Hebrenjve 10:1

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Bible Verse Review
  from Treasury of Scripure Knowledge

having: Hebrews 8:5, Hebrews 9:9, Hebrews 9:11, Hebrews 9:23, Colossians 2:17

with: Hebrews 10:3, Hebrews 10:4, Hebrews 10:11-18, Hebrews 7:18, Hebrews 7:19, Hebrews 9:8, Hebrews 9:9, Hebrews 9:25

perfect: Hebrews 10:14

Reciprocal: Exodus 40:26 - General Leviticus 9:16 - manner Leviticus 16:30 - General Psalms 119:18 - wondrous Song of Solomon 2:9 - he standeth Song of Solomon 2:17 - the shadows Isaiah 29:1 - add Ezekiel 46:15 - a continual Luke 22:16 - until Luke 24:44 - in the law John 19:30 - It is Acts 6:14 - change Romans 3:21 - being Romans 8:3 - For what 1 Corinthians 10:4 - that Rock 2 Corinthians 3:13 - to the Galatians 3:24 - the law Ephesians 2:15 - the law 1 Timothy 6:21 - have Hebrews 7:11 - perfection Hebrews 7:16 - the law

Gill's Notes on the Bible

For the law having a shadow of good things to come,.... By which is meant not the moral law, for that is not a shadow of future blessings, but a system of precepts; the things it commands are not figuratively, but really good and honest; and are not obscure, but plain and easy to be understood; nor are they fleeting and passing away, as a shadow, but lasting and durable: but the ceremonial law is intended; this was a "shadow", a figure, a representation of something true, real, and substantial; was dark and obscure, yet had in it, and gave, some glimmering light; and was like a shadow, fleeting and transitory: and it was a shadow of good things; of Christ himself, who is the body, the sum and substance of it, and of the good things to come by him; as the expiation of sin, peace and reconciliation, a justifying righteousness, pardon of sin, and eternal life; these are said to be "to come", as they were under the former dispensation, while the ceremonial law was in force, and that shadow was in being, and the substance not as yet.

And not the very image of the things; as it had not neither the things themselves, nor Christ, the substance of them, so it did not give a clear revelation of them, as is made in the Gospel, nor exhibit a distinct delineation of them, such as an image expresses; it only gave some short and dark hints of future good things, but did not exactly describe them: and therefore

can never with those sacrifices which they offered year by year continually: namely, the sacrifices of bullocks and goats, which were offered on the day of atonement, year after year, in successive generations, from the first appointment of that day, to the writing of this epistle: sacrifices of such a kind, and so often repeated, could never

make the comers thereunto perfect; either the people that came to the temple, and brought them to the priests to offer them for them, or the priests that offered them; so the Syriac and Ethiopic versions render it, "perfect them that offer"; and if not one, then not the other: legal sacrifices could not make perfect expiation of sin; there is no proportion between them and sin: nor did they extend to all sin, and at most only typically expiated; nor could they justify and cleanse from sin. Contrary to this, the Jews p say,

"when Israel was in the holy land, there was no iniquity found in them, for the sacrifices which they offered every day stoned for them;''

but spiritual sacrificers and worshippers were expiated, justified, and cleansed another way, even by the blood of Christ, slain from the foundation of the world in purpose, promise, and type, and to which their faith had respect in every sacrifice.

p Zohar in Gen. fol. 107. 1.

Barnes' Notes on the Bible

For the law having a shadow - That is, the whole of the Mosaic economy was a shadow; for so the word “Law” is often used. The word “shadow” here refers to a rough outline of anything, a mere sketch, such as a carpenter draws with a piece of chalk, or such as an artist delineates when he is about to make a picture. He sketches an outline of the object which he designs to draw, which has “some” resemblance to it, but is not the “very image;” for it is not yet complete. The words rendered “the very image” refer to a painting or statue which is finished, where every part is an exact copy of the original. The “good things to come” here refer to the future blessings which would be conferred on man by the gospel. The idea is, that under the ancient sacrifices there was an imperfect representation; a dim outline of the blessings which the gospel would impart to people. They were a typical representation; they were not such that it could be pretended that they would answer the purpose of the things themselves which they were to represent, and would make those who offered them perfect. Such a rude outline; such a mere sketch, or imperfect delineation, could no more answer the purpose of saving the soul than the rough sketch which an architect makes would answer the purpose of a house, or than the first outline which a painter draws would answer the purpose of a perfect and finished portrait. All that could be done by either would be to convey some distant and obscure idea of what the house or the picture might be, and this was all that was done by the Law of Moses.

