A new and living way which he hath dedicated for us through the veil, that is to say, his flesh,

“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.”

“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.”

“"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.”

“Wherefore he again admonishes us in these words: Having therefore, brethren, boldness to enter into the Holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way through the veil, that is to say, his flesh; and having a great high-priest over the house of God, let us draw near with a true heart.”

“After the Apostle has shown the manifold preeminence of the priesthood of Christ in comparison with the priesthood of the Law, here, according to his custom, he draws a conclusion, admonishing that this priesthood must be faithfully adhered to. For this he has always done above: that after a commendation he places an admonition, because he had undertaken to commend the grace of Christ for this purpose, that he might draw them to obey Christ and to withdraw from the ceremonial observances of the Law. Concerning this, then, he does two things: first he sets down the admonition; second he assigns the reason, at the place, for willingly. Now it must be known, concerning the first, that he had said two things about the priesthood of Christ: namely, the power of its rite, because through his own blood; and also its dignity, because a priest forever. And therefore in his admonition he takes up these two again. Hence, in admonishing that God-Christ must be faithfully obeyed, first he sets down those two things; second he sets down his admonition, at the place, let us draw near with a good heart. Likewise the first is divided into two, because first he resumes the rite of his priesthood; second, the dignity, at the place, and a great priest. He says therefore, Therefore, brethren — namely, through mutual charity — having confidence in the entrance, etc. Eph. 3:12: In whom we have boldness and access with confidence, etc. Ex. 15:17: Thou shalt bring them in, and plant them in the mountain of thy inheritance, thy most firm habitation, etc. Ps. 121:1: I rejoiced at the things that were said to me: we shall go into the house of the Lord. And this in the blood of Christ, because this is the blood of the new testament, that is, of the new promise, namely of heavenly things. But how we may have confidence to enter he shows, because Christ through his own blood initiated — that is, began — a new way for us. Mic. 2:13: He is gone up that shall open the way before them. Jn. 14:3: If I shall go, and prepare a place for you, etc. Is. 35:8: It shall be called the holy way, and the polluted shall not pass over it. This, then, is the way of going into heaven. And it is new because before Christ no one found it, since no one ascends into heaven except him who descended from heaven, Jn. 3:13. And therefore whoever wishes to ascend must adhere to him as a member to its head. Apoc. 2:7: To him that overcometh, I will give to eat of the tree of life, which is in the paradise of my God. And ch. 3:12: And I will write upon him a new name, and the name of the new city, Jerusalem — namely, because they are led in anew. Living — that is, ever-enduring — in which the power of the deity appeared, because he always lives. But what this way is he shows by adding, through the veil, that is, his flesh. For just as the priest entered into the holy of holies through the veil, so if we wish to enter into the holy places of glory, we must enter through the flesh of Christ, which was the veil of the deity. Is. 45:15: Verily thou art a hidden God. For faith concerning the deity does not suffice, if faith concerning the incarnation is not present. Jn. 14:1: You believe in God, believe also in me. Or through the veil, that is, through his flesh given to us under the veil of the appearance of bread in the sacrament. For it is not set before us under its own species, on account of horror, and on account of the merit of faith. Consequently he commends the dignity of the priest, when he says, and a great priest — namely, one who initiated the way for us — as if he were to say: having confidence to enter through the priest, namely Jesus. Ps. 109:5: Thou art a priest forever. He is called great because his priesthood is not only over one people, as Aaron's, but over the whole house of God, namely the Church militant and triumphant. 1 Tim. 3:15: That thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church. And he says over, because Moses was faithful in all the house, as a servant, Num. 12:7; but Christ is over the whole house, as a son, who is lord of all. Matt., last chapter: All power is given to me in heaven and on earth. Of this also above, ch. 3. Then, when he says, let us draw near, he sets down his admonition: namely, that since he is such and so great, one must faithfully adhere to him. This is done in three ways: namely through faith, hope, and charity. 1 Cor. 13:13: And now there remain faith, hope, charity. First, therefore, he admonishes concerning the things that belong to faith; second, concerning the things that belong to hope, at the place, let us hold fast hope; third, concerning the things that belong to charity, at the place, and let us consider. But as to the first, two things are necessary: namely, faith itself, because without faith it is impossible to please God, and the sacrament of faith. As to the first he says, let us draw near — to him — with a true, not feigned, heart. 4 Kings 20:3 and Is. 38:3: Remember how I have walked before thee in truth and with a perfect heart. Now this is done when the work agrees with the heart. Let us draw near also in the fullness of faith. Below, 11:6: He that cometh to God must believe, etc. Nor does just any faith suffice, but a full faith is required, which comes about in two ways: namely, as to the matter of faith, that all things which are proposed for belief be believed; and that the faith be formed, which is through charity. Rom. 13:10: For the fulness of the law is love. As to the sacrament of faith it is said, your hearts sprinkled, which alludes to what is said in Num. 19, where the rite of the red heifer is set down, by whose water the one to be cleansed was sprinkled on the third day, but on the seventh day his body and his garments were washed with other water. By the sprinkling of the water of the red heifer the passion of Christ was figured, because on the third day — that is, in the faith of the Trinity — we are cleansed from sins in Baptism. And as to this he says, hearts sprinkled, not bodies. Below, 12:24: You are come to the sprinkling of blood. Hearts, therefore, sprinkled not from contact with the dead, as by the water of the red heifer, but from an evil conscience. Concerning the