We have shown that this aspect of salvation is from, not the penalty of sin, but the
power and influence of sin in the life of the believer (Romans 7:24). It is offered
to, not alien sinners, but the children of God who walk in the truth (Romans 8:2,4).
It is a lifetime responsibility, beginning with baptism, which act affords the
believer in Christ admission into the church, making available the priesthood of
Christ (Acts 2:41,47; I Cor 12:13; Eph 5:23; Heb 10:21).
All of the epistles written in the New Testament are written to baptized believers,
and therefore impose obligations on those who are in church relationship. The meeting
of those obligations is essential to this secondary aspect of deliverance. In Hebrews
7:25 we learn that Christ, as an high priest, "is able also to save them...that come
unto God by him, seeing he ever liveth to make intercession for them." The fact that
He "is able...to save" does not mean that He automatically will if the conditions in
order to that aspect of salvation are ignored.
In Hebrews 4:16 we read, "Let us therefore come boldly unto the throne of grace, that
we may obtain mercy, and find grace to help in time of need." Let us spend a little
time in commenting on the content of this verse.
The us of this text included the author, and those to whom he wrote, called in Hebrews
3:1, " . . . . holy brethren, partakers of the heavenly calling . . . .." This
relationship is established through faith in Jesus Christ, apart from works, as we
have discussed earlier. But, the condition by which God becomes one's Father is not
the same condition by which Jesus Christ becomes one's high priest.
The latter necessitates baptism since Christ is said to be an high priest only over
the house of God (Heb 10:21), which is the church (I Tim 3:15). Baptism is the only
means of entering that realm, and it is within that realm that Christ serves as the
Saviour of the body (I Cor 12:13; Eph 5:23).
Therefore, since the us of Hebrews 4:16 were such as were said to " . . . . have a
great high priest . . . ." (Heb 4:14), then we know they were also baptized, and in
the church, for it is only within that sphere that Christ functions as priest.
Therefore, Paul exhorted them thus: "Having therefore, brethren, boldness to enter
into the holiest by the blood of Jesus... And having an high priest over the house of
God; Let us draw near . . . ." (Heb 10:19,21,22).
Therefore. This word draws conclusion from the previous context. In verse 14, we are
commanded to hold fast our profession. But, our infirmities, verse 15, those
weaknesses that predispose one to sin, make it a difficult task. Must we despair? No.
"Seeing then that we have a great high priest, that is passed into the heavens, Jesus
the Son of God . . . . not an high priest which cannot be touched with the feeling of
our infirmities; but was in all points tempted like as we are, yet without sin. Let us
therefore come . . . . that we may obtain mercy, and find grace to help in time of
need" (verses 14,15,16).
Our Lord is not merely an high priest, but a great high priest. And, our great high
priest is not just any mortal man, but Jesus the Son of God. The One who "in the
beginning was . . . . with God, and . . . . was God," who in time " . . . . was made
flesh, and dwelt among . . . . " humanity (Jn 1:1,2,14). In the days of his flesh, He
laid aside His great riches and " . . . . for your sakes . . . . became poor" (II Cor
8:9). He " . . . . endured such contradiction of sinners against himself" (Heb 12:3),
was " . . . . tempted of the devil" (Mt 4:1), yea, who was " . . . . in all points
tempted like as we are, yet without sin" (Heb 4:15). He was put to the supreme test,
yet passed it "without blemish and spot."
He entered life by means of a virgin (Isa 7:14), proving that God was his Father (Mt
3:17: Jn 5:18; Rm 8:32). He lived a life on this earth, for some 33 years, yet without
sin, and exhibited Himself to be God manifest in flesh.
As His earthly life would come to a close, He died the just (on His part) for the
unjust (on our part), and completely satisfied what the justice of a holy God demanded
as payment for the penalty of sin. After he had offered one sacrifice for sins for
ever (Heb 10:12), He passed into the heavens into the very presence of God, the
Father, to make intercession on behalf of the redeemed.
The law commanded, do and live. Grace says, live and do. The law, however, could not
give anything that made compliance with its exactions easier. Yet, under grace we have
available mercy and grace to help in time of need. To come boldly unto the throne of
grace is a commandment, and failure to do so is a sin against God. God's gracious
provision makes it possible to be delivered from the power and influence of sin in the
life of the believer, and approaching the throne of grace is essential to that end.
