<022026>Exodus 20:26
26. Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.
26. Neither shalt thou go up. When God had prescribed modesty to the priests in their whole life, and in their private actions, no wonder that He should require especial care of decency and propriety in the performance of their sacred duties. He had indeed already desired that the priests should wear drawers or breeches when they went into the sanctuary; yet not content with this symbol of purity, He forbids them to ascend the altar by steps, lest haply the drawers themselves should be seen; since the dignity and sanctity of sacred things would thus be impaired. By all means, therefore, He would induce the Israelites to conduct themselves most purely and most chastely in the exercises of religion.
NUMBERS 6
<040622>Numbers 6:22-27
22. And the Lord spake unto Moses, saying, | 22. Et loquutus est Jehova ad Mosen, dicendo: |
23. Speak unto Aaron, and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, | 23. Alloquere Aharon et filios ejus, dicendo, Sic benedicetis filiis Israel, dicendo eis: |
24. The Lord bless thee, and keep thee; | 24. Benedicat tibi Jehova, et custodiat te: |
25. The Lord make his face shine upon thee, and be gracious unto thee; | 25. Lucere faciat Jehova faciem suam super re, et misereatur tui: |
26. The Lord lift up his countenance upon thee, and give thee peace. | 26. Attollat Jehova faciem suam ad te, et constituat tibi pacem. |
27. And they shall put my name upon the children of Israel, and I will bless them. | 27. Et ponent nomen meum super filiosIsrael, et ego benedicam eis. |
22. And the Lord spake unto Moses. A part of the sacerdotal duties, of which mention is constantly made in the Law, is here briefly set forth; for God says that He had appointed the priests to bless the people. To this David seems to allude in the words:
“We have blessed you out of the house of the Lord.” (<19E302>Psalm 143:26.)
This doctrine is especially profitable, that believers may confidently assure themselves that God is reconciled to them, when He ordains the priests to be witnesses and heralds of His paternal favor towards them.
The word to bless is often used for to pray for blessings, which is the common duty of all pious persons; but this rite (as we shall see a little farther on) was an efficacious testimony of God’s grace; as if the priests bore from His own mouth the commandment to bless. But Luke shews that this was truly fulfilled in Christ, when he relates that “He lifted up His hands,” according to the solemn rite of the Law, to bless His disciples. (Luke 24:50.) In these words, then, the priests were appointed ambassadors to reconcile God to the people; and this in the person of Christ, who is the only sufficient surety of God’s grace and blessing. Inasmuch, therefore, as they then were types of Christ, they were commanded to bless the people. But it is worthy of remark, that they are commanded to pronounce the form of benediction audibly, and not to offer prayers in an obscure whisper; and hence we gather that they preached God’s grace, which the people might apprehend by faith.
24. The Lord bless thee. Blessing is an act of His genuine liberality, because the abundance of all good things is derived to us from His favor as their only source. It is next added, that He should “keep” the people, by which clause lie intimates that He is the sole defender of the Church, and protects it under His guardianship; but since the main advantage of God’s grace consists in our sense of it, the words, “and make His face shine on you,” are added; for nothing is more desirable for the consummation of our happiness, than that. we should behold the serene countenance of God; as it is said in Psalm 4:6,
“There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us.”
Thus then I interpret this clause, that the people may perceive and taste the sweetness of God’s goodness, which may cheer them like the brightness of the sun when it illumines the world in serene weather. But immediately afterwards the people are recalled to the First cause; viz., God’s gratuitous mercy, which alone reconciles Him to us, when we should be otherwise by our own deserts hated and detested by Him. What follows, “The Lord lift up his countenance upon thee,” is a common phrase of Scripture, meaning, May God remember His people; not that forgetfulness can occur in Him, but because we suppose that He has cast away His care of us, unless He actually gives proof of His anxiety for our welfare. Finally, it is added, may He “establish peace upon his people,”
which others translate a little less literally, [^f197] “put thee into peace:” and since this word signifies not only rest and a tranquil state, but also all prosperity and success, I willingly embrace this latter sense, although even its proper signification is not disagreeable to me. [^f198]
27. And they shall put my name. Although Jerome has rightly translated this, “They shall call upon my name:” yet since the Hebrew phrase is emphatic, I have preferred retaining it; for God deposits His name with the priests, that they may daily bring it forward as a pledge of His good will, and of the salvation which proceeds from thence. The promise, which is finally subjoined, gives assurance that this was no empty or useless ceremony, when He declares that He will bless the people. And hence we gather, that whatsoever the ministers of the Church do by God’s command, is ratified by Him with a real and solid result; since He declares nothing by His ministers which He will not Himself fulfill and perform by the efficacy of His Spirit. But we must observe that He does not so transfer the office of blessing to His priests, as to resign this right to them; for after having entrusted this ministry to them, He claims the accomplishment of the thing for Himself alone.
NUMBERS 35
<043501>Numbers 35:1-8
1. And the Lord spake unto Moses in the plains of Moab, by Jordan near Jericho, saying, | 1. Et loquutus est Jehova in campestribus Moab juxta Jordanem. Jericho, dicendo: |
2. Command the children of Israel, that they give unto the Levites, of the inheritance of their possession, cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them. | 2. Praecipe filiis Israel ut dent Levitis de haereditate possessionis suae urbes ad habitandum, et suburbana urbium ipsarum, per circuitus earum dabitis ipsis Levitis. |
3. And the cities shall they have to dwell in; and the suburbs of them shall be for their cattle, and for their goods, and for all their beasts. | 3. Eruntque urbes illis ad habitandum: suburbana vero earum erunt animalibus eorum, et substantia eorum, et omnibus bestiis eorum. |
4. And the suburbs of the cities, which ye shall give unto the Levites, shall reach from the wall of the city and outward a thousand cubits round about. | 4. Et suburbana urbium earum quas dabitis Levitis, a pariete urbis, et forinsecus, mille cubitorum erunt per circuitum. |
5. And ye shall measure from without the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits; and the city shall be in the midst: this shall be to them the suburbs of the cities. | 5. Praeterea metiemini extra urbem a plaga orientali duo millia cubitorum, eta plaga meridiana duo millia cubitorum, eta plaga occidentali duo millia cubitorum, eta plaga aquilionari duo millia cubitorum: et urbs ipsa erit in medio: ista mensura erit eis suburbanorum urbium. |
6. And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities. | 6. De urbibus autem quas dabitis Levitis, erunt sex urbes refugii, quas dabitis ut fugiat illuc homicida: et praeter illas dabitis quadraginta duas urbes. |
7. So all the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with their suburbs. | 7. Omnes urbes quas dabitis Levitis, erunt quadraginta octo urbes, ipsas et suburbana earum dabitis: |
8. And the cities which ye shall give shall be of the possession of the children of Israel: from them that have many ye shall give many; but from them that have few ve shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth. | 8. Et urbes quas dabiris de possessione filiorum Israel, ab eo qui plures habuerit, plures accipietis: et ab eo qui pauciores, pauciores capietis: singuli pro quantitate possessionis suae quam possederint, dabunt ex urbibus suis Levitis. |
1. And the Lord spake unto Moses. Although there was no inheritance assigned to the tribe of Levi, yet it was necessary that they should be supplied with dwelling-places. No lands were given then where they might sow and reap; but by way of compensation the tithes were a sufficient means of subsistence, even after deducting the tithes which were paid to the poor. God now, however, makes provision for their residences; and here we must carefully remark, that they were so distributed over the whole land, as to be, as it were, guards regularly posted for the preservation of the worship of God, lest any superstition should creep in, or the people should fall into gross contempt of God. For we know that they were chosen by Him, not only to attend to the ceremonies, but to be the interpreters of the law, and to cherish sincere piety among the people. Now if all had been placed in one station, it was dangerous lest the doctrine of the Law should immediately fall into oblivion through the whole land; and thus the other tribes should grow irreligious. Wherefore the incomparable goodness of God here shone forth, since their punishment was turned as it were into a reward of virtue, and their disgrace into honor; for this dispersion of the tribe of Levi had been foretold by the holy patriarch Jacob, (Genesis 46:7,) that their posterity should be scattered in that land, which Levi the father of their race had polluted by a detestable murder and wicked perfidy. God proved eventually that this prophecy, which proceeded from Him, did not fall to the ground unfulfilled; nevertheless, although the Levites were to be banished here and there in token of their disgrace, yet were they set in various parts of the land, that they might retain the other tribes under the yoke of the Law. It was then in God’s wonderful providence that they were rather placed in peculiar and fixed residences, than allowed to mingle themselves promiscuously with the rest of the people; for the cities which God assigned to them were so many schools, where they might better and more freely engage themselves in teaching the Law, and prepare themselves for performing the office of teaching. For if they had lived indiscriminately among the multitude, they were liable to contract many vices, as well as to neglect the study of the Law; but when they were thus collected into separate classes, such an union reminded them that they were divided from the people that they might devote themselves altogether to God. Besides, their cities were like lamps shining into the very furthest corners of the land. They were therefore fortified, as it were, by walls, lest the corruptions of the people should penetrate to them. Their association together also should have stimulated them mutually to exhort each other to confinehey, decent and modest manners, temperance, and other virtues worthy of God’s servants; whilst, if they fell into dissolute habits, they were the less excusable. Thus their cities were like watch towers in which they might keep guard, so as to drive impiety away from the borders of the holy land. Hence was the light of heavenly doctrine diffused; hence was the seed of life scattered; hence were the examples to be sought of holiness and universal integrity.
4. And the suburbs of the cities. A discrepancy here appears, from whence a question arises; for Moses first limits the suburbs to a thousand cubits from the city in every direction; and then seems to extend them to two thousand. Some thus explain the difficulty, viz., that the parts nearest to the city were destined for cottages and gardens; and that then there was another space of a thousand cubits left free for their flocks and herds; but this seems only to be invented, in order to elude by the subterfuge the contradiction objected to. My own opinion rather is, that after Moses had given them a boundary of a thousand cubits on every side, he proceeds to shew the way in which they were to be measured, that thus he may obviate all the quarrels which might aria: from their neighbors. It is plain that, when he repeats the same thing twice, the latter verse is only an explanation of the former; and thus it would be absurd, that after having fixed a thousand cubits, he should immediately double that number. But it will be all very consistent, if this measurement be taken in a circuit; for if you draw a circle, and then a line from the center to the circumference, that line will be about a tenth part of the whole circumference; compare then the fourth part of the circle with the straight line which goes to the center, and it will be greater by one part and a half. But, if you leave a thousand cubits for the city, the two thousand cubits [^f199] in the four parts of the circumference will correspond with one thousand cubits from the city towards each of the boundaries.
It is afterwards prescribed, in accordance with equity, that a greater or less number of cities should be taken according to the size of the possessions belonging to each tribe; for, just as in paying tax or tribute, regard is had to each man’s means, so it was just that every tribe should contribute equitably in proportion to its abundance. As to the cities of refuge, I now omit to explain what their condition was, because this matter relates to the Sixth Commandment; only let us observe that the wretched exiles were entrusted to the care of the Levites, that they might be more safely guarded. Besides, it was probable that those who presided over holy things would be upright and honest judges, so as not to admit men indiscriminately out of hope of advantage, or from carelessness, but only to protect the innocent, after duly examining their case.
NUMBERS 23
1. And the Lord said unto Aaron, Thou, and thy sons, and thy father’s house with thee, shall bear the iniquity of the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood. | 1. Et dixit Jehova ad Aharon, Tu et filii tui, et domus patris tui tecum, portabitis iniquitatem sanctuarii: tu quoque et alii tui tecum portabitis iniquitatem sacerdotii vestri. |
2. And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee shall minister before the tabernacle of witness. | 2. Et etiam fratres tuos, tribum Levi, tribum patris tui, accedere fac ad te, et adhaereant tibi, ministrentque tibi: tu autem et filii tui tecum stabitis coram tabernaculo testimonii. |
3. And they shall keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they, nor ye also, die. moriantur tam ipsi quinn vos. | 3. Et custodient custodiam tuam, et custodiam totius tabernaculi: veruntamen ad vasa sanctitatis, et ad altare non accedent, ne |
4. And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not crone nigh unto you. | 4. Et adhaerebunt tibi, et custodient custodiam tabernaculi conventionis ad omnem cultum tabernaculi: externus autem non accedet ad vos. |
5. And ye shall keep the charge of the sanctuary, and the charge of the altar; that there be no wrath any more upon the children of Israel. | 5. Custodietis igitur custodiam sanctuarii, ne sit posthac indignatio contra filios Israel. |
6. And I, behold, I have taken your brethren the Levites from among the children of Israel; to you they are given as a gift for the Lord, to do the service of the tabernacle of the congregation. | 6. Ego enim ecce, sumpsi fratres vestros Levitas e medio filiorum Israel vobis donum datos, Jehovae ut ministrent in cultu tabernaculi conventionis. |
7. Therefore thou and thy sons with thee shall keep your priest’s office for every thing of the altar, and within the vail; and ye shall serve: I have given your priest’s office unto you as a service of gift: and the stranger that cometh nigh shall be put to death. | 7. Tu autem et filii tui tecum custodietis sacerdotium vestrum in omni ratione altaris, et intra velum exequemini ministerium: munus dedi sacerdotii vobis, itaque extraneus qui acceder morietur. |
22. Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die. | 22. Neque accedent posthac filii Israel ad tabernaculum conventionis, ut portent iniquitatem ad moriendum. |
23. But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity. It shall be a statute for ever throughout your generations. | 23. Sed ipsi Levitse facient opus; tabernaculi conventionis, et ipsi portabunt iniquitatem suam statuto perpetuo per generationes vestras. |
1. And the Lord said unto Aaron, Thou and thy sons. By this solemn appeal God stirs up the priests to devote themselves to their duty with the greatest fidelity and zeal, for He declares that if anything should be done contrary to the requirements of religion, they should be accounted guilty of it, since those are said to “bear the iniquity of the sanctuary” who sustain the crime and the punishment of all its pollutions. God would have the sanctuary kept clear from every stain and defect; and also the dignity of the priesthood was to be maintained in chastity and pureness; a heavy burden, therefore, was imposed upon the priests when they were set over the holy things as their guardians, on this condition that if anything were done amiss they were to be exposed to punishment, because the blame rested on them; just as if God had said that negligence alone was tantamount to sacrilege. Thus their honor, conjoined as it was with so much difficulty and danger, was by no means to be envied.
In this way did God admonish them that the legal rites were of no trifling importance, since he so severely avenged all profanations of them; for thus it was easily to be gathered that something far more excellent and altogether divine was to be sought for in these earthly elements. This may also be very properly applied spiritually to all pastors, to whom blame is justly imputed, if religion and the holiness of God’s worship be corrupted, if purity of doctrine impaired, if the welfare of the people endangered, since the care of all these things is entrusted to them.
2. And thy brethren also. He here assigns their duties to the Levites, that they also may minister, but, as it were, under the hand of the priests, viz., that they may be ruled by their commands. Thus the authority was in the hands of the priests, but the Levites afforded them their assistance. On this ground they are prohibited from approaching the altar, or entering the greater sanctuary; in fact, a lower degree is assigned to them, half-way between the priests and the people. Hence did all learn how reverently God’s majesty must be served; for although He had adopted the whole people, yet so far was it from being lawful that any of the multitude should penetrate to the altar, that the Law even kept back the Levites from thence, although they were God’s peculiar ministers. Moreover, in this figure, we perceive how necessary is a Mediator for us to conciliate God’s favor towards us; for, if it was not allowable for the holy and chosen seed of Abraham to approach the typical sanctuary, how should we, who were aliens, [^f200] now penetrate to heaven, unless a way of access were opened to us through Christ? Finally, when He forbids strangers from meddling with holy things, He does not mean only foreigners, but all the people, except the tribe of Levi; for here a distinction is drawn, not between the Church and heathen nations, but between the ministers of the sanctuary and the rest of the people.
5. And ye shall keep the charge. He again exhorts the priests to be diligent in the performance of their office, with the addition of a denunciation of punishment if they failed in zeal and earnestness. Nor does He now threaten them alone, but the whole people; neither does this contradict the foregoing declaration, inasmuch as the common fault of all by no means lightened theirs. Nay, if God punished the innocent people on account of the pollution of the sanctuary, how much heavier a punishment awaited the priests, (antistites,) by whose fault the sin was committed, so that they might be justly accounted its authors. Meanwhile let us learn from this passage how sincerely we ought to demean ourselves in the service of God, the profanation of which is intolerable to Him. Moreover, in order that the priests might engage themselves in their duties more actively, and with greater sedulity, He shews that they cannot give way to idleness without base ingratitude, since they reign in a manner over the whole tribe of Levi, or at any rate they hold the supremacy among their brethren. An indirect reproof of their negligence, if they do not faithfully fulfill their duties, is implied, when God reminds them that He has of His liberality honored them with the priesthood. “I have appointed your office, as a gift,” [^f201] i.e., I have gratuitously conferred on you what was otherwise yours by no right. Others read it differently, viz., “I have appointed your priesthood as a ministration of gift:” but since the meaning amounts to the same thing, nor does it make any difference in the main, we may freely take our choice.
22. Neither must the children of Israel. He again inculcates what he had before said, that the Levites were chosen to attend to the sacred things; since God would not admit all the people promiscuously, as before the giving of the Law, when others also offered the sacrifices. But, nevertheless, He strongly charges them that they should be attentive to the performance of their duties, since, if any of them should offend, their crime would be fatal; for so we must understand His words, “they shall bear their iniquity [^f202] to die:” just as in the next verse He says that they shall be guilty of all the pollutions, for, if the service of God should be defiled by inadvertency, the crime shall be imputed to them.
NUMBERS 4
4. This shall be the service of the sons of Kohath, in the tabernacle of the congregation, about the most holy things. | 4. Istud erit opus filiorum Cehath in tabernaculo conventionis Sancti sanctorum. |
5. And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering vail, and cover the ark of testimony with it. | 5. Veniet autem Aharon et filii ejus quando transferenda erunt castra, et deponent velum tentorii, et operient illo arcata testimonii. |
6. And shall put thereon the covering of badgers’ skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof. | 6. Potentque super illam operimentum pellis taxram, et expandent pannum totum hyacinthinum desuper, et imponent vectes ejus. |
7. And upon the table of shewbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover withal: and the continual bread shall be thereon. | 7. Et super mensam panum hyacinthinum expandent pannum hyacinthinum, ponentque super eum scutellas, et cochlearia, et crateras, et opercula operimenti: et pants ille jugis super eam erit. |
8. And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers’ skins, and shall put in the staves thereof. | 8. Et expandent super ilia pannum vermiculi coccini, operientque ilia opertorio pellis taxaeoe, postea imponent vectes ejus. |
9. And they shall take a cloth of blue, and cover the candlestick of the light, and his lamps, and his tongs, and his snuffdishes, and all the oilvessels thereof, wherewith they minister unto it. | 9. Tollent praeterea pannum hyacinthinum, et operient candelabrum luminaris, et lucernas ejus, et forcipes ejus, et receptacula ejus, et omma vasa olei ejus quibus ministrabunt ei. |
10. And they shall put it, and all the vessels thereof, within a covering of badgers’ skins, and shall put it upon a bar. | 10. Ponentque illud cum omnibus vasis ejus in opertorio pellis taxaeae, et portent super vectes ejus. |
11. And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of badgers’ skins, and shall put to the staves thereof. | 11. Super altare autem aureum expandent pannum hyacinthinum, et operient illum operimento pellis taxaeae, ponentque vectes ejus. |
12. And they shall take all the instruments of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of badgers’ skins, and shall put them on a bar. | 12. Tollent quoque omnia vasa ministerii quibus ministrabunt: in sanctuario, et ponent in panno hyacinthino, operientque illa operimento pellis taxaeae, et ponent super vectes. |
13. And they shall take away the ashes from the altar, and spread a purple doth thereon. | 13. Auferent et cinerem ab altari, et expandent super illud pannum purpureum. |
14. And they shall put upon it all the vessels thereof, wherewith they minister about it, even the censers, the fleshhooks, and the shovels, and the basohs, all the vessels of the altar; and they shall spread upon it a covering of badgers’ skins, and put to the staves of it. | 14. Ponentque super illud omnia vasa ejus quibus ministrant, receptecula, fuscinculas et scopas, et crateras, cuncta vasa altaris: et expandent super illud operimentum pellis taxaeae, et imponent vectes ejus. |
15. And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it: but they shall not touch any holy thing, lest they die. These things are the burden of the sons of Kohath in the tabernacle of the congregation. | 15. Quum autem finen fecerit Aharon et filii ejus operiendi santuarium, et omnia vasa sanctuarii quando transferenda erunt castra, tum postea venient filii Cehath ut portent: ne contingant sanctuarium et moriantur: istae sunt onera filiorum Cehath in tabernaculo conventionis. |
16. And to the office of Eleazar, the son of Aaron the priest, pertaineth the oil for the light, and the sweet incense, and the daily meatoffering, and the anointing oil, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof. | 16. Praefeetura autem Eleazar filii Aharon sacerdotis est oleum luminaris, et suffimentum aromaticun, et minha jugis, oleumque unctionis, atque praefectura totius tabernaculi, et omniran quae sunt in eo, in sanctuario et vasis ejus. |
17. And the Lord spake unto Moses and unto Aaron, saying, | 17. Loquutus est autem Jehova ad Mosen et Aharon, dicendo: |
18. Cut ye not off the tribe of the families of the Kohathites from among the Levites: | 18. Ne excidatis tribum familiarum Cehath e medio Levitarum. |
19. But thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service, and to his burden. | 19. Sed hoe facite illis, tum vivent et non morientur: quando accesserint ad sanctitatem sanctitatum, Aharon et filii ejus venient, et constituent illos, quemque super opus suum, et super onus suum. |
20. But they shall not go in to see when the holy things are covered, lest they die. | 20. Ne ingrediantur ut videant quando operient sanctitatem, et moriantur. |
24. This is the service of the families of the Gershonites, to serve, and for burdens. | 24. Istud erit opus familiarum Gersonitarum ad ministrandum et portandum |
25. And they shall bear the curtains of the tabernacle, and the tabernacle of the congregation, his covering, and the covering of the badgers’ skins that is above upon it, and the hanging for the door of the tabernacle of the congregation, | 25. Portabunt cortinas tabernaculi, et tabernaculum conventionis, operimentum ejus, et operimentum pellis taxmaeae, quod super illud est superne, et aulaeum ostii tabernaculi conventionis. |
26. And the hangings of the court, and the hanging for the door of the gate of the court, which is by the tabernacle, and by the altar round about, and their cords, and all the instruments of their service, and all that is made for them: so shall they serve. | 26. Cortinas item atrii, et aulaeum ostii portse atrii, quod est juxta tabernaculum, et juxta altare per circuitum, et funes eorum, et omnia vasa operis eorum, et quaecunque facta sunt pro illis: et ita ministrabunt. |
27. At the appointment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burdens, and in all their service: and ye shall appoint unto them in charge all their burdens. | 27. Secundum sermonem Abaton et filiorum ejus erit universum ministerium filiorum Gersonitarum, juxta omnia onera eorum, et juxta omnem culture eorum: et deponetis apud eos in custodiam universa onem ipsorum. |
28. This is the service of the families of the sons of Gershon in the tabernacle of the congregation: and their charge shall be under the hand of Ithamar, the son of Aaron the priest. | 28. Istud erit ministerium familiarum filiorum Gersonitarum in tabernaculo conventionis: et custodia eorum erit per manum Ithamar filii Aharon sacerdotis. |
31. And this is the charge of their burden, according to all their service in the tabernacle of the congregation; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof, | 31. Haec autem erit custodia oneris filiorum Merari, pro ministerio eorum in tabernaculo conventionis, tabulae tabernaculi, vectes ejus, et columnae ejus, et bases ejus. Columnae item atrii per circuitum, et bases earum, et clavi earum, et funes earum, cum omnibus instrumentis earum, et ministerium earum, et per nomina numerabis vasa custodiae oneris eorum. |
32. And the pillars of the court round about, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name ye shall reckon the instruments of the charge of their burden. | 32. Columnae item atrii per circuitum, et bases earum, et clavi earum, et funes earum, cum omnibus instrumentis earum, et omne ministerium earum, et per nomina numerabis vasa custodiae oneris eorum. |
33. This is the service of the families of the sons of Merari, according to all their service, in the tabernacle of the congregation, under the hand of Ithamar the son of Aaron the priest. | 33. Hoc erit ministerium familiarum filiorum Merari, juxta omne ministerium eorum in tabernaculo conventionis per manum Ithamar filii Aharon sacerdotis. |
4. This shall be the service of the sons of Kohath. He assigns their various offices to the Levites: firstly, lest their promiscuous sedulity should beget confusion; secondly, lest ambition should stimulate certain of them, [^f203] from whence disputes and contentions might arise. We know how confusedly men work unless a certain rule is prescribed to them, lest they should run about in an aimless hurry; and whilst each individual desires to anticipate others, an unworthy emulation ensues, which afterwards vents itself in quarrels. If, therefore, this had not been prevented, the Levites would soon have made disturbances in their duty, and contentions would have taken place between them. God, then, comes forward, and by His own authority confines them all within their proper bounds, and restrains their foolish passions. That a more honorable office is assigned to the sons of Kohath than to the others, proceeds from God’s gratuitous favor; and thus all pride was suppressed, lest any should boast of his dexterity, or industry, or other gifts. The charge of the Holy of holies is, therefore, entrusted to the sons of Kohath; not that they should handle any part of it, but only that they should carry on the march its vessels, when packed by the priests; for God commands the sons of Aaron to come and take down the sanctuary, and carefully cover the veil, the altar, and other sacred vessels with their proper covers, before the sons of Kohath laid a finger upon them, that thus the reverence of the people for holy things might be increased; and besides, that when the other tribes should see even the Levites forbidden from touching the sanctuary, they might be reminded of their unworthiness and humbled the more. Moreover, all cause of envy was removed when the other Levites heard that a perilous duty was entrusted to the sons of Kohath, for God threatens them with death if they touch any forbidden thing: and lastly, admonishes the priests, the sons of Aaron, lest by their carelessness they should destroy their brethren; for, if they should leave anything uncovered, they would be the cause of their destruction.
24. This is the service of the families of the Gershonites. The tasks which He enjoins upon the sons of Gershon, as well as the sons of Merari, are apparently mean and laborious, for it was a hard and also a servile work to carry the curtains and the tabernacle, together with its coverings, the boards, too, and the bars, and the pillars. But hence we learn that in God’s service nothing is to be despised, but that each and every part of our duty should be cheerfully performed, inasmuch as it ought abundantly to satisfy us, that God should have deigned to choose us as ministers of His sanctuary, so that neither weariness nor pride should ever hinder us in our duty.
LEVITICUS 27
<032701>Leviticus 27:1-9
1. And the Lord spake unto Moses, saying, | 1. Loquutus est Jehova ad Mosen, dicendo: |
2. Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them, This is the thing which the Lord hath commanded, saying, | 2. Loquere ad Aharon, et ad filios ejus, et ad omnes filios Israel, et dic illis, Hoc est verbum quod praecepit Jehova, dicendo: |
3. What man soever there be of the house of Israel that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, | 3. Quicunque de domo Israel mactaverit bovem, ant agnum, aut capram in castris, aut qui mactaverit extra castra. |
4. And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the Lord before the tabernacle of the Lord, blood shall be imputed unto that man; he hath shed blood: and that man shall be cut off from among his people; | 4. Et ad ostium tabernaculi conventionis non adduxerit eum, ut offerat oblationem Jehovae coram tabernaculo Jehovae: sanguis imputabitur viro illi: ipse sanguinem fudit, excideturque vir ille e medio populi sui. |
5. To the end that the children of Israel may bring their sacrifices which they offer in the open feld, even that they may bring them unto the Lord, unto the door of the tabernacle of the congregation, unto the priest, and offer them for peace-offerings unto the Lord. | 5. Ut afferant filii Israel sacrificia sua quae mactaturi sunt in superficie agri: ut afterant inquam illa Jehovae ad ostium tabernaculi conventionis ad sacerdotem, et sacrificent ilia sacrificia prosperitatum Jehovae. |
6. And the priest shall sprinkle the blood upon the altar of the Lord at the door of the tabernacle of the congregation, and burn the fat for a sweet savor unto the Lord. | 6. Spargetque sacerdos sanguinem ad altare Jehovae, ad ostium tabernaculi conventionis, et adolebit adipem in odorem quietis Jehovae. |
7. And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations. | 7. Et non sacrificabunt ultra sacrificia sua daemonibus cum quibus fornicantur: statutum perpetuum erit hoc illis ill generationibus eorum. |
8. And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt-offering or sacrifice, | 8. Dices praeterea illis, Quicunque e domo Israel, aut de peregrinis qui peregrinantur in medio vestri, obtulerit holocaustum, aut sacrificium: |
9. And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the Lord, even that man shall be cut off from among his people. | 9. Et ad ostium tabernaculi conventionis non adduxerit illud Jehovae: tunc excidetur vir ille e populis suis. |
1. And the Lord spake unto Moses. In this, and similar passages, God appoints the priests to offer the sacrifices; for although they were common to all the people, nevertheless He would have them offered to Him by the hand of one person, and in a particular place: first, because, if they had been allowed to build altars everywhere, His pure and genuine worship would have been corrupted by this variety; and secondly, that He might direct the people to the Mediator, because this principle was ever to be held fast by believers, that no offerings could be legitimate except by His grace. The same doctrine will often occur hereafter, where the sacrifices are treated of; but, since we are here discussing the priests’ office, let it be sufficient to have said once for all that it was not lawful for private persons to offer anything to God, except by the hands of the priest, to whom this duty was enjoined. But, since in this point vain glory is marvelously apt to affect men’s minds, He threatens His severe vengeance against whosoever shall have attempted it. It has already been explained why God chose a single sanctuary. He now declares that, unless the victims are brought thither, this profanation will be equivalent to the murder of a man. He therefore commands that all the victims should be brought before the altar, even although those who offer them may be far away; for “the surface of the field” [^f204] means a distant place, lest any one should excuse himself by the inconvenience of the journey. He expressly names the peace-offerings, because that was the kind of sacrifice whereby private individuals were accustomed to testify their piety. God declares, then, that their service would be acceptable to Him, if the priest should intervene to make the oblation in right of the charge committed to him. Finally, this law is ratified unto all generations, that its abrogation may never be attempted. The reason for this is stated, which has been elsewhere more fully explained, i.e., that a single place had been ordained at which they were to assemble; and again, that a priest was appointed who might observe the ceremonies enjoined by the Law, in order that they might worship God in purity; and pollute not nor adulterate His sacrifices by strange superstitions. For we have stated that the ancient people were tied to the sanctuary, lest religion should be twisted and altered according to men’s fancies, and lest any inventions should creep in whereby they might easily decline into idolatry. The commandment which He gave, then, that the priest only should offer the victims, is recommended on the score of its great usefulness; viz., because it would restrain the people from prostituting themselves to devils. Hence a profitable doctrine is gathered, that men cannot be restrained from turning away to idolatry, except by seeking from God’s mouth the one simple rule of piety.
8. And thou shalt say unto them. The law is now extended to strangers, not those who were heathens, but those who, springing originally from other nations, had devoted themselves to pure religion. For, if more had been allowed to them than to the genuine children of Abraham, the corruption would, according to their wont, have soon spread more widely. God, then, would not have His sanctuary defiled by foreigners, lest their liberty might make its way amongst the whole people. From this latter portion we may gather that the word “kill” [^f205] which is elsewhere taken in a sense, is here confined to the sacrifices; since permission is elsewhere given to the people to eat (meat) in all their cities and villages, provided they abstain from blood. We must remember, therefore, that the question is not here as to their ordinary food, but only as to the victims, which were never to be offered except at the tabernacle.
