TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 10:19–39. His four-level outline is real structure in the source text, so it is rendered as structure.
I.Here the apostle sets forth the dignities of the gospel state.
It is fit that believers should know the honours and privileges that Christ has procured for them, that, while they take the comfort, they may give him the glory of all. The privileges are,
1.Boldness to enter into the holiest. They have access to God, light to direct them, liberty of spirit and of speech to conform to the direction; they have a right to the privilege and a readiness for it, assistance to use and improve it and assurance of acceptance and advantage. They may enter into the gracious presence of God in his holy oracles, ordinances, providences, and covenant, and so into communion with God, where they receive communications from him, till they are prepared to enter into his glorious presence in heaven.
2.A high priest over the house of God, even this blessed Jesus, who presides over the church militant, and every member thereof on earth, and over the church triumphant in heaven. God is willing to dwell with men on earth, and to have them dwell with him in heaven; but fallen man cannot dwell with God without a high priest, who is the Mediator of reconciliation here and of fruition hereafter.
II.The apostle tells us the way and means by which Christians enjoy such privileges, and, in general, declares it to be by the blood of Jesus, by the merit of that blood which he offered up to God as an atoning sacrifice: he has purchased for all who believe in him free access to God in the ordinances of his grace here and in the kingdom of his glory. This blood, being sprinkled on the conscience, chases away slavish fear, and gives the believer assurance both of his safety and his welcome into the divine presence. Now the apostle, having given this general account of the way by which we have access to God, enters further into the particulars of it, Heb 10:20. As,
1.It is the only way; there is no way left but this. The first way to the tree of life is, and has been, long shut up.
2.It is a new way, both in opposition to the covenant of works and to the antiquated dispensation of the Old Testament; it is via novissima - the last way that will ever be opened to men. Those who will not enter in this way exclude themselves for ever. It is a way that will always be effectual.
3.It is a living way. It would be death to attempt to come to God in the way of the covenant of works; but this way we may come to God, and live. It is by a living Saviour, who, though he was dead, is alive; and it is a way that gives life and lively hope to those who enter into it.
4.It is a way that Christ has consecrated for us through the veil, that is, his flesh. The veil in the tabernacle and temple signified the body of Christ; when he died, the veil of the temple was rent in sunder, and this was at the time of the evening sacrifice, and gave the people a surprising view into the holy of holies, which they never had before. Our way to heaven is by a crucified Saviour; his death is to us the way of life. To those who believe this he will be precious.
III.He proceeds to show the Hebrews the duties binding upon them on account of these privileges, which were conferred in such an extraordinary way, Heb 10:22, Heb 10:23, etc.
1.They must draw near to God, and that in a right manner. They must draw near to God. Since such a way of access and return to God is opened, it would be the greatest ingratitude and contempt of God and Christ still to keep at a distance from him. They must draw near by conversion, and by taking hold of his covenant. They must draw near in all holy conversation, like Enoch walking with God. They must draw near in humble adorations, worshipping at his footstool. They must draw near in holy dependence, and in a strict observance of the divine conduct towards them. They must draw near in conformity to God, and communion with him, living under his blessed influence, still endeavouring to get nearer and nearer, till they come to dwell in his presence; but they must see to it that they make their approach to God after a right manner.
(1.)With a true heart, without any allowed guile or hypocrisy. God is the searcher of hearts, and he requires truth in the inward parts. Sincerity is our gospel perfection, though not our justifying righteousness.
(2.)In full assurance of faith, with a faith grown up to a full persuasion that when we come to God by Christ we shall have audience and acceptance. We should lay aside all sinful distrust. Without faith it is impossible to please God; and the stronger our faith is the more glory we give to God. And,
(3.)Having our hearts sprinkled from an evil conscience, by a believing application of the blood of Christ to our souls. They may be cleansed from guilt, from filth, from sinful fear and torment, from all aversion to God and duty, from ignorance, and error, and superstition, and whatever evils the consciences of men are subject to by reason of sin.
(4.)Our bodies washed with pure water, that is, with the water of baptism (by which we are recorded among the disciples of Christ, members of his mystical body), or with the sanctifying virtue of the Holy Spirit, reforming and regulating our outward conversation as well as our inward frame, cleansing from the filthiness of the flesh as well as of the spirit. The priests under the law were to wash, before they went into the presence of the Lord to offer before him. There must be a due preparation for making our approaches to God.
2.The apostle exhorts believers to hold fast the profession of their faith, Heb 10:23. Here observe,
(1.)The duty itself - to hold fast the profession of our faith, to embrace all the truths and ways of the gospel, to get fast hold of them, and to keep that hold against all temptation and opposition. Our spiritual enemies will do what they can to wrest our faith, and hope, and holiness, and comfort, out of our hands, but we must hold fast our religion as our best treasure.
(2.)The manner in which we must do this - without wavering, without doubting, without disputing, without dallying with temptation to apostasy. Having once settled these great things between God and our souls, we must be stedfast and immovable. Those who begin to waver in matters of Christian faith and practice are in danger of falling away.
