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Hebrews 10:1
Verse
Context
Christ’s Perfect Sacrifice
1For the law is only a shadow of the good things to come, not the realities themselves. It can never, by the same sacrifices offered year after year, make perfect those who draw near to worship.2If it could, would not the offerings have ceased? For the worshipers would have been cleansed once for all, and would no longer have felt the guilt of their sins.
Sermons
Stephen Kaung
Bob Phillips
Reuben Walter
Robert B. Thompson
G.W. NorthG.W. NorthSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, etc. 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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
Here the apostle, by the direction of the Spirit of God, sets himself to lay low the Levitical dispensation; for though it was of divine appointment, and very excellent and useful in its time and place, yet, when it was set up in competition with Christ, to whom it was only designed to lead the people, it was very proper and necessary to show the weakness and imperfection of it, which the apostle does effectually, from several arguments. As, I. That the law had a shadow, and but a shadow, of good things to come; and who would dote upon a shadow, though of good things, especially when the substance has come? Observe, 1. The things of Christ and the gospel are good things; they are the best things; they are best in themselves, and the best for us: they are realities of an excellent nature. 2. These good things were, under the Old Testament, good things to come, not clearly discovered, nor fully enjoyed. 3. That the Jews then had but the shadow of the good things of Christ, some adumbrations of them; we under the gospel have the substance. II. That the law was not the very image of the good things to come. An image is an exact draught of the thing represented thereby. The law did not go so far, but was only a shadow, as the image of a person in a looking-glass is a much more perfect representation than his shadow upon the wall. The law was a very rough draught of the great design of divine grace, and therefore not to be so much doted on. III. The legal sacrifices, being offered year by year, could never make the comers thereunto perfect; for then there would have been an end of offering them, Heb 10:1, Heb 10:2. Could they have satisfied the demands of justice, and made reconciliation for iniquity, - could they have purified and pacified conscience, - then they had ceased, as being no further necessary, since the offerers would have had no more sin lying upon their consciences. But this was not the case; after one day of atonement was over, the sinner would fall again into one fault or another, and so there would be need of another day of atonement, and of one every year, besides the daily ministrations. Whereas now, under the gospel, the atonement is perfect, and not to be repeated; and the sinner, once pardoned, is ever pardoned as to his state, and only needs to renew his repentance and faith, that he may have a comfortable sense of a continued pardon. IV. As the legal sacrifices did not of themselves take away sin, so it was impossible they should, Heb 10:4. There was an essential defect in them. 1. They were not of the same nature with us who sinned. 2. They were not of sufficient value to make satisfaction for the affronts offered to the justice and government of God. They were not of the same nature that offended, and so could not be suitable. Much less were they of the same nature that was offended; and nothing less than the nature that was offended could make the sacrifice a full satisfaction for the offence. 3. The beasts offered up under the law could not consent to put themselves in the sinner's room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner's stead: Christ did so. V. There was a time fixed and foretold by the great God, and that time had now come, when these legal sacrifices would be no longer accepted by him nor useful to men. God never did desire them for themselves, and now he abrogated them; and therefore to adhere to them now would be resisting God and rejecting him. This time of the repeal of the Levitical laws was foretold by David (Psa 40:6, Psa 40:7), and is recited here as now come. Thus industriously does the apostle lay low the Mosaical dispensation.
Tyndale Open Study Notes
10:1 The old system under the law of Moses (literally The law), like the Tabernacle itself (8:5), was only a shadow, a dim preview of a greater reality—namely, the good things that Christ inaugurated in the new covenant. Under the old covenant, sacrifices had to be repeated again and again because they were not able to cleanse worshipers permanently or in such a way that they could come into the presence of God perpetually.
Hebrews 10:1
Christ’s Perfect Sacrifice
1For the law is only a shadow of the good things to come, not the realities themselves. It can never, by the same sacrifices offered year after year, make perfect those who draw near to worship.2If it could, would not the offerings have ceased? For the worshipers would have been cleansed once for all, and would no longer have felt the guilt of their sins.
