I. THE AIM OF GOD. To make men perfect. All God's revelations and the powers belonging to them have this for their end, to take imperfect men (men in whom there are all sorts of imperfections, physical, intellectual, spiritual, men who have mixed with their nature a corrupt and debasing clement) and make them perfect. And this is to be done according to a Divine standard of perfection, not a human one. Indeed, that human excellence should attain a Divine standard is as necessary for the satisfaction of man as it is for the glory of God. All that is instrumental and ministerial about human life is to be measured as it serves towards the perfecting of the individual man in true godliness and Christian character. And we must ever remember this in the midst of all the infirmities and lapses of our present life. We are, indeed, strangely blind to the marvelous possibilities that lie hid in every human being. We often have to say of men that their purposes are broken off, but forget all the time that God's purposes for men may all be fulfilled if only they are willing to be co-workers together with him.

II. THE SERVICE OF THE LAW. The Law, taken in its most comprehensive sense, including commandments as to conduct on the out hand, and ceremonies on the other, was of immediate service in two ways. It made men dissatisfied with their present selves, and intensely anxious to be better. If it did not give a standard of life positively, it was something that it gave one negatively. One of the great merits of Psalm 119. is in showing what the Law could do by way of stirring up spiritual aspirations, and filling men with a sublime discontent. For what the writer of this psalm expresses, thousands must have felt. Like Paul, they wanted to do good, yet evil was present with them. And always, to many, the Law must have been indeed a shadow of good things to come, a proof that there was abiding substance which would one day be manifested.

III. THE LIMITS OF THE LAW. The Law was good as indicating where perfection lay; but there was in it nothing dynamic, nothing to advance men one stage nearer perfection. Indeed, the Law, apart from its proper sequel in Christ, would have done harm rather than good, inasmuch as it would have driven men to despair. Perfection would have been seen across an impassable abyss. It has always been a curse of fallen human nature that what God gives for one purpose man uses for another. In the course of ages the Jew had reduced a Law meant to rouse the heart, a Law that in the very essence of it was spiritual, to a mere collection of external ceremonies. The Law was reckoned as something that could be obeyed with the hands and lips. And because men had lost the main part of the Law, the Law itself must have fallen into disrepute with many. Outwardly they saw a profession of religion; inwardly they saw a sordid and uncharitable life. And even the gospel may be misused as much as the Law. There may be an outward semblance of connection with Christ, while he has no power over the heart. Men did come to the Law seeking perfection; all Pharisees were not bad men at heart; their consciences were misled by traditional teaching as to the importance of ceremonies. In their own strength they did their very best to obey. What is wanted is that we should really come to Christ, that our hearts should be brought fully under the regenerating power of his Spirit. Then shall we know something of steady and joyous approach 'to perfection; for while perfection itself may only come by slow degrees, yet Christ surely means us to have the satisfaction of knowing constantly that we are in the right way. - Y.

I. THE HOLIEST PLACE.

1. The special residence of the Deity.

2. The scene of holy services.

3. The residence of holy beings.

4. From this place those blessings are communicated that make us holy.

II. THE WAY OF ACCESS.

1. A new way.

2. A living way.

3. A consecrated way.

III. THE MANNER OF APPROACH.

1. With boldness.

2. With a true heart.

3. In full assurance of faith.

4. With hearts sprinkled from an evil conscience.

5. With bodies washed with pure water.Application. Learn:

1. The gospel method of salvation. The blood of Jesus. Its expensiveness and its preciousness.

2. There must be personal application before we can enjoy its benefits.

3. All who thus personally approach shall obtain mercy.

4. How shall they escape who neglect so great salvation?

(J. Burns, D. D.)

I. THE HOUSE OF GOD. What a Divine house is the physical universe, if we had but minds capable of realising its unity and looking upon it as a whole! What a great house even this earth of ours is, full of things innumerable both great and small I And yet this is but the uttermost court to this house. But the physical universe, whatever be its glory, can never be the true house and home of intelligence, thought and will. Only men build up the home of man. And He whose image man wears, and whoso child he is, says, "My people are My portion; Israel is My inheritance." What a sphere, then, of intelligence, love, and perfected will there must be as the aim and end of a physical universe which is so glorious! And if man's nature rests in nothing less than man, and demands a human home in which to dwell, what a sphere of voluntary thought and reflection there must be for God, the Maker of heaven and of earth, and the Father of us all! But just as within the sphere of the physical, we require the intelligent, so within the sphere of intelligence there must be that of friendship, for the house of God. The universe of His friends, of His innocent, as well as of His redeemed and happy creatures — these form the house of God; this is Mount Zion, "the mountain of the house of the Lord," the dwelling-place of the Most High — to which we are invited to draw near, "to an innumerable company of angels, to the General Assembly and Church of the firstborn, to the spirits of just men made perfect, and to God, the Judge of all." The Father's dwelling-place is in the house of His children. But this, the house of His friends is a "house of many mansions"; it has its outer courts, its vestibule, its holy chambers, and its holiest; and between the outer courts, occupied by the children of earth, and that holiest of holies, what intervening abodes there are of angels, of elders, of principalities, of thrones, of dominions, of powers, and of the redeemed of all ages and experiences — throughout which, and in whom, God is all and in all! But within the holiest is enthroned, in meekest majesty, One who is "set over the House of God," and who, in bodily presence, is the House of God, in the express image of His person and the brightness of His glory, in whom it pleases all the Father's fulness to dwell, and who is the home of His eternal rest.