(3.)The motive or reason enforcing this duty: He is faithful that hath promised. God has made great and precious promises to believers, and he is a faithful God, true to his word; there is no falseness nor fickleness with him, and there should be none with us. His faithfulness should excite and encourage us to be faithful, and we must depend more upon his promises to us than upon our promises to him, and we must plead with him the promise of grace sufficient.
IV.We have the means prescribed for preventing our apostasy, and promoting our fidelity and perseverance, Heb 10:24, Heb 10:25, etc. He mentions several; as,
1.That we should consider one another, to provoke to love and to good works. Christians ought to have a tender consideration and concern for one another; they should affectionately consider what their several wants, weaknesses, and temptations are; and they should do this, not to reproach one another, to provoke one another not to anger, but to love and good works, calling upon themselves and one another to love God and Christ more, to love duty and holiness more, to love their brethren in Christ more, and to do all the good offices of Christian affection both to the bodies and the souls of each other. A good example given to others is the best and most effectual provocation to love and good works.
2.Not to forsake the assembling of ourselves together, Heb 10:25. It is the will of Christ that his disciples should assemble together, sometimes more privately for conference and prayer, and in public for hearing and joining in all the ordinances of gospel worship. There were in the apostles' times, and should be in every age, Christian assemblies for the worship of God, and for mutual edification. And it seems even in those times there were some who forsook these assemblies, and so began to apostatize from religion itself. The communion of saints is a great help and privilege, and a good means of steadiness and perseverance; hereby their hearts and hands are mutually strengthened.
3.To exhort one another, to exhort ourselves and each other, to warn ourselves and one another of the sin and danger of backsliding, to put ourselves and our fellow-christians in mind of our duty, of our failures and corruptions, to watch over one another, and be jealous of ourselves and one another with a godly jealousy. This, managed with a true gospel spirit, would be the best and most cordial friendship.
4.That we should observe the approaching of times of trial, and be thereby quickened to greater diligence: So much the more, as you see the day approaching. Christians ought to observe the signs of the times, such as God has foretold. There was a day approaching, a terrible day to the Jewish nation, when their city should be destroyed, and the body of the people rejected of God for rejecting Christ. This would be a day of dispersion and temptation to the chosen remnant. Now the apostle puts them upon observing what signs there were of the approach of such a terrible day, and upon being the more constant in meeting together and exhorting one another, that they might be the better prepared for such a day. There is a trying day coming on us all, the day of our death, and we should observe all the signs of its approaching, and improve them to greater watchfulness and diligence in duty.
V.Having mentioned these means of establishment, the apostle proceeds, in the close of the chapter, to enforce his exhortations to perseverance, and against apostasy, by many very weighty considerations, Heb 10:26, Heb 10:27, etc.
1.From the description he gives of the sin of apostasy. It is sinning wilfully after we have received the knowledge of the truth, sinning wilfully against that truth of which we have had convincing evidence. This text has been the occasion of great distress to some gracious souls; they have been ready to conclude that every wilful sin, after conviction and against knowledge, is the unpardonable sin: but this has been their infirmity and error. The sin here mentioned is a total and final apostasy, when men with a full and fixed will and resolution despise and reject Christ, the only Saviour, - despise and resist the Spirit, the only sanctifier, - and despise and renounce the gospel, the only way of salvation, and the words of eternal life; and all this after they have known, owned, and professed, the Christian religion, and continue to do so obstinately and maliciously. This is the great transgression: the apostle seems to refer to the law concerning presumptuous sinners, Num 15:30, Num 15:31. They were to be cut off.
2.From the dreadful doom of such apostates.
(1.)There remains no more sacrifice for such sins, no other Christ to come to save such sinners; they sin against the last resort and remedy. There were some sins under the law for which no sacrifices were provided; but yet if those who committed them did truly repent, though they might not escape temporal death, they might escape eternal destruction; for Christ would come, and make atonement. But now those under the gospel who will not accept of Christ, that they may be saved by him, have no other refuge left them.
(2.)There remains for them only a certain fearful looking for of judgment, Heb 10:27. Some think this refers to the dreadful destruction of the Jewish church and state; but certainly it refers also to the utter destruction that awaits all obstinate apostates at death and judgment, when the Judge will discover a fiery indignation against them, which will devour the adversaries; they will be consigned to the devouring fire and to everlasting burnings. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their own consciences, a dreadful looking for it, with a despair of ever being able either to endure or escape it.
3.From the methods of divine justice with those who despised Moses's law, that is, sinned presumptuously, despising his authority, his threatenings and his power. These, when convicted by two or three witnesses, were put to death; they died without mercy, a temporal death. Observe, Wise governors should be careful to keep up the credit of their government and the authority of the laws, by punishing presumptuous offenders; but then in such cases there should be good evidence of the fact. Thus God ordained in Moses's law; and hence the apostle infers the heavy doom that will fall upon those that apostatize from Christ. Here he refers to their own consciences, to judge how much sorer punishment the despisers of Christ (after they have professed to know him) are likely to undergo; and they may judge of the greatness of the punishment by the greatness of the sin.
