22 let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water,
*Minor differences ignored. Grouped by changes, with first version listed as example.
Let us draw near with a true heart, etc. As he shows that in Christ and his sacrifice there is nothing but what is spiritual or heavenly, so he would have what we bring on our part to correspond. The Jews formerly cleansed themselves by various washings to prepare themselves for the service of God. It is no wonder that the rites for cleansing were carnal, since the worship of God itself, involved in shadows, as yet partook in a manner of what was carnal. For the priest, being a mortal, was chosen from among sinners to perform for a time sacred things; he was, indeed, adorned with precious vestments, but yet they were those of this world, that he might stand in the presence of God; he only came near the work of the covenant; and to sanctify his entrance, he borrowed for a sacrifice a brute animal either from herd or the flock. But in Christ all these things are far superior; He himself is not only pure and innocent, but is also the fountain of all holiness and righteousness, and was constituted a priest by a heavenly oracle, not for the short period of a mortal life, but perpetually. To sanction his appointment an oath was interposed. He came forth adorned with all the gifts of the Holy Spirit in the highest perfection; he propitiated God by his own blood, and reconciled him to men; he ascended up above all the heavens to appear before God as our Mediator. Now, on our part, nothing is to be brought but what corresponds with all this, as there ought to be a mutual agreement or concord between the priest and the people. Away then with all the external washings of the flesh, and cease let the whole apparatus of ceremonies; for the Apostle sets a true heart, and the certainty of faith, and a cleansing from all vices, in opposition to these external rites. And hence we learn what must be the frame of our minds in order that we may enjoy the benefits conferred by Christ; for there is no coming to him without an upright or a true heart, and a sure faith, and a pure conscience. Now, a true or sincere heart is opposed to a heart that is hypocritical and deceitful. [1] By the term full assurance, plerophoria the Apostle points out the nature of faith, and at the same time reminds us, that the grace of Christ cannot be received except by those who possess a fixed and unhesitating conviction. The sprinkling of the heart from an evil conscience takes place, either when we are, by obtaining pardon, deemed pure before God, or when the heart, cleansed from all corrupt affections, is not stimulated by the goads of the flesh. I am disposed to include both these things. [2] What follows, our bodies washed with pure water, is generally understood of baptism; but it seems to me more probable that the Apostle alludes to the ancient ceremonies of the Law; and so by water he designates the Spirit of God, according to what is said by Ezekiel, "I will sprinkle clean water upon you." (Ezekiel 36:25.) The meaning is, that we are made partakers of Christ, if we come to him, sanctified in body and soul; and yet that this sanctification is not what consists in a visible parade of ceremonies, but that it is from faith, pure conscience, and that cleanness of soul and body which flows from, and is effected by, the Spirit of God. So Paul exhorts the faithful to cleanse themselves from all filthiness of flesh and spirit, since they had been adopted by God as his children. [3] (2-Corinthians 7:1.)
1 - This true, sincere, or upright heart, freed from vice and pollution, was symbolized by the washing at the end of the verse. Without washing the priests were not allowed to minister, and were threatened with death, Exodus 30:19-21; and when any of them touched an unclean thing, he was not allowed to eat of holy things until he washed himself, see 12:6 [sic]. Washing the body was a most important thing, as it symbolized the inward washing of the heart, which alone makes us true, or sincere, or faithful to God. We have here two things -- a sincere heart, and assurance of faith: the last is then set forth by sprinkling, a word borrowed for Levitical rites; and the first by the washing of the body as under the law. -- Ed.
2 - Poneros means r in Hebrew, the evil of sin wicked, and also the effect of sin, miserable It seems to be in the latter sense here; a miserable conscience is one oppressed with guilt. So Grotius and Stuart regard the meaning. It is the same as "consciousness of sin" in verse 2. What seems to be meant is an accusing or guilty conscience, laboring under the pressure of conscious sin. But Doddridge and Scott, like Calvin, combine the two ideas of guilt and pollution; though washing, afterwards mentioned, appears more appropriately to refer to the latter; and forgiveness is what is most commonly connected with the blood of Christ. -- Ed
3 - See [40]Appendix M 2.
Let us draw near with a true heart - In prayer and praise; in every act of confidence and of worship. A sincere heart was required under the ancient dispensation; it is always demanded of people when they draw near to God to worship him; see John 4:23-24. Every form of religion which God has revealed requires the worshippers to come with pure and holy hearts.
In full assurance of faith - see the word used here explained in the notes on Hebrews 6:11. The "full assurance of faith" means unwavering confidence; a fulness of faith in God which leaves no room for doubt. Christians are permitted to come thus because God has revealed himself through the Redeemer as in every way deserving their fullest confidence. No one approaches God in an acceptable manner who does not come to him in this manner. What parent would feel that a child came with any right feelings to ask a favour of him who had not "the fullest confidence in him?"