Let us be faithful to do it.
Come boldly. No child of God is able to so come in his own merit. But, since we have
in Christ, One who represents us before the Father, then we are able to come boldly in
His merit, and petition our heavenly Father in His name. The word come of this text
occurs in several other places in this Hebrew epistle, and each occurrence makes it
clear that it is applicable to the children of God. Thus, it speaks of the approach of
a worshiping people, not alien sinners. It is translated come in Hebrews 7:25, draw
near in Hebrews 10:22, and cometh in Hebrews 11:6, unto the throne of grace.
There are three aspects of grace associated with the three aspects of the appearing of
Christ by which three aspects of deliverance are effected. The grace of God associated
with the past appearing of Christ is spoken of in Titus 2:11, Hebrews 2:9, and II
Corinthians 8:9. It involved the death of Christ on behalf of the lost, and all who
receive the benefit of it through faith in Christ, apart from works, are the children
of God.
The grace of God associated with the future appearing of Christ is spoken of in I
Peter 1:13 and Ephesians 2:7. It involves the return of Christ for His own, believers
in Christ. In between these two, the past and future, we have the grace of God
associated with the life of Christ, and His present appearing in "heaven itself, now
to appear in the presence of God for us" (Heb 9:24), the us being those whose sin had
been put away by the sacrifice of himself when Christ hath appeared to that end (Heb
9:26).
This aspect of grace is dispensed from the throne of grace. It is essential to the end
that the children of God serve God acceptably (Heb 12:28). No lost man can serve God,
and no lost man is required to. He lacks two main ingredients, life and love. In II
Timothy 1:9, Paul said to Timothy, "Who saved us...not according to our works, but
according to his own purpose and grace."
In II Timothy 2:1, he exhorted him, ". . . . be strong in the grace that is in Christ
Jesus." This is not what Timothy was to do in order to save himself as an alien sinner
for that was done "not according to our works, but according to his own purpose and
grace." The grace of II Timothy 1:9 is related to the saved of that text in a primary
sense, and the grace of II Timothy 2:1 is related to the activity of the saved, and
enables him to "endure hardness as a good soldier of Jesus Christ" (II Tim 2:3).
"That we may obtain mercy, and find grace to help in time of need." There are two
things dispensed from the throne of God, and every child of God needs them. They are:
1) mercy and 2) grace to help in time of need.
Mercy is needed in view of sins committed, and grace to help is needed in the
performance of duty. According to Hebrews 4:16, both of these are met at the throne of
grace. We are taught to pray, And forgive us our sins. . . . " (Lk 11:2). And, we are
reminded, "If we say that we have no sin, we deceive ourselves, and the truth is not
in us" (I Jn 1:8). But, there is mercy available, for "if we confess our sins, he is
faithful and just to forgive us our sins, and to cleanse us from all unrighteousness .
. . . My little children . . . . if any man sin, we have an advocate with the Father,
Jesus Christ the righteous" (I Jn 1:9: 2:1).
The grace of God, associated with the life of Christ, His priestly work, supplies this
need on behalf of the children of God. It also meets their helplessness in time of
need. In II Corinthians 12:9, the Lord said to Paul, "My grace is sufficient for thee:
for my strength is made perfect in weakness." Paul, upon learning that truth,
responded, "Most gladly therefore will I rather glory in my infirmities, that the
power of Christ may rest upon me. Therefore I take pleasure in infirmities, in
reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when
I am weak, then am I strong" (verses 9,10).
This strength was experienced by Paul through the sufficiency of the grace divinely
supplied to meet the need of confessed weakness in the performance of duty, that is
those things done for Christ's sake. Without this, Christ said, ye can do nothing (Jn
15:5). But with it, we must confess with Paul, "I can do all things through Christ
which strengtheneth me" (Phil 4:13).
Paul wrote to the church at Philippi, "But my God shall supply all your need according
to his riches in glory by Christ Jesus" (Phil 4:19). We must, however, remember that
God, in meeting the need of His people in the performance of their duty, does not act
contrary to His will. His will is revealed in His word. When His children act contrary
to His will for the conduct of His people, then the "grace to help in time of need" is
withdrawn.