II. THE WAY TO IT. We must not forget, in considering the way to this house, that the house itself is spiritual, that it is the home for the thoughts, for the affections, for the will of God; a sphere in which His Spirit finds fellowship, satisfaction and rest; in which He is all and in all — the spring, the source of all power and life, and of all the forms of life answering to the power. Then, clearly, it must be a house only accessible on certain definitely determined conditions; conditions, not arbitrary, but imposed by the very nature of things, given in the very nature of God and His relations to His creatures. Everything has its own way by which it may be entered. Things must be related to have access to each other. Spiritual things have spiritual ways of access, and require spiritual discernment. No wonder then that the text speaks of the way to the House of God as a "new way." It is not the original way of man's primitive nature, but a way newly opened up in view of the necessities of the state and circumstances into which man's sin and sinfulness had brought him, a way for sinners into the holiest of holies, the presence of God. The way of His descent to us may become the way of our ascent to Him. But, it is further called a "living way," not merely because it leads to life, nor because it gives life, nor because it vitally renews itself, nor because its use is restricted to the living — though in all these senses there is much truth; but because it is a way set up in Him who is the Life. Christ is the way to Christ, as the light is the way to the sun, and the seed-life of the flower the way to the flower. He is the life-fountain and also the stream which conducts to it. But, in addition to its being "a new and living way;" it is also said to be a way which Christ has "consecrated for us through the veil of His flesh." By this expression, "the veil of His flesh," the apostle gathers up in unity of significance the whole incarnate relations of the Son of Man, in His representative character, on our behalf, and represents them as a veil of separation between Him and the house of His glory which He had with the Father before the world was, and says, "Only through that can there be a way for man to God." And this was true for Christ Himself as well as for us. Only by the rending of the veil of His flesh could He, who "came out from God," return to Him.

III. THE SEVERAL CHARACTERISTIC QUALIFICATIONS WITH WHICH WE ARE EXHORTED TO DRAW NEAR TO GOD WITHIN THE VEIL. "Let us draw near in the full assurance of faith"; that is, being fully assured that this way of " access to God" for sinful men has been opened up; thai God has solved His own problem; and that in Christ, His representative and ours, the Son of God and Son of Man, it stands a completed work, with its gate on this side the veil, for us as for Him — the cross, and, through the veil, its goal — the cross crowned in glory. Assured of this, let us draw Hear, none daring to make us afraid; for should any arrest our course, and demand our right; to enter within " the holiest," we can point them to the way, and to our hearts, sprinkled with the blood of Him who in our nature and in our name is set over the house of God. Having this assurance of faith, "let us hold fast the confession of our hope without wavering." An assured faith in the fact that we have the new and living way of access to God cannot fail to beget a stedfast hope. Faith not only warrants but demands hope, is in fact the substance of our hope. And He who is its Author has made abundant provision for its growth and expansion in the great exceeding precious promises He has given us, through which we "become partakers of the Divine nature," and "receive the end of our faith, even the salvation of our souls."

(W. Pulsford, D. D.)

I. THE WARRANT "TO ENTER INTO THE HOLIEST."

1. "The blood of Jesus." This blood is the most precious thing that we can conceive of. It is set before us in Scripture in different views.(1) It is compared to the blood of the passover lamb. It may therefore be said to be the blood of protection and of deliverance.(2) It is compared with "the blood and water, and scarlet wool, and hyssop," used by Moses at Sinai. It may therefore be said to be the blood that ratifies the covenant.(3) It is compared with " the blood used on the day of atonement." It may therefore be said to be the blood by which we draw nigh unto God.(4) As under the Old Testament, "almost all things were purged with blood," so it is said to be " the blood which cleanseth us from all sin."(5) To show its unspeakable value, it is said to be "the blood of God" (Acts 20:28).

2. Another warrant is, that we have "a new and living way" — that is, a way quite different from that which the high priest had of old to enter into the "holy of holies."

