for presumptuous sinners. Nu 15:27, 28, 29, 30, 31.
Our blessed Lord, then, as the great High Priest over the house of God,
would not have been suitable to us, as encompassed with infirmities, unless
he could compassionate our case, and sympathize with us in our troubles and
sorrows. It is true that, as perfectly free from sin, both in body and soul,
he had no necessity to offer sacrifice for himself; but, as a most loving
and tender High Priest, he could compassionate the sinner without partaking
of his sins. But this was not all—for even in eternity, before he gave
himself for his people, he had pity on them; and we read that, apart from
electing love or saving grace, in the days of his flesh, he had compassion
on the hungry multitude. But that he might become a merciful and
compassionate High Priest he had to learn sympathy with his people in a very
different way. In the wondrous depths of the wisdom and grace of God, he
learned to sympathize with us in our afflictions by a personal experience of
them. This is the apostle's declaration—"For we have not a High Priest who
cannot be touched with the feeling of our infirmities; but was in all points
tempted like as we are, yet without sin." Hebrews 4:15-note.
And what a most encouraging conclusion does he draw from this most blessed
view of the compassion of our once suffering Head—"Let us therefore come
boldly unto the throne of grace, that we may obtain mercy and find grace to
help in time of need." Hebrews 4:16-note.
We showed in the last chapter the close and intimate connection that exists
between the two main branches of our Lord's priestly office—the sacrifice
which he offered in the days of his flesh on earth and his present
intercession in heaven. So there is a similar connection between the
personal experience of suffering and temptation which the Lord endured here
below and his present sympathy above—with his tempted and suffering people
still in the wilderness. We must not, however, suppose the personal
experience of suffering was essential to his knowledge of it. As omniscient
in his divine nature, the Lord perfectly knows what his people suffer, for
"he knows our frame, he remembers that we are dust." Psalm 103:14-note.
In this sense he searches and knows us, for he understands our thought afar
off; he compasses our path and our lying down, and is acquainted with all
our ways. Psalm 139:2,3-note.
As the all-seeing, heart-searching God, he sees and knows all our
afflictions and sorrows as he knows everything in heaven and earth. But he
could only have the personal experience of suffering by becoming himself a
sufferer. This is a deep mystery; but as it is revealed to our faith in the
word of truth and is full of blessed consolation to the afflicted family of
God, we will approach it with all reverence as a part of our Meditations.
It was the eternal will of God that his dear Son should take the flesh and
blood of the children, and that he should take it without sin, but not
without suffering. Suffering was a part of the atonement—"For Christ also
has once suffered for sins, the just for the unjust, that he might bring us
to God." 1Pe 3:18-note.
Our blessed Lord was "a man of sorrows and acquainted with grief," not only
that by these sorrows and griefs he might redeem us from the depths of the
fall—but that he might experimentally learn to feel for, and sympathize with
us in our troubles and afflictions.
None can really sympathize with the afflicted but those who have passed or
are passing through similar afflictions. We might as well expect an
unmarried woman to sympathize with a bereaved widow, as for the unafflicted
to sympathize with the afflicted. The very word "sympathy" means a
"suffering with"; but how can there be a suffering with another if the
suffering itself be personally unknown? The primary element of the whole
feeling is lacking, if suffering be absent on the part of the sympathizer.
Thus, in order that our blessed Lord might personally, feelingly, and
experimentally sympathize with his suffering people, there was a necessity
that he must himself suffer. O mystery of mysteries! O wondrous heights and
depths of redeeming love! that the Son of God should suffer, not only that
he might redeem, but that he might personally feel for and experimentally
sympathize with his suffering people!
But though we feel our inability and inadequacy to open up this sacred
subject, yet, as we have proposed it as a part of our Meditations, let us
now examine this point a little more closely, and see what sufferings the
blessed Lord endured that he might learn thereby to sympathize with his
afflicted ones, who drink of his cup and are baptized with his baptism.
In viewing these, we cannot well distinguish between the Lord's sufferings
as meritorious and his sufferings as intended to teach him compassion and
sympathy; for all his sufferings were a part of his atoning sacrifice—"By
his stripes you were healed." 1Pe 2:24-note.
He that was "wounded for our transgressions and bruised for our iniquities"
has also surely "borne our griefs and carried our sorrows." Isa 53:4,5. In
fact, by the sorrows and sufferings of the blessed Lord several purposes,
according to the sovereign will and wisdom of God, were at once
accomplished, and principally these following:
1. God was glorified, as the Lord himself said, "Now is the Son of man
glorified, and God is glorified in him." John 13:31. "I have glorified you
on the earth; I have finished the work which you gave me to do." John 17:4.