DEUTERONOMY 27
<052708>Deuteronomy 27:8-11
8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy, within thy gates; then shalt thou arise, and get thee up into the place which the Lord thy God shall choose: | 8. Si quid latuerit te in judicio inter sanguinem et sanguinem, inter causam et causam, et inter plagam et plagam, in rebus rixarum, intra portas tuas, tunc surges, et ascendes ad locum quem elegerit Jehova Deus tuus. |
9. And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment. | 9. Et venies ad sacerdotes, Levitas, et ad judicem qui fuerit in diebus illis, et quaeres, et indicabunt tibi verbum judicii. |
10. And thou shalt do according to the sentence which they of that place which the Lord shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee: | 10. Et facies juxta verbum quod indicaverint tibi e loco illo quem elegerit Jehova, et observabis facere secundum omnia quae docuerint te. |
11. According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, to the right hand, nor to the left. | 11. Secundum legem quam docuerint re, et secundum judicium quod dixerint tibi, facies: non declinabis a verbo quod indicaverint tibi, ad dextram, aut ad sinistram. |
8. If there arise a matter too hard for thee. The principal office of the priests is here described under a single head, viz., that they should declare what was right in doubtful and obscure matters out of the Law of God; for although God seems only to refer to civil controversies, yet there is no doubt but that by synecdoche He appoints them to be interpreters of the doctrine of the Law. That their authority might be more reverenced in general, He commands the people to acquiesce in their judgment even on the most disagreeable points: for if their sentence is to be submitted to where a man’s life is in question, or when any disputes are to be settled, much more is all exception taken away with respect to God’s worship and spiritual doctrine. I confess that the priests are not the sole judges here appointed, but that others of the people are associated with them as colleagues, yet the dignity of the priesthood is especially exalted. The opinion which some hold, that the high priest alone is intended by the word judge, is easily refuted; because Moses distinctly enumerates the priests, the Levites, and the judge. But it is probable that there is by enallage a change of number in it; for it appears from the sacred history that several were appointed, where Jehoshaphat is related to have chosen “of the Levites, and of the priests, and of the chief of the fathers of Israel” to preside at Jerusalem in judgment. (2 Chronicles 19:8.) Assuredly the pious king would have been unwilling to depart in the very least degree from the rule of the Law, and his zeal is praised by the Holy Spirit Himself: but this was the arrangement made, as appears a little further on, that the high priest held the primacy “in matters of the Lord,” and the king’s governor attended to civil causes and earthly affairs. And thus again is confirmed what I have lately adverted to, i.e., that the office of teaching was entrusted to the priests, that they might solve any difficult questions, which is also supported by the words of Jehoshaphat, when he says, “And what cause soever shall come to you of your brethren — between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the Lord.” (2 Chronicles 19:10.)
Certainly, as the cognisance of capital crimes properly belonged to judges of the other tribes, so determinations as to precepts and statutes, and the interpretation of the whole Law, was the peculiar province of the priests; nor can we doubt but that the words of Malachi, (Malachi 2:7,) “the priests’ lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts,” were taken from this passage. Now, to come to the sum of this, God appoints the seat of judgment to be at the sanctuary; for, although in the first verse He seems to nominate the priests and judges indiscriminately to the decision of earthly quarrels, yet in the fourth verse from this He sufficiently shews that another province is committed to the priests, i.e., to keep the people in sound and pure doctrine, and to expound what is right — in a word, to be the teachers of the Church. But, although the people were to assent to whatever they should decide, so that it would be sinful for them to decline from it to the right hand or the left, yet a tyrannical power was not thus put into their hands, as if, when they had arbitrarily changed light into darkness, their perverted decisions were to be deemed oracular. Their interpretation was to be received without appeal; yet, on the other hand, this rule was prescribed to them, that they should speak as from the mouth of God. It is true that the word here used is, hrwt, [^f206] thorah; which, although it means teaching, yet undoubtedly signifies that teaching which is comprised in the Law, nay, it is equivalent to the word law. And of this Jehoshaphat is a faithful interpreter, when he enumerates the divisions, of which Scripture everywhere shews the Law of Moses to consist. Although yp, phi, taken metaphorically, is equivalent in Hebrew to discourse, yet it here emphatically expresses the sentence which shall be taken from the pure teaching of the Law. The children of Israel, therefore, are commanded to do what the priests shall have taught them; but how? according to the sentence taken from the Law. Nor can it be doubted but that God at the same time furnished those, whom He desired to exalt to such a high dignity, with the spirit of understanding and rectitude, that they might not deliver any improper sentence. And this also is conveyed by the promise, “They shall shew thee the sentence of judgment:” since it would have been absurd that the people should have obeyed God in vain, and to their own destruction. Since now one sole Priest, who is also our Master, even Christ, is set over us, wo be unto us if we do not simply submit ourselves to His word, and are not ready to obey Him, with all the modesty and teachableness that becomes us.
RIGHTS OF THE PRIESTS
NUMBERS 5
9. And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his. | 9. Omnis oblatio sanctificationum in filiis Israel, sacerdoti quam efferent erit ipsius. |
10. And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his. | 10. Qued quisque sanctificaverit sacerdotis erit, et tradetur in manum ejus. |
9. And every offering. Thus far I have brought together the passages, in which Moses treats of the office of the priests, and have briefly expounded them, I will now begin to treat of their rights, i.e., of the honor which God invested them with, that He might have them ready and cheerful in their obedience. Here, however, Moses lightly touches upon what he more fully sets forth in other passages, as we shall presently see, viz., He assigns to the priests all the holy oblations, the various kinds of which He afterwards enumerates. Now, there were three principal grounds for this law; — First, Lest what had been already dedicated to God should be profaned by its promiscuous use; for, that the sacrifices might retain their proper dignity, it was necessary to distinguish the sacred from ordinary meats. Secondly, A vainglorious excess in respect to the ceremonies was restrained; for if after the victims were killed all the flesh had been returned to the owners, a desire of ostentation [^f207] would have grown up amongst foolish men, the rich would have come emulously to gain applause, and when they had feasted magnificently, they would have exposed the rest for sale. Thus would they have abused their false pretense of worshipping God to the acquirement of favor towards themselves. The third ground is that which Paul touches upon, viz., that it is just that the ministers of the altar should live by the altar, (1 Corinthians 9:13;) for though it is an unworthy thing that the servants of God should be attracted by their hire, yet was God unwilling that the priests, when they had freely bestowed their labor on the worship of the sanctuary, should suffer from hunger, lest their alacrity might thus be repressed. For if they desired to execute their office properly, it was necessary that they should attend altogether to spiritual things, and abandon the care of their domestic affairs. If any should object that these were incentives to avarice, and that an excellent and profitable calling was set before the priests, the reply is easy: whatever came to their share, since it was restricted to their own eating, could not have been excessive in quantity; for they were not allowed to sell any, nor even to give it away to others, as we have already seen, and as will hereafter be repeated. Thus then the foul dishonesty of those, who taunt Moses as if he had enriched the priests by the spoils of the people, is abundantly reftired; for if there were any whose interests he would have desired to consult, surely his own sons would have been preferred to all; yet to them there is no reference here. Nay, whatever he grants to the priests, he takes away from his own sons and their posterity; as if he purposely deprived them of advantages which were not otherwise unlawful. In a word, the dignity of holy things was alone consulted, without any endeavor being made to enrich the priests.
NUMBERS 28
<042808>Numbers 28:8-19
8. And the Lord spake unto Aaron, Behold, I also have given thee the charge of mine heave-offerings of all the hallowed things of the children of Israel; unto thee have I given them, by reason of the anointing, and to thy sons, by an ordinance for ever. | 8. At sacerdos offerens hostiam holocausti alicujus, pellis holocausti quod obtulerit, sacerdotis ipsius erit. |
9. This shall be thine of the most holy things, reserved from the fire: Every oblation of theirs, every meatoffering of theirs, and every sinoffering of theirs, and every trespassoffering of theirs, which they shall render unto me shall be most holy for thee, and for thy sons. | 9. Omnis praeterea minha quae coquebatur in clibano, et omne praeparatum in sartagine et in craticula, erit sacerdotis offerentis illud. |
10. In the most holy place shalt thou eat it; every male shall eat it: it shall | 10. Omnis item minha mista oleo et arida, omnibus filiis Aharon erit erit unicuique sicut fratri suo. |
11. And this is thine; the heaveoffering of their gift, with all the wave-offerings of the children of Israel: I have given them unto thee, and to thy sons, and to thy daughters with thee, by a statute for ever; every one that is clean in thy house shall eat of it. | 11. Hoc etiam tuum erit, levationem muneris eorum, omnes oblationes filiorum tibi dedi, et fillis tuis, et filiabus tuis tecum in statutum perpetuum: omnis mundus in domo tua comedet eam. |
12. All the best of the oil, and all the best of the wine, and of the wheat, the first-fruits of them, which they shall offer unto the Lord, them have I given thee. | 12. Omnem pinguedinem olei, et omnem pinguedinem vini et frumenti, primitias eorum quas dabunt Jehovae, tibi dem. |
13. And whatsoever is first ripe in the land, which they shall bring unto the Lord, shall be thine: every one that is clean in thine house shall eat of it. | 13. Primitiae omnium qum in terra eorum, quas afferent Jehovae, tute erunt: omnis mundus in domo tua comedet eas. |
14. Every thing devoted in Israel shall be thine. | 14. Omne anathema in Israel tuum erit. |
15. Every thing that openeth the matrix in all flesh, which they bring unto the Lord, whether it be of men or beasts, shall be thine: nevertheless the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. | 15. Quicquid aperit vulvam in omni carne quod afferent Jehovae, tam de hominibus quam de animalibus, tuum erit: sed redimendum dabis primogenitum hominis, primogenitum quoque animalis immundi redimendum dabis. |
16. And those that are to be redeemed, from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. | 16. Redemptiones autem ejus a filio mensis redimendas dabis secundum aestimationem tuam, pecunia quinque siclorum, secundum siclum sanctuarii, qui viginti obolorum est. |
17. But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savor unto the Lord. | 17. Veruntamen primogenitum bovis, et primogenitum ovis, aut primogenitum caprae non dabis redimendum: sunt enim sanctificata: sanguinem eorum sparges ad altare, et adipem eorum adolebis: oblatio ignita in odorem quietis Jehovae. |
18. And the flesh of them shall be thine, as the wave-breast and as the right shoulder are thine. | 18. Et caro eorum tua erit, ut pectus elevationis, et armus dexter, tua erit. |
19. All the heave-offerings of the holy things, which the children of Israel offer unto the Lord, have I given thee, and thy sons and thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before the Lord unto thee, and to thy seed with thee. | 19. Omnes oblationes sanctificationum quas obtulerint filii Israel Jehovae, dedi tibi, et filiis tuis et filiabus tuis tecum in statutum perpetuum: pactum salis perpetuum est coram Jehova tibi et semini tuo tecum. |
8. And the Lord spake unto Aaron. He now proceeds to state more fully what he had been lately adverting to, as to the rights of the priests with respect to the sacred oblations. We must, however, remember the contrast, which I spoke of, between the priests of the higher order and the Levites; for, whilst the family of Aaron is invested with peculiar honors, the other families of the tribe of Levi are abased. God, then, assigns to the priests alone all the offerings, in which was the greater consecration, called “the holy of holinesses.” [^f208] An exception will afterwards appear; viz., that the whole was to be deposited, by way of honor, with the priests, out of which they were to pay a part to the Levites, who were performing their office in the service of the sanctuary. He tells them that this privilege is given them “by reason of the anointing,” lest the priests should pride themselves or magnify themselves on this score; for God’s gratuitous liberality ought to instruct us in modesty and humility. It is by this argument that Paul corrects and represses all vain boasting: “Why dost thou glory, as if thou hadst not received it?” (1 Corinthians 4:7.) Now, the sons of Aaron had obtained their anointing by no other right, than that God had been pleased to elect them to it. This is also indicated by their privilege being spoken of as “a gift:” but God thus more expressly commends His grace, for He makes mention of His gift for another reason, i.e., that none should enter into any dispute or controversy with the priests on this point.
9. This shall be thine. He enumerates certain kinds of sacrifices which He desired to come to the share of the priests; viz., all the residue of the burnt-offerings; secondly, the minha, or meat-offering; thirdly, what was consecrated of the sin and trespass-offerings; although the following clause, “which they shall restore unto me,” seems to be added by way of restriction, as if it only designated those sacrifices of which mention will be elsewhere made, [^f209] and by which they purged themselves from the guilt of theft, unless it may perhaps be preferred to read it as if to the sin and trespass-offerings this third were added, wherein people restored what did not belong to them, that they might be freed from the guilt of theft. After this He adds the free gifts, which the children of Israel vowed, and the first-fruits of oil, as well as of wine and corn. But this distinction was laid down, that God might more surely prevent jealousy and ill-will; for if there had been any ambiguity, many disputes would have straightway arisen, and thus the reverence due to sacred things would have been impaired. At the same time, however, God prescribes to the priests, that none but males should eat of the burnt-offerings, and nowhere else but in the sanctuary; for there would have been danger (as we said before) that the dignity of these holy offerings would have been lessened, if they had been carried away to private houses and mixed with ordinary meats; besides, God was unwilling to indulge the priests in sumptuous living, but by the very sight of the sanctuary induced them to be frugal and sober in their repasts. For this was a kind of military discipline to encourage abstinence, that they should go away from their wife and family to take their meal. But whatever was offered as a vow, and the first-fruits, He allows to be eaten of by the women, and in their houses, provided only that no unclean person should touch what had once been sacred.
15. Every thing that openeth the matrix. The same thing is now ordained as to the first-born, viz., that the priests should have them also for themselves; though at the same time a distinction is inserted, that the first- born of man should be redeemed. With regard to unclean beasts, the owners were free either to redeem or to kill them. But, since this matter is not professedly treated of here, God only briefly declares that He gives to the priests whatever profit may be made of the first-born. The command that the first-born should be redeemed according to the estimation of the priests, does not mean that the priests should themselves prescribe the value, as if they had the authority to do so; but that estimation is referred to by which they were bound according to God’s command, as we saw elsewhere; and this may be readily gathered from the context, because the price is presently added, which God Himself had fixed. As to the firstborn of clean animals, another law is given, viz., that they should be killed at the altar, and their fat burned, whilst the flesh was to belong to the priests, like the breast and the right shoulder of the burnt-offerings. But, lest any of the Levites or of the people — since men are always eager for innovation — should ever attempt to violate this decree, all controversy is removed in future ages, when God declares that what He gave to the priests He would never have taken away from them. First, He uses the word edict or decree, [^f210] which others translate “statute:” and then adds the title “covenant,” [^f211] in order that its observation may be more sacred, and less exposed to contentions and quarrels; for nothing could be more indecent than that the priests should dispute regarding their rights and privileges. God, then, signifies that He shall be Himself outraged, if any one should trouble the priests. By the word “salt,” perpetuity is metaphorically expressed; in which, however, God appears to allude to the sacrifices, which it was not lawful to offer unless seasoned with salt; that the Israelites might learn that, by earthly and corruptible things, something greater was designated; for we know that salted meats do not so easily become corrupt. In a word, this metaphor implies inviolable stability.
LEVITICUS 6
16. And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place: in the court of thetabernacle of the congregation they shall eat it. | 16. Quod superfuerit ex minha, comedent Aharon et filii ejus: azymum comedetur in loco sancto, in atrio tabernaculi conventionis, comedent illud. |
17. It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire: it is most holy, as is the sin-offering, and as the trespass-offering. | 17. Non coquetur fermentatum: portionem eorum dedi illud ex oblationibus meis ignitis: sanctitas sanctitatum est, sicut oblatio pro peccato, et sicut oblatio pro delicto. |
18. All the males among the children of Aaron shall eat of it. It shall be a statute for ever in your generations concerning the offerings of the Lord made by fire: every one that toucheth them shall be holy. | 18. Omnis masculus in filiis Aharon comedet illud, statutum perpetuum est satatibus vestris de oblationibus ignitis jehovae: qui tetigerit eas sanctificabitur. |
26. The priest that offereth it for sin shall eat it; in the holy place shall it be eaten, in the court of the tabernacle of the congregation. | 26. Sacerdos oblationem pro peccato comedet, in loco sancto comedetur, in atrio tabernaculi conventionis. |
27. Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place. | 27. Qui tetigerit carnem ejus sanetificabitur, et si defluxerit de sanguine ejus super vestera, illud super quod defiuxerit lavabis in loco sancto. |
28. But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brazen pot, it shall be both scoured, and rinsed in water. | 28. Et vas testaceum in quo coquetur, confringetur: quod si in vase aeneo cotta fuerit, defricabitur et lavabitur aqua. |
29. All the males among the priests shall eat thereof: it is most holy. | 29. Omnis masculus in sacerdotibus comedet illam: sanctitas sanctitatum est. |
16. And the remainder thereof. He repeats what we have seen just before, that the residue of those oblations, in which there was peculiar holiness, should belong to the priests; but upon condition that they should be eaten nowhere except in the sanctuary. A special precept is also given as to the minha, (meat-offering,) that it should not be made into leavened bread; for thus the meal, which had been already dedicated to God, would be changed into common food, which could not be done without profanation. Since, then, God admits the priests, as it were, to His own table, the dignity of their office is not a little heightened by this privilege; yet in such a manner as that by their liberty the reverence due to God’s service may not be impaired. Afterwards Moses confirms in general terms that right, which had been before assigned to them, that they should take what remained of the burnt-offerings, on condition that it should be eaten by males only, and in the sacred place; in order that God’s presence may not only act as a restraint on their luxury and intemperance, but, also instruct them in the sobriety due from His servants, and, in a word, accustom them to exceeding purity, whilst they reflect that they are separated from all others. At the end of ver. 18, some translate it in the neuter gender, “every thing that shall have touched them shall be holy:” but in this passage Moses seems to me to prescribe that none but the priests should touch the minha. It was said elsewhere of the altar and its vessels, that by virtue of their anointing they sanctified whatever was placed upon them; but we now see that ordinary men are prohibited from touching sacred things, that their sanctity may be inviolate. For we know that the sons of Aaron were anointed with this object, that they alone might be allowed to touch whatever was consecrated to God. Therefore the verb in the future tense is put for the imperative. So also it is soon afterwards said of the victims, ver. 27, “Whosoever shall touch the flesh thereof shall be holy:” [^f212] because Moses enacts this special law for the priests, that they alone should handle the sacrifices. Nor does what immediately follows contradict this, “when there is sprinkled of the blood thereof on any garment,” etc.; for he does not mean to say that the garments or any vessels would be consecrated by the mere touch; but it is an argument from the less to the greater; if it were not lawful to take a garment sprinkled with the blood, or the pots in which the flesh was dressed, out of the tabernacle, unless the garment were washed, or the pots broken or rinsed, much more were they to beware lest any of the ordinary people should meddle with it. For how shall a mortal man dare to lay a hand upon that holy thing (sanctitati) which could not even cleave to the garment; of a priest without atonement? The sum is that a thing so holy should not be mixed with unhallowed things.
NUMBERS 5
<040508>Numbers 5:8
8. But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the Lord, even to the priest, beside the ram of the atonement, whereby an atonement shall be made for him.
8. But if the man have no kinsman. This passage, which I have inserted from chapter 5 is connected [^f213] indeed with another subject, and yet, because it directly refers to the right of the priests, it was necessary to remove it to this place, especially since it expresses that kind of sacrifice which Moses has lately adverted to, i.e., when they expiated the crime of theft. God did not indeed desire that the priests should be enriched by others’ losses, nor that thieves should go free, if they offered what they had stolen to the priests; but, if there were no one to whom they could restore it, He would have their houses delivered from (the proceeds of) their sin; and with very good reason, since otherwise the very gross offender would have never hesitated to plunder the goods of a dead man, if he were without heirs. First, therefore, He commanded their property to be restored to the lawful owners; and, if they were dead, He substituted their kinsmen, who are called µylag, goelim, on account of the right of redemption, which God granted in the Law to relatives, as we shall see elsewhere; and because he who was next of kin was commanded to marry the widow of one who had left no seed. It was therefore a very uncommon thing that a person who had defrauded another had to recompense the loss to the priest; for in most cases some successor to the dead man would be found.
LEVITICUS 7
6. Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy. | 6. Omnis masculus in sacerdotibus comedet cam, in loco sancto comedetur, sanctificatio sanctifica tionum est. |
7. As the sinoffering is, so is the trespassoffering: there is one law for them: the priest that maketh atonement therewith shall have it. | 7. sacerdotis erit qui expiabit eum. |
8. And the priest that offereth any man’s burntoffering, even the priest shall have to himself the skin of the burntoffering which he hath offered. | 8. At sacerdos offerens hostiam holocausti alicujus, pellis holocausti quod obtulerit, sacerdotis ipsius erit. |
9. And all the meatoffering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest’s that offereth it. | 9. Omnis praeterea minha quae coquebatur in clibano, et omne praeparatum in sartagine et in craticula, erit sacerdotis offerentis illud. |
10. And every meatoffering mingled with oil, and dry, shall all the sons of Aaron have, one as much as another. | 10. Omnis item minha mista oleo et arida, omnibus filiis Aharon erit erit unicuique sicut fratri suo. |
14. It shall be the priest’s that sprinkleth the blood of the peaceofferings. | |
31. And the priest shall burn the fat upon the altar; but the breast shall be Aaron’s and his sons. | 31. Et erit pectusculum illud Aharoni et filiis ejus. |
32. And the right shoulder shall ye give unto the priest for an heaveoffering of the sacrifices of your peaceofferings. | 32. Armum autem dextrum dabitis ad elevationem sacerdoti de sacrificiis prosperitatum vestrarum. |
33. He among the sons of Aaron that offereth the blood of the peaceofferings, and the fat, shall have the right shoulder for his part. | 33. Qui offeret sanguinem prosperitatum, et adipem e filiis Aharonis, ipsius erit armus dexter in portionem. |
34. For the wavebreast and the heaveshoulder have I taken of the children of Israel from off the sacrifices of their peaceofferings, and have given them unto Aaron the priest, and unto his sons, by a statute for ever, from among the children of Israel. | 34. Quia pectusculum agitationis, et armum elevationis tull a filiis Israel de sacrificiis prosperitatum suarum, et dedi illa Aharoni sacerdoti, et filiis ejus in statutum perpetuum a filiis Israel. |
35. This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the Lord made by fire, in the day when he presented them to minister unto the Lord in the priest’s office; | 35. Haec est unctio Aharon, et unctio filiorum ejus ex oblationibus ignitis Jehovae, a die qua accedere fecit cos ut sacerdotio fungerentur Jehovae: |
36. Which the Lord commanded to be given them of the children of Israel, in the day that he anointed them, by a statute for ever throughout their generations. In these passages Moses confirms what we have seen before as to the rights of the priests, and also adds an exception to which he had not yet referred. In general, therefore, he claims for the priests whatever remained of the holier victims; and distinguishes them by this prerogative from the other Levites; from whence we gather how free from all selfseeking Moses was, when by God’s command he deprives his own sons not only of the dignity which was conferred on his nephews, but also of their pecuniary advantages. Let none, he says, but the sons of Aaron enjoy the sacred oblations, because they are divinely anointed that they may approach the altar. But, since some rivalry might have arisen among themselves, he adds a special law, that certain kinds of offerings should only be taken by the priest who had offered them. For although they ought all to have disinterestedly discharged their duties, and not to have been attracted by lucre, yet, that all might perform their parts more cheerfully, he appoints a reward for their labor and diligence. On this account he prescribes that the residue of the minha in the peaceofferings, and also the right shoulder of the victim, and the flesh that remained of the trespassofferings, should be the recompense of the priest who had performed the office of atonement and sprinkling the blood. It is unquestionable that many were attracted by the desire of gain, who would otherwise have neglected their duties; but this was a proof of God’s fatherly indulgence, that He consulted their infirmity so that their hire might be a spur to their diligence. Meanwhile He did not desire to hire their services like those of slaves, so that they should be mercenaries in heart; but rather, when He reproves them by His Prophet because there were none of them who would “kindle fire on His altar for nought.” (Malachi 1:10.) He aggravates their ingratitude, not only because they would not give their services gratuitously, but because, when they received their hire, they defrauded Him who had appointed them to be His ministers. RIGHT TO TITHES | 36. Quas praecepit Jehova ut darent eis a die qua unxit cos a filiis Israel statuto perpetuo in generationibus suis. |
20. And the Lord spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel. | 20. Dixit autem Jehova ad Aharon, De terra eorum haereditatem non habebis, nec portio erit tibi in medio eorum: ego portio tua, et haereditas tua in medio filiorum Israel. |
21. And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation. | 21. Filiis autem Levi ecce dedi omnes decimas in Israele in haereditatem pro ministerio eorum quia ipsi exequuntur ministerium tabernaculi conventionis. |
23. That among the children of Israel they have no inheritance. | 23. Et in medio filiorum Israel non possidebunt haereditatem. |
24. But the tithes of the children of Israel, which they offer as an heaveoffering unto the Lord, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance. | 24. Decimas enim filiorum Israel quas offerent jehovae in elevationem, dedi Levitis in haereditatem: idcirco dixi de illis, In medio filiorum Israel non possidebunt haereditatem. |
<051219>Deuteronomy 12:19
19. Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth.
NUMBERS 18:20. And the Lord spake unto Aaron. This passage only refers in general to the payment of those tithes which were common to all the Levites. We shall soon afterwards see that the Levites, by God’s command, paid other tithes to the priest; and a third sort will be added, which were only offered every third year. As to the present passage, God requires tithes of the people for the maintenance of the tribe of Levi. It is indeed certain that the custom had existed of old among the ancient patriarchs before the Law, that they should vow or offer tithes to God, as appears from the example of Abraham and Jacob. Moreover, the Apostle infers that the priesthood of Melchisedec was superior to that of the Law, because, when Abraham paid him tithes, he also received tithes of Levi himself. (Genesis 14:20; 28:22; Hebrews 7:11.) But there were two different and special reasons for this payment of tithes, which God ordained by Moses. First, because the land had been promised to the seed of Abraham, the Levites were the legitimate inheritors of a twelfth part of it; but they were passed over, and the posterity of Joseph divided into two tribes: unless, therefore, they had been provided for in some other way, the distribution would have been unequal. Again, forasmuch as they were employed in the sanctuary, their labor was worthy of some remuneration, nor was it reasonable that they should be defrauded of their subsistence, when they were set apart for the performance of the sacred offices, and for the instruction of the people. Two reasons are consequently laid down why God would have them receive tithes from the rest of the people, viz., because they had no part in Israel, and because they were engaged in the service of the tabernacle. Besides, God, who as their King laid claim to the tithes as His own right, resigns them to the Levites, and appoints them to be as it were His representatives. To this the words, “I am thine inheritance,” refer.
The manner in which the tithes were employed will be seen afterwards in its proper place: it will be sufficient now to remember that the part which God had taken away from them and transferred to the sons of Joseph was thus compensated for; and since they were withdrawn from domestic cares, that in the name of all the people they might be more at liberty for, and more intent upon, sacred things, an income for their maintenance was thus given them. Wherefore the Papal priests draw a silly inference, when they claim the tithes for themselves, as if due to them in right of the priesthood; else must they needs prove that those, whom they call the laity, are their tenants, as if they were themselves the lords of the twelfth part of all landed property; and again, it would be sacrilege to appropriate the tithes to their own use, and to possess other lands of which they receive the rent. Nor does that expression of the Apostle, which they no less dishonestly than ignorantly allege, help them at all,
“The priesthood being changed, the right also is at the same time transferred.” (Hebrews 7:12.)
The Apostle there contends, that whatever the Law had conferred on the Levitical priests now belongs to Christ alone, since their dignity and office received its end in Him. These blockheads, just as if they had robbed Christ, appropriate to themselves the honor peculiar to Him. If they duly performed their duties, and, giving up all earthly business, devoted themselves altogether to the instruction of the people, and to the execution of all the other offices of good and faithful pastors, unquestionably they ought to be maintained by the public; as Paul correctly infers that a subsistence is now no less due to the ministers of the Gospel than of old to the priests who waited at the altar, (1 Corinthians 9:14;) but under this pretext they unjustly lay hands on the tithes, as if they were their owners, and with still greater impudence accumulate landed properties and other revenues.
It is probable that when the Roman Emperors [^f214] first professed themselves Christians, either induced by just and proper feelings, or out of superstition, or impressed with a pious solicitude that the Church should not be without ministers, they gave the tithes for the maintenance of the clergy; for whilst the Roman State was kee, the people used to exact tithes from their tributary nations. And this was the case, too, where there were kings; for the Sicilians [^f215] paid tithes before the Romans obtained dominion over them. Moreover, if there was a scarcity of corn in the city, the senate demanded a second tithe of the provinces. Nay, we gather from 1 Samuel 8:15, that it was a most ancient custom for kings to receive tithes; so that we need not be surprised that the Romans should have imitated this example. Whence we may infer that, when the Emperors wished to bestow a maintenance on pastors out of the public stock, they rather chose a tenth than any other proportion, that they might imitate God. And in fact some traces of this still remain; for the tithes do not everywhere belong to the priests; and it is well known that a good part of them are swallowed up by monks and abbots, who were not formerly reckoned among the clergy. I need not say that some lands are tithe free. But how would the Pope have allowed them to be held by laymen, if, by divine right, (as they stupidly prate,) they had been the sacred inheritance of the clergy? In conclusion, inasmuch as titlies are to be counted amongst public imposts and tributes, let not private individuals refuse to pay them, unless they wish to destroy the political state and government of kingdoms; but let pious princes take care to correct abuses, so that idle bellies may not devour public revenues which are devoted to the Church.
I am thy part. I have just before explained the meaning of this clause, viz., that, because the Levites were excluded from the common inheritance, God compensates this loss out of what is His, as if they received it from His hand; as much as to say, that He in Himself afforded a supply abundantly sufficient for their remuneration. Meanwhile, they are commanded to be contented in Him alone. Nor can we doubt but that David alludes to this passage when he exclaims,
“The Lord is the portion of mine inheritance; the lines are fallen unto me in pleasant places,” (Psalm 16:5;)
for he intimates not only that God is more to him than all earthly wealth, but that in comparison with Him all that others accounted to be most excellent and delectable was worthless. Since now we are all made priests in Christ, this condition is imposed upon us, that we should seek no other portion. Not that we are actually to renounce all earthly goods, but because our felicity is so securely based on Him, that, contented with Him, we should patiently endure the want of all things, whilst those who possess anything should be no less free and unentangled than as if they possessed nothing.
LEVITICUS 27
30. And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. 31. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. 32. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. 33. He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.