(1.)They have trodden under foot the Son of God. To trample upon an ordinary person shows intolerable insolence; to treat a person of honour in that vile manner is insufferable; but to deal thus with the Son of God, who himself is God, must be the highest provocation - to trample upon his person, denying him to be the Messiah - to trample upon his authority, and undermine his kingdom - to trample upon his members as the offscouring of all things, and not fit to live in the world; what punishment can be too great for such men?
(2.)They have counted the blood of the covenant, wherewith he was sanctified, an unholy thing; that is, the blood of Christ, with which the covenant was purchased and sealed, and wherewith Christ himself was consecrated, or wherewith the apostate was sanctified, that is, baptized, visibly initiated into the new covenant by baptism, and admitted to the Lord's supper. Observe, There is a kind of sanctification which persons may partake of and yet fall away: they may be distinguished by common gifts and graces, by an outward profession, by a form of godliness, a course of duties, and a set of privileges, and yet fall away finally. Men who have seemed before to have the blood of Christ in high esteem may come to account it an unholy thing, no better than the blood of a malefactor, though it was the world's ransom, and every drop of it of infinite value.
(3.)Those have done despite unto the Spirit of grace, the Spirit that is graciously given to men, and that works grace wherever it is, - the Spirit of grace, that should be regarded and attended to with the greatest care, - this Spirit they have grieved, resisted, quenched, yea, done despite to him, which is the highest act of wickedness, and makes the case of the sinner desperate, refusing to have the gospel salvation applied to him. Now he leaves it to the consciences of all, appeals to universal reason and equity, whether such aggravated crimes ought not to receive a suitable punishment, a sorer punishment than those who had died without mercy? But what punishment can be sorer than to die without mercy? I answer, To die by mercy, by the mercy and grace which they have despised. How dreadful is the case when not only the justice of God, but his abused grace and mercy call for vengeance!
4.From the description we have in the scripture of the nature of God's vindictive justice, Heb 10:30. We know that he has said, Vengeance is mine. This is taken out of Psa 94:1, Vengeance belongs unto me. The terrors of the Lord are known both by revelation and reason. Vindictive justice is a glorious, though terrible attribute of God; it belongs to him, and he will use and execute it upon the heads of such sinners as despise his grace; he will avenge himself, and his Son, and Spirit, and covenant, upon apostates. And how dreadful then will their case be! The other quotation is from Deu 32:36, The Lord will judge his people; he will search and try his visible church, and will discover and detect those who say they are Jews, and are not, but are of the synagogue of Satan; and he will separate the precious from the vile, and will punish the sinners in Zion with the greatest severity. Now those who know him who hath said, Vengeance belongeth to me, I will recompense, must needs conclude, as the apostle does (Heb 10:31): It is a fearful thing to fall into the hands of the living God. Those who know the joy that results from the favour of God can thereby judge of the power and dread of his vindictive wrath. Observe here, What will be the eternal misery of impenitent sinners and apostates: they shall fall into the hands of the living God; their punishment shall come from God's own hand. He takes them into the hand of his justice; he will deal with them himself; their greatest misery will be the immediate impressions of divine wrath on the soul. When he punishes them by creatures, the instrument abates something of the force of the blow; but, when he does it by his own hand, it is infinite misery. This they shall have at God's hand, they shall lie down in sorrow; their destruction shall come from his glorious powerful presence; when they make their woeful bed in hell, they will find that God is there, and his presence will be their greatest terror and torment. And he is a living God; he lives for ever, and will punish for ever.
5.He presses them to perseverance by putting them in mind of their former sufferings for Christ: But call to mind the former days, in which, after you were illuminated, you endured a great fight of afflictions, Heb 10:32. In the early days of the gospel there was a very hot persecution raised up against the professors of the Christian religion, and the believing Hebrews had their share of it: he would have them to remember,
(1.)When they had suffered: In former days, after they were illuminated; that is, as soon as God had breathed life into their souls, and caused divine light to spring up in their minds, and taken them into his favour and covenant; then earth and hell combined all their force against them. Here observe, A natural state is a dark state, and those who continue in that state meet with no disturbance from Satan and the world; but a state of grace is a state of light, and therefore the powers of darkness will violently oppose it. Those who will live godly in Christ Jesus must suffer persecution.
(2.)What they suffered: they endured a great fight of afflictions, many and various afflictions united together against them, and they had a great conflict with them. Many are the troubles of the righteous.
[1.]They were afflicted in themselves. In their own persons; they were made gazing-stocks, spectacles to the world, angels, and men, Co1 4:9. In their names and reputations (v. 33), by many reproaches. Christians ought to value their reputation; and they do so especially because the reputation of religion is concerned: this makes reproach a great affliction. They were afflicted in their estates, by the spoiling of their goods, by fines and forfeitures.
[2.]They were afflicted in the afflictions of their brethren: Partly while you became companions of those that were so used. The Christian spirit is a sympathizing spirit, not a selfish spirit, but a compassionate spirit; it makes every Christian's suffering our own, puts us upon pitying others, visiting them, helping them, and pleading for them. Christians are one body, are animated by one spirit, have embarked in one common cause and interest, and are the children of that God who is afflicted in all the afflictions of his people. If one member of the body suffers, all the rest suffer with it. The apostle takes particular notice how they had sympathized with him (Heb 10:34): You had compassion on me in my bonds. We must thankfully acknowledge the compassions our Christian friends have shown for us under our afflictions.