By his meek endurance of the sufferings laid upon him, and by his voluntary
and patient obedience to the will of his heavenly Father, through the whole
course of his suffering life, from the manger to the cross. God was
2. The work of redemption was fully accomplished.
3. He learned obedience by the things which he suffered. Hebrews 5:8-note.
4. He left us an example, that we should follow his steps. 1Pe 3:21-note.
5. He was made perfect; Hebrews 5:9; that is, he became by suffering
perfectly qualified to sustain his high office as a merciful and faithful
High Priest, who, "in that he himself has suffered being tempted, is able to
help those who are tempted." Hebrews 2:17-note,
It is the last point which chiefly demands our present consideration, as
contemplating him now in our nature at the right hand of the Father. The
sympathy and compassion of the blessed Lord, as now exercised in the courts
of heaven, are chiefly shown under the following circumstances:
1. To his people under affliction.
2. To his people under temptation.
1. The Lord's people are all, without exception, an afflicted people. This
was their promised character from the days of old—"I will also leave in the
midst of you an afflicted and poor people, and they shall trust in the name
of the Lord." Zeph 3:12. Their afflictions, indeed, widely vary as regards
nature, number, length, degree, but all find the truth of that solemn
declaration that we must "through much tribulation enter into the kingdom of
1. Thus, some are afflicted in body, racked with continual pain, or
suffering perhaps for years from some severe illness which may not much
shorten life, yet render life often a burden. If health be the greatest, as
all must admit, of temporal blessings, the lack of it must be the greatest
of all temporal miseries. The blessed Lord, indeed, had no personal
experience of sickness, for in his holy, immortal body there were the seeds
neither of sickness nor death; but he experienced bodily pain, as when
scourged by Pilate's command, when he wore the crown of thorns, when struck
and buffeted by the crude Roman soldiery, and more especially when nailed to
the cross. Thus, even in the matter of bodily suffering, our gracious Lord
can sympathize from personal experience with his poor afflicted family still
in the flesh who are racked with pain on their bed of languishing.
2. Many again of the Lord's people are deeply tried in providence. Poverty
is the daily cross of many of the excellent of the earth. But what a
personal experience their gracious Lord had of this sharp trial, who had
neither purse nor bag, but was maintained by the contributions of the women
who ministered to him of their substance. Luke 8:3. Did he not hunger in the
wilderness, and before the barren fig-tree? Did he not thirst at Samaria's
well and on the cross? And did he not say of himself, "The foxes have holes,
and the birds of the air have nests, but the Son of man has nowhere to lay
his head?" Matthew 8:20. He who for our sakes became poor that we through
his poverty might be rich, not only spiritually made himself poor by laying
aside his divine glory, but actually and literally made himself poor by
voluntarily submitting to the pain and pressure of bodily poverty.
3. Others of the Lord's people are subject to cruel persecutions. This,
indeed, has been the lot of all the saints from the days of righteous Abel,
and will be to the end of time, for "all that will live godly in Christ
Jesus shall suffer persecution." Fire and faggot are now unknown, and the
spirit of the times, at least in this country, will not allow fine and
imprisonment, and the other acts of violence which our godly forefathers
endured for conscience sake; but the scourge of the tongue is still wielded,
heads cut off instead of ears, and reputations branded instead of foreheads.
But what a deep and personal experience had the blessed Lord of persecution
from the day that Herod sought his life until he was nailed to the cross!
How every word was watched which fell from his lips, every action
misinterpreted, his character calumniated as a glutton and a wine-bibber,
and shame and contempt poured upon him until, as the consummation of hatred,
and to cover him, as they thought, with everlasting ignominy, they crucified
him between two thieves.
4. Others of the Lord's people suffer from the treachery of false friends.
Had not our blessed Lord an experience of this in the treachery of Judas, so
that he could say, "He who eats bread with me has lifted up his heel against
But it is not necessary for us to dwell longer on those temporal afflictions
which press down so many of the Lord's people, but in which their gracious
Head still sympathizes with them. He who wept at the grave of Lazarus; he
who had compassion on the widow of Nain, Luke 7:13, on the beseeching leper,
Mark 1:41, on the man possessed with a devil, Mark 5:19, on the blind,
Matthew 20:34, and on the fainting, scattered multitudes, Matthew 9:36,
surely pities and sympathizes with his people in all their temporal sorrows,
These, though heavy, are not the severest afflictions which befall the
saints of the Most High. We will now, therefore, divert our thoughts to
those spiritual sorrows and troubles which all the family of God experience,
though these, too, vary widely in number and degree, yet are allotted to
each living member of the mystical body of Christ, according to the
appointed measure. In these, as peculiar to the Lord's people, Jesus has a
special sympathy with his afflicted people, for of this cup he drank to the
very dregs, and with this baptism he was baptized with all its billows and
waves rolling over him. Whatever spiritual troubles and sorrows the Lord's
people may be called upon to endure, their gracious Lord and Master suffered
much more deeply than their heart, however deeply lacerated, can feel or
their tongue, however eloquent, can express. But we will look at some of
these SPIRITUAL AFFLICTIONS, and endeavor to show how the blessed Lord had a
personal experience of them, and thus learned to sympathize with his people
1. The chief burden of the Lord's living family is sin. This is the main
cause of all their sighs and groans, from the first quickening breath of the
Spirit of God in their hearts until they lay down their bodies in dust.
