COMMENTARIES
ON
THE
FOUR LAST BOOKS OF
MOSES
ARRANGED
IN
THE FORM OF A HARMONY
BY JOHN
CALVIN
TRANSLATED FROM THE ORIGINAL LATIN,
AND COMPARED WITH THE
FRENCH EDITION,
WITH ANNOTATIONS, ETC.
BY THE
REV. CHARLES WILLIAM BINGHAM,
M.A.,
RECTOR OF MELCOMBE-HORSEY,
DORSET, AND FORMERLY FELLOW OF NEW COLLEGE, OXFORD
VOLUME
SECOND
CHRISTIAN CLASSICS
ETHEREAL LIBRARY
GRAND RAPIDS,
MI
http://www.ccel.org
Another
Supplement
as to the Shutting. up of the
Leprous
f1
Deuteronomy
24
Deuteronomy 24:8,
9
8. Take heed in the plague of
leprosy, that thou observe diligently, and do according to all that the priests
the Levites shall teach you: as I commanded them, so ye shall observe to
do. 8. Observa in plaga leprae, ad observandum diligenter et faciendum
secundum omnia quae docuerint vos sacerdotes Levitae: sicuti praecepi eis, ita
observabitis ad faciendum.
9. Remember
what the Lord thy God did unto Miriam by the way, after that ye were come forth
out of Egypt. 9. Recordare quid fecerit Jehova Deus tuus Mariae in
itinere, quum egressi estis ex
Aegypto.
8.
Take heed in the plague of
leprosy. I am aware how greatly interpreters
differ from each other and how variously they twist whatever Moses has written
about Leprosy. Some are too eagerly devoted to allegories; some think that God,
as a prudent Legislator, merely gave a commandment of a sanitary, nature, in
order that a contagious disease should not, spread among the people. This
notion, however, is very. poor, and almost unmeaning; and is briefly. refuted by
Moses himself, both where he recounts the history of Miriam's
leprosy, and also where he assigns the cause why lepers should be put out of the
camp, viz that they might not defile the camp in which God dwelt, whilst he
ranks them with those that have an issue, and that they are defiled by the dead.
Wherefore, I have thought it well, previous to attempting the full elucidation
of the matter, to adduce two passages, by way of preface, from whence the design
of God may more fully appear. When, in this passage from Deuteronomy, He
commands the people to "take heed" and "observe diligently" the plague of
leprosy, there can be no question but that He thus ratifies what He had before
set forth at greater length in Leviticus. And, first of all, He refers the
judgment of the matter to the priests, that what they pronounce should be firm
and unalterable; and secondly, He would have the priests, lest they should
pronounce rashly, and according to their own wishes, to follow simply what He
prescribed to them, so that they may only be the ministers, or heralds; whilst,
as to the sovereign authority, He alone should be the Judge. He confirms the law
which He imposes by a special example; because He had cast out Miriam, the
sister of Moses, for a time, lest her uncleanness during her leprosy should
defile the camp. For the view which some take, that He exhorts the people lest,
through sin, they should bring upon themselves the same evil as Miriam, is not
to the purpose. But that which I have stated makes excellent sense, viz., that
God's command, whereby He prohibited Miriam from entering the camp, was to have
the force and weight of a perpetual law; because He thus ordained what He would
always have done.
Numbers
5
Numbers
5:1-3
1. And the Lord spake unto
Moses, saying, 1. Et loquutus est Jehova ad Mosen,
dicendo:
2. Command the children of
Israel, that they put out of the camp every leper, and every one that hath an
issue, and whosoever is defiled by the dead: 2. Praecipe filiis Israel ut
ejiciant e castris omnem leprosum, omnem seminifluum, et omnem immundum super
anima.
3. Both male and female shall ye
put out, without the camp shall ye put them; that they defile not their camps,
in the midst whereof I dwell. 3. Tam masculum quam faeminam ejicietis:
extra castra ejicietis eos, ne contaminent castra sua, quia ego habito in medio
eorum.
2.
Command the children of Israel.
This passage clearly shews that God, in
desiring the lepers to be put out of the camp, was not acting as a physician by
any means, and merely consulting the health of the people: but that by this
external rite and ceremony He exercised them in the pursuit of purity; for, by
joining with the lepers those who had an issue,
f2
and who were defiled by the dead, He
instructs the people simply to keep away from all uncleanness. The reason, which
follows, confirms this, — "that they defile not their camps, in the midst
whereof He dwells." It is just as if He had said, that all the habitations of
His elect people were parts of His sanctuary, which it was a shame to defile
with any pollution. For we know what license men give themselves in corrupting
f3 the service of God, by mixing, as the
proverb says, sacred things with profane. Thus we see that the very worst of men
boast themselves to be anything but the least zealous of His worshipers, and
spare not to lift up polluted hands, although God so sternly repudiates them. It
was, then, profitable that the ancient people should be reminded by this visible
proof, that all those who are defiled cannot duly serve God, but that they
rather pollute. with their filthiness what is otherwise holy, and thus grossly
abuse religious exercises; and again, that they ought not tobe tolerated in the
holy congregation, lest their infection should spread to others. Let us now
briefly examine Leviticus 13.
Leviticus
13
Leviticus
13:1-59
1. And the Lord spake
untoMoses and Aaron, saying, 1.Et loquutus est Jehova ad Mosen et Aharon,
dicendo:
2. When a man shall have in
the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of
his flesh like the plague of leprosy; then he shall be brought unto Aaron
the priest, or unto one of his sons the priests. 2. Homo quum fuerit in
cute carnis ejus tumor, vel scabies, vel alba macula, et in cute carnis ejus
fuerit plaga leprae, ducetur ad Aharon sacerdotem, vel ad unum e filiis ejus
sacerdotibus.
3. And the priest shall
look on the plague in the skin of the flesh: and when the hair in the
plague is turned white, and the plague in sight be deeper than the skin
of his flesh, it is a plague of leprosy and the priest shall look on him,
and pronounce him unclean. 3. Tune videbit sacerdos plagam in cute
carnis: quod si pilus in plaga versus fuerit in albedinem, et superficies plagae
profundior fuerit cute carnis ejus, plaga leprae est, et postquam viderit eum
sacerdos judicabit illum contaminatum, (vel, contaminabit
illum.)
4. If the bright spot be
white in the skin of his flesh, and in sight be not deeper than the
skin, and the hair thereof be not turned white; then the priest shall shut up
him that hath the plague seven days. 4. Quod si macula alba fuerit
in cute carnis ejus, et profundior non fuerit aspectus ejus cute, nec pilus ejus
versus fuerit in albedinem, includet sacerdos plagam septem
diebus.
5. And the priest shall look on
him the seventh day: and, behold, if the plague in his sight be at a
stay, and the plague spread not in the skin; then the priest shall shut
him up seven days more. 5. Posted videbit eum sacerdos die septimo et si
plaga fuerit aequalis coram oculis ejus, nee creverit plaga in cute, includet
eum sacerdos septem diebus secundo.
