In place of the old and typical way stands the new and living way, `newly slain', as the word prosphatos means

etymologically, although we cannot discover any example of its usage that will warrant the doctrine that appears to

lie in this suggestive word. The second element evidently became superfluous in New Testament times. This new

and living way has been consecrated, or dedicated, for us. Hebrews 9:18, using the word, reads, `Neither was the

first covenant dedicated without blood'. Consecration or dedication here includes the idea of something `new' or as

we might say `initiation'. Consecration in Hebrews 7:28 has the entirely opposite thought of attaining an `end'.

Heb. 7:28

To perfect, bring to full end.

Heb. 10:20

To initiate, bring in new.

Here is the introduction of something new in its consecration, new in its constitution, a new way, newly

The way into the holiest of all is `through the veil, that is to say His flesh'. The connection between the

Incarnation and reconciliation is a theme that attracts many believers and teachers. The fact that Christ became man,

and, as they express it, brought His Godhead down to our humanity that He might lift our humanity up to God, is not

the Scriptural basis for reconciliation. Hebrews 2:14 most surely reveals the absolute necessity for the Lord to

partake of flesh and blood, but it as surely declares the purpose to be:

`That THROUGH DEATH He might destroy ... and deliver' (Heb. 2:14,15).

Or again, in Hebrews 10, if we read in verse 5 of a `body prepared', we read in verse 10 of that body `offered'.

Not by Incarnation but by His one Sacrifice are we saved and sanctified. Calvary and not Bethlehem is the place of

redemption, and though the crib at Bethlehem was necessarily the first step, it is the cross of Calvary that is the

consummation. There could be no access into the holiest of all until `the veil, that is to say His flesh' was rent in

twain from top to bottom (Matt. 27:50,51).

Let us draw near. Let us hold fast. Let us consider. The true heart with which we are exhorted to draw near is

consonant with the fact that Christ is the minister of the true Tabernacle (Heb. 8:2; 9:24). Instead of external

washings, this heart is sprinkled from an evil conscience. The bodies washed with pure water seems to be a

reference to the washing of the high priest and the Levites (Lev. 16:4; Num. 8:7), which type is fulfilled in the heart

sprinkled from an evil conscience.

Side by side with this three-fold exhortation is seen the abiding three `Faith, hope and love' (Heb. 10:22-24). As

we see these graces in their context we realize that to the Hebrews, as to the Corinthians (1 Cor. 13), and to the

Thessalonians (1 Thess. 1:3). `these three' are the true antidote to apostasy.

`There is an evident parallel between Hebrews chapters 2 to 4 and Hebrews 10:19 to 12:3. In both passages we

see the evil heart of unbelief that departs from the living God. In both the true antidote is `Let us draw near'. In

both there is the holding fast of the `confession'. In chapter 3 we have stressed those who failed to enter in because

of unbelief. In chapter 11 we have those who `through faith' obtained promises and triumphed. The two-fold title

of Christ, `The apostle and High Priest of our profession' (Heb. 3:1) is parallel with the two-fold title of Hebrews

12:2, `The Captain and Perfecter of faith'. The key to the character of the apostasy that is in view is found in

Hebrews 10:30:

`Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people'.

These words are a quotation from Deuteronomy 32, the great prophetic forecast of Israel's history given by

Moses just before his end. This song of forty-three verses traverses the whole of prophetic times. It reveals the

failure of Israel and their setting aside, the period while they are Lo-ammi, `not My people', and provoked to