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Selected Verse: Hebrews 10:1 - King James

Verse	Translation	Text
Heb 10:1	King James	For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices. having--inasmuch as it has but "the shadow, not the very image," that is, not the exact likeness, reality, and full revelation, such as the Gospel has. The "image" here means the archetype (compare Heb 9:24), the original, solid image [BENGEL] realizing to us those heavenly verities, of which the law furnished but a shadowy outline before. Compare Co2 3:13-14, Co2 3:18; the Gospel is the very setting forth by the Word and Spirit of the heavenly realities themselves, out of which it (the Gospel) is constructed. So ALFORD. As Christ is "the express image (Greek, 'impress') of the Father's person" (Heb 1:3), so the Gospel is the heavenly verities themselves manifested by revelation--the heavenly very archetype, of which the law was drawn as a sketch, or outline copy (Heb 8:5). The law was a continual process of acted prophecy, proving the divine design that its counterparts should come; and proving the truth of those counterparts when they came. Thus the imperfect and continued expiatory sacrifices before Christ foretend, and now prove, the reality of, Christ's one perfect antitypical expiation. good things to come-- (Heb 9:11); belonging to "the world (age) to come." Good things in part made present by faith to the believer, and to be fully realized hereafter in actual and perfect enjoyment. Lessing says, "As Christ's Church on earth is a prediction of the economy of the future life, so the Old Testament economy is a prediction of the Christian Church." In relation to the temporal good things of the law, the spiritual and eternal good things of the Gospel are "good things to come." Col 2:17 calls legal ordinances "the shadow," and Christ "the body." never--at any time (Heb 10:11). with those sacrifices--rather, "with the same sacrifices. year by year--This clause in the Greek refers to the whole sentence, not merely to the words "which they the priests offered" (Greek, "offer"). Thus the sense is, not as English Version, but, the law year by year, by the repetition of the same sacrifices, testifies its inability to perfect the worshippers; namely, on the YEARLY day of atonement. The "daily" sacrifices are referred to, Heb 10:11. continually--Greek, "continuously," implying that they offer a toilsome and ineffectual "continuous" round of the "same" atonement-sacrifices recurring "year by year." comers thereunto--those so coming unto God, namely, the worshippers (the whole people) coming to God in the person of their representative, the high priest. perfect--fully meet man's needs as to justification and sanctification (see on Heb 9:9).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39)

Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.

having--inasmuch as it has but "the shadow, not the very image," that is, not the exact likeness, reality, and full revelation, such as the Gospel has. The "image" here means the archetype (compare Heb 9:24), the original, solid image [BENGEL] realizing to us those heavenly verities, of which the law furnished but a shadowy outline before. Compare Co2 3:13-14, Co2 3:18; the Gospel is the very setting forth by the Word and Spirit of the heavenly realities themselves, out of which it (the Gospel) is constructed. So ALFORD. As Christ is "the express image (Greek, 'impress') of the Father's person" (Heb 1:3), so the Gospel is the heavenly verities themselves manifested by revelation--the heavenly very archetype, of which the law was drawn as a sketch, or outline copy (Heb 8:5). The law was a continual process of acted prophecy, proving the divine design that its counterparts should come; and proving the truth of those counterparts when they came. Thus the imperfect and continued expiatory sacrifices before Christ foretend, and now prove, the reality of, Christ's one perfect antitypical expiation.

good things to come-- (Heb 9:11); belonging to "the world (age) to come." Good things in part made present by faith to the believer, and to be fully realized hereafter in actual and perfect enjoyment. Lessing says, "As Christ's Church on earth is a prediction of the economy of the future life, so the Old Testament economy is a prediction of the Christian Church." In relation to the temporal good things of the law, the spiritual and eternal good things of the Gospel are "good things to come." Col 2:17 calls legal ordinances "the shadow," and Christ "the body."

never--at any time (Heb 10:11).

with those sacrifices--rather, "with the same sacrifices.

year by year--This clause in the Greek refers to the whole sentence, not merely to the words "which they the priests offered" (Greek, "offer"). Thus the sense is, not as English Version, but, the law year by year, by the repetition of the same sacrifices, testifies its inability to perfect the worshippers; namely, on the YEARLY day of atonement. The "daily" sacrifices are referred to, Heb 10:11.

continually--Greek, "continuously," implying that they offer a toilsome and ineffectual "continuous" round of the "same" atonement-sacrifices recurring "year by year."

comers thereunto--those so coming unto God, namely, the worshippers (the whole people) coming to God in the person of their representative, the high priest.

perfect--fully meet man's needs as to justification and sanctification (see on Heb 9:9).