6.
And the priest shall look on him again the seventh day: and, behold,if the
plague be somewhat dark, and the prague spread not in the skin,
the priest shall pronounce him clean; it is but a scab: and he shall wash
his clothes, and be clean. 6. Tune inspiciet sacerdos ipsum die septimo
itcrum, et si subnigra futerit plaga, (vel, obscurius contracta,) nec
creverit plaga in cute, tune mundum declarabit (vel, mundabit) eum
sacerdos: scabies est: et lavabit vir vestimenta sua, et mundus
erit.
7. But if the scab spread much
abroad in the skin, after that he hath been seen of the priest for his
cleansing, he shall be seen of the priest again. 7. Quod si crescendo
creverit scabies in cute postquam ostensus fuerit sacerdoti in purgatione ejus,
inspi-cietur secundo a sacerdote.
8. And
if the priest see that, behold, the scab spreadeth in the skin then the
priest shall pronounce him unclean: it is a leprosy. 8. Ubi autem
viderit sacerdos; crescere scabiem in cute, immundum judicabit cum sacerdos,
lepra est judicabit cum sacerdos, lepra
est.
9.When the plague of leprosy is in
a man, then he shall be brought unto the priest;, 9. Quoties plaga lepre
fuerit in homine adducetur ad
sacerdotem;
10. And the priest shall see
him: and, behold, if the rising be white in the skin, and
it have turned the hair white, and there be quick raw flesh in the
rising, 10. Et aspiciet sacerdos, et si tumor albus fuerit in cute, et
mutaverit pilum in albedinem, et ailmentum carnis vivae in
tumore,
11. It is an old leprosy in the
skin of his flesh: and the priest shall pronounce him unclean, and shall not
shut him up; for he is unclean. 11. Lepra inveterate, est in cute
carnis ejus: ideoque contaminabit eum sacerdos, quia immundus
est.
12. And if a leprosy break out
abroad in the skin, and the leprosy cover all the skin of him that hath
the plague, from his head even to his foot, wheresoever the priest
looketh 12. Sin germinando germinaverit lepra in cute, et operuerit lepra
totam cutem plagae, a capite ejus, et totum aspectuum oculorum
sacerdotis:
13. Then the priest shall
consider: and, behold, if the leprosy have covered all his flesh, he
shall pronounce him clean that hath the plague; it is all turned
white: he is clean. 13. Tunc inspiciet sacerdos, et si operuerit
lepra totam carnem ejus, tunc mundam judicabit plagam: ubi tota versa est in
albedinem, munda est, (vel,
mundus.)
14. But when raw flesh
appeareth in him, he shall be unclean. 14. Quo autem die visa fuerit in
co cato viva, immundus erit.
15. And the
priest shall see the raw flesh, and pronounce him to be unclean;for the
raw flesh is unclean: it is a leprosy. 15. Et ubi
viderit sacerdos carnem vivam, immundum judicabit ipsum, caro viva immunda
est, lepra est.
16. Or if the raw
flesh turn again, and be changed unto white, he shall come unto the
priest; 16. Vel si reversa fuerit caro viva, et conversa in albedinem,
tunc veniet ad sacerdotem:
17. And the
priest shall see him: and, behold, if the plague be turned into white;
then the priest shall pronounce him clean that hath the plague: he
is clean. 17. Et inspiciet sacerdos: et si versa fuerit plaga in
albedinem, mundam judicabit sacerdos plagam illam: munda
est.
18. The flesh also, in which,
event in the skin thereof, was a bile, and is healed, 18. Et si
fuerit in cute carnis alicujus ulcus, (vel, pustula ardens,) et illud
sanatum fuerit.
19. And in the place of
the bile there be a white rising, or a bright spot, white, and somewhat reddish,
and it be shewed to the priest; 19. Et extiterit in loeo ulceris tumor
albus, aut macula alba subrufa, ostendetur
sacerdoti:
20. And if, when the priest
seeth it, behold, it be in sight lower than the skin, and the hair
thereof be turned white, the priest shall pronounce him unclean: it is a
plague of leprosy broken out of the bile. 20. Et quum inspexerit
sacerdos, si pilus profundior fuerit cute, et pilus conversus fuerit in
albedinem, contaminabit eum sacerdos: quia plaga leprae est ex ulcere
germinans.
21. But if the priest look on
it, and, behold, there be no white hairs therein, and if it be
not lower than the skin, but be somewhat dark; then the priest shall
shut him up seven days. 21. Et si viderit cam sacerdos, et non fuerit in
ea pilus albus, nec fuerit profundior cute, sed fuerit subobscura, tunc includet
eum sacerdos septem diebus.
22. And if
it spread much abroad in the skin, then the priest shall pronounce him unclean:
it is a plague. 22. Si vero crescendo creverit per cutem, immundum
judicabit eum sacerdos: plaga est.
23.
But if the bright spot stay in his place, and spread not, it is a
burning bile; and the priest shall pronounce him clean. 23. Si vero
suo loco constiterit macula alba, nec ereverit, adustio ulceris est: mundum
(vel, mundam) judicabit eum
sacerdos.
24. Or if there be any
flesh, in the skin whereof there is a hot burning, and the quick
flesh that burneth have a white bright spot, somewhat reddish, or
white; 24. Quum fuerit caro in cujus cute erit adustio ignis, et in viva
carne adustionis macula alba subrufa, vel
alba.
25. Then the priest shall look
upon it: and, behold, if the hair in the bright spot be turned white, and
it be in sight deeper than the skin, it is a leprosy broken out of
the burning: wherefore the priest shall pronounce him unclean; it is the
plague of leprosy. 25. Inspiciet eum sacerdos: et, si versus fuerit pilus
in albedinem in macula illa, et superficies ejus fuerit profundior cute, lepra
est in adustione germinans: ideo immundam judicabit eam sacerdos, plaga leprae
est.
26. But if the priest look on it,
and, behold, there be no white hair in the bright spot, and it be
no lower than the other skin, but be somewhat dark; then the
priest shall shut him up seven days. 26. Quod si inspexerit eam sacerdos,
et non fuerit in macula pilus albus, nec profundior cute, sed fuerit subnigra,
includet eum sacerdos septem diebus.
27.
And the priest shall look upon him the seventh day: and if it be spread
much abroad in the skin, then the priest shall pronounce him unclean; it is
the plague of leprosy. 27. Postea inspiciet eum sacerdos die septimo:
et si crescendo creverit in cute, immundam judicabit eam sacerdos, plaga leprae
est.
