For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/45-49
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For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/45-49
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For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/45-48
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For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/45-47
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For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/45-46
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For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/45-45
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10 For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near.
The Holy Bible: English Standard Version (Heb 10:1). (2016). Crossway Bibles.
1 Here is another strong statement of the typological principle that has undergirded much of the last two chapters. Just as the wilderness tabernacle was only a “shadow” of the heavenly one, so the Sinai law itself is (the Greek says “has”) also only a “shadow” of “the good things to come.” See on 9:11, where these good things were rightly described as “now already here” (since they have come with the coming of Christ), but from the point of view of the Law, they must be described here as still “to come.” (The NIV’s “that are coming” wrongly suggests they are still future at the time of writing.) In Colossians 2:17, Paul similarly speaks of legal regulations as “a shadow of the things that were to come.” “Year after year” suggests the author is still thinking primarily of the sacrifices of the Day of Atonement, but even that very special occasion comes under the dismissive description of “the same sacrifices repeated endlessly,” picking up the theme of 9:25–26. “Endlessly” is not in itself pejorative, as the same phrase is translated “forever” or “for all time” in 7:3 and 10:12, 14, where it refers to Christ’s priesthood and the effect of his one sacrifice. What is dismissed here is the repetition “forever” of sacrifices that never achieve that effect, whereas one single true sacrifice would secure it “forever.” The accusation that the Law cannot “make perfect” echoes that of 7:11, 19; 9:9. For “drawing near” to God in worship, see on 7:25 (and cf. 4:16; 10:22; 11:6, all using the same verb).[1]
1 Both Paul and our author speak of the law as “a shadow”; but whereas Paul in Col. 2:17 has in mind the legal restrictions of Old Testament times (food-laws and regulations about special days), our author is thinking more especially of the law prescribing matters of priesthood and sacrifice in relation to the wilderness tabernacle and the Jerusalem temple. In both places, however, “shadow” is used not so much in the Platonic sense of a copy of the heavenly and eternal “idea” as in the sense of foreshadowing. For Paul, the legal restrictions to which he refers are “a shadow of the things to come”; for our author, the sacrificial law of Israel provides “a shadow of the good things to come”; both writers think of Christ and his new order as the perfect reality to which the earlier ordinances pointed forward.
The “good things which were to come” have now come (9:11); they embrace the unrepeatable sacrifice of Christ and his present high-priestly ministry, which carry with them eternal redemption and uninhibited access to worship the living God. They are the only absolutely “good” things, because they comprise the “perfection” which the old order was incapable of supplying.
What now is the distinction which our author draws between “shadow” and “image”—unless we are to adopt the improbable reading of our oldest manuscript which equates the two and says that the law had only the “shadow and image” of the coming reality? The shadow is but a shadow; the “image” (eikōn)—especially “the very image”—is an exact replica, “not an imperfect, partial reproduction, but a manifestation adequate to the reality itself.” The “image” is thus something superior to the “copies” or “patterns” of 9:23f. Platonic and Philonic antecedents for this use of eikōn can be readily adduced; but within the New Testament itself we have Paul’s repeated description of Christ as the eikōn of God (2 Cor. 4:4; Col. 1:15) and his statement of the divine purpose that believers should be conformed to the eikōn of the Son of God (Rom. 8:29; cf. 2 Cor. 3:18; Col. 3:10).
In any case, the old order could never bring those who worshiped under it to a state of perfection; this was plain enough from the fact that, as circling time moved round and year succeeded year, the same sacrifices had to be repeated over and over again. The sacrifice which is uppermost in our author’s mind is still the annual sacrifice on the Day of Atonement.[2]
10:1 The last word in the Greek text of 9:28 was “salvation”; the first word in 10:1 is “shadow.” The pastor has just said that the “once-for-all” sacrifice of Christ effectively provides for future ultimate salvation (Heb 9:28). By contrast, “the law has only a shadow of the good things to come and not the reality itself of those things.” This principle is fundamental to the pastor’s interpretation of the OT throughout his sermon. The “law” is the whole OT system of Tent, priests, sacrifices, purification rituals, and the like, seen as a way of expunging sin and approaching God. The pastor has been continually hammering away at its inability to achieve this purpose (5:1–4; 7:11–28; 9:1–10). Still, the law was a “shadow,” an intimation, a pattern (5:1–10; 9:11–14; etc.) given through Moses (3:5) that made comprehensible the “reality itself” yet to come. In fact, the very ineffectiveness of the old system was part of the way in which it exposed human need and pointed forward to the new.
