3 in contrast to the Talmudic and present custom of only bringing symbols at the Passover Feast “in the sanctuary they used to bring before him (the person eating) the very substance of the Passover,” i.e. "SHADOW"-4639. skia {skee"-ah}; apparently a primary word; "shade" or a shadow (literally or figuratively [darkness of error or an adumbration]): -shadow. However, Christ fulfilled all the requirements of the Law on our behalf, and by faith.. returned us into sweet fellowship with the Father - JUSTIFIED SAINT! Whether ὅ or ἅ be read, the reference is to the whole of the ceremonial ordinances just mentioned. The clause then contains the great truth that the Mosaic economy was no empty congeries of useless and meaningless observances - infantine in character and design; but an organism at once Divine in its origin, and fraught with lessons of striking form. He was slain, once and for all, on the cross of Calvary.. to take away forever, the sin of the whole world. But perhaps the apostle had the figure before his mind which he has elsewhere employed; “the law,” he says, “had a shadow of good things to come,” and not the “very image of the things.” In this expression he distinguishes σκιά and εἰκών, as being both likenesses, though of a different kind; and in the passage before us, he distinguishes σκιά from the reality or substance- σῶμα-which it represents. 1871-8. Colossians 2:17. There appears to be here no thought whatever of σῶμα as a body, either as being the organised sum of τῶν μελλόντων, or as referring in any way to the Church (Colossians 1:18). The thief, after restoring fourfold to the man whom he had wronged, and so satisfying him, must also offer a victim on the altar to God, in order that the penalty incurred from Him might be remitted. that σκιά is not σκιαγραφία, but simply “shadow,” as if the Christian economy threw its shadow back, and this shadow was ritual Mosaism. Hebrews 8:1-5; Hebrews 10:1-18. In him we have all that we need. ἐστιν. "Commentary on Colossians 2:17". The same division is found in ABP aethiop., but it is utterly improbable. The first day of the week, when he rose a victorious conqueror of the devil, and had all put in subjection to him, unto whom all the rest did refer, and therefore they were to disappear, upon his estating his people in a rest which the law could not; whereupon his people are obliged in public adoration and praise to commemorate him on the first day of the week, or the Lord’s day, to the end of the world, 1 Corinthians 16:1,2 Kings 1:10. He was the stark reality of the mere shadows, of Israel's past history. https:https://www.studylight.org/commentaries/tsk/colossians-2.html. It was a dim outline- σκιά-of those substantial blessings which are of Christ, and it served a gracious purpose during its existence. things which are a mere shadow of what is to come; but the substance belongs to Christ. Adam was a type of Christ, and the temporal, passing, Aaronic priesthood, in the earthly temple of Solomon, shadowed the higher, permanent and eternal Melchedieck priesthood of the Lord Jesus Christ, which is carried out in the heavenly temple of God. Which are a shadow of the things to come. It is cast by the body, and therefore implies that there is a body, and while it resembles the body it is itself insubstantial. σκιὰ is “shadow,” not “sketch” (as Calvin and others). Since the Sabbath Day is called a "shadow", it is clear that it isn"t an eternal law or eternal reality, a decree that never changes. “But the body is Christ's,” that is, of Christ's provision and possession. If you suppose that ‘body’ is to be supplied in the subject, it will be a Ploce.(15). σῶμα is that which casts the shadow, therefore it existed contemporaneously with its manifestation, and, of course, according to the Jewish view, in heaven. things which are a mere shadow of what is to come; but the substance belongs to Christ. Meyer limits this to the future kingdom of Christ after the Second Advent, but this deprives the next clause of its proper meaning. "Commentary on Colossians 2:17". On the thought in its details, comp. The eye of faith might, as it gazed, be able to fill in the picture, and see in distant perspective the sublime group of a tabernacle filled and inhabited by the Great Spirit; a Priest offering the most costly of victims-the God-man presenting Himself; an altar consecrated by blood precious beyond all parallel; and a sabbatism not only serene and joyous on earth, but stretching away into eternity as a “rest remaining to the people of God.” Thus the hieroglyph and substance exactly correspond, though the former be only an adumbration and a miniature.