28. And if the bright spot stay in
his place, and spread not in the skin, but it be somewhat dark; it
is a rising of the burning, and the priest shall pronounce him clean: for
it is an inflammation of the burning'. 28. Quod si in loco suo
steterit macula, nec creverit per cutem, et eadem fuerit contracta, (vel,
subnigra,) tumor adustionis est: ideoque mundum judicabit eum sacerdos: quia
ardor exustionis est.
29. If a man or
woman have a plague upon the head or the beard; 29. Si viro aut mulieri
exorta fuerit plga in capite, aut in
barba.
30. Then the priest shall see the
plague: and, behold, if it be in sight deeper than the skin, and there
be in it a yellow thin hair; then the priest shall pronounce him unclean: it
is a dry scall, even a leprosy upon the head or beard. 30.
Tune inspiciet sacerdos plugam: et si superficies ejus profundior erit cute, et
fuerit in ea pilus flavus et tenuis, immundum judicabit sa-cerdos: macula nigra
est, lepra capitis aut barbae est.
31.
And if the priest look on tile plague of the scall, and, behold, it be not in
sight deeper than the skin, and that there is no black hair in it; then
the priest shall shut up him that hath the plague of the scall seven
days. 31. Si autem inspexerit sacerdos plagam maculae nigrae, et
superficies ejus non fuerit profundior cute, nee pilus niger in ea, includet
sacerdos plagam maculae nigrae septem
diebus.
32. And in the seventh day the
priest shall look on the plague: and, behold, if the scull spread not,
and there be in it no yellow hair, and the scall be not in sight deeper
than the skin; 32. Et quum inspexerit sacerdos die septima, si non
creverit macula illa nigra, nec in ea fuerit pilus, et aspectus maculae nigrae
non fuerit profundior cute:
33. He shall
be shaven, but the scall shall he not shave; and the priest shall shut up him
that hath the scall seven days more. 33. Tune radetur, sed maculam
nigram non radet, includetque sacerdos maeulam nigram septem diebus
secundo.
34. And in the seventh day the
priest shall look on the scall: and, behold, if the scall be not spread
in the skin, nor be in sight deeper than the skin; then the priest shall
pronounce him clean: and he shall wash his clothes, and be clean. 34.
Postea, inspiciet sacerdos maculam nigram die septima: et, si non creverit
macula nigra in cute, nee superfides cjus profundior fuerit cute, mundum
judicabit eum sacerdos: lavabitque vestimenta sua, et mundus
erit.
35. But if the scall spread much
in the skin after his cleansing; 35. Si autem crescendo creverit macula
per cutera post purificationem suam,
36.
Then the priest shall look on him: and, behold, if the scall be spread in the
skin, the priest shall not seek for yellow hair; he is
unclean. 36. Tune inspiciet cam sacerdos: et, si creverit macula illa
in cute, non requiret ad examen sacerdos pilum flavum: immundus
est.
37. But if the scall be in his
sight at a stay, and that there is black hair grown up therein; the scall
is healed, he is clean: and the priest shall pronounce him
clean. 37. Quod si in oculis ejus constiterit macula, et pilus niger
fuerit in ea, sanata est macula illa, mundus est, et mundum judicabit eum
sacer-dos.
38. If a man also or a woman
have in the skin of their flesh bright spots, even white bright
spots; 38. Quum in cute carnis viri aut mulieris fuerint macu!ae,
maculm inquam albae.
39. Then the
priest shall look: and, behold, if the bright spots in the skin of their
flesh be darkish white; it is a freckled spot that groweth
in the skin: he is clean. 39. Inspiciet sacerdos, et, si in cute
carnis corum fuerint maculae albae, subnigrae (vel, contractae,) macula
alba est quod floret in cute, mundus
est.
40. And the man whose hair is
fallen off his head, he is bald; yet is he clean. 40. Vir
quum depilatum fuerit caput ejus, calvus est, mundus
est.
41. And he that hath his hair
fallen off from the part of his head toward his face, he is forehead
bald: yet is he clean. 41. Quod si ex parte faciei suae caput
habuerit depilatum, recalvaster est, mundus
est.
42. And if there be in the bald
head, or bald forehead, a white reddish sore, it is a leprosy sprung up
in his bald head, or his bald forehead. 42. Quod si in calvitio ejus aut
parte depilata fuerit plaga alba, subrufa, lepra germinans est in calvitie, vel
parte ejus depilata.
43. Then the priest
shall look upon it: and, behold, if the rising of the sore be
white reddish in his bald head, or in his bald forehead, as the leprosy
appeareth in the skin of the flesh, 43. Aspiciet ergo eum sacerdos: et,
si tumor plagae albus, rufus in calvitio ejus aut parte depilata, sicut species
leprae in cute carnis,
44. He is a
leprous man, he is unclean: the priest shall pronounce him utterly
unclean; his plague is in his head. 44. Vir leprosus est, immundus
est: contaminando contaminabit illum sacerdos: in capite ejus est plaga
ejus.
45. And the leper in whom the
plague is, his clothes shall be rent, and his head bare, and he shall put
a covering upon his upper lip, and shall cry, Unclean, unclean. 45.
Leprosi autem in quo fuerit plaga illa, vestimenta erunt scissa, et caput ejus
nudum, et pilum labri operiet, et Immundus, immundus sum
clamabit.
46. All the days wherein the
plague shall be in him he shall be defiled; he is unclean: he
shall dwell alone; without the camp shall his habitation
be. 46. Cunctis diebus quibus fuerit plaga in eo,
contaminabitur, immudus est: seorsum habitabit: extra castra mansio ejus
erit.
47. The garment also that the
plague of leprosy is in, whether it be a woollen garment or a linen
garment, 47. Si in veste fnerit plaga leprae, in veste lanea, aut in
veste linea,
48. Whether it be in
the warp or woof, of linen, or of woollen, whether in a skin, or in anything
made of skin; 48. Aut in stamine, aut in subtegmine ex lino, aut ex lana,
aut in pelle, aut in quovis opere
pelliceo:
49. And if the plague be
greenish or reddish in the garment, or in the skin, either in the warp, or in
the woof, or in any thing of skin; it is a plague of leprosy, and shall
be shewed unto the priest. 49. Et fuerit plaga illa viridis aut rufa in
veste, aut in stamine, vel in subtegmine, vel in quovis opere pelliceo, plaga
leprae est, ostendetur sacerdoti.
50.
And the priest shall look upon the plague, and shut up it that hath the
plague seven days. 50. Et inspiciet saccMos plagam, includetque plagam
illam septera diebus.
51. And he shall
look on the plague on the seventh day: if the plague be spread in the garment,
either in the warp, or in the woof, or in a skin, or in any work that is
made of skin, the plague is a fretting leprosy; it is
unclean. 51. Postea inspiciet plagam illam die septimo: si creverlt
plaga illa per vestera, vel per subtegmen, vel pellem in omni opere pelliceo,
lepra corodentis plagae est, immunda
est.