- Scripture
- Sermons
- Commentary
Christianity: Shadow of Reality
By Stephen Kaung1.7K53:15ChristianityEXO 25:40ROM 8:2HEB 1:1HEB 3:1HEB 8:5HEB 10:1HEB 12:25In this sermon, the speaker discusses the bondage that many Christians find themselves in today. He highlights the lack of understanding of God's law and how it operates in believers. The sermon also addresses the prevalence of mediators and spiritual leaders who are seen as more knowledgeable and trained, while laypeople are often marginalized. The speaker also criticizes the focus on earthly blessings and prosperity in Christianity, emphasizing the need for a deeper understanding of Christ and the unity of believers. Additionally, the sermon warns of the challenges and shaking that Christians will face in their faith, urging them to press on towards perfection and be prepared for the coming of Christ.
Blood Covenant - Part 3
By Bob Phillips1.4K53:42HEB 10:1In this sermon, the speaker emphasizes the importance of walking in covenant with God. He refers to the covenant God made with Abraham, stating that as descendants of Abraham, we are called to be in covenant with God. The speaker highlights the need to give God our whole heart and to continually walk in obedience to Him. He also mentions the importance of knowing and doing the will of the Father, as stated in 1 Thessalonians 4:2. The speaker expresses his belief that by the end of the week, the listeners will have a deeper understanding of the Old and New Testaments and how they relate to each other.
Significance of Christs Death and Resurrection
By Reuben Walter1.1K58:41Christs DeathACT 15:10ROM 3:20HEB 9:11HEB 10:1HEB 10:3HEB 10:9In this sermon, the speaker emphasizes the importance of not taking the resurrection of Jesus lightly. They encourage the audience to let the risen Christ have a transformative effect on their daily lives. The speaker acknowledges the heartbreak and significance of the details of Jesus' death, but urges the audience to look past them and understand the purpose behind it. They highlight the resurrection as the foundation of their faith and emphasize that it is a testable fact of history that cannot be explained away.
Spiritual Perfection Through the Mediator of the New Covenant
By Ed Miller9391:05:43COL 1:28COL 3:1HEB 2:18HEB 7:19HEB 10:1In this sermon, the speaker emphasizes the importance of coming to God with an empty vessel in order to receive His blessings. He compares this concept to how God created the universe out of nothing and encourages the audience to bring their raw material to God and witness what He can do. The speaker also highlights the need for consecration, surrender, and total abandonment to God's will, emphasizing that there can only be one life in the body of Christ. He references the story of Elisha and the widow in 2 Kings 4 to illustrate how God is prepared to pour out as much as we are prepared to receive. The sermon concludes with a discussion on the brain's control over the body and how it serves as a metaphor for Christ's union with His people.
Death to Sin, and Resurrection
By Robert B. Thompson6351:18:00ROM 6:1HEB 10:1In this sermon, the speaker discusses the significance of water baptism and its connection to the believer's declaration that their old life in the world is over. They emphasize that deliverance from sin is a reward that God can provide, and encourage listeners to trust in God's faithfulness and seek His guidance in their lives. The sermon also explores the concept of pursuing the resurrection, referencing Philippians 3:11 and explaining that believers must take hold of the life God offers and not let it run out. The speaker concludes by highlighting the freedom from the law of Moses that comes with declaring one's place with Jesus Christ on the cross.
Priestly Offering
By G.W. North2201:52:26Spiritual SacrificePriestly OfferingPriesthoodHEB 10:1G.W. North emphasizes the significance of the priestly offering in his sermon, explaining that the Old Testament sacrifices were merely shadows of the true offering that Jesus made. He highlights that true worship involves a life of offering oneself to God, free from the burdens of sin and guilt, and that believers are called to live as priests, offering spiritual sacrifices that are pleasing to God. North encourages the congregation to understand the importance of their priesthood and the need for genuine offerings that come from a heart of compassion and obedience to God's will.
The Covenant 5 - the Holiest of All
By G.W. North1491:50:34CovenantHEB 1:3HEB 2:10HEB 3:1HEB 4:1HEB 9:24HEB 10:1In this sermon, the preacher emphasizes the importance of being in the right spirit world through Jesus Christ, rather than becoming mediumistic and entering the devil's world. The preacher highlights how Satan deceives humans by offering them the opportunity to be like gods, but true access to God is through Jesus Christ. The sermon also discusses the concept of rest and perfection, explaining that God created the earth in six days and on the seventh day, He achieved perfection and rest. The preacher encourages the audience to enter into God's rest and emphasizes that the gospel was preached to ancient Israel as well as to the present audience.
