John Calvin Complete Commentary - Hebrews 9:1 - 9:1

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John Calvin Complete Commentary - Hebrews 9:1 - 9:1


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1Then verily the first, etc (138) After having spoken generally of the abrogation of the old covenant, he now refers specially to the ceremonies. His object is to show that there was nothing practiced then to which Christ’ coming has not put an end. He says first, that under the old covenant there was a specific form of divine worship, and that it was peculiarly adapted to that time. It will hereafter appear by the comparison what kind of things were those rituals prescribed under the Law.

Some copies read , πρώτη σκηνὴ the first tabernacle; but I suspect that there is a mistake as to the word “” nor do I doubt but that some unlearned reader, not finding a noun to the adjective, and in his ignorance applying to the tabernacle what had been said of the covenant, unwisely added the word σκηνὴ tabernacle. I indeed greatly wonder that the mistake had so prevailed, that it is found in the Greek copies almost universally. (139) But necessity constrains me to follow the ancient reading. For the Apostle, as I have said, had been speaking of the old covenant; he now comes to ceremonies, which were additions, as it were, to it. He then intimates that all the rites of the Mosaic Law were a part of the old covenant, and that they partook of the same ancientness, and were therefore to perish.

Many take the word λατρείας as an accusative plural. I agree with those who connect the two words together , δικαιώματα λατρείας for institutes or rites, which the Hebrews call חוקים, and the Greeks have rendered by the word δικαιώματα ordinances. The sense is, that the whole form or manner of worshipping God was annexed to the old covenant, and that it consisted of sacrifices, ablutions, and other symbols, together with the sanctuary. And he calls it a worldly sanctuary, because there was no heavenly truth or reality in those rites; for though the sanctuary was the effigy of the original pattern which had been shown to Moses; yet an effigy or image is a different thing from the reality, and especially when they are compared, as here, as things opposed to each other. Hence the sanctuary in itself was indeed earthly, and is rightly classed among the elements of the world, it was yet heavenly as to what it signified. (140)



(138) Rather, “ even the first,” etc. It is connected with the last verse of the preceding chapter; as though he had said, — “ the covenant is become antiquated, yet it had many things divinely appointed connected with it .” Μὲν οὖν mean “” or however. See Art. 8:4. Macknight has “ verily;” and Stuart, “” — Ed

(139) It has since been discovered that it is not found in many of the best MSS., and is dismissed from the text by Griesbach and all modern critics. The noun understood is evidently “” spoken of in the preceding chapter. — Ed.

(140) Many, such as Grotius, Beza, etc., consider that “” and “” (not service) are distinct, and both in the objective case, and render the words “ services, and a wordly sanctuary.” And if the sequel is duly examined, it will be found that this is the right construction. The Apostle, according to the manner of the prophet, reverses the order, and speaks distinctly of these three particulars, — first, “ wordly sanctuary” — the tabernacle in Heb_9:2; secondly, “ services” in Heb_9:6; and thirdly, “ rituals” in Heb_9:10, where the word “” again occur. There can therefore be hardly a doubt as to the construction of the first verse. The sanctuary is called worldly in contrast with what is heavenly or divine, not made with hands: see Heb_9:11. — Ed.