52. He shall therefore burn that
garment, whether warp or woof, in woollen or in linen, or any thing of skin,
wherein the plague is: for it is a fretting leprosy; it shall be burnt in
the fire. 52. Comburetque vestem, vel stamen, vel subtegmen ex lana, vel
ex lino, vel quodvis opus pelliceum in quo fuerit plaga illa: quia lepra
corrodens est, igni comburetur.
53. And
if the priest shall look, and, behold, the plague be not spread in the garment,
either in the warp, or in the woof, or in any thing of skin; 53. Quod si,
ubi inspexerit sacerdos, ecce non creverit plaga illa in veste, vel in stamine,
vel in subtegmine, vel in quovis opere
pelliceo.
54. Then the priest shall
command that they wash the thing wherein the plague is, and he
shall shut it up seven days more. 54. Tune praecipiet sacerdos, et
lavabunt id in quo est plaga: et recludet illud septem diebus
secundo.
55. And the priest shall look
on the plague, after that it is washed: and, behold, if the plague have
not changed his color, and the plague be not spread, it is unclean; thou
shalt burn it in the fire: it is fret inward, whether it be
bare within or without. 55. Inspiciet vero sacerdos, postquam lotum
fuerit, plagam illam: et, si non mutaverit plaga illa colorem suum, nee plaga
creverit, immunda est, igni combures illud: corrosio est in calvitio ejus vel in
parte ejus depilata.
56. And if the
priest look, and, behold, the plague be somewhat dark after the washing
of it; then he shall rend it out of the garment, or out of the skin, or out of
the warp, or out of the woof. 56. Quod si dum inspexerit sacerdos, ecce,
subobscura fuerit plaga postquam lota fuit, abscindet eam e veste, vel epelle,
vel e stamine, vel e subtegmine
57. And
if it appear still in the garment, either in the warp, or in the woof, or in any
thing of skin, it is spreading plague: thou shalt burn that wherein the
plague is with fire. 57. Quod si comspecta fureit ultra in veste, vel in
stamine, vel in subtegmine, vel in quovis opere pelliceo lepra germinans est,
igni combures illud in quo fuerit, lavabitur secundo, et mundum
erit.
58. And the garment, either warp
or woof, or whatsoever thing of skin it be, which thou shalt wash, if the
plague be departed from them, then it shall be washed the second time, and shall
be clean. 58. Vestis autem, sive stamen, sive, sbtegment, aut quodivis
opus pelliceum quod laveris, si recesserit ab eis plagra, lavabitur secundo, et
mundum erit.
59. This is the law
of the plague of leprosy in a garment of wollen or linen, either in the warp or
woof, or any thing of skins, to pronounce it clean, or to pronounce it
unclean. 59. Haec est lex leprae vestimenti lanei, vel linei, vel
staminis, vel subtegminis, vel cujusvis operis pellicei ad judicandum illud
mundum vel immundum.
2.
When a man. shall have in the
skin. Since every eruption was not the leprosy,
and did not render a man unclean, when God appoints the priests to be the
judges, He distinguishes by certain marks a common eruption from the leprosy;
and then subjoins the difference between the various kinds of leprosy. For the
disease was not always incurable; but, only when the blood was altogether
corrupted, so that the skin itself had become hardened by its corrosion, or
swollen by its diseased state. This, then, must be observed in the first place,
that the Greek and Latin word lepra, and the Hebrew
t[rx
tzaragmath, extend further than to the incurable disease, which medical
men call
elephantiasis
f4 both on account of the hardness of
the skin, and also its mottled color; not, however, that there is an entire
agreement between the thickness of the man's skin and that of an elephant, but
because this disease produces insensibility of the skin. This the Greeks call
Yw>ra,
and if it be not a kind of leprosy, it is nearly allied to it. Thus we see that
there was a distinction between the scab and leprosy; just as now-a-days,
if it were necessary to judge respecting the itch, (which is commonly called the
disease of St.
Menanus, f5
the marks must be observed, which distinguish
it from leprosy. But, as to the various kinds of leprosy, I confess that I am
not a physician, so as to discuss them accurately, and I purposely abstain from
close inquiry about them, because I am persuaded that the disease here treated
of affected the Israelites in an extraordinary manner, which we are now
unacquainted with; for what do we now know of a leprous house? Indeed it is
probable that, since heathen writers knew that the Jewish people suffered from
this disease, they laid hold of it as the ground of their falsehood, that all
the descendants of Abraham were infected with the itch, and were driven away
from Egypt, lest others should catch it from them. That
f6 this was an ancient calumny appears from
Josephus, both in the ninth book of his Antiquities, and in his Treatise against
Apion; and it is repeated both by C. Tacitus and Justin. Yet I make no doubt
that the Egyptians, a very proud nation, in order to efface the memory of
their own disgrace, and of the vengeance inflicted upon them by God, invented
this lie, and thus grossly turned against this innocent people what had happened
to themselves, when they were smitten with boils and blains. But we shall see
hereafter, amongst God's curses, that He chastised His people with the same
plagues as He had inflicted on the Egyptians:
"The Lord will smite thee
with the botch of Egypt, and with the emerods, and with the scab,"
etc.(<052827>Deuteronomy
28:27.)
Whence it may be probably inferred, that God avenged
the crimes of His ancient people with special judgments, which are now unknown
to us; just as afterwards new diseases arose, from which those in old times were
free. At any rate, Josephus, by clear and solid arguments, exposes the absurdity
of this accusation, that Moses was driven from Egypt with a crowd of exiles,
lest they should infect the country with their disease; because, if they had
been universally affected with this malady, he never would have imposed such
severe laws for separating the lepers from general
society.
God first commands that, whenever a
suspicion of leprosy arose, the man was to present himself to the priest; if any
symptom of leprosy appeared, He commands him to be shut up for a period of seven
days, until it should appear from the progress of the disease that it was
incurable leprosy. That God should have appointed the priests to be judges, and
those, too, only of the highest order, is a proof that His spiritual service was
rather regarded than mere bodily health. If any shall inquire whether leprosy is
not a contagious disease, and whether it be not therefore expedient that all who
were affected by it should be removed from intercourse with others, I admit,
indeed, that such is the case, but I deny that this was the main object in view.
For, in process of time, physicians would have been better able to decide by
their art and skill: whereas God enjoined this decision upon the priests alone,
and gave them the rule whereby they were to judge. Nor did He appoint the
Levites indiscriminately, but only the sons of Aaron, who were the highest
order, in order that the authority of the decision might be greater. It was,
then, by a gross error, or rather impudence, that the Papal priests
(sacrifici) assumed to themselves this jurisdiction. It was (they
say) the office of the chief priests under the Law to distinguish between the
kinds of leprosy; and, therefore, the same right is transferred to the bishops.
