Thomas Aquinas, on Heb 10:1

“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:”

“479. – Having considered the things done in both testaments to show the superiority of the New Testament over the Old, the Apostle now proves something he had presupposed, namely, that the Old was not able to cleanse sins. This is the last of the five things he had prefaced about Christ. In regard to this he does two things: first, he shows the failure of the Old Testament in regard to abolishing guilt; secondly, on this point he compares the priest of the New Testament with the priest of the Old Testament (v. 11). In regard to the first he does two things: first, he states his intention; secondly, he proves it on the authority of Scripture (v. 5). In regard to the first he does two things: First, he sets forth what he intends; secondly, he proves (v. 2). 480. – In regard to the first it should be noted that the Apostle concludes to this failing from the condition and rite of the Old Law. But sin deprived man of future goods; hence, as though that sin pertained to future goods, i.e., heavenly, the Old Law is related to those goods as a shadow to a body, but the New Law as an image. Now a shadow and an image agree in the fact that each represents something: but a shadow represents in general, and as to the nature of the species; an image, however, does so in particular and as to the nature of the individual, and specifically. So, too, the New Law, as far as future goods are concerned, represents more explicitly than the Old: first, because express mention and a promise of good things to come are found in the words of the New Testament, but not in the Old, which mentions only carnal goods; secondly, because the power of the New Testament consists in charity, which is the fulfillment of the Law. And although this charity is imperfect by reason of the faith in which it inheres, it is, nevertheless, similar to the charity of heaven. Hence, the New Law is called the law of love. Hence, it is called an image, because it has an expressed likeness to the goods to come. But the Old Law represented it by carnal things; hence it is called a shadow: 'Which are a shadow of things to come' (Col. 2:17). This therefore is the condition of the Old Testament, that it was but a shadow of the good things to come instead of the true form of these realities. Its rite consisted in offering the same sacrifice every year on the day of atonement, namely, the blood of goats and bulls, for sin, as is clear from Leviticus (chap. 25). From these two facts he draws his conclusion, namely, 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 which are continually offered every year made perfect those who draw near, i.e., the high priests: 'The law brought nothing to perfection' (Heb. 7:19). But that perfection is reserved for the New Law and consists in charity, which is the bond of perfection' (Col. 3:14). Therefore, it says in Matthew (5:48): 'Be you, therefore, perfect.'”

Imported from an open dataset — not yet checked against the printed edition.