This is that aspect of grace which some of God's children had fallen from in Galatians
5:4. The words, "ye are fallen from grace" in the K.J.V., are given as "ye are fallen
away from grace" in the A.S.V. To be in that condition is to be severed from Christ,
verse 4. It was not only possible to fall, but some had, as the words are fallen show.
This aspect of grace is not that which we have access into by faith and wherein we
stand (Rm 5:2). It is that by which the children of God may serve God acceptably, and
is supplied from the throne of grace through the priesthood of Christ. The Galatians
had ceased in walking according to the truth (Gal 5:6-7).
Thus, they were deprived of God's help" in the performance of duty. God does not help
us, or strengthen us, when we are walking contrary to His will. When in that
condition, we need mercy in view of sins committed. Once sin is forgiven, God offers
help as we seek to serve Him.
The believer in Christ "is born of God. . . . is not condemned. . . . is passed from
death unto life" (I Jn 5:1; Jn 3:18; 5:24). When this believer is baptized in water
(Mt 3:11,16; Jn 3:23; Acts 8:36,38; 10:47), he is added to them, that is the church
(Acts 2:47; I Cor 12:13).
Within that sphere, Jesus Christ by his life (Rm 5:10; Heb 7:25; I Pet 3:21-22),
functions as "an high priest over the house of God . . . . the saviour of the body"
(Heb 10:21; Eph 5:23). As such, "he is able also to save" (Heb 7:25), that is deliver
the fit subject from, not the penalty of sin, but the power and influence of sin, as
that subject approaches the throne of grace according to spirit and in truth (Heb
4:16; Jn 4:24).
At the time of the believer's baptism, this aspect of salvation is future, thus he
shall be saved beyond his having been reconciled to God (Mk 16:16; Rm 5:10). As he
avails himself of God's gracious provision, this aspect of salvation is offered daily,
is progressive, is present and continuous. Such availing, is the life time
responsibility of the saved in God's appointed place of blessing His people--the New
Testament church. May we have the burning desire to appropriate this benefit. BD
power and influence of sin in the life of the believer (Romans 7:24). It is offered
to, not alien sinners, but the children of God who walk in the truth (Romans 8:2,4).
It is a lifetime responsibility, beginning with baptism, which act affords the
believer in Christ admission into the church, making available the priesthood of
Christ (Acts 2:41,47; I Cor 12:13; Eph 5:23; Heb 10:21).
All of the epistles written in the New Testament are written to baptized believers,
and therefore impose obligations on those who are in church relationship. The meeting
of those obligations is essential to this secondary aspect of deliverance. In Hebrews
7:25 we learn that Christ, as an high priest, "is able also to save them...that come
unto God by him, seeing he ever liveth to make intercession for them." The fact that
He "is able...to save" does not mean that He automatically will if the conditions in
order to that aspect of salvation are ignored.
In Hebrews 4:16 we read, "Let us therefore come boldly unto the throne of grace, that
we may obtain mercy, and find grace to help in time of need." Let us spend a little
time in commenting on the content of this verse.
The us of this text included the author, and those to whom he wrote, called in Hebrews
3:1, " . . . . holy brethren, partakers of the heavenly calling . . . .." This
relationship is established through faith in Jesus Christ, apart from works, as we
have discussed earlier. But, the condition by which God becomes one's Father is not
the same condition by which Jesus Christ becomes one's high priest.
The latter necessitates baptism since Christ is said to be an high priest only over
the house of God (Heb 10:21), which is the church (I Tim 3:15). Baptism is the only
means of entering that realm, and it is within that realm that Christ serves as the
Saviour of the body (I Cor 12:13; Eph 5:23).
Therefore, since the us of Hebrews 4:16 were such as were said to " . . . . have a
great high priest . . . ." (Heb 4:14), then we know they were also baptized, and in
the church, for it is only within that sphere that Christ functions as priest.
Therefore, Paul exhorted them thus: "Having therefore, brethren, boldness to enter
into the holiest by the blood of Jesus... And having an high priest over the house of
God; Let us draw near . . . ." (Heb 10:19,21,22).
