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^ If we would measuie the height of our privileges in com- parison with those of the Jews, we may do so by simply asking the question, What would a pious and devout Jew have thought, to say nothing of a congregation of pious and devout Jews, if one from among them, standing before the veil, had presumed to address them in the language of the text, saying : " Brethren, let us boldly enter into the holiest through the veil " ? That which would have been in their ears the direst blasphemy, to be immediately punished by death, is to us but an exhortation to exercise the gospel privilege bestowed upon every Christian child. Without the ceremonies, without the outward washings, without the endless preparations which characterized the annual entrance within the veil of the high priest alone, we now exhort one another, with boldness to enter within the veil, and draw near to God in full assurance of faith.^
I.
Unhindered Approach.
1. Prior to the time of our Lord's earthly manifestation man had attempted in vain to approach to God. Altars, sacrifices, cleansings, gifts, were in themselves all unavailing, for man could not merit God's favour or enter by his own efforts into fellowship with the Most High. The futility and hopelessness of all mere human attempts to come back to God were proved again and again in history, among both Jews and Gentiles, and man's return to his Father in heaven was made possible only when " God so loved the world that he gave his only begotten Son." The Lord Jesus Christ, God's Son and our Saviour, became the Way, the Truth, and the Life ; and now because of what happened on that first Good Friday, a new and living way has been consecrated for us by the blood of Jesus. Now there is unhindered approach to God, the way is made clear, all obstacles are removed, and the soul is free to traverse that way until it reaches the very heart of God.
^ The high priest, whoever he might be, must always have
dreaded that solemn day of atonement, when he had to pass into
the silent and secluded place. There is a tradition among the
Jews, that a rope was fastened to the high priest's foot that they
' W. Pulsford, Trinity Cliurch Sermons, 75.
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might draw out his corpse in case he died before the Lord. It may be that Jewish superstition devised such a thing, for it is an awful position for a man to enter into the secret dwelling of Jehovah. But we cannot die in the holy place now, since Jesus has died for us. The death of Jesus is the guarantee of the eternal life of all for whom He died. We have boldness to enter, for we shall not perish. A burglar may enter a house, but he does not enter with boldness ; he is always afraid lest he should be surprised. We might enter a stranger's house without an invitation, but we should feel no boldness there. We do not enter the holiest as housebreakers or as strangers ; we come in obedience to a call, to fulfil our office. When once we accept the sacrifice of Christ, we are at home with God. Where should a child be bold but in his father's house ? ^
2. Before Christ, access to the mercy-seat was restricted to one nation — to one tribe of that nation — to one family of that tribe — to one man of that family, and to him, once in the year ; but every believer now is his own high priest, and may enter the holiest as often as his desires lead him to the throne of grace. The nearest access to the Divine presence is permitted to every true worshipper. All prohibitions have been withdrawn, all obstacles removed, and the least in the Kingdom of Heaven may enter the audience-chamber of the King of kings. Here, in the secret of His tabernacle, He waits to be gracious. His ear is open to the prayer of His people, and should not reserve be thrown off in the presence of One who so understands our case, who enters into it with such perfect sympathy, and who is so able to do for us exceeding abundantly above all that we can ask or think ? Here let penitence kneel ; for there is mercy with Him that He may be feared. Here let sorrow bow ; for He is the God of all comfort. Here let weakness prostrate itself ; for He giveth power to the faint. Here light is poured into the darkened mind; riches are lavished on the poor in spirit. The wounded conscience is healed, the troubled heart is soothed, the hungry soul is filled with goodness.
^ In the tabernacle were three different degrees of access to God : the outer court (the access of the people) ; the holy place (the access of the priest) ; and the holiest of all (the access of the high priest) — the nearest approach of any. A writer on this Epistle has illustrated these three different degrees of nearness to
^ C. H. Spurgeon.
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God, as existing in the " worldly sanctuary " by the three distinct relationships to the master of a house, of a servant, a friend, and a son. At table, the servant stands and waits his master's com- mands; the guest, who has a nearer approach, sits and holds converse as a friend. Suddenly the child of the family opens the door, rushes in, finds his way to the father's knee and puts his arms around his father's neck. This is the nearest approach of all.i