30. And all the tithe of the land. In these words God shews that in assigning the tithes to the Levites, He ceded His own rights, inasmuch as they were a kind of royal revenue; and thus He bars all complaint, since otherwise the other tribes might have murmured on being unduly burdened. He therefore appoints the priests as His receivers, to collect in His name what could not be refused without impious and sacrilegious fraudulency. In the provision that, where the tithes are redeemed by a money payment, a fifth part should be added to their value, the object is not that the Levites should make a gain of the loss of others; but, because the owners of property craftily aimed at some advantage in this commutation of corn for money, frauds are thus prevented whereby something would be lost to the Levites by this deceptive exchange. On the same grounds He commands that the animals, whatever they might be, should be given as tithe, and does not permit them to be redeemed by money, since, if the choice had been free, no fat or healthy animal would have ever come to the Levites. Therefore, in this law a remedy was applied to avarice and meanness, and not without good cause; for if the proverb be true, that “good laws spring from evil habits,” [^f216] it was necessary that so covetous and ill-disposed a people should be restrained in the path of duty by the utmost severity. And although such careful provision was made for the Levites, yet there was scarcely any period in which they did not suffer from want, and sometimes they wandered about half-starved; nay, after the return from the Babylonish captivity, the memory of so great a blessing did not prevent a part of the tithes from being surreptitiously withheld from them; as God complains in Malachi 3:8. Whence it appears that it was not without purpose that the people were so imperiously enjoined to pay them.
DEUTERONOMY 14
22. Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year. | 22. Decimando decimabis omnem proventum seminis tui, quod egressum fuerit ex agro annuatim. |
27. And the Levite that is within thy gates; thou shalt not forsake him: for he hath no part nor inheritance with thee. | 27. Levitam autem qui intra portas tuas habitaverit non derelinques: quia non est ei pars et haereditas tecum. |
28. At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates: | 28. Tertio autem anno proferes omnes decimas proventus tui anno ipso, et repones intra portas tuas. |
29. And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied: that the Lord thy God may bless thee in all the work of thine hand which thou doest. | 29. Venietque Levita (quia non est ei portio et haereditas tecum,) et peregrinus, et pupillus, atque vidua, qui sunt intra portas: et comedent, et saturabuntur, ut benedicat tibi Jehova Deus tuus in omni opere manus tuae quod feceris. |
22. Thou shalt truly tithe. He repeats in general terms the law before enacted, whereby he claims for God the tithe of all the fruit. He does not, however, immediately declare to whom they are to be paid, but inserts some provisions respecting other offerings, which I have elsewhere explained. But when, soon afterwards, in verse 27, he recommends the Levites to them, he shews what is the proper use to which they are to be applied. He signifies that it would be cruel to defraud the Levites of them, [^f217] and that they would be wicked and unjust if they were grudgingly to pay them the tithes, which were theirs by hereditary right, since their tribe possessed no inheritance in land.
28. At the end of three years. Those are mistaken, in my opinion, who think that another kind of tithe is here referred to. It is rather a correction or interpretation of the Law, lest the priests and Levites alone should consume all the tithes, without applying a part to the relief of the poor, of strangers, and widows. In order to make this clearer, we must first observe, that not every third year is here prescribed, [^f218] but that the years are counted from the Sabbatical year; for we shall elsewhere see that on every seventh year the land was to rest, so that there was no sowing nor reaping. After two harvests, therefore, the tithes of the third year were not the entire property of the Levites, but were shared also by the poor, the orphans, and widows, and strangers. This may easily be seen by calculating the years; for otherwise the third year would have often fallen on the Sabbatical one, in which all agriculture was at a stand-still. Now, this was a most equitable arrangement, that the priests and Levites having been well provided for during two years, should admit their poor brethren and strangers to a share. Some part was thus withdrawn from their abundance, lest they should give themselves up to luxurious habits; and thus it was brought about that not more than a twelfth portion every year should remain to them. In sum, there was one peculiar year in every seven in which the Levites did not alone receive the tithes for their own proper use, but shared them with the orphans, and widows, and strangers, and the rest of the poor. “They shall eat (He says) and be satisfied,” who would otherwise have to suffer hunger, “that the Lord may bless thee,” (verse 29;) by which promise He encourages them to be liberal.
DEUTERONOMY 26
<052612>Deuteronomy 26:12-15
12. When thou hast made an end of tithing all the tithes of thine increase the third year, which is the year of tithing, and hast given it unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled; | 12. Postquam compleveris decimare omnes decimas fructuum tuorum anno tertio, anno decimae, et dederis Levitae, peregrino, pupillo, et viduae, et comederint intra portas tuas, et saturati fuerint: |
13. Then thou shalt say before the Lord thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them. | 13. Tunc dices coram Jehova Deo tuo, Subduxi sanctificatum e domo, et etiam dedi illud Levitae, et peregrino, pupillo, et viduae, secundum omne prtaeceptum tuum quod praecepisti mihi: non transgressus sum a praeceptis tuis, neque oblitus sum. |
14. I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead: but I have hearkened to the voice of the Lord my God, and have done according to all that thou hast commanded me. | 14. Non comedi in tristitia mea ex eo, neque subduxi ex eo in pollutione, neque dedi quicquam ex eo in funere: obedivi voci Jehovae Dei mei: feci secundum omnia qum praecepisti mihi. |
15. Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land whieh thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey. | 15. Respice de habitaculo sanctitatis tuae, e coelo, et benedic populo tuo Israeli, et terrae quam dedisti nobis, quemadmodum juravisti patribus nostris, terrae fluenti lacte et melle. |
12. When thou hast made an end of tithing. In this passage Moses urgently stimulates them to offer the tithes willingly and abundantly, by placing God, as it were, before their eyes, as if they paid them into his hand: for a solemn protestation is enjoined, in which they condemn themselves as guilty before God, if they have not faithfully paid the tax imposed upon them; but they pray for grace and peace if they have honestly discharged their duty. For nothing can be more awakening to men, than when [^f219] God is introduced as the judge of any particular matter. This is the reason why he commands them to protest in God’s sight that they have obeyed His ordinance in the payment of their tithes. To separate, or “bring away out of the house,” is equivalent to their being conscious of no fraud in withholding from God what was His; and thus that they were guiltless of sacrilege, since they had not diverted anything holy to their private use. What follows, “I have not transgressed thy commandments, neither have I forgotten them,” must only be referred to the matter in hand; for it would have been too great an act of temerity and arrogance in them, to have boasted that they had kept and fulfilled the Law in every part and parcel. Still this manner of speaking signifies desire rather than perfection; as if they had said, that it was the full purpose of their minds to obey God’s precepts. We must remember, however, what I have said, that this properly refers to the legal ceremonies. With the same meaning it is soon after said, “I have done according to all that thou hast commanded me:” for if they had gloried in their perfection, they had no need of sacrifices, or other means of purification. But as I have just said, God only invites them to examine themselves, [^f220] so that they may in sincerity of heart call upon Him as the witness of their piety.
14. I have not eaten thereof in my mourning (tristitia). It is clear that the sacred offerings are here spoken of; but the question is, what is meant by eating in mourning? This is the exposition received by almost universal consent; that although want may have tempted them to theft and fraud, yet the people assert that, even in their poverty and straits, they have abstained from the hallowed things; and to this I willingly assent; although this word “mourning” may be taken for the anxiety of a mind conscious of its iniquity in this sense, “I have not knowingly and willingly eaten anything consecrated to God, so that the hot iron (cauterium) of an evil conscience should burn me, in the way in which man’s guilt ever torments and troubles him.” As to the second clause, interpreters differ. Some translate the word ‘r[b bagnar, [^f221] “to destroy:” as if it were said, that they had suffered nothing to perish through uncleanness; but others explain it, I have taken away nothing for a profane purpose. My own opinion is, however, that the word ‘amf, tama, is used adverbially for “impurely,” so that the people testify that they are not polluted, or contaminated by withholding anything. [^f222] Thus, in my idea, some do not badly translate it “by uncleanness:” for it was not possible for the Israelites to apply the tithes to other uses, without contracting pollution by their wicked abuse of them. The ambiguity in the third clause is still greater; literally it is, “I have not given thereof to the dead.” In my version I have followed those who refer it to funeral rites; but some suppose that the word “dead” is used metaphorically for an unclean thing; others, in a less natural sense, for expenses, which do not contribute to support man’s life. But it does not yet appear wherefore it should he said that nothing had been spent on funeral rites. It is true that whatever had touched a dead body was unclean; and therefore some expound it, that the victims had not been polluted by any connection with funeral preparations. But if this sense is preferred, the expression must be taken by synecdoche for anything unclean. My own opinion however, is, that under this particular head all things are included which have a shew of piety. The burial of the dead was a praiseworthy office and a religious exercise; [^f223] so that it might afford a colorable pretext for peculiar laxity; in this word, therefore, God would have the Israelites declare, that they offered no excuse if they had misemployed any of the consecrated things.
15. Look down from thy holy habitation. Whilst they are commanded to offer their prayers and supplications, that God would bless the land, on this condition, that they had not defiled themselves by any sacrilege, at the same time they are reminded, on the other hand, that God’s blessing was not else to be hoped for. Meanwhile the expression is remarkable, “Bless the land which thou hast given us, a land that floweth with milk and honey:” for we infer from hence that the land was not so much fertile by nature, as because God daily watered it by His secret blessing to make it so.
NUMBERS 18
<041825>Numbers 18:25-32
25. And the Lord spake unto Moses, saying, | 25. Loquutus est Jehova ad Mosen, dicendo: |
26. Thus speak unto the Levites, and say unto them, When ye take of the children of Israel the tithes, which I have given you from them for your inheritance, then ye shall offer up an heave-offering of it for the Lord, even a tenth part of the tithe. | 26. Praeterea ad Levitas loqueris: et dices eis, Quum acceperitis a filiis Israel decimas quas vobis ab illis dedi in haereditatem vestram, tunc offeretis ex illis oblationem Jehovae decimas ex decimis. |
27. And this your heave-offering be reckoned unto you, as though it were the corn of the thrashing-floor, and as the fullness of the winepress. | 27. Et reputabitur vobis oblatio vestra, ut frumentum ex area, et ut plenitudo e torculari. |
28. Thus ye also shall offer an heaveoffering unto the Lord, of all your tithes which ye receive of the children of Israel; and ye shall give thereof the Lord’s heave-offering to Aaron the priest. sacerdoti. | 28. Sic offeretis vos quoque oblationem Jehovae ex onmibus decimis vestris quas acceperitis a filiis Israel, et dabitis ex illis oblationem Jehovae Aharon sacerdoti. |
29. Out of all your gifts ye shall offer every heave- offering of the Lord, of all the best thereof, even the hallowed part thereof, out of it. | 29. Ex omnibus oblationibus vestris offeretis omnem oblationem Jehovae, ex omni pinguedine ejus, sanctificationem ipsius ex eo. |
30. Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the thrashing-floor, and as the increase of the wine-press. | 30. Ac dices illis, Quum attuleritis pinguedinem eius ex co, reputabitur Levitis ut fructus arere, et ut fructus torcularis. |
31. And ye shall eat it in every place, ye and your households: for it is your reward for your service in the tabernacle of the congregation. | 31. Comedetis autem illud ill omni loco vos et domus vestra: quia merces est vobis pro ministerio vestro in tabernaculo conventionis. |
32. And ye shall bear no sin by reason of it, when ye have heaved from it the best of it: neither shall ye pollute the holy things of the children of Israel, lest ye die. | 32. Et non portabitis super eo peccatum, quum vos obtuleritis pinguedinem ejus ex eo: et sanctiticationes filiorum Israel non polluetis, ne moriamini. |
25. And the Lord spake unto Moses. This is another kind of tithe, i.e., a hundredth part of the whole produce, which the Levites paid to the priests. Some reckon a third kind; but I have given my reasons why I do not agree with this opinion. Assuredly it is not probable that in the same year double tithes were exacted and paid. Let this twofold division, therefore, be enough for us. A larger portion was given to the priests, not only as an honorable distinction, but. because greater holiness and integrity in expending them was expected from them; and also that they might meet many peculiar burdens. Lest then the Levites should be too sordid and niggardly, God declares that their theft would be no less wicked if they dealt dishonestly towards the priests, than as if the people should withhold any part of their own just share; for this is the object of the words, that the tithe of the tithes, which they are commanded to pay, should be as if they paid it from the threshing-floor and the wine-press, (ver. 27;) as though it were said that they were no more exempted from the second tithes, than the people from the first. The precept is then still further extended, viz., that they should offer a part of all the offerings. Thirdly, sincere liberality is inculcated upon them, that they should not lay aside as the priests’ portion anything that was lean or out of condition, or in any respect of inferior quality, but that they should rather offer whatever was most choice; for this is what is meant by the word blj, cheleb, [^f224] which some translate adeps; the word pinguedo seemed more suitable, in which, however, there is a metaphor contained.
31. And ye shall eat it. Because the tithes were reckoned to be amongst the sacred oblations, a question might arise, whether it was lawful to eat them anywhere except in the sanctuary. God therefore declares, that when the Levites had separated the δευυτεροδεκάτας (the second tithes,) the residue passed into the nature and condition of ordinary meats; inasmuch as they might then eat in any place of the bread made of tithe-corn, like the produce of their own fields. The reason, which is subjoined, seems to be by no means appropriate; via, that it was the reward for the labor which they bestowed on the service of the tabernacle; for hence it was rather to be inferred, that this food was peculiarly destined for the ministers, whilst they were discharging their official duties, and keeping watch in the tabernacle, or killing the victims at the altar. But since by God’s command they were scattered over the whole land, and did not cease to be ministers of the tabernacle on account of the distance of their residence, it was justly permitted that, wherever they might be, they should eat of the meat appointed them by God. If it were allowable to take the particle yk, ki, [^f225] adversatively, the sense would be clearer. In the next verse he confirms the same declaration, i.e., that they should be free from all guilt when they had honestly paid the priests. Yet at the same time they are strictly admonished that they should not commit themselves by any fraud; for God declares that it would amount to sacrilege, if they should have thievishly embezzled any of it, and threatens them with capital punishment; for “to pollute the holy things” of the people, is equivalent to profaning whatever was consecrated in the name of the whole people.
DEUTERONOMY 18
1. The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the Lord made by fire, and his inheritance. | 1. Non erit sacerdotibus Levitis: et toti tribui Levi portio et haereditas cum reliquo Israele, oblationes ignitas Jehovah, et haereditatem ejus comedent. |
2. Therefore shall they have no inheritance among their brethren: the Lord is their inheritance, as he hath said unto them. | 2. Et haereditas non erit illi in medio fratrum suorum, Jehova est haereditas ejus, quemadmodum dixit illi. |
3. And this shall be the priest’s due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw. | 3. Istud autem erit jus sacerdotum a populo, quoad sacrificantes sacrificium, sive bovem, sive agnum, dabunt sacerdoti armum, et maxillas, et ventriculum. |
4. The first-fruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. | 4. Primitias frumenti tui, vini tui, et olei tui, et primitias velleris ovium tuarum dabis illi. |
5. For the Lord thy God hath chosen him out of all thy tribes, to stand to minister in the name of the Lord, him and his sons for ever. | 5. Ipsum enim elegit Jehova Deus tuus e cunctis tribubus ruts, ut stet administrandum nomini Jehovae, ipse et filii ejus omnibus diebus. |
6. And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the Lord shall choose; | 6. Quum autem venerit Levita ex allqua portarum tuarum, ex omni Israele, ubi ipse peregrinabitur, et venerit toto desiderio animae suae ad locum quem elegerit Jehova: |
7. Then he shall minister in the name of the Lord his God, as all his brethren the Levites do, which stand there before the Lord. | 7. Ministrabit nomini Jehovae Dei sui, dent omnes fratres ejus Levitin qui stant illic coram Jehova. |
8. They shall have like portions to eat, besides that which cometh of the sale of his patrimony. THE SACRED OBLATIONS | 8. Partera similem parti altorum comedent, praeter venditiones ejus ad partes. |
1. The priests, the Levites, and all the tribe of Levi. This chapter contains three principal heads; for first, God shews that there was no reason why the Israelites should be aggrieved at paying tithes to the Levites, and at remitting the first-fruits and other oblations to the priests, since this tribe was deprived of their inheritance. Secondly, He obviates all quarrels, and prevents unlawful gains and pilferings, by assigning their just share to the priests and Levites. Thirdly, He defines how the oblations should be parted among them, and what part of the victims the priests were to take. As to the first clause, since God was as it were the lot of their inheritance, they justly claimed to themselves the right which he had transferred to them. If it were disagreeable to the people that their revenue should be tithed, God came as it were between, and declaring that it was His property in His right as King, appointed the Levites to be His stewards and collectors for receiving it. There was then no ground for any one to raise a dispute, unless he chose professedly to rob God. But this declaration often occurs; since it was of great importance that the people should be assured that God accounted as received by Himself what He had assigned to the Levites; not. only lest any portion should be withheld from them, but also that every one should willingly pay the lawful dues of God’s ministers; and again, lest any should wickedly murmur because the first-fruits and some portion of the sacrifices were appropriated for the subsistence of the priests. Another reason is also expressed, why the honor assigned to the priests should be paid without grudging; viz., because God had appointed them to be the ministers of His service; but “the laborer is worthy of his hire.”
3. And this shall be the priests’ due. It is not only for the sake of the priests that God enumerates what He would have them receive, that they may obtain what is their own without murmuring or dispute; but He also has regard to the people, lest the priests should basely and greedily take more than their due; which sacred history relates to have been done by the sons of Eli, (1 Samuel 2:23,) for they had advanced to such a degree of licentiousness, that, like robbers, they seized violently on whatever their lust desired. Lest therefore they should give way to this gross covetousness, God prescribes to them certain limits, to which they were to confine themselves, so that if they transgressed them, it was easy for any of the people to convict them of avarice.
6. And if a Levite come. This third head more clearly explains what is elsewhere more obscurely declared; for God seemed to curtail from the Levites whatever He gave to the priests. But He now more distinctly places the priests in the first rank, yet so that they should admit the Levites on the score of their labor’s to a share of the oblations. This is the sum of the law, that the Levites who remained at home, should be content with the tithes, and touch nothing of the other offerings; but that from whithersoever they should come to the sanctuary, they were to be accounted as ministers and take their proper place. By this law then, it was provided that none should be excluded on the ground of the intermission of their duties; and that the condition of those that dwelt elsewhere should not be worse than of those who lived at Jerusalem. For although they might reside in other cities, they did not altogether cease from their ministry, since they had other duties to perform besides that of sacrificing the victims. Yet those who entirely devoted themselves to the work of the sanctuary, were endowed by God with double honor; since it was by no means just that they should be defrauded of their maintenance, who bade adieu to domestic cares and labors, and occupied themselves totally in holy offices. That this distribution was not superfluous, will best appear from the narrative of Josephus, who relates that the [^f226] priests seized on the tithes by violence, and deprived the Levites of their subsistence by hostile measures.
THE SACRED OBLATIONS
LEVITICUS 24
<032405>Leviticus 24:5-9
5. And thou shalt take fine flour, and bake twelve cakes thereof: two tenthdeals shall be in one cake. 6. And thou shalt set them in two rows, six on a row, upon the pure table before the Lord. 7. And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the Lord. 8. Every sabbath he shall set it in order before the Lord continually, being taken from the children of Israel by an everlasting covenant. 9. And it shall be Aaron’s and his sons; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the Lord made by fire by a perpetual statute. We now come to the third part of the external service of God, which will bring us to the end of our exposition of the Second Commandment. We have, then, now to treat of the sacred oblations, the first place amongst which I have thought it best to give to the loaves, which had their peculiar table opposite the candlestick on the north side, as we saw in the construction of the Tabernacle; for although the mention of them will recur elsewhere, yet, since they were offered separately, and placed before the Ark of the Covenant, as it were in God’s sight, they must not be treated of apart from the sacrifices. I have already explained that this was no ordinary symbol of God’s favor, when He descended familiarly to them, as if He were their messmate. They were called “the bread of faces,” [^f227] because they were placed before the eyes of God; and thus He made known His special favor, as if coming to banquet with them. Nor can it be doubted but that He commanded them to be twelve in number, with reference to the twelve tribes, as if He would admit to His table the food offered by each of them. The “two tenths” make the fifth part of the epah. And it is plaia indeed that this rite was thus accurately prescribed by God, lest diversity in so serious a matter might gradually give birth to many corruptions. In the word “tenths,” He seems to allude to the tax which He had imposed on the people, that thus the holiness of the loaves might be enhanced. But why He required two “tenths” rather than one I know not, nor do I think it any use more curiously to inquire. I refer to the frankincense the words, “that it may be on the bread for a memorial:” as if it were said that the bread, seasoned by the smell of the incense, would renew the memory of the children of Israel, so that they should be of sweet savor before God. Others translate it “a monument” instead of “for a memorial,” but with the same meaning. But although some think that the bread itself is called a memorial, it is more applicable to the frankincense; for it is afterwards added, that the incense should be at the same time a burnt sacrifice, viz., because in it the bread was, as it were, offered in burnt sacrifice. SACRIFICES
38. Now this is that which thou shalt offer upon the altar; two lambs of the first year, day by day continually. | 38. Hoc est quod facies super altare, agnos anniculos jugiter in singulos dies. |
39. The one lamb thou shalt offer in the morning, and the other lamb thou shalt offer at even: | 39. Agnum unum facies mane, et agnum unum inter duas vesperas. |
40. And with the one lamb a tenthdeal of flour mingled with the fourth part of an hin of beaten oil; and the fourth part of an hin of wine for a drink-offering. | 40. Et decimam partem similae mistae oleo contuso, quartam partem hin et libamen, quartam partem hin vini in agnam unum. |
41. And the other lamb thou shalt offer at even, and shalt do thereto according to the meat-offering of the morning, and according to the drinkoffering thereof, for a sweet savor, an offering made by fire unto the Lord. | 41. Agnum alterum facies inter duas vesperas sicut minha matutino, et sicut libamini ejus facies ei in odorem quietis, oblationem ignitam Jehovae. |
42. This shall be a continual burntoffering throughout your generations, at the door of the tabernacle of the congregation, before the Lord; where I will meet you, to speak there unto thee. | 42. Holocaustum juge in generationes vestras, ad ostium tabernaculi conventionis coram Jehova, quo conveniam vobiscum nt tecum loquar. |
43. And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory. | 43. Et conveniam illie cum filiis Israel, et locus sanctificabitur in gloria mea. |
44. And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest’s office. | 44. Sanctificabo tabernaculum conventionis et altare, Aharonem quoque et filios ejus, et sacrificia, ut sacerdotio fungantur mihi. |
45. And I will dwell among the children of Israel, and will be their God. | 45. Habitaboqne in medio filiorum Israel, et ero ipsis in Deum. |
46. And they shall know that I am the Lord their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the Lord their God. The custom of sacrificing has always been in use among all nations, and its origin is doubtless to be traced to the ancient Fathers; but after the whole world had fallen away into superstition, first of all, the rites themselves became degenerate, when every one invented something new for himself, and made an absurd mimicry of whatever remained having any similarity, since they no longer retained their proper end and use. All heathendom was ignorant of the reason why it was needful that God should be appeased by blood; and therefore they shed the blood of their victims unreasonably, inasmuch as they did not know themselves to be guilty before God, so as humbly to seek for pardon; and much less did they apply their minds to embrace the atonement, which was not only predestinated in God’s secret counsels, but likewise promised to men. Hence we infer that all the religious services of the Gentiles were rejected of God, (reprobatos,) since they were not based upon His word. Only let this be deemed sure, that, by the very custom of sacrifice, adulterated as it was, they were convicted of their own unworthiness, so that they should have acknowledged that God can only be propitiated towards the human race through the medium of a reconciliation. Foolish, then, was the philosophy of Pythagoras, which held that God’s name was contaminated by sacrifices; for thus does the Poet introduce him, inveighing against the eating of flesh, (eijv τὴν σαρκοφαγίαν) “Nor will the sin itself their hearts content: The very gods must share that guilty deed, And He, they think, who reigns omnipotent, Joys to behold the patient victim bleed. Spotless it stands, of perfect form confess’d, (Its beauty nerves the hand which else might spare,) Before the shrine, with gold and fillets dress’d, And all unconscious, hears its murderer’s prayer. It sees the fruits itself has toiled to rear Placed on its horned brow; and as the blow Descends, perchance the blood-stained knives appear, Mirror’d before it in the streamlet’s flow.” [^f228] [^f229] He was pained that an innocent animal should be slain for man’s sin; but he might have considered, what it was gross ignorance not to feel, that men are but too impudently audacious and foolhardy if they come into God’s presence to ask His pardon, seeing that He is justly offended with them all. There is, therefore, nothing absurd in submitting to the eyes of sinners that judgment of death which they deserve, in order that, descending into themselves, they may begin seriously to abominate the sin in which they fondly indulged themselves. But this was the chief cause of the error of Pythagoras, that he knew not that God could not be reconciled without an expiation. Since, however, this is a thing which is beyond the reach of the human mind, let us, who have ever truly sought after God, learn, under the guidance and teaching of Scripture, that He has appointed the propitiation to be by blood; so that, before the delivery of the Law, religion was always sanctioned by sacrifices. Nor can it be doubted but that by the sacred inspiration of the Spirit, the holy fathers were directed to the Mediator, by whose death God was hereafter to be appeased; and surely if Christ be put out of sight, all the sacrifices that may be offered differ in no respect from mere profane butchery. But afterwards a clearer revelation was added in the Law; and since many modes of sacrificing were heaped together by the Gentiles, God left out no part of them at all which might afford a profitable exercise for believers, whether their piety was to be testified, or thanksgivings to be made, or zeal to be added to their prayers, or purification to be sought, or sins to be atoned for. Yet the twofold division of them is complete and clear when we say that some of them were expiatory, and others testimonies of gratitude. Thus, under the first head I include the rites of consecration, by which God would have the priests initiated, since purification was their main object. Moreover, since it is plain that God can listen to no prayers without the intercession of Christ, the constant morning and evening sacrifice was instituted to consecrate the prayers of the Church; and, even when they only celebrated the bounties of God, blood was shed, that they might know that not even their gratitude was acceptable to Him, except through the sacrifice of the Mediator; in a word, that nothing pure can proceed from men unless purged by blood. | 46. Et scient quod sum Jehova Dens eorum, qui eduxi eos e terra AEgypti: ut habitarem in medio eorum. Ego Jehova Deus eorum |
38. Now this is that which thou shalt offer. I have thought it well to give the first place among the sacrifices to that daily one which is called the continual sacrifice; for God would have two lambs offered to Him every morning and evening, that the people might perpetually exercise themselves in the recollection of the future reconciliation. But, although the sacrifices were constantly repeated under the Law, inasmuch as their offering had no efficacy in expiating sin, yet it must be observed that, as the priest entered once every year into the holy of holies with blood, so it was profitable that another kind of victim should be daily set before the people’s eyes, in order that they might reflect that they had constant need of being reconciled to God. Propitiation was, therefore, daily made with two lambs, that the Israelites, being reminded of their guilt and condemnation, from the beginning to the end of the day, might learn to fly to God’s mercy. The lamb chosen for this sacrifice was spotless and entire, for the mention of its age (one year) implies its perfection or entireness. It was offered with a cake made with oil, and a libation of wine; and doubtless the ancients were reminded by these symbols that it is not lawful to offer anything tasteless to God. True that God was not gratified by their sweet savor, neither did He desire to accustom the priests to delicacies that they might be epicures under color of religion; for the scent of wine cannot in itself be pleasing to God; but the object of these seasonings was that the people should not rest in the bare and empty figures, but should acknowledge that something better and more excellent underlay them. The savor of the wine and oil, then, was nothing else than the spiritual truth; that the people, for their part., might bring to the sacrifices faith and repentance. And assuredly the external ceremony without the reality would have been mere folly. Even heathen nations partially imitated this rite; whence those words of Horace, —
“Utque sacerdotis fugitivus, liba recuso: ” [^f230]
“And like a runaway from priests, cakes I refuse: ”
whereby he implies that cakes were universally offered to idols. But this was a mere blind mimicry, for they looked no higher, but thought that their gods took delight, like, human beings, in sweet and delicate foods; whilst, as I have above hinted, God’s intention was very different; for, by the, external savor, He desired to arouse His people, so that, being affected by a serious feeling of repentance, and by pure faith, they should seek for the remission of their sins, not in these lambs which they saw slain, but in the victim promised to them. They called it the “continual” sacrifice, because God commanded it to be offered continually through all generations; but it appears from Daniel that it was temporary, for it ceased at the coming of Christ; for so speaks the angel: Christ
“shall confirm the covenant with many for one week: and in the midst of the week he shall cause the continual sacrifice, and the oblation (minha) to cease.” [^f231] (Daniel 9:27.)
It is clear that he speaks of this kind of sacrifice. Hence we assuredly gather that by this sacrifice the minds of the people were directed to Christ. But if this was its use and object with the ancients, the profit of it now returns upon us, that we may know that whatever was then shewn under the figure was fulfilled in Christ. God promises that this sacrifice would be to Him “a savor of rest.” [^f232] We may not, therefore, doubt but that He has been altogether propitiated to us by the sacrifices of His onlybegotten Son, and has remitted our sins. But although Christ was once offered, that by that one offering He might consecrate us for ever to God, yet by this daily sacrifice under the Law, we learn that by the benefit of His death pardon is always ready for us, as Paul says [^f233] that God continually reconciles Himself to the Church when He sets before it the sacrifice of Christ in the Gospel As to the word minha, [^f234] although it is derived from, hjn nachah, which means to offer, still we must consider it to be peculiarly applied to this oblation, which was a kind of appendix to the daily sacrifice. There are some, too, who restrict it to the evening sacrifice alone, but, when it is used in connection with victims, it is also extended generally to other offerings.
42. At the door of the tabernacle [^f235] of the congregation. This passage shews us in what sense the word d[wm mogned, is used, when it is employed in connection with the tabernacle. Some translate it “testimony:” others, “church:” others, “assembly,” (conventum;) others, “appointment,” (constitutum;) but its etymology is sufficiently shewn in this passage; for, when Moses gives the reason of its appellation, he uses the word dgy yagnad, from whence it is derived. What, then, is the tabernacle of the convention? God Himself answers, that it is the place which He has chosen and appointed unto His people, that they may there mutually come to agreement with each other. Some conceive its root to be, hd[ gnadah, which is to make protestation as by a solemn rite; but since this is opposed to grammar, I will take what is certain. The word d[y yagnad, in this construction, means to contract or agree with another, or at least to meet for the transaction of mutual business; no word, therefore, has appeared to me more nearly equivalent to it than convention; for the fact that God invited them to familiar colloquy, was of the greatest weight in preserving the modest reverence of the faithful towards the priests. In the next verse He repeats to them, addressing them in the third person, that whosoever shall desire to be reckoned among the Israelites, should not turn away or wander elsewhere; for a law is laid down for all the children of Israel, that they should seek God there. Another confirmation is subjoined, i.e., that this place ought to be sanctified, because God will there magnificently display His glory. In fine, from the whole passage, it appears that God’s design was to keep the people bound to Him by the tie of the Levitical priesthood; yet we must observe that it is God alone who sanctifies both the place and the offerings, as well as the men themselves. Wherefore frivolous is the boast of those who arrogate more than God has conferred upon them. If we believe the Pope, in him is the holiness of holiness; yet, since he does not produce God’s authority for this, but vaunts himself of titles invented without foundation, we may safely laugh at his stupid impudence. But from this and similar passages, our doctrine is taken that Christ ought not to be estimated humanly, but according to His heavenly and divine power. Hence, too, is refuted the boast of the Popish priests that they offer Christ; for we must always ask them, By what authority? since God claims for Himself alone this right of sanctifying those who exercise the lawful priesthood.