washing, however, which took place on the seventh day, he says, and our bodies washed with clean water. For in Baptism not only does the power of the passion operate, but the gifts of the Holy Spirit are also poured in. Hence on the seventh day, that is, in the fullness of the gifts of the Holy Spirit, the whole man is washed within and without from every sin, both actual and original, which is, as it were, corporeal, because the soul contracts it through its union with defiled flesh. Now the Holy Spirit is called water because he cleanses. Acts 15:9: Purifying their hearts by faith. Ez. 36:25: I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols. Zach. 13:1: There shall be a fountain open to the house of David, and to the inhabitants of Jerusalem, for the washing of the sinner and of the unclean woman. Tit. 3:5: By the laver of regeneration and renovation of the Holy Spirit. And as a sign of this, the Holy Spirit descended upon Christ when baptized, in bodily form. Then, when he says, let us hold fast our hope, he sets down what pertains to hope. And concerning this he does two things. For first he exhorts to the certitude of hope; second he adds the reason, at the place, for he is faithful who. Now it must be known that through the faith of Christ there is given to us the hope of eternal salvation, and of entrance into heaven. 1 Pet. 1:3: He hath regenerated us unto a lively hope. Hence he says, let us hold fast, and he does not say hope, but the confession of our hope, because it does not suffice to have hope in the heart, but it is also necessary to confess it with the mouth. Rom. 10:10: With the heart we believe unto justice, but with the mouth confession is made unto salvation. Likewise it is necessary to confess it not only in word, but also in deeds, against certain persons, of whom Tit. 1:16 says: They profess that they know God, but in their works they deny him. Now this confession is made through works, by which one tends toward the things hoped for. Apoc. 3:11: Hold fast that which thou hast, that no man take thy crown. Without wavering — that is, that we may not turn aside from this confession, neither through prosperity nor through adversity. Ps. 124:5: But such as turn aside into bonds, the Lord shall lead out with the workers of iniquity. Is. 30:21: This is the way, walk ye in it, and turn not aside neither to the right hand nor to the left. And the reason for this is that he who has promised is faithful, and therefore cannot lie. Ps. 144:13: The Lord is faithful in all his words. Deut. 32:4: A faithful God and without any iniquity. Consequently, when he says, and let us consider, etc., he sets down what pertains to charity, and concerning this he does three things. For first he does what has been said; second he removes what is contrary to charity, at the place, not forsaking; third he assigns the reason from the fitness of the time, at the place, and so much the more, etc. Concerning the first it must be known that although charity principally adheres to God, nevertheless it is made manifest through charity toward one's neighbor. 1 Jn. 4:20: For he that loveth not his brother whom he seeth, how can he love God whom he seeth not? Therefore it pertains to charity that one's neighbor be loved. Therefore he says, let us consider one another — namely, that we may do carefully the things that are our neighbor's. Ecclus. 17:12: And God gave commandment to each one concerning his neighbor. But because some consider the things that are their neighbor's out of the zeal of envy, and others indeed out of the zeal of hatred — against whom it is said, Prov. 24:15: Seek not wickedness in the house of the just — therefore he says, unto a provocation of charity, that is, that we may provoke them to charity. Rom. 11:13ff.: As long as I am the apostle of the Gentiles, I will honor my ministry, if by any means I may provoke to emulation my flesh, and may save some of them. Now this provocation proceeds from love, which extends to outward work. 1 Jn. 3:18: Let us not love in word, nor in tongue, but in deed and in truth. For as Gregory says, the love of God is not idle; for it works great things if it exists, but if it refuses to work, it is not love. The proof of love, therefore, is the showing forth of works. Therefore he adds, and of good works. Col. 1:10: Being fruitful in every good work. Then he removes what is contrary to charity, when he says, not forsaking, etc. For since charity is love, and the proper effect of love is to unite — because, as Dionysius says, love is a unitive force — Jn. 17:22ff.: That they may be one, as we also are one; and the world may know that thou hast loved them, as thou hast also loved me — therefore to withdraw from one another is directly opposed to charity. And therefore he says, not forsaking our assembly — namely, of the Church — which some forsake in three ways. Namely, by apostatizing from the faith on account of persecutions. And these are signified by those of whom it is said, Jn. 6:67, that they went back, and walked no more with him. Matt. 13:21: When tribulation and persecution ariseth because of the word, they are presently scandalized. Lk. 8:13: For a while they believe, and in time of temptation they fall away. Second, evil prelates who abandon the sheep in danger. Jn. 10:13: The hireling flieth, because he is a hireling. Others, indeed, out of pride, because although they could be useful for governing, they separate themselves from others with a mark of pride, Jude 5:19: These are they who separate themselves, sensual men, having not the Spirit — as it were under the guise of greater perfection. And perhaps such men existed in that time. Therefore there follows, as is the custom of some. Against whom it is said, 1 Cor. 11:16: If any man seem to be contentious, we have no such custom in the Church of God. But what they ought to do he adds, but comforting, as if he were to say: if you see that your companion is faring badly, do not forsake him, but comfort him — not like those who forsake the assembly, of whom he says, as is the custom of some, etc. Consequently, when he says, and so much the more, he assigns the cause of this. For someone might say: why ought we to progress in faith? Because the more a natural motion approaches its term, the more it is intensified. The contrary holds of a violent motion. But grace inclines after the manner of nature; therefore those who are in grace, the more they approach the end, the more they ought to grow. And therefore he said, not forsaking, as some do, but comforting. And this, so much the more as you see the day approaching, that is, the end. Rom. 13:12: The night is past, and the day is at hand. Prov. 4:18: The path of the just, as a shining light, goeth forwards and increaseth even to perfect day.”

