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Hebrews 4:1 King James Version with Strong's Concordance (STRONG)

1 Let us G5399 therefore G3767 fear, G5399 lest, G3379 a promise G1860 being left G2641 us of entering G1525 into G1519 his G846 rest, G2663 any G5100 of G1537 you G5216 should seem G1380 to come short of it. G5302

Cross Reference

Hebrews 4:3-5 STRONG

For G1063 we which G3588 have believed G4100 do enter G1525 into G1519 rest, G2663 as G2531 he said, G2046 As G5613 I have sworn G3660 in G1722 my G3450 wrath, G3709 if G1487 they shall enter G1525 into G1519 my G3450 rest: G2663 although G2543 the works G2041 were finished G1096 from G575 the foundation G2602 of the world. G2889 For G1063 he spake G2046 in a certain place G4225 of G4012 the seventh G1442 day on this wise, G3779 And G2532 God G2316 did rest G2664 the seventh G1722 G1442 day G2250 from G575 all G3956 his G846 works. G2041 And G2532 in G1722 this G5129 place again, G3825 If G1487 they shall enter G1525 into G1519 my G3450 rest. G2663

Romans 3:3-4 STRONG

For G1063 what G5101 if G1487 some G5100 did not believe? G569 G3361 shall G2673 their G846 unbelief G570 make G2673 the faith G4102 of God G2316 without effect? G2673 God forbid: G3361 G1096 yea, G1161 let G1096 God G2316 be G1096 true, G227 but G1161 every G3956 man G444 a liar; G5583 as G2531 it is written, G1125 That G3704 thou mightest G302 be justified G1344 in G1722 thy G4675 sayings, G3056 and G2532 mightest overcome G3528 when G1722 thou G4571 art judged. G2919

Hebrews 2:1-3 STRONG

Therefore G1223 G5124 we G2248 ought G1163 to give the more earnest G4056 heed G4337 to the things which we have heard, G191 lest at any time G3379 we should let them slip. G3901 For G1063 if G1487 the word G3056 spoken G2980 by G1223 angels G32 was G1096 stedfast, G949 and G2532 every G3956 transgression G3847 and G2532 disobedience G3876 received G2983 a just G1738 recompence of reward; G3405 How G4459 shall we G2249 escape, G1628 if we neglect G272 so great G5082 salvation; G4991 which G3748 at the first G746 began G2983 to be spoken G2980 by G1223 the Lord, G2962 and was confirmed G950 unto G1519 us G2248 by G5259 them that heard G191 him;

1 Corinthians 9:26-27 STRONG

I G1473 therefore G5106 so G3779 run, G5143 not G3756 as G5613 uncertainly; G84 so G3779 fight I, G4438 not G3756 as G5613 one that beateth G1194 the air: G109 But G235 I keep under G5299 my G3450 body, G4983 and G2532 bring it into subjection: G1396 lest that by any means, G3381 G4458 when I have preached G2784 to others, G243 I myself G846 should be G1096 a castaway. G96

Luke 13:25-30 STRONG

When once G575 G3739 G302 the master of the house G3617 is risen up, G1453 and G2532 hath shut G608 to the door, G2374 and G2532 ye begin G756 to stand G2476 without, G1854 and G2532 to knock G2925 at the door, G2374 saying, G3004 Lord, G2962 Lord, G2962 open G455 unto us; G2254 and G2532 he shall answer G611 and say G2046 unto you, G5213 I know G1492 you G5209 not G3756 whence G4159 ye are: G2075 Then G5119 shall ye begin G756 to say, G3004 We have eaten G5315 and G2532 drunk G4095 in thy G4675 presence, G1799 and G2532 thou hast taught G1321 in G1722 our G2257 streets. G4113 But G2532 he shall say, G2046 I tell G3004 you, G5213 I know G1492 you G5209 not G3756 whence G4159 ye are; G2075 depart G868 from G575 me, G1700 all G3956 ye workers G2040 of iniquity. G93 There G1563 shall be G2071 weeping G2805 and G2532 gnashing G1030 of teeth, G3599 when G3752 ye shall see G3700 Abraham, G11 and G2532 Isaac, G2464 and G2532 Jacob, G2384 and G2532 all G3956 the prophets, G4396 in G1722 the kingdom G932 of God, G2316 and G1161 you G5209 yourselves thrust G1544 out. G1854 And G2532 they shall come G2240 from G575 the east, G395 and G2532 from the west, G1424 and G2532 from G575 the north, G1005 and G2532 from the south, G3558 and G2532 shall sit down G347 in G1722 the kingdom G932 of God. G2316 And, G2532 behold, G2400 there are G1526 last G2078 which G3739 shall be G2071 first, G4413 and G2532 there are G1526 first G4413 which G3739 shall be G2071 last. G2078

