SEV Biblia, Chapter 10:20
por el camino que l nos consagr nuevo, y vivo, por el velo, es a saber, por su carne,
Clarke's Bible Commentary - Hebrew 10:20
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 odon prosfaton kai zwsan, 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:-agete, twn palai pepragmenwn lusasq aima prosfatoiv dikaiv.
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 zwsan, 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.
John Gill's Bible Commentary
Ver. 20. By a new and living way , etc..] 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 Hebrews 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, ( Hebrews 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, ( Exodus 26:31-33) the matter of which that was made, was fine twined linen, which the Jews 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.
Matthew Henry Commentary
Verses 19-25 - The apostle having closed the first part of the epistle, the doctrin is applied to practical purposes. As believers had an open way to the presence of God, it became them to use this privilege. The way an means by which Christians enjoy such privileges, is by the blood of Jesus, by the merit of that blood which he offered up as an atonin sacrifice. The agreement of infinite holiness with pardoning mercy, wa not clearly understood till the human nature of Christ, the Son of God was wounded and bruised for our sins. Our way to heaven is by crucified Saviour; his death is to us the way of life, and to those wh believe this, he will be precious. They must draw near to God; it woul be contempt of Christ, still to keep at a distance. Their bodies wer to be washed with pure water, alluding to the cleansings directed unde the law: thus the use of water in baptism, was to remind Christian that their conduct should be pure and holy. While they derived comfor and grace from their reconciled Father to their own souls, they woul adorn the doctrine of God their Saviour in all things. Believers are to consider how they can be of service to each other, especially stirrin up each other to the more vigorous and abundant exercise of love, an the practice of good works. The communion of saints is a great help an privilege, and a means of stedfastness and perseverance. We shoul observe the coming of times of trial, and be thereby quickened to greater diligence. There is a trying day coming on all men, the day of our death.
Greek Textus Receptus
ην 3739 ενεκαινισεν 1457 5656 ημιν 2254 οδον 3598 προσφατον 4372 και 2532 ζωσαν 2198 5723 δια 1223 του 3588 καταπετασματος 2665 τουτ 5124 εστιν 2076 5748 της 3588 σαρκος 4561 αυτου 846
Vincent's NT Word Studies
20. By a new and living way which he hath consecrated for us (hn enekainisen hmin odon prosfaton kai zwsan). 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. ix. 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 Deut. xx. 5; 1 Samuel xi. 14; 1 Kings viii. 63; 2 Chron. xv. 8. Prosfaton new, N.T.o . In LXX, see Num. vi. 3; Deut. xxxii. 17; Psalm lxxx. 9; Eccl. i. 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. ix. 8. Zwsan living. A living way seems a strange expression, but comp. Peter's living stones, 1 Pet. ii. 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 (dia tou katapetasmatov). 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 (tout estin thv sarkov autou). 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. ii. 9-18; v. 7-9; x. 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. vi. 20.