(3.)How they had suffered. They had been mightily supported under their former sufferings; they took their sufferings patiently, and not only so, but joyfully received it from God as a favour and honour conferred upon them that they should be thought worthy to suffer reproach for the name of Christ. God can strengthen his suffering people with all might in the inner man, to all patience and long-suffering, and that with joyfulness, Col 1:11.
(4.)What it was that enabled them thus to bear up under their sufferings. They knew in themselves that they had in heaven a better and a more enduring substance. Observe,
[1.]The happiness of the saints in heaven is substance, something of real weight and worth. All things here are but shadows.
[2.]It is a better substance than any thing they can have or lose here.
[3.]It is an enduring substance, it will out-live time and run parallel with eternity; they can never spend it; their enemies can never take it from them, as they did their earthly goods.
[4.]This will make a rich amends for all they can lose and suffer here. In heaven they shall have a better life, a better estate, better liberty, better society, better hearts, better work, every thing better.
[5.]Christians should know this in themselves, they should get the assurance of it in themselves (the Spirit of God witnessing with their spirits), for the assured knowledge of this will help them to endure any fight of afflictions they may be encountered with in this world.
6.He presses them to persevere, from that recompense of reward that waited for all faithful Christians (Heb 10:35): Cast not away therefore your confidence, which hath great recompense of reward. Here,
(1.)He exhorts them not to cast away their confidence, that is, their holy courage and boldness, but to hold fast that profession for which they had suffered so much before, and borne those sufferings so well.
(2.)He encourages them to this by assuring them that the reward of their holy confidence would be very great. It carries a present reward in it, in holy peace and joy, and much of God's presence and his power resting upon them; and it shall have a great recompense of reward hereafter.
(3.)He shows them how necessary a grace the grace of patience is in our present state (Heb 10:36): You have need of patience, that after you have done the will of God you might receive the promise; that is, this promised reward. Observe, The greatest part of the saints' happiness is in promise. They must first do the will of God before they receive the promise; and, after they have done the will of God, they have need of patience to wait for the time when the promise shall be fulfilled; they have need of patience to live till God calls them away. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for the reward till God's time to give it them is come. We must be God's waiting servants when we can be no longer his working servants. Those who have had and exercised much patience already must have and exercise more till they die.
(4.)To help their patience, he assures them of the near approach of Christ's coming to deliver and to reward them (Heb 10:37): For yet a little while, and he that shall come will come, and will not tarry. He will soon come to them at death, and put an end to all their sufferings, and give them a crown of life. He will soon come to judgment, and put an end to the sufferings of the whole church (all his mystical body), and give them an ample and glorious reward in the most public manner. There is an appointed time for both, and beyond that time he will not tarry, Hab 2:3. The Christian's present conflict may be sharp, but it will be soon over.
7.He presses them to perseverance, by telling them that this is their distinguishing character and will be their happiness; whereas apostasy is the reproach, and will be the ruin, of all who are guilty of it (Heb 10:38, Heb 10:39): Now the just shall live by faith, etc.
(1.)It is the honourable character of just men that in times of the greatest affliction they can live by faith; they can live upon the assured persuasion they have of the truth of God's promises. Faith puts life and vigour into them. They can trust God, and live upon him, and wait his time: and, as their faith maintains their spiritual life now, it shall be crowned with eternal life hereafter.
(2.)Apostasy is the mark and the brand of those in whom God takes no pleasure; and it is a cause of God's severe displeasure and anger. God never was pleased with the formal profession and external duties and services of such as do not persevere. He saw the hypocrisy of their hearts then; and he is greatly provoked when their formality in religion ends in an open apostasy from religion. He beholds them with great displeasure; they are an offence to him.
(3.)The apostle concludes with declaring his good hope concerning himself and these Hebrews, that they should not forfeit the character and happiness of the just, and fall under the brand and misery of the wicked (Heb 10:39): But we are not, etc.; as if he had said, "I hope we are not of those who draw back. I hope that you and I, who have met with great trials already, and have been supported under them by the grace of God strengthening our faith, shall not be at any time left to ourselves to draw back to perdition; but that God will still keep us by his mighty power through faith unto salvation." Observe,
[1.]Professors may go a great way, and after all draw back; and this drawing back from God is drawing on to perdition: the further we depart from God the nearer we approach to ruin.
[2.]Those who have been kept faithful in great trials for the time past have reason to hope that the same grace will be sufficient to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. If we live by faith, and die in faith, our souls will be safe for ever.