But it may be asked, what experience could the blessed Lord have had of sin.
Seeing he was perfectly free from it both in body and soul? It is indeed a
most certain and a most blessed truth that our gracious Redeemer "knew no
sin;" 2Co 5:21; was "a lamb without blemish and without spot;" 1Pe 1:19-note;
and was "holy, harmless, undefiled, and separate from sinners." Hebrews
Still, sin was so imputed to him, and the Lord so "laid on him the
iniquities of us all," that he felt them just as if they had been his own.
"He was made sin for us;" its guilt and burden were laid on his sacred head,
and so became by imputation his, that it was as if he had committed the sins
charged upon him.
Take the following illustration. View sin as a debt to the justice of God.
Now, if you are a surety for another, and he cannot pay the debt, it becomes
yours just as much as if you had yourself personally contracted it. The law
makes no distinction between his debt and yours; and the creditor may sell
the very bed from under you to pay the debt, just as if you were the
original debtor. So the blessed Lord, by becoming Surety for his people,
took upon him their sins, and thus made them his own. How else can we
explain those expressions in the Psalms, which are evidently the language of
his heart and lips, such as the following? "For innumerable evils have
compassed me about; my iniquities have taken hold upon me, so that I am not
able to look up; they are more than the hairs of my head; therefore my heart
fails me." Psalm 40:12-note.
Does not the Lord here speak of his iniquities taking hold upon him, so that
under their weight and burden he could not look up, and that they were more
in number than the hairs of his head?
2. With the burden and weight of sin comes the wrath of God into the
sinner's conscience; and this is the most distressing feeling that can be
well experienced out of hell. So the blessed Lord, when he took the burden
and weight of sin, came under this wrath. This was "the horrible pit" into
which he sank, Psalm 40:2-note,
"the deep mire in which there was no standing," "the deep waters where the
floods overflowed him." Psalm 69:2. This made him say, "For my days are
consumed like smoke, and my bones are burned as a hearth. My heart is
smitten and withered like grass, so that I forget to eat my bread. For I
have eaten ashes like bread, and mingled my drink with weeping, because of
your indignation and your wrath; for you have lifted me up and cast me
down." Psalm 102:3,4,9,10-note.
None who read the word of truth with an enlightened eye can doubt that these
Psalms refer to the blessed Lord, and that it is he who speaks in them.
3. Then there is the curse of the law, which peals such loud thunders, and
sinks so deeply into the heart and conscience of the awakened sinner. But
did not Jesus endure this too? Surely he did, both in body and soul, as the
apostle declares, "Christ has redeemed us from the curse of the law, being
made a curse for us; for it is written. Cursed is every one that hangs on a
tree." Ga 3:13.
4. Then there are the hidings of God's countenance, the withdrawings of his
presence, and his forsakings of the soul that still hangs upon him and
cleaves to him. But cannot our gracious Lord here deeply sympathize with his
people who are mourning and sighing under the hidings of God's countenance,
for was not this the last bitter drop of the cup of suffering which he drank
to the very dregs? Did heaven or earth ever hear so mournful a cry as when
the darling Son of God, in the agony of his tortured soul, cried out, "My
God, my God! why have you forsaken me?"
Thus, whatever in number or degree be the spiritual griefs and sorrows of
the Lord's people; whatever convictions, burdens, sorrows, distresses, pangs
of conscience, doubts, fears, and dismay under the wrath of God, the curse
of the law, the hidings of his face, and the withdrawings of the light of
his countenance they may grieve and groan under. Jesus, their blessed
Forerunner, experienced them all in the days of his flesh, and to a degree
and extent infinitely beyond all human conception. Can any heart conceive,
or any tongue express what the dear Redeemer experienced in the garden of
Gethsemane, when his soul was exceeding sorrowful, even unto death; when he
thrice prayed that the cup might pass from him, and being in an agony,
prayed more earnestly, so that his sweat was as it were great drops of blood
falling to the ground? Might he not truly say, "Is it nothing to you, all
you that pass by? Behold and see if there be any sorrow like unto my sorrow,
which is done unto me, with which the Lord has afflicted me in the day of
his fierce anger." La 1:12.
