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.

For the law having a shadow of the good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect them that draw nigh.

For the law having a shadow of the good things to come, not the very image of the things; by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect:

For the law, having a shadow of the coming good things, not the image itself of the things, can never, by the same sacrifices which they offer continually yearly, perfect those who approach.

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 to them perfect.

For the law having a shadow of the coming good things, not the very image of the matters, every year, by the same sacrifices that they offer continually, is never able to make perfect those coming near,

For, since the Law exhibits only an outline of the blessings to come and not a perfect representation of the things themselves, the priests can never, by repeating the same sacrifices which they continually offer year after year, give complete freedom from sin to those who draw near.

For the law, being only a poor copy of the future good things, and not the true image of those things, is never able to make the people who come to the altar every year with the same offerings completely clean.

For the law contains the shadow of future good things, not the very image of these things. So, by the very same sacrifices which they offer ceaselessly each year, they can never cause these to approach perfection.

The Law, though able to foreshadow the better system which was coming, never had its actual substance. Its priests, with those sacrifices which they offer continuously year after year, can never make those who come to worship perfect.

Umbram enim habens lex futurorum bonorum, non ipsam vivam imaginem rerum, sacrificiis quae quotannis eadem continenter offeruntur nunquam potest eos qui accedunt perficere (vel, sanctificare.)

For the Law having a shadow, etc. He has borrowed this similitude from the pictorial art; for a shadow here is in a sense different from what it has in Colossians 2:17; where he calls the ancient rites or ceremonies shadows, because they did not possess the real substance of what they represented. But he now says that they were like rude lineaments, which shadow forth the perfect picture; for painters, before they introduce the living colors by the pencil, are wont to mark out the outlines of what they intend to represent. This indistinct representation is called by the Greeks skiagraphia, which you might call in Latin, "umbratilem", shadowy. The Greeks had also the eikon, the full likeness. Hence also "eiconia" are called images (imagines) in Latin, which represent to the life the form of men or of animals or of places. The difference then which the Apostle makes between the Law and the Gospel is this, -- that under the Law was shadowed forth only in rude and imperfect lines what is under the Gospel set forth in living colors and graphically distinct. He thus confirms again what he had previously said, that the Law was not useless, nor its ceremonies unprofitable. For though there was not in them the image of heavenly things, finished, as they say, by the last touch of the artist; yet the representation, such as it was, was of no small benefit to the fathers; but still our condition is much more favorable. We must however observe, that the things which were shown to them at a distance are the same with those which are now set before our eyes. Hence to both the same Christ is exhibited, the same righteousness, sanctification, and salvation; and the difference only is in the manner of painting or setting them forth. Of good things to come, etc. These, I think, are eternal things. I indeed allow that the kingdom of Christ, which is now present with us, was formerly announced as future; but the Apostle's words mean that we have a lively image of future blessings. He then understands that spiritual pattern, the full fruition of which is deferred to the resurrection and the future world. At the same time I confess again that these good things began to be revealed at the beginning of the kingdom of Christ; but what he now treats of is this, that they are not only future blessings as to the Old Testament, but also with respect to us, who still hope for them. Which they offered year by year, etc. He speaks especially of the yearly sacrifice, mentioned in Leviticus 16, though all the sacrifices are here included under one kind. Now he reasons thus: When there is no longer any consciousness of sin, there is then no need of sacrifice; but under the Law the offering of the same sacrifice was often repeated; then no satisfaction was given to God, nor was guilt removed nor were consciences appeased; were it otherwise there would have been made an end of sacrificing. We must further carefully observe, that he calls those the same sacrifices which were appointed for a similar purpose; for a better notion may be formed of them by the design for which God instituted them, than by the different beasts which were offered. And this one thing is abundantly sufficient to confute and expose the subtlety of the Papists, by which they seem to themselves ingeniously to evade an absurdity in defending the sacrifice of the mass; for when it is objected to them that the repetition of the sacrifice is superfluous, since the virtue of that sacrifice which Christ offered is perpetual, they immediately reply that the sacrifice in the mass is not different but the same. This is their answer. But what, on the contrary, does the Apostle say? He expressly denies that the sacrifice which is repeatedly offered, though the same, is efficacious or capable of making an atonement. Now, though the Papists should cry out a thousand times that the sacrifice which Christ once offered is the same with, and not different from what they make daily, I shall still always contend, according to the express words of the Apostle, that since the offerings of Christ availed to pacify God, not only an end was put to former sacrifices, but that it is also impious to repeat the sacrifice. It is hence quite evident that the offering of Christ in the mass is sacrilegious. [1]

Footnotes

1 - No remark is made on the second verse. Doddridge and Beza read the first clause without negative ouk and not as a question, according to the Vulg. And the Syr. Versions, "Otherwise they would have ceased to be offered." Most MSS. favor our present reading. There is no real difference in the meaning. The words, "no more conscience of sins," are rendered by Beza, "no more conscious of sins;" by Doddridge, "no more consciousness of sins;" and by Stuart, "no longer conscious of sins." The true meaning is no doubt thus conveyed. We meet with two other instances of conscience, suneideses, being followed by what may be called the genitive case of the object, "conscience of the idol," i.e., as to the idol, 1-Corinthians 8:7, -- "conscience of God," i.e., as to God, or towards God, 1-Peter 2:19. And here, "conscience of sins," must mean conscience with reference to sins, i.e., conviction of sins, a conscience apprehensive of what sins deserve. It is a word, says Parkhurst, which "is rarely found in the ancient heathen writers;" but it occurs often in the New Testament, though not but once in the Sept., Ecclesiastes 10:20. Its common meaning is conscience, and not consciousness, though it may be so rendered here, consistently with the real meaning of the passage. Michaelis in his Introduction to the New Testament, is referred to by Parkhurst, as having produced two instances, one from Philo, and the other from Diod. Siculus, in which it means "consciousness." -- Ed

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 Hebrews 7:11; Hebrews 9:9.