Historical interpretation
Six Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
If any of our own people inquire, not from love of debate but from love of learning, why he suffered death in no other way save on the cross, let them also be told that no other way than this was good for us, and that it was well that the Lord suffered this for our sakes. For if he came himself to bear the curse laid upon us, how else could he have “become a curse” unless he received the death set for a curse? And that is the cross. For this is exactly what is written: “Cursed be every one who hangs on a tree.” Again, if the Lord’s death is the ransom of all, and by his death “the dividing wall of hostility” is broken down, and the calling of the nations is brought about, how would he have called us to him had he not been crucified? For it is only on the cross that a man dies with his hands spread out. Thus it was fitting for the Lord to bear this also and to spread out his hands, that with the one he might draw the ancient people and with the other those from the Gentiles and unite both in himself. For this is what he himself has said, signifying by what manner of death he was ransom to all: “I, when I am lifted up,” he says, “will draw all men to myself.” For the devil, the enemy of our race, having fallen from heaven, wanders about our lower atmosphere and there, bearing rule over his fellow spirits, as the devil’s peers in disobedience, not only works illusions by their means in them that are deceived but tries to hinder them that are going up. About this the apostle says, “Following the prince of the power of the air, the spirit that is now at work in the sons of disobedience,” while the Lord came to cast down the devil and clear the air and prepare the way for us up into heaven, as said the apostle, “Through the curtain, that is to say, his flesh”—and this must be by death. Well, by what other kind of death could this have come to pass than by one which took place in the air, I mean, the cross? For only he that is perfected on the cross dies in the air. Therefore, it was quite fitting that the Lord suffered this death. For thus being lifted up, he cleared the air of the malignity both of the devil and of demons of all kinds, as he says, “I saw Satan fall like lightning from heaven,” and made a new opening of the way up into heaven, as he says once more, “Lift up your heads, O gates, and be lifted up, O ancient doors!” For it was not the Word himself that needed an opening of the gates, being Lord of all; nor were any of his works closed to their maker; but it was we who needed it, whom he carried up by his own body. For as he offered it to death on behalf of all, so by it he once more made ready the way up into the heavens.
“Therefore, brethren, we have confidence to enter the sanctuary,” which is faith. In his blood he renewed for us the way of faith that the former priests had already. But since it had become obsolete among them, he renewed it for us at that time “through the curtain, that is, through his flesh.”
Taking a hint from what has been said by Paul, who partially uncovered the mystery of these things, we say that Moses was earlier instructed by a type in the mystery of the tabernacle that encompasses the universe. This tabernacle would be “Christ who is the power and the wisdom of God,” who in his own nature was not made with hands, yet capable of being made when it became necessary for this tabernacle to be erected among us. Thus, the same tabernacle is in a way both unfashioned and fashioned, uncreated in preexistence but created in having received this material composition.
"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus." Having shown the difference of the High Priest, and of the sacrifices, and of the tabernacle, and of the Covenant, and of the promise, and that the difference is great, since those are temporal, but these eternal, those "near to vanishing away," these permanent, those powerless, these perfect, those figures, these reality. For (he says) "not according to the law of a carnal commandment, but according to the power of an endless life." And "Thou art a Priest for ever." Behold the continuance of the Priest. And concerning the Covenant, That (he says) is old (for "that which decayeth and waxeth old is ready to vanish away"), but this is new; and has remission of sins, while that has nothing of the kind: for (he says) "the Law made nothing perfect." And again, "sacrifice and offering Thou wouldest not." That is made with hands, while this is "not made with hands": that "has the blood of goats," this of the Lord; that has the Priest "standing," this "sitting." Since therefore all those are inferior and these greater, therefore he says, "Having therefore, brethren, boldness."
"Boldness": from whence? As sins (he means) produce shame, so the having all things forgiven us, and being made fellow-heirs, and enjoying so great Love, produces boldness.
"For the entrance into the holiest." What does he mean here by "entrance"? Heaven, and the access to spiritual things.
"Which He hath inaugurated," that is, which He prepared, and which He began; for the beginning of using is thenceforth called the inaugurating; which He prepared (he means) and by which He Himself passed.
"A new and living way." Here He expresses "the full assurance of hope." "New," he says. He is anxious to show that we have all things greater; since now the gates of Heaven have been opened, which was not done even for Abraham. "A new and living way," he says, for the first was a way of death, leading to Hades, but this of life. And yet he did not say, "of life," but called it "living," (the ordinances, that is,) that which abideth.
"Through the veil" (he says) "of His flesh." For this flesh first cut that way, by this He inaugurated it [the way] by which He walked. And with good reason did he call [the flesh] "a veil." For when it was lifted up on high, then the things in heaven appeared.
But now, when He has poured out his grace upon the world through His own Coming, He has descended not in an earthquake, not in a fire, not in a terrible and mighty sound, but “as the rain upon a fleece, and rain-drops that fall upon the earth” softly, and He was seen conversing with us after another fashion. This came to pass when, as though in a treasury, He concealed His majesty with the veil of His flesh and among us spoke with us in that body which His own bidding wrought for Him out of the womb of the Virgin, even Mary the Theotokos. All this He did so that, on beholding Him Who was of our race conversing with us, we should not be smitten with terror by the vision of Him.Wherefore every man has put on Christ when he is clothed with the raiment wherein the Creator was seen through the body that He put on. For the likeness in which He was seen by His own creation and in which He kept company with it, He willed to put on in His inner man, and to be seen therein by His fellow-servants. Instead of a robe of honour and outward glory, He was arrayed in this. When rational and irrational creation beholds any man clad in this likeness, it worships him as master, for the sake of its own Master’s honour, Whom it beheld clad and walking therein. For what creature does not feel reverence at the spectacle of a humble man? And yet until the glory of humility was revealed to all, this vision which is filled with holiness was held in disdain. But now its majesty has dawned on the eyes of the world, and every person honours this likeness in every place where it is seen. In this mediator, creation has been counted worthy of receiving the vision of its Creator and Maker. Wherefore not even by the enemies of the truth is it despised; and even if he who has acquired it is the most impoverished of all creation, yet by it he is honoured as though by the diadem and the purple.
