A reflection on Hebrews 4:16

Whilst the Parable of the Persistent Widow frames prayer in the setting of a courtroom, elsewhere in the New Testament prayer is spoken of as something happening in a throne room. Both places are intimidating, and a throne room, in the ancient world, was not a place to be entered lightly, or without invitation. The writer of the book of Hebrews, however, casts a vision of approaching God’s throne in a way that is, to say the least, surprising:

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

Whilst God’s throne is ordinarily thought of as a place of judgement and even terror, here the believer is being asked to draw near to a throne, the defining quality of which, is grace - it is the θρόνῳ τῆς χάριτος (thronos tes charitos) and as such it is implied that it can be approached with confidence and not fear.

The word normally translated as ‘confidence’ or ‘boldness’ demands some exploration. In the Greek it is παρρησίας (parresias) and it is a term loaded with ancient cultural meaning and application. The word is derived from root words, πᾶς (pas lit. everything or all) and ῥῆσις (rhésis lit. speech). The word παρρησίας then, fittingly in the context of prayer, has to do with how a believer approaches God in their speech. In the Athenian assembly the ἐκκλησία (ekklesia), and indeed in all ancient Greek city states, from the beginning of the 6th century BC onwards, any male citizen was allowed to speak freely and frankly, a principle considered to be at the very heart of ancient Greek democracy. However, although Hellenism increasingly influenced Jewish thinking in the fourth and third centuries before Christ, in fact ‘frankness’ or ‘openness’ was a familiar Hebraic ideal – especially when it came to the matter of prayer. Men such as Moses, Jeremiah and Habakkuk to name but a few, pray in a way that at first consideration would appear to be almost offensive to God. However, it seems that the opposite is the case and that God responds to those who approach him in such a way. Παρρησίας (parresias) then, may in fact be the Greek word chosen to best convey the Hebraic notion of plainspokenness in prayer.

The text goes even further however, and whilst it would be normal in the ancient world to make sure you did not go empty handed into the throne room of a king, the implication of the verse is that the tributes God expects of the believer are points of need. Not only is mercy administered quickly and freely, as in the case of Isaiah when he sees the king of glory in Isaiah 6, but something else is on offer. Indeed, the text records that whilst mercy is received grace must be found – καὶ χάριν εὕρωμεν (kai charin heuromen lit. and find grace). Grace, so often just defined as ‘unmerited favour’, is here described in far greater terms. As the believer approaches God with an open heart, and in freedom of speech, God dispatches the gift of his help and assistance. However, the manifestation of grace given to the supplicant, may not be immediate or obvious, but in need of discovery, appearing in ways that reveal a God who provides creatively.

The book of Hebrews, and indeed the whole of the New Testament, reveals a God who is infinitely approachable – it is the priestly work of Christ in his life, death and resurrection that has made this possible. However, the verse considered is not an invitation to arrogantly step into God’s presence expecting God to act because he should, but rather an invitation to approach humbly, from a position of honestly expressed need, knowing that God is rich in both mercy and grace, a grace that he freely gives, that must be discovered, but that is always sufficient.