An Everlasting Covenant
By G.W. North0BaptismCovenantHEB 10:1G.W. North emphasizes the transition from the first covenant to the everlasting covenant established by Jesus Christ through His sacrifice. He explains that Jesus' life and ministry marked the end of the Old Covenant, culminating in His death and resurrection, which inaugurated the new covenant and the outpouring of the Holy Spirit. North highlights the significance of baptism, illustrating how it symbolizes forgiveness, newness of life, and the deeper spiritual realities brought forth by Christ. He asserts that while water baptism has its place, it ultimately points to the greater work of the Holy Spirit in believers' lives. The sermon calls for a deeper understanding of baptism as a commitment to live in the eternal life offered by Jesus.
God Begins to Reveal His Eternal Plan
By G.W. North0BaptismGod's Eternal PlanMAT 3:11JHN 1:29HEB 10:1G.W. North emphasizes that through the ministry of John the Baptist, God began to reveal His eternal plan, showcasing Jesus as both the ultimate Sacrifice and the Baptizer. Unlike the outdated Mosaic sacrificial system, which had become mere ritualism, John's call to baptism signified a transformative shift towards a relationship with God through the Holy Spirit. North highlights that God's original intention was never for people to bear the burden of their own sacrifices, as He had already provided the Lamb through Abraham's revelation. This transition from the old system to the new covenant illustrates God's gracious love and the regeneration of spirits through baptism. Ultimately, the sermon underscores the significance of recognizing Jesus' role in fulfilling God's eternal purpose for humanity.
Added, Not Mixed
By Theodore Epp0Justification By FaithGrace vs. LawJHN 1:17ROM 3:28ROM 5:20ROM 6:14ROM 7:62CO 3:6GAL 2:16GAL 3:19EPH 2:8HEB 10:1Theodore Epp emphasizes that the Law was 'added' to the existing grace brought by Jesus Christ, highlighting that the Law, which began with Moses, was never intended to replace grace but to coexist alongside it. He explains that while the Law reveals sin and condemnation, it ultimately leads individuals to seek the grace of God for salvation. Epp clarifies that the Law was not good news, but rather a necessary precursor that pointed to the necessity of grace, allowing humanity to find justification through faith alone.
Entire Sanctification in Type
By Dougan Clark0ISA 61:1MAL 3:3ROM 2:29EPH 5:26HEB 9:14HEB 10:1HEB 12:291PE 1:151PE 2:9Dougan Clark preaches on the Mosaic dispensation, highlighting how the ceremonial laws and rituals in the Old Testament point to the substance and reality found in the gospel of Christ. He emphasizes the importance of holiness, both inward and outward, as seen in the distinctions between clean and unclean in the Mosaic law. Clark delves into the symbolism of circumcision, the consecration of priests, and the sacrifices as types of Christ, underscoring the continuous call to holiness for all believers. He also explores the significance of the anointing oil as a representation of the Holy Spirit's sanctifying work in the lives of Christians.
Exodus 20:20
By Chuck Smith0Grace through ChristThe LawEXO 19:4EXO 20:3MAT 5:21MAT 5:27JHN 1:17ROM 3:23ROM 7:12GAL 3:24EPH 2:8HEB 10:1Chuck Smith discusses the significance of the Law given to the Israelites, emphasizing that it was a response to their commitment to obey God. He outlines the Ten Commandments as guidelines for a blessed life and highlights the purpose of the Law, which is to lead people to righteousness and prevent sin. Smith also addresses the shortcomings of humanity in adhering to the Law and the misinterpretations that have arisen over time, ultimately pointing to the need for grace through Christ to fulfill the Law's intent.
The Glorious Cross
By G.W. North0The Cross of ChristEternal TruthsISA 53:5JHN 1:29JHN 8:56ROM 3:252CO 4:18GAL 3:24EPH 1:4HEB 10:11PE 1:19REV 13:8G.W. North emphasizes the significance of the crucifixion of Christ as a temporal event that reveals eternal truths about God's love and sacrifice. He explains that while the crucifixion was a pivotal moment in history, it is merely the visible manifestation of a deeper, eternal reality that has existed since before creation. North argues that all sacrifices, including those in the Old Testament, point back to the original sacrifice of the Lamb, which transcends time and is foundational to understanding God's righteousness. He encourages believers to look beyond the visible and grasp the invisible, eternal truths that the cross represents. Ultimately, the sermon calls for a deeper appreciation of the cross as both a historical event and a reflection of God's eternal nature.
