II.
A New and Living Way.
1. How boldly the writer of the Epistle puts in the forefront just those features of the Christian religion which a timid prudence would take care to conceal ! To the conservative mind of Hebrew readers, enamoured of the ancient Levitical system, the novelty of the way might seem the reverse of a recommendation. Nevertheless, the teacher hesitates not to proclaim with emphasis the fact that the way is new. And his boldness was never more completely justified. For in this case the contrast is not between a new, unfrequented path and an old one, familiar and well- trodden ; but rather between a new way and no way at all. While the veil existed, dividing the tabernacle into a Holy Place and an inaccessible Most Holy Place, the way into God's presence was not opened up. Men were kept at a distance in fear, not daring to go beyond the door of the tent, or at farthest, in the case of ordinary priests, the screen which separated the outer from the inner compartment. To call the way new was simply to pronounce on Leviticalism a verdict of incompetence.
*[ The way is called a " new way " ; it might also be translated an accessible way ; but as almost all the ancient translations have taken the other signification of the word, it seems far more advisable to rest contented with it. And this is called a new way, no doubt with reference to the way which was made old — to the abrogation of the former way. For when Christ was come, a High Priest of better things, then that which was old vanished away. It is " a new way" — the way of Jehovah's devising, the way which Jehovah, who creates new things and supernatural things, has provided, and as being a way that ever remains.^
1 J. W. Bardsley.
^ John Duncan, The PulpU and Communion Table, 385.
HEBREWS X. 19-22 395
(1) This way of access 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 Holy of Holies, the presence of God. Without irreverence, we may say that it is a way that was new for God as well as for man ; for only by the solution of the problem, how God could become a "guest with sinners," is the question answered, how sinners may find access to God. But as God has found His way to man in his sinfulness, we may hope that there is a way for sinners to God in His holiness. The way of His descent to us may become the way of our ascent to Him.
(2) A " new " way also means a way which is always fresh. The original Greek suggests the idea of "newly slain." Jesus died long ago, but His death is the same now as at the moment of its occurrence. We come to God by a way which is always effectual with God. It never loses one whit of its power and freshness.
Dear dying Lamb, Thy precious blood Shall never lose its power.
The way is not worn away by long traffic : it is always new. If Jesus Christ had died yesterday, should we not feel that we could plead His merit to-day ? But we can plead that merit after these nineteen centuries with as much confidence as at the first hour. The way to God is always newly laid. The cross is as glorious as though He were still upon it. So far as the freshness, vigour, and force of the atoning death are concerned, we come by a new way. Let it be always new to our hearts.
^ Much may remain dark to us ; but the purposes of life receive a clear and powerful direction the moment we believe that the one supreme Way of life is Jesus Christ, God's Son, our Lord. No other single way, capable of uniting the whole nature and life of man, has yet been discovered or devised which does not tend to draw us down rather than lift us up. But if in Him is shown at once the Way of God, so far as it can be intelligible to man, and the Way of man according to God's purpose, then many a plausible and applauded way stands con- demned at once as of necessity leading nowhither; and many a way which promises little except to conscience is glorified with Him, and has the assurance of His victory. Yet, when the
396 THE WAY OF ACCESS
primary choice has once been made, the labour is not ended. The Way is no uniform external rule. It traverses the changes of all things that God has made and is ever making, that we may help to subdue all to His use ; and so it has to be sought out again and again with growing fitnesses of wisdom and devotion. Thus the outward form of our own ways is in great part deter- mined for us from without, while their inward coherence is committed to our own keeping ; and the infinite life of the Son of man can transmute them all into ways of God.^