Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.


Although God wants His people to be holy as He is holy, He does not deal with us according to the degree of our holiness but according to the abundance of His mercy.

Honesty requires us to admit this!

We do believe in justice and we do believe in judgment. We believe the only reason mercy triumphs over judgment is that God, by a divine, omniscient act of redemption, fixed it so man could escape justice and live in the sea of mercy! The justified man, the man who believes in Jesus Christ, born anew and now a redeemed child of God, lives in that mercy always!

The unjust man, however—the unrepentant sinner lives in it now in a lesser degree, but the time will come when he will face the judgment of God. Though he had been kept by the mercy of God from death, from insanity, from disease, he can violate that mercy, turn his back on it and walk into judgment. Then it is too late!

Let us pray with humility and repentance for we stand in the mercy of God. What an example we have set for us by the life and faith and spirit of the old Puritan saint, Thomas Hooker, as his death approached.

Those around his bedside said, “Brother Hooker, you are going to receive your reward.”

“No, no!” he breathed. “I go to receive mercy!”[1]

4:16 Now the gracious invitation is extended: draw near with confidence to the throne of grace. Our confidence is based on the knowledge that He died to save us and that He lives to keep us. We are assured of a hearty welcome because He has told us to come.

The people in OT days could not draw near to Him. Only the high priest could approach Him, and then only on one day of the year. We can go into His presence at any time of the day or night and obtain mercy and find grace to help in time of need. His mercy covers the things we should not have done, and His grace empowers us to do what we should do but do not have the power to do.

Morgan writes helpfully:

I am never tired of pointing out that the Greek phrase translated “in time of need” is a colloquialism of which “in the nick of time” is the exact equivalent. “That we may receive mercy and find grace to help in the nick of time”—grace just when and where I need it. You are attacked by temptation. At the moment of assault, you look to Him, and the grace is there to help in the nick of time. There is no postponement of your petition until the evening hour of prayer. But there in the city street with the flaming temptation in front of you, turn to Christ with a cry for help, and the grace will be there in the nick of time.

Up to this point, Jesus has been shown to be superior to the prophets, the angels, and Moses. We now turn to the important theme of priesthood to see that Christ’s high priesthood is of a superior order to Aaron’s.

When God gave the law to Moses on Mount Sinai, He instituted a human priesthood by which the people might draw near to Him. He decreed that the priests must be descended from the tribe of Levi and from the family of Aaron. This order is known as the Levitical or Aaronic priesthood.

Another divinely ordained priesthood is mentioned in the OT, that of the patriarch Melchizedek. This man lived in the days of Abraham, long before the law was given, and served both as a king and a priest. In the passage before us the author will show that the Lord Jesus Christ is a priest after the order of Melchizedek, and that this order is superior to the Aaronic priesthood.

In the first four verses we have a description of the Aaronic priest. Then in verses 5–10 Christ’s fitness as a priest is detailed, mostly by way of contrast.[2]

16. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.

What encouraging words! The writer throughout his epistle exhorts the readers numerous times, but in this particular verse he has a special word for us. This time he does not exhort believers to rectify their way of life; he commends us for coming in prayer to God and urges us to do so confidently.

  • “Let us then approach the throne of grace with confidence.” The invitation to approach the throne of grace implies that the readers are already doing this. The author also uses the same verb in Hebrews 10:22 (“let us draw near to God with a sincere heart in full assurance of faith”). He later repeats the same invitation in slightly different wording (see Heb. 7:25; 10:1; 11:6; 12:18, 22).

The verb approach may have a religious connotation, because it often referred to the priests who in their cultic service approached God with sacrifices (Lev. 9:7; 21:17, 21; 22:3; Num. 18:3). In Hebrews 4:16 the writer urges us to come near to the throne of grace in prayer, for the only sacrifice a believer can bring is a broken and a contrite heart (Ps. 51:17). The great high priest has brought the supreme sacrifice in offering himself on the cross on behalf of his people. The merciful and faithful high priest invites the weak and tempted sinner to come to the throne of grace.

What is meant by the phrase throne of grace? This is an explicit reference to the kingship of the Son of God (Heb. 1:2–4). Jesus sits at the right hand of God and has been given full authority in heaven and on earth (Matt. 28:18). But the word grace implies that the reference is also to the priesthood of Christ. The sinner who comes to the throne of grace in repentance and faith indeed finds the forgiving grace of Jesus.

Moreover, we are exhorted to come to the throne with confidence; that is, we may come boldly (Heb. 3:6; 10:19, 35), not rashly or in fear of judgment, but “in full confidence, openness to God and in the hope of the fullness of the glory of God.” Jesus invites his people to approach freely, without hesitation. He holds out the golden scepter, as it were, and says, “Come!”

