Which are a shadow of things to come; but the body [is] of Christ.
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 then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
And as it is appointed unto men once to die, but after this the judgment:
So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
But in those [sacrifices there is] a remembrance again [made] of sins every year.
For [it is] not possible that the blood of bulls and of goats should take away sins.
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
In burnt offerings and [sacrifices] for sin thou hast had no pleasure.
Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
Above when he said, Sacrifice and offering and burnt offerings and [offering] for sin thou wouldest not, neither hadst pleasure [therein]; which are offered by the law;
Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:
[It was] therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the errors of the people:
The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
Which [was] a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
[Which stood] only in meats and drinks, and divers washings, and carnal ordinances, imposed [on them] until the time of reformation.
But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us].
For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance.
Whereupon neither the first [testament] was dedicated without blood.
For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,
Saying, This [is] the blood of the testament which God hath enjoined unto you.
And almost all things are by the law purged with blood; and without shedding of blood is no remission.
By the which will we are sanctified through the offering of the body of Jesus Christ once [for all].
Related Topics and Bible Verses
a collection of families descending from one ancestor. The
"twelve tribes" of the Hebrews were the twelve collections of
families which sprang from the sons of Jacob. In Matt. 24:30 the
word has a wider significance. The tribes of Israel are referred
to as types of the spiritual family of God (Rev. 7). (See
ISRAEL, KINGDOM OF ¯T0001909; JUDAH, KINGDOM OF ¯T0002126.)
In its primary sense, as denoting the first principles or
constituents of things, it is used in 2 Pet. 3:10: "The elements
shall be dissolved." In a secondary sense it denotes the first
principles of any art or science. In this sense it is used in
Gal. 4:3, 9; Col. 2:8, 20, where the expressions, "elements of
the world," "week and beggarly elements," denote that state of
religious knowledge existing among the Jews before the coming of
Christ, the rudiments of religious teaching. They are "of the
world," because they are made up of types which appeal to the
senses. They are "weak," because insufficient; and "beggarly,"
or "poor," because they are dry and barren, not being
accompanied by an outpouring of spiritual gifts and graces, as
the gospel is.
submersion, one of the five cities of the plain of Siddim (q.v.)
which were destroyed by fire (Gen. 10:19; 13:10; 19:24, 28).
These cities probably stood close together, and were near the
northern extremity of what is now the Dead Sea. This city is
always mentioned next after Sodom, both of which were types of
impiety and wickedness (Gen. 18:20; Rom. 9:29). Their
destruction is mentioned as an "ensample unto those that after
should live ungodly" (2 Pet. 2:6; Jude 1:4-7). Their wickedness
became proverbial (Deut. 32:32; Isa. 1:9, 10; Jer. 23:14). But
that wickedness may be exceeded (Matt. 10:15; Mark 6:11). (See
DEAD SEA ¯T0000991).
Jehoshaphat, Valley of
mentioned in Scripture only in Joel 3:2, 12. This is the name
given in modern times to the valley between Jerusalem and the
Mount of Olives, and the Kidron flows through it. Here
Jehoshaphat overthrew the confederated enemies of Israel (Ps.
83:6-8); and in this valley also God was to overthrow the
Tyrians, Zidonians, etc. (Joel 3:4, 19), with an utter
overthrow. This has been fulfilled; but Joel speaks of the final
conflict, when God would destroy all Jerusalem's enemies, of
whom Tyre and Zidon, etc., were types. The "valley of
Jehoshaphat" may therefore be simply regarded as a general term
for the theatre of God's final judgments on the enemies of
This valley has from ancient times been used by the Jews as a
burial-ground. It is all over paved with flat stones as
tombstones, bearing on them Hebrew inscriptions.
Humiliation of Christ
(Phil. 2:8), seen in (1) his birth (Gal. 4:4; Luke 2:7; John
1:46; Heb. 2:9), (2) his circumstances, (3) his reputation (Isa.
53; Matt. 26:59, 67; Ps. 22:6; Matt. 26:68), (4) his soul (Ps.
22:1; Matt. 4:1-11; Luke 22:44; Heb. 2:17, 18; 4:15), (5) his
death (Luke 23; John 19; Mark 15:24, 25), (6) and his burial
(Isa. 53:9; Matt. 27:57, 58, 60).
His humiliation was necessary (1) to execute the purpose of
God (Acts 2:23, 24; Ps. 40:6-8), (2) fulfil the Old Testament
types and prophecies, (3) satisfy the law in the room of the
guilty (Isa. 53; Heb. 9:12, 15), procure for them eternal
redemption, (4) and to show us an example.