46. And they shall know that I am the Lord. In these words God signifies that He has not only been the deliverer of His people on one occasion, but with the object of presiding over their welfare, and of demonstrating practically that He dwells among them. He, moreover, appointed the sanctuary to be the symbol of His presence, and, as it were, its pledge; from whence He would have the rule of piety proceed, and be sought for by His worshippers.
NUMBERS 28
<042801>Numbers 28:1-15
1. And the Lord spake unto Moses, saying, | 1. Et loquutus est Jehova ad Mosen, dicendo: |
2. Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savor unto me, shall ye observe to offer unto me in their due season. | 2. Praecipe filiis Israel, et dic eis, Oblationem meam, panem meum in oblationibus meis ignitis in odorem quietis meae custodietis, ut offeraris mihi tempore suo. |
3. And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the Lord; two lambs of the first year without spot, day by day, for a continual burntoffering. | 3. Dices praeterea illis, Haec est oblatio ignita quam offeretis Jehovae, agnos anniculos immaculatos duos quotidie holocaustum juge. |
4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even; | 4. Agnum unum facies mane, et agnum alterum inter duas vesperas. |
5. And a tenth part of an ephah of flour for a meatoffering, mingled with the fourth part of an hin of beaten oil. oleo contuso, cum quarta parte hin. | 5. Et offeres decimam partem epha similae in minham permistae oleo contuso, cum quarta parte hin. |
6. It is a continual burntoffering, which was ordained in mount Sinai for a sweet savor, a sacrifice made by fire unto the Lord. | 6. Istud est holocaustum juge quod factum est in monte Sinai, in odorem quietis, oblationem ignitam Jehovae. |
7. And the drinkoffering thereof shall be the fourth part of an hin for the one lamb: in the holy place shalt thou cause the strong wine to be poured unto the Lord. for a drinkoffering. | 7. Porro libamen ejus quartam partem hin per singulos agnos in sanctuario liba libamen sechar Jehovae. |
8. And the other lamb shalt thou offer at even: as the meatoffering of the morning, and as the drinkoffering thereof, thou shalt offer it, a sacrifice made by fire, of a sweet savor unto the Lord. | 8. Agnum autem alterum facies inter duas vesperas, secundum oblationem matutinam, et secundum libamen ejus facies oblationem ignitam, in odorem quietis Jehovae. |
9. And on the sabbathday two lambs of the first year without spot, and two tenthdeals of flour for a meatoffering, mingled with oil, and the drinkoffering thereof. | 9. Die vero Sabbathi facies duos agnos anniculos immaculatos, et duas decimas ephi similae in minham permistae oleo, et libamen ejus. |
10. This is the burntoffering of every sabbath, beside the continual burntoffering, and his drinkoffering. | 10. Istud est holocaustum Sabbathi, in Sabbatho suo ultra holocaustum juge in libamen ejus. |
11. And in the beginnings of your months ye shall offer a burntoffering unto the Lord; two young bullocks, and one ram, seven lambs of the first year without spot: | 11. Similiter in capitibus mensium vestrorum offeretis holocaustum Jehovae: juvencos filios bovis duos, et arietem unum, agnos anniculos immaculatos septem. |
12. And three tenthdeals of flour for a meatoffering, mingled with oil, for one bullock; and two tenthdeals of flour for a meatoffering, mingled with oil, for one ram; | 12. Et tres declinus epbi similae in minham permixtae oleo in juvencos singulos, et duas declinus ephi similae in minham permixtae oleo in singulos arietes. |
13. And a several tenthdeal of flour Et singulas decimas oblationem mingled with oil. for a meatoffering unto one lamb, for a burntoffering of a sweet savor, a sacrifice made by fire unto the Lord. | 13. Et singulas decimas oblationem similae in minham permixtsa oleo, singulos agnos, holocaustum odoris quietis, oblatio ignita Jehovae. |
14. And their drinkofferings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burntoffering of every month throughout the months of the year. | 14. Haec autem libamina eorum e vino: dimidium hin etiam in singulos juvencos, et tertia pars hin in arietem, et quarta pars hin in singulos agnos. Hoc est holocaustum singulorum mensium per singulos menses anni. |
15. And one kid of the goats for a sinoffering unto the Lord shall be offered, beside the continual burntoffering, and his drinkoffering. | 15. Et hircus caprarum unus in sacrificium pro peccato fiet Jehovae, procter holocaustum juge, et libamen ejus. |
1. And the Lord spake unto Moses. Moses, being about to speak again of the “continual” sacrifice, premises in general that the people should diligently follow in their offerings whatever God has enjoined; for by the word “observe,” (custodiendi,) not only diligence, but obedience is also expressed. But, in order that they should more earnestly beware of every transgression, God calls either that which was wont daily to be placed on the table, or that which was annexed to the burnt-offerings, His bread, as if He ate of it after the manner of men. It is indeed a hard expression, but the rudeness of His ancient people obliged Him to speak thus grossly, that, on the one hand, they might learn this rite to be acceptable to God, just as food is acceptable to man; and, on the other, that they might study to offer their sacrifices more purely and chastely.
3. And thou shalt say unto them. He repeats what we have seen in Exodus, that they should kill two lambs daily, one in the morning, and the other in the evening; but he speaks more fully of the concomitants of flour and wine, and also refers to the antiquity of this kind of sacrifice as its recommendation, because it began to be offered to God on Mount Sinai, and was a “savor of rest.” [^f236] The libation of wine, of which mention is made, was also in use among heathen nations; but, inasmuch as it was without the command and promise of God, it could not but be unmeaning (insipidum.) [^f237] And it is probable (as we have seen elsewhere) that many of the heathen rites descended from the ancient fathers but as a false and empty imitation; for when they had forgotten the reason of them, all they did could only be a mere theatrical pageantry. But we have said that thus men were reminded always to have God before their eyes in their daily food; and therefore in every way to accustom themselves to cultivate holiness.
9. And on the Sabbath-day. What was omitted in the former passage is here supplied, i.e., that on the Sabbath the continual sacrifice was to be doubled, and two lambs offered instead of one; for it was reasonable that, as the seventh day was peculiarly dedicated to God, it should be exalted above other days by some extraordinary and distinctive mark. He also commands greater sacrifices to be offered at the beginning of the month or new moon, viz., two bullocks and one ram, and a goat for a sin-offering; for we know that the first day of every month was consecrated to God, that the people might more frequently have the remembrance of their religious duties renewed; and the goat for an atonement for sin was added, in order that every month they should present themselves as guilty before God to deprecate His wrath.
NUMBERS 28
<042816>Numbers 28:16-31
16. And in the fourteenth day of the first month is the passover of the Lord. | 16. Mense autem primo decima quarta die mensis, Pesah est Jehovae. |
17. And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten. | 17. Et in decimo quinto die mensis hujus solennitas: septem diebus panis infermentatorum comedetur. |
18. In the first day shall be an holy convocation: ye shall do no manner of servile work therein. | 18. Die primo convocatio sancta erit: omne servile non facietis. |
19. But ye shall offer a sacrifice made by fire, for a burnt-offering unto the Lord; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish. | 19. Offeretis autem oblationem ignitam, et holocaustum Jehovae juvencos fihos bovis duos, et arietem unum, et septem agnos anniculos: immaculati erunt vobis. |
20. And their meat-offering shall be of flour mingled with oil: three tenthdeals shall ye offer for a bullock, and two tenth-deals for a ram; | 20. Et minha eorum erit simila permixta oleo, tres decimae in singulos juvencos, et duas decimas in singulos arietes facietis. |
21. A several tenth-deal shalt thou offer for every lamb, throughout the seven lambs: | 21. Singulas decimas facies in agnos singulos in septem agnis. |
22. And one goat for a sin-offering, to make an atonement for you. | 22. Et hircum in sacrificium pro peccato unum, ad expiandum vos. |
23. Ye shall offer these beside the burnt-offering in the morning, which is for a continual burnt-offering. | 23. Praeter holocaustum matutinum: quod est holocaustum juge, facietis ista. |
24. After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savor unto the Lord: it shall be offered beside the continual burntoffering, and his drink-offering. | 24. Secundum haec facietis singulis diebus septem dierum, panem oblationis ignitae odoris quietis Jehovae: ultra holocaustum juge fiet, et libamen ejus. |
25. And on the seventh day ye shall have an holy convocation; ye shall do no servile work. | 25. Septimo autem die convocatio sancta erit vobis: omne opus servile non facietis. |
26. Also in the day of the first-fruits, when ye bring a new meat-offering unto the Lord, after your weeks be out, ye shall have an holy convocation; ye shall do no servile work: | 26. Porro die primitiarum quando offeretis minham novato Jehovae in hebdomadibus vestris, convocatio sancta erit vobis: omne opus servile non facietis. |
27. But ye shall offer the burntoffering for a sweet savor unto the Lord; two young bullocks, one ram, seven lambs of the first year; | 27. Et offeretis holocaustum in odorem quietis Jehovah: juvencos filios bovis duos, arietem unum, et septem agnos anniculos. |
28. And their meat-offering of flour mingled with oil, three tenth-deals unto one bullock, two tenth-deals unto one ram, | 28. Et oblationem eorum similam permixtam oleo, tres decimas in singulos juvencos, duas decimas per arietes singulos. |
29. A several tenth-deal unto one lamb, throughout the seven lambs; | 29. Singulas decimas per agnos singulos, septem agnis. |
30. And one kid of the goats, to make an atonement for you. | 30. Hircum caprarum unum ad expiandum vos. |
31. Ye shall offer them beside the burnt-offering, and his meat-offering, (they shall be unto you without blemish,) and their drink-offerings. | 31. Praeter holocaustum juge et minham ejus facietis: immaculati erunt vobis et libamina eorum. |
16. And in the fourteenth day. It is true that the instruction here given has some connection with the feast of the passover, but since the sacrifices are avowedly treated of, and no mention is made of its other observances, except in this place, I have connected it with the continual sacrifice, as its concomitant or part. Moses cursorily refers, indeed, to what we have already seen, i.e., that the people should abstain from leaven for seven days, and eat unleavened bread; but he afterwards descends to the main point of which he here proposed to treat, viz., that the people should slay two bullocks as a burnt-offering, a ram, and seven lambs, together with a goat for a sin-offering; and that this sacrifice should be repeated through the whole week. In order, then, that the reverence paid to the passover should be increased, this extraordinary sacrifice was added to the continual one, partly that they might thus be more and more stimulated to devote themselves to God; partly that they might acknowledge how familiarly He had embraced them with His favor, inasmuch as He took these offerings from their flocks and herds, and required the sacred feast to be prepared for Him out of their cellars and granaries also; partly, too, that professing themselves to be worthy of eternal death, they should fly to Him to ask for pardon, and at the same time should understand that there was but one way of reconciliation, i.e., when God should be propitiated by sacrifice.
26. Also in the day of thefirst-fruits. Moses delivers the same commandment as to another festival, viz., that on which they offered their first-fruits. Then, also, he instructs them, the continual sacrifice was to be increased by the addition of two bullocks, one ram, seven lambs, a goat for a sin-offering, together with the minha and a libation, with the object, of which I have already spoken. A perplexing difficulty here arises, because in Leviticus 23, one bullock is mentioned instead of two, and, on the contrary, two rams instead of one. [^f238] Some think that an option was left to the priests in this matter; but when I consider how precisely God’s commands were given in everything, I question whether such an alternative was left to their discretion. The notion that God had once been content with a single bullock, as some think, because they were not abundant in the desert, appears to me a subterfuge. I confess I do not know how to get out of this difficulty, unless perhaps we say, that inasmuch as sufficiently exact provision had been made, in all other particulars, that nothing should be done without reason, in this respect only they were reminded that God in Himself cares not for greater or less victims. Nor does any reverence prevent us from saying that, as it sometimes happens in minor matters, a wrong number may have crept in from the carelessness of scribes; [^f239] and this is probably the most natural solution. The more correct reading, in my opinion, is, that they should offer two bullocks and one ram; but since it is elsewhere explained why God appointed this day, he only briefly recites here: “When they bring the fainha with the first-fruits.”
NUMBERS 29
<042901>Numbers 29:1-39
1. And in the seventh month, on the first day of the month, ye shall have an holy convocation: ye shall do no servile work: it is a day of blowing the trumpets unto you. | 1. Alloquutus est praeterea Jehova Mosen, dicendo: |
2. And ye shall offer a burnt-offering for a sweet savor unto the Lord; one young bullock, one ram, and seven lambs of the first year, without blemish: | 2. Loquere ad filius Israel, dicendo, Anima quum peccaverit per errorem ab omnibus praeceptis Jehovae qusa non sunt facienda, feceritque quidpiam de uno ex illis: |
3. And their meat-offering shall be of flour mingled with oil, three tenthdeals for a bullock, and two tenthdeals for a ram, | 3. Si sacerdos unctus peccaverit secundum delictum populi, offeret sacrificium pro peccato suo quod peccavit, juvencum vitulum immaculatum Jehovae pro peccato. |
4. And one tenth-deal for one lamb, throughout the seven lambs; | 4. Adducetque juvencum ilum ad ostium tabernaculi conventionis in conspectu Jehovae, et admovebit manum suare super caput juvenci, mactabitque juvencum in conspectu Jehovah. |
5. And one kid of the goats for a sinoffering, to make an atonement for you: | 5. Accipietque sacerdos unctus de sanguine juvenci, et inferet eum in tabernaculum conventionis. |
6. Beside the burnt-offering of the month, and his meat-offering, and the daily burnt-offering, and his meatoffering, and their drink-offerings, according unto their manner, for a sweet savor, a sacrifice made by fire unto the Lord. | 6. Dein sacerdos tinget digitum suum in sanguine, aspergetque de sanguine illo septem vicibus coram Jehova: |
7. And ye shall have on the tenth day of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work therein: | 7. Decimo autem die mensis septimi hujus, convocatio sancta erit vobis, affligetisque animus vestras: nullum opus facietis. |
8. But ye shall offer a burnt-offering unto the Lord. for a sweet savor; one young bullock, one ram, and seven lambs of the first year; they shall he unto you without blemish. | 8. Et offeritis holocaustum Jehovae in odorem quietis, juvencum filium bovis unum, arietem unum, agnos anniculos septem: immaculati erunt vobis. |
9. And their meat-offering shall be of flour mingled with oil, three tenthdeals to a bullock, and two tenthdeals to one ram, | 9. Et minham eorum ex simila conspersa oleo, tres decimas in singulos juvencos, duas decimas in singulos arietes: |
10. A several tenth-deal for one lamb, throughout the seven lambs; | 10. Singulas decimas per agnos singulos, per septem agnos. |
11. One kid of the goats.for a sinoffering, beside the sin-offering of atonement, and the continual burntoffering, and the meat-offering of it, and their drink-offerings. | 11. Hircum caprarum unum in sacrificium pro peccato: praeter oblationem pro peccato expiationum: et holocaustum juge, et minham ejus, libaminaque eorum. |
12. And on the fifteenth day of the seventh month ye shall have an holy convocation; ye shall do no servile work, and ye shall keep a feast unto the Lord seven days. | 12. Porre decimaquinta die mensis septimi, convocatio sancta erit vobis: nullum opus servile facietis, et celebrabitis solennitatem Jehovae septem diebus. |
13. And ye shall offer a burntoffering, a sacrifice made by fire, of a sweet savor unto the Lord; thirteen young bullocks, two rams, and fourteen lambs of the first year; they shall be without blemish: | 13. Et holocaustum, et oblationem ignitam in odorem quietis Jehovae, juvencos filios bovis tredecim, arietes duos, agnos anniculos quatuordecim: immaculati erunt. |
14. And their meat-offering shall be of flour mingled with oil, three tenth- deals unto every bullock of the thirteen bullocks, two tenth-deals to each ram of the two rams, | 14. Minham quoque eorum ex simila conspersa oleo, tres decimas in juvencos singulos tredecim juvencis: duas decimas in arietes singulos duobus arietibus. |
15. And a several tenth-deal to each lamb of the fourteen lambs; | 15. Et singulas declinus per agnos singulos, quatuordecim agnos. |
16. And one kid of the goats for a sinoffering, beside the continual burntoffering, his meat-offering, and his drink-offering. | 16. Et hircum caprarum unum in sacrificium pro peccato: prater holocaustum juge, minham ejus et libamen ejus. |
17. And on the second day ye shall offer twelve young bullocks, two rams, fourteen lambs of the first year, without spot: | 17. Die autem secundo juvencos filios bovis duodecim, arietes duos, agnos anniculos quatuordecim immaculatos. |
18. And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner; | 18. Et minham eorum, et libamina eorum in juvencos, in arietes, in agnos secundum numerum eorum, juxta morem. |
19. And one kid of the goats for a sinoffering, beside the continual burntoffering, and the meat-offering thereof, and their drink-offerings. | 19. Et hircum caprarum unum in sacrificium pro peccato: praeter holocaustum juge, et minham ejus, et libamina eorum. |
20. And on the third day eleven bullocks, two rams, fourteen lambs of the first year, without blemish: | 20. Die vero tertio juveneos undecim, arietes duos, agnos anniculos quatuordecim immaculatos. |
21. And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner; | 21. Et minham eorum, et libamina eorum in juvencos, in arietes, et in agnos, secundum numerum eorum, juxta morere. |
22. And one goat for a sin-offering, beside the continual burnt-offering, and his meat-offering, and his drinkoffering. | 22. Et hircum in sacrificium pro petcato unum, praeter holocaustum juge, et minham ejus, et libamen ejus. |
23. And on the fourth day ten bullocks, two rams, and fourteen lambs of the first year, without blelnish: anniculos quatuordecim immaculatos. | 23. Die autem quarto juvencos decem, arietes duos, agnos |
24. Their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner; | 24. Minham eorum et libamina eorum in juvencos, in arietes, et in agnos, secundum numerum eorum, juxta morere. |
25. And one kid of the goatsfor a sinoffering, beside the continual burntoffering, his meat-offering, and his drink-offering. | 25. Et hircum caprarum unum in sacrificium pro peccato, praeter holocaustum juge, minham ejus et libamen ejus. |
26. And on the fifth day nine bullocks, two rams, and fourteen lambs of the first year without spot: | 26. Et die quinto juvencos novem, arietes duos, agnos annietrios quatuordecim immaculatos. |
27. And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner; | 27. Et minham eorum, et libamina eorum, in juvencos, in arietes, et in agnos, secundum numerum eorum, juxta morere. |
28. And one goat. for a sin-offering, beside the continual burnt-offering, and his meat-offering, and his drinkoffering. | 28. Et hircum in sacrificium pro peccato unum, procter holocaustum juge, et minham ejus, et libamen ejus. |
29. And on the sixth day eight bullocks, two rams, and fourteen lambs of the first year, without blemish: | 29. Die praterea sexto jurenons otto, arietes duos, agnos anniculos quatuordecim immaculatos. |
30. And their meat-offering, and their drink- offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: | 30. Et minham eormn, et libamina eorum in juvencos, in arietes, et in agnos, secundum numerum eorum juxta morere. |
31. And one goat for a sin-offering, beside the continual burnt-offering, his meat-offering, and his drinkoffering. | 31. Et hircum in sacrificium pro peccato unum: procter holocaustum juge, et minham ejus, et libamina ejus. |
32. And on the seventh day seven bullocks, two rams, and fourteen lambs of the first year, without blemish: septem, arietes duos, agnos anniculos quatuordecim immaculatos. | 32. Et die septimo juvencos |
33. And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner; | 33. Et minham eorum, et libamina eorum, in juvencos, in arietes, et in agnos, secundum numerum eorum juxta morere. |
34. And one goat for a sin-offering, beside the continual burnt-offering, his meat-offering, and his drinkoffering. | 34. Et hircum in sacrificium pro peccato unum, prfeter holocaustum juge, et minham ejus, et libamen ejus. |
35. On the eighth day ye shall have a solemn assembly; ye shall do no servile work therein: | 35. Die octavo solennitas erit vobis: nullum opus servile facietis. |
36. But ye shall offer a burntoffering, a sacrifice made by fire, of a sweet savor unto the Lord: one bullock, one ram, seven lambs of the first year, without blemish: | 36. Et offeretis holocaustum, et oblationem ignitam odoris quietis jehovae, juvencum unum, arietem unum, agnos anniculos septem immaculatos: |
37. Their meat-offering, and their drink-offerings, for the bullock, for the ram, and for the lambs, shall be according to their number, after the manner; | 37. Et minham eorum, et libamina eorum, in juvencum, in arietem, et in agnos, secundum numerum eorum juxta morere. |
38. And one goat for a sin-offering, beside the continual burnt-offering, and his meat-offering, and his drinkoffering. | 38. Et hircum in sacrificium pro peccato unum: procter holocaustum juge, et minham ejus, et libamen ejus. |
39. These things ye shall do unto the Lord in your set feasts, beside your vows, and your free-will offerings, for your burnt-offerings, and for your meat-offerings, and for your drinkofferings, and for your peaceofferings. | 39. Ista facietis Jehovae in solemnitatibus vestris: prater vota vestra, et spontanea vestra in holocaustis vestris, et minhis vestris, et libaminibus vestris, et sacrificiis prosperitatum. |
1. And in the seventh month. I have already observed that the festivals are not here (generally) treated of, but only the sacrifices, by which their solemnization was to be graced. In the beginning of the seventh month was the memorial, as it was called, of the blowing of trumpets. Because it was a minor festival, Moses only commands one bullock to be killed; but the number was increased on other grounds, for we have already seen that on the first of every month two bullocks were sacrificed. This day, therefore, had three larger victims, whilst the number of the others was doubled, so that there were two rams and fourteen lambs. Thus, then, God consecrated this day doubly to Himself, so that one celebration diminished nothing of the other; else He might have seemed to have abrogated what He had once commanded. The memorial of trumpets was not, then, an abolition of the new-moon, but they kept both ordinances at the same time.
7. And ye shall have on the tenth day. This was the day of Atonement. For although they never came into God’s presence without supplication for pardon, they then in a special manner confessed their sins, because a fast was appointed in token of their guilt. For thus it is written in Leviticus 23:29,
“Whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.”
As to the sacrifices, one bullock only is required; the rest is as before, except that an exception is added, which was omitted in the former cases. For another propitiation is appointed besides the goat, to accord with the fact of their affliction. For the acknowledgment of guilt would have been a dreadful torment to their consciences without the hope of reconciliation. The reason of this sacrifice will be soon explained.
12. And on the fifteenth, day. Amongst their festivals this last was the chief [^f240] in which they dwelt in tabernacles for seven days; for whereas in the
Passover they commemorated the night in which they came forth free from the plagues of Egypt, by dwelling in tabernacles they embraced the whole forty years in which their fathers in the desert experienced the constant and consummate bounty of God. That solemn convention, too, availed for another present purpose, i.e., of thanksgiving to God for the ingathering of the harvest. Hence it was that they offered sacrifices every day and in greater number: on the first day, thirteen bullocks, two rams, and fourteen lambs; on the second, twelve bullocks; on the third, eleven; on the fourth, ten; on the fifth, nine; on the sixth, eight; finally, on the seventh, seven; and on the eighth, one. Nor is it carelessly that Moses expends so many words on the recital; first, that nothing might be done except at God’s command; secondly, lest it should be disagreeable or onerous to be at such great expense, which they would have gladly avoided. Wherefore, that they might cheerfully obey God’s command, he diligently inculcates what victims God would have daily offered to Him. But why the distribution was so unequal, I confess, is not clear to me, and it is better to confess my ignorance than by too subtle speculations to vanish into mere smoke. [^f241]
This notion, indeed, is neither curious nor to be rejected, i.e., that, by daily diminishing the number, they came at last on the seventh day to the number seven, which is the symbol of perfection; for the eighth was superadded, merely as a conclusion. Finally, Moses subjoins that in the continual sacrifice, as well as these extraordinary ones, they should hold fast to what God prescribes, so that nothing should be altered according to man’s fancy. The sacrifices which depend on the Commandments of the Second Table, I have designedly postponed to their proper place.
THE GREAT YEARLY ATONEMENT
LEVITICUS 16
<031601>Leviticus 16:1-34
1. And the Lord spake unto Moses, after the death of the two sons of Aaron, when they offered before the Lord, and died; | 1. Loquutus est autem Jehova ad Mosen postquam mortui sunt duo ex filiis Aharon: qui dum accederent coram Jehova mortui sunt. |
2. And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy-seat, which is upon the ark, that he die not: for I will appear in the cloud upon the mercy-seat. | 2. Dixitque Jehova ad Mosen, Loquere ad Aharon fratrem tuum, ut ne ingrediatur omni tempore sanctuarium intra velum coram propitiatorio quod est supra arcam, ne moriatur: in nube enim apparebo supra propitiatorium. |
3. Thus shall Aaron come into the holy place; with a young bullock for a sin-offering, and a ram for a burntoffering. | 3. Cum hoc ingredietur Aharon sanctuarium, cum juvenco filio bovis in hostiam pro peccato, et ariete in holocaustum. |
4. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on. | 4. Tunica linea sancta induet se, et femoralia linea erunt super carnem ejus, balteoque lineo accinget se, et mitra linea velabit sese: vestes sanctitatis sunt: lavabitque aqua carnem suam, et induet se illis. |
5. And he shall take of the congregation of the children of Israel two kids of the goats for a sinoffering, and one ram for a burntoffering. | 5. A coetu autem filiorum Israel accipiet duos hircos caprarum in hostiam pro peccato, et arietem unum in holocaustum. |
6. And Aaron shall offer his bullock of the sin-offering which is for hhnself, and make an atonement for himself, and for his house. | 6. Offeretque Aharon juvencum sacrificii pro peccato suum, et expiationem faciet pro se et pro domo sua. |
7. And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation. | 7. Postea caplet duos hircum, quos statuet coram Jehova ad ostium tabernaculi conventionis. |
8. And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scape-goat. | 8. Mittetque Aharon super duos illos hircum sortes, sortem unam Jehovae, et sortem alteram pro azazel. |
9. And Aaron shall bring the goat upon which the Lord’s lot fell, and offer him for a sin-offering: | 9. Offeret autem Aharon hircum super quem ceciderit sots pro Jehovae, et faciet eum pro peccato. |
10. But the goat, on which the lot fell to be the scape-goat, shall be presented alive before the Lord, to make an atonement with him, and to let him go for a scape-goat into the wilderness. | 10. Hircum vero super quem ceciderit sors pro azazel, statuet vivum coram Jehova ad emundandum per illum, ad emittendum illum in azazel in desertum. |
11. And Aaron shall bring the bullock of the sin-offering which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sinoffering which is for himself. | 11. Offeret autem Aharon juvencum pro hostia peccati suum, et expiationem faciet pro se et pro domo sua, mactabitque juvencum pro hostia peccati suum. |
12. And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the vail. | 12. Assumet quoque plenum thuribulum prunis ignitis de altari a conspectu Jehovae, et plenas volas suas de incenso aromatico comminuto, et inferet intra velum. |
13. And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not. morietur. | 13. Ponetque incensum super ignero coram Jehova: operietque nubes incensi propitiatorium quod est super testimonium, et non |
14. And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat eastward: and before the mercy-seat shall he sprinkle of the blood with his finger seven times. | 14. Deinde accipiet de sanguine juvenei, et asperget digito suo contra faciem propitiatorii ad orientem: coram propitiatorio inquam asperget septem vicibus de sanguine illo, digito suo. |
15. Then shall he kill the goat of the sin-offering that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat. | 15. Mactabit praeterea hircum hostiam pro petcato, qui fuerit populi, et inferet sanguinem ejus intra velum: facietque de sanguine ejus quemadmodum fecit de sanguine juvenci, aspergens scilicet illum supra propitiatorium, et coram propitiatorio. |
16. And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation that remaineth among them in the midst of their unclean-ness. | 16. Et emundabit sanctuarium ab immunditiis filiorum Israel, eta praevaricationibus eorum, cunctisque pectaris eorum: sic quoque faciet tabernaculo conventionis quod moratur cum eis in medio immunditiarum corum. |
17. And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel | 17. Nullus autem homo erit in tabernaculo conventionis dum egredietur ipse ad emundandum in sanctuario, donec egrediatur ipse: et expiationem fecerit pro se et pro domo sua, et pro universo coetu Israel. |
18. And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. | 18. Exibit autem ad altare quod est coram Jehova: et expiabit illud: tolletque de sanguine juvenci, ac de sanguine hirci, et ponet super cornua altaris per circuitum. |
19. And he shall sprinkle of the upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. | 19. Aspergetque super illud de sanguine illo, digito suo, septem vicibus, ac mundabit illud, sanctificabitque ab immunditiis filiorum Israel. |
20. And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat: | 20. Qunm autem finierit expiare sanctuarium tabernaculumque conventionis et altare, tune offeret hircum vivum. |
21. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness. | 21. Imponetque Aharon ambas manus suas super caput hirei vivi, et confitebitur super illud onmes iniquitates filiorum Israel, et omnes praevaricationes eorum cum omnibus peccatis eorum: et ponet illa super caput hirci, ac emitter ilium per manum viri praeparati in desertum. |
22. And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness. | 22. Et portabit hircus ille super se omnes iniquitates eorum in terram inhabitabilem: et abire sinet hircum ilium in deserto. |
23. And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments which he put on when he went into the holy place, and shall leave them there: | 23. Veniet post haec Aharon in tabernaculmunconventionis, et exuet se vestibus lineis, quibus induerat se dum ingrederetur sanctuarium, et ponet eas ibi. |
24. And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt-offering, and the burnt-offering of the people, and make an atonement for himself, and for the people. | 24. Lavabitque carnem suam aqua in loco sancto: et induct se vestibus suis: egredietur autem et faciet holocaustum populi, et expiationem faciet pro se et pro populo. |
25. And the fat of the sin-offering shall he burn upon the altar. | 25. Adipem vero hostira pro peccato adolebit super altare. |
26. And he that let go the goat for the scape-goat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp. | 26. Qui veto deduxerit hircum in azazel, lavabit vestimenta sua, postea quam laverit carnem suam aqua, et postea ingredietur castra ipsa. |
27. And the bullock for the sinoffering, and the goat for the sinoffering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung. | 27. Juvencum autem pro peccato, et hircum pro delicto quorum illatus fuerit sanguis ad emundandum in sanctuario, educet extra castra, et comburent igni pellem eorum, et carnes eorum, et fimum eorum. |
28. And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp. | 28. Et qui combusserit ea, lavabit, vestimenta sua, postquam laverit carnem suam aqua, et postea ingredietur castra. |
29. And this shall be a statute for ever unto you, that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: | 29. Eritque vobis in statutum perpetuum: mense septimo decima die mensis affligetis animas vestras: neque opus ullum facietis, indigena et peregrinus qui peregrinatur in medio vestri. |
30. For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord. | 30. In hac enim die expiabit vos ut emundet vos ab omnibus peccatis vestris, coram Jehova mundabimini. |
31. It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. | 31. Sabbathum quietis est vobis, et affligetis animas vestras statuto perpetuo. |
32. And the priest whom he shall anoint, and whom he shall consecrate to minister in the priest’s office in his father’s stead, shall make the atonement, and shall put on the linen clothes, even the holy garments. | 32. Expiabit enim sacerdos quem unxerit ungens, et cujus consecraverit manum ad fungendum sacrificio pro patre suo, inductque se vestibus lineis, vestibus sanctis. |
33. And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar; and he shall make an atonement for the priests, and for all the people of the congregation. | 33. Et expiabit sanctuarium sanctitatis et tabernaculum conventionis, altare quoqne expiabit et sacerdotes, et cunctum populum congregationis expiabit. |
34. And this shall be an everlasting statute unto you, to make an atonement for the children of Israel, for all their sins, once a year. And he did as the Lord commanded Moses. | 34. Eritque hoe vobis in statutum perpetuum, ad emundandum filios Israel ab omnibus peccatis suis, semel quotannis. Et fecit Moses secundum quod praeceperat ei Jehova. |
1. And the Lord spake unto Moses. A copious description is here given of what we have recently adverted to cursorily, as it were, i.e., the solemn atonement which was yearly made in the seventh month; for when Moses was instructing them as to what sacrifices were to be offered on each of the festivals, he expressly excepted, though only in a single word, this sacrifice, where he spoke of the day of atonement itself, on which they afflicted their souls. Now, therefore, a clear and distinct exposition of it is separately given. For although at other seasons of the year also both their public and private sins were expiated, and for this purpose availed the daily sacrifices, still this more solemn rite was meant to arouse the people’s minds, that they might more earnestly apply themselves all the year through to the diligent seeking for pardon and remission. In order, then, that they might be more anxious to propitiate God, one atonement was performed at the end of the year which might ratify all the others. But, that they might more diligently observe what is commanded, Moses makes mention of the time in which the Law was given, viz., when Nadab and Abihu were put to death by God, after they had rashly defiled the altar by their negligence.