The pastor’s use of the terms translated “shadow” and “reality” betrays the distance between his worldview and the Platonic dualism espoused by Philo. Philo uses both words almost synonymously to describe things in the created world as temporal, transitory copies of the eternal world.46 Thus in translations of Philo’s works the second of these terms is usually rendered not by “reality” but by some term such as “image.” The pastor, however, contrasts these two terms. The first is not a somewhat deceptive reflection of the eternal but a divinely ordained, though imperfect, anticipation and foreshadowing of God’s full salvation to come. The second is used for the “reality” of that salvation itself manifested in Christ.49
Thus the “good things” yet “to come” from the Old Covenant point of view are the “good things that have come” in Christ (9:11) plus that final salvation to be received at his second coming (9:28) though provided for by his first. He has made cleansing from sin and access to God available for the faithful as means for perseverance. He has also opened the way for those who do persevere to enter God’s presence finally, “once for all,” at the Judgment. What “good things” could be better than the saving work of Christ past, present, and future?
Because of its merely anticipatory nature, the law could never provide salvation for the people of God. Compare the smooth translation given above, “by the same sacrifices which are offered continuously year after year,” with a more literal rendering: “year after year by those same sacrifices which are offered continuously.”51 The pastor emphasizes the repetitive nature of these sacrifices by sandwiching them between “year after year” and “continuously.” Both the word “same” and the present continuous tense of the verb for “offer” sustain this emphasis. The repetitive character of these sacrifices shows definitively that they are not able to “perfect” the worshiper. To “perfect” something is to bring it to its intended goal. The parallel with v. 2 shows clearly that the goal envisioned for these sacrifices was cleansing from sin and the resultant access to God’s presence. Since these sacrifices were repeated over and over again, it is obvious that they did not achieve this goal. As noted above, the Greek OT describes the consecration by which the OT priests were authorized to “approach” God as their being “perfected.”53 The pastor envisions the whole people of God as being “perfected” through such a definitive cleansing from sin that they are authorized to enter the true heavenly dwelling place of God. Hebrews could hardly be more emphatic: the law “is never able” to provide such perfection, no matter how long its sacrifices are perpetuated.55[3]
10:1 / Since the law was only anticipatory of the good things that are coming, in itself it possesses no enduring or final significance. It is therefore but a shadow (cf. 8:5) of the good things that are coming—not the realities themselves (cf. 8:5; 9:23–24). In this last phrase niv paraphrases what is literally “not the very image of the things.” Since the author stresses the fulfillment that has already come in Christ and earlier refers to “the good things that are already here” (9:11), the future aspect in the word coming is to be understood from the perspective of the ot (thus neb: “the good things which were to come”). Repeated endlessly is to be understood in the sense of “continually.” Year after year corresponds to “day after day” in 7:27 (cf. 9:25). By the same sacrifices of course is meant the same kind of sacrifices. The Greek text strongly asserts the impossibility (lit., “it is impossible”) that the law can make perfect those who draw near to offer sacrifices. Those who draw near refers to those who participate in the sacrifices. Our author has already stated that “the law made nothing perfect” (7:19). Here, as throughout the book, “perfection” entails arrival at the goal of God’s saving purposes. By their very nature, the sacrifices of the old covenant were unable to bring humanity to the full salvation God intended. This fulfillment depends upon that toward which those sacrifices pointed.[4]
1. It might be thought that the writer has sufficiently proved his point to dispense with any further comment on Christ’s unique sacrifice, but he wants to press home the general ineffectiveness of the whole Levitical cultus. Inevitably in this section there is some overlap with the preceding sections, but there are nevertheless some fresh insights to engage our attention. First there is a succinct statement of the inadequacies of the old order (verses 1–4).
The contrast between shadow (skian) and true form (eikona) corresponds to the contrast between the old and new covenants, the old and the new approach to God. Yet there is a similar basic connection between them as an object bears resemblance to its shadow. A shadow can never claim to be a complete revelation of its object. At best it can give only the barest outline of the reality. Moreover, once the true form has been seen, the shadow becomes irrelevant. This observation is used by the writer to stress once again the inadequacies of the old shadowy procedures. The good things to come are clearly the gospel with its spiritual high-priesthood. Some patristic writers identified them as the Christian sacraments. But the interpretation here seems to be more general in the sense of all good things of which the law provided only the adumbration. This throws us back on the list of ‘better’ things already mentioned in the epistle. It is worth noting that the law is said to ‘have’ the shadow rather than to ‘be’, which suggests that the law is not itself the shadow, but only that it possesses the shadow, i.e. the ceremonial cultus. There is also enshrined in the law what is more permanent, i.e. the moral demands.