Luke 12:45-46 STRONG

But and G1161 if G1437 that G1565 servant G1401 say G2036 in G1722 his G846 heart, G2588 My G3450 lord G2962 delayeth G5549 his coming; G2064 and G2532 shall begin G756 to beat G5180 the menservants G3816 and G2532 maidens, G3814 and G5037 to eat G2068 and G2532 drink, G4095 and G2532 to be drunken; G3182 The lord G2962 of that G1565 servant G1401 will come G2240 in G1722 a day G2250 when G3739 he looketh G4328 not G3756 for G4328 him, and G2532 at G1722 an hour G5610 when G3739 he is G1097 not G3756 aware, G1097 and G2532 will cut G1371 him G846 in sunder, G1371 and G2532 will appoint G5087 him his G846 portion G3313 with G3326 the unbelievers. G571

Matthew 7:26-27 STRONG

And G2532 every one G3956 that heareth G191 these G5128 sayings G3056 of mine, G3450 and G2532 doeth G4160 them G846 not, G3361 shall be likened G3666 unto a foolish G3474 man, G435 which G3748 built G3618 his G846 house G3614 upon G1909 the sand: G285 And G2532 the rain G1028 descended, G2597 and G2532 the floods G4215 came, G2064 and G2532 the winds G417 blew, G4154 and G2532 beat upon G4350 that G1565 house; G3614 and G2532 it fell: G4098 and G2532 great G3173 was G2258 the fall G4431 of it. G846

Matthew 7:21-23 STRONG

Not G3756 every one G3956 that saith G3004 unto me, G3427 Lord, G2962 Lord, G2962 shall enter G1525 into G1519 the kingdom G932 of heaven; G3772 but G235 he that doeth G4160 the will G2307 of my G3450 Father G3962 which is in G1722 heaven. G3772 Many G4183 will say G2046 to me G3427 in G1722 that G1565 day, G2250 Lord, G2962 Lord, G2962 have we G4395 not G3756 prophesied G4395 in thy G4674 name? G3686 and G2532 in thy G4674 name G3686 have cast out G1544 devils? G1140 and G2532 in thy G4674 name G3686 done G4160 many G4183 wonderful works? G1411 And G2532 then G5119 will I profess G3670 unto them, G846 G3754 I never G3763 knew G1097 you: G5209 depart G672 from G575 me, G1700 ye that work G2038 iniquity. G458

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Hebrews 4

Commentary on Hebrews 4 Matthew Henry Commentary


Chapter 4

The apostle, having in the foregoing chapter set forth the sin and punishment of the ancient Jews, proceeds in this,

  • I. To declare that our privileges by Christ under the gospel exceed the privileges of the Jewish church under Moses, as a reason why we should make a right improvement of them (v. 1-4).
  • II. He assigns the cause why the ancient Hebrews did not profit by their religious privileges (v. 2). Then,
  • III. Confirms the privileges of those who believe, and the misery of those who continue in unbelief (v. 3-10).
  • IV. Concludes with proper and powerful arguments and motives to faith and obedience (v. 11-16).