He says, “recent,” lest anyone say, “Then if it is recent, it too will cease; for it will age and grow old and it will also be destroyed like that of the old testament.” Not in the least, he says. But since it is always recent, it remains new and will be “living,” for it never receives death and destruction.
"through the veil." For all these good things have come to us through the flesh of Christ and His sacrifice. This also recently prepared the way to heaven, having walked it first. And rightly is the flesh of Christ called the veil. For when He was lifted up, that is, on the cross, then the things in heaven were revealed, which belong to the veil, and that it concealed the Divinity within itself. And this is also the characteristic of a veil.
"a great priest." This, having, in common. He calls the Lord a priest.
Having said "recent," so that no one might say: "If recent, then it will cease"; for this one too will grow old and become obsolete just as the old covenant will be abolished. He says, however: "But being recent, it will always be new and living, never accepting death and dissolution."
Since he demonstrated the superiority of our high priest over the former ones, and the superiority of the new covenant over the old one, and the superiority of Christ's offering over the legal sacrifices; and that through it we have been freed from sins, he indeed refreshes the doctrinal discourse, giving the listener a breathing space; but he also very aptly moves on to the discourse concerning life. Pay close attention: for having been reminded of the forgiveness of sins, he subsequently exhorts us not to fall into the same sins again.
"Boldness to enter." Just as, he says, we were previously ashamed, full of sins, so now we have boldness to enter into heaven, because of the forgiveness granted to us.
"to enter the holy places." He speaks of heaven and the progress into the spiritual. By the blood of Jesus. "by the blood." For by the blood of the cross of Christ, we have forgiveness and boldness.
"which He inaugurated for us." It was the entrance of the holy places, and a path leading to it, recently cut. For this, it is said, was inaugurated.
"new." Which in our times, he says, took its beginning. And this is our claim, that in the times around Abraham, this road did not exist, but was established among us.
"and living." For the first way led to death and to disbelief; this one, however, truly brings to life, since it itself lives and endures.
"let us draw near with a true heart." In the faith of Christ with truth, having nothing false or deceitful.
"in full assurance of faith." For hereafter, nothing is visible, neither the temple, that is, the heaven, nor the high priest, that is, Christ, nor the sacrifice, that is, his body, but there is a need for faith. And since there is both believing and doubting, he says, "in full assurance of faith," that is, so that we may be fully informed about these things.
"having our hearts sprinkled." This shows that there is a need not only for faith but also for a righteous life.
"sprinkled." The Jews, he says, sprinkle their bodies; but let us sprinkle and purify our consciences, so that we may not have any evil consciousness of ourselves.
"with pure water," that is, with baptism. For the Jews, by washing, only cleanse the body; but we purify the soul with baptism. For the water we have is pure, that is, purifying.
"let us hold fast the confession."Let us hold fast, he says, the confession of our hope, firm and without wavering. What hope? To hope through the blood of Christ for entrance into heaven. To have our sins forgiven through Him. To be made worthy of adoption through Him.
"For faithful," that is, "true is He who promised." And what did He promise? That we would enter into His kingdom; "for I will," He says, "that where I am, there these may be also." (Jn. 16:24) For "these" He spoke of the faithful.
"over the house of God." He speaks of the house of God as the faithful, according to, "I will dwell in them, and walk among them." (Lev. 26:12; 2 Cor. 6:16)
The people I am speaking about, whom I call heretics, say there is no one in our time among us who is able to keep the gospel commandments and become like the holy fathers. Such a person would be, first of all, one who is faithful and active—for faith is shown through works, as the likeness of a face is shown through a mirror. Further, this person would be both the greatest of contemplatives and one who sees God, by being illumined, obviously, and receiving the Holy Spirit, and through him seeing the Son together with the Father. Well then, those who say that this is impossible possess not one particular heresy but all of them, if I may say so, because this one outdoes all of those and covers them with irreverence and excess of blasphemy. The one who makes this heretical claim overthrows all the divine Scriptures. I think this vain person is saying that the present reciting of the holy Gospel is in vain, and affirms solemnly that the reading of the writings of Basil the Great and the rest of our priests and holy fathers is in vain, or even that they were written in vain. If, then, the things which God says, all of which all the saints first practiced and then also wrote about and left for our instruction21—if these things are impossible for us to do in deed and to keep completely, why is it that those folks labored and wrote about them back then and they are now read in church? Those who are saying these things are shutting heaven, which Christ opened for us, and they cut off the ascending path to that place which he himself inaugurated for us. For even though God, who is above all, stands on high at the gate of heaven, as it were, and peers out and is seen by the faithful, and through the holy Gospel cries out and says, “Come to me all who labor and are heavy laden, and I will give you rest,” these enemies of God, or rather, enemies of Christ, are saying, “This is impossible, impossible!”