But they carry the mockery still further: the official
f7the bishop's representative, sits as the
legitimate judge; he calls in physicians and surgeons, from whose answers he
pronounces what he confesses he is ignorant of himself. Behold how cleverly they
accommodate a legal rite to our times! The mockery, however, is still more
disgusting, when in another sense they extend to the whole tribe of priests what
they have said to belong solely to the bishops; for, since the sin under which
all labor is a spiritual leprosy, they thence infer that all are excluded from
the congregation of the faithful until they shall have been purged and received
by absolution, which they hold to be the common office of all the priests. They
afterwards add, that judgment cannot be pronounced till the cause is heard, and
so conclude that confession is necessary. But, if they choose to have recourse
to subtleties, reason would rather conduct us to the opposite conclusion; for
God did not desire the priests to take cognizance of a hidden disease, but only
after the manifest symptoms had appeared: hence it will follow, that it is
preposterous to bring secret sins to judgment, and that wretched men are dragged
to their confession contrary to all law and justice. But, setting aside all
these absurdities, an analogy must be observed between us and God's ancient
people. He of old forbade the external uncleanness of the flesh to be tolerated
in His people. By Christ's coming, the typical. figure has ceased; but we are
taught that all uncleanness, whereby the purity of His services is defiled, is
not to be cherished, or borne with amongst us. And surely excommunication
answers to this ceremony; since by it the Church is purified, lest corruptions
should everywhere assail it, if wicked and guilty persons occupied a place in it
promiscuously with the good. The command of God that, whilst the disease was
obscure and questionable, the infected person should be shut up for seven days,
recommends moderation to us, lest any, who is still curable, should be condemned
before his time. In fact, this medium is to be observed, that the judge should
not be too remiss and hasty in pardoning, and still that he should temper
severity by justice; and especially that he should not be too precipitate in his
judgment. What we translate "shall pronounce him clean, or unclean," is in
Hebrew, "shall clean, or unclean him; " thus the dignity of the judgment
is more fully established, as though it had proceeded from God Himself; and
assuredly no medical skill could declare on the seventh day a leprosy to be
incurable, respecting which there was doubt so short a time before, unless God
should in some special manner discover the uncleanness, and guide the eyes of
the priests by His Spirit.
29.
If a man or woman.
What is here spoken of is not the baldness
which so often occurs in old age; but that loss of hair, which is the
consequence of leprosy, is distinguished from any other, the cause of which may
be some indisposition, and which yet does not pollute a man. But, inasmuch as
some kinds of baldness do not so greatly differ at first sight from leprosy,
— such, for instance, as ophiasis and alopecia
f8 — it is therefore necessary
to distinguish them.
44.
He is a leprous man, he is
unclean. In the first part of the verse he says
that the leprous man must be counted unclean; but, in the latter part, he
commands the priest to give sentence against this uncleanness, lest it should be
carried into the congregation. On this ground he says, "his plague is
upon his head," which is as much as to say, that he is sentenced to just
ignominy, for Moses takes it for granted that God holds up to public infamy
whomsoever He smites with leprosy, and thence reminds them that they justly and
deservedly bear this punishment.
The two
following verses contain the form in which the sentence is executed, viz., that
the man should wear a rent in his garment, which is to be the mark of his
disgrace, that he should walk with his head bare, and with his mouth covered,
(for this I take to be the meaning of the covering of his lip;) and besides
this, that he is to be the proclaimer of his own pollution; finally, that he
must dwell without the camp, as if banished from communication with men. Moses
here
f9 refers to the existing state of the
people, as long as they sojourned in the desert; for after they began to inhabit
the land, the lepers were driven out of the towns and villages to dwell by
themselves. I know not whether the opinion of some is a sound one, that they
were enjoined to cover the mouth or lip, lest by the infection of their breath
they should injure others. My own view is rather, that because they were
civilly dead, they also bore the symbol of death in having the face covered
— as their separation deprived them of the ordinary life of men. Where we
translate "shall cry, Unclean, unclean," some, taking the verb,
arqy
yikra,
f10 indefinitely, construe it
passively, "shall be called,:" and I admit that in many passages it has the same
force as if it were in the plural number. But, because the repetition of the
word "unclean" is emphatic, it is probable that the word is not to be taken
simply for "to call," (vocare;) and therefore, I rather incline to the
opinion that, by the command of the Law, they warned all with their own mouth
not to approach them, lest any one should incautiously pollute himself by
touching them; although their uncleanness was perhaps proclaimed publicly, so
that all might mutually exhort each other to beware And Jeremiah seems to allude
to this passage, where, speaking
f11of the defilements of the city, he says
that all men cried
"Unclean; fly ye, fly
ye."
(<250415>Lamentations
4:15)
58.
And the
garment. This kind of disease, God, in
his infinite clemency, has willed to be unknown to us. He has indeed subjected
woolen garments and furs to the ravages of the moth, and vessels of various
kinds to rust, and other corruptions; in fact, has surrounded the human race
with rottenness, in order that everywhere our eyes should light on the
punishment of sin; but what the leprosy of garments may be, is unknown. But its
expiation under the Law admonished his ancient people that the must carefully
beware of even external uncleanness, so as to cleanse themselves "from all
filthiness of the flesh and spirit." It has appeared to me sufficient to touch
upon the sum of the matter, because it would be almost superfluous labor to
insist upon the words, although I should be unwilling to condemn the diligence
of those who examine these points also; but it is not my purpose to perform the
office of the grammarian.
Of the Purifying of the Lepers
f12
Leviticus
14
Leviticus
14:1-57
1. And the Lord spake unto
Moses, saying, 1. Et loquuntus est Jehova ad Mosen,
dicendo:
2. This shall be the law of the
leper in the day of his cleansing: he shall be brought unto the
priest. 2. Hace erit lex leprosi die pugationis suae, nempe
adducetur ad sacerdtem.
3. And the
priest shall go forth out of the camp: and the priest shall look, and, behold,
if the plague of leprosy be healed in the leper; 3. Et egredietur
sacerdos foras extra castra, dg inspiciet sacerdos: et su sanata fuerit lepra a
leproso;
4. Then shall the priest
command to take for him that is to be cleansed two birds alive and clean,
and cedar-wood, and scarlet, and hyssop. 4. Tunc praecipiet scerdos ut
tollantur ei qui mundatur dae aves vivae, mundae, et lignum cedrinum, et coccus
vermiculi, et hyssopus.
5. And the
priest shall command that one of the birds be killed in an earthen vessel over
running water. 5. Et praecipiet sacerdos ut mactetur avis una super vas
fictile super aquas vivas.
6. As for the
living bird, he shall take, and the cedar-wood, and the scarlet, and the hyssop,
and shall dip them and the living bird in the blood of the bird that was
killed over the running water: 6. Avem vivam tollet, et lignum cedrinum,
et cuccum vermiculi, et hyssopum: et tinget illa, et avem vivam in sanguine avis
mactatae super aquas vivas.
