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were inadequate to fulfil.

The words contain one of the very few illustrations which are taken from art in the N.T. The ‘shadow’ is the dark outlined figure cast by the object—as in the legend of the origin of the bas-relief—contrasted with the complete representation ( eijkwvn ) produced by the help of colour and solid mass. The eijkwvn brings before us under the conditions of space, as we can understand it, that which is spiritual: Rom. 8:29; Col. 1:19 (with Lightfoot's note); Heb. 3:10.

Compare Cic. De Offic. 3.17. 69 Nos veri juris germanaeque justitiae solidam et expressam effigiem nullam tenemus, umbra et imaginibus utimur. Pro Claelio , c. v. 12.

The figure is common in Philo. See de migr. Abr. § 2 (1.438 M.); de conf. ling. § 37 (1.434 M.).

See Heb. 8:5 note. Chrysostom explains the language (inadequately) of the outline in contrast with the finished picture. e{w" me;n ga;r a]n wJ" ejn grafh'/ periavgh/ ti" ta; crwvmata skiav ti" ejstivn, o{tan de; to; a[nqo" ejpaleivyh/ ti" kai; ejpicrivsh/ ta; crwvmata, tovte eijkw;n givnetai (so Alcuin).

Comp. Euthym. Zig. th'" skia'" teleivwsi" oJ dia; tw'n crwmavtwn ajpartismov", hjgou'n hJ eijkwvn .

The difference between the ‘shadow’ and the ‘image’ is well illustrated by the difference between a ‘type’ and a ‘sacrament,’ in which the characteristic differences of the Old and New Covenants are gathered up. The one witnesses to grace and truth beyond and outside itself: the other is the pledge and the means through which grace and truth are brought home to us.

Hence many saw in ‘the good things to come’ the sacraments of the Christian Church; and Theophylact, accepting this interpretation, carries our thoughts still further. As the image is better than the shadow, so, he argues, will the archetype be better than the image, the realities of the unseen world than ‘the mysteries’ which now represent them.

One other point is to be noticed. Things visible and sensible are the shadows: things unseen and spiritual are the substance. The whole world is made for us a shadow of some unimaginable glory.
tw'n mell. ajg. ] of the good things to come , the blessings which belonged to the ‘coming age’ (Heb. 6:5), ‘the coming order’ (Heb. 2:5). These are here spoken of as future from the standpoint of the Law. And, though they were essentially realised by the accomplishment of Christ's work (Heb. 9:11 tw'n genomevnwn ajg. ), they still remain in part yet future in regard to man's full enjoyment of them (Heb. 13:14).
tw'n pragmavtwn ] ‘the real objects.’ The word is unusual in this sense. It expresses ta; mevllonta ajgaqav so far as they were embodied. Comp. Heb. 6:18; 11:1.

katj ejniautovn ] The words go with the whole clause. The reference is not exclusively to the services of the Day of Atonement, but to the whole sacrificial system of the Law, completed in a yearly cycle, which started (so to speak) from the ‘continual’ burnt-offering and was crowned on the Day of Atonement ‘once in the year’ (Heb. 9:7). Year by year, when all had been done only to be repeated, the powerlessness of the legal atonements was vividly set forth. And on the other hand (this thought lies behind) all the


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