Hebrews 10

Therefore, brothers, we have confidence to enter into the holy place by the blood of Jesus. Wesley: having finished the doctrinal part, the apostle proceeds to exhortation by a brief recapitulation—liberty to enter.

Both camps: confidence is blood-bought, not self-invented. The once-for-all offering yields access. Wesley’s heirs hear a welcome to all who come by this blood; the confidence is to be held, not presumed as license.

Calvin: the sum of the previous doctrine is that ceremonies for access under the Law have their fulfillment in Christ. We have boldness to enter the holiest—a privilege never granted to the fathers under the Law as the people; now in reality an entrance into heaven is open through Christ's favor.

Confidence rests on blood, not on mood. Those in Christ approach as a royal priesthood. The "therefore" ties access to the finished sacrifice of vv. 1–18.

By the way which he dedicated for us, a new and living way he opened through the curtain—his flesh. Wesley: a living way, the way of faith whereby we live indeed; as by rending the temple veil the holy of holies became accessible, so by wounding Christ's body the way to heaven opened.

On this both agree: his flesh is the way, not a barrier finally. New and living means not the dead repetition of animals. Both camps preach Christ crucified as the opened path.

Calvin: as the veil covered yet afforded entrance, so the divinity hid in Christ's flesh leads us into heaven; no one finds God except he to whom the man Christ becomes the door and the way.

Estimate Christ's glory not by flesh's outward appearance, nor despise the flesh that conducts us to God's good things. The way is consecrated by his death.

We have a great priest over God’s house of God. Access is not bare architecture; it is priestly welcome.

The house of God is the people among whom Christ serves as great priest. Draw near together under him. Hold the confession with the assembly that follows.

Calvin: God has set Christ over his whole house that every one who seeks a place in the Church may submit to Christ and choose him, and no other, as leader and ruler.

The great priest replaces the old order. Church membership means submission to Christ, not nostalgia for shadows.

Let’s draw near with a true heart in fullness of faith—hearts sprinkled from an evil conscience, body washed with pure water. Wesley: draw near to God in godly sincerity; hearts sprinkled so as to condemn us no longer; conversation spotless and holy, far more acceptable than legal washings.

Both camps: true heart, full assurance, cleansing. Assurance accompanies sincere faith; it is not arrogance. Come cleaned by the blood and walking in holiness.

Calvin: a true heart, certainty of faith, and cleansing over against external rites. Full assurance points to the nature of faith—fixed, unhesitating conviction. Sprinkling from an evil conscience and washing designate the Spirit's sanctifying work, not a parade of ceremonies.

Draw near because Christ has made the way; bring a heart the Spirit has made sincere. Assurance is faith's confidence in the promise, not self-esteem.

Hold fast the confession of our hope without wavering; he who promised is faithful. Wesley: the profession of our hope—the hope we professed at baptism.

Hold fast is an exhortation; the confession can be abandoned, which is why it must be gripped. The ground of holding is God's faithfulness, not our strength alone—yet we are summoned to endure.

Calvin: he mentions hope rather than faith because hope is born of faith and sustained by it. He requires confession; faith is not true unless it shows itself. The reason: he is faithful that promised—faith rests on God true to his promise.

Hold fast because the Promiser is faithful. The exhortation is the means God uses to keep his people; perseverance is commanded and given.

Consider how to provoke one another to love and good works. Faith that draws near becomes love that acts.

Both camps: mutual provocation to love, not to envy. Wesley will tie the next verse to exhorting one another to faith, love, and good works. Holiness is corporate.

Calvin: let us consider one another to provoke unto love and good works—a godly emulation instead of envious contention. Allow no emulation among ourselves but that of doing good works.

Love is the principle; good works are its fruits. The house of God is not a set of isolated mystics; it is a people who notice and stir one another.

Not forsaking our own assembling together, as the custom of some is, but exhorting one another—and so much the more as you see the Day approaching. Wesley: not forsaking assembling in public or private worship, whether through fear of persecution or imagining oneself above ordinances; exhort one another; the great day is ever in your eye.

Assembly is not optional spirituality. Neglect prepares the soil for the warning that follows. Both camps take the Day seriously and the meeting as mercy.

Calvin: not forsaking the assembling; exhorting one another. Schisms arise when proud men despise others. The nearer Christ's coming, the more we labor to gather and unite the flock. Some already made a habit of neglect—so the remedy is applied to a spreading disease.

Meeting together is how encouragement happens. Isolation feeds apostasy; the coming Day makes presence more, not less, urgent. From this corporate charge the letter turns to the terrifying warning kept intact in 10:26–31.