Therefore. This word draws conclusion from the previous context. In verse 14, we are
commanded to hold fast our profession. But, our infirmities, verse 15, those
weaknesses that predispose one to sin, make it a difficult task. Must we despair? No.
"Seeing then that we have a great high priest, that is passed into the heavens, Jesus
the Son of God . . . . not an high priest which cannot be touched with the feeling of
our infirmities; but was in all points tempted like as we are, yet without sin. Let us
therefore come . . . . that we may obtain mercy, and find grace to help in time of
need" (verses 14,15,16).
Our Lord is not merely an high priest, but a great high priest. And, our great high
priest is not just any mortal man, but Jesus the Son of God. The One who "in the
beginning was . . . . with God, and . . . . was God," who in time " . . . . was made
flesh, and dwelt among . . . . " humanity (Jn 1:1,2,14). In the days of his flesh, He
laid aside His great riches and " . . . . for your sakes . . . . became poor" (II Cor
8:9). He " . . . . endured such contradiction of sinners against himself" (Heb 12:3),
was " . . . . tempted of the devil" (Mt 4:1), yea, who was " . . . . in all points
tempted like as we are, yet without sin" (Heb 4:15). He was put to the supreme test,
yet passed it "without blemish and spot."
He entered life by means of a virgin (Isa 7:14), proving that God was his Father (Mt
3:17: Jn 5:18; Rm 8:32). He lived a life on this earth, for some 33 years, yet without
sin, and exhibited Himself to be God manifest in flesh.
As His earthly life would come to a close, He died the just (on His part) for the
unjust (on our part), and completely satisfied what the justice of a holy God demanded
as payment for the penalty of sin. After he had offered one sacrifice for sins for
ever (Heb 10:12), He passed into the heavens into the very presence of God, the
Father, to make intercession on behalf of the redeemed.
The law commanded, do and live. Grace says, live and do. The law, however, could not
give anything that made compliance with its exactions easier. Yet, under grace we have
available mercy and grace to help in time of need. To come boldly unto the throne of
grace is a commandment, and failure to do so is a sin against God. God's gracious
provision makes it possible to be delivered from the power and influence of sin in the
life of the believer, and approaching the throne of grace is essential to that end.
Let us be faithful to do it.
Come boldly. No child of God is able to so come in his own merit. But, since we have
in Christ, One who represents us before the Father, then we are able to come boldly in
His merit, and petition our heavenly Father in His name. The word come of this text
occurs in several other places in this Hebrew epistle, and each occurrence makes it
clear that it is applicable to the children of God. Thus, it speaks of the approach of
a worshiping people, not alien sinners. It is translated come in Hebrews 7:25, draw
near in Hebrews 10:22, and cometh in Hebrews 11:6, unto the throne of grace.
There are three aspects of grace associated with the three aspects of the appearing of
Christ by which three aspects of deliverance are effected. The grace of God associated
with the past appearing of Christ is spoken of in Titus 2:11, Hebrews 2:9, and II
Corinthians 8:9. It involved the death of Christ on behalf of the lost, and all who
receive the benefit of it through faith in Christ, apart from works, are the children
of God.
The grace of God associated with the future appearing of Christ is spoken of in I
Peter 1:13 and Ephesians 2:7. It involves the return of Christ for His own, believers
in Christ. In between these two, the past and future, we have the grace of God
associated with the life of Christ, and His present appearing in "heaven itself, now
to appear in the presence of God for us" (Heb 9:24), the us being those whose sin had
been put away by the sacrifice of himself when Christ hath appeared to that end (Heb
9:26).
This aspect of grace is dispensed from the throne of grace. It is essential to the end
that the children of God serve God acceptably (Heb 12:28). No lost man can serve God,
and no lost man is required to. He lacks two main ingredients, life and love. In II
Timothy 1:9, Paul said to Timothy, "Who saved us...not according to our works, but
according to his own purpose and grace."
In II Timothy 2:1, he exhorted him, ". . . . be strong in the grace that is in Christ
Jesus." This is not what Timothy was to do in order to save himself as an alien sinner
for that was done "not according to our works, but according to his own purpose and
grace." The grace of II Timothy 1:9 is related to the saved of that text in a primary
sense, and the grace of II Timothy 2:1 is related to the activity of the saved, and
enables him to "endure hardness as a good soldier of Jesus Christ" (II Tim 2:3).