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Summary
Hebrews 10:20 articulates the profound access believers now have to God's immediate presence, made possible solely through the sacrificial work of Jesus Christ. This verse reveals that the path to God is not merely an improved version of the Old Covenant system, but a completely new, dynamic, and life-giving reality, inaugurated by Christ Himself through the "tearing" of His own body on the cross, which served as the ultimate veil separating humanity from the Holy of Holies.
Context
Literary Context
Hebrews 10:20 stands as a climactic statement within the author's extended argument for the superiority and finality of Christ's high priesthood and sacrifice over the Old Covenant system. Chapters 8 and 9 meticulously detailed the limitations of the Mosaic Law, its temporary tabernacle, and its repeated animal sacrifices, contrasting them with Christ's perfect, once-for-all offering in the heavenly sanctuary. Immediately preceding this verse, Hebrews 10:19 declares that believers have "boldness to enter the Holiest by the blood of Jesus," setting the stage for verse 20 to explain the how of this access. The subsequent verses (Hebrews 10:21-25) build upon this foundation, exhorting believers to draw near to God with a true heart, hold fast to their confession, and encourage one another, all empowered by the new access Christ has provided.
Historical & Cultural Context
The primary historical and cultural backdrop for Hebrews 10:20 is the Jewish Temple system and its associated rituals. The author's audience, likely Jewish Christians, would have been intimately familiar with the Tabernacle and later Temple's layout, particularly the significance of the "veil" (Hebrews 9:3) that separated the Holy Place from the Most Holy Place (the Holy of Holies). This innermost sanctuary was considered the dwelling place of God's presence, accessible only to the High Priest, and only once a year on the Day of Atonement (Yom Kippur), after elaborate purification rites and with the blood of sacrifices. The concept of "consecrating a way" would also resonate with the idea of dedicating sacred spaces or paths. The author masterfully uses this familiar imagery to underscore the radical shift from restricted, mediated access under the Old Covenant to direct, unhindered access under the New Covenant established by Christ.
Key Themes
This verse powerfully contributes to several overarching themes in Hebrews. The central theme of Christ's Superiority is evident as His sacrifice and priesthood are shown to be infinitely more effective and permanent than the Old Testament system. The concept of a New Covenant (as prophesied in Jeremiah 31:31-34) finds its fulfillment here, offering a direct and intimate relationship with God, unlike the mediated access of the past. The theme of Access to God is paramount, emphasizing that the barrier between a holy God and sinful humanity has been definitively removed. Furthermore, the verse highlights the Sufficiency of Christ's Sacrifice, asserting that His death was the singular, perfect act that fully accomplished atonement and opened the way. This culminates the argument from earlier chapters, such as the once-for-all nature of Christ's sacrifice in Hebrews 9:26-28.
Exposition and Analysis
Key Word Analysis
Meaning "previously (recently) slain (fresh), i.e. (figuratively) lately made." This word emphasizes the unprecedented and recently established nature of the way Christ opened. It signifies not merely an improvement or modification of the old path, but a genuinely fresh, definitive, and unique inauguration, distinct from anything that came before.
Meaning "to renew, i.e. inaugurate." This term highlights that Jesus did not merely reveal a way, but He actively established, dedicated, and made it holy through His own work. It implies a formal, divine act of setting apart for sacred use, emphasizing Christ's priestly authority and the definitive nature of His accomplishment.
Meaning "something spread thoroughly, i.e. (specially) the door screen (to the Most Holy Place) in the Jewish Temple." This word directly refers to the thick curtain in the Tabernacle and Temple that separated the Holy Place from the Most Holy Place, symbolizing the barrier between God and humanity. Its use here sets up the profound metaphor of Christ's flesh as the ultimate barrier that was torn.
Verse Breakdown
"By a new and living way"
This clause describes the nature of the access to God. It is "new" (prósphatos) because it is recently established and replaces the old, temporary, and ineffective system of the Law. It is "living" (záō) because it is dynamic, active, sustained by the resurrected Christ, and leads to eternal life, contrasting sharply with the "dead works" of the past. This way is not merely a path, but a vibrant, life-giving reality.
"which he hath consecrated for us"
This identifies the agent and the beneficiaries of this new way. The "he" refers to Jesus Christ, who, as the ultimate High Priest, "consecrated" (enkainízō) or inaugurated this way. His perfect life and sacrificial death were the means by which this path was established and made holy, specifically "for us"—for humanity—underscoring His substitutionary work and the gracious provision of access.
"through the veil, that is to say, his flesh;"
This is the central interpretive key of the verse. The "veil" refers to the literal curtain in the Temple that restricted access to God's immediate presence. The author explicitly states that this symbolic veil is "his flesh," meaning Christ's physical body. Just as the temple veil was dramatically torn from top to bottom at Jesus' crucifixion (Matthew 27:51), so Christ's body was "torn" through suffering and death. This act of His body being broken became the very means by which the barrier between God and humanity was removed, opening direct, unhindered access into the divine presence.