An awakened sinner, under divine quickening, has to bear but the weight of
his own sins; but Jesus had to bear the sins of millions. It is at best but
a few drops of the wrath of, God, and that wrath as already appeased, that
fall into a trembling sinner's conscience; but Jesus had to endure all the
wrath of God due to millions of ransomed transgressors. It is but the
distant peals of the law which sound in a convinced sinner's soul; but the
whole storm burst upon the head of the Surety. In a little wrath God hides
his face from his Zion for a moment; but in great wrath he hid his face from
his dear Son. Thus, whatever be the spiritual sorrows and troubles of
afflicted Zion, even though she be "tossed with tempest and not comforted,"
in all she has a Head who suffered infinitely more than all the collective
members. They do but "fill up what is behind of the afflictions of Christ;"
but O how small is that measure of affliction compared with his! It was,
then, his personal experience of these spiritual afflictions which makes the
blessed Lord so sympathizing a High Priest at the right hand of God. Though
now exalted to the heights of glory, he can still feel for his suffering
saints here below. The garden of Gethsemane, the cross of Calvary, are still
in his heart's remembrance, and all the tender pity and rich compassion of
his soul melt towards his afflicted saints; for,
His heart is touched
His affections melt with love.
But the gracious Lord can also sympathize
with his saints under all their TEMPTATIONS. This is a deep mystery, but not
more deep than blessed; and as it is pregnant with consolation to the tried
and tempted children of God, we will attempt to unfold it to the best of our
ability. The Holy Spirit expressly declares that our blessed Lord "was in
all points tempted like as we are, yet without sin." Hebrews 4:15. This,
then, we must accept as a most solemn and, as viewed by faith, a most
blessed truth. Nor must we limit the language of the Holy Spirit, but as he
has said "in all points," so must we receive it on the testimony of him who
But as the word "temptations" has in the original two significations,
including in its meaning "trials" as well as "temptations" properly so
called, we will extend the sense of the term, and view our Lord's trials,
and our Lord's temptations. The distinction between them is sufficiently
evident. Trials may have God for their author, but not temptations, for we
are expressly told that God tempts no man. James 1:13. Indeed, as temptation
implies the presentation of sin to the mind, it would make God the Author of
sin to make him the Author of temptation. But do we not read, it may be
asked, that God "tempted Abraham?" Genesis 22:1. The word "tempted" there
should be rendered "tried," for in Hebrew as well as Greek the same word
means to tempt and to try. God did not tempt Abraham to sin, as Satan
tempted Eve, or as he tempted David, but "tried" him, as the apostle speaks,
whether his faith was genuine.
Thus our blessed Lord was tried, and tried by God himself; for he is "a
stone, a tried stone," of God's own laying. Isa 28:16. When the Father
provided him with a body in which to do his will, he became God's servant,
as he speaks, "Behold my servant, whom I uphold; my elect, in whom my soul
delights." Isa 42:1. As a servant he yielded obedience, for he became
obedient unto death, even the death of the cross. Php 2:8-note.
His obedience was a tried obedience. God tried it; men tried it; devils
tried it; enemies tried it; friends tried it. The weakness and ignorance of
his disciples; the treachery of Judas; the desertion and denial of Peter;
the craft and malice of the Scribes and Pharisees; the unbelief and
infidelity of the people; the sins by which he was surrounded; the sinless
infirmities of the flesh and blood which he had assumed—as hunger, thirst,
and weariness, the long journeyings, nightly watchings, the daily spectacle
of sickness and misery—all these, and a thousand other circumstances beyond
our conception tried the blessed Lord during his sojourn here below. But he
bore all that was laid upon him. The purity of his human nature, in which
were no seeds of sin actual or original, the strength of his divine nature
with which it was in union, and the power of the Holy Spirit, which rested
on him without measure, all concurred to bring him through every trial, and
give him victory over every foe.
But by these trials he learned to sympathize with his tried people. He is
"touched with the feeling of our infirmities." Hebrews 4:15-note.
We may then freely go to him with our trials, may spread them before his
face, as Hezekiah did the letter of Sennacherib in the temple, may feel a
sweet persuasion that he sympathizes with us under our heavy burdens, and
will alleviate them, or support us under them, or if they be not removed
will sanctify them, and make them work for our spiritual and eternal good.
