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The first important word is the epithet "great" prefixed to the title High Priest. It is introduced to make the priestly office of Christ assume due importance in the minds of the Hebrews. As an author writing a treatise on an important theme writes the title of the theme in letters fitted to attract notice, so this writer places at the head of the ensuing portion this title, "Jesus the Son of God the Great High Priest," insinuating thereby that He of whom he speaks is the greatest of all priests, the only real priest, the very ideal of priesthood realised. The expression "passed through the heavens" is also very suggestive. It hints at the right construction to be put upon Christ's departure from the earth. There is an obvious allusion to the entering of the high priest of Israel within the veil on the great day of atonement; and the idea suggested is, that the ascension of Christ was the passing of the great High Priest through the veil into the celestial sanctuary, as our representative and in our interest. The name given to the great High Priest, "Jesus the Son of God," contributes to the argument. Jesus is the historical person, the tempted Man; and this part of the name lays the foundation for what is to be said in the following sentence concerning His power to sympathise. The title, "Son of God," on the other hand, justifies what has been already said of the High Priest of our confession. If our High Priest be the Son of God, He may well be called the Great, and moreover there can be no doubt whither He has gone. Whither but to His native abode, His Father's house? Having thus by brief, pregnant phrase hinted the thoughts he means to prove, our author proceeds to address to his readers an exhortation, which is repeated at the close of the long discussion on the priesthood of Christ to which these sentences are the prelude (Hebrews 10:19-23). In doing so he gives prominence to that feature of Christ's priestly character of which alone he has as yet spoken explicitly: His power to sympathise, acquired and guaranteed by His experience of temptation (Hebrews 2:17, 18). It is noteworthy that the doctrine of Christ's sympathy is here stated in a defensive, apologetic manner, "We have not a High Priest who cannot be touched," as if there were some one maintaining the contrary. This defensive attitude, may be conceived of as assumed over against two possible objections to the reality of Christ's sympathy, one drawn from His dignity as the Son of God, the other from His sinlessness. Both objections are dealt with in the only way open to one who addresses weak faith — viz., not by elaborate or philosophical argument, but by strong assertion. As the Psalmist said to the desponding, "Wait, I say, on the: Lord," and as Jesus said to disciples doubting the utility of prayer, "I say unto you, Ask, and ye shall receive," so our author says to dispirited Christians, "We have not a High Priest who cannot be touched with sympathy" — this part of his assertion disposing of doubt engendered by Christ's dignity — "but one who has been tempted in all respects as we are, apart from sin" — this part of the assertion meeting doubt based on Christ's sinlessness. To this strong assertion of Christ's power to sympathise is fitly appended the final exhortation. Specially noteworthy are the words, "Let us approach confidently." They have more than practical import: they are of theoretic significance; they strike the doctrinal keynote of the Epistle: Christianity the religion of free access. There is a latent contrast between Christianity and Leviticalism. The contrast is none the less real that the expression " to draw near" was applied to acts of worship under the Levitical system. Every act of worship in any religion whatever may be called an approach to Deity. Nevertheless religions may be wide apart as the poles in respect to the measure in which they draw near to God. In one religion the approach may be ceremonial only, while the spirit stands afar off in fear. In another, the approach may be spiritual, with mind and heart, in intelligence, trust, and love, and with the confidence which these inspire. Such an approach alone is real, and deserves to be called a drawing near to God. Such an approach was first made possible by Christ, and on this account it is that the religion which bears His name is the perfect, final, perennial religion.

(A. B. Bruce, D. D.)

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KJV: Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.

WEB: Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession.