Exegetical and Hermeneutical Commentary of Hebrews 10:20
By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
20. by a new and living way ] The word rendered “new” is not kainos as elsewhere in this Epistle, but prosphatos, which means originally “ newly-slain.” It may be doubted however whether the writer intended the oxymoron “ newly-slain yet living.” That the road was “new” has already been shewn in Heb 9:8-12. It is called “living” not as “life-giving” or “enduring,” but because “the Lord of life” is Himself the way (Joh 14:6; comp. Eph 3:12).
which he hath consecrated ] The verb is the same as in Heb 9:18, “which He inaugurated for us.”
through the vail, that is to say, his flesh ] There is here a passing comparison of Christ’s human body to the Parocheth or Veil (Heb 6:19, Heb 9:3) through which the High Priest passed into the Holiest, and which was rent at the crucifixion (Mat 27:51). It was through His Suffering Humanity that He passed to His glory.
Fuente: The Cambridge Bible for Schools and Colleges
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 – 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 Christs 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. 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 , 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: –
,
‘ .
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 , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By a new and living way; which way is figuratively setting out the means of entering into the holiest in heaven by the blood of Christ. By way is understood that by which approach to God in heaven is made, and wherein we must have our access to him, even Christ himself, Joh 14:6; , a way newly made manifest by Christs sacrifice newly slain and offered, rending the veal that hid heaven from them, so as they could not so clearly discern the throne of grace then, as now; and the way is not only new, but , a quickening way, giving life and ability for motion and refreshment to those who walk in it, Joh 14:6, such as is everlasting, and is opened, not as the legal way, only to the high priest, but to all true Israelites to enter into it, and that not once a year, but continually. This is the way of life permanent and safe, Isa 35:8-10.
Which he hath consecrated for us; this way Christ himself hath newly made, finished and opened unto them that they might walk therein, and reach home to God; nothing could obstruct or hinder them in it, he having perfected it unto this end.
Through the veil, that is to say, his flesh: the inner veil, that separated the holiest of all from the holy place, was a type of the flesh of Christ, veiling his Deity; through the breaking and rending of which by death, he opens the way to the throne of grace in the holy of holiest in heaven, and so made God accessible to believers there, Heb 9:12; compare Mat 27:51.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. which, c.The antecedentin the Greek is “the entering” not as EnglishVersion, “way.” Translate, “which (entering) Hehas consecrated (not as though it were already existing, but hasbeen the first to open, INAUGURATEDas a new thing; see on Heb9:18, where the Greek is the same) for us (as) a new(Greek, ‘recent’; recently opened, Rom 16:25;Rom 16:26) and living way”(not like the lifeless way through the law offering of the blood ofdead victims, but real, vital, and of perpetualefficacy, because the living and life-giving Saviour isthat way. It is a living hope that we have, producingnot dead, but living, works). Christ, the first-fruitsof our nature, has ascended, and the rest is sanctified thereby.”Christ’s ascension is our promotion; and whither the glory ofthe Head hath preceded, thither the hope of the body, too, is called”[LEO].
the veilAs the veilhad to be passed through in order to enter the holiest place,so the weak, human suffering flesh (Heb5:7) of Christ’s humanity (which veiled His God head) had to bepassed through by Him in entering the heavenly holiest place for us;in putting off His rent flesh, the temple veil, its type, wassimultaneously rent from top to bottom (Mt27:51). Not His body, but His weak suffering flesh,was the veil; His body was the temple (Joh2:19).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
By a new and living way,…. Which is Christ, the God-man and Mediator; who is called the “new” way, not as to contrivance, revelation, or use; for it was contrived before the world was, and was revealed to our first parents, immediately after the fall, and was made use of by all the Old Testament saints; but in distinction to the old way of life, by the covenant of works; and because newly revealed with greater clearness and evidence; see Heb 10:8 and because it is always new, it never will be old, nor otherwise, there never will be another way: some render it, “a new slain way”; because Jesus was but newly slain, and his blood lately shed, by which the way is, and entrance is with boldness: and Christ is a “living way”; in opposition to the dead carcasses of slain beasts, and to the dead and killing letter of the law; Christ gives life to all his people; and all that walk in him, the way, live; and none in this way ever die; it leads to eternal life, and infallibly brings them thither:
which he hath consecrated for us; either God the Father, and so it intends the designation of Christ to be the way to life and happiness, and the qualification of him for it, by preparing a body, an human nature for him, and anointing it with the Holy Spirit, and the instalment of him into his priestly office, called a consecration,
Heb 10:28 or else Christ himself, and so designs his compliance with his Father’s will, and his devoting of himself to this service; his preparation of himself to be the way, by the shedding of his blood, and by his entrance into heaven, and by giving a clearer discovery of this way in the Gospel, by which life and immortality are brought to light: and this is
done through the vail, that is to say, his flesh; the human nature of Christ, through which the way to heaven is opened, renewed, and consecrated, is compared to the vail of the tabernacle,
Ex 26:31 the matter of which that was made, was fine twined linen, which the Jews y say was of thread six times doubled; which may denote the holiness of Christ’s human nature; the strength, courage, and steadfastness of it, under all its sorrows and sufferings; and the purity and duration of his righteousness; the colours of it were blue, purple, and scarlet, which may signify the sufferings of the human nature; the preciousness of Christ’s blood, and the dignity of his person, and his royalty; purple and scarlet being wore by kings: the vail was of cunning work, which may intend the curious workmanship of Christ’s human nature, and the graces of the Spirit, with which it is adorned; and it was made with “cherubim”, pointing to the ministration of angels, both to Christ, and to his people. The pillars of it may signify the deity of Christ, the support of his human nature, in which it has its personal subsistence; and being of Shittim wood, may denote his eternity: and being covered with gold, his glory: its hooks and sockets may be symbolical of the union of the two natures in him.
y Maimon. Cele Hamikdash, c. 8. sect. 14. Jarchi in Exod. xxvi. 1. Kimchi in Sepher Shorash. rad. .
Fuente: John Gill’s Exposition of the Entire Bible
By the way which he dedicated for us ( ). This “new” (, freshly killed, newly made, from and the root of , in the papyri, only here in N.T.) and “living” () Jesus opened (“dedicated”) for us by his Incarnation and Death for us. Thus he fulfilled God’s promise of the “New Covenant” (8:7-13) in Jeremiah. The language is highly symbolic here and “through the veil” here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (6:20). Some do take “veil” here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John 1:18; John 14:9). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Heb 2:17; Heb 4:16).
Fuente: Robertson’s Word Pictures in the New Testament
By a new and living way which he hath consecrated for us [ ] . The A. V. is wrong. Hn which is to be construed with eisodon entrance. Thus : “having boldness for the entrance which he has inaugurated (or opened) for us – a way new and living.” For ejnekainisen see on ch. Heb 9:18. The way must be opened, for every other way is closed. jEnkainizein in LXX of the inauguration of a house, kingdom, temple, altar. See Deu 20:5; 1Sa 11:14; 1Ki 8:63; 2Ch 14:8. Prosfaton new, N. T. o. In LXX, see Num 6:3; Deu 32:17; Psa 80:9; Ecc 1:9. The derivation appears to be prov near to, and fatov slain (from pemfamai, the perfect of fenein 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. 220 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, ch. 9 8. Zwsan living. A living way seems a strange expression, but comp. Peter’s living stones, 1Pe 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 [ ] . 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 [ ] . 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 ch. 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, ch. 6 20.
Fuente: Vincent’s Word Studies in the New Testament
1) “By a new and living way,” (hodon prophaton kai zosan) “But by away that is fresh and living, progressively, on and on, by a life-giving way,” an eternal life way, Joh 10:27-29; Joh 14:6; 1Jn 5:13.
2) “Which he hath consecrated for us,” (hen enekainisen hemin) “Which he consecrated (dedicated) for us,” initiated for us, on behalf of us. The “us” refers not only to individual believers, but also to “the church,” that New Testament band, or covenant assembly body he established while on earth, commissioned after his resurrection, and empowered for the ages on Pentecost, Mat 16:18; Mat 28:18-20; Joh 20:21; Act 1:8; Act 2:1-4; Joh 14:16-17; Eph 3:21; Act 20:28.
3) “Through the veil,” (dia tou katapetasmatos) “Through media of the (special) veil,” that body-veil God prepared for him, the body of his flesh, in which he bear our sins on the tree, till the Father was satisfied and he had given himself for the church he had loved, Col 1:20-22; Isa 53:10-12; 1Pe 2:18; Eph 5:25.
4) “That is to say his flesh,” (tes sarkos autou) “Which is his flesh body,” specially prepared for him, in which “he bear our sins in his body on the tree,” Eph 2:15-16; 1Pe 3:18; Gal 3:13; In that resurrected, glorified body he went into heaven itself, to make intercession and advocate for every believer and his church, in the midst of which John beheld him walking, Rev 1:12-20; Heb 7:25; 1Jn 2:1-2.
Fuente: Garner-Howes Baptist Commentary
20. Through the veil, etc. As the veil covered the recesses of the sanctuary and yet afforded entrance there, so the divinity, though hid in the flesh of Christ, yet leads us even into heaven; nor can any one find God except he to whom the man Christ becomes the door and the way. Thus we are reminded, that Christ’s glory is not to be estimated according to the external appearance of his flesh; nor is his flesh to be despised, because it conceals as a veil the majesty of God, while it is also that which conducts us to the enjoyment of all the good things of God.
Fuente: Calvin’s Complete Commentary
20. New and living way The route by which the Jewish high priest entered the holiest was through two veils; ours is through the living, yet dying, way, the flesh, the crucified body of Jesus. Christ affirms, (Joh 14:6,) “I am the way, the truth, and the life.” The crucifixion of that flesh was the lifting of that veil, as the shedding of his blood was the attendant sacrifice. This living way was also new. The Greek word for new, is applied to any thing fresh and novel. The new access was a fresh institution, arising after the old had faded and truly vanished.
Fuente: Whedon’s Commentary on the Old and New Testaments
Heb 10:20 . ] sc . . Not as yet with (Carpzov, Stuart, and others) is to be combined as indication of object, in such wise that merely would form the predicate; but still less is (Seb. Schmidt, Hammond, al .) to be supplemented to . For against the former decides the order of the words, against the latter the manifest correspondence in which , Heb 10:19 , and , Heb 10:20 , stand to each other. The , namely, characterized Heb 10:19 as to its goal (as ), is, Heb 10:20 , further described with regard to its nature and constitution (as and ).
] which He for us (in order that we may walk in it) has consecrated ( inaugurated , in that He Himself first passed through it) as a new (newly-opened, hitherto inaccessible, comp. Heb 9:8 ; Theodoret: ) and living way . , originally: fresh slain ; then in general: fresh, new, recens . See Lobeck, ad Phryn . p. 374 f.
, however, that way or entrance is called, not because it “ever remains, and needs not, like that into the earthly sanctuary, to be consecrated every year by fresh blood” (Bleek, after the precedent of Ernesti, Schulz, and others; comp. also Chrysostom, Oecumenius, and Theophylact), but because it is living in its efficacy (comp. , Joh 6:51 ), in such wise that it leads to the goal of everlasting life. The contrast is found in the inefficaciousness of the entrance into the earthly holy of holies.
, ,] through the veil, that is to say, His flesh . As the high priest must pass through the concealing veil, in order to come within the earthly Holy of Holies, thus also the flesh of Christ formed a veil, which must first be withdrawn or removed (comp. Mat 27:51 ; Mar 15:38 ; Luk 23:45 ) ere the entrance into the heavenly Holy of Holies could be rendered possible.
] is to be taken locally , wrongly is it understood by Stein as instrumental , and is not to be combined with (Bhme, Delitzsch, Hofmann, Schriftbew . II. 1, 2 Aufl. p. 253; Alford, Kluge), but is to be attached to , as a nearer definition, standing upon a parallel with , seeing that an or naturally suggests itself by way of supplement.
] depends immediately upon the preceding , not first, as Peirce and Carpzov maintain, upon a to be supplied.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
Ver. 20. By a new ] Fresh, and as effectual at all times as if Christ were but newly sacrificed for us. Tam recens mihi nunc Christus est, ac si hac hora fudisset sanguinem, saith Luther. Christ is even now as fresh to me as if this very hour he had shed his precious blood. , Recens mactatus.
Which he hath consecrated, or new made for us ] Paradise had a way out, but none that ever we could find in again. Heaven hath now a way in ( sc. this new and living, or life giving, way, a milky way to us, a bloody way to Christ), but no way out again.
Through the veil, that is; his flesh ] Whereby we come to God, dwelling bodily therein. Like as where I see the body of a man, there I know his soul is also, because they are not severed; so is it here. The veil or curtain in the sanctuary did hide the glory of the holy of holies; and withal ministered an entrance into it for the high priest.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20 .] which (entrance: so c. (below), Thl. (below), and most Commentators. Some, as Est., Erasm., Calv., Beza, refer the relative to , making it attracted into the fem. by . Some again, as Seb. Schmidt, Hammond, al., and D-lat., refer it to . The vulg., “quam initiavit nobis viam novam,” will bear either) He initiated (first opened: better than E. V., “consecrated,” which seems as if it existed before: so c., : and Thl., , , , . On the word, see note, ch. Heb 9:18 ) for us (as) a way ( is predicative, ‘to be a way’) recent ( , Thdrt.: cf. Rom 16:25-26 , , . . ., and ch. Heb 9:26 . “On the use of , see esp. Wetst. h.l. and Lobeck on Phryn. p. 374 f. The original meaning is ‘slain before,’ from and or ; and thus, just before, recently, slain or killed : so Il. . 757. According to usage, it means ‘fresh,’ recens , in contrast to , old or antiquated: and is used not only of recently slain meat (Hippocr.), or a fresh corpse, (Herod. ii. 89, 121), but also , , , (Dioscorid. Heb 10:12 ; Num 6:3 ), , , , , , (Polyb. iii. 55. 1), (Aristot. Rhet. i. 15), (Plutarch), (Polyb. i. 21. 9), (id. ii. 46. 1), (schyl. Choeph. 800), (Lys. p. 151. 5: Jos. Antt. i. 18. 3), (Plut. Themistocl. p. 124 a), Demosth. p. 551. 15, , , (see also reff.): and Ecc 1:9 , .” Bleek. Others, as Passow, derive the word from , and . But has not, as Ebrard would make it, the meaning of “ever fresh:” only that of new , ‘of late origin.’ “None before Him trod this way: no believer under the O. T. dared or could, though under a dispensation of preparatory grace, approach God so freely and openly, so fearlessly and joyfully, so closely and intimately, as we now, who come to the Father by the blood of Jesus, His Son.” Stier) and living (as contrasted with the mere dead ceremony of entrance into the earthly holy place. This entrance is a real, living and working entrance; the animated substance of what is imported, not the dead shadow. And so Lnemann and Delitzsch: and very nearly, Ebrard and Stier. Most Commentators make = , producing, or leading to life: so Faber Stap., Schlichting, Grot., Peirce, Wetst., Bhme, Kuinoel, De Wette, Olshausen. Others, as Bl., interpret it, “everlasting:” and so Chrys., , , : c., , . , , , , , , ) through ( here in its primary local meaning, ‘through,’ not in its derived instrumental one. But no or need be supplied, as Bleek: follows directly upon ) the veil, that is, his flesh (on , see note, ch. Heb 6:19 . The Flesh of Christ is here spoken of as the veil hung before the holiest place; that weak human mortal flesh was the state through which He had to pass before He could enter the holiest in heaven for us, and when He put off that flesh, the actual veil in the temple was rent from top to bottom, Mat 27:51 . And so in the main, the great body of interpreters: the Greek Commentators however, not quite accurately: e. g. Chrys., , , , . And similarly Thl. and c., the latter however giving an alternative, . Thdrt. understands it of the body of the Lord partaken in the Holy Communion: no less strangely than erroneously: for it is not the Body , but the Flesh of Christ which is the veil: and what our Writer means by that expression is evident from ch. Heb 5:7 , where points to the time of His suffering Humanity),
Fuente: Henry Alford’s Greek Testament
new = newly slain. Greek. prosphatos. Only here. The adverb Act 18:2 (lately).
and = and yet.
living way. Figure of speech Idioma. App-6.
hath. Omit.
consecrated. Greek. enkainizo. See Heb 9:18.
veil. See Heb 6:19.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] which (entrance: so c. (below), Thl. (below), and most Commentators. Some, as Est., Erasm., Calv., Beza, refer the relative to , making it attracted into the fem. by . Some again, as Seb. Schmidt, Hammond, al., and D-lat., refer it to . The vulg., quam initiavit nobis viam novam, will bear either) He initiated (first opened: better than E. V., consecrated, which seems as if it existed before: so c., : and Thl., , , , . On the word, see note, ch. Heb 9:18) for us (as) a way ( is predicative, to be a way) recent ( , Thdrt.: cf. Rom 16:25-26, , …, and ch. Heb 9:26. On the use of , see esp. Wetst. h.l. and Lobeck on Phryn. p. 374 f. The original meaning is slain before, from and or ; and thus, just before, recently, slain or killed: so Il. . 757. According to usage, it means fresh, recens, in contrast to , old or antiquated: and is used not only of recently slain meat (Hippocr.), or a fresh corpse, (Herod. ii. 89, 121), but also , , , (Dioscorid. Heb 10:12; Num 6:3), , , , , , (Polyb. iii. 55. 1), (Aristot. Rhet. i. 15), (Plutarch), (Polyb. i. 21. 9), (id. ii. 46. 1), (schyl. Choeph. 800), (Lys. p. 151. 5: Jos. Antt. i. 18. 3), (Plut. Themistocl. p. 124 a), Demosth. p. 551. 15, , , (see also reff.): and Ecc 1:9, . Bleek. Others, as Passow, derive the word from , and . But has not, as Ebrard would make it, the meaning of ever fresh: only that of new, of late origin. None before Him trod this way: no believer under the O. T. dared or could, though under a dispensation of preparatory grace, approach God so freely and openly, so fearlessly and joyfully, so closely and intimately, as we now, who come to the Father by the blood of Jesus, His Son. Stier) and living (as contrasted with the mere dead ceremony of entrance into the earthly holy place. This entrance is a real, living and working entrance; the animated substance of what is imported, not the dead shadow. And so Lnemann and Delitzsch: and very nearly, Ebrard and Stier. Most Commentators make = , producing, or leading to life: so Faber Stap., Schlichting, Grot., Peirce, Wetst., Bhme, Kuinoel, De Wette, Olshausen. Others, as Bl., interpret it, everlasting: and so Chrys., , , : c., , . , , , , , , ) through ( here in its primary local meaning, through, not in its derived instrumental one. But no or need be supplied, as Bleek: follows directly upon ) the veil, that is, his flesh (on , see note, ch. Heb 6:19. The Flesh of Christ is here spoken of as the veil hung before the holiest place; that weak human mortal flesh was the state through which He had to pass before He could enter the holiest in heaven for us, and when He put off that flesh, the actual veil in the temple was rent from top to bottom, Mat 27:51. And so in the main, the great body of interpreters: the Greek Commentators however, not quite accurately: e. g. Chrys., , , , . And similarly Thl. and c., the latter however giving an alternative, . Thdrt. understands it of the body of the Lord partaken in the Holy Communion: no less strangely than erroneously: for it is not the Body, but the Flesh of Christ which is the veil: and what our Writer means by that expression is evident from ch. Heb 5:7, where points to the time of His suffering Humanity),-
Fuente: The Greek Testament
Heb 10:20. ) namely, , for there follows , which is as it were synonymous. They are not, however, simply synonymous, but in as far as , the way, extends to (reaches) the goal, THROUGH the veil.-, hath consecrated) The same verb occurs, ch. Heb 9:18. It is intimated by this verb, that it is our duty to follow in that way by which Christ has gone.-) The LXX, often use this word. is properly applied to an animal recently killed as a victim.- , new and living) The way, as being secured by the shed blood and death of Christ, is a new, and it is a living way. It is opposed to a thing old and lifeless. Life is ascribed to the way by personification, from the very life of Christ, who is the way. It denotes the vigour of the New Testament as a living hope. It stands in opposition to dead works. It is as it were an Oxymoron, because (recently killed) and living are conjoined. As soon as Christ had passed the point of death, unmixed power and life were at hand.- , His flesh) which was likewise rent like the veil.
Fuente: Gnomon of the New Testament
a new: Joh 10:7, Joh 10:9, Joh 14:6
consecrated: or, new made
through: Heb 6:19, Heb 9:3, Exo 26:31-37, Exo 36:35-38, Lev 16:2, Lev 16:15, Lev 21:23, Mat 27:51, Mar 15:38, Luk 23:45
his: Joh 6:51-56, Eph 2:15, 1Ti 3:16, 1Pe 3:18, 1Jo 4:2, 2Jo 1:7
Reciprocal: Gen 18:31 – General Exo 40:21 – and covered Exo 40:28 – General Num 4:5 – they shall Num 4:20 – they shall 1Ki 6:31 – doors 2Ch 3:14 – the veil Psa 25:9 – his way Son 2:9 – he standeth Isa 35:8 – an highway Jer 32:39 – one way Rom 3:25 – through Rom 5:2 – By whom Rom 12:1 – a living Eph 2:18 – through Col 1:22 – the body Heb 9:7 – not Heb 10:10 – the offering
Fuente: The Treasury of Scripture Knowledge
Heb 10:20. This new and living way through the vail is explained by the comments at chapter 9:8. It is living in that it need not be repeated.
Fuente: Combined Bible Commentary
Verse 20
His flesh; his mortal body. In what points of view, the writer considered the body of Christ as typified by the veil which separated the two sanctuaries, is not clear.
Fuente: Abbott’s Illustrated New Testament
10:20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his {h} flesh;
(h) So Christ’s flesh shows us the Godhead as if it were under a veil, For otherwise we could not stand the brightness of it.