3. This way is said to be "consecrated for us through the veil, that is to say, His flesh." Now, every obstacle is removed; and every true believer in the Lord Jesus Christ is warranted to enter for himself into the immediate presence of God, and there transact all the concerns of his own soul.

4. Another powerful and suitable warrant is expressed in these words — "and having an High Priest over the house of God, let us draw near." When we consider this High Priest, what He is, what He has done, and what He is continuing to do, we have encouragement inexpressible. He is God and man. He is our Brother — our Righteousness — our Sanctification — our Redemption. How glorious is our great High Priest! How happy to be under His guidance — His management — His care!

II. YOUR WELCOME.

1. "Draw near with a true heart." This implies that you have nothing in view but the supply of grace which you find you need. Let this lead you to inquire of what graces you stand in the utmost need; and let this alone employ all your present desires and petitions to your heavenly Father.

2. Another evidence of your welcome is "full assurance of faith." This you can have by the study of Christ, in His person, and offices and intercession. In all He is, in all He does, and in all He has done, He is perfect. He can save every soul, be the condition of that soul what it may. But farther, He can give the Holy Spirit, to unite unto Himself — to conform to the Divine image. In one word, He can give "full assurance of faith." Did you ever ask this " assurance " from Him? Did He ever deny it to you? This " assurance" is your welcome.

3. A farther evidence of your welcome is to draw near with "hearts sprinkled from an evil conscience." This is done by the Holy Spirit, for Christ's sake. When the Spirit enables you to believe, lie at the same time applies to your heart the virtue of the precious blood of Christ. This removes all opposition to faith — to love — to every other grace in the mediatorial person of Christ. This "purges the conscience from dead works" (Hebrews 9:13, 14). With such attainments you may, with full welcome, draw near to the mercy seat; for these constitute your welcome there.

4. The last evidence of welcome mentioned in our text is, "our bodies being washed with pure water." This language is also figurative, and is taken from the act of consecrating Aaron and his sons to the priest's office. This is obtained by the promise (Ezekiel 36:25-27).

(James Kidd, D. D.)

1. I would first lead you to consider for a moment the term "brethren": "Having, therefore, brethren." There was a strong feeling of brotherhood amongst the Jews, not only on account of their original stock, but on account of their separation from the rest of the world; but the term here denotes the spiritual brotherhood of believers in Jesus Christ. It is not merely that believers are united by natural affections, without any intervening medium; but they are united to each other in Jesus — and that is the closest tie which the soul of man can ever know. What a difference it would make in our treatment of each other, if we could recognise with a loving heart our brotherhood in Christ Jesus! How many jealousies it would remove; and how many of those heart-burnings, which eat as a canker into our spiritual life!

2. Notice, in the next place, the term " boldness." This is put in contrast with the fear under the law, which deprived the worshipper of all confidence; and it marks the holy liberty of the child of God, compared with the bondage in which he was held under the law. One of the great snares of Satan is to endeavour to beat men off from this point, as if it were presumption, But read the Word, and see for yourselves what is said upon the subject. "He suffered, the Just for the unjust, that He might bring us to God."

3. But still observe — it is by the blood of Jesus, because "without shedding of blood there is no remission." It is the blood of Christ alone that annihilates the distance between the believing sinner and God; there is no approach but through that blood, and "those who are afar off are made nigh" by it.

4. This is called " a new and living way," because it is peculiar to the new covenant of grace, and because it is always new and efficacious; it does not wax old, as did the first covenant; that was for a time only, till "the times of reformation," we are told, but this is for ever. And it may be called living, because it is the only way of entering into life.

5. But the apostle goes on to say, that our Lord has consecrated for us this way "through the veil, that is to say, His flesh." The meaning of this expression appears to be, that as when the veil was rent at the death of our Lord there was no longer any hindrance to entering into the holiest, so Christ's flesh being rent by His death, a way was opened to all believers, by the sacrifice which He offered, into the very kingdom of heaven. There is very much instruction for us here. Every other priesthood but the priesthood of Christ has the effect of keeping the worshipper at a distance from God; but His priesthood is put before us as a motive to draw near.

6. Another expression is made use of, which is full of point. "In full assurance of faith." Faith is needed in God's service, because "without faith it is impossible to please Him." "Full assurance" is to be understood of faith in the priesthood of Christ. It is the superiority of that priesthood which the apostle aims to establish throughout this Epistle. And the " assurance of faith" does not respect the assurance which a man has of his own salvation, but of the efficacy of Christ's priesthood, and the sufficiency of His atonement and intercession, as opposed to all other ways of access.

7. But the apostle goes on to say — "having our hearts sprinkled from an evil conscience." This is a consequence of our having a "full assurance" of the efficacy of Christ's priesthood, that we get delivered from the burden of an evil conscience. The conscience of every man has been defiled by sin, nor could the offerings under the law perfect a man with respect to it; but the blood of Jesus can, and when applied to the conscience takes away the condemning power of sin, as respects the guilt of it.

