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.

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.

Let us draw near (προσερχώμεθα)

See on Hebrews 4:16.

With a true heart (μετὰ ἀληθινῆς καρδίας)

A right and genuine inward attitude toward God. For the phrase comp. lxx, Isaiah 38:3. N.T.o. For ἀληθινῆς see on John 1:9, and comp. Hebrews 8:2; Hebrews 9:24. A true heart is required to enter the true sanctuary. The phrase means more than in sincerity. Sincerity is included, but with it all that enters into a right attitude toward God as revealed in our Great High Priest, - gladness, freedom, enthusiasm, bold appropriation of all the privileges of sonship.

In full assurance of faith (ἐν πληροφορίᾳ πίστεως)

Full conviction engendered by faith. See on Hebrews 6:11. Faith is the basis of all right relation to God.

Sprinkled from an evil conscience (ῥεραντισμένοι - ἀπὸ συνειδήσεως πονηρᾶς)

This qualification for a right approach to God is stated typologically. As the priests were sprinkled with the sacrificial blood and washed with water before ministering, so do you who have now the privilege and standing of priests in approaching God, draw near, priestlike, as sharers in an economy which purges the conscience (Hebrews 9:14), having your consciences purged. Your own hearts must experience the effects of the great sacrifice of Christ, - pardon, moral renewal, deliverance from a legal spirit. On the priesthood of believers see 1 Peter 2:5, 1 Peter 2:9; Exodus 19:6; Isaiah 61:6. This idea is dominated in our epistle by that of Christ's priesthood; but it is not excluded, and is implied throughout. See Hebrews 13:15. For sprinkled, see on 1 Peter 1:2.

Bodies washed (λελουσμένοι τὸ σῶμα)

Also typological. Most, expositors refer to baptism. The most significant passage in that direction is 1 Peter 3:21; comp. Ephesians 5:26; Titus 3:5. It may be, though I doubt if the idea is emphasized. I incline, with Dr. Bruce, to think that it indicates generally the thoroughness of the cleansing process undergone by one who surrenders himself, soul, body, and spirit, to God.

{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.

10:22 Let us draw near, the altar of incense, the open veil, and to God who dwelleth in the Holiest of all.

With a true heart. Sincere and pure heart.

In full assurance of faith. Filled with trust in our high priest.

Having our hearts sprinkled from an evil conscience. By the blood of Christ through which we realize that our sins are forgiven.

And our bodies washed with pure water. See Titus 3:5 Ac 22:16. Alford, Prof. Stuart, Delitzch, Moll, Meyer and most commentators refer the passage to baptism. That is undoubtedly the thought of the sacred writer; the heart and spirit are cleansed by the blood of Christ and the body sanctified by washing in pure water, effecting the purification of the whole man.

10:22 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.

22. (Heb 4:16; 7:19.)

with a true heart-without hypocrisy; "in truth, and with a perfect heart"; a heart thoroughly imbued with "the truth" (Heb 10:26).

full assurance-(Heb 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," Heb 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 (Heb 10:2; Heb 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 (Heb 9:13, 21). Christ's blood purifies the heart and conscience. The Aaronic priest, in entering the holy place, washed with water (Heb 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 (1Pe 3:21). "Body" (not merely "flesh," the carnal part, as 2Co 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 Joh 19:34; 1Co 6:11; 1Jo 5:6; Eze 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.

10:19-25 The apostle having closed the first part of the epistle, the doctrine is applied to practical purposes. As believers had an open way to the presence of God, it became them to use this privilege. The way and means by which Christians enjoy such privileges, is by the blood of Jesus, by the merit of that blood which he offered up as an atoning sacrifice. The agreement of infinite holiness with pardoning mercy, was not clearly understood till the human nature of Christ, the Son of God, was wounded and bruised for our sins. Our way to heaven is by a crucified Saviour; his death is to us the way of life, and to those who believe this, he will be precious. They must draw near to God; it would be contempt of Christ, still to keep at a distance. Their bodies were to be washed with pure water, alluding to the cleansings directed under the law: thus the use of water in baptism, was to remind Christians that their conduct should be pure and holy. While they derived comfort and grace from their reconciled Father to their own souls, they would adorn the doctrine of God their Saviour in all things. Believers are to consider how they can be of service to each other, especially stirring up each other to the more vigorous and abundant exercise of love, and the practice of good works. The communion of saints is a great help and privilege, and a means of stedfastness and perseverance. We should observe the coming of times of trial, and be thereby quickened to greater diligence. There is a trying day coming on all men, the day of our death.