Hebrews 10:1-2 For the law having a shadow of good things to come, and not the very image of the things… He is careful not to say that the Law was itself but a shadow. On the contrary, the very promise includes that God will put His laws in the heart and write them upon the mind. This was one of "the good things to come." The Law was holy, righteous, and good; but the manifestation of its nature in sacrifices was unreal, like the dark outline of an object that breaks the stream of light. Nothing more substantial, as a revelation of God's moral character, was befitting or possible in that stage of human development, when the purposes of His grace also not seldom found expression in dreams of the night and apparitions of the day. To prove the unreal nature of these ever-recurring sacrifices, the writer argues that otherwise they would have ceased to he offered, inasmuch as the worshippers, if they had been once really cleansed from their guilt, would have had no more conscience of sins. The reasoning is very remarkable. It is not that God would have ceased to require sacrifices, but that the worshipper would have ceased to offer them. It implies that, when a sufficient atonement for sin has been offered to God, the sinner knows it is sufficient, and, as the result, has peace of conscience. The possibility of a pardoned sinner still fearing and doubting does not seem to have occurred to the apostle. To men who cannot leave off introspection and forget themselves in the joy of a new faith the apostle's argument will have little force and perhaps less meaning. If the sacrifices were unreal, why, we naturally inquire, were they continually repeated? The answer is that there were two sides to the sacrificial rites of the Old Covenant. On the one hand, they were, like the heathen gods, "nothings"; on the other, their empty shadowiness itself fitted them to be a divinely appointed means to call sins to remembrance. They represented on the one side the invincible, though always baffled, effort of natural conscience; for conscience was endeavouring to purify itself from a sense of guilt. But God also had a purpose in awakening and disciplining conscience. The worshipper sought to appease conscience through sacrifice, and God, by the same sacrifice, proclaimed that reconciliation had not been effected. In allusion to this idea, that the sacrifices were instituted by God in order to renew the remembrance of sins every year, Christ said, "Do this in remembrance of Me" — of Him who hath put away sins by the sacrifice of Himself. Such, then, was the shadow, at once unreal and dark. In contrast to it, the apostle designates the substance as "the very image of the objects." Instead of repeating the indefinite expression "good things to come," he speaks of them as "objects," individually distinct, substantial, true. The image of a thing is the full manifestation of its inmost essence, in the same sense in which St. Paul says that the Son of God's love, in whom we have our redemption, the forgiveness of our sins, is the image of the invisible God. The gracious purpose of God is to forgive sin, and this was accomplished by the infinite humiliation of the infinite Son. God's will was to sanctify us; that is, to remove our guilt. We have actually been thus sanctified through the one offering of the body of Jesus Christ. The sacrifices of the Law are taken out of the way in order to establish the sacrifice of the Son. It will be observed that the apostle is not contrasting sacrifice and obedience. The dominant thoughts of the passage are the greatness of the Person who obeyed and the greatness of the sacrifice from which His obedience did not shrink. The Son is here represented as existing and acting apart from His human nature. He comes into the world, and is not originated in the world. The purpose of the Son's doming is already formed. He comes to offer His body, and we have been taught in a previous chapter that He did this with an eternal spirit. For the will of God means our sanctification in the meaning attached to the word "sanctification" in this Epistle — the removal of guilt, the forgiveness of sins. But the fulfilment of this gracious will of God demands a sacrifice, even a sacrificial death, and that not the death of beasts, but the infinite self-sacrifice and obedience unto death of the Son of God. This is implied in the expression "the offering of the body of Jesus Christ." The superstructure of argument has been raised. Christ as High Priest has been proved to be superior to the high priests of the former covenant. It remains only to lay the top-stone in its place. Jesus Christ, the eternal High Priest, is for ever King; for the priests under the Law stand while they perform the duties of their ministry. They stand because they are only priests. But Christ has taken His seat, as King, on the right hand of God. They offer the. same sacrifices, which can never take away sins, and wait, and wait, but in vain. Christ also waits, but not to renew an ineffectual sacrifice. He waits eagerly to receive from God the reward of His effective sacrifice in the subjugation of His enemies. The priests under the Law had no enemies. Their persons were sacred. They incurred no hatred, inspired no love. Our High Priest goes out to war, the most hated, the most loved, of all captains of men. The foundation of this kingly power is in two things: first, He has perfected men for ever by His one offering; second, He has put the law of God into the hearts of His people. The final conclusion is that the sacrifices of the Law have passed away, because they are no longer needed. "For where there is forgiveness, there is no more an offering for sin." (T. C. Edwards, D. D.) Parallel Verses KJV: 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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