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retains the faculty of clear thinking, of comparing spiritual things with spiritual, of trying
the things that differ, of proving those things which are more excellent, that can hesitate
in accepting, fully and without reserve, the fact revealed by the employment of these two
words, that the callings and spheres of these two epistles are completely different? Let us
leave redemption and forgiveness, and consider the closely allied subject of "access".
"Access" in Ephesians.
"For through Him, we, the both, have access by one spirit unto the Father" (2: 18).
"In Whom we have boldness and access with confidence by the faith of Him" (3: 12).
Entrance in Hebrews.
The word translated "access" in Ephesians is prosagoge. This Greek word does not
occur in Hebrews, neither does the related word, prosago. In the place of "access"
Hebrews reads:
"Having therefore brethren boldness to enter into the holiest by the blood of Jesus, by
a new and living way; which He hath consecrated for us, through the veil, that is to say
His flesh; and having a high priest over the house of God, let us draw near with a true
heart in full assurance of faith, having our hearts sprinkled from an evil conscience and
our bodies washed with pure water. Let us hold fast the profession of our faith without
wavering: for He is faithful that promised" (Heb. 10: 19-23).
In both Ephesians and Hebrews the "access" and the "entering in" is said to be with
boldness. In both Ephesians and Hebrews something in the form of a barrier is associated
with "His flesh"; in Ephesians it is the enmity, even the law of commandments contained
in ordinances, and likened to "the middle wall of partition", while in Hebrews it is
likened to "the veil", the ordinances already being spoken of in Heb. 9: 10. So far,
there is a parallel, but the moment we begin to compare details, connections and
consequences, the distinction of the calling and sphere of either epistle once more
becomes manifest.
The exhortation "to draw near", which is found in Heb. 10:, is bounded by the terms
of the New Covenant. The word "therefore" of Heb. 10: 19 indicates that the boldness to
enter, there revealed, is a direct outcome of the work of Christ as Mediator of the New
Covenant. What the reference to "bodies washed with pure water" may mean is a matter
about which commentators are divided, some taking it to refer to the ordinance of
baptism, others to the fulfillment of the prophecy of Ezek. 36: 25, or the typical
washing of the priests in the tabernacle service. For the moment the point is immaterial,
no "sprinkling" of the conscience or "washing" of the body can have any place in
Eph. 2:, as we shall see upon examination. But we have not yet done with this passage
for the writer continues:
"For if we sin willfully after that we have received the knowledge of the truth, there
remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and
fiery indignation, which shall devour the adversaries" (Heb. 10: 26, 27).