2. Speak unto Aaron. The sum of the law is, that the priest should not frequently enter the inner sanctuary, but only once a year, i.e., on the feast of the atonement, in the month of September. The cause of this was, lest a more frequent entrance of it should produce indifference; for if he had entered it promiscuously at every sacrifice, no small part of the reverence due to it would have been lost. The ordinary sprinkling of the altar was sufficient to testify the reconciliation; but this annual ceremony more greatly influenced the people’s minds. Again, by this sacrifice, which they saw only once at the end of the year, the one and perpetual sacrifice offered by God’s Son was more clearly represented. Therefore the Apostle elegantly alludes to this ceremony in the Epistle to the Hebrews, where it is said that by the annual entrance of the high priest the Holy Ghost signified,
“that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing,” (Hebrews 9:8;)
and a little further on he adds, that after Christ the true Priest had come,
“he entered in once into the holy place, having obtained eternal redemption for us.” (Hebrews 9:11, 12.)
Thus the year, in the ancient type, was a symbol of the one offering, so that believers might understand that the sacrifice, whereby God was to be propitiated, was not to be often repeated. That God may inspire greater fear, and preserve the priests from carelessness, He proclaims that His glory should appear in the cloud in that part of the sanctuary where was the mercy seat; for we know that the sign was given from hence to the Israelites, when the camp was to be moved, or when they were to remain stationary. But this testimony of God’s presence should have justly moved the priests to greater care and attention; and hence we may now learn, that the closer God’s majesty manifests itself, the more anxiously should we beware, lest through our thoughtlessness we should give any mark of contempt, but that we should testify our submission with becoming humility and modesty.
3. Thus shall Aaron come into the holy place. The rites and formality are now described; first, that Aaron should put on the holy garments, and wash his person; secondly, that he should offer a bullock and ram for a burnt-offering; thirdly, that he should take two goats from the people, one of which should be sent away alive, and the other slain in sacrifice. We have stated elsewhere why the priests were to be dressed in garments different from others, since he who is the mediator between God and men should be free from all impurity and stain; and since no mortal could truly supply this, a type was substituted in place of the reality, from whence believers might learn that another Mediator was to be expected; because the dignity of the sons of Aaron was only typical, and not true and substantial. For whenever the priest stripped himself of his own garments, and assumed those which were holy and separated from common use, it was equivalent to declaring openly that he represented another person. But if this symbol were not sufficient, the ablution again taught that none of the sons of Aaron was the genuine propitiator; for how could he purify others, who himself required purification, and made open confession of his uncleanness? A third symbol also was added; for he who by a sacrifice of his own atoned for himself and his house, how was he capable of meriting God’s favor for others? Thus then the holy fathers were reminded, that under the image of a mortal man, another Mediator was promised, who, for the reconciliation of the human race, should present Himself before God with perfect and more than angelical purity. Besides, in the person of the priest there was exhibited to the people a spectacle of the corruption whereby the whole human race is defiled, so as to be abominable to God; for if the priest, both chosen by God, and graced with the sacred unction, was still unworthy on the score of his uncleanness to come near the altar, what dignity could be discoverable in the people? And hence to us now-adays also very useful instruction is derived; viz., that when the question arises how God is to be propitiated, we are not to look this way and that way; since out of Christ there is no purity and innocence which can satisfy the justice of God.
7. And he shall take the two goats. A twofold mode of expiation is here presented to us; for one of the two goats was offered in sacrifice according to the provisions of the Law, the other was sent away to be an outcast, or offscouring (κάθαρμα vel περίψημα. [^f242]) The fulfillment of both figures, however, was manifested in Christ, since He was both the Lamb of God, whose offering blotted out the sins of the world, and, that He might be as an offscouring, (κάθαρμα,) His comeliness was destroyed, and He was rejected of men. A more subtle speculation might indeed be advanced, viz., that after the goat was presented, its sending away was a type of the resurrection of Christ; as if the slaying of the one goat testified that the satisfaction for sins was to be sought in the death of Christ; whilst the preservation and dismissal of the other shewed, that after Christ had been offered for sin, and had borne the curse of men, He still remained alive. I embrace, however, what is more simple and certain, and am satisfied with that; i.e., that the goat which departed alive and free, was an atonement, [^f243] that by its departure and flight the people might be assured that their sins were put away and vanished. This was the only expiatory sacrifice in the Law without blood; nor does this contradict the statement of the Apostle, for since two goats were offered together, it was enough that the death of one should take place, and that its blood should be shed for expiation; for the lot was not cast until both goats had been brought to the door of the tabernacle; and thus although the priest presented one of them alive “to make an atonement with him,” as Moses expressly says, yet God was not propitiated without blood, since the efficacy of the expiation depended on the sacrifice of the other goat. As to the word Azazel, [^f244] although commentators differ, I doubt not but that it designates the place to which the scape-goat was driven. It is certainly a compound word, equivalent to “the departure of the goat,” which the Greeks have translated, whether properly or not I cannot say, ἀποπομπαῖον. I am afraid that the expiation is decidedly too subtle which some interpreters give, that the goat was so called as “the repeller of evils,” just as the Gentiles [^f245] invented certain gods, called ἀλεξικάκους. What I have said agrees best with the departure of the goat; although I differ from the Jews, who conceive that this place was contiguous to Mount Sinai; as if the lot for Azazel were not cast every year, when the people were very far away from Mount Sinai. Let it suffice, then, that some solitary and most uninhabitable spot was chosen whither the goat should be driven, lest the curse of God should rest upon the people.
12. And he shall take a censer full. Before he takes the blood into the sanctuary, (the priest) is commanded to offer incense. There was, as we have seen, an altar of incense, on which the priest burnt it, but without the veil; but now he is ordered to go within the veil, to make [^f246] an incenseoffering in the very holy of holies. But it is worth noticing, that is said that the cloud of the incense should cover the mercy-seat — that the priest die not; for by this sign it was shewn how formidable is God’s majesty, the sight of which is fatal even to the priest; that all might learn to tremble at it, and to prostrate themselves as suppliants before Him; and again, that all audacity and temerity might be repressed. But it is uncertain whether he killed together the bullock for himself and the goat for the people, or whether, after he had sprinkled the sanctuary with his own offering, he killed the goat separately. Moses indeed seems to mark this distinct order in the words he uses; for after having spoken of the first sprinkling, he immediately adds, “Then shall he kill the goat of the sin-offering:” but since the narrative of Moses is not always consecutive, and it is a matter of little importance, let the reader choose which he pleases.
16. And he shall make an atonement for the holy place. The cleansing of the sanctuary might seem absurd, as if it were in man’s power to pollute what God Himself had consecrated; for we know that God remains true, although all’ the world be unholy, and consequently that whatever God has appointed changes not its nature through the sins of men. Yet, if no contagion from men’s sins had infected the tabernacle, this cleansing would have been superfluous. But although the sanctuary in itself may have contracted no defilement from the guilt of the people, still, in regard to the sin and guilt of the people themselves, it is justly accounted unclean. And thus sin is made more exceeding sinful, inasmuch as men, even though their intention be to serve God, profane His sacred name, if they do so carelessly or irreverently. It was at that time a detestable sacrilege in all to defile the altar and sanctuary of God; and Moses convicts the Israelites of this sacrilege when He commands the sanctuary to be cleansed. Moreover, let us learn that men may so contaminate the sacred things of God as that their nature should still remain unaltered and their dignity inviolate. Wherefore Moses expressly states that the sanctuary is cleansed not from its own uncleanness, but from that of the children of Israel. We must now apply the substance of this type to our own use. By Baptism and the Lord’s Supper, God appears to us in his only-begotten Son: these are the pledges of our holiness; yet such is our corruption that we never cease from profaning, as far as in us lies, these instruments of the Spirit whereby God sanctifies us. Since, however, we have now no victims to kill, we must mourn and humbly pray that Christ, by the sprinkling of His blood, may blot out and cleanse these defilements of ours, by which Baptism and the Lord’s Supper are polluted. The reason of the purification is also to be observed, viz., because the tabernacle “dwelleth among them in the midst of their uncleanness;” [^f247] by which words Moses signifies that men are so polluted and full of corruptions that they contaminate all that is holy without the intervention of a means of purification; for he takes it for granted that men cannot but bring some impurity with them. What he had said of the inner sanctuary he extends to the altar and the whole of the tabernacle.
17. And there shall be no man. The driving away of all men from approaching the tabernacle during the act of atonement is a sort of punishment by temporary banishment, that they may perceive themselves to be driven from God’s face, whilst the place is purified which had been defiled by their sins. This was a melancholy sight, when all these for whose sake it was erected were obliged to desert it; but in this way they were reminded that every part and particle of our salvation depends on God’s mercy only, when they saw themselves excluded from the remedy designed for obtaining pardon, unless a new pardon should come to their aid, since they had fallen away from the hope of reconciliation.
20. And when he hath made an end of reconciling. The mode of expiation with the other goat is now more clearly explained, viz., that it should be placed before God, and that the priest should lay his hands on its head, and confess the sins of the people, so that he may throw the curse on the goat itself. This, as I have said, was the only bloodless (ἀναίματον) sacrifice; yet it is expressly called an “offering,” [^f248] with reference, however, to the slaying of the former goat, and was, therefore, as to its efficacy for propitiation, by no means to be separated from it. It was by no means reasonable that an innocent animal should be substituted in the place of men, to be exposed to the curse of God, except that believers might learn that they were in no wise competent to bear His judgment, nor could be delivered from it otherwise than by the transfer of their guilt and crime. For, since men feel that they are altogether overwhelmed by the wrath of God, which impends over them all, they vainly endeavor to lighten or shake off in various ways this intolerable burden; for no absolution is to be hoped for save by the interposition of a satisfaction; and it is not lawful to obtrude this according to man’s fancy, or, in their foolish arrogance, to seek in themselves for the price whereby their sins may be compensated for. Another means, therefore, of making atonement to God was revealed when Christ, “being made a curse for us,” transferred to Himself the sins which alienated men from God. (2 Corinthians 5:19; Galatians 3:13.) The confession tended to humiliate the people, and thus acted as a stimulus to sincere repentance; since “the sacrifices of God are a broken spirit,” (Psalm 51:17;) nor is it fit that any but the prostrate should be lifted up by God’s mercy, nor that any but those who voluntarily condemn themselves should be absolved. The accumulation of words tends to this, “all the iniquities, all their transgressions, all their sins,” that believers may not lightly only and as, a mere act of duty acknowledge themselves guilty before God, but rather that they should groan under the weight, of their guilt. Since now in Christ no special day in the year is prescribed in which the Church should confess its sins in a solemn ceremony, let believers learn, whenever they meet together in God’s name, humbly to submit themselves to voluntary self-condemnation, and to pray for pardon, as if the Spirit of God dictated a formulary for them; and so let each in private: conform himself to this rule.
26. And he that let the goat go. Since this goat was the outcast (κάθαπμα) of God’s wrath, and devoted to His curse, he who led it away is commanded to wash his person and his clothes, as if he were a partaker in its defilement. By this symbol the faithful were reminded how very detestable is their iniquity, so that they might, be affected with increasing dread, whenever they considered what they deserved. For when they saw a man forbidden to enter the camp because he was polluted by simply touching the goat, they must needs reflect how much wider was the alienation between God and themselves, when they bore upon them an uncleanness not contracted elsewhere, but procured by their own sin. The same may be said of him who burned the skin, the flesh, and the dung of the bullock and the goat. We have elsewhere seen that these remnants were carried out of the camp in token of abomination. And on this head Christ’s inestimable love towards us shines more brightly, who did not disdain to go out of the city that He might be made an outcast (rejectamentum) for us, and might undergo the curse due to us.
29. And this shall be a statute for ever. This day of public atonement is now finally mentioned in express terms, and the affliction of souls, of which fuller notice is taken in chap. 23, is touched upon, that they may more diligently exercise themselves in more serious penitential meditations, nor doubt that they are truly purged before God; and yet in a sacramental manner, viz., that the external ceremony might be a most unmistakable sign of that atonement, whereby, in the fullness of time, they were to be reconciled to God. Wherefore Moses states at some length that this was to be the peculiar office of the priest; and by this eulogy exalts the grace of the coming Mediator, so that He may direct the minds of believers to Him alone.
LEVITICUS 1
<030101>Leviticus 1:1-17
1. And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, | 1. Vocavit autem Mosen, et loquutus est Jehova cum eo e tabernaculo conventionis, dicendo: |
2. Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the Lord, ye shall bring your offering of the cattle, even of the herd, and of the flock. | 2. Loquere ad filios Israel, et dic illis, Homo quum offeret ex vobis oblationem Jehovae: ex animalibus, ex bobus, et ex pecudibus offeretis oblationem. |
3. If his offering be a burnt-sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will, at the door of the tabernacle of the congregation, before the Lord. | 3. Si holocaustum oblatio ejus fuerit ex bobus, masculum immaculatum offeret: ad ostium tabernaculi conventionis offeret eum pro animi proposito in conspectu Jehovae. |
4. And he shall put his hand upon the head of the burnt-offering; and it shall be accepted for him, to make atonement for him. | 4. Et admovebit manum suam super caput holocausti: et acceptum erit pro ipso ad eum expiandum. |
5. And he shall kill the bullock before the Lord; and the priests, Aaron’s sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation. | 5. Mactabit autem juveneum in conspectu Jehovae, et offerent filii Aharon sacerdotes sanguinem, ae spargent illum in circiutu super altare quod erit ad ostium tabernaculi conventionis. |
6. And be shall flay the burntoffering, and cut it into his pieces. | 6. Et excoriabit holocaustum, concidetque in frusta sua. |
7. And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire. | 7. Ponentque filii Aharon sacerdotis ignem super altare, et disponent ligna super ignem. |
8. And the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar. | 8. Posthaec disponent filii Aharon sacerdotes frusta, caput, et adipem, super ligna superimposita igni qui est super altare. |
9. But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burntsacrifice, an offering made by fire, of a sweet savor unto the Lord. | 9. Intestina autem ejus et crura lavabit aqua, et adolebit sacerdos omnia super altare: holocaustum est oblatio ignita odoris quietis Jehovae. |
10. And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt-sacrifice; he shall bring it a male without blemish. | 10. Quod si de pecudibus fuerit oblatio ejus, de ovibus, vel de capris in holocaustum, masculum immaculatum offeret eum: |
11. And he shall kill it on the side of the altar northward before the Lord: and the priests, Aaron’s sons, shall sprinkle his blood round about upon the altar. | 11. Mactabitque illud ad latus altaris ad aquilonem in conspectu Jehovae: spargentque filii Aharon sacerdotes sanguinem ejus super altare in circiutu. |
12. And he shall cut it into his pieces, with his head and his fat; and the priest shall lay them in order on the wood that is on the fire which is upon the altar. | 12. Et concidet eum in frusta sun, et caput ejus, et adipem ejus: ordinabitque ea sacerdos super ligna superposita igni qui est super altare. |
13. But he shall wash the inwards and the legs with water; and the priests shall bring it all, and burn it upon the altar: it is a burnt-sacrifice, an offering made by fire, of a sweet savor unto the Lord. | 13. Et intestina et crura lavabit aqua, efferetque sacerdos onmia, adolebitque super altare: holocaustum est, oblatio ignita odoris quietis Jehovae. |
14. And if the burnt-sacrifice for his offering to the Lord be of fowls, then he shall bring his offering of turtledoves, or of young pigeons. | 14. Si autem de avibus fuerit holocaustum, oblatio ipsius Jehovae, tum offeret de turturibus aut de columbis oblationem suam. |
15. And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar. | 15. Et offeret illam sacerdos super altare, et ungue secabit caput ipsius: et adolebit super altare, exprimeturque sanguis ejus super parietem altaris. |
16. And he shall pluck away his crop with his feathers, and cast it beside the altar, on the east part, by the place of the ashes. | 16. Et removebit vesiculam ejus cum pluma ipsius: projicietque illam prope altare ad orientem ad locum cineris. |
17. And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt-sacrifice, an offering made by fire, of a sweet savor unto the Lord. | 17. Et findet illam cum alis suis, neque dividet, adolebitque eam sacerdos super altare, super ligna qum fuerint super igne: holocaustum est oblatio ignita odoris quietis Jehovae. |
1. And the Lord called unto Moses. In these seven chapters Moses will treat generally of the sacrifices. But since we read of many things here, the use of which has passed away, and others, the grounds of which I do not understand, I intend to content myself with a brief summary, from whence, however, the reader may fully perceive that whatever has been left to us relative to the legal sacrifices is even now profitable, provided we are not too curious. Let those who choose to hunt for allegories receive the praise they covet; my object is only to profit my readers, and it will suffice briefly to sum up what I think useful to be known. Although in this chapter burnt-offerings only are treated of, yet the rule which is laid down respecting them has a more extensive application, since Moses teaches what animals God would have offered to Him, so as that they may be acceptable, and also by whom and with what ceremonies they are to be offered. He enumerates three kinds, of the herd, of the flocks, and of fowls; for the case of the red heifer, from which the ashes of atonement were made, was different and peculiar; and here the question is as to the ordinary sacrifices, by which private individuals used either to atone for their sins or to testify their piety. He commands, therefore, that the cattle as well as the lambs and kids should be males, and also perfect and free from all blemish. We see, then, that only clean animals were chosen for the sacrifices, and again that all clean animals did not please God, but only domestic ones, such as allow themselves to be directed by the hand and will of men. For, though deer and roes are sometimes tamed, yet God did not admit them to His altar. This, then, was the first rule of obedience, that men should not offer promiscuously this or that victim, but bulls or bull-calves of their herds, and male lambs or kids of their flocks. Freedom from blemish is required for two reasons; for, since the sacrifices were types of Christ, it behooved that in all of them should be represented that complete perfection of His whereby His heavenly Father was to be propitiated; and, secondly, the Israelites were reminded that all uncleanness was repudiated by God lest his service should be polluted by their impurity. But whilst God exhorted them to study true sincerity, so he abundantly taught them that unless they directed their faith to Christ, whatsoever came from them would be rejected; for neither would the purity of a brute animal have satisfied Him if it had not represented something better. In the second place, it is prescribed that whosoever presented a burnt-offering should lay his hand on its head, after he had come near the door of the tabernacle. This ceremony was not only a sign of consecration, but also of its being an atonement, [^f249] since it was substituted for the man, as is expressed in the words of Moses, “And it shall be accepted for him to make atonement for him.” (Ver. 4.) There is not, then, the least doubt but that they transferred their guilt and whatever penalties they had deserved to the victims, in order that they might be reconciled to God. Now, since this promise could not have been at all delusive, it must be concluded that in the ancient sacrifices there was a price of satisfaction which should release them from guilt and blame in the judgment of God; yet still not as though these brute animals availed in themselves unto expiation, except in so far as they were testimonies of the grace to be manifested by Christ. Thus the ancients were reconciled to God in a sacramental manner by the victims, just as we are now cleansed through baptism. Hence it follows that these symbols were useful only as they were exercises unto faith and repentance, so that the sinner might learn to fear God’s wrath, and to seek pardon in Christ.
5. And he shall kill the bullock. The ceremony of killing is subjoined, viz., that the priest should prepare the victim itself, and pour its blood upon the altar, for it was not allowable for a private person to kill the victim with his own hands, but what the priest did in their name was transferred to them. [^f250] But this is worth remarking, that although they brought the pledge of reconciliation from their home, yet that the ministers of expiation were to be sought elsewhere, since no one was competent for so illustrious an office, save he who was graced by the holy unction of God. It was, therefore, plainly manifested that all mortals are unworthy of coming near God to propitiate Him, and that the hands of all are in a manner polluted or profane except those which God himself has purged. For the honor of sacrificing came from nowhere else but from the grace of the Spirit, of which the external anointing was a pledge. We now understand how it was that individuals offered sacrifices to God, and yet that the priest alone performed this office. The altar was sprinkled with the blood, that the people might know that the blood poured from the victim did not fall on the ground, but was consecrated to God, and breathed, as it were, a sweet savor; just as now the blood of Christ appears before His face. I pass by the rest, since it does not seem worth while to enlarge on the third kind of offering, i.e., of the birds. Yet we must recollect that thus far Moses only speaks of the burnt-offerings, whose flesh was burned; for this was not the case with all, as we shall see hereafter. Although, then, it is twice said that “the priests shall lay the parts, the head and the fat,” etc., we must not understand it as if he only commanded the fat and the head to be burned, but that nothing was to be left the skin. Some think that rdp pheder, [^f251] is a dissevered head, nor do I reject their opinion, provided we do not exclude the fat. Whatever was filthy in the victim, God would have to be washed, that it might not contaminate it. The question now arises why it was burned either wholly or partially. My own opinion is, that by the fire the efficacy of the Spirit is represented, on which all the profit of the sacrifices depends; for unless Christ had suffered in the Spirit, He would not have been a propitiatory sacrifice. Fire, then, was as the condiment which gave their true savor to the sacrifices, because the blood of Christ was to be consecrated by the Spirit, that it might cleanse us from all the stains of our sins. This God would have more fully represented in the burnt-offerings, yet no victim was offered of which some part was not consumed by fire.
LEVITICUS 2
<030201>Leviticus 2:1-16
1. And when any will offer a meatoffering unto the Lord, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon. | 1. Anima quum offeret oblationem minha Jehovae, simila erit oblatio ejus: fundetque super eam oleum, ac thus superimponet. |
2. And he shall bring it to Aaron’s sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savor unto the Lord. | 2. plenum pugillum de simila ejus, et de oleo ipsius supra totum thus ipsius, adolebitque sacerdos odorem ejus super altare: oblatio ignita est odoris quietis Jehovae. |
3. And the remnant of the meatoffering shall be Aaron’s and his sons: it is a thing most holy of the offerings of the Lord made by fire. | 3. Et residuum e minha, ipsius Aharon erit et filiorum ejus, sanctum sanctorum est ex oblationibus ignitis Jehovae. |
4. And if thou bring an oblation of a meatoffering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil. | 4. Quinn vero obtuleris oblationem minha, coctionem clibani, sit e simila placentae infermentatae mixtae oleo, et lagana ex infermentatis mixta oleo. |
5. And if thy oblation be a meatoffering baken in a pan, it shall be of fine flour unleavened, mingled with oil. | 5. Si minha sartaginis erit oblatio tua, sit simila conspersa oleo infermentata. |
6. Thou shalt part it in pieces, and pour oil thereon: it is a meatoffering. | 6. Concides eam in frusta, et fundes super cam oleum: minha est. |
7. And if thy oblation be a meatoffering baken in the fryingpan, it shall be made of fine flour with oil. | 7. Quod si minha craticulm erit oblatio tua, simila sit oleo conspersa. |
8. And thou shalt bring the meatoffering that is made of these things unto the Lord: and when it is presented unto the priest, he shall bring it unto the altar. | 8. Afferesque minham ex illis factam Jehovae: et offeres illam sacerdoti qui admovebit eam altari. |
9. And the priest shall take from the meatoffering amemorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savor unto the Lord. | 9. Tolletque sacerdos de minha odorem ejus, et adolebit super altare: oblatio est ignita odoris quietis Jehovae. |
10. And that which is left of the meatoffering shall be Aaron’s and his sons: it is a thing most holy of the offerings of the Lord made by fire. | 10. Et quod superfuerit e minha |
11. | 11. Omnis minha quam offeretis Jehovae non fiet fermentata: quia de nullo fermento, et de nullo melle adolebis oblationem ignitam Jehovae. |
12. As for the oblation of the firstfruits, ye shall offer them unto the Lord; but they shall not be burnt on the altar for a sweet savor. | 12. In oblatione primitiarum offeretis ea Jehovae: et super altare non ascendent in odorem quietis. |
13. And everv oblation of thy meatoffering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meatoffering: with all thine offerings thou shalt offer salt. | 13. Et omnem oblationem minhae tuae sale salies, neque cessare facies sal foederis Dei tui a minha tua: in omni oblatione tua offeres sal. |
14. And if thou offer a meatoffering of thy firstfruits unto the Lord, thou shalt offer, for the meatoffering of thy firstfruits, green ears of corn dried by the fire, even corn beaten out of full ears. | 14. Si vero obtuleris minham primitiarum Jehovae, spicam tostam igni, triticum contusum spicae plenae offeres minham primitiarum tuarum. |
15. And thou shalt put oil upon it, and lay frankincense thereon: it is a meatoffering. | |
16. And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the Lord. | 16. Et adolebit sacerdos odorem ejus, de frumento ejus contuso et de oleo ejus ultra totum thus ipsius: oblatio est ignita Jehovah. |
1. And when any will offer. In this chapter Moses prescribes the rules for those offerings to which the name of minha is peculiarly given. They were not bloody sacrifices, nor offerings of animals, but only of cakes and oil. If any one would offer plain flour, he is commanded to season it with frankincense and oil, and also to choose fine flour, that the oblation may not be defiled by the bran. Thus here, as in all the service of God, the rule is laid down that nothing but what is pure should be offered; besides, by the oil its savor is improved, and by the frankincense a fragrant odor is imparted to it. We know that God is not attracted either by sweetness of taste nor by pleasant scents; but it was useful to teach a rude people by these symbols, lest they should corrupt God’s service by their own foolish inventions. Moses afterwards commands, that whatever is consecrated to God should be delivered into the hand of the priest, as we have before seen that private persons were excluded from this honor so that Christ’s peculiar dignity should remain to Him, i.e., that by Him alone access should be sought to God, and that all men might know that no worship pleases God except what He sanctifies. The substance of this type is shewn by the words of the Apostle, when he says that “by him” we now “offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name.” (Hebrews 13:15.) But when the priest had burnt a handful of the flour with the oil and frankincense, what remained was left for his own use; for, as we have elsewhere seen, the holy of holies of the burnt-offerings were given to the priests. Other kinds are then spoken of, viz., cakes, baken in the oven; then such as were fried in a pan; and thirdly, on a gridiron: for God would have the minha offered Him of every kind of cake, so that the Israelites might learn to look to Him in all their food, since nothing is clean to us except what He consecrates by His blessing. This is the reason why Moses accurately distinguishes between the cakes which were cooked either in the oven, or the frying-pan, or on the gridiron.
11. No meat-offering, which ye shall bring. God here forbids leavened cakes to be offered to Him, by which rite the ancients were taught that God’s service is corrupted if any strange invention be mingled with it. Nor can it be doubted but that. Christ alluded to this when He warned His disciples to “beware of the leaven of the Pharisees,” (Matthew 16:11;) understanding by that word the fictions whereby they had corrupted religion. The eating of leaven was forbidden in the Passover for another reason, viz., that they might remember their sudden departure, or rather flight, in which there had been no time to prepare provisions for their journey. Although Paul extends it even further, viz., that believers should abstain from all “leaven of malice and wickedness.” (1 Corinthians 5:8.) It is clear, however, that in this general rule all adventitious corruptions are condemned, whereby pure religion is polluted, as if it were said that no offerings would be approved by God except such as were genuine and free from all strange savor. With reference to the honey, the ground of its use is more obscure, for I know not whether there is much dependence to be placed on the subtle disquisitions of some respecting its nature. [^f252] But although I scarcely dare to make any assertion as to this, still I pass by conceits, and advance what seems to me more probable. Cooked honey immediately becomes sour, and causes the bread with which it is mixed to ferment; these two things, therefore, seem to be combined, that neither honey nor leaven should be offered in the fire. As to what Moses adds just afterwards, “Ye shall offer them among the first-fruits,” I know not whether it applies to the leaven, as some think;
assuredly the exception seems to be more simple, that the first-fruits of honey would indeed be acceptable to God, provided it did not corrupt the offerings of the altar. But no doubt the ancients understood the meaning of this precept, else it would have been useless, and thus knew that nothing was legitimate in the sacrifices except what God appointed. But let us, since the use of the ceremony is abolished, learn not to intrude our own imaginations or inventions in God’s service, but to follow obediently the rule which he prescribes.
13. And every oblation of thy meat-offering. The reason for salting the victims was very similar, viz., that God’s service might not be without savor; but the true seasoning which gives grace to sacrifices is found nowhere except in God’s word. Hence it follows that all modes of worship fabricated by men are rejected as unsavory. For although they who profane God’s worship by superstitions think themselves very acute, yet all that most approves itself to them under the cloak of wisdom is mere fatuity. Nevertheless, Christ deduces an exhortation from this ceremony, viz., that believers, if they desire to please God, should patiently endure to be refined and purified. “Every one,” He says,
“shall be salted with fire, and every sacrifice shall be salted with salt.” (Mark 9:49.)
In which words He signifies that, when we are searched and tried by fire, we shall be acceptable sacrifices to God, and that this is the seasoning of salt when our flesh with its affections shall have been well macerated. Meanwhile, let us firmly hold to this, that our service of God is not what it should be without, the savor which is to be sought in the word; since in all the brains of men not one particle of salt is to be found. I pass by other more subtle allegories, in which I see no other use than to gratify curious ears. “The salt of the covenant” is used in a different sense from “the covenant of salt,” viz., as the salt which is employed in the sacrifice according to the inviolable compact of God. Hence, too, is confirmed what I have said before, that the keeping of God’s covenant always occupies the first place in this service.
14. And if thou offer a meat-offering. This offering is different from that of the first-fruits, since it was voluntary, whereas the first-fruits were paid in obedience to the enactment of the Law. But if any one chose to add anything to the first-fruits of his new corn, Moses lays down the rule, that the ears should be dried in the fire, so that they might be more easily pounded, and so might be burnt mixed with oil and frankincense; for so I interpret his words, that he means the same thing by “ears of corn dried by the fire,” and “corn beaten out of full ears.” He requires full ears, that the people may select them, and not offer anything poor or stunted.