Thus faith in the sympathy of our blessed Lord is wonderfully calculated to
subdue fretfulness, murmuring, and self-pity, to teach us submission and
resignation under afflictions, and to reconcile us to a path of sorrow and
tribulation. It brings before our eyes the sufferings of the blessed Lord
here below, the trials which he endured, and his holy meekness and
submission under them when he was led as a lamb to the slaughter, and as a
sheep before her shearers is dumb, so he opened not his mouth. If we compare
our sorrows and troubles with his—how light they seem! This works submission
to them, and when we can look up in faith and love, and see the once
suffering Lord now sympathizing with us under our afflictions, it makes even
A conformity to the dying image of Jesus is hereby wrought into the soul, a
fellowship given of his sufferings, a crucifixion of the flesh with its
affections and lusts, a deadness to the world, a mortification of the whole
body of sin, a separation of heart and spirit from everything ungodly and
evil, and a communion produced with the blessed Lord at the right hand of
Thus we may bless God for our afflictions and trials, our sicknesses, our
bereavements, our losses and crosses, our vexations and disappointments, our
persecutions, our being despised by the world and graceless professors, our
doubts, fears, and exercises, our sighs and groans under a body of sin and
death, and, in a word, for every footstep in the way of tribulation which
brings us nearer to Jesus, and opens to us more and more of his love and
blood, grace and glory, sympathy and compassion, and all that he is as a
merciful and faithful High Priest, whom God has raised from the dead, and
seated at his own right hand in the heavenly places, far above all
principality and power and might and dominion and every name that is named,
not only in this world, but also in that which is to come; and has put all
things under his feet, and gave him to be the head over all things to the
church, which is his body, the fullness of him that fills all in all. Eph
Ep 1:22, 23-note.
Blessing the People
One important part of the ministry of the
blessed Lord, as the great High Priest over the house of God, we have not
yet touched upon. This is his blessing the people.
This, we know, was committed to the typical high priest under the law as one
of the functions of his ministerial office.
"Instruct Aaron and his sons to bless the
people of Israel with this special blessing: 'May the Lord bless you and
protect you. May the Lord smile on you and be gracious to you. May the Lord
show you his favor and give you his peace.' This is how Aaron and his sons
will designate the Israelites as my people, and I myself will bless them."
Numbers 6:23, 24, 25, 26, 27
The chief season when the high priest
blessed the people according to this formula was on the great day of
atonement, when, after having carried the blood of the bullock and the goat
into the holy of holies, and sprinkled it on and before the mercy-seat, he
laid aside his linen garments, and, putting on the garments of glory and
beauty, showed himself to the people who were praying outside. Luke 1:10. In
all this there was a beautiful propriety. The high priest had two distinct
sets of consecrated garments. One set was made wholly of linen, which he
wore on the great day of atonement. This was simplicity and purity itself,
and as such is elsewhere used as a type of the pure humanity of the Son of
God in the flesh, as Eze 9:2. Eze 9:11. Da 10:5.
The other set of consecrated garments was
worn on days of high and great solemnity; and being made of gold, and blue,
and purple, and scarlet, and fine twined linen, was called "golden," or
"garments of glory and beauty." The linen garments, then, which the high
priest wore when he offered the bullock and the goat, and took their blood
into the most holy place, were not only typical of the pure and perfect
human nature of the Lord Jesus, but of that nature in its state of
humiliation on earth. Similarly, the garments of glory and beauty, such as
the robe of the ephod of woven work, all of blue, with its hem adorned with
bells of pure gold and pomegranates of blue, and purple, and scarlet, and
twined linen, and the ephod on the breast, with the twelve precious stones
on which the names of the tribes were engraved, Exodus 39. typically and
figuratively represented the glorified humanity of the blessed Lord, which
he now wears at the right hand of the Father.
As, then, the high priest, when he had laid aside his linen garments, and
assumed the garments of glory and beauty, blessed the people from the court
of the tabernacle—so the Lord in his glorified humanity blesses his waiting
people here below from the courts of bliss. In him, as the church's risen
Head, all spiritual blessings are lodged—
"Blessed be the God and Father of our
Lord Jesus Christ, who has blessed us with all spiritual blessings in
heavenly places in Christ." Eph 1:3-note.
He is the living Fountain whence all the
streams flow to water his church here below. The ancient promise made to
Abraham was, that "in his seed," that is, Christ, as the apostle explains
the word, Ga 3:16, "all the nations of the earth should be blessed." Every
blessing, then, which the elect enjoy either for time or eternity, in
providence or in grace, comes from him as their covenant Head. They are
blessed in him as they are chosen, adopted, and accepted in him. Eph 1:4-note,
Ep 1:5, 6-note.
Not to speak of his blessings in providence, though in these "he daily loads
us with benefits," Psalm 68:19, how unspeakable are his blessings in grace!