“And having an high priest over the house of God. The church of God, over which Christ is as prophet, priest, and King, and as the Son and owner of it; See Gill on Heb 3:6; See Gill on Heb 4:14. In the Greek text it is, "a great priest"; so the Messiah is called by the Targum on Zac 6:12 , "a great priest", as he is; even a great high priest, as in Heb 4:14, and greater than Aaron, and any of his sons. , and greater than Aaron, and any of his sons. Hebrews 10:22 heb 10:22 heb 10:22 heb 10:22Let us draw near with a true heart,.... Either to the holiest of all, into which the saints have boldness to enter; or to Christ the high priest, who is entered there; or to the house of God, over which he is an high priest; or rather to God himself, as on a throne of grace, on the mercy seat in heaven, the most holy place: to "draw near" to him is a sacerdotal act, common to all the saints, who are made priests to God; and includes the whole of divine worship, but more especially designs prayer; to which believers are encouraged from the liberty and boldness they may have and use, of entering into the holiest by the blood of Jesus; from Christ's being the new and living way into it, and from his being an high priest over the house of God: the manner of drawing near is, "with a true heart"; not with the body only, but with the heart principally; with a renewed one, one that is right with God, and is single and sincere, is hearty in its desires, and upright in its ends. In full assurance of faith; in God, Father, Son, and Spirit; without faith, drawing near to God can neither be acceptable to him, nor of service to men; and a full assurance of faith, with respect to the object drawn nigh unto, and of the way unto him, and of acceptance with him through Christ, and of having the petitions put up to him granted, is very comfortable to believers, greatly becomes them, and is well pleasing to God: having our hearts sprinkled from an evil conscience; which is blind, inactive, partial, stupid, or guilty; and it is the blood of Christ, which being sprinkled on it by the Spirit of God, purges it from dead works, cleanses it from all sin, and speaks peace and pardon to it; and such may draw near with freedom and boldness, with readiness and cheerfulness, and with reverence and godly fear: and our bodies washed with pure water; not baptismal water, but the grace of the Spirit, which is often compared to water, in Scripture: the body, as well as soul, needs washing, and renewing; internal grace influences outward, actions, which adorn religion, and without which bodies cannot be presented holy to God. The allusion is to a custom of the Jews, who were obliged to wash their bodies, and make them clean, when they prayed. So Aben Ezra observes on Gen 35:2 "that every Israelite, when he went to pray at a fixed place, was obliged to have , "his body pure", and his garments pure.'' So a priest might not enter into the court for service, though clean, until he had washed himself all over (z); and it is to sacerdotal acts that the reference is here. (z) Misn. Yoma, c. 3. sect. 3. Vid. Philo de Victimas Offerent. p. 848.”

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

“A new and living way; that is, having a new way, which he hath traced out and opened for us, by entering himself first into heaven, through the veil, i.e. through his flesh, or by taking upon him, our flesh or human nature. He speaks with an allusion and comparison with the high priest of the former law, who to enter into the sanctuary, was to pass through the veil of separation. He compares Christ’s flesh or body to this veil, inasmuch as Christ entered into the sanctuary of heaven by his sufferings in the flesh, and by the death of his body on the cross; or, inasmuch as the divinity of Christ was hidden from us by the veil of his human nature, as the sanctuary was hidden from the people by its veils. (Witham)”

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