"That we may obtain mercy, and find grace to help in time of need." There are two
things dispensed from the throne of God, and every child of God needs them. They are:
1) mercy and 2) grace to help in time of need.
Mercy is needed in view of sins committed, and grace to help is needed in the
performance of duty. According to Hebrews 4:16, both of these are met at the throne of
grace. We are taught to pray, And forgive us our sins. . . . " (Lk 11:2). And, we are
reminded, "If we say that we have no sin, we deceive ourselves, and the truth is not
in us" (I Jn 1:8). But, there is mercy available, for "if we confess our sins, he is
faithful and just to forgive us our sins, and to cleanse us from all unrighteousness .
. . . My little children . . . . if any man sin, we have an advocate with the Father,
Jesus Christ the righteous" (I Jn 1:9: 2:1).
The grace of God, associated with the life of Christ, His priestly work, supplies this
need on behalf of the children of God. It also meets their helplessness in time of
need. In II Corinthians 12:9, the Lord said to Paul, "My grace is sufficient for thee:
for my strength is made perfect in weakness." Paul, upon learning that truth,
responded, "Most gladly therefore will I rather glory in my infirmities, that the
power of Christ may rest upon me. Therefore I take pleasure in infirmities, in
reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when
I am weak, then am I strong" (verses 9,10).
This strength was experienced by Paul through the sufficiency of the grace divinely
supplied to meet the need of confessed weakness in the performance of duty, that is
those things done for Christ's sake. Without this, Christ said, ye can do nothing (Jn
15:5). But with it, we must confess with Paul, "I can do all things through Christ
which strengtheneth me" (Phil 4:13).
Paul wrote to the church at Philippi, "But my God shall supply all your need according
to his riches in glory by Christ Jesus" (Phil 4:19). We must, however, remember that
God, in meeting the need of His people in the performance of their duty, does not act
contrary to His will. His will is revealed in His word. When His children act contrary
to His will for the conduct of His people, then the "grace to help in time of need" is
withdrawn.
This is that aspect of grace which some of God's children had fallen from in Galatians
5:4. The words, "ye are fallen from grace" in the K.J.V., are given as "ye are fallen
away from grace" in the A.S.V. To be in that condition is to be severed from Christ,
verse 4. It was not only possible to fall, but some had, as the words are fallen show.
This aspect of grace is not that which we have access into by faith and wherein we
stand (Rm 5:2). It is that by which the children of God may serve God acceptably, and
is supplied from the throne of grace through the priesthood of Christ. The Galatians
had ceased in walking according to the truth (Gal 5:6-7).
Thus, they were deprived of God's help" in the performance of duty. God does not help
us, or strengthen us, when we are walking contrary to His will. When in that
condition, we need mercy in view of sins committed. Once sin is forgiven, God offers
help as we seek to serve Him.
The believer in Christ "is born of God. . . . is not condemned. . . . is passed from
death unto life" (I Jn 5:1; Jn 3:18; 5:24). When this believer is baptized in water
(Mt 3:11,16; Jn 3:23; Acts 8:36,38; 10:47), he is added to them, that is the church
(Acts 2:47; I Cor 12:13).
Within that sphere, Jesus Christ by his life (Rm 5:10; Heb 7:25; I Pet 3:21-22),
functions as "an high priest over the house of God . . . . the saviour of the body"
(Heb 10:21; Eph 5:23). As such, "he is able also to save" (Heb 7:25), that is deliver
the fit subject from, not the penalty of sin, but the power and influence of sin, as
that subject approaches the throne of grace according to spirit and in truth (Heb
4:16; Jn 4:24).
At the time of the believer's baptism, this aspect of salvation is future, thus he
shall be saved beyond his having been reconciled to God (Mk 16:16; Rm 5:10). As he
avails himself of God's gracious provision, this aspect of salvation is offered daily,
is progressive, is present and continuous. Such availing, is the life time
responsibility of the saved in God's appointed place of blessing His people--the New
Testament church. May we have the burning desire to appropriate this benefit. BD
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