|
FOR THE LAW, SINCE
IT HAS ONLY A SHADOW OF THE GOOD THINGS TO COME AND NOT THE VERY FORM: Skian gar echon (PAPMSN) o nomos
ton mellonton (PAPNPG) agathon ouk auten ten
eikona ton pragmaton: (8:5;
9:9,11,23;
Colossians 2:17)
For - connects this chapter
to the end of chap 9 although NIV does not render it.
Law (3551)
(nomos from nemo = to parcel out, divide among, allot) is
first of all something parceled out or allotted and so what one has in
possession. The primary meaning relates to that which is conceived as a
standard or refers to generally recognized rules of civilized conduct
especially as sanctioned by tradition. In addition to rules that take hold
through tradition, the state or other legislating body may enact ordinances
that are recognized by all concerned and in turn become legal tradition. The
law is thus a plumbline as used to determine straightness. But just as
plumblines cannot straighten the building but only determine how crooked it
is and where change is needed, so too the law acts as a plumbline to show us
where we fall short and to tutor us and lead us to faith in the gospel
through which one can meet God's righteous standard.
Shadow
(4639)
(skia) describes that pattern which is thrown by an object when light
falls upon the original object. A shadow is thus an image cast by an object
representing the form of that object. It can refer to a foreshadowing, a
faint outline or an imperfect portrayal or representation of a thing.
Skia is actually a
pale shadow contrasted with a sharp, distinct one. The law and the Levitical
ceremonies and rituals were only a pale shadow of the things Christ would
bring. They were form without substance portraying something real, but not
themselves real. A shadow has no substance in itself. It has no independent
existence. It merely is proof of the fact that there is a reality back of
it. It is not itself solid or real.
Ray Stedman has
an interesting introduction to this chapter...
It would be foolish indeed to prefer
reading a cookbook to eating a good meal when one is hungry. Not that there
is anything wrong with reading a cookbook—it can be very enlightening—but it
is not very nourishing! Yet some of the original readers of Hebrews were
doing something very much like that. They preferred to content themselves
with the externals of faith—such as the law, the Aaronic priesthood and
animal offerings—and to ignore the fulfillment of these things in the death,
resurrection and ascension of Jesus. They wanted the cookbook rather than
the meal!
As we have seen, the tabernacle in the
wilderness, with its regulations and sacrifices, was an accurate and
divinely drawn picture of the sacrifice of Jesus and the new arrangement for
living which would be available to believers in Christ. But it could only
describe these realities up to a point. It was both a comparison and a
contrast.
I carry a picture of my wife in my wallet
and, when I am away from home, I find it comforting to look at it. But it is
quite inadequate, for it is not my wife, only a picture of her. I can look
at it, but I cannot have a conversation with it. I cannot laugh together
with it, and I cannot persuade it to cook any meals! It is an accurate
representation of the real thing, but also a far cry from it. So the law and
the tabernacle could never do for believers of any age what the living
Christ can do. This is the continuing argument of the writer in chapter 10.
(Hebrews
10:1-39 Let Us Go On!)
Good things (18)
(agathos)
(click
another discussion of good deeds) which means profitable, benefiting
others, whereas the related word kalos means constitutionally good,
but not necessarily benefiting others.
Saints are made adequate and equipped for
these "agathos" works by God's Word for
"All Scripture is inspired by God and
profitable for teaching, for reproof, for correction, for training in
righteousness that the man of God may be adequate, equipped for every
good (agathos) work." (see note
2 Timothy 3:16-17).
Consider the fruit
tree. It is not "conscious" of the bearing process. We are to be like the
fruit tree for it is God Who is causing fruit be borne in good works
which blossom and ripen as we are walk obedient to His revealed will.
Come
(3195)
(mello) means to to occur at a point of time in the future which is
subsequent to another event and closely related to it.
Form (1504)
(eikon)
is an artistic representation, as one might see on a coin or statue (an
image or a likeness, as in Mt 22.20). Eikon as in the present verse
can refer to a visible manifestation of an invisible and heavenly reality
form.
Eikon is the
basis for such English terms as icon ( a conventional religious image
typically painted or engraved on a small wooden panel and venerated in
Eastern Orthodox Churches), "iconography" (the illustration of a
subject by drawing), or "iconoclast" (the medieval zealots who broke
up religious statues and then anyone who attacks cherished beliefs or
practices).
