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Selected Verse: Hebrews 10:20 - King James

Verse	Translation	Text
Heb 10:20	King James	By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
which, &c.--The antecedent in the Greek is "the entering"; not as English Version, "way." Translate, "which (entering) He has consecrated (not as though it were already existing, but has been the first to open, INAUGURATED as a new thing; see on Heb 9:18, where the Greek is the same) for us (as) a new (Greek, 'recent'; recently opened, Rom 16:25-26) and living way" (not like the lifeless way through the law offering of the blood of dead victims, but real, vital, and of perpetual efficacy, because the living and life-giving Saviour is that way. It is a living hope that we have, producing not dead, but living, works). Christ, the first-fruits of our nature, has ascended, and the rest is sanctified thereby. "Christ's ascension is our promotion; and whither the glory of the Head hath preceded, thither the hope of the body, too, is called" [LEO]. the veil--As the veil had to be passed through in order to enter the holiest place, so the weak, human suffering flesh (Heb 5:7) of Christ's humanity (which veiled His God head) had to be passed through by Him in entering the heavenly holiest place for us; in putting off His rent flesh, the temple veil, its type, was simultaneously rent from top to bottom (Mat 27:51). Not His body, but His weak suffering flesh, was the veil; His body was the temple (Joh 2:19).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

which, &c.--The antecedent in the Greek is "the entering"; not as English Version, "way." Translate, "which (entering) He has consecrated (not as though it were already existing, but has been the first to open, INAUGURATED as a new thing; see on Heb 9:18, where the Greek is the same) for us (as) a new (Greek, 'recent'; recently opened, Rom 16:25-26) and living way" (not like the lifeless way through the law offering of the blood of dead victims, but real, vital, and of perpetual efficacy, because the living and life-giving Saviour is that way. It is a living hope that we have, producing not dead, but living, works). Christ, the first-fruits of our nature, has ascended, and the rest is sanctified thereby. "Christ's ascension is our promotion; and whither the glory of the Head hath preceded, thither the hope of the body, too, is called" [LEO].

the veil--As the veil had to be passed through in order to enter the holiest place, so the weak, human suffering flesh (Heb 5:7) of Christ's humanity (which veiled His God head) had to be passed through by Him in entering the heavenly holiest place for us; in putting off His rent flesh, the temple veil, its type, was simultaneously rent from top to bottom (Mat 27:51). Not His body, but His weak suffering flesh, was the veil; His body was the temple (Joh 2:19).

Notes on the Bible, by Albert Barnes, [1834]
By a new and living way - By a new method or manner. It was a mode of access that was till then unknown. No doubt many were saved before the Redeemer came, but the method by which they approached God was imperfect and difficult. The word which is rendered here "new" - πρόσφατον prosphaton - occurs nowhere else in the New Testament. It properly means "slain, or killed thereto;" that is, "newly killed, just dead; and then fresh, recent." Passow. It does not so much convey the idea that it is new in the sense that it had never existed before, as new in the sense that it is recent, or fresh. It was a way which was recently disclosed, and which had all the freshness of novelty. It is called a "living way," because it is a method that imparts life, or because it leads to life and happiness. Doddridge renders it "ever-living way," and supposes, in accordance with the opinion of Dr. Owen, that the allusion is to the fact that under the old dispensation the blood was to be offered as soon as it was shed, and that it could not be offered when it was cold and coagulated. The way by Christ was, however, always open. His blood was, as it were, always warm, and as if it had been recently shed. This interpretation seems to derive some support from the word which is rendered "new." See above. The word "living," also, has often the sense of perennial, or perpetual, as when applied to a fountain always running, in opposition to a pool that dries up (see the notes on Joh 4:10), and the new way to heaven may be called living - in all these respects. It is away that conducts to life. It is ever-living as if the blood which was shed always retained the freshness of what is flowing from the vein. And it is "perpetual" and "constant" like a fountain that always flows - for it is by a sacrifice whose power is perpetual and unchanging. Which he hath consecrated for us - Margin, "or new made." The word here used means properly to renew, and then to initiate, to consecrate, to sanction. The idea is, that he has dedicated this way for our use; as if a temple or house were set apart for our service. It is a part consecrated by him for the service and salvation of man; a way of access to the eternal sanctuary for the sinner which has been set apart by the Redeemer for this service alone. Through the veil, that is to say, his flesh - The Jewish high priest entered into the most holy place through the veil that divided the holy from the most holy place. That entrance was made by his drawing the veil aside, and thus the interior sanctuary was laid open. But there has been much difficulty felt in regard to the sense of the expression used here. The plain meaning of the expression is, that the way to heaven was opened by means, or through the medium of the flesh of Jesus; that is, of his body sacrificed for sin, as the most holy place in the temple was entered by means or through the medium of the veil. We are not to suppose, however, that the apostle meant to say that there was in all respects a resemblance between the veil and the flesh of Jesus, nor that the veil was in any manner typical of his body, but there was a resemblance in the respect under consideration - to wit, in the fact that the holy place was rendered accessible by withdrawing the veil, and that heaven was rendered accessible through the slain body of Jesus. The idea is, that there is by means both of the veil of the temple, and of the body of Jesus, a medium of access to God. God dwelt in the most holy place in the temple behind the veil by visible symbols, and was to be approached by removing the veil; and God dwells in heaven, in the most holy place there, and is to be approached only through the offering of the body of Christ. Prof. Stuart supposes that the point of the comparison may be, that the veil of the temple operated as a screen to hide the visible symbol of the presence of God from human view, and that in like manner the body of Jesus might be regarded as a "kind of temporary tabernacle, or veil of the divine nature which dwelt within him." and that "as the veil of the tabernacle concealed the glory of Yahweh in the holy of holies, from the view of people, so Christ's flesh or body screened or concealed the higher nature from our view, which dwelt within this veil, as God did of old within the veil of the temple." See this and other views explained at length in the larger commentaries. It does not seem to me to be necessary to attempt to carry out the point of the comparison in all respects. The simple idea which seems to have been in the mind of the apostle was, that the veil of the temple and the body of Jesus were alike in this respect, that they were the medium of access to God. It is by the offering of the body of Jesus; by the fact that he was clothed with flesh, and that in his body he made an atonement for sin, and that with his body raised up from the dead he has ascended to heaven, that we have access now to the throne of mercy.

Notes on the Bible, by Albert Barnes, [1834]

By a new and living way - By a new method or manner. It was a mode of access that was till then unknown. No doubt many were saved before the Redeemer came, but the method by which they approached God was imperfect and difficult. The word which is rendered here "new" - πρόσφατον prosphaton - occurs nowhere else in the New Testament. It properly means "slain, or killed thereto;" that is, "newly killed, just dead; and then fresh, recent." Passow. It does not so much convey the idea that it is new in the sense that it had never existed before, as new in the sense that it is recent, or fresh. It was a way which was recently disclosed, and which had all the freshness of novelty. It is called a "living way," because it is a method that imparts life, or because it leads to life and happiness. Doddridge renders it "ever-living way," and supposes, in accordance with the opinion of Dr. Owen, that the allusion is to the fact that under the old dispensation the blood was to be offered as soon as it was shed, and that it could not be offered when it was cold and coagulated. The way by Christ was, however, always open. His blood was, as it were, always warm, and as if it had been recently shed. This interpretation seems to derive some support from the word which is rendered "new." See above. The word "living," also, has often the sense of perennial, or perpetual, as when applied to a fountain always running, in opposition to a pool that dries up (see the notes on Joh 4:10), and the new way to heaven may be called living - in all these respects. It is away that conducts to life. It is ever-living as if the blood which was shed always retained the freshness of what is flowing from the vein. And it is "perpetual" and "constant" like a fountain that always flows - for it is by a sacrifice whose power is perpetual and unchanging.

Which he hath consecrated for us - Margin, "or new made." The word here used means properly to renew, and then to initiate, to consecrate, to sanction. The idea is, that he has dedicated this way for our use; as if a temple or house were set apart for our service. It is a part consecrated by him for the service and salvation of man; a way of access to the eternal sanctuary for the sinner which has been set apart by the Redeemer for this service alone.

Through the veil, that is to say, his flesh - The Jewish high priest entered into the most holy place through the veil that divided the holy from the most holy place. That entrance was made by his drawing the veil aside, and thus the interior sanctuary was laid open. But there has been much difficulty felt in regard to the sense of the expression used here. The plain meaning of the expression is, that the way to heaven was opened by means, or through the medium of the flesh of Jesus; that is, of his body sacrificed for sin, as the most holy place in the temple was entered by means or through the medium of the veil. We are not to suppose, however, that the apostle meant to say that there was in all respects a resemblance between the veil and the flesh of Jesus, nor that the veil was in any manner typical of his body, but there was a resemblance in the respect under consideration - to wit, in the fact that the holy place was rendered accessible by withdrawing the veil, and that heaven was rendered accessible through the slain body of Jesus. The idea is, that there is by means both of the veil of the temple, and of the body of Jesus, a medium of access to God. God dwelt in the most holy place in the temple behind the veil by visible symbols, and was to be approached by removing the veil; and God dwells in heaven, in the most holy place there, and is to be approached only through the offering of the body of Christ. Prof. Stuart supposes that the point of the comparison may be, that the veil of the temple operated as a screen to hide the visible symbol of the presence of God from human view, and that in like manner the body of Jesus might be regarded as a "kind of temporary tabernacle, or veil of the divine nature which dwelt within him." and that "as the veil of the tabernacle concealed the glory of Yahweh in the holy of holies, from the view of people, so Christ's flesh or body screened or concealed the higher nature from our view, which dwelt within this veil, as God did of old within the veil of the temple."

See this and other views explained at length in the larger commentaries. It does not seem to me to be necessary to attempt to carry out the point of the comparison in all respects. The simple idea which seems to have been in the mind of the apostle was, that the veil of the temple and the body of Jesus were alike in this respect, that they were the medium of access to God. It is by the offering of the body of Jesus; by the fact that he was clothed with flesh, and that in his body he made an atonement for sin, and that with his body raised up from the dead he has ascended to heaven, that we have access now to the throne of mercy.

Vincent's Word Studies, by Marvin R. Vincent [1886]
By a new and living way which he hath consecrated for us (ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν) The A.V. is wrong. Ἣν which is to be construed with εἴσοδον entrance. Thus: "having boldness for the entrance which he has inaugurated (or opened) for us - a way new and living." For ἐνεκαίνισεν see on Heb 9:18. The way must be opened, for every other way is closed. Ἐνκαινίζειν in lxx of the inauguration of a house, kingdom, temple, altar. See Deu 20:5; Sa1 11:14; Kg1 8:63; Ch2 15:8. Πρόσφατον new, N.T.o. In lxx, see Num 6:3; Deu 32:17; Psa 80:9; Ecc 1:9. The derivation appears to be πρὸς near to, and φατός slain (from πέμφαμαι, the perfect of φένειν to kill). According to this the original sense would be newly-slain; and the word was used of one so recently dead as to retain the appearance of life: also, generally, of things which have not lost their character or appearance by the lapse of time; of fishes, fruits, oil, etc., which are fresh; of anger which has not had time to cool. Later the meaning was weakened into new. Note that the contrast is not between a new and an old way, but between a new way and no way. So long as the old division of the tabernacle existed, the way into the holiest was not opened, Heb 9:8. Ζῶσαν living. A living way seems a strange expression, but comp. Peter's living stones, Pe1 2:5. Christ styles himself both way and life. The bold figure answers to the fact. The new way is through a life to life. Through the veil (διὰ τοῦ καταπετάσματος) The veil of the holy of holies is rent. Christ's work does not stop short of the believer's complete access to God himself. That is to say his flesh (τοῦτ' ἔστιν τῆς σαρκὸς αὐτοῦ) Const. with veil: the veil which consisted in his flesh. His flesh was the state through which he had to pass before he entered heaven for us. See Heb 2:9-18; Heb 5:7-9; Heb 10:5. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the forerunner of his people, Heb 6:20.