7. And he
shall sprinkle upon him that is to be cleansed from the leprosy seven times, and
shall pronounce him clean, and shall let the living bird loose in the open
field. 7. Et sparget super eum qui mundatur a lepra septem vicibus,
mundabitque emu: et emitet avem vivam in superficiem
agri.
8. And he that is to be cleansed
shall wash his clothes, and shave off all his hair, and wash himself in water,
that he may be clean; and after that he shall come into the camp, and shall
tarry abroad out of his tent seven days. 8. Et lavabit qui emundatur
vestimenta sua, et radet omnem ilum suum, lavabitque se aqua, et mundus erit:
postea ingredietur castra, habitabitque extra tabernaculum suum septem
diebus.
9. But it shall be on the
seventh day, that he shall shave all his hair off his head, and his beard, and
his eye-brows, even all his hair he shall shave off: and he shall wash his
cloathes, also he shall wash his flesh in water, and he shall be
clean. 9. Die autem septimo radet omnem pilum suum, caput suum, et barbam
suam, et supercilia oculorum suorum, atque omnem reliquum pilum summ radet:
lavbit quoque vestimenta sua, postquam laverit carnem suam aqua, et purificabit
se.
10. And on the eighth day he shall
take two he-lambs without blemish, and one ewe-lamb of the first year without
blemish, and three tenth-deals of fine flour for a meat-offering, mingled with
oil, and one log of oil; 10. Die autem octavo tallet duos agnos
immaculatos, et agnam unam anniculam immaculatam, et tres decimas mixturae minha
mixta oleao, et sextarium unum olei.
11.
And the priest that maketh him clean shall present the man that is to be
made clean, and those things, before the Lord, at the door of the tabernacle of
the congregation. 11. Statuetque sacerdos qui mundat virum mundandum, et
illa coram Jehova ad ostium tabernaculi
conventionis.
12. And the priest shall
take one he-lamb, and offer him for a trespass-offering, and the log of oil, and
wave them for a wave-offering before the Lord. 12. Tolletque
sacerdos agnum unum quem offert in sacrificium pro delicto, et sextarium olei,
et agitabit ea agitatione coram
Jehova.
13. And he shall slay the lamb
in the place where he shall kill the sin-offering and the burnt-offering, in the
holy place: for as the sin-offering is the priest's, so is the
trespass-offering; it is most holy. 13. Mactabitque agmnu in loco
in quo mactare solet oblationem pro peccato, et holocaustum nempe in loco
sanctitatis: quia sicut hostia pro peccato, ita oblatio pro delicto, est
sacerdotis, sanctitas sanctitatum
est.
14. And the priest shall take
some of the blood of the trespass-offering, and the priest shall put
it upon the tip of the right ear of him that is to be cleansed, and upon
the thumb of his right hand, and upon the great toe of his right
foot. 14. Accipietque sacerdos de sanguine oblationis pro delicto, et
ponet super tenerum auris mundandi dextrae, et super pollicem manus ejus
dextrae, et super pollicem pedis ejus
dextri.
15. And the priest shall take
some of the log of oil, and pour it into the palm of his own left
hand: 15. Accipiet praeterea sacerdos de sextario olei, et fundet in
manum suam sinistram.
16. And the priest
shall dip his right finger in the oil that is in his left hand, and shall
sprinkle of the oil with his finger seven times before the Lord. 16.
Tingetque ipse digitum suum dextrum in oleum quod est in manu sua sinistra,
spargetque de oleo digito suo septem vicibus coram
Jehova.
17. And of the rest of the oil
that is in his hand shall the priest put upon the tip of the right ear of
him that is to be cleansed, and upon the thumb of his right hand, and upon the
great toe of his right foot, upon the blood of the trespass-offering. 17.
De residuo vero olei quod in manu sua ponet sacerdos super tenerum auris
mundandi dextrae, et super pollicem manus ejus dextrae, et super pollicem pedis
ejus dextri, ultra sanguinem oblationis pro
delicto.
18. And the remnant of the oil
that is in the priest's hand he shall pour upon the head of him that is to be
cleansed: and the priest shall make an atonement for him before the
Lord. 18. Quod autem superest de oleo quod est in manu ejus, ponet super
caput mundandi: expiabitque eum sacerdos coram
Jehova.
19. And the priest shall offer
the sin-offering, and make an atonement for him that is to be cleansed from his
uncleanness; and afterward he shall kill the burnt-offering. 19. Faciet
item sacerdos oblationem pro peccato, emundabitque mundandum ab immunditia sua,
et postea mactabit holocaustum.
20. And
the priest shall offer the burnt-offering and the meat-offering upon the altar:
and the priest shall make an atonement for him, and he shall be
clean. 20. Et ascendere faciet sacerdos holocaustum et minham super
altare expiabitque eum sacerdos, et mundus
erit.
21. And if he be poor, and
cannot get so much; then he shall take one lamb for a trespass-offering
to be waved, to make an atonement for him, and one tenth-deal of fine flour
mingled with oil for a meat-offering, and a log of oil; 21. Si autem
pauper fuerit, et manus ejus non possit assequi, tum accipiet agnum unum in
hostiam pro delicto in elevationem ad expiandum illum, et decimam partem similae
unam permistam oleo pro minha, sextariumque
olei.
22. And two turtle-doves, or two
young pigeons, such as he is able to get; and the one shall be a sin.offering,
and the other a burnt-offering. 22. Duos praeterea turtures, aut duos
filios columbae, quodcunque apprehendere poterit manus ejus: eritque unus in
hostiam pro pecccato, et alter pro
holocausto.
23. And he shall bring them
on the eighth day for his cleansing unto the priest, unto the door of the
tabernacle of the congregation, before the Lord. 23. Afferetque ea octavo
die purificationis suae ad sacerdotem, ad ostium tabernaculi conventionis coram
Jehova.
24. And the priest shall take
the lamb of the trespass-offering, and the log of oil; and the priest shall wave
them for a wave-offering before the Lord. 24. Suscipietque
sacerdos agnum oblationis pro delicto, et sextarium olei, atque agitabit ea
sacerdos elevationem coram Jehova.
25.
And he shall kill the lamb of the trespass-offering, and the priest shall take
some of the blood of the trespass-offering, and put it upon the
tip of the right ear of him that is to be cleansed, and upon the thumb of his
right hand, and upon the great toe of his right foot. 25. Mactabitque
agnum oblationis pro delicto, ac tollet sacerdos de sanguine oblationis pro
delicto, ponetque super tenerum auris mundandi dextrin, et super pollicem manus
ejus dextrae, et super pollicem pedis ejus
dextri.
26. And the priest shall pour of
the oil into the palm of his own left hand. 26. De oleo quoque fundet
sacerdos in manum suam sinistram.
27.