(1.) Heb. kebes, a male lamb from the first to the third year.
Offered daily at the morning and the evening sacrifice (Ex.
29:38-42), on the Sabbath day (Num. 28:9), at the feast of the
New Moon (28:11), of Trumpets (29:2), of Tabernacles (13-40), of
Pentecost (Lev. 23:18-20), and of the Passover (Ex. 12:5), and
on many other occasions (1 Chr. 29:21; 2 Chr. 29:21; Lev. 9:3;
(2.) Heb. taleh, a young sucking lamb (1 Sam. 7:9; Isa.
65:25). In the symbolical language of Scripture the lamb is the
type of meekness and innocence (Isa. 11:6; 65:25; Luke 10:3;
The lamb was a symbol of Christ (Gen. 4:4; Ex. 12:3; 29:38;
Isa. 16:1; 53:7; John 1:36; Rev. 13:8).
Christ is called the Lamb of God (John 1:29, 36), as the great
sacrifice of which the former sacrifices were only types (Num.
6:12; Lev. 14:12-17; Isa. 53:7; 1 Cor. 5:7).
Baptism of Christ
Christ had to be formally inaugurated into the public discharge
of his offices. For this purpose he came to John, who was the
representative of the law and the prophets, that by him he might
be introduced into his offices, and thus be publicly recognized
as the Messiah of whose coming the prophecies and types had for
many ages borne witness.
John refused at first to confer his baptism on Christ, for he
understood not what he had to do with the "baptism of
repentance." But Christ said, "'Suffer it to be so now,' NOW as
suited to my state of humiliation, my state as a substitute in
the room of sinners." His reception of baptism was not necessary
on his own account. It was a voluntary act, the same as his act
of becoming incarnate. Yet if the work he had engaged to
accomplish was to be completed, then it became him to take on
him the likeness of a sinner, and to fulfil all righteousness
The official duty of Christ and the sinless person of Christ
are to be distinguished. It was in his official capacity that he
submitted to baptism. In coming to John our Lord virtually said,
"Though sinless, and without any personal taint, yet in my
public or official capacity as the Sent of God, I stand in the
room of many, and bring with me the sin of the world, for which
I am the propitiation." Christ was not made under the law on his
own account. It was as surety of his people, a position which he
spontaneously assumed. The administration of the rite of baptism
was also a symbol of the baptism of suffering before him in this
official capacity (Luke 12:50). In thus presenting himself he in
effect dedicated or consecrated himself to the work of
fulfilling all righteousness.
The offering up of sacrifices is to be regarded as a divine
institution. It did not originate with man. God himself
appointed it as the mode in which acceptable worship was to be
offered to him by guilty man. The language and the idea of
sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord
clothed Adam and Eve with the skins of animals, which in all
probability had been offered in sacrifice (Gen. 3:21). Abel
offered a sacrifice "of the firstlings of his flock" (4:4; Heb.
11:4). A distinction also was made between clean and unclean
animals, which there is every reason to believe had reference to
the offering up of sacrifices (Gen. 7:2, 8), because animals
were not given to man as food till after the Flood.
The same practice is continued down through the patriarchal
age (Gen. 8:20; 12:7; 13:4, 18; 15:9-11; 22:1-18, etc.). In the
Mosaic period of Old Testament history definite laws were
prescribed by God regarding the different kinds of sacrifices
that were to be offered and the manner in which the offering was
to be made. The offering of stated sacrifices became indeed a
prominent and distinctive feature of the whole period (Ex.
12:3-27; Lev. 23:5-8; Num. 9:2-14). (See ALTAR ¯T0000185.)
We learn from the Epistle to the Hebrews that sacrifices had
in themselves no value or efficacy. They were only the "shadow
of good things to come," and pointed the worshippers forward to
the coming of the great High Priest, who, in the fullness of the
time, "was offered once for all to bear the sin of many."
Sacrifices belonged to a temporary economy, to a system of types
and emblems which served their purposes and have now passed
away. The "one sacrifice for sins" hath "perfected for ever them
that are sanctified."
Sacrifices were of two kinds: 1. Unbloody, such as (1)
first-fruits and tithes; (2) meat and drink-offerings; and (3)
incense. 2. Bloody, such as (1) burnt-offerings; (2)
peace-offerings; and (3) sin and trespass offerings. (See