John Calvin Commentary Hebrews 9:9

"which [is] a figure for the time present; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect," — Hebrews 9:9 (ASV)

Which was a figure, etc. (Hebrews 9:9). The word παραθολὴ, used here, signifies, in my opinion, the same thing as ἀντίτυπος, or antitype. He means that the tabernacle was a second pattern that corresponded with the first. For the portrait of a man should be so like the man himself that, when seen, it immediately reminds us of the one it represents.

He says further that it was a figure, or likeness, for the time then present, (Hebrews 9:9); that is, as long as the external observance was in effect. He says this to confine its use and duration to the time of the Law.

For it means the same as what he later adds, that all the ceremonies were imposed until the time of reformation (Hebrews 9:10). Nor is it an objection that he uses the present tense in saying, gifts are offered; (Hebrews 9:9) for, since he was dealing with the Jews, he speaks by way of concession, as if he were one of those who sacrificed. Gifts and sacrifices differ, as the first is a general term, and the second is particular.

That could not make him that did the service perfect as pertaining to the conscience (Hebrews 9:9); that is, they did not reach the soul so as to confer true holiness. I do not reject the words make perfect, yet I prefer the term sanctify as being more suitable to the context.

So that readers may better understand the Apostle's meaning, notice the contrast between the flesh and the conscience. He denies that worshippers could be spiritually and inwardly cleansed by the sacrifices of the Law. It is added as a reason that all these rites were of the flesh, or carnal.

What then does he allow them to be? It is commonly supposed that they were useful only as means of training for people, conducive to virtue and decorum. But those who think this way do not sufficiently consider the promises that are added. This interpretation, therefore, should be entirely rejected.

They also absurdly and ignorantly interpret the ordinances of the flesh, as rites that cleansed or sanctified only the body. For the Apostle understands by these words that they were earthly symbols that did not reach the soul. Though they were true testimonies of perfect holiness, they by no means contained it in themselves, nor could they convey it to people. The faithful were by such aids led, as it were, by the hand to Christ, so that they might obtain from Him what was lacking in the symbols.

If anyone were to ask why the Apostle speaks with so little respect, and even with contempt, of Sacraments divinely instituted and diminishes their efficacy, he does this because he separates them from Christ. And we know that when viewed in themselves, they are merely beggarly elements, as Paul calls them (Galatians 4:9).