A New & Living Way Series

In 1976 Francis Schaeffer wrote a significant book titled How Should We Then Live? His purpose was to show how ideas as they have been embraced or discarded have shaped the rise and decline of Western culture. In his opening chapter he writes: “What [people] are in their thought world determines how they act.… The results of their thought world flow through their fingers or from their tongues into the external world. This is true of Michelangelo’s chisel, and it is true of a dictator’s sword.” (Francis A. Schaeffer, How Should We Then Live? (Old Tappan, N. J.: Fleming Revell, 1976), 19.)

This is exactly how the New Testament presents matters. The reason so much of the Bible is devoted to doctrine—statements regarding what we must know and believe—is that the consequences of these truths are utterly definitive. We are living in a time that says it matters not so much what we believe as how we believe it, that is, with sincerity and tolerance for other views that are diametrically opposed. Quite in contrast, the apostles demanded fidelity to the truths God revealed through them and through the prophets before them. Truth is of central importance and is definitive for salvation. To deny truth with even the best of apparent intentions is to rebelliously reject God and suffer eternal condemnation.

“How should we then live?” Schaeffer asked in his book, and he answered by saying that our manner of living must be consistent with our professed faith. This is a view strongly espoused by the writer of Hebrews. He has devoted nine and a half chapters to the proclamation of truth regarding the person and work of Jesus Christ. Now, in the transition from doctrine to application he says, “Therefore, brothers.” We should always take note of the Bible’s “therefores,” because they provide the link between cause and effect. “Therefore,” the writer of Hebrews says by way of transition, what we believe must transfer into our life and actions (Phillips, R. D. (2006). Hebrews. (R. D. Phillips, P. G. Ryken, & D. M. Doriani, Eds.) (pp. 357–358). Phillipsburg, NJ: P&R Publishing.).

Christians are in a privileged position, but the privileges must be used: the duties must be discharged. The faith is not for speculation but for life. Personal privileges require social duties. The atonement removes us from a world of rites to a world of service and duties. Whenever Christians have seen this requirement, a great expansion of the faith and the reorganization of society through that faith have occurred (Rushdoony, R. J. (2001). Hebrews, James & Jude (p. 95). Vallecito, CA: Ross House Books.).

1) Faith in God (Hebrews 10:19-22) leads believers to place their 2) Hope (Hebrews 10:23), in His promises. Restoring a right relationship with God then prompts believers to restore their relationships with others. 3) Love for God (Hebrews 10:24–25) demonstrates itself in love for others. That is the "New and Living Way" .

The "New and Living Way" of salvation enables one to:

1) Draw Near in Faith (Hebrews 10:19-22)

Hebrews 10:19-22 [19]Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, [20]by the new and living way that he opened for us through the curtain, that is, through his flesh, [21]and since we have a great priest over the house of God, [22]let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. (ESV)

The brothers/brethren refers here, as elsewhere in Hebrews and also in Romans (9:3), to fellow Jews, not Gentile Christians. These physical brothers are being urged, on the basis of the careful doctrinal groundwork that has already been given, to take hold of the perfect sacrifice, Jesus Christ—to come confidently through Him into God’s very presence and to dwell there for all eternity. The word here translated confidence (parrçsia) is the word for ‘boldness’ which in the New Testament generally relates to believers freedom because of his new relationship to God (W. C. van Unnik, ‘The Christian’s freedom of speech in the New Testament’, BJRL 44 (1961–2), pp. 466f.).

The boldness (parrçsian) indicates a freedom of speech, permission to approach an authority without fear, with plainness and openness, therefore boldness without anxiety or cowering (Evans, L. H., Jr, & Ogilvie, L. J. (1985). Hebrews (Vol. 33, p. 180). Nashville, TN: Thomas Nelson Inc.)

To a first-century Jew, the idea that anyone other than the high priest might seek to enter the holiest-of-all—even in thought or imagination—would be profoundly shocking. To a Jew who took the Old Covenant the least bit seriously, this prospect was as awesome as it was wonderful. Realizing this, the writer uses every persuasive argument to bring them to a positive decision (Andrews, E. (2003). A Glorious High Throne: Hebrews Simply Explained (p. 305). Darlington, England: Evangelical Press).