The Pattern of the Tent
By George Warnock0EXO 25:40HAG 2:9JHN 2:19EPH 1:22HEB 8:5HEB 10:1George Warnock delves into the significance of the heavenly pattern shown to Moses on the mount, emphasizing that the Levitical order was a shadow of heavenly things, not the perfect representation. He challenges the notion that Christ's sacrifice is insufficient by highlighting the full efficacy of the blood of Christ to take away all sin. Warnock explores the evolving patterns of God's temples and tabernacles, culminating in Christ as the ultimate manifestation of the heavenly Temple. He stresses the importance of God's new order and the greater glory He has in mind, urging believers to anticipate and align with God's unfolding plans.
Study Notes - the Tabernacle
By Walter Beuttler0EXO 25:9EXO 27:9EXO 29:43EXO 30:34LEV 1:4JHN 6:35HEB 7:25HEB 8:5HEB 9:4HEB 10:11PE 2:5REV 1:6Walter Beuttler preaches on the purpose and typology of the tabernacle, highlighting how God used offerings and rituals to mend the broken fellowship with sinful man. The tabernacle symbolizes Christ, the Church, and the believer, showcasing God's desire to meet, accept, forgive, reveal, dwell, speak, and receive from sinners. The construction, names, and position of the tabernacle emphasize divine design, material, and location, reflecting God's redemptive plan and the believer's pilgrimage and access to God's presence.
Of Redemption by Christ
By John Gill0GraceRedemptionEXO 6:6MAT 20:28LUK 21:28ROM 8:11CO 6:20GAL 3:13HEB 9:11HEB 10:11PE 1:18REV 5:9John Gill preaches on the profound concept of redemption through Christ, emphasizing that it is a vital blessing of grace stemming from His priestly office. He explains that redemption signifies being bought back, highlighting how Christ's sacrifice serves as the ultimate price for our freedom from sin and the law. Gill draws parallels between the redemption of the Israelites from Egypt and our spiritual redemption, illustrating that just as they were freed from physical bondage, we are liberated from the bondage of sin through Christ's blood. He stresses that this redemption not only delivers us from guilt and condemnation but also grants us the promise of eternal life and freedom from the power of sin. Ultimately, Gill encourages believers to recognize the significance of their redemption and live in the liberty it provides.
"According to Christ"
By T. Austin-Sparks0Transition to New CovenantThe Role of StephenDAN 7:14MAT 5:17JHN 4:24ACT 7:562CO 5:17EPH 2:19COL 3:1HEB 8:13HEB 10:1REV 21:2T. Austin-Sparks emphasizes the pivotal role of Stephen in the New Testament, illustrating how his martyrdom marked a significant turning point for the Church. Stephen's vision of Jesus at the right hand of God signifies the transition from a Judaistic faith centered on the Temple to a universal, spiritual Christianity. His message challenged the established order, revealing the inadequacy of a merely earthly system and calling the Church to embrace a heavenly reality. The implications of Stephen's ministry resonate today, urging Christians to recognize the profound shift from the Old Testament to the New Covenant. Sparks warns against clinging to outdated systems, highlighting the necessity for the Church to fully grasp its spiritual identity and mission.
The Eternal Sacrifice of God
By G.W. North0Sacrifice and RedemptionThe AltarHEB 10:1G.W. North emphasizes the significance of the altar throughout Scripture, illustrating how it represents a profound truth that unfolds from Genesis to Revelation. He explains that while the New Testament has few references to a literal altar, it reveals the deeper spiritual meaning of sacrifice, culminating in Christ as the ultimate Lamb of God. North highlights that the concept of sacrifice predates human altars, indicating its essential role in creation and eternal life. The sermon encourages believers to seek a greater understanding of this truth, which is vital for entering into God's life and experiencing His pleasure.