And the priest shall sprinkle with his right finger some of the oil that
is in his left hand seven times before the Lord. 27. Spargetque
sacerdos digito suo dextro de oleo quod est in manu sua sinistra septem vicibus
coram Jehova.
28. And the priest shall
put of the oil that is in his hand upon the tip of the right ear of him
that is to be cleansed, and upon the thumb of his right hand, and upon the great
toe of his right foot, upon the place of the blood of the
trespass-offering. 28. Ponet quoque sacerdos de oleo quod est in manu sua
super tenerum auris emundandi dextrae, et super pollicem manus ejus dextrae, et
super pollicem pedis ejus dextri, in loco sanguinis oblationis pro
delicto.
29. And the rest of the oil
that is in the priest's hand he shall put upon the head of him that is to
be cleansed, to make an atonement for him before the Lord. 29. Quod autem
superest de oleo quod est in manu sacerdotis, ponet super caput emundandi ad
emun-dandum illum coram Jehova.
30. And
he shall offer the one of the turtle-doves, or of the young pigeons, such as he
can get; 30. Faciet item unum de turturibus, vel ex pullis columbarum, ex
iis quae apprehenderit manus ejus.
31.
Even such as he is able to get, the one for a sin-offering, and
the other. for a burnt-offering, with the meat-offering: and the priest
shall make an atonement for him that is to be cleansed before the
Lord. 31. Quod inquam apprehenderit manus ejus, faciet unum pro
peccato, et alterum in holocaustum cum minha, emundabitque sacerdos mundaudum
coram Jehova.
32. This is the law
of him in whom is the plague of leprosy, whose hand is not able to
get that which pertaineth to his cleansing. 32. Ita est lex ejus
in quo fuerat plaga leprae, cujus manus non poterat apprehendere mundationem
sui.
33. And the Lord spake unto Moses
and unto Aaron, saying, 33. Et loquutus est Jehova ad Mosen et Aharon,
dicendo:
34. When ye be come into the
land of Canaan, which I give to you for a possession, and I put the plague of
leprosy in a house of the land of your possession; 34. Quum ingressi
fueritis terram Chanaan, quam ego do vobis in possessionem, et posuero plagam
leprae in domo terrae possessionis
vestrae:
35. And he that owneth the
house shall come and tell the priest, saying, It seemeth to me there is
as it were a plague in the house: 35. Veniet ille cujus erit domus,
renuuntiabitque sacerdoti, dicendo,. Tanquam plaga leprae visa est mihi
in domo.
36. Then the priest shall
command that they empty file house, before the priest go into it to see
the plague, that all that is in the house be not made unclean; and
afterward the priest shall go in to see the house. 36. Tunc praecipiet
sacerdos, et expurgabunt domum antequam ingrediatur sacerdos, ut dispiciat
plagam, ne polluatur quicquam quod sit in ea domo: et postea ingredietur
sacerdos ad contemplandam domum
37. And
he shall look on the plague: and, behold, if the plague be in the walls
of the house with hollow strakes, greenish or reddish, which in sight are
lower than the wall; 37. Tunc considerabit plagam ipsam: et siquidem
in plaga quae est in parietibus domus, fuerint nigredines, flavedines, vel
rubedines: et aspectus eorum fuerit depressior reliquo
pariete:
38. Then the priest shall go
out of the house to the door of the house, and shut up the house seven
days. 38. Egredietur sacerdos e domo ad ostium domus, et claudet domum
septem diebus.
39. And the priest Shall
come again the seventh day, and shall look: and, behold, if the plague be
spread in the walls of the house; 39. Postea revertetur sacerdos die
septimo, et contemplabitur: et siquidem creverit plaga in parietibus
domus,
40. Then the priest shall command
that they take away the stones in which the plague is, and they shall
cast them into an unclean place without the city. 40. Tunc praecipiet
sacerdos, et eruent lapides in quibus fuerit plaga illa, projicientque illos
extra civitatem in locum immundum:
41.
And he shall cause the house to be scraped within round about, and they shall
pour out the dust that they scrape off without the city into all unclean
place. 41. Domum autem radere jubebit intrinsecus per circuitum, et
effundent pulveremquem abraserint extra civitatem in 1.ocum
immundum.
42. And they shall take other
stones, and put them in the place of those stones; and he shall take
other mortar, and shall plaster the house. 42. Et accipient lapides altos
quos reponent loco lapidum illorum, et latum aliud capient, et complanabunt
domum.
43. And if the plague come again,
and break out in the house, after that he hath taken away the stones, and after
he hath scraped the house, and after it is plastered; 43. Quod si reversa
fuerit plaga, et effloreat in illa domo postquam erui fecit lapides, et abradi
domum, et posteaquam obducta fuit:
44.
Then the priest shall come and look, and, behold, if the plague be spread
in the house, it is a fretting leprosy in the house; it is
unclean. 44. Tunc ingredietur sacerdos, et considerabit: et siquidem
creverit plaga in domo, lepra corrodens est ipsa in domo, immunda
est.
45. And he shall break down the
house, the stones of it, and the timber thereof, and all the mortar of the
house; and he shall carry them forth out of the city into an unclean
place. 45. Destruetque domum, et lapides ejus, et ligna ejus, atque
universum lutum domus, educetque extra civitatem in locum
immundum.
46. Moreover, he that goeth
into the house all the while that it is shut up shall be unclean until the
even. 46. Qui autem ingressus fuerit domum illam omnibus diebus quibus
jusserit earn claudi, immundus erit usque ad
vesperam.
47. And he that lieth in the
house shall wash his clothes; and he that eateth in the house shall wash his
clothes. 47. Et qui dormierit in ea domo, lavabit vestimenta sua: quique
comederit in domo, lavabit vestimenta
sua.
48. And if the priest shall come
in, and look upon it, and, behold, the plague hath not spread in the
house, after the house was plastered; then the priest shall pronounce the house
clean, because the plague is healed. 48. Si autem ingrediendo ingressus
fuerit sacerdos: contemplatusque viderit non crevisse plagam in ipsa domo,
postquam ipsa obducta fuit: mundam judicabit sacerdos domum, quia sanata sit
plaga illa.
49. And he shall take to
cleanse the house two birds, and cedar-wood, and scarlet, and hyssop. 49.
Tollet itaque ad purificandam domum duos passeres, et lignum cedrinum, et coccum
vermiculi, ct hyssopum.
50. And he shall
kill the one of the birds in an earthen vessel over running water. 50.
Mactabitque passerera unum super vas fictile, super aquas
vivas.
51. And he shall take the
cedar-wood, and the hyssop, and the scarlet, and the living bird, and dip them
in the blood of the slain bird, and in the running water, and sprinkle the house
seven times. 51. Capietque lignum cedrinum, et hyssopum, et coccum
vermiculi, et passerem vivum, et tinget illa in sanguine passeris mactati, et in
aqua vivente: aspergetque domum septem
vicibus.