8. Another effect is, that the man desires to "perfect holiness in the fear of God"; which is just what we are taught in the last phrase of the text — "our bodies washed with pure water." This denotes purity of life and conversation. Thus must we be careful to cultivate holiness of life, if we would approach Him with acceptance; as the former clause, "having our hearts sprinkled from an evil conscience," had reference to our justification, so this latter clause has reference to our sanctification, or to our growth in grace and conformity to the image of our Lord and Saviour Jesus Christ.

(J. W. Reeve, M. A.)

I. WHAT HAS BEEN DONE.

1. In actual historical fact the glorious veil of the temple has been rent in twain from the top to the bottom: as a matter of spiritual fact, which is far more important to us, the separating legal ordinance is abolished. Jesus has made thee nigh, as nigh to God as even He Himself is.

2. This rending of the veil signified, also, the removal of the separating sin. Pardon, which removes sin, and justification, which brings righteousness, make up a deed of clearance so complete that nothing now divides the sinner from his reconciled God. The Judge is now the Father: He, who once must necessarily have condemned, is found justly absolving and accepting. In this double sense the veil is rent; the separating ordinance is abrogated, and the separating sin is forgiven.

3. Next, be it remembered that the separating sinfulness is also taken away through our Lord Jesus. It is not only what we have done, but what we are that keeps us apart from God. Through the death of our Lord Jesus the covenant of grace is established with us, and its gracious provisions are on this wise: "This is the covenant, &c., I will put My laws into their mind, and write them in their hearts." When this is the ease, when the will of God is inscribed on the heart, and the nature is entirely changed, then is the dividing veil which hides us from God taken away: "Blessed are the pure in heart: for they shall see God."

II. WHAT WE HAVE.

1. We have "boldness to enter in."

2. Let us follow the example of the high priest, and having entered, let us perform the functions of one who enters in, "Boldness to enter in " suggests that we act as men who are in their proper places.

3. If you will look at the text, you will notice that this boldness is well grounded. "Having therefore boldness." Paul is often a true poet, but he is always a correct logician.

4. Why is it that we have boldness? Is it not because of our relationship to Christ which makes us "brethren"

5. We may have this boldness of entering in at all times, because the veil is always rent, and is never restored to its old place.

III. How WE EXERCISE THIS GRACE.

1. We come by the way of atonement.

2. An unfailing way.

3. A living way.

4. A dedicated way.

5. A Christly way.

(C. H. Spurgeon.)

To be ever lifting ourselves by our will, to be hanging round our own works, canvassing our defects, studying the pathology of our own evils, were enough, of itself, to drive one mad. The mind becomes wearied and lost in its own mazes, discouraged and crushed by its frequent defeats, and virtue itself, being only a conscious tug of exertion, takes a look as unbeautiful as the life is unhappy. Therefore we need, all alike, some objective religion; to come and hang ourselves upon the altar of sacrifice sprinkled by the blood of Jesus, to enter into the holiest set open by His death, to quiet our soul in His peace, clothe it in His righteousness and trust Him as the Lamb of God that taketh away our sin. In these simple, unselfish, unreflective exercises, we shall make our closest approach to God.

(H. Bushnell, D. D.)

1. The way is new, not the old road of outward sacrifice, but the devotion of willing hearts.

2. Jesus dedicated it to the use of the redeemed host by first travelling along it Himself (for the essence of the dedication ceremony consisted in a solemn opening for the first time to public use).

3. It is also a living way, the path of a living spirit, not a routine of mechanical obedience; by quickening in us His own spiritual life Christ brings us near to God, and unless His spirit live in us we cannot follow in His way.

4. This way leads through the veil of flesh. The flesh is a real veil, shutting men out from the sight and knowledge of God, just as the typical veil shut out all but the high priest from the holy chamber of God's presence. It forms an obstacle not only against the unclean and sinful, who desire to hide themselves from God's holy eye and wilfully build up a wall between themselves and Him, but -even against God's own people who, in spite of an earnest desire to come to Him, are hindered by the necessary imperfection of their mortal nature. Even Jesus Himself had to make His way through this veil of flesh; for He was made subject to the infirmity of the flesh, and liable to temptation. Sinless as He was, He had the understanding and the will of the flesh, its thoughts and desires, its natural appetites and affections. He had therefore to crucify the flesh in will and to be crucified in deed, to put off His mortal garment, and pass through death unto life, before He could altogether pierce the veil of flesh. By passing through this Himself He opened a way for His brethren also to pass through. As the typical veil was rent asunder at His death, so a wide road was opened through the veil of flesh, that all those whom He hath consecrated in His blood may enter in the strength of His spirit into the presence of God.