LEVITICUS 3
1. And if his oblation be a sacrifice of peaceoffering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the Lord. | 1. Quod si sacrificium prosperitatum fuerit oblatio ejus, si de bobus ipse offeret, sive masculum, sive foeminam offerat, immaculatum offeret eum in conspectu Jehovae. |
2. And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron’s sons, the priests, shall sprinkle the blood upon the altar round about. | 2. Et imponet manum suam super caput oblationis suae, et immolabit eum ad ostium tabernaculi conventionis: fundentque filii Aharon sacerdotes sanguinem super altare per circuitum. |
3. And he shall offer of the sacrifice of the peaceoffering an offering made by fire unto the Lord; the fat that covereth the inwards, and all the fat that is upon the inwards, | 3. Postea offeret de sacrificio prosperitatum oblationem ignitam Jehovae, adipem operientem intestina, et omnem adipem qui est super ilia. |
4. And the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. | 4. Et duos renes, adipemque qui est super ipsos, qui est super ilia, et fibram cum jecore, cum renibus removebit. |
5. And Aaron’s sons shall burn it on the altar upon the burntsacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savor unto the Lbrd. | 5. Adolebunt autem omne illud filii Aharon super altare, una cum holocausto quod erit super ligna superposita igni: oblatio ignita est odoris quietis Jehovae. |
6. And if his offering, for a sacrifice of peaceoffering unto the Lord, be of the flock, male or female; he shall offer it without blemish. | 6. Quod si de pecudibus fuerit oblatio ejus, in sacrificium prosperitatum Jehovae, masculum aut foeminam immaculatum offeret eum: |
7. If he offer a lamb for his offering, then shall he offer it before the Lord. | 7. Si vero agnum offerat oblationem suam, tum offeret illum in conspectu Jehovae: |
8. And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron’s sons shall sprinkle the blood thereof round about upon the altar. | 8. Imponentque manum suam super caput oblationis sum, postea mactabit eum in conspectu tabernaculi conventionis: spargent filii Aharon sanguinem ejus, super altare per circuitum. |
9. And he shall offer, of the sacrifice of the peaceoffering, an offering made by fire unto the Lord; the fat thereof, and the whole rump, it shall he take offhardby the back bone; and the fat that covereth the inwards, and all the fat that is upon the inwards, | 9. Et offeret de sacrificio prosperitatum oblationem ignitam Jehovae, adipem ejus, caudam integrare, e regione spinae dorsi removebit eam, adipem quoque operientem intestina, atque omnem adipem qui est super ilia. |
10. And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it. shall he take away. | 10. et adipem qui est super illos, et qui est super ilia, et fibram qum est super jecur, cum renibus removebit. |
11. And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the Lord. | 11. Adolebitque illud sacerdos super altare, cibus oblationis ignitm est jehovae. |
12. And if his offering be a goat, then he shall offer it before the Lord. | 12. Si vero capra fuerit oblatio ejus, tum offeret eam in conspectu Jehovae. |
13. And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about. | 13. Ponetque manum snare super caput ejus, et maetabit eam coram tabernaculo conventionis, et spargent filii Aharon sanguinem ejus super altare per circuitum. |
14. And he shall offer thereof his offering, even an offering made by fire unto the Lord; the fat that covereth the inwards, and all the fat that is upon the inwards, | 14. Postea offeret ex ea oblationem suam, oblationem ignitam Jehovae, adipem operientem intestina: et omnem adipem qui est super ilia. |
15. And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. | 15. Et duos renes, et adipem qui est super illos: et qui est super ilia, et fibram qum est super jecur: eum renibus removebit. |
16. And the priest shall burn them upon the altar: it is the food of the offering made by fire, for a sweet savor. All the fat is the Lord’s. | 16. Adolebitque eam sacerdos super altare, eibus oblationis ignitm est odoris quietis: et omnis adeps Jehovae est. |
17. It shall be aperpetual statute for your generations, throughout all your dwellings, that ye eat neither fat nor blood. | 17. Statutum perpetuum in generationibus vestris, in cunctis habitaculis vestris: omnem adipem et omnem sanguinem non comedetis. |
1. And if his oblation be a sacrifice. He now proceeds to a different class, viz., to the sacrifices, which were testimonies of gratitude in celebration of God’s blessings; part of which was burnt with fire, part was claimed by the priests, and the rest remained to the offerers themselves. As to the word µymlç, shelomim, I have briefly given my opinion elsewhere; [^f253] the common translation of it is certainly unsuitable, “the sacrifices of peace-offerings:” and the statement of others is far-fetched, that they are called “sacrifices of perfections,” because it was unlawful for the unclean to touch them. Since, however, the Hebrews include in the word “peace,” safety, and all good success, I have thought that its plural number might aptly be translated “prosperities:” on which account, David calls the libation which used to be made in this sacrifice, “the cup of salvations:” (<19B613>Psalm 116:13,) nor do I doubt but that by this outward sign he designates thanksgiving. I admit indeed that this sacrifice was not only offered in acknowledgment of gratitude, but also when they sought of God peace and good success; yet still the epithet will always admirably suit it, because they confessed by it that God was the author of all good things, so as to attribute all their prosperity to Him. First, however, he commands all the sacrifices to be brought to the tabernacle, which is what he means by “the face of God;” [^f254] else would altars have been everywhere erected in their cities and villages, and by this license God’s service would have been mangled, and religion undermined. Wherefore, in order to keep the people in the unity of the faith, he bids them all be content with a single altar. But He would be worshipped and honored in that place, which He had dedicated to Himself, lest they should be scattered abroad after strange gods; and then He prescribes the mode of offering, whether the victim were of the herd or the flock. That such exact injunctions should be given as to trifles, might seem to be an unnecessary particularity, and even a superfluous repetition, inasmuch as the same thing is often inculcated, in precisely similar words: if it were not that this earnestness reminded the people that something higher was enwrapped in the ceremonies, whilst it restrained them from allowing themselves wantonly to add or change the smallest point. This very scrupulous observance, then, ought to have led them by the hand, as it were, to the things signified; so that under the external image the spiritual truth might meet their eyes; secondly, it ought to have held them bound, as it were, to the word of God, lest they should do anything in sacred matters from the dictates of their own reason. But now, since the use of sacrifices has ceased, we are first taught that God’s blessings are profaned, unless we diligently exercise ourselves in manifesting our religion, as His infinite and constant liberality towards us deserves; secondly, that unless our devotion is unmixed and paid to Him alone, we impiously defraud Him of His right; thirdly, that as we pray in Christ’s name, so our vows are to be paid, and our thanksgivings to be rendered, through His hand; and fourthly, that God’s loving-kindness is not to be celebrated in a negligent or perfunctory manner, but that we must labor to do so, as in a matter of the utmost importance, with no common zeal and attention.
16. And the priest shall burn them. He justly assigns to the priest the main duties of sacrificing, i.e., to sprinkle the blood, and to cast the fat into the fire, since he alone was competent to make atonement. Moreover, although there is a harsh metaphor contained in the word “food,” yet it admirably expresses what the Holy Spirit would teach, that the legal service pleased God, just as the food which we eat is pleasing to us; whilst it at the same time marks God’s familiar communion with His people, as if He sat at the same table with them. It is indeed sure that God, who breathes life into all, and borrows nothing from any, does not want food; but His incomparable kindness could not be better shewn forth, than by deigning to make Himself, as it were, the messmate of His worshippers. In the same figure of speech the ingratitude of the people is reproved by Malachi, when he says,
“The table of the Lord is polluted, and the fruit thereof, even his meat, is contemptible,” (Malachi 1:12;)
not because God delighted in the fat of fed beasts, or in bread; but because it was a gross and intolerable act of impiety to neglect this extraordinary pledge of His grace. This similitude, however, ought to be referred to the truth it represents, viz., that the exercise of faith, and the proofs of our piety, are no less pleasing to God than as if He should be feasted delicately and sumptuously; wherefore we ought to take the greater care not to defraud Him of the things He takes delight in. It is not very clear to me why God claims for Himself the fat in all the sacrifices, and commands it to be burnt, unless that in this way He might accustom His servants to temperance. We have already seen that the fat is certainly accounted the most delicate part, where Moses applies this word to corn and wine; and this also is plain from Psalm 63:5, “My soul shall be satisfied as with marrow and fatness.” And when God declares (Isaiah 1:11,) that He does not desire “the fat,” He signifies that He does not require for His own sake the choicest part of animals, but that the Israelites might remember that they should partake soberly of all their food, as if they had consecrated the best and first-fruits of it. If any one desire a more distinct exposition of this, the offering of the fat taught them to pay more honor to the service of God; and secondly, it instructed them in abstinence. The allegories, suited only to tickle men’s ears, must be sought from others. [^f255]
Isychius, after having pretended that the fat represented spiritual affections, soon afterwards metamorphoses it into gross appetites. Others suppose that Christ was designed by it. Others understand by it that the grossness or fatness of our flesh must be refined by the fire of the Spirit, that it may be mortified unto God. This simple meaning satisfies me, that, when the Law permitted them to eat the sacred meats, an exception was added, which left the best portion in God’s hands; secondly, that the part which might have been most attractive to the greedy, was consumed in the fire as a restraint upon their gluttony. The eating of blood is here prohibited, as also elsewhere, because it was consecrated to God in order to make expiation; but there was another and higher reason why it was forbidden, of which mention was made in Genesis 9, and which must be again handled in our exposition of the Sixth Commandment.
LEVITICUS 4
1. And the Lord spakeunto Moses, saying, | 1. Alloquutus est praeterea Jehova Mosen, dicendo: |
2. Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the Lord, concerning things which ought not to be done, and shall do against any of them: | 2. Loquere ad filius Israel, dicendo, Anima quum peccaverit per errorem ab omnibus praeceptis Jehovae qusa non sunt facienda, feceritque quidpiam de uno ex illis: |
3. If the priest that is anointed do sin according to the sin of the people; then let him bring, for his sin which he hath sinned, a young bullock without blemish unto the Lord for a sin-offering. | 3. Si sacerdos unctus peccaverit secundum delictum populi, offeret sacrificium pro peccato suo quod peccavit, juvencum vitulum immaculatum Jehovae pro peccato. |
4. And he shall bring the bullock unto the door of the tabernacle of the congregation before the Lord; and shall lay his hand upon the bullock’s head, and kill the bullock before the Lord. | 4. Adducetque juvencum ilum ad ostium tabernaculi conventionis in conspectu Jehovae, et admovebit manum suare super caput juvenci, mactabitque juvencum in conspectu Jehovah. |
5. And the priest that is anointed shall take of the bullock’s blood, and bring it to the tabernacle of the congregation. | 5. Accipietque sacerdos unctus de sanguine juvenci, et inferet eum in tabernaculum conventionis. |
6. And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the Lord, before the vail of the sanctuary. | 6. Dein sacerdos tinget digitum suum in sanguine, aspergetque de sanguine illo septem vicibus coram Jehova: |
7. And the priest shall put some of the blood upon the horns of the altar of sweet incense before the Lord, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt-offering, which is at the door of the tabernacle of the congregation. | 7. Ponetque sacerdos de sanguine isto super cornua altaris suffimenti aromataci coram Jehova, quod est in tabernaculo conventionis: totum autem sanguinem reliquum juvenci effundet ad basin altaris holocausti quod est ad ostium tabernaculi conventionis. |
8. And he shall take off from it all the fat of the bullock for the sin-offering; the fat that covereth the inwards, and all the fat that is upon the inwards, | 8. Totum praeterea adipem juvenci oblati pro peccato tollet ab eo: nempe adipem operientem intestina, et totum adipem qui est super ca. |
9. And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away, | 9. Duos quoque renes, et adipem qui est super eos, et qui est super ilia, et fibram quae est super jecur, cum renibus auferet: |
10. As it was taken off from the bullock of the sacrifice of peaceofferings; and the priest shall burn them upon the altar of the burnt- offering. | 10. Quemadmodum tollitur a bove sacrificii prosperitatum: adolebitque ea sacerdos super altare holocausti. |
11. And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, | 11. Pellem praeterea juvenci, et omnem carnem ejus, cum capite ejus, et cruribus, et intestina ejus, et timum ejus. |
12. Even the whole bullock shall carry forth without the camp unto clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt. | 12. Educetque totum juveneum extra castra ad locum mundum, ad locum ubi effundetur cinis: et comburet eum super ligna igni: in loco inquam ubi effunditur cinis, comburetur. |
13. And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the Lord, concerning things which should not be done, and are guilty; | 13. Quod si tota synagoga Israel erraverit, et latuerit res in oculis congregationis, et fecerit unum ab omnibus praeceptis Jehovae qum non sunt facienda, et deliquerit: |
14. When the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernale of the congregation. | 14. Notum autem fuerit peccatum quod peceaverunt: tune offeret congregatio juvencum filium bovis in sacrificium pro peccato, adducetque ilium ante tabernaculum conventionis, |
15. And the elders of the congregation shall lay their hands upon the head of the bullock before the Lord; and the bullock shall be killed before lhe Lord. | 15. Ponentque seniores synagogae marius suas super caput juvenci coram Jehova: tune mactabit juvencum coram Jehova. |
16. And the priest that is anointed shall bring of the bullock’s blood to the tabernacle of the congregation. | 16. Inferetque sacerdos unctus de sanguine juvenci in tabernaculum conventionis. |
17. And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the Lord, even before the vail. | 17. Et intinget sacerdos digitum suum in ipso sanguine, aspergetque septem vicibus coram Jehova ante velum. |
18. And he shall put some of the blood upon the horns of the altar which is before the Lord, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burntoffering, which is at the door of the tabernacle of the congregation. | 18. De sanguine quoque illo ponet super cornua altaris, quod est coram Jehova, quod est inquam in tabernaculo conventionis, posthaec totum sanguinem reliquum effundet ad basin altaris holocausti quod est ad ostium tabernaculi conventionis. |
19. And he shall take all his fat from him, and burn it upon the altar. | 19. Totum autem adipem ejus tollet ab eo, et adolebit super altare. |
20. And he shall do with the bullock as he did with the bullock for a sinoffering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them. | 20. Juvenco vero faciet quemadmodum fecit juvenco oblato pro peccato, sic faciet ei: atque expiabit eos sacerdos, et remittetur eis. |
21. And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin-offering for the congregation. | 21. Deinde juvencum educet extra castra, et comburet eum quemadmodum combussit juvencum priorem: oblatio pro peccato congregationis est. |
22. When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the Lord his God, concerning things which should not be done, and is guilty; | 22. Si princeps peccaverit, feceritque unum ab omnibus praeceptis Jehovae Dei sui quae non sunt facienda, et id fecerit per errorem, et deliquerit: |
23. Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish. | 23. Si innotuerit ei peccatum suum quod peccavit: tunc offeret oblationem suam hircum caprarum masculum immaculatum. |
24. And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burntoffering before the Lord: it is a sinoffering. | 24. Ponetque manum suam super caput hirci, et mactabit eum in loco in quo mactari solet holocaustum coram Jehova: oblatio pro peccato est. |
25. And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out his blood at the bottom of the altar of burnt-offering. | 25. Tolletque sacerdos de sanguine oblationis pro peccato digito suo, et ponet super corrina altaris holocausti: reliquum autem sanguinem ejus effundet ad basin altaris holocausti. |
26. And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace-offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him. | 26. Totum vero adipem ejus adolebit super altare, sicut adipem sacrificii prosperitatum: et ita expiabit ilium sacerdos a peccato ejus, et remittetur ei. |
27. And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the Lord, concerning things which ought not to be done, and be guilty; | 27. Quod si anima aliqua peccaverit per errorem de populo terrae, faciendo unum a praeceptis Jehova quae non sunt facienda, et deliquerit: |
28. Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned. | 28. Si innotuerit ei peccatum suum quod peccavit: afferet oblationem suam capellam caprarum immaculatam foeminam pro peccato suo quod peccavit. |
29. And he shall lay his hand upon the head of the sin-offering, and slay the sin-offering in the place of the burnt-offering. | 29. Admovebitque manum suam super caput oblationis pro peccato, et mactabit oblationem illam pro peccato in loco holocausti. |
30. And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out all the blood thereof at the bottom of the altar. | 30. Dein tollet sacerdos de sanguine ejus digito suo, ponetque super cornua altaris holocausti: totum vero reliquum sanguinem ejus effundet ad basin altaris. |
31. And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace-offerings; and the priest shall burn it upon the altar for a sweet savor unto the Lord; and the priest shalt make an atonement for him, and it shall be forgiven him. | 31. Totum praeterea adipem ejus auferet, quemadmodum ablatus fuit adeps a sacrificio prosperitatum: adolebitque sacerdos super altare in odorem quietis Jehovae: atque ita expiabit eum sacerdos, et remittetur ei. |
32. And if he bring a lamb for a sinoffering, he shall bring it a female without blemish. | 32. Quod si pecudem obtulerit oblationem suam pro peccato, foeminam immaculatam afferet. |
33. And he shall lay his hand upon the head of the sin-offering, and slay it for a sin-offering in the place where they kilt the burnt-offering. | 33. Ponetque manum suam super caput illius oblationis pro peccato, et mactabit illam pro sacrificio peccati, in loco in quo mactare solet holocaustum. |
34. And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out all the blood thereof at the bottom of the altar. | 34. Deinde accipiet sacerdos de sanguine oblationis pro peccato digito suo, ponetque super cornua altaris holocausti: totum vero reliquum sangninem ejus effundet ad basin altaris. |
35. And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peaceofferings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the Lord: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him. After Moses had treated of the offerings and other sacrifices, which were testimonies of gratitude and exercises of piety, he now descends to the sinoffering (expiationem) which held the chief place amongst the sacrifices, inasmuch as, without reconciliation, there could never be any intercourse between men and God; for since He deservedly abominates the whole human race on account of the corruption of our nature, and because we all continually provoke His wrath, the whole hope of salvation must needs be founded on the remedies provided for propitiating Him. This principle, being established, we must remember that Moses will henceforth speak of the expiatory sacrifices which propitiate God to men by the removal of their guilt. He here shews how God is to be appeased, where a man shall have sinned through ignorance or inconsiderateness; wherein too a distinction is laid down between different persons, since one kind of victim is required of a king, another of the priests, and another of ordinary persons; whilst regard is had to the poor, that they may not be burdened by so great an expense as the rich. But, since it will appear from the context that all kinds of ignorance are not here included, we must see what the word hggç, shegagah, [^f256] means, which I have preferred rendering error rather than ignorance; for Moses does not refer to those transgressions into which we are ensnared, when we are led astray by the appearance of rectitude, so as to think ourselves without blame; but to those of which we take no heed, and whereby our minds are not pricked; or to those sudden falls, wherein the infirmity of the flesh so stifles the reason and the judgment as to blind the sinner. It is of such that Paul speaks when he bids us “restore in the spirit of meekness those who are overtaken in a fault,” (Galatians 6:1;) for he does not mean those who are deceived by their good intentions (as they call it,) or rather by their foolish opinion, so as to be unconscious of their sin; but those who fall through the infirmity of their flesh, and whom Satan catches unawares in his snares; or who, at any rate, do not perceive the evil they have done, so as immediately to apply the remedy. This will be more clearly understood from Psalm 19:12, 13, where David, having asked pardon for his errors, seeks to be kept free from presumptuous sins. [^f257] The antithesis between twaygç, shegioth, [^f258] and µydz, zedim, shews that those transgressions are called errors, in which there is no criminal pride against God. “If a soul shall sin — from all the commandments,” [^f259] is a harsh expression; and therefore some refer it to sins of omission, but I interpret it more simply, “If he sin by turning away from the commandments,” or “if he commit any thing opposed (alienum)to the commandments.” | 35. Totum praeterea adipem qius auferet, quemadmodum auferri solet adeps agni a sacrificio prosperitatum: adolebitque illa sacerdos super altare in oblationem ignitam Jehovae: atque expiabit eum sacerdos a peccato suo quod peccavit, et remittetur el. |
3. If the priest that is anointed. He now distinguishes between different persons, and begins with the high priest, who alone bore the high distinction of the holy unction, unless it be thought better to apply it to the whole supreme class. [^f260] It is probable, however, that it only refers to one. The more illustrious was his dignity, the more diligently and zealously ought his life to be confirmed to the model of holiness; and therefore the infirmity which was more tolerable in others, was more exceedingly reprehensible in him. This is the reason why it was required that he should atone for himself with a greater victim. But this in some measure related to all the Levites, inasmuch as they were chosen to be of the sacred class; and it now extends to all the ministers and pastors of the Church, not that they should ransom themselves by the sacrifice of a calf, but that they should diligently beware of every sin, and be more intent in their endeavors after holiness. The clause “according to the sin of the people,” might be also rendered “unto the sin,” etc., as though Moses had said that the priest through sin corrupted the people by his bad example; for, since his life is the rule of holiness and righteousness, so his faults give occasion to the errors of others. The sense, however, that I have followed is simpler, i.e., that though the transgression of the priest may be an ordinary one, yet in consideration of his office it becomes more weighty, and deserving of greater punishment.
5. And the priest that is anointed shall take. It is well known that what is here prescribed as to the sprinkling of blood, and its pouring out, as well as to the burning of the fat and the kidneys, is the same as in the other sacrifices; and the comparison in the 10th verse sufficiently proves that, the ordinary forms were observed in other particulars. But inasmuch as it might seem absurd that the priest, who was himself guilty, should come before God to perform the office of reconciliation, it was necessary to prescribe the details more accurately, to obviate all doubt. Although, therefore, he was unworthy to approach God, yet, since the law of the priesthood was inviolable, he was admitted to the discharge of his duties; for it was not lawful that more mediators should be appointed. In order, then, that more reverence should be paid to the rites of the Law, and that men should seek after no other way of reconciliation, God extended His grace to the fault of the priest. The blood was sprinkled before the Lord, that the people might learn that through the sight of the sacrifice sins were hidden and buried, so as to come no more into remembrance before God; but the rest of the blood was poured before the altar, because it was holy, and therefore ought by no means to be cast elsewhere like anything profane.
13. And if the whole congregation. The very same sacrifice which was enjoined on the priest is required of the people; since he who went into the sanctuary in the name of all to present all the tribes before God, represented the whole body. It seems indeed that the kind of ignorance here spoken of is different from the former kind; since it was said “if the thing be hid;” yet I think that these infirmities are comprised, in which it often happens that men are blinded for a time. [^f261] For many do not search into themselves, and therefore slumber in their sins; whereas if they honestly examined their doings, their conscience would straightway smite them. It might, then, happen that the whole people should fail to be aware of their sin, whilst dealing with themselves too gently and indulgently. The meaning therefore is, that although no sense of sin should at first arouse them to repentance, yet, if afterwards they should be awakened so as to begin to acknowledge their crime, God must be propitiated by sacrifices; for otherwise the people might make a cloak for themselves of their error.
22. When a ruler hath sinned. A peculiar atonement is also appointed for the transgression of the rulers; and, although he speaks of the ruler in the singular number, yet inasmuch as the law was not yet enacted that one individual should bear rule, he undoubtedly designates the heads and governors generally, because they who bear rule do more injury by their bad example than private persons. If, then, any of the judges or governors had sinned through error, he might indeed be set free by a lesser victim than the priest or the whole people, yet there was individually this difference between them, that they were to offer she-goats or lambs, and the ruler a he-goat; and the object of this was that those in authority should more carefully keep themselves pure from every transgression, whereas otherwise they are wont to indulge themselves more freely, as if their rank and dignity allowed them greater license. Where we have given as our translation, “If (the sin) shall have become known,” (si innotuerit,)
translators are not agreed. [^f262] The word used is properly a disjunctive particle Or; [^f263] but it is sometimes used for the conditional particle, as we shall see in the next chapter. Those who retain the primary and genuine meaning of the word do violence to the signification of the last word of the foregoing verse, and translate it, “shall have offended” instead of “shall have felt that he has offended;” but since it appears from many passages that wa, o, is equivalent to µa, im, there is no need of wresting the words to an improper sense. The word [dwh, hodang, which they render transitively “to make known,” may fitly bear my translation, unless this is preferred, “if he shall have known,” (si cognoverit). The words which Moses continually repeats, “the priest shall make an atonement for him, and his; iniquity shall be forgiven him,” some coldly restrict to external and civil cleansing, as if Moses only removed his condemnation before men; but God rather offers pardon to sinners, and assures them that He will be favorable to them, lest fear or doubt should prevent them from freely calling upon Him. And assuredly those who do not acknowledge that the legal rites were sacraments, are not acquainted with the very rudiments of the faith. Now to all sacraments, at any rate to the common sacraments of the Church, a spiritual promise is annexed: it follows, therefore, that pardon was truly promised to the fathers, who reconciled themselves to God by the offering of sacrifices, not because the slaying of beasts expiated sins, but because it was a certain and infallible symbol, in which pious minds might acquiesce, so as to dare to come before God with tranquil confidence. In sum, as now in baptism sins are sacramentally washed away, so under the Law also the sacrifices were means of expiation, though in a different way; since baptism sets Christ before us as if He were present, whilst under the Law He was only obscurely typified. Figuratively indeed what applies to Christ only is transferred to the signs, for in Him alone was manifested to us the fulfillment of all spiritual blessings, and He at length blotted out sins by His one and perpetual sacrifice; but since the question here is not as to the value of the legal ceremonies in themselves, let it suffice that they truly testified of the grace of God, of which they were the types; and so let not that profane imagination be listened to, that the sacrifices only politically and as far as regarded men absolved those by whom they were offered from guilt and condemnation.
NUMBERS 15
<041522>Numbers 15:22-29
22. And if ye have erred, and not observed all these commandments which the Lord hath spoken unto Moses, | 22. Loquutus est autem Jehova ad Mosen, dicendo: |
23. | 23. Omnia quae praecepit Jehova vobis per manum Mosis a die qua praecepit Jehova et postea per generationes vestras. |
24. Then it shall be, if ought be committed by ignorance, without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burntoffering, for a sweet savor unto the Lord, with his meatoffering, and his drinkoffering, according to the manner, and one kid of the goats for a sinoffering. | 24. Si inquam a congregatione procter scientiam allquid factum fluerit per errorera, immolabit universa congregatio juvencum unum filium bovis, in holocaustum in odorera quietis Jehovae, minha quoque ejus, et libamen ejus, secundum regulam, et hircum caprarum unum, in sacrificium pro peccato. |
25. And the priest shall maize an atonement for all the congregation of the children of Israel, and it shall forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the Lord, and their sinoffering before the Lord, for their ignorance: | 25. Expiabitque sacerdos universam congregationem filiorum Israel, et ignoscetur els, quia error est, et illic offerent oblationem suam, oblationem ignitam Jehovae, et oblationem pro peccato suo, coram Jehova, propter errorera ipsorum. |
26. And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojurneth among them; seeing all the people were in ignorance. | 26. Et condonabitur universae congregationi filiorum Israel, et peregrino qui peregrinabitur in medio illorum: quia universi populi error est. |
27. And if any soul sin through ignorance, then he shall bring a shegoat of the first year for a sinoffering. | 27. Quod si anima una peccaverit per errorem, offeret capram anniculam sacrificium pro peccato. |
28. And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the Lord, to make an atonement fbr him; and it shall be forgiven him. | 28. Expiabitque sacerdos animam quae peccaverit per errorem, quum peccaverit per errorera coram Jehova: expiabit eam, et remittetur ei. |
29. Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them. | 29. Indigence inter filios Israel, et peregrino qui peregrinatur inter illos, lex una erit vobis quoad eum qui fecerit per errorem. |
22. And if ye have erred. He teaches by what kind of sacrifice the sins of the whole people or of each individual are to be expiated, although he enumerates only two of the four classes which are mentioned in Leviticus; for a special atonement is there enjoined both on the priest and the ruler. But neither is the ceremony of sacrificing here described, since Moses only wished to refresh their memories by the way as to the manner in which, either publicly or privately, they were to be reconciled to God. This word “error,” [^f264] as we have said, extends to incogitancy, which partakes of contempt of God, and arises from too great security, when men inconsiderately fall into the sins to which their lusts invite them; for deliberate impiety is afterwards brought into contrast with error, when men designedly rush into violations of the law. But since nothing is more easy than for men to err, this remedy was most necessary, lest they who had sinned should fall into despair. Lest, then, the people or private individuals, when they saw their guilt, should despair of pardon and throw away the pursuit of holiness, God anticipates them, and shews them by what means He is to be propitiated, so that the sins which had occurred should not interrupt His service. Since, however, Moses here only repeats what has already been explained, there is no need of dwelling largely upon it, except that in one point he seems to deliver a law different from the former one; for he there commands two bullocks to be slain for the reconciliation of the people, [^f265] the one as a burnt-offering, the other as a sin-offering; yet, if the second were not easily obtained, the permission was given to substitute a goat. In Leviticus, therefore, the regular and perfect rite was delivered; the permissive alteration is only added here; nor does Moses contradict himself, though, for the sake of brevity, he only refers to one of the two modes. At the end a clearer explanation is subjoined, viz., that the same law should be common to all, since it was by no means expedient to introduce any diversity.
LEVITICUS 5
<030501>Leviticus 5:1-13
1. And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity. | 1. Quum autem anima peccaverit audiendo vocem juramenti, et ipse sit testis, quod aut viderit, aut sciverit: nisi renuntiaverit, feret poenam iniquitatis suae. |
2. Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty. | 2. Aut si anima tetigerit aliquam rem immundam, sive cadaver ferae immundae, sive cadaver animalis immundi, sive cadaver reptilis immundi, idque latuerit eam, tum ipse immundus erit, et deliquit. |
3. Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty. | 3. Aut si tetigerit immunditiam hominis in omni immunditia ejus qua polluitur, et latuerit eum, et ipse cognoverit postea, deliquit. |
4. Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these. | 4. delinquet in uno ex istis. |
5. And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing. | 5. Erit autem quum deliquerit in uno ex istis, et confessus fuerit id super quo peccavit. |
6. And he shall bring his trespassoffering unto the Lord, for his sin which he hath sinned, a female from the flock, a lamb, or a kid of the goats, for a sin-offering; and the priest shall make an atonement for him concerning his sin. | 6. Adducet oblationem pro delicto suo Jehovae, pro peccato suo quod peccaverit, foeminam de grege, agnam, aut capellam caprarum pro peccato: et expiabit eum sacerdos a peccato suo. |
7. And if he be not able to bring a lamb, then he shall bring, for his trespass which he hath committed, two turtle-doves, or two young pigeons, unto the Lord; one for a sinoffering, and the other for a burntoffering. | 7. Quod si facultas afferendae peendis defuerit ei, tunc adducet oblationem pro delicto suo quod peccavit, duos turtures, aut duos pullos columbae Jehovae, unum in hostiam pro peccato, et alterum in hostism holocausti. |
8. And he shall bring them unto the priest, who shall offer that which is for the sin-offering first, and wring off his head from his neck, but shall not divide it asunder. | 8. Afferetque illos ad sacerdotem, et offeret eum qui est in hostism pro peccato, priorem: et ungue secabit caput ipsius e regione cervicis ejus, et non separabit. |
9. And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin-offering. | 9. Aspergetque de sanguine hostiae pro peccato super parietem altaris, et quod superest de sanguine exprimetur in basin ipsius altaris: oblatio pro peccato est. |
10. And he shall offer the second for a burnt-offering, according to the manner; and the priest shall make an atonement for him, for his sin which he hath sinned, and it shall be forgiven him. | 10. Alterum autem faciet holocaustum juxta morem: atque its expiabit eum sacerdos a peccato suo quod peccavit, et remittetur ei. |
11. But if he be not able to bring two Si vero non fuerit ei facultas turtle-doves, or two young pigeons; then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin-offering: he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering. | 11. offerendi duos turtures, aut duos pullos columbae, tunc afferet oblationem suam qui peccaverit, decimam partem epha similae in oblationem pro peccato: non ponet super eam oleum, neque ponet super cam thus, quia oblatio pro peccato est. |
12. Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the Lord: it is a sin-offering. | 12. Afferet illam inquam ad sacerdotem: tune sacerdos accipiet ex ea plenum pugilium suum odorem ejus, et adolebit super altare ultra oblationes ignitas Jehovae: oblatio pro peccato est. |
13. And the priest shall make an atonement for him, as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest’s, as a meat-offering. | 13. Et expiabit eum sacerdos a peccato suo quod peccavit in uno de istis: et remittetur el, et erit sacerdoti sicut minha. |
1. And if a soul sin. The three kinds of offense, to which Moses refers in the beginning of the chapter, seem to differ much from each other; for the first, when a person concealed a matter which he knew, could not arise from error, yet I include this concealment of which he treats under the head of error, by supposing it to have been when a person should be induced by shame or fear to connive at any crime or offense respecting which he might be interrogated, and so, without any design of perjuring himself, but by blinding himself, should withhold what he would have said, if he had duly examined the matter. Yet these words must be more narrowly discussed, respecting the meaning of which men are not well agreed. Some think that the word hla, [^f266] alah, is put for “execration,” as though it were said, if any shall have heard a misdoing or detestable crime worthy of execration; yet their gloss is contradicted by what immediately follows, “Whether he hath seen or known it.” Others indeed interpret it to mean an oath, yet improperly confine it to perjury, as if Moses stated that he was guilty who had heard a man perjuring himself, and had not opposed him, but had rather covered the perjury by his own connivance or silence. I rather subscribe, then, to their opinion who expound it as meaning “adjuration;” for the words will thus combine very well, “If any one, being summoned as a witness, shall have heard the voice of adjuration, whereby he shall be required in God’s name to answer truly as to the matter proposed, and from favor, or good nature, or any other false pretext, as if he were enveloped in a cloud of error, shall conceal what, if he had paid diligent attention, he well knew, he shall be guilty.” We must then here render the disjunctive particle as the conditional. Literally it is, “If any shall have heard the voice of adjuration, and (is) himself a witness.” But wherefore should he say, “if he hath been a witness,” and then add, “or have known it,” as if he referred to different things? What I have said squares very well, that a person becomes himself guilty, who, when summoned as a witness, does not answer to a matter of which he is cognizant. Now, what does hearing the voice of adjuration mean, unless you understand that he is adjured by the mouth of a judge? We must observe, too, that the three kinds of sin which are first enumerated have a connection with each other, since they speak of sinners who are infected by the uncleanness of others; for, after Moses had commanded generally that offenses committed in error should be expiated, he now adds what had not been stated explicitly enough, that those also required atonement who had been polluted by the defilements of others. Thus this first will accord very well with the other two, i.e., that if any should make himself an accomplice in the offense of another, by indirect perjury, he should be unclean until he had offered a propitiation; for this is what the expression “bear his iniquity” conveys; as if Moses had said that he contracts guilt who shall have concealed a crime, respecting which he had been interrogated as a witness.
