Verse 20

Having told us that we have [〈 in non-Latin alphabet 〉], an entrance into the holiest; he now declares what the way is whereby we may do so. The way into the holiest under the Tabernacle was a passage with blood through the Sanctuary, and then a turning aside of the Veil, as we have declared before. But the whole Church was forbidden the use of this way, and it was appointed for no other end but to signify, that in due time there should be a way opened to believers to the presence of God, which was not yet prepared. And this the Apostle describes, (1.) From the preparation of it; which he has consecrated. (2.) From the properties of it; it was a new and living way. (3.) From the tendency of it; which he expresseth, (1.) Typically, or with respect to the old way under the Tabernacle, it was through the Veil. (2.) In an exposition of that Type; that is, his flesh. In the whole, there is a description of the exercise of faith in our access to God by Christ Jesus. Having therefore, Brethren, boldness to enter into the holiest, by the blood of Jesus, by a new and living way which he has consecrated for us, through the Veil, that is to say, his Flesh.

1. The preparation of this way is by an [〈 in non-Latin alphabet 〉], by a dedication. The word has a double signification, one in things natural, the other in things sacred; which yet are of no affinity to one another. In things natural, it is to make new, so as to be ready for use: In things sacred, it is to dedicate or consecrate any thing at the first erection or making of it to sacred services. The latter sense of the word, which we receive in our translation, is here to be embraced, yet so as it includes the former also. For it is spoken in opposition to the dedication of the Tabernacle, and way into the most holy place, by the blood of sacrifices, whereof we have treated in the Ninth Chapter. So was this way into the holy place consecrated, dedicated, and set apart sacredly for the use of believers, so as that there never is, nor ever can be any other way but by the blood of Jesus. Or there is this also in it, that the way itself was new prepared and made, not being extant before.

The way of our entrance into the holiest, is solemnly dedicated and consecrated for us, so as that with boldness we may make use of it. He has done it for us, for our use, our benefit, and advantage.

2. The properties of this way are two.

1. That it is, [〈 in non-Latin alphabet 〉], New. (1.) Because it was but newly made and prepared. (2.) Because it belongs to 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. Whereas that of the Tabernacle waxed old, and so was prepared for a removal; this way shall never be altered nor changed, never decay, it is always new.

2. [〈 in non-Latin alphabet 〉], it is Living. This epithet is placed by apposition, without any note of distinction or conjunction. And it is said to be Living, (1.) In opposition to the way into the holiest under the Tabernacle which was, 1. By Death. Nothing could be done in it without the blood of the sacrifices. 2. It was the cause of death to any one that should make use of it, the High Priest only excepted, and he but once a year. (2.) It is Living as to its efficacy, it is not a dead thing; it is that which has a spiritual vital efficacy in our access to God. (3.) It is living from its effects: it leads to Life, and effectually brings us thereunto, and is the only way of entering into everlasting Life.

All the privileges we have by Christ are great, glorious, and efficacious, all tending and leading to life.

This new and living way of our approach to God, is nothing but the exercise of faith, for acceptance with God by the Sacrifice of Christ, according to the revelation made in the Gospel.

3. He shows which way it thus leads to the holiest, or what is the tendency of it, it is through the Veil. The Apostle shows here expressly what he alludeth to in the declaration he makes of our entrance into the holiest. The Veil here intended by him, was that between the Sanctuary and the most holy place, whose description we have given on chap. 9. For there was no possible entrance thereinto, but through that Veil, which was turned aside, when the High-Priest entered. What this Veil was to the High Priest in his entrance into that holy place, that is the Flesh of Christ to us in ours, as in the last place is described in exposition of this Type, that is, his Flesh.

For the opening of these words, and the vindication of the Apostle's application of this Type, we may observe,

1. The Flesh of Christ, the Body of Christ, the Blood of Christ, Christ himself, are all mentioned distinctly, as the matter of his Sacrifice. See chap. 9. 14, 25, 28.

2. This is done on various respects, to express either the dignity, or the efficacy of the nature, and manner of his offering.

3. In the Sacrifice of Christ, the Flesh was that which suffered peculiarly, as the great token and evidence of his real sufferings.

4. The whole efficacy of his Sacrifice is ascribed to every essential part of the human nature of Christ, in that which is either acted, or suffered therein. To his Soul (Isaiah 53); his blood (chap. 9:14); his Body (ver. 10); his Flesh, as in this place. For these things were not distinctly operative, one in one effect, another in another, but all of them concurred in his Nature and Person, which he offered once wholly to God. So that where any of them is mentioned, the whole human nature of Christ as to the efficacy of it in his Sacrifice, is intended.

5. Yet were these things distinctly typified and fore-signified in the sacrifices and service of old. So was the Flesh of Christ by the Veil, as his whole Nature by the Tabernacle, his Soul by the Scape-goat, his Body and Blood by the Sin-offering on the day of Expiation, when the Sacrifice was burnt without the Camp.

6. Herein in an especial manner was the whole a type of the flesh of Christ, in that there was no entrance to be laid open into the holy place, but by the rending of the veil. The time when the High Priest entered into it, it was indeed by turning it aside, whereon it immediately closed again, and forbad an entrance, and a prospect to others. Therefore there could be no entrance into that holy place abiding, unless the veil was rent and torn in pieces; so that it could close no more. For it came to pass on the death of the Lord Jesus, that the veil of the Temple was rent from the top to the bottom. And that which is signified hereby, is only this, that by virtue of the sacrifice of Christ, wherein his flesh was torn and rent, we have a full entrance into the holy place, such as would have been of old, upon the rending of the veil. This therefore is the genuine interpretation of this place, we enter with boldness to the most holy place through the veil, that is to say, his flesh; we do so by virtue of the sacrifice of himself wherein his flesh was rent, and all hindrances thereby taken away from us. Of all which hindrances the veil was an emblem, and principal instance, until it was rent and removed.

The sufficiency of the sacrifice of Christ to all the ends of the perfection of the Church, in all duties and privileges, is that which the Apostle instructs us to herein. And there is great instruction given us in this comparison of the type, and anti-type, into the way and nature of our access to God, in all our solemn worship. It is God as he was represented in the holy place, to whom we address ourselves peculiarly, that is, God the Father as on a throne of grace; the manner of our access is with holy confidence grounded solely on the efficacy of the blood, or sacrifice of Christ.

The way is by faith, as to the removal of the obstacles, and the view of God as reconciled. This is given us by the suffering of Christ in the flesh, which laid open the entrance into the holy place. Therefore the Apostle says not, that the veil was the flesh of Christ, as some pretend who have hence cavill'd at the authority of this Epistle on no other ground but because they could not apprehend the spiritual light and wisdom that is therein; only he says, we have our entrance into the holy place by virtue of the flesh of Christ, which was rent in his sacrifice, as through the rending of the veil a way was laid open into the Holiest. This is the first encouragement to the duty exhorted to from the benefit and privilege we have by the blood of Christ.

Another to the same purpose follows.