Commentary on Hebrews by Robert H. Gundry

Author:Robert H. Gundry
Language: eng
Format: epub
Tags: REL006070, REL006100, Bible New Testament Commentaries, NT Book of Hebrews
Publisher: Baker Publishing Group

A WARNING AGAINST APOSTASY

Hebrews 10:19–39

10:19–22: Therefore [because there’s forgiveness of sins and no more need for a sin offering], brothers, having confidence for entrance into the Holy [of Holies] by the blood of Jesus, 20which [entrance] he inaugurated for us as a recently slain and living way through the curtain—that is, his flesh—21and [having] a great priest over God’s household, 22let us be coming to [God] with a true heart in the full assurance of faith because we’ve been sprinkled, so far as [our] hearts are concerned, [so as to be cleansed] from an evil consciousness and because we’ve been washed, so far as [our] body is concerned, with clean water [= cleansing water]. The address “brothers” refers to the audience and strikes a note of affectionate concern. As their fellow Christian (hence also “we” and “us” from here through 10:26), the author wants them to take seriously the following warning (compare the comments on 3:1 and especially 3:12). The warning starts with encouraging exhortations (10:19–25) but builds up to a frightening possibility (10:26–31) and then settles down to a promising conclusion (10:32–39).

The first exhortation is to approach God. The author bases this exhortation on the confidence he and his audience can have “for entrance into the Holy [of Holies],” the innermost part of the heavenly sanctuary, where God himself dwells. “Confidence” connotes freedom of speech as well as freedom of access. Only the Aaronic high priests could enter the earthly Holy of Holies, and then only once a year and only to burn incense and make an inferior, ineffective atonement (Leviticus 16:11–19). But because of Jesus’ having made a superior, effective atonement in the heavenly Holy of Holies (9:12–18, 23–26), Christians can enter and speak their requests to God whenever they need “mercy and grace for well-timed help” (4:14–16). Some translations read, “since we have confidence.” But nothing in the original Greek text corresponds to “since” or demands the supplying of “since.” So it’s better to understand that the exhortation to approach God includes an exhortation to have confidence for entrance into his presence.

The entrance consists in “a . . . way through the curtain” that divides the Holy of Holies, the inner sanctum, from the Holy Place, the outer sanctum. In other contexts the word for “way” is translated with “path” or “road.” Jesus inaugurated the way so that we might travel it by prayer into God’s presence, and Jesus did so by his blood (for which see again 9:12–14, 23–26). With reference to the bloody self-sacrifice of Jesus earlier in the first century, the author describes this way as “recently slain”;[4] and with reference to Jesus’ resurrection, the author describes the way also as “living” (compare 13:20). As self-sacrificed and resurrected, then, Jesus is himself our way into the Holy of Holies. And “living” means that he can now act further as our “great priest” by interceding in our behalf (7:25; 9:24).

The author calls the curtain Jesus’ “flesh,” which supplements Jesus’ “blood” to indicate the violent separation of blood and flesh in a sacrifice (compare 2:14).

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