Children are fond of shadow pictures. Painters, before they introduce the
living colors by the pencil, are wont to mark out the outlines of what their
intend to represent. This indistinct representation is called by the Greeks
skiagraphia. God the consummate "Painter" of beauty has penciled in the
outlines that point to the Better Sacrifice for all to see. It's like
looking a a cookbook with pictures of beautiful, sumptuous meals and saying
"Boy that really satisfies my hunger." That would be ridiculous...by the
same token how silly reach out to grasp the shadow when you can lay hold of
the "very form of things".
The “good things” in
context probably refer back to the “salvation” of v28 (see note
Romans 10:15).
Stedman
observes that...
In verses 1-4, the author builds on a
point he has made earlier---that the annual repetition of sacrifices in the
old order indicated their inability to actually remove sins. Once again he
uses a logical-deduction argument. Had they truly cleansed the conscience,
there would have been no need to repeat them for the offerers; they would
have seen themselves as cleansed from sin's defilement forever. But these
sacrifices could not remove sin because they were based only on the death of
animals.
The annual repetition did remind offerers that they were still very much
sinners and still very much in need of an adequate substitute if their sin
was ever to be removed. The sacrifices were but a shadow of the good things
that are coming---not the realities themselves. A shadow indicates a
reality, but has no substance in itself. I waited on a downtown street comer
one day for a friend who always wore a Western hat. Suddenly I saw his
distinctive shadow on the sidewalk and knew that he was standing just around
the comer. I could not actually see him, but I knew he was there. So the
offerings witnessed to the person of Christ and his sacrifice, though they
were not that reality themselves. They were but his shadow that indicated he
was soon to appear. (ibid)
CAN NEVER BY THE
SAME SACRIFICES YEAR BY YEAR WHICH THEY OFFER CONTINUALLY: tais autais
thusiais as prospherousin (3PPAI) eis to dienekes oudepote dunatai (3SPPI):
(Heb
10:3,4,11-18;
7:18,19;
9:8,9,25)
Can (1410)
(dunamai - see study of related word
dunamis) means to be able, to have
power especially achieving power. It refers to intrinsic power or inherent
ability, the power or ability to carry out some function, the potential for
functioning in some way (power, might, strength, ability, capability), the
power residing in a thing by virtue of its nature. In this case the nature
of the yearly sacrifices is such that they lack the power to perfect the
sinner.
Never (3763)
(oudepote from oude = not even, and poté = ever) mean
absolutely not ever at any time! Never at all, neither at any time, nothing
at any time.
Sacrifices (2378)
(thúo = to sacrifice) that which is offered as a sacrifice or the act
of sacrificing or offering.
Year
(1763)
(eniautos) a year or any definite time.
Offer
(4374)
(prosphero from prós = to, toward + phéro = bring)
means to carry or bring something into the presence of someone usually
implying a transfer of something to that person carry to. It refers to an
offering, whether of gifts, prayers, or sacrifices.
Continually
(1336)
(dienekes) means uninterruptedly, perpetually, continuously. This is
really an idiom, eis to dienekes - continually, perpetually.
An effective thing
does not need to be done again; the very fact of the repetition of these
sacrifices is the final proof that they are not purifying men's souls and
not giving access full to God.
MAKE PERFECT THOSE
WHO DRAW NEAR: tous proserchomenous (PMPMPA) teleiosai
(AAN):
Make perfect
(5048)
(teleioo related to
teleios from telos = an end, a
purpose, an aim, a goal) means to
be complete, mature, fully developed, full grown, brought to its end,
finished, wanting nothing necessary to completeness or in good working
order. It means not merely to terminate a thing but to carry out a thing to
the full. Teleioo signifies the attainment of consummate soundness
and includes the idea of being whole. Interestingly the Gnostics used
teleios of the one fully initiated into their mysteries and that may
have been why Paul used teleios in this epistle.
Teleioo signifies the attainment of consummate soundness
and includes the idea of being made whole. Interestingly the Gnostics used
teleios of one fully initiated into their mysteries and that may
have been why Paul used teleios in this epistle.
In
Hebrews 12:2 (see note)
Jesus is designated as "the author and perfecter of faith" where perfecter
is teleiotes, the Completer, the One Who reached the goal so as to win the
prize so to speak.
Wuest has
this note on the NT word group (telos, teleioo, teleios, teleiosis,
teleiotes)...