(F. Rendall, M. A.)

This way may be thus called in opposition to the typical way into the holiest of all, which was a dead way to all but the high priest; none but he might enter into it, nor he himself but once a year, and then not without blood; and that is a dead way through which no man passeth. Again, it is a living way, in opposition not only unto this which led into the most holy place, but unto that into Paradise: for this is a living safeway, and one may pass through it and live; both the other were dangerous and mortal. That in the tabernacle and temple was so: it was mortal to any but the high priest, and to him too at all times but once in the year; and then, too, if he presumed to enter without blood. The other passage into Paradise was obstructed with a flaming sword, and no man could have access to the Tree of Life, but must be slain and burnt to ashes. So that this is a way of life, permanent and safe.

(G. Lawson.)

The apostle says it is "a new way." The literal translation of the word is, "a newly slain way"; it is evidently an allusion to the sacrifice of Christ. If the word be taken in its strict sense it is not new, for it is as old as Adam in Paradise, it is as old as Abraham journeying from Ur of the Chaldees; but in another sense it is new. It is old in years, but it retains its new and beautiful attraction. It is as if a person were to live a thousand years in the same condition as at thirty-six — he would be always young — he would be old in years, but he would retain the appearance of perfect manhood. So this way is old, in the sense that it has been long revealed; but it is new in this sense, that it retains and expresses on the heart of him who walks in it all the joy that results from the novelty of a possession received for the first time, it is therefore, "a new way." We read in the Apocalypse of " the new song," that is, a song whose music never palls upon the ear, ever new, ever beautiful. So we say of the gospel, it is a new religion because it never parts with its attractions, it never becomes obsolete because the heart of him who receives it loves it the more he knows it, and the more he loves it the more he studies it; and every fresh view he has of that gospel only deepens the impressions of its excellence which he received when he first heard it. It is called also " a living way." If you walk upon a dead road your foot becomes weary as you walk; but this is a living way, it gives life to the walker. The more he walks upon it, the more vigorous, the more delighted, the more able he becomes. It is as if you could conceive a person walking upon a road, and having transferred from the road into his physical economy constant supplies of vigour that would make him walk and not faint, run and not be weary. So the longer you know this blessed gospel, the more you enjoy it; the more you draw from God, and the more you receive: you find real religion is not a dead dogma deposited in the intellect, but a living spring and fountain of life and power ever welling up into everlasting life.

(J. C. Cumming, D. D.)

A way which was new, not only as being a way now opened for the first time, but as being a way which would never become old, worn and obsolete.

(R. W. Dale, LL. D.)

I was coming here (Lame) from Carrickfergus in a gig. Taking for granted that I knew the road well enough I drove right on, passing many people going to market. After a while I began to doubt whether I was right; and meeting a gentleman on horseback, I said to him, "How far is it to Lame?" "This is not the way," said he; " you are two miles past where you should have turned to the left up the hill. Come back with me and I'll show you the right way." Then, striking his forehead with his hand, he shouted, "You could fool, why didn't you inquire in time?" So you go on from day to day, thinking you are going right to heaven: but you're in the wrong way. The great God has told you the right way in His blessed Bible. The priest says you mustn't read it; but if you don't inquire you'll find you're wrong, as I did.

(Gideon Ouseley.)

I. THE DENIAL OF THE PROPER PRIESTHOOD OF CHRIST BREAKS THE INTERESTING AND INSTRUCTIVE CONNECTION BETWEEN THE OLD AND NEW TESTAMENTS. Revelation is the glow of an early morning, shining to the perfect day. The foundation of the building was laid in the patriarchal ages; and it rose to the completion when by the ascension of Christ He became the head of the corner, and gave the weight and beauty of His majesty to give stability and ornament to the building. All the Scriptures testify of Him; to Him give all the prophets witness: as our great High Priest, Christ was seen with Moses and Elias, who "spake with Him of His decease" which He was about to "accomplish at Jerusalem." They had looked forward to His day, not with curiosity merely, but with lively interest, as to the consummation of that sacrifice of which theirs were but the types, and their faith in that alone was imputed to them for righteousness.

II. As the connection between the two Testaments would be broken by the denial of the priesthood of Christ, so THE HARMONY BETWEEN THE DIFFERENT DISPENSATIONS OF .REVEALED RELIGION TO MAN WOULD BE DESTROYED. The frame-work of revealed religion has been precisely the same in all ages: that man is a sinner; that on the ground of his own right he cannot be justified; that law, though it admits of atonement and satisfaction, is inexorable in the exaction of its penalty; that the guilty can only be pardoned through the sufferings of the innocent; that God can only be approached through mediation; and that intercession for the guilty is admissible only as it has respect to sacrifice for sin. How impressive, how solemn are these truths, transmitted as they are to us by the testimony of all ages, and marked and signalised by the rites of the Church wherever she has erected her temples! This is sufficient to prove that they are the expression of the counsels of the Divine mind; that they are the axioms on which He governs the guilty race; and that, like Himself, they are unchangeable.