Notes on the Bible, by Albert Barnes, [1834]
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 Heb 7:11; Heb 9:9.

Notes on the Bible, by Albert Barnes, [1834]

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 Heb 7:11; Heb 9:9.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
perfect (See Scofield) - (Mat 5:48).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

perfect

(See Scofield) - (Mat 5:48).

Vincent's Word Studies, by Marvin R. Vincent [1886]
The arrangement of the verse is much disputed. Rend. "The law, with the same sacrifices which they continually renew year by year, can never make the comers thereunto perfect." A shadow (σκιὰν) The emphasis is on this thought. The legal system was a shadow. Σκιὰ is a rude outline, an adumbration, contrasted with εἰκὼν, the archetypal or ideal pattern. Σκιὰ does not accurately exhibit the figure itself. Comp. Heb 8:5. Of good things to come (τῶν μελλόντων ἀγαθῶν) From the point of view of the law. The very image of the things (αὐτὴν τὴν εἰκόνα τῶν πραγμάτων) For εἰκὼν image, see on Rev 13:14; see on Phi 2:7. Πραγμάτων things expresses a little more distinctly than μελλόντων the idea of facts and realities. Can (δύναται) Δύναται might be expected with ὁ νόμος the law as the subject. If δύναται, the plural, is retained, the clause the law - image of the things must be taken absolutely, the construction of the sentence breaking off suddenly, and the subject being changed from the law to the priests: "The priests can never," etc. It is better to read δύναται in the singular, with Tischendorf, Westcott and Hort, and Weiss. Continually (εἰς τὸ διηνεκὲς) See on Heb 7:3, and comp. Heb 10:12, Heb 10:14. Const. with offer.

Vincent's Word Studies, by Marvin R. Vincent [1886]

The arrangement of the verse is much disputed. Rend. "The law, with the same sacrifices which they continually renew year by year, can never make the comers thereunto perfect."

A shadow (σκιὰν)

The emphasis is on this thought. The legal system was a shadow. Σκιὰ is a rude outline, an adumbration, contrasted with εἰκὼν, the archetypal or ideal pattern. Σκιὰ does not accurately exhibit the figure itself. Comp. Heb 8:5.

Of good things to come (τῶν μελλόντων ἀγαθῶν)

From the point of view of the law.

The very image of the things (αὐτὴν τὴν εἰκόνα τῶν πραγμάτων)

For εἰκὼν image, see on Rev 13:14; see on Phi 2:7. Πραγμάτων things expresses a little more distinctly than μελλόντων the idea of facts and realities.

Can (δύναται)

Δύναται might be expected with ὁ νόμος the law as the subject. If δύναται, the plural, is retained, the clause the law - image of the things must be taken absolutely, the construction of the sentence breaking off suddenly, and the subject being changed from the law to the priests: "The priests can never," etc. It is better to read δύναται in the singular, with Tischendorf, Westcott and Hort, and Weiss.

Continually (εἰς τὸ διηνεκὲς)

See on Heb 7:3, and comp. Heb 10:12, Heb 10:14. Const. with offer.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
From all that has been said it appears, that the law, the Mosaic dispensation, being a bare, unsubstantial shadow of good things to come, of the gospel blessings, and not the substantial, solid image of them, can never with the same kind of sacrifices, though continually repeated, make the comers thereunto perfect, either as to justification or sanctification. How is it possible, that any who consider this should suppose the attainments of David, or any who were under that dispensation, to be the proper measure of gospel holiness; and that Christian experience is to rise no higher than Jewish?

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

From all that has been said it appears, that the law, the Mosaic dispensation, being a bare, unsubstantial shadow of good things to come, of the gospel blessings, and not the substantial, solid image of them, can never with the same kind of sacrifices, though continually repeated, make the comers thereunto perfect, either as to justification or sanctification. How is it possible, that any who consider this should suppose the attainments of David, or any who were under that dispensation, to be the proper measure of gospel holiness; and that Christian experience is to rise no higher than Jewish?

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

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.

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