Can never with those sacrifices which they offered year by year continually - The sacrifices here particularly referred to were those which were offered on the great day of atonement. These were regarded as the most sacred and efficacious of all, and yet the apostle says that the very fact that they were offered every year showed that there must be some deficiency about them, or they would have ceased to be offered.

Make the comers thereunto perfect - They could not free them from the stains of guilt; they could not give ease to a troubled conscience; there was in them no efficacy by which sin could be put away; compare the notes on Hebrews 7:11; Hebrews 9:9.

Clarke's Notes on the Bible

CHAPTER X.

The insufficiency of the legal sacrifices to take away sin,

1-4.

The purpose and will of God, as declared by the Psalmist,

relative to the salvation of the world by the incarnation of

Christ; and our sanctification through that will, 5-10.

Comparison between the priesthood of Christ and that of the

Jews, 11-14.

The new covenant which God promised to make, and the blessings

of it, 15-17.

The access which genuine believers have to the holiest by the

blood of Jesus, 18-20.

Having a High Priest over the Church of God, we should have

faith, walk uprightly, hold fast our profession, exhort and help

each other, and maintain Christian communion, 21-25.

The danger and awful consequences of final apostasy, 26-31.

In order to our perseverance, we should often reflect on past

mercies, and the support afforded us in temptations and

afflictions; and not cast away our confidence, for we shall

receive the promise if we patiently fulfil the will of God,

32-37.

The just by faith shall live; but the soul that draws back shall

die, 38.

The apostle's confidence in the believing Hebrews, 39.

NOTES ON CHAP. X.

Verse Hebrews 10:1. The law, having a shadow of good things to come — A shadow, σκια, signifies,

1. Literally, the shade cast from a body of any kind, interposed between the place on which the shadow is projected, and the sun or light; the rays of the light not shining on that place, because intercepted by the opacity of the body, through which they cannot pass.

2. It signifies, technically, a sketch, rude plan, or imperfect draught of a building, landscape, man, beast, c.

3. It signifies, metaphorically, any faint adumbration, symbolical expression, imperfect or obscure image of a thing and is opposed to σωμα, body, or the thing intended to be thereby defined.

4. It is used catachrestically among the Greek writers, as umbra is among the Latins, to signify any thing vain, empty, light, not solid; thus Philostratus, Vit. Soph., lib. i. cap. 20: Ὁτι σκια και ονειρατα αἱ ἡδοναι πασαι· All pleasures are but SHADOWS and dreams. And Cicero, in Pison., cap. 24: Omnes umbras falsae gloriae consectari. "All pursue the SHADOWS of FALSE GLORY." And again, De Offic., lib. iii. cap. 17: Nos veri juris germanaeque justitiae solidam et expressam effigiem nullam tenemus; umbra et itnaginibus utimur. "We have no solid and express effigy of true law and genuine justice, but we employ shadows and images to represent them."

And not the very image — εικων, image, signifies,

1. A simple representation, from εικω, I am like.

2. The form or particular fashion of a thing.

3. The model according to which any thing is formed.

4. The perfect image of a thing as opposed to a faint representation.

5. Metaphorically, a similitude, agreement, or conformity.

The law, with all its ceremonies and sacrifices, was only a shadow of spiritual and eternal good. The Gospel is the image or thing itself, as including every spiritual and eternal good.

We may note three things here:

1. The shadow or general outline, limiting the size and proportions of the thing to be represented.

2. The image or likeness completed from this shadow or general outline, whether represented on paper, canvass, or in statuary,

3. The person or thing thus represented in its actual, natural state of existence; or what is called here the very image of the things, αυτην την εικονα των πραγματων.

Such is the Gospel, when compared with the law; such is Christ, when compared with Aaron; such is his sacrifice, when compared with the Levitical offerings; such is the Gospel remission of sins and purification, when compared with those afforded by the law; such is the Holy Ghost, ministered by the Gospel, when compared with its types and shadows in the Levitical service; such the heavenly rest, when compared with the earthly Canaan. Well, therefore, might the apostle say, The law was only the shadow of good things to come.

Can never - make the comers thereunto perfect. — Cannot remove guilt from the conscience, or impurity from the heart. I leave preachers to improve these points.