III. If we have not in the gospel a real sacrifice and a real priesthood, then CHRISTIANITY LOSES ITS EXCLUSIVE CHARACTER, and can no longer claim to be the religion of mankind. That the religion of Jesus Christ makes such a claim cannot be doubted; and that it was understood by its first preachers to have this exclusive character is matter of history and not of reasoning.

IV. IF WE HAVE NO SACRIFICE, NO PRIESTHOOD, IN THE GOSPEL, THEN CHRISTIANITY, INSTEAD OF BEING THE CONSUMMATION AND PERFECTION OF ALL OTHER DISPENSATIONS OF RELIGION TO GUILTY MAN, IS IN FACT INFERIOR, IMPERFECT, AND THE LOWEST IN HOPE AND CONSOLATION. Who can lay his hand upon his heart and appeal to God that he has never offended in thought, in word, in temper, or in deed? The same gospel which reveals the righteousness of faith reveals also the wrath of God from heaven against all ungodliness and unrighteousness of men. "Except ye be converted, and become as little children, ye cannot enter into the kingdom of God," No; thanks be to infinite mercy, we are not so left. We have a High Priest over the house of God. If any man sin, there is a sacrifice of infinite value: the death of the incarnate Son of God. Repentance, and a believing application to the blood of atonement, are followed by conscious pardon. The grace of the Holy Spirit is given to the humble and praying believer to realise in his experience and conduct the holiness of the gospel.

(R. Watson.)

Hebrews, JamesJerusalemAccount, Burdened, Case, Ceased, Clean, Cleansed, Completely, Conscience, Consciences, Conscious, Consciousness, Felt, Guilty, Indeed, Longer, Offered, Offerings, Otherwise, Possible, Purged, Purified, Sacrifices, Serving, Sin, Sins, Stopped, Worshipers, Worshippers, Wouldn't1. The weakness of the law sacrifices.
10. The sacrifice of Christ's body once offered,
14. for ever has taken away sins.
19. An exhortation to hold fast the faith with patience and thanksgiving.

Hebrews 10:2

     5009   conscience, nature of
     5567   suffering, emotional
     8324   purity

Hebrews 10:1-2

     1065   God, holiness of
     6174   guilt, human aspects

Hebrews 10:1-3

     7422   ritual

Hebrews 10:1-4

     6175   guilt, removal of
     7316   blood, OT sacrifices

Hebrews 10:1-5

     1436   reality

Hebrews 10:1-10

     4906   abolition
     6636   drawing near to God

July 17. "By one Offering He Hath Perfected Forever them that are Sanctified" (Heb. x. 14).
"By one offering He hath perfected forever them that are sanctified" (Heb. x. 14). Are you missing what belongs to you? He has promised to sanctify you. He has promised sanctification for you by coming to you Himself and being made of God to you sanctification. Jesus is my sanctification. Having Him I have obedience, rest, patience and everything I need. He is alive forevermore. If you have Him nothing can be against you. Your temptations will not be against you; your bad temper will not be against …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Twenty-Eighth Day. The Way into the Holiest.
Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, by the way which He dedicated, a new and living way, through the veil, that is to say, His flesh: and having a great Priest over the house of God; let us draw near with a true heart, in fulness of faith.'--Heb. x. 19-22. When the High Priest once a year entered into the second tabernacle within the veil, it was, we are told in the Epistle to the Hebrews, 'the Holy Ghost signifying that the way into the …
Andrew Murray—Holy in Christ

Twenty-Sixth Day. Holiness and the Will of God.
This is the will of God, even your sanctification.'--1 Thess. iv. 3. 'Lo, I am come to do Thy will. By which will we have been sanctified, through the offering of the body of Jesus Christ once for all.'--Heb. x. 9, 10. In the will of God we have the union of His Wisdom and Power. The Wisdom decides and declares what is to be: the Power secures the performance. The declarative will is only one side; its complement, the executive will, is the living energy in which everything good has its …
Andrew Murray—Holy in Christ

June the Fourteenth the Law in the Heart
"I will put My laws into their hearts." --HEBREWS x. 16-22. Everything depends on where we carry the law of the Lord. If it only rests in the memory, any vagrant care may snatch it away. The business of the day may wipe it out as a sponge erases a record from a slate. A thought is never secure until it has passed from the mind into the heart, and has become a desire, an aspiration, a passion. When the law of God is taken into the heart, it is no longer something merely remembered: it is something …
John Henry Jowett—My Daily Meditation for the Circling Year