Vincent's Word Studies, by Marvin R. Vincent [1886]

By a new and living way which he hath consecrated for us (ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν)

The A.V. is wrong. Ἣν which is to be construed with εἴσοδον entrance. Thus: "having boldness for the entrance which he has inaugurated (or opened) for us - a way new and living." For ἐνεκαίνισεν see on Heb 9:18. The way must be opened, for every other way is closed. Ἐνκαινίζειν in lxx of the inauguration of a house, kingdom, temple, altar. See Deu 20:5; Sa1 11:14; Kg1 8:63; Ch2 15:8. Πρόσφατον new, N.T.o. In lxx, see Num 6:3; Deu 32:17; Psa 80:9; Ecc 1:9. The derivation appears to be πρὸς near to, and φατός slain (from πέμφαμαι, the perfect of φένειν to kill). According to this the original sense would be newly-slain; and the word was used of one so recently dead as to retain the appearance of life: also, generally, of things which have not lost their character or appearance by the lapse of time; of fishes, fruits, oil, etc., which are fresh; of anger which has not had time to cool. Later the meaning was weakened into new. Note that the contrast is not between a new and an old way, but between a new way and no way. So long as the old division of the tabernacle existed, the way into the holiest was not opened, Heb 9:8. Ζῶσαν living. A living way seems a strange expression, but comp. Peter's living stones, Pe1 2:5. Christ styles himself both way and life. The bold figure answers to the fact. The new way is through a life to life.

Through the veil (διὰ τοῦ καταπετάσματος)

The veil of the holy of holies is rent. Christ's work does not stop short of the believer's complete access to God himself.

That is to say his flesh (τοῦτ' ἔστιν τῆς σαρκὸς αὐτοῦ)

Const. with veil: the veil which consisted in his flesh. His flesh was the state through which he had to pass before he entered heaven for us. See Heb 2:9-18; Heb 5:7-9; Heb 10:5. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the forerunner of his people, Heb 6:20.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
By a living way - The way of faith, whereby we live indeed. Which he hath consecrated - Prepared, dedicated, and established for us. Through the veil, that is, his flesh - As by rending the veil in the temple, the holy of holies became visible and accessible; so by wounding the body of Christ, the God of heaven was manifested, and the way to heaven opened.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