Look at the blessing of eternal life which hangs before the eyes of the poor
way-worn pilgrim in this world of sin and sorrow, as the prize of his high
calling, the prospect of which, at the end of his race, animates his
drooping spirits—this rich and glorious crown, without which all others
would cease to be blessings, is given in Christ. "And this is the record
that God has given to us eternal life, and this life is in his Son." 1John
5:11. This blessing the risen Lord bestows on his people when he first
quickens their souls into spiritual life, for he is "the resurrection and
the life," John 11:25, and "quickens whom he will;" John 5:21; and the life
thus given he ever maintains, for his own words are, "Because I live you
shall live also." John 14:19. As, then, he ever lives at God's right hand,
for he says, "I am he who lives and was dead; and behold, I am alive for
evermore;" Rev. 1:18; and again, "Seeing he ever lives to make intercession
for them;" Hebrews 7:25-note;
he sends down the blessing of eternal life into their soul. And this
blessing of eternal life which he thus bestows has a sweet connection with
the anointing which he received as the consecrated High Priest; for the
droppings of that rich unction went down to the very skirts of his garments,
and falls in regenerating grace upon the hearts of his people, like the dew
of Hermon—"It is like the precious ointment upon the head that ran down upon
the beard, even Aaron's beard; that went down to the skirts of his garments.
As the dew of Hermon, and as the dew that descended upon the mountains of
Zion; for there the Lord commanded the blessing, even life for evermore."
How sweet to carry in the bosom the pledge and foretaste of eternal life,
and to feel it to be the gift of God; Romans 6:23-note;
stored up in Christ, who is himself "the true God and eternal life;" 1John
5:20. ; manifested and brought to light in the Person of Jesus; 1John 1:2;
and firmly secured by covenant oath and everlasting promise. Psalm 21:2, 3,
Psalm 89:34, 35, 36, 37-note.
From this ever-flowing and overflowing fountain of eternal life proceed all
other spiritual blessings, such as—reconciliation to God by the blood of the
Lamb; free and full justification by his imputed righteousness; deliverance
from all condemnation, past, present, and to come; and, as a consequence of
these glorious mercies, manifested pardon of sin; peace of conscience;
fellowship with the Father and his Son Jesus Christ; revelations of his
presence, power, loveliness, glory, and beauty; sips and tastes of his dying
love; spiritual affections; heavenly desires; holy longings after conformity
to his image, for grace and strength to imitate his example and walk in his
footsteps, for power to do that which is pleasing in his sight, and to live
to his praise—in a word, all that sweet and sacred communion with the
blessed Lord which is the very life and power, sum and substance of all
vital godliness; and without which all religion is but an empty form, a
name, and a notion.
It is thus that the reality of the presence of the Lord Jesus at the right
hand of the Father is made experimentally known. He is seen, felt, and
believed in as the Way, the Truth, and the Life; for he is walked in as the
Way of access unto God; sought unto as the Truth, the knowledge of which
makes free; and cleaved unto as the Life, from whom it was first received,
and by whom it is ever maintained.
Our blessed Lord was to be "a High Priest after the order of Melchizedec."
It will be remembered that Melchizedec met Abraham returning from the
conquest of the kings, and blessed him. Genesis 14:19. In the same way our
great High Priest blesses the seed of Abraham; for "they which be of faith
are blessed with faithful Abraham;" Ga 3:9; and as believers in the Lord
Jesus Christ, they walk in his steps who "believed God, and it was counted
unto him for righteousness." Romans 4:3-note,
But Melchizedec the type could only ask God to bless Abraham. He could not
himself confer the blessing; but Jesus, the antitype, our great Melchizedec,
whose priesthood is after the power of an endless life, Hebrews 7:16-note,
blesses his people, not by merely asking God to bless them, but by himself
showering down blessings upon them, and by communicating to them out of his
own fullness every grace which can sanctify as well as save. Even before his
incarnation, when he appeared in human form, as if anticipating in
appearance that flesh and blood which he should afterwards assume in
reality, he had power to bless.
Thus we read that when Jacob wrestled with the angel—which was no created
angel, but the Angel of the covenant (See
Angel of the LORD ><>
Jehovah = Jesus),
even the Son of God himself in human shape—he said, "I will not let you go
unless you bless me." And in answer to his wrestling cry we read that "he
blessed him there." Jacob knew that no created angel could bless him. He
therefore said, when he had got the blessing, "I have seen God face to face,
and my life is preserved." Genesis 32:26, 27, 28, 29, 30. To this blessing
Jacob afterward referred when, in blessing Ephraim and Manasseh, he said,
"The angel which redeemed me from all evil, bless the boys." Genesis 48:16.
Thus, also, our gracious Lord, immediately before his ascension to heaven,
as if in anticipation of the gifts and graces which he was to send down upon
them when exalted to the right hand of the Father, "lifted up his hands and
blessed his disciples;" and as if to show that he would still ever continue
to bless them, "he was parted from them and carried up into heaven," even
"while he blessed them," as if he were blessing them all the way up to
heaven, even before he took possession of his mediatorial throne. Luke
As, then, he sits in glory at the right hand of the Father, he sends down
blessings upon his people. He blesses them "with the blessings of heaven
from above, blessings of the deep that lies under, blessings of the breasts
and of the womb, and unto the utmost bound of the everlasting hills."
