Hebrews 10:22

22. (He 4:16; 7:19.) with a true heart--without hypocrisy; "in truth, and with a perfect heart"; a heart thoroughly imbued with "the truth" (He 10:26). full assurance--(He 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," He 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 (He 10:2; He 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 (He 9:13, 21). Christ's blood purifies the heart and conscience. The Aaronic priest, in entering the holy place, washed with water (He 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.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 22. 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 men when they draw near to God to worship him. See Jn 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 here used explained in the Heb 6:11. The "full assurance of faith" means unwavering confidence; a fullness 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?

Having our hearts sprinkled from an evil conscience. By the blood of Jesus. This was fitted to make the conscience pure. The Jewish cleansing or sprinkling with blood related only to that which was external, and could not make the conscience perfect, Heb 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 Ex 29:4, 30:19-21, 40:12, Lev 6:27, 13:54,58, 14:8,9, 15:16, 16:4,24; Lev 22:6. Comp. Mk 7:3. The same thing was also true among the heathen. There was usually, at the entrance of their temples, a vessel placed with consecrated water, in which, as Pliny says, (Hist. Nat. Lib. xv. 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, (2En. vi. 635,) with fresh water. Porphyry says that the Essenes were accustomed to clean so 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 Gr. Archae. i. 222. Rosenmuller, Alte and Neue Morgenland, in loc. It was from the heathen 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 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 connexion 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.

(b) "full assurance" Eph 3:12 (c) "sprinkled" Eze 36:25

Albert Barnes, 1834 · public domain

Verse 22 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 Num 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, Lev 16:4, and the Levites were to be cleansed the same way, Num 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.

Adam Clarke, 1831 · public domain