By a living way - The way of faith, whereby we live indeed. Which he hath consecrated - Prepared, dedicated, and established for us. Through the veil, that is, his flesh - As by rending the veil in the temple, the holy of holies became visible and accessible; so by wounding the body of Christ, the God of heaven was manifested, and the way to heaven opened.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
By a new and living way - It is a new way; no human being had ever before entered into the heaven of heavens; Jesus in human nature was the first, and thus he has opened the way to heaven to mankind, his own resurrection and ascension to glory being the proof and pledge of ours. The way is called ὁδον προσφατον και ζωσαν, new or fresh, and living. This is evidently an allusion to the blood of the victim newly shed, uncoagulated, and consequently proper to be used for sprinkling. The blood of the Jewish victims was fit for sacrificial purposes only so long as it was warm and fluid, and might be considered as yet possessing its vitality; but when it grew cold, it coagulated, lost its vitality, and was no longer proper to be used sacrificially. Christ is here, in the allusion, represented as newly slain, and yet living; the blood ever considered as flowing and giving life to the world. The way by the old covenant neither gave life, nor removed the liability to death. The way to peace and reconciliation, under the old covenant, was through the dead bodies of the animals slain; but Christ is living, and ever liveth, to make intercession for us; therefore he is a new and living way. In the Choephorae of Aeschylus, ver. 801, there is an expression like this of the apostle: - Αγετε, των παλαι πεπραγμενων Αυσασθ' ἁιμα προσφατοις δικαις. Agite, olim venditorum Solvite sanguinem recenti vindicta. This way, says Dr. Owen, is new, 1. Because it was but newly made and prepared. 2. Because it belongs unto the new covenant. 3. Because it admits of no decays, but is always new, as to its efficacy and use, as in the day of its first preparation. 4. The way of the tabernacle waxed old, and so was prepared for a removal; but the Gospel way of salvation shall never be altered, nor changed, nor decay; it is always new, and remains for ever. It is also called ζωσαν, living, 1. In opposition to the way into the holiest under the tabernacle, which was by death; nothing could be done in it without the blood of a victim. 2. It was the cause of death to any who might use it, except the high priest himself; and he could have access to it only one day in the year. 3. It is called living, because it has a spiritual vital efficacy in our access to God. 4. It is living as to its effects; it leads to life, and infallibly brings those who walk in it unto life eternal. Through the veil - As the high priest lifted up or drew aside the veil that separated the holy from the most holy place, in order that he might have access to the Divine Majesty; and as the veil of the temple was rent from the top to the bottom at the crucifixion of Christ, to show that the way to the holiest was then laid open; so we must approach the throne through the mediation of Christ, and through his sacrificial death. His pierced side is the way to the holiest. Here the veil - his humanity, is rent, and the kingdom of heaven opened to all believers.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

By a new and living way - It is a new way; no human being had ever before entered into the heaven of heavens; Jesus in human nature was the first, and thus he has opened the way to heaven to mankind, his own resurrection and ascension to glory being the proof and pledge of ours.

The way is called ὁδον προσφατον και ζωσαν, new or fresh, and living. This is evidently an allusion to the blood of the victim newly shed, uncoagulated, and consequently proper to be used for sprinkling. The blood of the Jewish victims was fit for sacrificial purposes only so long as it was warm and fluid, and might be considered as yet possessing its vitality; but when it grew cold, it coagulated, lost its vitality, and was no longer proper to be used sacrificially. Christ is here, in the allusion, represented as newly slain, and yet living; the blood ever considered as flowing and giving life to the world. The way by the old covenant neither gave life, nor removed the liability to death. The way to peace and reconciliation, under the old covenant, was through the dead bodies of the animals slain; but Christ is living, and ever liveth, to make intercession for us; therefore he is a new and living way.

In the Choephorae of Aeschylus, ver. 801, there is an expression like this of the apostle: -

Αγετε, των παλαι πεπραγμενων

Αυσασθ' ἁιμα προσφατοις δικαις.

Agite, olim venditorum

Solvite sanguinem recenti vindicta.

This way, says Dr. Owen, is new,

1. Because it was but newly made and prepared.

2. Because it belongs unto the new covenant.

3. Because it admits of no decays, but is always new, as to its efficacy and use, as in the day of its first preparation.

4. The way of the tabernacle waxed old, and so was prepared for a removal; but the Gospel way of salvation shall never be altered, nor changed, nor decay; it is always new, and remains for ever.

It is also called ζωσαν, living,

1. In opposition to the way into the holiest under the tabernacle, which was by death; nothing could be done in it without the blood of a victim.

2. It was the cause of death to any who might use it, except the high priest himself; and he could have access to it only one day in the year.

3. It is called living, because it has a spiritual vital efficacy in our access to God.

4. It is living as to its effects; it leads to life, and infallibly brings those who walk in it unto life eternal.

Through the veil - As the high priest lifted up or drew aside the veil that separated the holy from the most holy place, in order that he might have access to the Divine Majesty; and as the veil of the temple was rent from the top to the bottom at the crucifixion of Christ, to show that the way to the holiest was then laid open; so we must approach the throne through the mediation of Christ, and through his sacrificial death. His pierced side is the way to the holiest. Here the veil - his humanity, is rent, and the kingdom of heaven opened to all believers.

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