Hbr 4:1-10

Here,

  • I. The apostle declares that our privileges by Christ under the gospel are not only as great, but greater than those enjoyed under the Mosaic law. He specifies this, that we have a promise left us of entering into his rest; that is, of entering into a covenant-relation to Christ, and a state of communion with God through Christ, and of growing up therein, till we are made perfect in glory. We have discoveries of this rest, and proposals, and the best directions how we may attain unto it. This promise of spiritual rest is a promise left us by the Lord Jesus Christ in his last will and testament, as a precious legacy. Our business is to see to it that we be the legatees, that we lay our claim to that rest and freedom from the dominion of sin, Satan, and the flesh, by which the souls of men are kept in servitude and deprived of the true rest of the soul, and may be also set free from the yoke of the law and all the toilsome ceremonies and services of it, and may enjoy peace with God in his ordinances and providences, and in our own consciences, and so have the prospect and earnest of perfect and everlasting rest in heaven.
  • II. He demonstrates the truth of his assertion, that we have as great advantages as they. For says he (v. 2), To us was the gospel preached as well as unto them; the same gospel for substance was preached under both Testaments, though not so clearly; not in so comfortable a manner under the Old as under the New. The best privileges the ancient Jews had were their gospel privileges; the sacrifices and ceremonies of the Old Testament were the gospel of that dispensation; and, whatever was excellent in it, was the respect it had to Christ. Now, if this was their highest privilege, we are not inferior to them; for we have the gospel as well as they, and in greater purity and perspicuity than they had.
  • III. He again assigns the reason why so few of the ancient Jews profited by that dispensation of the gospel which they enjoyed, and that was their want of faith: The word preached did not profit them because it was not mixed with faith in those that heard him, v. 2. Observe,
    • 1. The word is preached to us that we may profit by it, that we may gain spiritual riches by it; it is a price put into our hands to get wisdom, the rich endowment of the soul.
    • 2. There have been in all ages a great many unprofitable hearers; many who seem to deal much in sermons, in hearing the word of God, but gain nothing to their souls thereby; and those who are not gainers by hearing are great losers.
    • 3. That which is at the bottom of all our unprofitableness under the word is our unbelief. We do not mix faith with what we hear; it is faith in the hearer that is the life of the word. Though the preacher believes the gospel, and endeavours to mix faith with his preaching, and to speak as one who has believed and so spoken, yet, if the hearers have not faith in their souls to mix with the word, they will be never the better for it. This faith must mingle with every word, and be in act and exercise while we are hearing; and, when we have heard the word, assenting to the truth of it, approving of it, accepting the mercy offered, applying the word to ourselves with suitable affections, then we shall find great profit and gain by the word preached.
  • IV. On these considerations the apostle grounds his repeated and earnest caution and counsel that those who enjoy the gospel should maintain a holy fear and jealousy over themselves, lest latent unbelief should rob them of the benefit of the word, and of that spiritual rest which is discovered and tendered in the gospel: Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, v. 1. Observe,
    • 1. Grace and glory are attainable by all under the gospel: there is an offer, and a promise to those who shall accept the offer.
    • 2. Those who may attain them may also fall short. Those who may attain them may also fall short. Those who might have attained salvation by faith may fall short by unbelief.
    • 3. It is a dreadful thing so much as to seem to fall short of the gospel salvation, to seem so to themselves, to lose their comfortable hope; and to seem so to others, so losing the honour of their holy profession. But, if it be so dreadful to seem to fall short of this rest, it is much more dreadful really to fall short. Such a disappointment must be fatal.
