Institutes 4.14.25 — OF THE SACRAMENTS.
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**OF THE SACRAMENTS.**
But there is more difficulty in explaining the passage which follows, and which I lately quote French, “Mais on fera encore un autre argument.”—But there is still another argument which they will employ. 124 D124 Perhaps an expansion of Calvin’s thrust will help to illumine this “difficult point.” In Hebrews 9 and 10 it may, at first glance, appear that the writer intends to draw a contrast between those sacrifices offered under the law which were never able to take away so much as a single sin, and the one sacrifice offered by Christ which is able to take away all sins. Such a contrast, however, poses certain questions. For example, what would have been the value of the atonement which the high priest was to make each year, when, in the holy of holies, he offered blood for his own sins and for the sins of the people? Again, why did Moses sprinkle blood upon the book, the people, the tabernacle, and all the vessels of the tabernacle, in order (as Hebrews 9:19-23 states) to purge and purify them, if the blood of calves and lambs and goats cannot take away a single sin? And how could David have written, “Blessed is the man whose sins are forgiven” (a blessedness applicable, according to Paul in Romans 4:6-8 , not only to David, but also to New Testament believers), if by the shedding of blood during the Old Testament economy, there was no remission (forgiveness) of sins? The objection may be raised, but then what does the writer of Hebrews mean when he says (in 10:4) that “it is not possible that the blood of bulls and of goats should take away sins”? And how are we to understand the assertion (in 10:11) that “every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins”? Two things appear clear: (1) That the writer of Hebrews does not mean that the Old Testament sacrifices commanded by God were valueless or worthless (2) that our interpretation must be compared to, be in proportion to, and be related to, the analogy of faith (the teaching of Scripture as a whole). Perhaps a viable solution to this problem can be found in two important distinctions; that between temporary and permanent value, and that between extrinsic efficacy. As we attempt to compare and contrast the sacrifices of the Old Testament with the sacrifice by Christ of Himself, we discover that the emphasis in Hebrews 9 and 10, with respect to the Old Testament sacrifices, is upon their temporary value (because they were repeated again and again), and their extrinsic efficacy (because they were not intended to point to themselves, but to the atoning sacrifice of Christ which gave efficacy to them); and we discover that the emphasis in those chapters, with respect to the sacrifice of Christ, is upon its permanent value (because it was completed once and for all by the eternal Word made flesh), and its intrinsic efficacy (because it was and is a perfect and complete satisfaction). The temporary value and extrinsic efficacy of the sacrifices of the Old Testament is borne out by the terms used to express them in these two chapters of Hebrews. They are called signs, or significations (9:8), figures, or types (9:9, 24), patterns (9:23) and shadows (10:1). They could make the believing worshipper perfect “in the sense of final completeness”, since He offered one sacrifice and then sat down, never needing to offer again. But this should not be understood to mean that the sacrifices of the Old Testament had no value and no efficacy with respect to forgiveness of sins. If they were signs, they pointed to that which they signified; if they were figures or types, they anticipated their antitype; if they were patterns, they were patterns of the true reality; and if they were shadows, they silhouetted the substance. These, then, would appear to be the contrasts drawn in Hebrews 9 and 10. Impermanency and non-self-sufficiency characterize the sacrifices of the Old Testament; permanency and self-sufficiency characterize the Sacrifice of the New. The Old Testament sacrifices of lambs were efficacious, but not of themselves, and not without repetition; the New Testament sacrifice of the Lamb of God was efficacious of itself, gave value and efficacy to the Old Testament sacrifices, and is perfect and complete for ever.
Source
source-manifest/institutes— Calvin, Institutes of the Christian Religion, tr. Beveridge 1845 (PD)- evidence_grade: D_doctrinal_textbook