2. Or if a soul touch any unclean thing. This precept seems not only to be superfluous but also absurd; for Moses had already shewn sufficiently how uncleanness contracted by touching a dead body, or any other unclean thing, was to be purged, and had prescribed an easy and inexpensive mode of purification. This repetition appears, therefore, to be useless. But to impose a heavier punishment on an offense which is extenuated by the pretext of error, than where there is no allusion to error, is unjust. But we must remember that not only is the uncleanness itself here punished, but; the inadvertence, from whence it arose that he who was polluted omitted the purification. For it may be that those who thus lie torpid in their sins pollute for a season the service of God. No wonder, then, that a heavier punishment is inflicted, where error, springing from supine and gross security, begets still more sins, that thus believers may be aroused to greater vigilance. Let the reader, therefore, recollect that the offense which is now adverted to did not consist in the mere touching of a dead body, but in the thoughtlessness itself; for if all would diligently meditate on the Law of God, forgetfulness would not so easily steal over them, whereby the distinction between right and wrong is lost. The same is the reason for the following ordinance, where Moses subjects to the same punishment any one who shall have touched an unclean or defiled man: thus the very contact of a woman at a particular period produces pollution.
4. Or if a soul shall swear. The Gulf is also ascribed to error and ignorance, when a person does inconsiderately what he has promised not to do; for the oath is not in that case violated, which would be criminal; [^f267] but in this very carelessness there is enough of wrong, because sound religion would renew the recollection of the vow. Consequently, where no anxiety (to fulfill it) is shewn, there is no serious desire to do so. But this commandment was necessary, because it might often happen that men who had pledged their faith in a vow, and had broken it in thoughtlessness, would deem themselves released from every, and would in future give themselves up to indulgence, whereas they who arrive at such a pitch of licentiousness, harden themselves more and more, until at length they throw off all reverence for God. God would therefore have vows kept faithfully, lest those who despised them should thus rush into impiety. If then any one had thoughtlessly broken faith, he is commanded to make atonement to God; not on account of his levity, as some think, as if he had rashly promised what he might not, but on account of his neglect, because he had not given diligence to remember the vow at the proper time. Now if the Papists stupidly wrest this text after their custom, in order to establish the obligation of all kinds of vows, their confutation is easy; viz., that God requires this stedfastness only with respect to lawful vows duly made. We have already understood from the teaching of Moses, what is the rule of pious vow-making; whence we gather, that those which profane God’s name are by no means to be kept; for if we set out with doing wrong, obstinacy in it is doubly wicked. In this passage, therefore, “to do evil” is not to perform any improper action, but to undertake something which would otherwise be disagreeable and burdensome to the flesh; such as to diminish domestic expenditure, or to deprive one’s self of luxuries, or to determine upon abstinence from something which would gratify or profit us.
6. And he shall bring his trespass-offering. He proceeds with what we have already been considering, as to the removal of guilt by sacrifice; but he begins to make a distinction between the poor and the rich, which distinction applies also to what has gone before; hence it appears that the order is not exactly observed by Moses, since the cases which he inserts seem to interrupt the thread of his discourse; yet the fact remains clear, that whosoever have fallen through error are unclean until they have offered an atonement. But what had been before omitted is here inserted, that the poor and needy are not to be pressed beyond the extent of their means; nay, the different grades of offering are appointed, so that he to whom it was not convenient to offer two turtle-doves, or pigeons, might be quit for a small measure of flour. Hence we infer that God’s only design was to shew the one true means of reconciliation to the people, that they might have recourse to the Mediator and His sacrifice; for the poor are here commanded to offer either two turtle-doves, or a small quantity of meal, which would propitiate God towards them, just as much as would the victim required of the rich. The citation, [^f268] however, which our interpreters make from the poet is a lame one; viz., “Whoever shall have brought integrity of mind into the temples, makes a sacrifice of corn;” since this blind man did not see what was the object of sacrifices, and thus despised all kinds of propitiations, as if purity and innocency alone recommended men to God. We must remember, then, that the victims of themselves were of no importance, and yet that the ancient people were exercised in these ceremonies, to teach them that God can only be appeased by the payment of a ransom.
LEVITICUS 5
<030514>Leviticus 5:14-19
14. And the Lord spake unto Moses, saying, | 14. Loquutus est insuper Jehova ad Mosen, dicendo: |
15. If a soul commit a trespass, and sin through ignorance, in the holy things of the Lord; then he shall bring for his trespass unto the Lord a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass-offering. sanctitatis pro delicto. | 15. Anima quum praevaricata fuerit praevaricationem, et peccaverit per errorem in una re ex sanctificationibus Jehovae, adducat oblationem pro delicto suo Jehovae, arietem perfectum de pecudibus, secundum aestimationem tuam argenti siculorum, secundum siculum sanctitatis pro delicto. |
16. And he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make an atonement for him with the ram of the trespass-offering, and it shall be forgiven him. | 16. Et quod peccaverit in sanctificatione reddet, et quintam partem ipsius addet ei, tradetque illud sacerdoti, sacerdos vero expiabit eum in ariete oblationis pro delicto: et remittetur ei. |
17. And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the Lord; though he wist it not, yet is he guilty, and shall bear his iniquity. | 17. Itaque si anima peccaverit, et fecerit unum ab omnibus praeceptis Jehovae, quae non sunt facienda, et non cognoverit, et deliquerit, et portaverit iniquitatem suam: |
18. And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass-offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred; and wist it not; and it shall be forgiven him. | 18. Tunc adducet arietem immaculatum de pecudibus, secundum aestimationem tuam in oblationem pro delicto ad sacerdotem, et expiabit eum sacerdos ab errore suo quem per errorem commisit, neque intellexit, et remittetur el. |
19. It is a trespass-offering: he hath certainly trespassed against the Lord. | 19. Delictum est, delinquendo deliquit Jehovae. |
14. And the Lord spake unto Moses. The difference of the victim clearly shews, that another kind of offense is here referred to; for God now requires a male instead of a female. Before, He had been contented with an ewe lamb or a female kid; but inasmuch as a ram is more valuable, it follows that punishment is now awarded to a heavier offense. The heinousness of the fault depends upon the quality of the act; i.e., when a person shall have wronged not a mortal man merely, but God Himself, nor shall have transgressed only one of the Commandments of the first Table, but shall not have paid a vow, or shall have offered a defective victim, or shall have defrauded God of His right in any oblation; since this is what is meant by the clause “in the holy things of the Lord.” In this expression Moses includes both vows voluntarily made, as well as the legitimate oblations, such as tithes, first-fruits, the offering of the first-born; since in all these things the Israelites were strictly charged to deal most faithfully with God. If by chance avarice had blinded any one, so that in pursuit of personal gain he paid God less than he ought, his recklessness justly received a heavier punishment. Yet it must be understood, that the offense here referred to is one in which no fraud or evil deceit had place; for if any one had designedly and craftily appropriated what was sacred, the impiety of this sacrilege was not so easily expiated. But inasmuch as it often happens that the covetous and grasping are too ready to spare themselves, God enjoins a sacrifice in such a case, where private advantage has through thoughtlessness prevailed over religious feeling. The words, “with thy estimation,” some refer to Moses, others to the priest; but I prefer taking it passively for the estimation prescribed by God; which is called the estimation of the people, because they were bound to acquiesce in the Law appointed by Him, and not arbitrarily to alter the value. Moses estimates the ram at two shekels of the sanctuary, equivalent to four common shekels, [^f269] amounting in French money to about twenty-eight sols, (asses.)
16. And he shall make amends for the harm. Hence it more plainly appears, as I have recently stated, that they, who withheld anything of God’s full right, are said to have sinned “in the holy thing;” since they are commanded to make restitution with the addition of a fifth part. Yet let my readers remember, that those who are compelled to make restitution, are not such as have fraudulently embezzled the sacred things, but those who under some vain pretext have flattered themselves for a time, so as to be unaffected by any conviction of their fault. The object therefore of this sacrifice, was to arouse the people to attention, so that postponing their private advantage, they should freely pay what was due to God. [^f270]
Theirs is but foolish trifling who think that Moses, having before spoken of sins (peccata), now prescribes the mode of making expiation for delinquencies (delicta), since he uses the same words indifferently on all occasions, and also designates all the victims by the same name. But to make out a delinquency to be greater than a sin is a piece of gross ignorance; nor does it need a long refutation, since it manifestly appears that in this passage a special rule is delivered as to the means of obtaining pardon when a person through thoughtlessness has not reflected that he has omitted to discharge in full either his vows or oblations.
17. And if soul sin. Although the expressions seem to be general, as if he briefly confirmed what he had said before, yet it is necessary to connect them with the last sentence, or at least to restrict them to certain cases. The former exposition appears to me to be the right one; nor is there any absurdity in the repetition, to cut off all occasion for subterfuge from the disobedient. Still I do not deny that the reason which is added at the end, applies to all the modes of expiation of which he has been treating; viz., that although he may pretend ignorance who has fallen into sin inconsiderately, or who has not intentionally sinned, or who through forgetfulness has contracted any defilement, still he is guilty before God until he makes reconciliation. When therefore he again commands that a ram without blemish, and of full value should be offered, he once more shews how they must purge themselves who have been too stingy in their oblations. Immediately after he adds a reason common to all the other errors; as if he had said, that they are not absolved before God who offer the excuse of ignorance as a cover for their fault.
LEVITICUS 6
<030619>Leviticus 6:19-22
19. And the Lord spake unto Moses, saying, | 19. Et loquutus est Jehova ad Mosen, dicendo: |
20. This is the offering of Aaron, and of his sons, which they shall offer unto the Lord, in the day when he is anointed; the tenth part of an ephah of fine flour for a meat-offering perpetual, half of it in the morning, and half thereof at night. | 20. Ista sit oblatio Aharon et filiorum ejus, quam offerent Jehovae die qua ungetur quisque. Decima epha similae, minhae jugiter: dimidium ejus mane, et dimidium vesperi. |
21. In a pan it shall be made with oil; and when it is baken, thou shalt bring it in: and the baken pieces of the meat-offering shalt thou offer for a sweet savor unto the Lord. | 21. In craticula oleo fiet, frictam afferes eam, coctiones minhae frustorum offeres in odorem quietis Jehovae. |
22. And the priest of his sons, that is anointed in his stead, shall offer it: it is a statute for ever unto the Lord; it shall be wholly burnt. | 22. statutum perpetuum Jehovae, tota cremabitur. |
<030601>Leviticus 6:1-7
1. And the Lord spake unto Moses, saying, | 1. Loquutus est praeterea Jehova ipsi Mosi, dicendo: |
2. If a soul sin, and commit a trespass against the Lord, and lie unto his neighbor in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbor; | 2. mentiens nempe fuerit proximo suo in deposito, ant in depositione manus, aut raptum, ant vim fecerit proximo suo. |
3. Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein: | 3. Aut invenerit amissum, et negaverit illud, ac juraverit falso in uno ex omnibus quae facere solet homo peccando in ipsis. |
4. Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, | 4. Quum ergo peccaverit, et dell querit, tum reddet raptum quod rapuit, aut vi extortum quod vi extorsit, aut depositum quod depositum fuerit apud illum, vel amissum quod invenerit. |
5. Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass-offering. | 5. Aut quidpiam aliud ex omnibus de quibus juraverit falso, tune reddet illud in solidum, et quintum ipsius addet illi: eique cujus erat reddet illud die oblationis pro delicto suo. |
6. And he shall bring his trespassoffering unto the Lord, a ram without blemish out of the flock, with thy estimation, for a trespass-offerring, unto the priest: | 6. Oblationem vero pro delicto suo adducet Jehovae, arietem integrum e pecudibus, secundum estimationem suam ad faciendum sacrificium pro delicto ad sacerdotem. |
7. And the priest shall make an atonement for him before the Lord; and it shall be forgiven him, for any thing of all that he hath done, in trespassing therein. | 7. Expiabit eum sacerdos eoram Jehova, et remittetur el, expiabit inquam ab uno ex omnibus quae facere solet homo delinquendo in eo. |
1. And the Lord spake unto Moses. Moses now no longer treats of the means of expiating errors when the sinner is guilty through thoughtlessness; but he prescribes the mode of reconciliation, when any one shall have wilfully and designedly offended God. And this is well worthy of notice, lest those who may have been guilty of voluntary sin should doubt whether God will be propitiated towards them, provided they make application to the one sacrifice of Christ, in which consists the entire substance of the shadows of the Law. We must indeed beware lest we indulge ourselves under the cover of God’s clemency and readiness to pardon, — for the lust of the flesh provokes us to sin more than enough, without the addition of this snare, — nor is it less than a blasphemous insult to God to take occasion and license for sin, from the fact of His willingness to pardon. Let then the fear of God reign in us, which will repress our wicked desires like a rein, so that we should not wilfully fall into sin; and let His mercy rather engender the hatred and detestation of sin in our hearts, than incite us to audacity. Yet, at the same time, we must prudently take heed, lest if we imagine God to be inexorable to our voluntary sins, this excessive severity should overthrow the hope of salvation even in those who are the holiest. For even now-a-days there are some madmen who deny pardon to all who may have chanted to fall through the infirmity of the flesh, since to morose men this severity has its charms, and by this hallucination Novatus [^f271] greatly troubled the Church of old. But if we all honestly examine ourselves, it will plainly appear that those rigid censors, who affect the reputation of sanctity by immoderate asperity, are the grossest hypocrites. For if they would abandon their pride, and examine into their lives, which of them would find himself free from concupiscence? and whose conscience must not often smite him?
It is then monstrous blindness to exalt men, clothed in human flesh, to such a pitch of perfection, as that their conscience should not convict them of any fault or blame. And nothing is more pestilent than this imposture of the devil, excluding from the hope of pardon those who knowingly and willingly have sinned; since there is not one even of God’s best servants, in whom the corrupt affections of the flesh do not sometimes prevail; for although they be neither adulterers, nor thieves, nor murderers, yet there is none whom the last Commandment of the Law — “Thou shalt not covet,” — does not convict of sin. And assuredly the more advance one has made in endeavors after purity, the more he feels and acknowledges that he is still very far from reaching its goal. Therefore, unless we would purposely close the gate of salvation against us, we must hold that God is placable towards all, who trust that their sin is forgiven them by the sacrifice of Christ; for God is neither changed, nor is our condition worse than that of the fathers, whereas under the Law God appointed sacrifices for the expiation even of voluntary offenses. Hence it follows, that although we are convicted of voluntary sin, yet a remedy is set before us in the Gospel for procuring pardon: else would these ancient figures be more than delusive, which had no other object than to be testimonies and mirrors of the grace which was finally manifested to us in Christ. If there ought to be a mutual agreement between the external representation of grace under the Law, and the spiritual effect which Christ brought in, it plainly appears that sins are no less forgiven to us now, than to the ancient people; and thus that believers are reminded by this symbol, that they are not to despair of reconciliation, whilst they take no pleasure in their sins; but rather that they should boldly seek for pardon in the perpetual sacrifice which constantly renders God favorable to all the godly. And surely since repentance and faith are the sure pledges of God’s favor, it cannot be but that they should be received into His grace who are endued with these two gifts. Besides, the remission of sins is an inestimable treasure, which God has deposited in His Church, to be the peculiar blessing of His children; as the Confession of Faith declares, “I believe in the Holy Catholic Church, the forgiveness of sins.” Nor would what Paul proclaims concerning the embassy entrusted to him be consistent, unless Christ’s satisfaction daily propitiated God towards believers. (2 Corinthians 5:20.)
The question here is not about some trifling offense, but about the crime of unfaithfulness, doubled by the addition of perjury. It is true that perfidy, or deceit, or violence, are first mentioned, to mark the grossness of the sin; but the guilt lies chiefly in the profanation of God’s name when the injury done to man is sheltered under a false oath. At any rate, he is admitted to pardon who has both iniquitously deceived his brother and has impiously abused God’s name. Hence it appears that God spares wretched sinners although they may have contaminated themselves by faithlessness, and have aggravated the crime committed against men by sacrilege, having insulted God through their perjury. But although Moses only enumerates transgressions of the Eighth Commandment, still he teaches, according to his usual manner, by synecdoche what must be done in the case of other offenses also. If, then, anything shall have been taken away by violence, or by fraud, and perjury has been superadded, he commands not only that satisfaction should be made to the neighbor who is defrauded, but that the price of atonement should also be offered to God. And the reason for this is expressly given, because not only has a mortal man been injured, but God has also been offended, who would have men conduct themselves justly and reverently towards each other; and then the crime is carried to extremity by the violation of God’s sacred name. The sacrifice is not indeed required from a thief or robber, or from the denier of a deposit, or the appropriator of anything lost, unless they have also perjured themselves; yet the words of Moses are not without their weight: if any one, by the denial of a deposit, or by theft, or robbery, shall have “committed a trespass against the Lord;” whereby he signifies, that whenever an injury is inflicted on men, God in their person is offended, because every transgression of the Law violates and perverts His justice.
We shall elsewhere see more about the restitution to be made in case of theft or robbery, especially when a person has been found guilty. This point, however, is alone referred to directly in this passage, viz., that whoever injures or inflicts a loss upon his brother, incurs guilt and condemnation before God; but if he proceeds to such a pitch of obstinacy, as to cover his crime by falsely appealing to the sacred name of God, he is polluted by double iniquity, so that compensation of the damage is not sufficient, but he must also make atonement to God. But we must understand this of those who, having escaped from the fear of punishment, voluntarily repent. The notion of some commentators who alter the copula into the disjunctive particle, and consider perjury to be one of the various sins referred to, I reject as foreign to the meaning of Moses. Others explain it thus: “If any shall have committed robbery or theft, or shall have sworn falsely about a thing lawful in itself:” but I do not see why the words should be wrested thus; besides, their mistake is refitted by the context itself, in which restitution is coupled with the sacrifices, and this could not be applicable unless perjury were conjoined also with fraud or violence. Nor does the disjunctive particle which follows help them; for after he has commanded what was taken away by force or deceit to be restored, because all the various points could not be separately expressed, it is added, “Or all that about which he hath sworn falsely,” not as if the guilt of perjury had been contracted in any other matters, but that he might cut away all means of subterfuge, which the repetition also confirms; for, after having introduced the crime of swearing falsely, he again, as if more clearly explaining what he had said, commands the restitution of the principal, together with the fifth part. But what is it that he commands to be restored except what the deceiver had kept back under cover of his oath? Of this a clearer exposition will be found under the Eighth Commandment.
A satisfaction is therefore enjoined to be made towards men together with the offering. Nor is it without reason that God commands them to make up the loss on the day when the offering is made, lest hypocrites should promise themselves impunity after having enriched themselves by the property of another. It was indeed permitted them to restore their property to others before they propitiated God by the sacrifice; but God will not have His altar defiled, which would be the case if thieves or robbers offered victims belonging to others. He would, therefore, have the hands of those who sacrifice cleansed from pollution. And surely those who offer a victim to God out of spoils unjustly obtained, in some measure implicate Him as a participator in their crime. Hence may profitable instruction be drawn, viz., that hypocrites busy themselves in vain in reconciling God to themselves, unless they honestly restore what they have unjustly taken. Meanwhile we must observe the distinction in the words of Moses between the satisfaction made to men and the sinoffering which propitiates God; for we gather from hence, as I have said, that they obtain not pardon from God who desire to remain enriched by their stolen property; and yet that God is not appeased by anything but sacrifice. Clear proof of this latter point may be gathered from the whole Law, which prescribes but one means of reconciling God, i.e., when the sinner makes atonement for himself by offering a victim. Hence the diabolical figment as to satisfactions is refuted [^f272] by which the Papists imagine that they are redeemed from God’s judgment; for although God shall have remitted the guilt, they still think that the liability to punishment remains, until the sinner shall have delivered himself by his own works. To this end they have invented works of supererogation, to be meritorious in redeeming from punishment; hence, too, purgatory has come into existence. But when you have studied all the writings of Moses, and diligently weighed whatsoever is revealed in the Law as to the means of appeasing God, you will find that the Jews were everywhere brought back to sacrifices. Now, it is certain that whatever is attributed to sacrifices is so much taken away from men’s own works. But if it were not God’s intention to down His ancient people to outward ceremonies, it follows that it is only by the one Mediator, through the outpouring of His blood, that men are absolved from all liability either to guilt or punishment, so as to be restored to favor by God.
7. And the priest shall make an atonement. From this form of expression also, which frequently occurs, we must learn that the victim in itself was not the price of redemption, but that expiation was founded on the priesthood. For they have foolishly and falsely invented the notion that men work something themselves in the sacraments, [^f273] whereas their virtue and effect proceeds from quite another quarter. The offering, therefore, properly speaking, is passive rather than active as regards man. [^f274] The force of this will be more clearly understood from the delusion of the Papists. They are indeed compelled to acknowledge that in the sacraments men are passive, in so far as they receive the grace there offered to them; but they presently pervert this doctrine, by inventing their opus operatum, as they call it. But, lest the people should think that they bring from their own stores (domo) the price of their redemption, Moses constantly inculcates that it is the peculiar office of the priest, to appease God, and to blot out sin by expiation. It is also worthy of observation that he adds, “before the Lord,” for by this clause the profane notion is refuted, that men are purged by the legal sacrifices only civilly, as they say, i.e., before men, as if there were no spiritual promise included in them. Now, if this were so, the fathers would have been confirmed in the confidence of pardon by no external symbols, than which nothing can be more absurd; but by this one clause all ambiguity is removed, when Moses declares that they were absolved “before the Lord.”
LEVITICUS 6
8. And the Lord spake unto Moses, saying, | 8. Loquutus est etiam Jehova ad Mosen, dicendo: |
9. Command Aaron and his sons, saying, This is the law of the burntoffering: it is the burntoffering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall he burning in it. | 9. Praecipe Aharon et filiis ejus, dicendo, Haec est lex holocausti, (holocaustum est, quod aduritur super altare tota nocte usque mane, ubi ignis altari accensus fuerit in eo.) |
10. And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burntoffering on the altar, and he shall put them beside the altar. | 10. Induet se sacerdos veste linen, femoralibus item lineis induct se super carnem suam, tolletque cinerem quum absumpserit ignis holocaustum ex altari, et ponet eum secus altare. |
11. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. | 11. Postea exuet se vestibus suis, et induet se vestibus allis, efferetque cinerem extra castra ad locum mundam. |
12. And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burntoffering in order upon it; and he shall burn thereon the fat of the peaceofferings. | 12. Et ignis super altare ardebit in eo, non extinguetur, et accendet in eo sacerdos ligna quotidie mane, et disponet super illud victimam holocausti, adolebitque super illud adipes prosperitatum. |
13. The fire shall ever be burning upon the altar; it shall never go out. | 13. Ignis perpetuo ardebit in altari, non extinguetur. |
14. And this is the law of the meatoffering: The sons of Aaron shall offer it before the Lord, before the altar. | 14. Ista est lex minha quam offerent filii Aharon coram Jehova ad altare. |
15. And he shall take of it his handful, of the flour of the meatoffering, and of the oil thereof, and all the frankincense which is upon the meatoffering, and shall burn it upon the altar for a sweet savor, even the memorial of it, unto the Lord. | 15. Tollet ex ea pugillo suo ex simila minha, et oleo ejus, et totum thus quod erit super minha: adolebitque super altare odorem quietis odorem ejus apud Jehovam. |
23. For every meatoffering for the priest shall be wholly burnt: it shall not be eaten. | 23. Omnis minha sacerdotis tota eremabitur, non comedetur. |
24. And the Lord spake unto Moses, saying, | 24. Loquutus est Jehova ad Mosen, dicendo: |
25. Speak unto Aaron and to his sons, saying, This is the law of the sinoffering: In the place where the burntoffering is killed shall the sinoffering be killed before the Lord: it is most holy. | 25. Alloquere Aharon et filios ejus, dicendo, Ista eat lex hostile pro peccato, In loco in quo mactabitur hostia holocausti mactabitur hostia pro peccato coram Jehova, quia sanctificatio sanctificationum est. |
30. And no sinoffering, whereof any of the blood is brought into the tabernacle of the congregation, to reconcile withal in the holy place, shall be eaten; it shall be burnt in the fire. |
9. Command Aaron and his sons. He more distinctly explains what might have appeared to be omitted; nor is it without reason that he carefully enters into these full details, for since God prefers obedience to all sacrifices, he was unwilling that anything should remain doubtful as to the external rites, which were not otherwise of great importance; that they might learn to observe precisely, and with the most exact care, whatever the Law commanded, and that they should not obtrude anything of themselves, inasmuch as the purity of the holy things was corrupted by the very smallest invention. He would, therefore, leave nothing to the people’s judgment, but directed them by a fixed rule even in the most trifling matters. As to the burnt-offerings, he commands that they should not be taken away from the altar till they were consumed by the fire; but after they were put on, he commands them to be burnt in a constant fire till the morrow. With this intent, he expressly says, that the fire should be kept alight on the altar all the night, since the sacrifices would not have been reduced to ashes without the application of fuel. Secondly, he commands the priest, clothed in the linen garment, and breeches, as he was wont to be in the performance of his sacred duties, to go to the altar, and to take away the ashes and put them by the side, or at some part of the altar; but when he shall have gone away from the altar, he bids him take off his holy garments, and carry the ashes out of the camp to a clean place. But what he had before briefly adverted to as to the supply of wood, he immediately declares more fully to be, lest the fire should go out. Again, he assigns to the priest the office of setting the wood in order every morning. But, because in the sacrifices [^f275] of prosperities the Law commanded the fat only to be burnt, Moses now adds, verse 12, that the fat was to be burnt on the same fire. It is worthy of particular observation, that he finally subjoins a precept as to so keeping up the fire that it may never go out.
The intent of this perpetuity was, that the offerings should be burnt with heavenly fire; for on the day that Aaron was consecrated, the sacrifice was reduced to ashes not by human means but miraculously, in token of approbation. True that God did not choose daily to exert this power; but He interposed the hand and labor of men in such a manner that the origin of the sacred fire should still be from heaven. The same thing afterwards happened at the dedication of Solomon’s temple, because that alteration of the divine decree demanded a sign (tesseram,) lest any should think that it was at the will of man that the splendor of the temple should outvie the tabernacle. Finally, the sacrifice of Elijah was graced by the same privilege when he restored the abolished legal service; and then also God upheld what He had ordained in His Law, in opposition to all corrupt and degenerate rites. Meanwhile, in order to prevent any adulterations, He chose to have the fire continually burning on the altar day and night, nor was it allowable to take it from elsewhere. There was, indeed, amongst the Persians [^f276] a perpetual fire, and at Rome also under the guardianship of the Vestal virgins; [^f277] and it may be, that in foolish mimicry they transferred to themselves the custom which they had heard of being observed by the Jews; for thus it is that, for the purpose of deceiving unbelievers, the devil often falsely makes a pretense of something divine, and imitates God just as an ape imitates man: but the purpose of God in rejecting strange fire was to retain the people in His own genuine ordinance prescribed by the Law, lest any inventions of men should insinuate themselves; for the prohibition of strange fire was tantamount to forbidding men to introduce anything of their own, or to add to the pure doctrine of the Law, or to decline from its rule. Meanwhile, since God had once testified, as if by stretching forth His hand from heaven (to receive them, [^f278]) that the sacrifices were acceptable to Him, believers were confirmed in their confidence of this by the pledge of the perpetual fire.
14. And this is the Law of the meat-offering. We have already seen that there were various kinds of this offering; now, the cakes or wafers are omitted, [^f279] and mention is only made of uncooked flour, whereof God commands that the priest should burn on the altar as much as his hand could hold. But this law was necessary in order that believers might be fully assured that God was propitiated by the due offering of this part, and that none might complain because the greater portion remained with the priests. Lest, however, the dignity of the sacrifice should be impaired, it was only permitted to the priests to make unleavened bread of it, which they were to eat in the sanctuary, as we have seen elsewhere. The meatoffering of the priests is excepted, which I conceive to be for two reasons, — first, that the excellency and dignity of their gift, honored as it was by special privilege, might stimulate the priests to greater efforts of piety, so as not to exercise themselves in God’s service in a common and perfunctory manner; secondly, that they might be thus restrained from the affectation of offering it too frequently. For if it only cost them a little flour, a door was opened to vain ostentation; they would have never ceased offering their [^f280] minha, the profit of which returned to themselves; perhaps they might even have made a trade of it, as we see the Popish sacrificers entice the simple populace to profuse expenditure in offerings by the pomp of their fictitious devotion. Lest, therefore, they should cause their immoderate oblations to minister both to their vainglory and avarice, God willed that their meat-offering should be entirely consumed.