    • 4. One good means to prevent either our real falling short or seeming to fall short is to maintain a holy and religious fear lest we should fall short. This will make us vigilant and diligent, sincere and serious; this fear will put us upon examining our faith and exercising it; whereas presumption is the high road to ruin.
  • V. The apostle confirms the happiness of all those who truly believe the gospel; and this he does,
    • 1. By asserting so positively the truth of it, from the experience of himself and others: "We, who have believed, do enter into rest, v. 3. We enter into a blessed union with Christ, and into a communion with God through Christ; in this state we actually enjoy many sweet communications of pardon of sin, peace of conscience, joy in the Holy Ghost, increase of grace and earnests of glory, resting from the servitude of sin, and reposing ourselves in God till we are prepared to rest with him in heaven.'
    • 2. He illustrates and confirms it that those who believe are thus happy, and do enter into rest.
      • (1.) From God's finishing his work of creation, and so entering into his rest (v. 3, 4), appointing our first parents to rest the seventh day, to rest in God. Now as God finished his work, and then rested from it, and acquiesced in it, so he will cause those who believe to finish their work, and then to enjoy their rest.
      • (2.) From God's continuing the observance of the sabbath, after the fall, and the revelation of a Redeemer. They were to keep the seventh day a holy sabbath to the Lord, therein praising him who had raised them up out of nothing by creating power, and praying to him that he would create them anew by his Spirit of grace, and direct their faith to the promised Redeemer and restorer of all things, by which faith they find rest in their souls.
      • (3.) From God's proposing Canaan as a typical rest for the Jews who believed: and as those who did believe, Caleb and Joshua, did actually enter into Canaan; so those who now believe shall enter into rest.
      • (4.) From the certainty of another rest besides that seventh day of rest instituted and observed both before and after the fall, and besides that typical Canaan-rest which most of the Jews fell short of by unbelief; for the Psalmist has spoken of another day and another rest, whence it is evident that there is a more spiritual and excellent sabbath remaining for the people of God than that into which Joshua led the Jews (v. 6-9), and this rest remaining,
        • [1.] A rest of grace, and comfort, and holiness, in the gospel state. This is the rest wherewith the Lord Jesus, our Joshua, causes weary souls and awakened consciences to rest, and this is the refreshing.
        • [2.] A rest in glory, the everlasting sabbatism of heaven, which is the repose and perfection of nature and grace too, where the people of God shall enjoy the end of their faith and the object of all their desires.
      • (5.) This is further proved from the glorious forerunners who have actually taken possession of this rest-God and Christ. It is certain that God, after the creating of the world in six days, entered into his rest; and it is certain that Christ, when he had finished the work of our redemption, entered into his rest; and these were not only examples, but earnests, that believers shall enter into their rest: He that hath entered into rest hath also ceased from his own works as God did from his, v. 10. Every true believer hath ceased from his own works of righteousness, and from the burdensome works of the law, as God and Christ have ceased from their works of creation and redemption.
  • VI. The apostle confirms the misery of those who do not believe; they shall never enter into this spiritual rest, either of grace here or glory hereafter. This is as certain as the word and oath of God can make it. As sure as God has entered into his rest, so sure it is that obstinate unbelievers shall be excluded. As sure as the unbelieving Jews fell in the wilderness, and never reached the promised land, so sure it is that unbelievers shall fall into destruction, and never reach heaven. As sure as Joshua, the great captain of the Jews, could not give them possession of Canaan because of their unbelief, notwithstanding his eminent valour and conduct, so sure it is that even Jesus himself, and captain of our salvation, notwithstanding all that fulness of grace and strength that dwells in him, will not, cannot, give to final unbelievers either spiritual or eternal rest: it remains only for the people of God; others by their sin abandon themselves to eternal restlessness.