Provoking Each Other to Love and Good Works.
(New Year's Sermon.) TEXT: HEB. x. 24. "Let us consider one another, to provoke unto love and to good works." THIS day is usually regarded more as a secular and social than a religious holiday, and given up to the enjoyment of family and external relationships. But when we assemble here on this day, we surely do so in the belief that everything pleasant and joyful in our working and social life during the past year, for which we have had to thank God, had its source in nothing but the spiritual good …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The Death of the Saviour the End of all Sacrifices.
(Good Friday.) TEXT: HEB. x. 8-12. DEEPLY as our feelings may be moved on a day such as this, deeply as our hearts may be affected with a sense of sin, and at the same time filled with thankfulness for the mercy from on high, that planned to save us by God not sparing His own Son, we can only be sure of having found the right and true use of the day, when we bring our thoughts and feelings to the test of Scripture. We find there a twofold treatment of the supremely important event which we commemorate …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The Exercise of Mercy Optional with God.
ROMANS ix. 15.--"For He saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." This is a part of the description which God himself gave to Moses, of His own nature and attributes. The Hebrew legislator had said to Jehovah: "I beseech thee show me thy glory." He desired a clear understanding of the character of that Great Being, under whose guidance he was commissioned to lead the people of Israel into the promised land. God said to …
William G.T. Shedd—Sermons to the Natural Man

The Only Atoning Priest
I purpose, this morning, to handle the text thus. First, we will read, mark, and learn it; and then, secondly, we will ask God's grace that we may inwardly digest it. I. Come, then, first of all to THE READING, MARKING, AND LEARNING OF IT; and you will observe that in it there are three things very clearly stated. The atoning sacrifice of Jesus, our great High Priest, is set forth first by way of contrast; then its character is described; and, then, thirdly, its consequences are mentioned. Briefly …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Christ Exalted
The Apostle shews here the superiority of Christ's sacrifice over that of every other priest. "Every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins; but this man," or priest--for the word "man" is not in the original "after he had offered one sacrifice for sins," had finished his work, and for ever, he "sat down." You see the superiority of Christ's sacrifice rests in this, that the priest offered continually, and after he had slaughtered …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Perfection in Faith
I have been turning this text over, and over, and over in my mind, and praying about it, and looking into it, and seeking illumination from the Holy Spirit; but I was a long time before I could be clear about its exact meaning. It is very easy to select a meaning, and then to say, that is what the text means, and very easy also to look at something which lies upon the surface; but I am not quite so sure that after several hours of meditation any brother would be able to ascertain what is the Spirit's …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Hebrews x. 26, 27
For if we sin wilfully, after that we have received the Knowledge of the Truth, there remained, no more Sacrifice for Sin: but a certain fearful looking for of Judgment, and fiery Indignation, which shall devour the Adversaries. I HAVE, in several Discourses, shewn you, from plain and uncontestible Passages of the New Testament, what those Terms and Conditions are, upon which Almighty God will finally pardon, accept, and justify, those professed Christians, who have been, in any Sense, or any Degree, …
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

The Inward Laws
I will put My laws into their hearts, and in their minds will I write them. Their sins and iniquities will I remember no more.' (Hebrews x. 16, 17.) The beginnings of religion lie in the desire to have our sins forgiven, and to be enabled to avoid doing the wrong things again. It was so with David when, in the fifty-first Psalm, he not only cried, 'Have mercy upon me, O God, and blot out my transgressions', but 'Wash me, cleanse me from my sin'. Sin is a double evil. On the one hand, it creates …
T. H. Howard—Standards of Life and Service

Like one of Us.
"But a body Thou hast prepared Me."-- Heb. x. 5. The completion of the Old Testament did not finish the work that the Holy Spirit undertook for the whole Church. The Scripture may be the instrument whereby to act upon the consciousness of the sinner and to open his eyes to the beauty of the divine life, but it can not impart that life to the Church. Hence it is followed by another work of the Holy Spirit, viz., the preparation of the body of Christ. The well-known words of Psalm xl. 6, 7: "Sacrifice …
Abraham Kuyper—The Work of the Holy Spirit

Getting Ready to Enter Canaan
GETTING READY TO ENTER CANAAN Can you tell me, please, the first step to take in obtaining the experience of entire sanctification? I have heard much about it, have heard many sermons on it, too; but the way to proceed is not yet plain to me, not so plain as I wish it were. Can't you tell me the first step, the second, third, and all the rest? My heart feels a hunger that seems unappeased, I have a longing that is unsatisfied; surely it is a deeper work I need! And so I plead, "Tell me the way." …
Robert Lee Berry—Adventures in the Land of Canaan