Literary Devices
Hebrews 10:20 is rich in Metaphor and Symbolism. The entire verse functions as an extended Metaphor, where Christ's "flesh" is not literally a "veil," but it serves the same function as the Temple veil—a barrier that must be traversed or removed to gain access to the Most Holy Place. The "new and living way" is also a Metaphor for the spiritual path of access to God, contrasting with the old, ritualistic ways. The "veil" itself is a powerful Symbol drawing on Old Testament Temple imagery, representing separation, restricted access, and the holiness of God. Its identification with Christ's "flesh" creates a profound Symbolic Equation, where Christ's broken body on the cross becomes the ultimate means of access, replacing the physical temple barrier. There is also an implicit Juxtaposition or Contrast between the old, dead, and temporary ways of the Law and the new, living, and permanent way inaugurated by Christ, highlighting the superiority and finality of His work.
Theological and Thematic Connections
Hebrews 10:20 provides the theological bedrock for the believer's direct access to God, a hallmark of the New Covenant. It underscores that the elaborate, temporary, and repetitive sacrificial system of the Old Testament has been rendered obsolete by Christ's singular, perfect sacrifice. This verse affirms the absolute sufficiency of Jesus' atoning work, meaning there is no longer any need for human mediation, animal sacrifices, or ritualistic cleansing to approach a holy God. The tearing of the veil, both literally in the Temple and metaphorically in Christ's flesh, signifies the removal of all barriers to intimacy with the Father. This direct access is not earned but is a gracious gift, consecrated by Christ Himself, inviting believers into a confident and unhindered relationship with their Creator.
Reflection and Application
The truth of Hebrews 10:20 is profoundly liberating and empowering for every believer. It means that the most holy place, the very presence of God, is now open to us, not through our merit or ritual performance, but solely through the finished work of Jesus Christ. This should transform our prayer lives, moving us from hesitant, distant supplication to confident, intimate communion. We are invited to "draw near" (Hebrews 10:22) with full assurance, knowing that the way has been consecrated and made living by our High Priest. This profound privilege calls us to live in constant awareness of God's presence, to approach Him frequently with our praises, petitions, and confessions, and to live lives that reflect the holiness of the One to whom we have such direct access. It also reminds us that our salvation and access are entirely dependent on Christ's sacrifice, fostering humility and gratitude.
Questions for Reflection
FAQ
What is the significance of the "new and living way" mentioned in Hebrews 10:20?
The "new and living way" signifies a radical departure from the Old Covenant system of approaching God. It is "new" (Greek, prósphatos) because it is freshly inaugurated and unprecedented, replacing the old, temporary, and ultimately ineffective means of atonement and access. Unlike the Old Covenant, which required repeated sacrifices and priestly mediation, this new way is permanent and final. It is "living" (Greek, záō) because it is dynamic, active, and sustained by the resurrected Christ Himself. It leads to eternal life and provides a vibrant, ongoing relationship with God, contrasting with the "dead works" of the Law (as mentioned in Hebrews 9:14). This way is not a set of rules or rituals, but a person—Jesus Christ—who is Himself "the way, the truth, and the life" (John 14:6).
How does Christ's "flesh" function as a "veil" in this verse?
The imagery of the "veil" in Hebrews 10:20 directly references the thick curtain in the Jewish Tabernacle and Temple that separated the Holy Place from the Most Holy Place (the Holy of Holies). This veil symbolized the barrier between a holy God and sinful humanity, signifying that direct access to God's immediate presence was restricted. Only the High Priest could pass through it, and only once a year on the Day of Atonement. When Jesus died on the cross, the physical veil in the Temple was supernaturally torn from top to bottom (Matthew 27:51), symbolizing that the way to God was now open. Hebrews 10:20 explicitly identifies this symbolic veil with Christ's "flesh." Just as the physical veil was torn, Christ's body was "torn" through His suffering and death on the cross. His crucifixion, therefore, became the ultimate act that removed the barrier of sin and opened direct, unhindered access for all believers into God's presence, fulfilling the purpose of the Old Testament veil in a new and perfect way.
Christ-Centered Fulfillment
Hebrews 10:20 finds its profound Christ-centered fulfillment in Jesus' unique role as both the perfect sacrifice and the ultimate High Priest. The "new and living way" is not merely a concept but is embodied in the person of Jesus Christ. His incarnation, where "the Word became flesh and dwelt among us" (John 1:14), was the necessary first step, enabling Him to become the "flesh" that would serve as the ultimate veil. His perfect obedience, culminating in His sacrificial death on the cross, was the act by which this "veil" was "torn," granting us access. As our great High Priest, Jesus "consecrated" this way for us, not through the blood of animals, but through His own precious blood, entering the true, heavenly sanctuary once for all (Hebrews 9:11-12). His resurrection and ascension confirm that this way is "living" and eternally effective, ensuring that our access to God is permanent and sustained by His ongoing intercession (Hebrews 7:25). Thus, Jesus is the complete fulfillment of all Old Testament types and shadows related to access to God, making the presence of God fully accessible to all who come to Him by faith, rendering the earthly temple and its veil obsolete, just as Revelation 21:22 declares that in the new creation, "I saw no temple in the city, for its temple is the Lord God Almighty and the Lamb."