Genesis 49:25,26. He holds all nature in his hands; the gold and the silver
are his, and the cattle upon a thousand hills; his is the earth and the
fullness thereof; all power is given unto him in heaven and in earth; he
holds the reins of government, doing according to his will in the army of
heaven, and among the inhabitants of the earth; so that none can stay his
hand, or say unto him, What are you doing? He is the sun and shield of God's
people—their sun, ever to be their light; their shield, to be ever their
defense. He gives grace and glory—grace here, glory hereafter. Psalm 84:11-note.
He makes his strength perfect in their weakness, that they may glory in
their infirmities; 2Co 12:9; nourishes and cherishes them, as being members
of his body, of his flesh, and of his bones; Eph 5:29,30-note;
and communicates to them more than heart can conceive or tongue express out
of his own fullness; for it has pleased the Father that in him should all
fullness dwell. 1Co 2:9,10. John 1:16. Col 1:19-note.
He can see all the designs of their enemies, and defeat them; all the
temptations of Satan, and overrule them; all his snares, and break them to
pieces; all his enmity and malice, and can bruise him under their feet
shortly. He can pity their case when bowed with grief and afflictions; can
hear their sigh and cry out of the depths of trouble and sorrow; and can
stretch forth his hand to deliver them from the worst of foes and the worst
And what a matter this is of living, daily experience, so as to make the
presence of Jesus at the right hand of the Father no mere doctrine seen in
the letter of truth, but a very fountain of spiritual life in the heart. How
continually, how, in deep trouble, almost unceasingly, is the poor, tried,
tempted, and afflicted child of God, looking up to this merciful and
faithful High Priest and begging of him to appear and bless his soul! This
is all that he needs. For the Lord himself to bless him comprises every
desire of his heart. One word, one look, one touch, one manifestation of his
love and blood, is all that he wants. But if he did not see him by the eye
of faith at the right hand of the Father, and able to bless him with the
blessing that makes rich and adds no sorrow with it, would his prayers,
desires, tears, and supplications be so directed toward him? If, too, at
times he has been blessed with a sweet sense of his presence and his love,
he cannot rest satisfied without some fresh manifestation of these blessings
to his soul.
And how fully adapted and divinely qualified he is to communicate these rich
blessings; for God, by exalting him to his own right hand, has "made him
most blessed forever;" or as we read in the margin, "set him to be
blessings." Psalm 21:6-note.
He has "prevented him" (or, as the word means, anticipated him in his wishes
and petitions) "with the blessings of goodness, and set a crown of pure gold
upon his head." This is the reward of his sufferings, for "his glory is
great in God's salvation," and therefore "honor and majesty has laid upon
him." Psalm 21:5-note.
And does he not deserve it all? Has he not "obtained eternal redemption for
us"? Hebrews 9:12-note;
and is he not "of God made unto us wisdom, and righteousness, and
sanctification, and redemption"? 1Co 1:30. Is he not "the end of the law for
righteousness to every one who believes;" Romans 10:4-note;
and "the author of eternal salvation to all who obey him?" Hebrews 5:9-note.
How, then, can we doubt that he is "able to save to the uttermost all that
come unto God by him"? For what is there which he has not done for their
salvation in his finished work? and what is there which he cannot do in the
application of that finished work to their heart? For we need his present
help as well as his present obedience. When the soul, then, sinks low into
trouble or dejection; when troops of sins come to view, like so many gaunt
spectres of the past; when innumerable backslidings, slips, and falls crowd
in upon the conscience, bringing guilt and fear in their train, how the
cast-down spirit will sometimes look at and ponder over the various cases of
those sinners of every shape, and hue, and dye, whose salvation, without
money and without price, is recorded in the word of truth. How it looks, for
instance, at a sinning David, a blood-stained Manasseh, a dying thief, a
returning prodigal, a weeping Mary Magdalene, a denying Peter, a persecuting
Saul, a trembling jailer, the Jerusalem sinners who killed the Prince of
life. And as it views these self-condemned, self-abhorred sinners, so freely
accepted, so everlastingly saved, how it looks up to the Lord of life and
glory that it may receive similar blessings out of his fullness.
It is in this and similar ways that communication is kept up with the risen
and ascended Lord upon his throne of grace; and as he, in answer to prayer,
from time to time drops down an encouraging word into the soul, each fresh
discovery of his Person and work, of his beauty and blessedness, of his
grace and glory, raises up renewed actings of faith, strengthens a living
hope, and draws forth every tender affection of the heart to flow unto and
center in him. Seeing light in his light, and how rich and free his
blessings are, it cries out with Jabez of old, "O that you would bless me
indeed!" An "indeed" blessing is what the soul is seeking after which has
ever felt the misery and bitterness of sin, and ever tasted the sweetness of
God's salvation. And these "indeed" blessings are seen to be spiritual and
Compared with such blessings as these, it sees how vain and empty are all
earthly things, what vain toys, what idle dreams, what passing shadows! It
wonders at the folly of men in hunting after such vain shows, and spending
time, health, money, life itself, in a pursuit of nothing but misery and
destruction. Every passing death-bell that it hears, every corpse borne
slowly along to the grave that it sees, impresses it with solemn feelings as
to the state of those who live and die in their sins. Thus it learns more
and more to contrast time with eternity, earth with heaven, sinners with
saints, and professors with possessors. By these things it is taught, with
Baruch, not "to seek great things" for itself, Jer 14:5, but real
things—things which will outlast time, and fit it for eternity.