A Farewell
For I am long since weary of your storm Of carnage, and find, Hermod, in your life Something too much of war and broils which make Life one perpetual fight.--Matthew Arnold, Balder. What a long talk you have been having!' said Eutyches, when David and Philip came out of the study. 'Tell me all about it.' Well, first you told us all about St. Felix and the Bishop of Nola.' You witty fellow!' said Eutyches. Then you pulled my ears, for which you shall catch it.' It was less punishment than you deserved.' …
Frederic William Farrar—Gathering Clouds: A Tale of the Days of St. Chrysostom

The Roman Conflagration and the Neronian Persecution.
"And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. And when I saw her, I wondered with a great wonder."--Apoc. 17:6. Literature. I. Tacitus: Annales, 1. XV., c. 38-44. Suetonius: Nero, chs. 16 and 38 (very brief). Sulpicius Severus: Hist. Sacra, 1. II., c. 41. He gives to the Neronian persecution a more general character. II. Ernest Renan: L'Antechrist. Paris, deuxième ed., 1873. Chs. VI. VIII, pp. 123 sqq. Also his Hibbert Lectures, delivered …
Philip Schaff—History of the Christian Church, Volume I

Brought Nigh
W. R. Heb. x. 19 No more veil! God bids me enter By the new and living way-- Not in trembling hope I venture, Boldly I His call obey; There, with Him, my God, I meet God upon the mercy-seat! In the robes of spotless whiteness, With the Blood of priceless worth, He has gone into that brightness, Christ rejected from the earth-- Christ accepted there on high, And in Him do I draw nigh. Oh the welcome I have found there, God in all His love made known! Oh the glory that surrounds there Those accepted …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

An Advance in the Exhortation.
"Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh; and having a great Priest over the house of God; let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water: let us hold fast the confession of our hope that it waver not; for He is faithful that promised: and let us consider …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Saints' Privilege and Profit;
OR, THE THRONE OF GRACE ADVERTISEMENT BY THE EDITOR. The churches of Christ are very much indebted to the Rev. Charles Doe, for the preservation and publishing of this treatise. It formed one of the ten excellent manuscripts left by Bunyan at his decease, prepared for the press. Having treated on the nature of prayer in his searching work on 'praying with the spirit and with the understanding also,' in which he proves from the sacred scriptures that prayer cannot be merely read or said, but must …
John Bunyan—The Works of John Bunyan Volumes 1-3

Seventeenth Day. Holiness and Crucifixion.
For their sakes I sanctify myself, that they themselves also may be sanctified in truth.'--John xvii. 19. 'He said, Lo, I am come to do Thy will. In which will we have been sanctified through the offering of the body of Jesus once for all. For by one offering He hath perfected for ever them that are sanctified.'--Heb. x. 9, 10, 14. It was in His High-priestly prayer, on His way to Gethsemane and Calvary, that Jesus thus spake to the Father: 'I sanctify myself.' He had not long before spoken …
Andrew Murray—Holy in Christ

Your Own Salvation
We have heard it said by hearers that they come to listen to us, and we talk to them upon subjects in which they have no interest. You will not be able to make this complaint to-day, for we shall speak only of "your own salvation;" and nothing can more concern you. It has sometimes been said that preachers frequently select very unpractical themes. No such objection can be raised to-day, for nothing can be more practical than this; nothing more needful than to urge you to see to "your own salvation." …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

A visit to the Harvest Field
Our subject, to-night, will involve three or four questions: How does the husbandman wait? What does he wait for? What is has encouragement? What are the benefits of his patient waiting? Our experience is similar to his. We are husbandmen, so we have to toil hard, and we have to wait long: then, the hope that cheers, the fruit that buds and blossoms, and verily, too, the profit of that struggle of faith and fear incident to waiting will all crop up as we proceed. I. First, then, HOW DOES THE HUSBANDMAN …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Brought up from the Horrible Pit
I shall ask you, then, at this time, to observe our divine Lord when in His greatest trouble. Notice, first, our Lord's behavior--"I waited patiently for the Lord; and he inclined unto me, and heard my cry": then consider, secondly, our Lord deliverance, expressed by the phrase, "He brought me up also out of a horrible pit, out of the miry clay," and so forth: then let us think, thirdly of the Lord's reward for it--"many shall see, and fear, and trust in the Lord":--that is His great end and object, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 28: 1882

The Rent Veil
THE DEATH of our Lord Jesus Christ was fitly surrounded by miracles; yet it is itself so much greater a wonder than all besides, that it as far exceeds them as the sun outshines the planets which surround it. It seems natural enough that the earth should quake, that tombs should be opened, and that the veil of the temple should be rent, when He who only hath immortality gives up the ghost. The more you think of the death of the Son of God, the more will you be amazed at it. As much as a miracle excels …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

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