Hebrews 10:20
A new and living way which he hath dedicated for us through the veil, that is to say, his flesh,
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The verse in its languages
- Vulgate (Clementine)
- quam initiavit nobis viam novam, et viventem per velamen, id est, carnem suam,
- Greek New Testament (SBLGNT)
- ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτʼ ἔστιν τῆς σαρκὸς αὐτοῦ,
Haydock's commentary
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)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 9.1-5
And by the Holy of Holies he means Heaven; and by the veil, Heaven, and the Flesh “entereth into that within the veil”: that is to say, “through the veil of His flesh.” ( Supra , vi. 19; Heb. x. 20 .)
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 9.1-5
Seest thou how he calls the body tabernacle and veil and heaven. “By a greater and more perfect tabernacle. Through the veil, that is, His flesh.” ( Heb. x. 20 .) And again, “into that within the veil.” ( Heb. vi. 19 .) And again, “entering into the Holy of Holies, to appear before the face of God.” ( Heb. ix. 24 .) Why then doth he this? According as one thing or a different one is signified. I mean for instance, the Heaven is a veil, for as a veil it walls off the Holy of Holies; the flesh [is a veil] hiding the Godhead; and the tabernacle likewise holding the Godhead. Again, Heaven [is] a tabernacle: for the Priest is there within.
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 10.26,27
Paul therefore having exhorted them to love and to bringing forth the fruit of good works, and having urged them from the kindlier [considerations] (What are these? That we have an entrance into the holy of holies, “the new way which He hath inaugurated for us.”, c. x. 20 ), does the same again from the more gloomy ones, speaking thus. For having said, “not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more, as ye see the day approaching” ( c. x. …
St Athanasius The Incarnation of the Word, Why the Cross, of all deaths? (1) He had to bear the curse for us. (2) On it He held out His hands to unite all, Jews and Gentiles, in Himself. (3) He defeated the “Prince of the powers of the air” in His own region, clearing the way to heaven and opening for us the everlasting doors
And thus much in reply to those without who pile up arguments for themselves. But if any of our own people also inquire, not from love of debate, but from love of learning, why He suffered death in none other way save on the Cross, let him 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. 2. 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 is he that hangeth on a tree.” 3. …
St Athanasius Against the Arians. (Orationes contra Arianos IV.), Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works
65. And thus since the truth declares that the Word is not by nature a creature, it is fitting now to say, in what sense He is ‘beginning of ways.’ For when the first way, which was through Adam, was lost, and in place of paradise we deviated unto death, and heard the words, ‘Dust thou art, and unto dust shalt thou return,’ therefore the Word of God, who loves man, puts on Him created flesh at the Father’s will, that whereas the first man had made it dead through the transgression, He Himself might quicken it in the blood of His own body, and might open ‘for us a way new and living,’ as the Apostle says, ‘through the veil, that is to say, His flesh;’ which he signifies elsewhere thus, ‘Wherefore, if any man be in Christ, he is a new creation; old things are passed away, behold all things are become new.’ But if a new creation has come to pass, some one must be first of this creation; now …
St Athanasius Letters of Athanasius with Two Ancient Chronicles of His Life, To Adelphius, Bishop and Confessor: against the Arians
5. Seeing then that Flesh was taken by the Word to deliver all men, raise all from the dead, and make redemption for sins, must not they appear ungrateful, and be worthy of all hatred, who make light of the Flesh, as well as those who on account of it charge the Son of God with being a thing created or made? For they as good as cry to God and say: ‘Send not Thine Only-begotten Son in the Flesh, cause Him not to take flesh of a virgin, lest He redeem us from death and sin. We do not wish Him to come in the body, lest He should undergo death on our behalf: we do not desire the Word to be made flesh, lest in it He should become our Mediator to gain access to thee, and we so inhabit the heavenly mansions. …
St Gregory Nazianzen The Second Oration on Easter
XXIII. Now we will partake of a Passover which is still typical; though it is plainer than the old one. For that is ever new which is now becoming known. It is ours to learn what is that drinking and that enjoyment, and His to teach and communicate the Word to His disciples. For teaching is food, even to the Giver of food. Come hither then, and let us partake of the Law, but in a Gospel manner, not a literal one; perfectly, not imperfectly; eternally, not temporarily. Let us make our Head, not the earthly Jerusalem, but the heavenly City; not that which is now trodden under foot by armies, but that which is glorified by Angels. …