Teleios the adjective, and
teleioo the verb. The adjective is used in the papyri, of heirs being
of age, of women who have attained maturity, of full-grown cocks, of
acacia trees in good condition, of a complete lampstand, of something in
good working order or condition. To summarize; the meaning of the
adjective includes the ideas of full-growth, maturity, workability,
soundness, and completeness. The verb refers to the act of bringing the
person or thing to any one of the aforementioned conditions. When applied
to a Christian, the word refers to one that is spiritually mature,
complete, well-rounded in his Christian character.
Richards commenting on the
word group (telos, teleioo, teleios, teleiosis, teleiotes) writes that
These words emphasize wholeness and
completeness. In the biological sense they mean "mature," or "full grown":
the person, animal, or plant achieved the potential inherent in its
nature. The perfect is the thing or person that is complete, in which
nothing that belongs to its essence has been left out. It is perfect
because every potential it possesses has been realized. (Richards,
L O: Expository Dictionary of Bible Words: Regency)
Stedman writes
that...
To make perfect a sinner before
God would be to have sin and its effects totally removed. These include not
only the effects on the spirit and soul but the body also—regeneration, full
sanctification and resurrection. Though resurrection awaits the final coming
of Christ, nevertheless, full and continuing access to God, “without the
constant necessity of removing the barrier of freshly accumulated sin”
(F F Bruce 1964:227), was available by faith to every believer in Jesus
throughout the believer’s lifetime (Ro 5:1-2).
Telioo is used 19 times
of 24 total NT uses in Hebrews, often in the sense of to make perfect or
fully cleanse from sin in contrast to ceremonial (Levitical) cleansing. The writer
is emphasizing the importance of perfection...
(which should cause any Jew who is contemplating the worth of Christ and the
New Covenant to realize his utter hopelessness to every attain perfection
under the Old Covenant).
Hebrews 2:10
(note) For it was fitting
for Him, for Whom are all things, and through Whom are all things, in
bringing many sons to glory, to perfect the author of their salvation
through sufferings. (Comment: This does not imply any moral
imperfection in the Lord Jesus, but speaks of the consummation of the human
experience of suffering the death of the Cross, through which He must pass
if He is to become the Author or Captain of our salvation.)
Hebrews 5:9 (note) And having
been made perfect, He became to all those who obey Him the
source of eternal salvation,
Hebrews 7:19
(note) (for the Law
made
nothing perfect), and on the other hand there is a bringing in of a
better hope, through which we draw near to God. (Comment:
This means to carry through completely, to make complete, to finish, bring
to an end. The old covenant could bring nothing to conclusion. The Mosaic
economy could reveal sin but it could never remove sin, and so it
had to be removed. It gave no security.
It gave no peace. A man never had a clean conscience.)
Hebrews 7:28
(note)
For the Law appoints men as
high priests who are weak, but the word of the oath, which came after the
Law, appoints a Son, made perfect forever.
Hebrews 9:9
(note) which is a symbol for
the present time. Accordingly both gifts and sacrifices are offered which
cannot make the worshiper perfect in conscience,
Hebrews 10:1
(note) For the Law, since it
has only a shadow of the good things to come and not the very form of
things, can never by the same sacrifices year by year, which they offer
continually, make perfect those who draw near. (Contrast with
Jesus in Hebrews 5:9 above. The idea in Hebrews 10:1 is that the
ceremonial law could not actually save the believer. Its work was always
short of completeness.)
Hebrews 10:14
(note) For by one
offering He has perfected for all time those who are sanctified.
(Comment: Wuest writes "Here, the completeness of the state of
salvation of the believer is in view. Everything essential to the salvation
of the individual is included in the gift of salvation which the sinner
receives by faith in Messiah’s sacrifice. The words “for ever” here are to
be construed with “perfected.” It is a permanent state of completeness in
salvation to which reference is made. The words “them that are sanctified”
are descriptive of the believer. He is one set apart for God) (ibid)
Hebrews 11:40
(note) because God had
provided something better for us, so that apart from us they should not be
made perfect.
Hebrews 12:23 (note) (But you have
come...) 23 to the general assembly and church of the first-born who are
enrolled in heaven, and to God, the Judge of all, and to the spirits of
righteous men made perfect,
In sum the fundamental idea of telioo is the bringing of a person or
thing to the goal fixed by God.
