Hebrews 10:20

New. It was new in the sense that it had not previously existed. The old covenant had not provided such a way. It is also new in the sense that it is always fresh — always efficacious.

Living. Christ “ever liveth to make intercession for us” (eh. 7:25). The new way centers in a person who is alive forevermore. He is the “way, the truth, and the life” (John 14:6). All this is in contrast with the dead sacrifices offered under the old covenant.

Consecrated. Gr. egkainizd, “to inaugurate,” “to dedicate.” The way was inaugurated by the death of Christ.

Veil. Gr. katapetasma (see on eh. 6:19). Ancient commentators generally understood the veil here to represent the means of entrance, that is, the doorway by which the divine presence is approached. However, “veil” seems here to be used in the sense of that which hides the divine presence. This interpretation of the word seems to be more in harmony with the symbolism of the veil in eh. 6:19, also with the significance of the rending of the veil at the time of the crucifixion of Christ (see on Matt. 27:51). That rending signified not only that the sacrificial system was at an end but also that “a new and living way is prepared” (DA 757).

That is to say, his flesh. “Flesh” here designates the humanity of Jesus (cf. eh. 5:7). The term would comprehend all that was involved in Christ’s first advent to this earth, including His sacrificial death.

The question to be answered is this, Does “flesh” stand in apposition with “veil” or with “way”? Grammatically in the Greek either connection is possible, although the second appears more natural. However, the interpretation of the passage is simpler with the former connection. There are commentators on both sides. If “flesh” stands in apposition with “way,” then Christ’s incarnation, life, and death are represented as the way through the veil to the presence of God. Verse 20 is then simply an amplification of v. 19, where the “blood of Jesus” is represented as the means by which we have entrance into the “holiest.”

If “flesh” stands in apposition with “veil” then the meaning is that Christ’s passing through the experience of incarnation made possible our entrance into the “holiest” (v. 19). There is no problem with this interpretation if it is not pressed too far. Further points of comparison between “flesh” and “veil” must be avoided, such as that Christ, having passed through His humanity, no longer possesses His human nature (see on John 1:14), or that Christ’s humanity in any sense acted as a barrier separating men from access to God.

Whatever the specific meaning of this text, the general significance is clear. Most of the difficulties in this passage are the result of reading into it more than the writer intended to say.

It might be well to note that this is one of several passages where the writer of Hebrews gives special emphasis to the thought that through Christ Jesus man has direct access to God. This seems to be the central thought of the whole message of the book of Hebrews. Because of the sacrifice of Christ in our behalf a veil no longer exists between us and our God. Our hope enters “into that within the veil; whither the forerunner is for us entered, even Jesus” (eh. 6:19, 20). “Christ is not entered into the holy places made with hands, ... but into heaven itself, now to appear in the presence of God for us” (eh. 9:24). The writer of Hebrews seeks to establish the superiority of the heavenly service of our Lord over the earthly service conducted by earthly priests. He cites as one of the best proofs of this, the glorious fact that there is no longer a veil, a barrier, between us and our God. See Additional Note at end of chapter. See on Ex. 25:9; Dan 8:14.