A commentary on the whole Epistle to the Hebrews. By M. John Calvin. Translated…A commentarie on the vvhole Epistle to the Hebrevves. By M. Iohn Caluin. Translated…

For himself.] Vers. 7 Although the word SAGAG among the Hebrews signifies to err, and that from thence they derive this this word Sagaga, which properly signifies error: yet notwithstanding it is taken generally for all kind of sin. For indeed, we never sin but we are deceived by the enticements of Satan. True it is that the Apostle means not a simple ignorance (as they call it) but under this word he also comprehends voluntary sins. But, as I have said, there is never any sin committed without error or ignorance. For although a man do sin wittingly and willingly, yet notwithstanding he must be blinded by his lust, so as he is unable to judge rightly, even forgetting himself, and God likewise. For men never run upon their own ruin willingly, unless being first inwrapped by the fallacies and bewithchings of Satan, they err from a right judgement.

For himselfe.] Vers. 7 Although the word SAGAG among the Hebrues signifies to erre, and that from thence they deriue this this word Sagaga, which properly signifies error: yet notwithstanding it is taken generally for all kinde of sinne. For indeede, we neuer sinne but wee are deceiued by the intisements of Sathan. True it is that the Apostle meanes not a simple ignorance (as they call it) but vnder this word he also comprehends voluntarie sinnes. But, as I haue said, there is neuer any sinne committed without error or ignorance. For although a man doe sinne wittingly and willingly, yet notwithstanding he must be blinded by his lust, so as he is vnable to iudge rightly, euen forgetting himselfe, and God likewise. For men neuer runne vpon their owne ruine willingly, vnles being first inwrapped by the fallacies and bewithchings of Satan, they erre from a right iudgement.

Which was a similitude.] Verse 9 The Greek word in mine opinion signifies as much as if he had said, A second pattern ⟨p. 179⟩made according to the first. For his meaning is that this Tabernacle was a second portraiture answerable to the former. For the picture of a man ought so to be compared with the man himself, that when we see the picture, our minds may by and by conceive the personage of him that is represented thereby. Moreover he saith, that it was a sign for the present time: to wit, whilst the outward observation stood in force: to the end he might restrain the continuance and use thereof to the time of the Law. For it agreeth with that which he adds immediately, to wit, that all the ceremonies were ordained till the time of reformation. Neither is the verb of the present tense which he useth repugnant hereunto, when he saith, in the which sacrifices are offered. For in that he hath to do with the Jews, he speaks by way of yielding, or granting; as if he were of the number of them that offered sacrifices. As concerning these words, gifts and sacrifices, there is the same difference that is between the general, and the special.