  • “So that we may receive mercy and find grace.” Although the terms mercy and grace are often interpreted as being synonyms, their difference ought to be noted. Westcott makes the distinction succinctly:

Man needs mercy for past failure, and grace for present and future work. There is also a difference as to the mode of attainment in each case. Mercy is to be “taken” as it is extended to man in his weakness; grace is to be “sought” by man according to his necessity.

The mercy of God is directed to sinners in misery or distress; they receive God’s compassion when they approach him. And whereas God’s mercy extends to all his creatures (Ps. 145:9), his grace, as the writer of Hebrews indicates in Hebrews 4:16, extends to all who approach the throne of God. Mercy is characterized as God’s tender compassion; grace, as his goodness and love.

  • “To help us in our time of need.” Help is given at the right moment in the hour of need. The author is not saying that the help is constant, but rather that it alleviates the need of the moment. That need may be material, physical, or spiritual. When we call on the name of the Lord in faith and approach the throne of God, he will hear and answer. He stands ready to help (see Heb. 2:18).

This aid, in the form of grace, comes when temptation seems to sway us. God provides the means to find a way out of our temptations. God is faithful (1 Cor. 10:13).[3]

His Perfect Provision

Let us therefore draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help in time of need. (4:16)

The One who understands us perfectly will also provide for us perfectly. “No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it” (1 Cor. 10:13). Jesus Christ knows our temptations and will lead us out of them.

Come to God’s Throne of Grace

Again, the Holy Spirit appeals to those who are yet undecided about accepting Christ as their Savior. They should not only keep from going back into Judaism, but they should hold on to their confession of Christ and, finally—and necessarily—go on to draw near with confidence to the throne of grace.

Most ancient rulers were unapproachable by the common people. Some would not even allow their highest-ranking officials to come before them without permission. Queen Esther risked her life in approaching King Ahasuerus without invitation, even though she was his wife (Esther 5:1–2). Yet any penitent person, no matter how sinful and undeserving, may approach God’s throne at any time for forgiveness and salvation—confident that he will be received with mercy and grace.

By Christ’s sacrifice of Himself, God’s throne of judgment is turned into a throne of grace for those who trust in Him. As the Jewish high priests once a year for centuries had sprinkled blood on the mercy seat for the people’s sins, Jesus shed His blood once and for all time for the sins of everyone who believes in Him. That is His perfect provision.

The Bible speaks much of God’s justice. But how terrible for us if He were only just, and not also gracious. Sinful man deserves death, the sentence of justice; but he needs salvation, the gift of grace. It is to the very throne of this grace that any person can now come with confidence and assurance. It is the throne of grace because grace is dispensed there.

How can anyone reject such a High Priest, such a Savior—who not only permits us to come before His throne for grace and help, but pleads with us to come in confidence? His Spirit says, “Come boldly all the way to God’s throne that has been turned into a throne of grace because of Jesus. Come all the way up, receive grace and mercy when you need it—before it is too late and your heart is hard and God’s ‘today’ is over.” The time of need is now.

What a High Priest we have. He sympathizes and He saves. What more could He do?[4]

16 Verses 14–15 have set side by side the two essentials for the perfect high priest: to be in the position of ultimate authority with God in heaven, and yet also to have a personal knowledge of our human condition. No earthly priest could offer the first, and no angel the second, but in Jesus we have both. So there can be no barrier to the parrēsia (GK 4244), “confidence” or lack of inhibition, with which we can approach God (cf. 10:19–22, where the same word parrēsia is used). In the OT, the priests alone were entitled to “approach” the sanctuary, but now through our great high priest all of us can fearlessly approach God himself. Of course we must not forget the absolute holiness and majesty of the God who “lives in unapproachable light” (1 Ti 6:16), but through Jesus we have come to know that the throne of majesty is also a “throne of grace,” a place of welcome, not of rebuff, where “mercy” and “grace” are freely available through the high priest who has gone there to intercede for his people (7:25). This theme of access to the presence of God will be graphically developed in 12:18–24. And its relevance is not only to our ultimate acceptance before God when this earthly life is finished but also to the present crises of life on earth; in such “time of need,” too, effective “help” is there for the asking.[5]

[1] Tozer, A. W., & Smith, G. B. (2015). Evenings with tozer: daily devotional readings. Chicago, IL: Moody Publishers.

[2] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2170). Nashville: Thomas Nelson.

[3] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of Hebrews (Vol. 15, pp. 126–127). Grand Rapids: Baker Book House.

[4] MacArthur, J. F., Jr. (1983). Hebrews (pp. 114–115). Chicago: Moody Press.

[5] France, R. T. (2006). Hebrews. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Hebrews–Revelation (Revised Edition) (Vol. 13, p. 73). Grand Rapids, MI: Zondervan.


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