With a true heart.--"True," the word used in Hebrews 8:2; Hebrews 9:24, a real--i.e., a sincere heart. As in Hebrews 6 we read of "full assurance," or rather, "fulness of hope," so here of fulness of faith. "Without this there could be for us no "living way" (Hebrews 10:20) for entering into the holiest place. The thought of the whole verse connects itself with the priestly character of those who are the people of God (Exodus 19:6; Revelation 1:5-6). It is as priests that they enter the house of God, sprinkled with the blood of atonement (Hebrews 12:24; Hebrews 9:14; Leviticus 8:30; 1 Peter 1:2), and with all defilement washed away (Leviticus 8:6). "Sprinkled from an evil conscience:" that is, freed by means of the "sprinkling" from a conscience defiled by guilt. In the last words there is a clear allusion to baptism, as the symbol of the new life of purity (Ephesians 5:26; Titus 3:5; 1 Peter 3:21).
Verse 22. - Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water. "Let us draw near" (προσερχώμεθα) is a liturgical phrase, denoting the approach of the people, after ceremonial atonement, to the earthly sanctuary (cf. ver. 1, τοὺς προσερχομένους). We may now draw near to the very heavenly mercy-seat, without any sense of a bar to our doing so on the ground of consciousness of sin. In Christ we are to see accomplished all that is needed for atonement. But there are conditions also required in ourselves, expressed first by the "true heart," and the "fullness of faith," and then by the clauses that fellow. These clauses, like προσερχώμεθα have a liturgical basis - that of the blood-sprinkling (e.g. of the people with the blood of the covenant under Mount Sinai, Hebrews 9:19, and of the priests on their consecration, Leviticus 8:23) and of the ablutions before sacrificial service (Leviticus 8:6; Leviticus 16:4, 24; Exodus 30:39). Hence these two participial clauses are not to be separated from each other, and seem best to be both taken in connection with the preceding προσερχώμεθα. "Having our hearts sprinkled from an evil conscience" means our having the inward consciousness of debarring sin removed through the blood of Christ; the "full assurance of faith" in the completed atonement, and the "true heart," being presupposed. The conjoined clause, καὶλελουμένοι, etc., is capable also of being figuratively interpreted, in the sense that "our sinful bodies" have been "made clean," so as to be offered through life acceptably as "a living sacrifice," as well as "our souls washed through his most precious blood." And this may be taken as implied. But the terms body and water after hearts and blood certainly suggest a direct reference to baptism. And such definite allusion is in keeping with references elsewhere to the beginning of the Christian life (see Acts 2:38; Acts 22:16; Romans 6:3, 4; 1 Corinthians 12:13; Galatians 3:27; Colossians 2:12; 1 Peter 3:21). The passage last referred to is apposite to that before us in that with an undoubted mention of baptism is conjoined "the answer of a good conscience toward God."
10:19-25 The apostle having closed the first part of the epistle, the doctrine is applied to practical purposes. As believers had an open way to the presence of God, it became them to use this privilege. The way and means by which Christians enjoy such privileges, is by the blood of Jesus, by the merit of that blood which he offered up as an atoning sacrifice. The agreement of infinite holiness with pardoning mercy, was not clearly understood till the human nature of Christ, the Son of God, was wounded and bruised for our sins. Our way to heaven is by a crucified Saviour; his death is to us the way of life, and to those who believe this, he will be precious. They must draw near to God; it would be contempt of Christ, still to keep at a distance. Their bodies were to be washed with pure water, alluding to the cleansings directed under the law: thus the use of water in baptism, was to remind Christians that their conduct should be pure and holy. While they derived comfort and grace from their reconciled Father to their own souls, they would adorn the doctrine of God their Saviour in all things. Believers are to consider how they can be of service to each other, especially stirring up each other to the more vigorous and abundant exercise of love, and the practice of good works. The communion of saints is a great help and privilege, and a means of stedfastness and perseverance. We should observe the coming of times of trial, and be thereby quickened to greater diligence. There is a trying day coming on all men, the day of our death.