("This πληροφορια plērophoria, or full assurance of faith, is not, as many imagine, absolute certainty of a man's own particular salvation, for that is termed "the full assurance of hope," Hebrews 6:11, and arises from faith and its fruits. But the full assurance of faith is the assurance of that truth, which is testified and proposed in the gospel, to all the hearers of it in common, to be believed by them, unto their salvation, and is also termed the full assurance of understanding; Colossians 2:2. Though all that the gospel reveals, claims the full assurance of faith, yet here it seems more particularly to respect the efficacy and all-sufficiency of Christ's offering for procuring pardon and acceptance." - McLean.
Having our hearts sprinkled from an evil conscience - By the blood of Jesus. This was prepared to make the conscience pure. The Jewish cleansing or sprinkling with blood related only to what was external, and could not make the conscience perfect Hebrews 9:9, but the sacrifice offered by the Saviour was designed to give peace to the troubled mind, and to make it pure and holy. An "evil conscience" is a consciousness of evil, or a conscience oppressed with sin; that is, a conscience that accuses of guilt. We are made free from such a conscience through the atonement of Jesus, not because we become convinced that we have not committed sin, and not because we are led to suppose that our sins are less than we had otherwise supposed - for the reverse of both these is true - but because our sins are forgiven, and since they are freely pardoned they no longer produce remorse and the fear of future wrath. A child that has been forgiven may feel that he has done very wrong, but still he will not be then overpowered with distress in view of his guilt, or with the apprehension of punishment.
And our bodies washed with pure water - It was common for the Jews to wash themselves, or to perform various ablutions in their services; see Exodus 39:4; Exodus 30:19-21; Exodus 40:12; Leviticus 6:27; Leviticus 13:54, Leviticus 13:58; Leviticus 14:8-9; Leviticus 15:16; Leviticus 16:4, Leviticus 16:24; Leviticus 22:6; compare the notes on Mark 7:3. The same thing was also true among the pagan. There was usually, at the entrance of their temples, a vessel placed with consecrated water, in which, as Pliny says (Hist. Nat. lib. 15:c. 30), there was a branch of laurel placed with which the priests sprinkled all who approached for worship. It was necessary that this water should be pure, and it was drawn fresh from wells or fountains for the purpose. Water from pools and ponds was regarded as unsuitable, as was also even the purest water of the fountain, if it had stood long. AEneas sprinkled himself in this manner, as he was about to enter the invisible world (Aeneid vi. 635), with fresh water.
Porphyry says that the Essenes were accustomed to cleanse themselves with the purest water. Thus, Ezekiel also says, "Then will I sprinkle clean water upon you, and you shall be clean." Sea-water was usually regarded as best adapted to this purpose, as the salt was supposed to have a cleansing property. The Jews who dwelt near the sea, were thence accustomed, as Aristides says, to wash their hands every morning on this account in the sea-water. Potter's Greek Archae. i. 222. Rosenmuller, Alte und Neue Morgenland, in loc. It was from the pagan custom of placing a vessel with consecrated water at the entrance of their temples, that the Roman Catholic custom is derived in their churches of placing "holy water" near the door, that those who worship there may "cross themselves." In accordance with the Jewish custom, the apostle says, that it was proper that under the Christian dispensation we should approach God, having performed an act emblematic of purity by the application of water to the body.
That there is an allusion to baptism is clear. The apostle is comparing the two dispensations, and his aim is to show that in the Christian dispensation there was everything which was regarded as valuable and important in the old. So he had shown it to have been in regard to the fact that there was a Lawgiver; that there was a great High Priest; and that there were sacrifices and ordinances of religion in the Christian dispensation as well as the Jewish. In regard to each of these, he had shown that they existed in the Christian religion in a much more valuable and important sense than under the ancient dispensation. In like manner it was true, that as they were required to come to the service of God, having performed various ablutions to keep the body pure, so it was with Christians. Water was applied to the Jews as emblematic of purity, and Christians came, having had it applied to them also in baptism, as a symbol of holiness.
It is not necessary, in order to see the force of this, to suppose that water had been applied to the whole of the body, or that they had been completely immersed, for all the force of the reasoning is retained by the supposition that it was a mere symbol or emblem of purification. The whole stress of the argument here turns, not on the fact that the body had been washed all over, but that the worshipper had been qualified for the spiritual service of the Most High in connection with an appropriate emblematic ceremony. The quantity of water used for this is not a material point, any more than the quantity of oil was in the ceremony of inaugurating kings and priests. This was not done in the Christian dispensation by washing the body frequently, as in the ancient system, nor even necessarily by washing the whole body - which would no more contribute to the purity of the heart than by application of water to any part of the body, but by the fact that water had been used as emblematic of the purifying of the soul. The passage before us proves, undoubtedly:
(1) that water should be applied under the new dispensation as an ordinance of religion; and,
(2) that pure water should be used - for that only is a proper emblem of the purity of the heart.