It is thus brought to care little for the opinion of men as to what is good
or great, but much for what God has stamped his own approbation upon, such
as a tender conscience, a broken heart, a contrite spirit, a humble mind, a
separation from the world and everything worldly, submission to his holy
will, a meek endurance of the cross, a conformity to Christ's suffering
image, and a living to God's glory. Compared with spiritual blessings like
these, it sees how vain and deceptive is a noisy profession, a presumptuous
confidence, a sound creed in the letter of truth, without an experience of
its life and power; and afraid of being deceived and deluded, as thousands
are, it is made to prize the least testimony from the Lord's own lips that
its heart is right before him.
Looking around then, as with freshly-enlightened eyes, it sees how the world
is filled with sin and sorrow; how God's original curse on the earth has
embittered every earthly good; how it has marred the nearest and dearest
social relationships; how trial and affliction, losses, crosses,
bereavements, vexations, and disappointments enter every home, and
especially that where God is feared; how, amid these scenes of sorrow and
trouble, all human help or hope is vain, that it is dying in a dying world,
and must soon pass away from this time-state, where all is shadow—into
eternity, where all is substance.
As, then, the gracious Lord is pleased to indulge it with some discovery of
himself, shedding abroad a sweet sense of his goodness and mercy, atoning
blood, and dying love, it is made to long more and more for the
manifestation of those blessings which alone are to be found in him. For his
blessings are not like the mere temporal mercies which we enjoy at his
hands, all of which perish in the using, but are forever and ever; and when
once given are never taken away. They thus become pledges and foretastes of
eternal joys, for they are absolutely irreversible. When Isaac had once
blessed Jacob in God's name, though the blessing had been obtained by
deceit, yet having been once given, it could not be recalled. He said,
therefore, to Esau, "I have blessed him, and he shall be blessed." Genesis
27:33. So when the Lord has blessed his people with any of those spiritual
blessings which are stored up in his inexhaustible fullness, these blessings
are like himself, unchanging and unchangeable; for "he is in one mind and
none can turn him;" "The same yesterday, today, and forever." Those whom he
loves he loves to the end; and his gifts and calling are without repentance;
As everlasting love is their unvarying, unceasing source, he never repents
of having bestowed them.
But these blessings have more than sweetness of their present communication.
They stretch forward as well as reach backward; look into eternity to come,
as well as from eternity past. By their communication and manifestation his
people are made fit for the inheritance of the saints in light, for these
blessings have a sweet sanctifying influence. Thus, believers in Jesus are
said "to rejoice in him with joy unspeakable and full of glory;" 1Pe 1:8-note;
and having a hope of seeing him as he is, to "purify themselves even as he
is pure." 1John 3:3-note.
Spiritual blessings are not like mere doctrinal opinions, which often leave
a man just where they found him—a slave to sin, self, Satan, and the world.
They have a blessed sanctifying influence upon the heart. They prepare the
soul for glory; they are pledges and foretastes of it, and are an enjoyment
beforehand on earth of the delights of heaven. Thus, their effect is to
separate the heart with its affections from the world; to subdue and crucify
a worldly spirit; to mortify pride and covetousness; to cause the conscience
to be tender and alive in the fear of God; to make sin exceedingly sinful,
its remembrance bitter, and its indulgence dreaded; to draw forth a spirit
of prayer and supplication; to open up the scriptures in their spiritual
meaning; to encourage holy meditation; to feed the soul with choice fruit
out of the word of truth; to breathe into it that spirit of faith which
gives life and feeling to every gracious movement Godwards, and in a word,
to communicate, maintain, and keep alive that inward holiness without which
no man shall see the Lord.
Can earth show a more blessed sight than a believer upon his knees before
the throne of grace, looking up to the most blessed Lord at the right hand
of the Father—and his sympathizing High Priest looking down upon him with
love in his heart, pity in his eye, and blessings in his hand? These are,
indeed, for the most part but rare seasons, and are often sadly broken
through and interrupted by coldness, carnality, and death; but it is only in
this way, however long the interval or dark the mind in the intermediate
season, that fellowship is maintained with Jesus as the great High Priest
over the house of God, and he experimentally made the soul's all in all.
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