In spite of the impressiveness of a ceremonial which must be repeated year after year, it could not achieve what was necessary. The repetition of the offering on each succeeding Day of Atonement and the continual daily offerings were testimony to a temporary character. We have previously seen that the author is much concerned with the pursuit of perfection (the verb teleioō, make perfect, occurring 9 times and the noun teleiōsis once), and recognizes that the Levitical system could not provide it. The impossibility is emphatically stated (never, oudepote). It had had a long period in which to demonstrate this. The description of those who hoped to benefit as those who draw near is paralleled to the description of those who come through Christ (cf. 7:25; 10:22). To draw near to God is man’s highest exercise.[5]
1. The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship.
As is characteristic of the epistle, contrast is a predominant feature in this verse. Here the law, presumably the entire Old Testament, is depicted as a shadow of the real things. That is, the author of Hebrews contrasts earthly institutions with heavenly realities. He already introduced this contrast when he mentioned the sanctuary in the desert. He called it “a copy and shadow of what is in heaven” (8:5).
The word shadow has numerous connotations. Here are a few familiar ones: the shadow of the umbrella protected them from the hot sun; fleeting shadows dart across the field; this man cannot stand in the shadow of his predecessor; the shadow of the sundial indicates the time of day.
The author of Hebrews employs the term shadow in the sense of an indicator of “the good things that are coming.” The wording is similar to that of 9:11, “the good things that are already here.” The writer fails to explain what he means by the words good things that are coming. We assume that he means the blessings of salvation (see Isa. 52:7; Rom. 10:15).
The noun shadow, however, stands for the dim representation of the real things; the writer calls them “the realities themselves.” What he actually means is this: these realities bask in the heavenly light and cast a shadow (as an indicator) upon practices stipulated by Old Testament law. We know that these practices pertained to the sacrifices offered to God year after year. The law prescribes the ritual, for example, for the sacrifices on the Day of Atonement. But this legislated worship failed to make the worshiper holy. “The law is only a shadow,” writes the author.
What then are the realities themselves? Simply put, they are the atoning work of Christ and its consequences. Later the writer says, “Because by one sacrifice [Christ] has made perfect forever those who are being made holy” (10:14). In Christ, then, we inherit the good things to come.
How vast the benefits divine
which we in Christ possess!
We are redeemed from guilt and shame
and called to holiness.
—Augustus M. Toplady
The sacrifices of the Levitical system were unable to perfect the worshiper. That observation minimizes not the Old Testament law, which God himself enacted, but the effectiveness of the sacrifices.[6]
[1] France, R. T. (2006). Hebrews. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Hebrews–Revelation (Revised Edition) (Vol. 13, p. 127). Zondervan.
[2] Bruce, F. F. (1990). The Epistle to the Hebrews (Rev. ed., pp. 234–236). Wm. B. Eerdmans Publishing Co.
[3] Cockerill, G. L. (2012). The Epistle to the Hebrews (pp. 428–430). William B. Eerdmans Publishing Company.
[4] Hagner, D. A. (2011). Hebrews (pp. 151–152). Baker Books.
[5] Guthrie, D. (1983). Hebrews: An Introduction and Commentary (Vol. 15, pp. 203–204). InterVarsity Press.
[6] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of Hebrews (Vol. 15, p. 272). Baker Book House.
For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/45-44
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For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/45-43
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For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/45-42
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For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/45-41
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For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/45-40
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For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/81-113
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For details about this sermon and for related resources, click here: https://www.gty.org/library/sermons-library/81-176
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Rebellion Against God: The Eternal Error Of The ‘Earth Dweller’
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Biden, it was you!
Dear President Biden: It was not President Trump who refused to enforce our immigration laws. It was YOU! It was not President Trump who opened our southern border to 10 million illegals … It was not President Trump who secretly and illegally flew 325,000 illegals … It was not President Trump who allowed CCP affiliated military age men to enter our collective home illegally. It was YOU! (read more).