Let us draw near - Let us come with the blood of our sacrifice to the throne of God: the expression is sacrificial.
With a true heart - Deeply convinced of our need of help, and truly in earnest to obtain it.
In full assurance of faith - Being fully persuaded that God will accept us for the sake of his Son, and that the sacrificial death of Christ gives us full authority to expect every blessing we need.
Having our hearts sprinkled - Not our bodies, as was the case among the Hebrews, when they had contracted any pollution, for they were to be sprinkled with the water of separation, see Numbers 19:2-10; but our hearts, sprinkled by the cleansing efficacy of the blood of Christ, without which we cannot draw nigh to God.
From an evil conscience - Having that deep sense of guilt which our conscience felt taken all away, and the peace and love of God shed abroad ill our hearts by the Holy Ghost given unto us.
Our bodies washed with pure water - The high priest, before he entered into the inner tabernacle, or put on his holy garments, was to wash his flesh in water, Leviticus 16:4, and the Levites were to be cleansed the same way, Numbers 8:7. The apostle probably alludes to this in what he says here, though it appears that he refers principally to baptisms, the washing by which was an emblem of the purification of the soul by the grace and Spirit of Christ; but it is most likely that it is to the Jewish baptisms, and not the Christian, that the apostle alludes.
(7) Let us draw near with a (i) true heart in full assurance of faith, having our (k) hearts sprinkled from an evil conscience, and our bodies washed with (l) pure water.
(7) A most grave exhortation, in which he shows how the sacrifice of Christ may be applied to us: that is, by faith which also he describes by the consequence, that is, by sanctification of the Spirit, which causes us to hope in God, and to procure by all means possible one another's salvation, through the love that is in us one towards another.
(i) With no double and counterfeit heart, but with such a heart as is truly and indeed given to God.
(k) This is it which the Lord says, Be ye holy, for I am holy.
(l) With the grace of the Holy Spirit.
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.
(Hebrews 4:16; Hebrews 7:19.)
with a true heart--without hypocrisy; "in truth, and with a perfect heart"; a heart thoroughly imbued with "the truth" (Hebrews 10:26).
full assurance-- (Hebrews 6:11); with no doubt as to our acceptance when coming to God by the blood of Christ. As "faith" occurs here, so "hope," and "love," Hebrews 10:23-24.
sprinkled from--that is, sprinkled so as to be cleansed from.
evil conscience--a consciousness of guilt unatoned for, and uncleansed away (Hebrews 10:2; Hebrews 9:9). Both the hearts and the bodies are cleansed. The legal purifications were with blood of animal victims and with water, and could only cleanse the flesh (Hebrews 9:13, Hebrews 9:21). Christ's blood purifies the heart and conscience. The Aaronic priest, in entering the holy place, washed with water (Hebrews 9:19) in the brazen laver. Believers, as priests to God, are once for all washed in BODY (as distinguished from "hearts") at baptism. As we have an immaterial, and a material nature, the cleansing of both is expressed by "hearts" and "body," the inner and the outer man; so the whole man, material and immaterial. The baptism of the body, however, is not the mere putting away of material filth, nor an act operating by intrinsic efficacy, but the sacramental seal, applied to the outer man, of a spiritual washing (1-Peter 3:21). "Body" (not merely "flesh," the carnal part, as 2-Corinthians 7:1) includes the whole material man, which needs cleansing, as being redeemed, as well as the soul. The body, once polluted with sin, is washed, so as to be fitted like Christ's holy body, and by His body, to be spiritually a pure and living offering. On the "pure water," the symbol of consecration and sanctification, compare John 19:34; 1-Corinthians 6:11; 1-John 5:6; Ezekiel 36:25. The perfects "having . . . hearts sprinkled . . . body (the Greek is singular) washed," imply a continuing state produced by a once-for-all accomplished act, namely, our justification by faith through Christ's blood, and consecration to God, sealed sacramentally by the baptism of our body.
Let us draw near - To God. With a true heart - In godly sincerity. Having our hearts sprinkled from an evil conscience - So as to condemn us no longer And our bodies washed with pure water - All our conversation spotless and holy, which is far more acceptable to God than all the legal sprinklings and washings.
*More commentary available at chapter level.