The Lamb of God
By G.W. North0The Sacrifice of ChristSpiritual Reality vs. Physical RealityJHN 1:29HEB 10:1G.W. North emphasizes that the sacrifices of animals in the Old Testament were mere foreshadowings of the ultimate sacrifice of Christ, the Lamb of God, who was slain before the foundation of the world. He explains that while these sacrifices were real and significant, they were limited to the physical realm and could not fully capture the spiritual reality of Christ's atonement. The outward suffering of Jesus on the cross, though vital, was only a small part of the greater spiritual transaction that took place, which was hidden from human eyes. North urges believers to understand that the true value of Christ's sacrifice lies in the unseen spiritual realities it represents, as God intended for the physical to point to the eternal. Ultimately, he calls for a deeper meditation on the miracle of Christ's sacrifice, which transcends human understanding and reveals God's profound love and substitutionary grace.
The Faith of the Church Under the Old Testament in and Concerning the Person of Christ.
By John Owen0Faith in ChristThe Person of ChristGEN 3:15GEN 12:3GEN 15:6JOB 19:25ISA 59:20MAT 16:16GAL 4:4HEB 3:5HEB 10:11PE 1:11John Owen emphasizes the faith of the Old Testament church in the person of Christ, asserting that their belief was foundational for their salvation and deliverance. He explains that while they had limited understanding of Christ's redemptive work, their faith was centered on His divine person, as revealed through promises and types in Scripture. Owen highlights that this faith was essential for obedience and that over time, the church's understanding became corrupted, leading to a reliance on their own righteousness rather than on Christ. He warns that just as the early church faced ruin by losing sight of true faith, modern churches risk the same fate by allowing their beliefs to degenerate into lifeless opinions. Ultimately, Owen calls for a return to a vibrant, faith-filled relationship with Christ as the Savior.
The Better Ministry of Christ.
By Robert Murray M'Cheyne0Christ as High PriestThe New CovenantEXO 31:18EXO 34:28MAT 11:28JHN 14:6ACT 4:12ROM 8:34HEB 4:14HEB 8:3HEB 10:1Robert Murray M'Cheyne emphasizes the superiority of Christ's ministry as the ultimate high priest, contrasting it with the old covenant priesthood. He explains that while the Jewish priests served as shadows of heavenly realities, Christ embodies the substance of those shadows, offering a true sacrifice and interceding for humanity in heaven. M'Cheyne highlights the necessity of recognizing Christ's role as our mediator and the importance of approaching Him for salvation and peace. He urges believers to understand the significance of having a high priest in heaven who can support and save them in times of need.
"According to Christ" - Part 4
By T. Austin-Sparks0The Nature of the ChurchTransition from Old to New CovenantDAN 7:14MAT 5:17JHN 4:21ACT 7:56HEB 8:13HEB 10:1T. Austin-Sparks concludes his series on the Church by emphasizing the pivotal role of Stephen in the New Testament, highlighting how his martyrdom marked a significant turning point for Christianity. Stephen's vision of Jesus at the right hand of God signifies the shift from a Judaistic system to a universal, spiritual Church, emphasizing that the old order centered around the Temple is now obsolete. This moment not only serves as a shock to the early Church but also foreshadows the scattering of believers and the rise of a new, heavenly order. Sparks draws parallels between Stephen's insights and the Letter to the Hebrews, urging contemporary Christians to recognize the profound implications of this transition. He calls for a deeper understanding of the Church's identity and mission in light of these revelations.
The Moral Government
By Olin Alfred Curtis0PSA 19:7ISA 53:5ROM 2:15ROM 6:23ROM 13:102CO 5:21GAL 5:14COL 2:17HEB 10:11PE 2:24Olin Alfred Curtis delves into the concept of the moral law, contrasting absolute laws grounded in the nature of things with positive laws created by God's will. He explores the idea that sin should be punished according to its demerit, emphasizing that this law is not unchangeable by divine oath or decree. Curtis critiques the Grotian theory of substitution and highlights the need for a larger conception of the moral law beyond mere justice. He presents his own view that the moral law stems from God's holiness, personalized in His self-consciousness, leading to moral distinction, obligation, and concern.