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If Christians Aren’t Standing With And Supporting The Jewish People… Who Will?
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The Jobless Numbers That The Government Gives Us Are So Fake
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Shocking: Historic Rainfall Occurs in Dubai – Was It Self-Inflicted?
Biden plans to kill project that could end China’s dominance on minerals needed for green energy
Report: Biden has Taken over 200 Actions Against U.S. Oil
RFK Jr.’s onetime allies in environmental advocacy call for him to drop out
Mass Protests In Canary Islands Decry Overtourism
Haiti’s former capital seeks to revive its hey-day as gang violence consumes Port-au-Prince
Wave of ‘Narco chemical terrorism’ as cartel may soon ‘drop fentanyl from drones’
Texas congressman warns Venezuelan gang is taking advantage of open southern border to gain power
Clashes break out at Thai-Myanmar border between soldiers, armed groups
At least 2 killed, over a dozen wounded in Memphis block party shooting
Nearly 500 People Have Been Killed in School Shootings Since Columbine
Biden reiterates call for assault weapons ban on 25th anniversary of Columbine
Alleged Would-Be School Shooter Andrea Ye Identifies as Male, Prefers the Name ‘Alex’
Bill Maher Exposes Hollywood ‘Pedophile’ Culture in Fiery On-Air Segment
Priest resigns from a Michigan church after protests over his criticism of a gay author
Megan Rapinoe and Partner Sue Bird to Create TV Show About Lesbian Soccer Players
‘Early-stage’ AI begins to make waves at China sex toy expo
Reagan-era emergency health care law is the next abortion flashpoint at the Supreme Court
Harris on Abortion Compromise: Most People Think Gov’t Shouldn’t Be Involved
Pence: Trump’s States’ Rights Stance on Abortion ‘Disheartening’
Chronic wasting disease: Death of 2 hunters in US raises fear of ‘zombie deer’
USDA Confirms Cow-to-Cow Bird Flu Transmission
Scientists Fault Federal Response to Bird Flu Outbreaks on Dairy Farms

The government may soon be able to shut down your car. Biden’s $1.2 trillion infrastructure bill includes a kill switch for new cars.

Join the news roundup with Victor Davis Hanson and cohost Sami Winc to listen to the latest about the attack on Israel, the Trump trials and Biden’s billions.
It’s easier to wait for the historians to tell the next generation what happened. But maybe, just maybe, by stepping up and telling the story as we see it in real time, we can make a difference in stopping this madness

The first level has presented a chaotic narrative of the previously unthinkable. A killer virus that turned out to be what many people said it was in February 2020: a bad flu with a known demographic risk best treated with known therapeutics. But that template and the ensuing campaign of fear and emergency rule gave rise to astonishing changes in our lives.
Social functioning was wholly upended as schools, businesses, churches, and travel were ended by force. The entire population of the world was told to mask up, despite vast evidence that doing so achieved nothing in terms of stopping a respiratory virus.
That was followed by a breathtaking propaganda campaign for a shot that failed to live up to its promise. The cure for the disease itself caused tremendous damage to health including death, a subject about which everyone cared intensely before the shot and then strangely forgot about after.
Protests against the goings-on were met with media smears, shutdowns, and even the cancellation of bank accounts. However, and simultaneously, other forms of protest were encouraged, insofar as they were motivated by a more proper political agenda against structural injustices in the old system of law and order. That was a strange confluence of events, to say the least.
In the midst of this, which was wild enough, came new forms of surveillance, censorship, corporate consolidation, an explosion of government spending and power, rampant and global inflation, and hot wars from long-running border conflicts in two crucial regions.
The old Declarations of rules on the Internet put free speech as a first principle. Today, the hosting website of the most famous one, signed by Amnesty International and the ACLU, is gone, almost as if it never existed. In 2022, it came to be replaced by a White House Declaration on the Future of the Internet, that extols stakeholder control as the central principle.
— Read on brownstone.org/articles/a-coup-without-firing-a-shot/
The need for a return to God is clearly evident in today’s deranged and dysfunctional world.
Source: Voices For a Return to God
The world is a giant chess board, being played by multiple contestants on multiple levels. All the parts are constantly moving and each one could be a checkmate that could end quite badly. The only question that remains is which move will be the one to trigger a global conflict the Archduke of Ferdinand moment?
Source: 2024 04 21 John Haller’s Prophecy Update “Next Move”