It is interesting and doubtless no
mere coincidence that in the
Septuagint (LXX)
teleioo is translated numerous times as consecrated or
consecration, especially speaking of consecration of the priests (cf Jesus
our "great High Priest") (Ex 29:9, 29, 33, 35 Lv 4:5;
8:33; 16:32; 21:10; Nu 3:3). The LXX translators gave the verb teleioo a special sense of consecration to
priestly service and this official concept stands behind the writer's use in
this passage in
Hebrews 5:9 (note).
It signifies that Jesus has been fully equipped to come before God in
priestly action.
Draw near
(4334)
(proserchomai from prós = facing + érchomai = come)
means literally to come facing toward and so to approach or come near. To
come to visit or associate with. It describes the approach to or entry into
a deity’s presence. In the
Septuagint (LXX)
proserchomai was the verb used to describe the approach of the
priests to Jehovah for worship and to perform of their priestly (Levitical)
functions. But here in Hebrews, under the
New covenant, all seven uses of proserchomai refer to believers
possessing the privilege of access to God the Father
through Christ the Great High Priest.
Here are the seven
uses of this proserchomai in Hebrews...
Hebrews 4:16 (note)
Let us therefore draw
near with confidence to the throne of grace, that we may receive mercy
and may find grace to help in time of need. (Comment: "Let us..."
emphasizes that this privilege is always available to those under the New
Covenant. Do we really comprehend and avail ourselves of the profundity of
this privilege?)
Hebrews 7:25 (note)
Hence, also, He is able to save forever those who draw near (present
tense = emphasizes
continual activity) to God
through Him, since He always lives to make intercession for them.
Hebrews 10:1 (note)
For the Law, since it has only a shadow of the good things to come and not
the very form of things, can never by the same sacrifices year by year,
which they offer continually, make perfect those who draw near.
Hebrews 10:22 (note)
let us draw near with a sincere heart in full assurance of faith,
having our hearts sprinkled clean from an evil conscience and our bodies
washed with pure water.
Hebrews 11:6 (note) And without faith it is
impossible to please Him, for he who comes (drawn near) to God
must believe that He is, and that He is a rewarder of those who seek Him.
Hebrews 12:18 (note) For you have not come
(drawn near) to a mountain that may be touched and to a
blazing fire, and to darkness and gloom and whirlwind,
Hebrews 12:22 (note) But you have come
(drawn near) to Mount Zion and to the city of the living God, the
heavenly Jerusalem, and to myriads of angels
The Law made nothing
perfect. In context (v2) the Law can never give the worshiper a clear conscience,
that sense that he is not guilty and conversely the sense that he has been
pleasing to God. Why not? because animal blood can not take away sins (and the
associated guilty conscience).
As much as those
living under the law desired to approach God, the Levitical system provided
no way to enter His holy presence (cf. Ps 15:1; 16:11)
There is a story of an English village whose chapel had an arch on which was
written:
“We Preach Christ Crucified.”
For years godly men preached there and
they presented a crucified Savior as the only means of salvation. But as the
generation of godly preachers passed, a generation arose that considered the
blood of Christ & the Cross and its message antiquated and repulsive. They
began to preach salvation by Christ’s example rather than by His blood. They
did not see the necessity of His sacrifice. After a while, ivy crept up the
side of the arch and covered the word “Crucified,” and only “We Preach
Christ” was visible.
Then the church decided that its message
need not even be confined to Christ and the Bible. So the preachers began to
give discourses on social issues, politics, philosophy, moral rearmament,
and whatever else happened to spark interest. The ivy on the arch continued
to grow until it covered the third word. Then it simply read, “We Preach.”
In 1873, Philip P. Bliss caught a vision of the believers’ exalted position
through Christ’s once-for-all sacrifice on their behalf:
FREE FROM
THE LAW
Click to play Free from the law, O happy condition,
Jesus hath bled, and there is remission;
Cursed by the law and bruised by the fall,
Grace hath redeemed us once for all.
Now are we free—there’s no condemnation,
Jesus provides a perfect salvation;
“Come unto Me,”O hear His sweet call,
Come, and He saves us once for all.
“Children of God,”O glorious calling,
Surely His grace will keep us from falling;
Passing from death to life at His call,
Blessed salvation once for all.
Once for all, O sinner, receive it;
Once for all, O brother, believe it;
Cling to the cross, the burden will fall,
Christ hath redeemed us once for all. |