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.

For (1) the law having a shadow of good things to (a) 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.
(1) He prevents a private objection. Why then were those sacrifices offered? The apostle answers, first concerning the yearly sacrifice which was the solemnest of all, in which (he says) there was made every year a remembrance again of all former sins. Therefore that sacrifice had no power to sanctify: for to what purpose should those sins which are purged be repeated again, and why should new sins come to be repeated every year, if those sacrifices abolished sin?
(a) Of things which are everlasting, which were promised to the fathers, and exhibited in Christ.

For the law having a shadow of good things to come,.... By which is meant not the moral law, for that is not a shadow of future blessings, but a system of precepts; the things it commands are not figuratively, but really good and honest; and are not obscure, but plain and easy to be understood; nor are they fleeting and passing away, as a shadow, but lasting and durable: but the ceremonial law is intended; this was a "shadow", a figure, a representation of something true, real, and substantial; was dark and obscure, yet had in it, and gave, some glimmering light; and was like a shadow, fleeting and transitory: and it was a shadow of good things; of Christ himself, who is the body, the sum and substance of it, and of the good things to come by him; as the expiation of sin, peace and reconciliation, a justifying righteousness, pardon of sin, and eternal life; these are said to be "to come", as they were under the former dispensation, while the ceremonial law was in force, and that shadow was in being, and the substance not as yet.
And not the very image of the things; as it had not neither the things themselves, nor Christ, the substance of them, so it did not give a clear revelation of them, as is made in the Gospel, nor exhibit a distinct delineation of them, such as an image expresses; it only gave some short and dark hints of future good things, but did not exactly describe them: and therefore
can never with those sacrifices which they offered year by year continually: namely, the sacrifices of bullocks and goats, which were offered on the day of atonement, year after year, in successive generations, from the first appointment of that day, to the writing of this epistle: sacrifices of such a kind, and so often repeated, could never
make the comers thereunto perfect; either the people that came to the temple, and brought them to the priests to offer them for them, or the priests that offered them; so the Syriac and Ethiopic versions render it, "perfect them that offer"; and if not one, then not the other: legal sacrifices could not make perfect expiation of sin; there is no proportion between them and sin: nor did they extend to all sin, and at most only typically expiated; nor could they justify and cleanse from sin. Contrary to this, the Jews (p) say,
"when Israel was in the holy land, there was no iniquity found in them, for the sacrifices which they offered every day stoned for them;''
but spiritual sacrificers and worshippers were expiated, justified, and cleansed another way, even by the blood of Christ, slain from the foundation of the world in purpose, promise, and type, and to which their faith had respect in every sacrifice.
(p) Zohar in Genesis. fol. 107. 1.

The apostle having shown that the tabernacle, and ordinances of the covenant of Sinai, were only emblems and types of the gospel, concludes that the sacrifices the high priests offered continually, could not make the worshippers perfect, with respect to pardon, and the purifying of their consciences. But when "God manifested in the flesh," became the sacrifice, and his death upon the accursed tree the ransom, then the Sufferer being of infinite worth, his free-will sufferings were of infinite value. The atoning sacrifice must be one capable of consenting, and must of his own will place himself in the sinner's stead: Christ did so. The fountain of all that Christ has done for his people, is the sovereign will and grace of God. The righteousness brought in, and the sacrifice once offered by Christ, are of eternal power, and his salvation shall never be done away. They are of power to make all the comers thereunto perfect; they derive from the atoning blood, strength and motives for obedience, and inward comfort.

CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Hebrews. 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 Hebrews 9:24), the original, solid image [BENGEL] realizing to us those heavenly verities, of which the law furnished but a shadowy outline before. Compare 2-Corinthians 3:13-14, 2-Corinthians 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" (Hebrews 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 (Hebrews 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-- (Hebrews 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." Colossians 2:17 calls legal ordinances "the shadow," and Christ "the body."
never--at any time (Hebrews 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, Hebrews 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 Hebrews 9:9).

The Law. The law of Moses.
Having a shadow of the good things to come. It did not contain the good things, but only the shadow of them. They were typified in the law but exist in the gospel.
Can never . . . make the comers thereunto perfect. That is, free them from sin, and thus perfect their consciences.
For then would they not, etc. If the legal sacrifices secured complete forgiveness, they would not have been offered over and over. The fact that it was done showed that there was still a consciousness of sin.
There is a remembrance, etc. Besides the daily sacrifices, and the individual sacrifices, there was repeated every year the atonement for the whole nation. There were daily, monthly, and yearly sacrifices.
For it is not possible. The blood of bulls and goats, the animals offered in the sacrifices, had no power to cleanse from sin. In their essence the only real efficacy of the bloody sacrifices of the altar was the moral effect upon the people and the fact that they pointed forward to the Lamb of God.

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?