Hbr 4:11-16

In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives.

  • I. Here we have a serious exhortation: Let us labour therefore to enter into that rest, v. 11. Observe,
    • 1. The end proposed-rest spiritual and eternal, the rest of grace here and glory hereafter-in Christ on earth, with Christ in heaven.
    • 2. The way to this end prescribed-labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow; and labour now will make that rest more pleasant when it comes. The sleep of the labouring man is sweet, Eccl. 5:12. Let us therefore labour, let us all agree and be unanimous in this, and let us quicken one another, and call upon one another to this diligence. It is the truest act of friendship, when we see our fellow-christians loiter, to call upon them to mind their business and labour at it in earnest. "Come, Sirs, let us all go to work; why do we sit still? Why do we loiter? Come, let us labour; now is our working time, our rest remains.' Thus should Christians call upon themselves and one another to be diligent in duty; and so much the more as we see the day approaching.
  • II. Here we have proper and powerful motives to make the advice effectual, which are drawn,
    • 1. From the dreadful example of those who have already perished by unbelief: Lest any man fall after the same example of unbelief. To have seen so many fall before us will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are.
    • 2. From the great help and advantage we may have from the word of God to strengthen our faith, and excite our diligence, that we may obtain this rest: The word of God is quick and powerful, v. 12. By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God (Jn. 1:1), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said,
      • (1.) That is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zoµn. Saints die, and sinners die; but the word of God lives. All flesh is grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, 1 Pt. 1:24, 25. Your fathers, where are they? And the prophets, do they live for ever? But my words, which I commanded the prophets, did they not take hold of your fathers? Zec. 1:5, 6.
      • (2.) It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds (2 Co. 10:4, 5), to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof.
      • (3.) It is sharper than any two-edged sword; it cuts both ways; it is the sword of the Spirit, Eph. 6:17. It is the two-edged sword that cometh out of the mouth of Christ, Rev. 1:16. It is sharper than any two-edged sword, for it will enter where no other sword can, and make a more critical dissection: it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit to be humble, of a perverse spirit to be meek and obedient. Those sinful habits that have become as it were natural to the soul, and rooted deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, and enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close, and intimate parts of the body; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifying of sin.
      • (4.) It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience.
    • 3. From the perfections of the Lord Jesus Christ, both of his person and office.
      • (1.) His person, particularly his omniscience: Neither is there any creature that is not manifest in his sight, v. 13. This is agreeable to what Christ speaks of himself: All the churches shall know that I am he that searches the reins and hearts, Rev. 2:23. None of the creatures can be concealed from Christ; none of the creatures of God, for Christ is the Creator of them all; and there are none of the motions and workings of our heads and hearts (which may be called creatures of our own) but what are open and manifest to him with whom we have to do as the object of our worship, and the high priest of our profession. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high priest inspected the sacrificed beasts, cut them up to the back-bone to see whether they were sound at heart, so all things are thus dissected, and lie open to the piercing eye of our great high priest. An he who now tries our sacrifices will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all. He has accounted for all who believe on him; and he will account with all: our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs.
      • (2.) We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our high priest. The apostle first instructs Christians in the knowledge of their high priest, what kind of high priest he is, and then puts them in mind of the duty they owe on this account.
        • [1.] What kind of high priest Christ is (v. 14): Seeing we have such a high priest; that is,
          • First, A great high priest, much greater than Aaron, or any of the priests of his order. The high priests under the law were accounted great and venerable person; but they were but faint types and shadows of Christ. The greatness of our high priest is set forth,
            • 1. By his having passed into the heavens. The high priest under the law, once a year, went out of the people's sight within the veil, into the holiest of all, where were the sacred signals of the presence of God; but Christ once for all has passed into the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading the cause, and presenting the offerings, of his people.
            • 2. The greatness of Christ is set forth by his name, Jesus-a physician and a Saviour, and one of a divine nature, the Son of God by eternal generation; and therefore having divine perfection, able to save to the uttermost all who come to God by him.
          • Secondly, He is not only a great, but a gracious high priest, merciful, compassionate, and sympathizing with his people: We have not a high priest who cannot be touched with the feeling of our infirmities, v. 15. Though he is so great, and so far above us, yet he is very kind, and tenderly concerned for us. He is touched with the feeling of our infirmities in such a manner as none else can be; for he was himself tried with all the afflictions and troubles that are incident to our nature in its fallen state: and this not only that he might be able to satisfy for us, but to sympathize with us. But then,
          • Thirdly, He is a sinless high priest: He was in all things tempted as we are, yet without sin. He was tempted by Satan, but he came off without sin. We seldom meet with temptations but they give us some shock. We are apt to give back, though we do not yield; but our great high priest came off clear in his encounter with the devil, who could neither find any sin in him nor fix any stain upon him. He was tried severely by the Father. It pleased the Lord to bruise him; and yet he sinned not, either in thought, word, or deed. He had done no violence, neither was there any deceit in his mouth. He was holy, harmless, and undefiled; and such a high priest became us. Having thus told us what a one our high priest is, the apostle proceeds to show us,
        • [2.] How we should demean ourselves towards him.
          • First, Let us hold fast our profession of faith in him, v. 14. Let us never deny him, never be ashamed of him before men. Let us hold fast the enlightening doctrines of Christianity in our heads, the enlivening principles of it in our hearts, the open profession of it in our lips, and our practical and universal subjection to it in our lives. Observe here,
            • 1. We ought to be possessed of the doctrines, principles, and practice, of the Christian life.
            • 2. When we are so, we may be in danger of losing our hold, from the corruption of our hearts, the temptations of Satan, and the allurements of this evil world.
            • 3. The excellency of the high priest of our profession would make our apostasy from him most heinous and inexcusable; it would be the greatest folly and the basest ingratitude.
            • 4. Christians must not only set our well, but they must hold out: those who endure to the end will be saved, and none but they.
          • Secondly, We should encourage ourselves, by the excellency of our high priest, to come boldly to the throne of grace, v. 16. Here observe,
            • 1. There is a throne of grace set up, a way of worship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with hope draw night to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who were convened before it; but he has chosen to set up a throne of grace. A throne speaks authority, and bespeaks awe and reverence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power, and bounty.
            • 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there.
            • 3. Our business and errand at the throne of grace should be that we may obtain mercy and find grace to help in time of need. Mercy and grace are the things we want, mercy to pardon all our sins and grace to purify our souls.
            • 4. Besides the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God, and we should lay up prayers against such seasons-times of temptation, either by adversity or prosperity, and especially a dying time: we should every day put up a petition for mercy in our last day. The Lord grant unto us that we may find mercy of the Lord at that day, 2 Tim. 1:18.
            • 5. In all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit and a liberty of speech; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us.
            • 6. The office of Christ, as being our high priest, and such a high priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God; for we are guilty and polluted creatures. All we do is polluted; we cannot go into the presence of God alone; we must either go in the hand of a Mediator or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus. He is our Advocate, and, while he pleads for his people, he pleads with the price in his hand, by which he purchased all that our souls want or can desire.