Synopsis of the Books of the Bible - Leviticus
By John Nelson Darby0The Sacrifice of ChristDrawing Near to GodLEV 1:3HEB 10:1John Nelson Darby emphasizes that the Book of Leviticus serves as a guide for drawing near to God, focusing on the priesthood and the means established by God for people to approach Him. He explains that the sacrifices outlined in Leviticus symbolize Christ's ultimate sacrifice, which is the foundation for our relationship with God. The sermon highlights the importance of understanding the types and shadows in Leviticus, which reveal God's grace and the necessity of Christ's perfect obedience and sacrifice. Darby also discusses the significance of the tabernacle as a place of communion between God and His people, emphasizing that true access to God is through Christ. Ultimately, the message conveys that through Christ's sacrifice, believers are invited into a deeper relationship with God, marked by grace and acceptance.
"As Thy Days, So Shall Thy Strength Be"
By C.H. Spurgeon0ISA 16:5JER 7:3HEB 9:10HEB 10:1HEB 10:14Greek Word Studies preaches on the concept of 'Reformation,' emphasizing the idea of making things straight, correcting, and setting things right. In the context of the New Testament, 'diorthosis' refers to bringing matters to a satisfactory state by introducing the New Covenant that supersedes the Old Covenant, which was inadequate in providing salvation. The Old Covenant served as a temporary picture of Christ's perfect work on Calvary, highlighting the need for Christ to correct what the Old Covenant could not.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, etc. 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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
Here the apostle, by the direction of the Spirit of God, sets himself to lay low the Levitical dispensation; for though it was of divine appointment, and very excellent and useful in its time and place, yet, when it was set up in competition with Christ, to whom it was only designed to lead the people, it was very proper and necessary to show the weakness and imperfection of it, which the apostle does effectually, from several arguments. As, I. That the law had a shadow, and but a shadow, of good things to come; and who would dote upon a shadow, though of good things, especially when the substance has come? Observe, 1. The things of Christ and the gospel are good things; they are the best things; they are best in themselves, and the best for us: they are realities of an excellent nature. 2. These good things were, under the Old Testament, good things to come, not clearly discovered, nor fully enjoyed. 3. That the Jews then had but the shadow of the good things of Christ, some adumbrations of them; we under the gospel have the substance. II. That the law was not the very image of the good things to come. An image is an exact draught of the thing represented thereby. The law did not go so far, but was only a shadow, as the image of a person in a looking-glass is a much more perfect representation than his shadow upon the wall. The law was a very rough draught of the great design of divine grace, and therefore not to be so much doted on. III. The legal sacrifices, being offered year by year, could never make the comers thereunto perfect; for then there would have been an end of offering them, Heb 10:1, Heb 10:2. Could they have satisfied the demands of justice, and made reconciliation for iniquity, - could they have purified and pacified conscience, - then they had ceased, as being no further necessary, since the offerers would have had no more sin lying upon their consciences. But this was not the case; after one day of atonement was over, the sinner would fall again into one fault or another, and so there would be need of another day of atonement, and of one every year, besides the daily ministrations. Whereas now, under the gospel, the atonement is perfect, and not to be repeated; and the sinner, once pardoned, is ever pardoned as to his state, and only needs to renew his repentance and faith, that he may have a comfortable sense of a continued pardon. IV. As the legal sacrifices did not of themselves take away sin, so it was impossible they should, Heb 10:4. There was an essential defect in them. 1. They were not of the same nature with us who sinned. 2. They were not of sufficient value to make satisfaction for the affronts offered to the justice and government of God. They were not of the same nature that offended, and so could not be suitable. Much less were they of the same nature that was offended; and nothing less than the nature that was offended could make the sacrifice a full satisfaction for the offence. 3. The beasts offered up under the law could not consent to put themselves in the sinner's room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner's stead: Christ did so. V. There was a time fixed and foretold by the great God, and that time had now come, when these legal sacrifices would be no longer accepted by him nor useful to men. God never did desire them for themselves, and now he abrogated them; and therefore to adhere to them now would be resisting God and rejecting him. This time of the repeal of the Levitical laws was foretold by David (Psa 40:6, Psa 40:7), and is recited here as now come. Thus industriously does the apostle lay low the Mosaical dispensation.
Tyndale Open Study Notes
10:1 The old system under the law of Moses (literally The law), like the Tabernacle itself (8:5), was only a shadow, a dim preview of a greater reality—namely, the good things that Christ inaugurated in the new covenant. Under the old covenant, sacrifices had to be repeated again and again because they were not able to cleanse worshipers permanently or in such a way that they could come into the presence of God perpetually.