Let us draw near with a true heart,.... Either to the holiest of all, into which the saints have boldness to enter; or to Christ the high priest, who is entered there; or to the house of God, over which he is an high priest; or rather to God himself, as on a throne of grace, on the mercy seat in heaven, the most holy place: to "draw near" to him is a sacerdotal act, common to all the saints, who are made priests to God; and includes the whole of divine worship, but more especially designs prayer; to which believers are encouraged from the liberty and boldness they may have and use, of entering into the holiest by the blood of Jesus; from Christ's being the new and living way into it, and from his being an high priest over the house of God: the manner of drawing near is, "with a true heart"; not with the body only, but with the heart principally; with a renewed one, one that is right with God, and is single and sincere, is hearty in its desires, and upright in its ends.
In full assurance of faith; in God, Father, Son, and Spirit; without faith, drawing near to God can neither be acceptable to him, nor of service to men; and a full assurance of faith, with respect to the object drawn nigh unto, and of the way unto him, and of acceptance with him through Christ, and of having the petitions put up to him granted, is very comfortable to believers, greatly becomes them, and is well pleasing to God:
having our hearts sprinkled from an evil conscience; which is blind, inactive, partial, stupid, or guilty; and it is the blood of Christ, which being sprinkled on it by the Spirit of God, purges it from dead works, cleanses it from all sin, and speaks peace and pardon to it; and such may draw near with freedom and boldness, with readiness and cheerfulness, and with reverence and godly fear:
and our bodies washed with pure water; not baptismal water, but the grace of the Spirit, which is often compared to water, in Scripture: the body, as well as soul, needs washing, and renewing; internal grace influences outward, actions, which adorn religion, and without which bodies cannot be presented holy to God. The allusion is to a custom of the Jews, who were obliged to wash their bodies, and make them clean, when they prayed. So Aben Ezra observes on Genesis 35:2
"that every Israelite, when he went to pray at a fixed place, was obliged to have , "his body pure", and his garments pure.''
So a priest might not enter into the court for service, though clean, until he had washed himself all over (z); and it is to sacerdotal acts that the reference is here.
(z) Misn. Yoma, c. 3. sect. 3. Vid. Philo de Victimas Offerent. p. 848.
With a true heart.--"True," the word used in Hebrews 8:2; Hebrews 9:24, a real--i.e., a sincere heart. As in Hebrews 6 we read of "full assurance," or rather, "fulness of hope," so here of fulness of faith. "Without this there could be for us no "living way" (Hebrews 10:20) for entering into the holiest place. The thought of the whole verse connects itself with the priestly character of those who are the people of God (Exodus 19:6; Revelation 1:5-6). It is as priests that they enter the house of God, sprinkled with the blood of atonement (Hebrews 12:24; Hebrews 9:14; Leviticus 8:30; 1 Peter 1:2), and with all defilement washed away (Leviticus 8:6). "Sprinkled from an evil conscience:" that is, freed by means of the "sprinkling" from a conscience defiled by guilt. In the last words there is a clear allusion to baptism, as the symbol of the new life of purity (Ephesians 5:26; Titus 3:5; 1 Peter 3:21).
In full assurance of faith; in God, Father, Son, and Spirit; without faith, drawing near to God can neither be acceptable to him, nor of service to men; and a full assurance of faith, with respect to the object drawn nigh unto, and of the way unto him, and of acceptance with him through Christ, and of having the petitions put up to him granted, is very comfortable to believers, greatly becomes them, and is well pleasing to God:
having our hearts sprinkled from an evil conscience; which is blind, inactive, partial, stupid, or guilty; and it is the blood of Christ, which being sprinkled on it by the Spirit of God, purges it from dead works, cleanses it from all sin, and speaks peace and pardon to it; and such may draw near with freedom and boldness, with readiness and cheerfulness, and with reverence and godly fear:
and our bodies washed with pure water; not baptismal water, but the grace of the Spirit, which is often compared to water, in Scripture: the body, as well as soul, needs washing, and renewing; internal grace influences outward, actions, which adorn religion, and without which bodies cannot be presented holy to God. The allusion is to a custom of the Jews, who were obliged to wash their bodies, and make them clean, when they prayed. So Aben Ezra observes on Genesis 35:2
"that every Israelite, when he went to pray at a fixed place, was obliged to have , "his body pure", and his garments pure.''
So a priest might not enter into the court for service, though clean, until he had washed himself all over (z); and it is to sacerdotal acts that the reference is here.
(z) Misn. Yoma, c. 3. sect. 3. Vid. Philo de Victimas Offerent. p. 848.