Heb 7:18-19, 10:1, 11 | Clarke | e4.org | Verse 18. For there is verily a disannulling ] There is a total abrogation, προαγουσηςεντολης, of the former law , relative to the Levitical priesthood. See . For the weakness ] It had no energy ; it communicated none; it had no Spirit to minister; it required perfect obedience, but furnished no assistance to those who were under it. And unprofitableness ] No man was benefited by the mere observance of its precepts: it pardoned no sin, changed no heart, reformed no life; it found men dead in trespasses and sins, and it consigned them to eternal death. It was therefore weak in itself, and unprofitable to men. The Jews, who still cleave to it, are a proof that it is both weak and unprofitable ; for there is not a more miserable, distressed, and profligate class of men on the face of the earth.

‏ Hebrews 7:18-19

Verse 18. For there is verily a disannulling] There is a total abrogation, προαγουσηςεντολης, of the former law, relative to the Levitical priesthood. See Heb 7:19.

For the weakness] It had no energy; it communicated none; it had no Spirit to minister; it required perfect obedience, but furnished no assistance to those who were under it.

And unprofitableness] No man was benefited by the mere observance of its precepts: it pardoned no sin, changed no heart, reformed no life; it found men dead in trespasses and sins, and it consigned them to eternal death. It was therefore weak in itself, and unprofitable to men.

The Jews, who still cleave to it, are a proof that it is both weak and unprofitable; for there is not a more miserable, distressed, and profligate class of men on the face of the earth.

Verse 19. For the law made nothing perfect] It completed nothing; it was only the outline of a great plan, the shadow of a glorious substance; see on Heb 7:11. It neither pardoned sin, nor purified the heart, nor gave strength to obey the moral precepts. ουδεν, nothing, is put here for ουδενα, no person.

But the bringing in of a better hope] The original is very emphatic, επεισαγωγη, the superintroduction, or the after introduction; and this seems to be put in opposition to the προαγουσαεντολη, the preceding commandment, or former Levitical law, of Heb 7:18. This went before to prepare the way of the Lord; to show the exceeding sinfulness of sin, and the strict justice of God. The better hope, which referred not to earthly but to spiritual good, not to temporal but eternal felicity, founded on the priesthood and atonement of Christ, was afterwards introduced for the purpose of doing what the law could not do, and giving privileges and advantages which the law would not afford. One of these privileges immediately follows:-

By the which we draw nigh unto God.] This is a sacerdotal phrase: the high priest alone could approach to the Divine presence in the holy of holies; but not without the blood of the sacrifice, and that only once in the year. But through Christ, as our high priest, all believers in him have an entrance to the holiest by his blood; and through him perform acceptable service to God. The better hope means, in this place, Jesus Christ, who is the author and object of the hope of eternal life, which all his genuine followers possess. He is called our hope, 1Ti 1:1; Col 1:27.

‏ Hebrews 10:1

CHAPTER X.

The insufficiency of the legal sacrifices to take away sin,

1-4.

The purpose and will of God, as declared by the Psalmist,

relative to the salvation of the world by the incarnation of Christ; and our sanctification through that will, 5-10.

Comparison between the priesthood of Christ and that of the Jews, 11-14.

The new covenant which God promised to make, and the blessings of it, 15-17.

The access which genuine believers have to the holiest by the blood of Jesus, 18-20.

Having a High Priest over the Church of God, we should have faith, walk uprightly, hold fast our profession, exhort and help each other, and maintain Christian communion, 21-25.

The danger and awful consequences of final apostasy, 26-31.

In order to our perseverance, we should often reflect on past mercies, and the support afforded us in temptations and afflictions; and not cast away our confidence, for we shall receive the promise if we patiently fulfil the will of God,

32-37.

The just by faith shall live; but the soul that draws back shall die, 38.

The apostle's confidence in the believing Hebrews, 39.

NOTES ON CHAP. X.

Verse 1. 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, &c. 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: οτισκιακαιονειρατα αιηδοναιπασαι. 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, αυτηντηνεικονατωνπραγματων. 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.

‏ Hebrews 10:11

Verse 11. Every priest standeth] The office of the Jewish priest is here compared with the office of our High Priest. The Jewish priest stands daily at the altar, like a servant ministering, repeating the same sacrifices; our High Priest offered himself once for all, and sat down at the right hand of God, as the only-begotten Son and Heir of all things, Heb 10:12. This continual offering argued the imperfection of the sacrifices. Our Lord's once offering, proves his was complete.