25. Speak unto Aaron. We everywhere see how carefully God provided that the people should have no doubts about anything. And assuredly true religion is distinguished from false imaginations by this peculiar mark, that God Himself prescribes what is to be done. Nor can certainty, though religion ought to be based upon it, be derived elsewhere than from His own mouth. Now, because there was a difference between burnt-offerings and sin-offerings, it would have been natural to kill them separately in different, places, unless the error had been anticipated; but all doubt, is removed when God assigns the same place to them both. Whence, too, we gather that one law suffices for the proper worship of God, if men are not wise in their own conceits, but depend on His mouth. For how came it to pass that, whilst these two kinds of oblations differed from each other, the rule respecting them was the same on this point, except because it so pleased God? This passage, therefore, sufficiently reminds us with how great sober-mindedness and modesty it becomes us to follow what is pointed out to us in God’s word. A reason, however, is at the same time added, which may invite reverence to be paid to the sin-offerings, when especial sanctity is attributed to them, which, according to the idiom of the Hebrew language, is called “holiness of holinesses.” Moreover, Moses begins to distinguish between hafj, chateah, [^f281] and µça, asham, which the Latins translate peccatum, and delictum, though he had before used them indifferently to express the same thing. What the difference was, I confess, I know not; I see the guesses of others, but nothing certain.
30. And no sin-offering. The exception is repeated both with reference to the sacrifices mentioned in the fourth chapter, and also to the solemn sacrifice, whereby the priest and the people were reconciled every year: for private persons individually atoned for their sins at less expense, and only the greater altar, which stood in the court, was sprinkled with blood; but if the priest reconciled God to the whole people, or to himself, in order that the intercession might be more efficacious, he entered the sanctuary to pour out blood on the opposite side of the veil. God now again commands that such victims should be entirely burnt. This passage, then, is nothing but a confirmation of the others in which a like command is given. Hence the Apostle, in an apt allusion, infers that the distinction of meats is abolished; for he says that the minor altar, which under the Law was hidden, is now laid open to us, (Hebrews 13:10,) and therefore we no longer eat of the legal sacrifices; yea, forasmuch as our One Priest has brought His blood into the sanctuary, it only remains for us to go forth with Him without the camp.
LEVITICUS 7
1. Likewise this is the law of the trespass-offering: it is most holy. | 1. Ista autem est lex hostiae pro delicto: sanctificatio sanctificationum est. |
2. In the place where they kill the burnt-offering shall they kill the trespass-offering: and the blood thereof shall he sprinkle round about upon the altar. | 2. delicto, et sanguinem ejus sparget super altare per circuitum. |
3. And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards, | 3. Totum vero adipem ejus offeret ex ea, caudam, et adipem operientem intestina. |
4. And the two kidneys, and the fat that is on them, which is by the flanks, and the caul that is above the liver, with the kidneys, it shall he take away. | 4. Duos quoque renes, et adipem qui est super illos qui est prope ilia, et fibram super jecur, cum renibus removebit. |
5. And the priest shall burn them upon the altar for an offering made by fire unto the Lord: it is a trespass offering. | 5. Adolebitque illa sacerdos super altare oblationem ignitam Jehovae: oblatio pro delicto est. |
1. Likewise this is the law. I have just confessed that I do not sufficiently understand how these two words, hafj, chateah, and µça, asham, differ from each other; and I have therefore followed the sense which is commonly received, and called them the sin and the trespass-offering, (hostiam pro peccato vel pro delicto.) Although in this second kind of offering he commands the same ceremony to be observed as in the former one, yet he mentions some things which he had before omitted, such as the sprinkling of blood around the altar, the offering of the fat, kidneys, etc., which had not been before expressed. The sum amounts to this, that they were to sacrifice in the same manner, and with the same rites for sin as for trespass, and make not the smallest alteration in the rule laid down for them.
LEVITICUS 7
11. And this is the law of the sacrifice of peace-offerings, which he shall offer unto the Lord. | 11. Haec autem est lex sacrificii prosperitatum, quod offeret Jehovae. |
12. If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried. | 12. Si pro gratiarum actione obtulerit illud, tunc offeret pro sacrificio gratiarum actionis, placentas infermentatas versatas in oleo, et lagana infermentata uncta oleo, et similam frictam una cum placentis illis versatis in oleo. |
13. Besides the cakes, he shalt offer for his offering leavened bread with the sacrifice of thanksgiving of his peace-offerings. | 13. Cum placentis panis fermentati offeret oblationem suam pro sacrificio gratiarum actionis prosperitatum suarum. |
14. And of it he shall offer one out of the whole oblation for an heaveoffering unto the Lord. | 14. ex omni oblatione oblationem Jehovae. |
15. And the flesh of the sacrifice of his peace-offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning. | 15. Caro autem hostiae gratiarum actionis prosperitatum ejus, in die oblationis ejus comedetur: non relinquet ex eo usque mane. |
16. But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice; and on the morrow also the remainder of it shall be eaten. | 16. Quod si votum, vel spontaneum fuerit sacrificium oblationis ejus, die quo ille obtulerit sacrificium suum, comedetur, et sequenti die comedetur quod superfuerit ex co. |
17. But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire. | 17. Quodvero superfuerit de carne sacrificii die tertia, igni comburetur. |
18. And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. | 18. Si autem comedendo comedatur aliqnid de carne sacrificii prosperitatum ejus die tertia, non placebit offerens illud, neque imputabitur illi, abominatio erit: et anima comedens ex eo iniquitatem suam portabit. |
29. And when ye will offer a sacrifice of thanksgiving unto the Lord, offer it at your own will. | 29. Quum vero sacrificaveritis sacrificium gratiarum actionis Jehovae, in acceptationem vestri sacrificabitis. |
30. On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the Lord. | 30. 30 Die ipsa comedetur: non relinquetus usque mane ex eo; ego Jehova, |
<031905>Leviticus 19:5-8
5. And if ye offer a sacrifice of peaceofferings unto the Lord, ye shall offer it at your own will. | 5. Et quando sacrificaveritis sacrificium prosperitatum Jehovae, in acceptationem vestri sacrificabitis illud. |
6. It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire. tertium, igni comburetur. | 6. Die quo sacrificaveritis comedetur, et postridie: quod autem superfuerit usque ad diem tertium, igni comburetur. |
7. And if it be eaten at all on the third day, it is abominable; it shall not be accepted. | 7. Quod si comedendo comedatur die tertio, profanum erit, neque placebit. |
8. Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the Lord; and that soul shall be cut off from among his people. | 8. Et qui comederit illud, poenam iniquitatis suae portabit: quia sanctitatem Jehovae polluit: et excidetur anima ipsa e populis suis. |
LEVITICUS 7:11. And this is the law of the sacrifice. I have elsewhere [^f282] stated my reasons for calling this kind of sacrifice “the sacrifice of prosperities.” That they were offered not only in token of gratitude, but when God’s aid was implored, is plain both from this and other passages; yet in all cases the Jews thus testified that they acknowledged God as the author of all good things, whether they returned thanks for some notable blessing, or sought by His aid to be delivered from dangers, or whether they professed in general their piety, or paid the vows which they had made simply and without condition; for the payment of a conditional vow was an act of thanksgiving. At any rate, since in all they honored God with His due service, they gave proof of their gratitude. Hence this name was justly given to these sacrifices, because in them they either besought good success of Him, or acknowledged that what they had already obtained was owing to His grace, or asked for relief in adversity, or congratulated themselves on their welfare and safety. Moses, however, distinguishes one kind, as it were, from the others:, i.e., the sacrifice of thanksgiving, whereby they professedly returned thanks for some notable deliverance, which was not; always offered. [^f283] In this case he commands unleavened cakes fried in oil, wafers seasoned with oil, and fine flour fried to be offered, together with leavened bread; and also commands that the flesh of the sacrifice should be eaten on the day of the oblation, so that none should be left. In vows and free-will-offerings greater liberty is conceded, viz., that they might eat the residue on the next day, provided they kept nothing till the third day. In the passage which I have inserted from chapter 22, the words I have translated “unto your acceptance,” might also be rendered “unto His good-will,” (in beneplacitum,) for the gratuitous favor of God is called ˆwxr, ratson. The meaning therefore is, if you would have your sacrifice accepted by God, take care that none of the flesh should remain to the following day. Others, however, understand it of man’s good-will, as if it were said, “at your own will,” or “as it shall please you.” And I admit, indeed, that the word ˆwxr, ratson, is sometimes used in this sense; but since in the same chapter [^f284] it can only be taken for God’s favor or acceptance, I have preferred avoiding a variation; yet I make no objection if any one likes the other reading better. But if my readers weigh well the antithesis, when it is presently added, that if the flesh should remain beyond the proper time [^f285] the sacrifice would not be pleasing to God, they will agree with me. There is, indeed, an apparent discrepancy here, since in this way Moses would command the voluntary sacrifice to be eaten on the same day, which, however, he does not do. If we prefer understanding it of the liberal feelings of men, he will exhort the people cheerfully to offer their victims in thanksgiving. I have, however, shewn the meaning which I approve of, and thus it will be easy to reconcile these things, for God’s goodwill does not require this similarity, [^f286] nor is it necessary to observe the same mode of offering that they may be grateful; but they are said to offer “unto their acceptance,” when they intermix no corruption, but offer purely and duly. If the cause of this distinction is asked, it is no clearer to me than is the variety between the bread and wafers or cakes. It is certain, indeed, that God had a reason for dealing more strictly or more indulgently; but to inquire now-adays as to things unknown, and which conduce not at all to piety, is neither right nor expedient.
16. But if the sacrifice of his offering. I have observed a little above that it is not a conditional but a simple vow which is here meant; because, if a person were under the obligation of a vow, [^f287] his payment was an act of thanksgiving, and thus his sacrifice was comprised under the first head. But it would not be without absurdity that similar things should be distinguished as if they differed. But inasmuch as many made gratuitous vows, Moses combines this kind of sacrifice with the free-will-offering, as standing in the same rank. It has also been stated that the consecrated meats were not kept too long, lest they should become tainted or putrified, and thus religion should fall into contempt. Perhaps, too, vainglory was thus provided against; for if it had been allowable to eat the meats salted, many would have made ostentatious offerings without expense. God, therefore, imposed a restraint, that they might offer their sacrifices more sparingly and reverently. The penalty is added, that; the sacrifice would not be acceptable to God, but rather abominable; and hence all who ate of them would be guilty. Moreover, when Moses says that polluted sacrifices would not be “imputed,” we may infer that those which are duly offered come into account before God, so that He reckons them as things expended for Himself. Still we must not, imagine them to be merits which lay Him under obligation; but because He deigns to deal so liberally with us, that no duty which we pay Him is useless.
LEVITICUS 7
19. And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof. | 19. Et caro quae contigerit ullum immundum, non comedetur, sed igni comburetur: at cames illas omnis mundus comedet. |
20. But the soul that eateth of the flesh of the sacrifice of peaceofferings that pertain unto the Lord, having his uncleanness upon him, even that soul shall be cut off from his people. | 20. Nam anima quae comederit carnes de sacrificio prosperitatum quod est Jehovae, et immunditia ejus fuerit super ipsum, tunc excidetur anima illa e populis suis. |
21. Moreover, the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peaceofferings which pertain unto the Lord, even that soul shall be cut off from his people. | 21. Anima item quum tetigerit quicquam immundum, nempe de immunditia hominis, aut animal immundum, aut onme reptile immundum, comederitque de carnibus sacrificii prosperitatum, quod est Jehovae, tunc excidetur anima illa e populis suis. |
22. And the Lord spake unto Moses, saying, | 22. Loquutus est autem Jehova ad Mosen, dicendo: |
23. Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat. | 23. Alloquere fllios Israel dicendo: Omnem adipem boris, et agni, et caprae, non comedetis. |
24. And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use; but ye shall in no wise eat of it. | 24. Adeps quidem cadaveris, et adeps rapti parabitur in omne opus, sed comedendo non comedetis illum. |
25. For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the Lord, even the soul that eateth it shall be cut off from his people. | 25. Nam quicunque comederit adipem animalis ex quo offeret oblationem ignitam Jehovae: tunc anima quae comederit excidetur e populis suis. |
28. And the Lord spake unto Moses, saying, | |
29. Speak unto the children of Israel, saying, He that offereth the sacrifice of his peaceofferings unto the Lord, shall bring his oblation unto the Lord of the sacrifice of his peaceofferings. | 29. Loquere ad rilles Israel, dicendo, Offerens sacrificium prosperitatum sunrum Jehovae, afferes oblationem suam Jehovae de hostia prosperitatum suarum. |
30. His own hands shall bring the offerings of the Lord made by fire; the fat, with the breast, it shall he bring, that the breast may be waved for a waveoffering before the Lord. | 30. Manus ejus afferent oblationes ignitas Jehovae, adipem cum pectusculo afferet, pectusculum quidem ad agitandum illud agitatione coram Jehova. |
31. And the priest shall burn the fat upon the altar. Adolebit vero sacerdos adipem super altare. | 31. Haec est lex holocausti minhae, et sacrificii pro peccato, et sacrificii pro delicto, et consecrationum, et sacrificii prosperitatum: |
37. This is the law of the burntoffering, of the meatoffering, and of the sinoffering, and of the trespassoffering, and of the consecrations, and of the sacrifice of the peaceofferings, | |
38. Which the Lord commanded Moses in Mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the Lord, in the wilderness of Sinai. | 38. Quam praecepit Jehova Mosi in monte Sinai, die quo praecepit filiis Israel ut offerrent oblationes suas Jehovae in deserto Sinai. |
19. And the flesh that toucheth. It was not indeed lawful to eat of any polluted flesh, but in the sacrifices there was a special reason for this, i.e., because the uncleanness involved sacrilege. On this account he commands it to be burnt, just like that which had not been consumed within the legitimate time; and the punishment is, [^f288] that if any unclean person shall have touched the consecrated meat, he should be cut off from the people. The cruelty or immoderate severity of this has induced some to think that to be “cut off” is nothing more than to be cast out of the camp. But it is not wonderful that God should have thus severely dealt with those who knowingly and wilfully contaminated what was holy; for if any one had sinned in error, he was not to receive this sentence, but only he who had betrayed his open contempt of God by impious profanation of sacred things.
23. Speak unto the children of Israel. Since in all sacrifices the fat was consecrated to God, and was burnt on the altar, God forbade His people to eat fat even in their ordinary meals, in order that they might cultivate piety even in their homes. For unquestionably this was an exercise of piety, that they who were far away from the temple should still accustom themselves in their daily meals to the service of God. Nor am I ignorant of the allegories [^f289] in which some interpreters indulge, but I willingly acquiesce in the reason which God reveals, viz., that the people was prohibited from eating fat, because He had assigned it to Himself. Nevertheless, the Law permits the fat of a carcase, [^f290] or of an animal torn (by beasts) to be applied to any use, provided they abstain from the fat of those animals which might be legally offered.
37. This is the law of the burnt-offering. In this conclusion Moses indicates that full provision had been made lest any addition should insinuate itself from man’s inventions to vitiate the sacrifices. In the day, he says, that God appointed the sacrifices to be offered to Him on Mount Sinai, He omitted nothing which was to be observed, lest men should dare to introduce anything except what He prescribed. And surely, when He had thus carefully embraced all the ceremonies, we may easily infer from hence how earnestly we should avoid all temerity and audacity in invention. The design, therefore, of Moses was in this brief admonition to exhort the people to soberness, lest they should transgress the limits placed by God.
NUMBERS 15
<041501>Numbers 15:1-16
1. And the Lord spake unto Moses, saying, | 1. Loquutus est autem Jehova ad Mosen, dicendo: |
2. Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you, | 2. Loquere ad filios Israel, et dicas els, Quum ingressi fueritis terraim habitationum vestrarum quas ego daturus sum vobis: |
3. And will make an offering by fire unto the Lord, a burnt-offering, or a sacrifice in performing a vow, or in a free-will-offering, or in your solemn feasts, to make a sweet savor unto the Lord, of the herd, or of the flock; | 3. Et facere voletis oblationem ignitam Jehovae holocaustum vel sacrificium, ut solvatis votum aut sponte vestra, ant in solennitatibus vestris, ut faciatis odorem quietis Jehovae de bobus aut ex pecudibus: |
4. Then shall he that offereth his offering unto the Lord bring a meatoffering of a tenth-deal of flour, mingled with the fourth part of an hin of oil. | 4. Tunc offeret offerens oblationem suam Jehove pro minha similae decimam partem mistam cum quarta parte olei. |
5. And the fourth part of an hin of wine for a drink-offering shalt thou prepare with the burnt-offering or sacrifice, for one lamb. | 5. Et vini pro libamine quartam partem hin facies super holocaustum, aut ultra sacrificium pro agno uno. |
6. Or for a ram, thou shalt prepare for a meat-offering two tenth-deals of flour, mingled with the third part of an hin of oil. | 6. Aut pro ariete facies minham similae duas decimas permistae cum olci tertia parte hin. |
7. And for a drink-offering thou shalt offer the third part of an hin of wine, for a sweet savor unto the Lord. | 7. Et vini pro libamine tertiam partem hin offeretis in odorem quietis Jehovah. |
8. And when thou preparest a bullock for a burnt-offering, or for a sacrifice in performing a vow, or peace-offerings unto the Lord; | 8. Quod si facere voles juveneum in holocaustum, aut sacrificium ad solvendum votum, aut sacrificia prosperitatum Jehovae: a |
9. Then shall he bring with a bullock a meat-offering of three tenth-deals of flour, mingled with half an hin of oil. | 9. Offeres una cum juvenco minham, similae tres decimas permistae cum olei dimidia parte hin. |
10. And thou shalt bring for a drinkoffering half an hin of wine, for an offering made by fire, of a sweet savor unto the Lord. | 10. Et vinum offeres pro libamine dimidiam partem hin: oblationem ignitam odoris quietis Jehovae. |
11. Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid. | 11. Sic facies bovi uni, aut arieti uni, aut foetui tam de ovibus quam de capris. |
12. According to the number that ye shall prepare, so shall ye do to every one, according to their number. | 12. Juxta numerum quem facietis singulis juxta numerum illorum. |
13. All that are born of the country shall do these things after this manner, in offering an offering made by fire, of a sweet savor unto the Lord. | 13. Omnis civis lacier sic ista ut offerat oblationem odoris quietis Jehovah. |
14. And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savor unto the Lord; as ye do, so he shall do. | 14. Et quum peregrinatus fuerit apud vos peregrinus, aut quicunque est in medio vestri per generationes vestras, feceritque oblationem ignitam odoris quietis Jehovae, quemadmodum facietis sic faciet. |
15. One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the Lord. | 15. O congregatio, statutum unum erit vobis et peregrino qui peregrinatur apud vos: statutum inquam perpetuum per generationes vestras: sicut vos sic et peregrinus erit coram Jehova. |
16. One law, and one manner, shall be for you, and for the stranger that sojourneth with you. | 16. Lex una et norma una erit vobis et peregrino qui peregrinatur apud vos. |
1. And the Lord spake. He partly here adverts to those precepts of which he had treated more distinctly and fully in Leviticus, and partly gathers into one place what he had before spoken of in various places and more obscurely. For as yet he had delivered no certain regulations as to the accessories to the meat-offering of oil and wine; but what he had before appropriated to particular cases he now commands to be observed generally, and what he had treated of more accurately he now lightly passes over; for he does not enter into full particulars, but only forbids that sacrifices should be offered without flour, a libation of wine, and oil. We have seen elsewhere that in the sacrifices and oblations, wherein God consulted the rude condition of the people, He took as it were the character of a man, as if He feasted there familiarly with them. In this sense He elsewhere calls the sacrifices His meat, [^f291] not because He, who is the life in Himself and inspires the life of all, requires the supports of life, but because, unless He descends to men, He cannot lift up their minds to things above. Still, inasmuch as there was danger on the other side lest the people should introduce many inane and superfluous pomps, as we see that in their sacred feasts the Gentiles were foolishly and immoderately luxurious, as if their delicacies gave pleasure to God, the measure of each particular thing is prescribed, that they may not dare to invent anything arbitrarily. The conjecture is probable that what had been before delivered with sufficient clearness is here again recalled to their memory. But since this reason is not expressly given, it will be enough to hold fast what has been frequently stated, that although the ceremonies might be of trifling importance, still it was necessary that the lawful should be carefully distinguished from the unauthorized, in order that the licentiousness of men might be anticipated, who would otherwise have failed not to mingle their own leaven. The sum of this passage is, that both in the solemn sacrifices which the Law demands, as well as in the free-willofferings, they should observe that proportion of which we have treated elsewhere.
14. And if a stranger sojourn with you. He does not mean all strangers, but only those who, descending from heathen nations, had professedly turned to God, and thus had been received into the body of the Church; for the uncleanness of those who remained in uncircumcision excluded them from the legal service. I conceive that there were two reasons why God would have one and the same form observed; first, that the proselytes who had been lately incorporated might more cheerfully devote themselves to the exercises of piety, when they saw themselves placed in the same position as the children of Abraham; and secondly, lest if any distinction should be made, corrupt mixtures should immediately creep in. Lest, therefore, the purity of God’s worship should be gradually corrupted by absurd imitation, the gate was shut against that variety which usually draws men aside in different directions.
LEVITICUS 22
<032217>Leviticus 22:17-25
17. And the Lord spake unto Moses, saying, | 17. Loquutus est praeterea Jehova ad Mosen, dicendo: |
18. Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his free-willofferings, which they will offer unto the Lord for a burnt-offering; | 18. Alloquere Aharon et filios ejus, et omnes filios Israel et dicas illis, Quicunque e domo Israelis, et e peregrinis Israel obtulerit oblationem suam pro omnibus votis suis, et pro omnibus oblationibus spontaneis suis, quae obtulerit Jehovae in holocaustum; |
19. Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats. | 19. In acceptationem vestri offeretis immaculatum masculum ex bobus, ex agnis, et ex capris. |
20. But whatsoever hath a blemish, that shall ye not offer; for it shall not be acceptable for you. | 20. Omne in quo fuerit macula non offeretis: quia non erit in acceptationem pro vobis. |
21. And whosoever offereth a sacrifice of peace-offerings unto the Lord to accomplish his vow, or a free-will-offering in beeves or sheep, it shall be perfect to be accepted: there shall be no blemish therein. | 21. Vir autem quum obtulerit sacrificium prosperitatum Jehovae, ad solvendum votum, vel ad voluntarie offerendum, ex bobus, vel ex ovibus immaculatum erit in acceptationem, nullum vitium erit in eo. |
22. Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the Lord, nor make an offering by fire of them upon the altar unto the Lord. | 22. Caecum aut fractum, aut concisum labiis, aut verrucatum, vel scabiosum, vel impetiginosum, non offeretis ista Jehovae: neque oblationem ignitam dabitis ex his super altare Jehovae. |
23. Either a bullock or a lamb that hath anything superfluous or lacking in his parts, that mayest thou offer for a free-will-offering: but for a vow it shall not be accepted. | 23. oblatione voluntaria facies: at pro voto non placebit. |
24. Ye shall not offer unto the Lord that which is bruised,or crushed, or broken, or cut; neither shall ye make any offering thereof in your land. | 24. Concussum et contusum, ruptum et excisum non offeretis Jehovae: in terra vestra non facietis. |
25. Neither from a stranger’s hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you. | 25. De mann autem alienigenae non offeretis panem Dei vestri, ex omnibus istis: quia corruptio eorum est in ipsis: macula est in els: non acccpta erunt pro vobis. |
<051701>Deuteronomy 17:1
1. Thou shalt not sacrifice unto the Lord thy God any bullock or sheep wherein is blemish, or any evil favoredness: for that is an abomination unto the Lord thy God.
LEVITICUS 22:17. And the Lord spake. He now more clearly teaches and more copiously inculcates what he has frequently adverted to heretofore, that it is sinful to offer to God a maimed, or weak, or otherwise imperfect animal. Now this external soundness admonished the ancient people that God is served amiss when He is served by halves, since He abominates a double heart. [^f292] (Proverbs 11:20.) At the same time, in this symbol was shewn forth the perfect purity of that victim by which God was at length to be reconciled. We know in how great liberties the world indulges itself in the service of God; for whilst it lightly and contemptuously obtrudes mere trifling upon Him as if He were a child, it still fancies that its duty is properly discharged. Hence it is that it claims reward for any rubbish (sordibus,) and exults in mere mockeries of God, as if it were laying Him under obligation. A notable example of this stupid security is seen now-a-days in the Papacy, when they mock God with no less audacity than as if they were dealing with a block of wood. To omit innumerable other cases, what can be more monstrous than this arrogance of theirs, when, as they mutter their prayers, their minds wander not only into frivolous but even into unholy imaginations, and yet they pretend that the final intention, as they call it, is meritorious and approved by God? [^f293] Suppose a priest (sacrificus) shall have proposed to recite the godly prayers of his breviary, and, when scarcely three words have been said, his mind shall be occupied with dishes, shall run away now to his cups, now to dicing, or other pastimes, still, as if his task were performed, he will boast that he has offered worship to God. In order, therefore, to obviate this fault, God commands that sacrifices free from all blemish should be presented to Him. Hence that sharp expostulation of His in Malachi 1:7, 8, because the Jews polluted His altar and thought His table contemptible, when they said that their blind, and lame, and sick victims were not evil. “Offer it now (he says) to thy governor, will he — accept thy person?” not because God cared for the fatness or the juiciness of the animals, but because it thus was made plain that true piety was neglected, nay, altogether despised. We perceive, then, that all defective sacrifices were rejected, that the Israelites might learn sincerely and seriously to consecrate themselves entirely to God, and not to play childishly with Him, as is often the case. Elsewhere we have seen indeed that all uncleanness is repudiated by God; but we must remember that two things are required for legitimate worship; first, that he who approaches God should be purged from every stain, and secondly, that he should offer nothing except what is pure and free from all imperfection. What Solomon says, that “the sacrifice of the wicked is an abomination to the Lord,” (Proverbs 15:8,) is true, although it be fat and splendid. But in order that the things which are offered by the good should be pleasing to God, another point must also be attended to, viz., that the offering should not be poor, and stingy, and deficient; and again, by this symbol, as I have already said, they were directed to Christ, besides whom no integrity will anywhere be found which will satisfy God.
19. “Unto your acceptance.” [^f294] Some indeed translate this “at your own will,” but the context forbids it; for Moses sometimes uses the word hxr, ratseh, which means “accepted,” in the same sense, and sometimes ˆwxr, ratson, which can only be referred to God’s favor, which is commonly called His “good pleasure.” Again, as he here uses the compound word µknxrl; leretsoncem, so he soon afterwards adds µkl ˆwxrl, leretson lecem, where he declares that a blemished sacrifice would not be “unto their acceptance,” because it would be rejected by God. The sum therefore is, that if they desire their oblations to be approved by God, they must beware that there be no defect in them. Still, if any one chooses to think that God’s gratuitous favor is expressed by the word “good pleasure,” I willingly admit it, since our services only please God in so far as in His paternal indulgence He deigns to award to them the value of which they are by no means worthy. Nevertheless let us learn meanwhile that we must not play with God, but that He must be so worshipped in integrity and sincerity of heart as that our sacrifices may correspond with His good pleasure. For hence arises the careless profanation of His worship, because we do not sufficiently consider what is due to His perfection. It is indeed certain that nothing can proceed from us which is pure in every respect;
but let us at least aspire at what befits us, and let us mourn that our desires fall so far short of their aim, in order that Christ may by His grace supply what is wanting in US; for it is unquestionable that, provided our sacrifices are the fruits of true regeneration, He washes out their blemishes with His own blood.
22. Either a bullock, or a lamb, that hath anything superfluous. An exception is here stated as to free-will-offerings; for in them God does not refuse a diminutive animal, or one which has a member either contracted, or of excessive size. And doubtless a greater license ought to be given, when a person is not under the obligation either of a vow or any other necessity. Still we must remember that no victim is acceptable to God, which labors under any notable defect.
25. Neither from a stranger’s hand. God here forbids that victims of this sort should be offered to Him, although they might be purchased from foreigners. The Hebrews, however, has invented a different meaning, viz., that not even from foreigners were such sacrifices to be received, as it was unlawful for the children of the Church themselves to offer. But inasmuch as the Law altogether prohibited the unclean nations from making sacred oblations, another solution of this difficulty was still to be discovered. [^f295]
They suppose, therefore, that those are called “strangers,” who observe the precepts of the children of Noah, i.e., who honor God, and do not pollute themselves by incest, abstain from the effusion of human blood, and from theft, and who do not worship idols. But the context does not accord with this, for Moses adds at the end that this kind of sacrifice would not be accepted by God from the Jews themselves, which will not agree with their being offered by the Gentiles. This, then, seems to me to be a confirmation of the previous injunction, introduced by way of precaution; for it might have seemed that the offering would have been permissible, if they had purchased the animal, even though it were defective; whereas God declares that what they were not allowed to present from their own stalls, was no more approved of by Him, if it had been purchased, because defectiveness is always displeasing to Him. Nor do I restrict this, as they do, to the foregoing clause, as if it only referred to castrated animals, and such as were wounded in the testicles, but I include with it also warts and eruptions, and other blemishes. In order that the prohibition may have more weight, he again calls the sacrifices “the bread of God,” not because God, who is the fountain of life, has need of food, or eats of corruptible meat, since He is the eternal Spirit; but that men may more diligently take care duly to perform their sacred rites, wherein they familiarly draw nigh to God. Now, if no one would dare to present stale or corrupted food to an earthly prince, much less tolerable is it to contaminate God’s table with anything blemished.
DEUTERONOMY 23
<052318>Deuteronomy 23:18
18. Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the Lord thy God for any vow; for even both these are abomination unto the Lord thy God.
18. Thou shalt not bring the hire. This command has an affinity to the foregoing, for God, rejecting whatever is acquired by illicit and filthy traffic, teaches us that the utmost chastity is to be observed in sacred things; nor does He only refuse the hire of a whore, but also the price of a dog, lest the sanctity of the altar should be polluted by any impure oblation. Still the dog seems to be rejected in comparison with other animals out of contempt; for it was just as wrong to kill a pig as a dog, yet might the price of a pig be offered. The dog, therefore, is rejected not only as an unclean animal, but also as vile and contemptible. In sum, God would impress upon them the reverence due to His temple and altar.
LEVITICUS 22
<032226>Leviticus 22:26-28
26. And the Lord spake unto Moses, saying, 27. When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord. 28. And whether it be cow or ewe, ye shall not kill it and her young both in one day.
<022230>Exodus 22:30
30. Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me. [^f197]: “Peace — this word generally signifieth all prosperity, and the perfect enjoying of all good things; it is opposed to war, Ecclesiastes 3:8; to discord and emnity, Ephesians 2:14, 15; Luke 12:51; to tumult and confusion, 1 Corinthians 14:33; and to all adversity, Genesis 43:27; 2 Kings 4:26; Job 16:33; and is therefore added for a conclusion of blessings, Psalm 29:11, and Psalm 125 4; 1 Peter 5: A.V. “the best thereof.” Margin, “Heb., fat.” According to Facciolati, adeps, means liquid fat which does not readily become hard; and pinguedo, simply fat, “an oily substance in animals and other things.” [^f225]: yk for, or because. — W. “On pourroit aussi translater, Combien que ce soit votre loyer;” it might also be translated, although this is your reward. — Fr. [^f226]: About this time King Agrippa gave the high priesthood to Ismael, who was the son of Fabi. And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshingfloors, to take away those tithes that were due to the priests; insomuch that it so fell out that the poorer sort of the priests died for want.” — Whiston’s Josephus. Antiq. 20 ch. 8, sec. |