52. And he shall cleanse the
house with the blood of the bird, and with the running water, and with the
living bird, and with the cedar-wood, and with the hyssop, and with the
scarlet. 52. Purificabitque domum illam sanguine passeris, et aqua viva,
et passere vivo, lignoque cedrino, et hyssopo, et cocco
vermiculi.
53. But he shall let go the
living bird out of the city into the open fields, and make an atonement for the
house: and it shall be clean. 53. Postea dimittet passerem vivum extra
civitatem super faciem agri, purgabitque domum, et munda
erit.
54. This is the law for all
manner of plague of leprosy, and scall, 54. Ista est lex omnis plagae
leprae, et maculae nigrae,
55. And for
the leprosy of a garment, and of a house, 55. Et leprae vestis, et
domus,
56. And for a rising, and for a
scab, and for a bright spot; 56. Et tumoris, et scabiei, et candentis
maculae:
57. To teach when it is
unclean, and when it is clean: this is the law of
leprosy. 57. Ad docendum quid agendum, quo die immundus et quo die mundus
declarandus est.
2.
This shall be the law of the
leper. Moses now treats of the manner in which
those who were cured of leprosy were to be cleansed and restored. Thus far he
had shewn whom the priest was to admit into the holy congregation, and account
to be clean; he now prescribes the rite of expiation, whereby the people might
learn how greatly God abominates the uncleanness, which He commands to be
purified by a solemn propitiation; and also that he who is healed may
acknowledge that he is rescued from death by God's special blessing, and may in
future be more diligent in seeking to be pure. For there were two parts in the
sacrifice here demanded-purification and thanksgiving. But we must ever keep in
view the object which I have stated in the last chapter, that the Israelites
were instructed by this ceremony to serve God in chastity and purity, and to
keep far away from those defilements, whereby religion would be profaned. Since,
then, leprosy was a kind of pollution, God was unwilling that those who were
cured of it should be received into the holy
congregation,
f13 except after the offering of a sacrifice;
as if the priest reconciled them after excommunication. It will now be well to
discuss the points which are worthy of consideration. The office of cleansing is
imposed on the priest; yet he is at the same time forbidden to cleanse any
except those who were already pure and clean. In this, on the one hand, God
claims for Himself the honor of the cure, lest men should assume it; and also
establishes the discipline which He would have to reign in His Church. To make
the matter clearer, it belongs to God only to forgive sins; what, then, remains
to man, except to be the witness and herald of the grace which He confers? God's
minister can, therefore, absolve none whom God has not before absolved. In sum,
absolution is not in the power or will of man: the minister only sustains an
inferior part, to endorse God's judgment, or rather to proclaim God's sentence.
Hence that remarkable expression of Isaiah, "I, even I, am he that
blotteth out thy transgressions, O Israel, and none but me."
f14
(<236302>Isaiah
63:25.) In which sense, too, God everywhere promises by the prophets that the
people shall be clean, when He shall have cleansed them. Meanwhile, however,
this does not prevent those who are called to the office of teaching from
purging the uncleanness of the people in a certain peculiar way. For, since
faith alone purifies the heart, in so far as it receives the testimony which God
proffers by the mouth of man, the minister who testifies that we are reconciled
to God, is justly reckoned to take away our pollution. This expiation is still
in force, though the ceremony has long ceased to be in use. But, since the
spiritual healing, which we receive by faith, proceeds from the mere grace of
God, the ministry of man does not at all detract from His glory. Let us, then,
remember that these two things are perfectly consistent with each other, that
God is the sole author of our purity; and yet that the method, which He uses for
our justification, must not on that account be neglected. And this is properly
referred to discipline, that whosoever has been once cast out of the holy
congregation by public authority, must not be received again except upon
professing penitence and a new life. We must observe, too, that this
jurisdiction was given to the priests not only on the ground that they
represented Christ, but also in respect to the ministry, which we have in common
with them.
3.
And the priest shall go
forth. This is the examination, which was more
fully treated of in the last chapter, without which it was not lawful to receive
him who had been once rejected. The priest's command, which is mentioned
immediately afterwards, I refer to the Levites, some one of whom probably
accompanied the priest to prepare the sacrifice, that thus the priests might
only discharge the principal duty. The sum of the rite respecting the two birds
tends to this, that the cleansing from leprosy was a kind of resurrection Two
birds were placed before their eyes; the liberty of one was purchased by the
blood of the other; because the former was not let go until it had been first
dipped in the blood and the water; and thus the matter of sprinkling was
prepared for the man's purification. The sevenfold repetition was intended to
impress more deeply on men's memories a continual meditation on God's grace; for
we know that by this number perfection is often expressed in Scripture. With the
same object, he who had been cured shaved his hair, and washed in water. Yet he
did not return home on the first day, but on the eighth. Meantime, on the
seventh day he shaved his beard, and his eyebrows, and all the hair of his head;
he washed himself and his garments, and then proceeded to the sacrifice. So
difficult is it to accustom men to a serious acknowledgment of the two points,
to hold their vice in detestation, and worthily to estimate the grace of God
whereby they are delivered.
10.
And on the eighth.
As infants on the eighth day after they were
cleansed from the uncleanness which they had brought from the womb, were grafted
into the Church, and made members of it; so now the eighth day is prescribed for
the restoration of those who, in the cure that they have received, are as it
were born again; for they are accounted dead whom the leprosy had banished from
the holy congregation. A sacrifice is therefore appointed which may renew the
circumcision that had been in some measure effaced. Now, the meaning of all the
things here mentioned is not clear to myself, and I would not have my readers
too curious respecting them. Some may be probably accounted for; the right ear,
the thumb of the right hand, and the great toe of the right foot, were sprinkled
with the blood of the offering, because the leper was restored to the ordinary
habits and customs of life, so as to have freedom of walk and action, and free
conversational intercourse; for in the ear there is a mutual correspondence
between speaking and hearing. The head is anointed, or cleansed with the oil,
that nothing impure should remain in his whole body
f15 God spare the poor and lowly, and does
not compel them to offer the two lambs, lest they should be burdened beyond
their means; whence it appears, that sacrifices are not estimated according to
their intrinsic value, but according to the pious feeling which disposes each on
liberally to offer in proportion to what is given
him.
34.
When ye be come into the land.
Another sort of leprosy is here treated of, as
to which we may not unreasonably rejoice that it is now unknown to us. But, as
God had honored that people with extraordinary privileges, so it was consistent
that their ingratitude should be punished by more severe penalties, if they
defiled the gifts in which they excelled. It is not to be wondered at,
therefore, that punishments were inflicted upon them, which it fills us with
surprise and horror to hear of. It was a sad sight to behold the leprosy
invading the human body; but there was something portentous to perceive it
affecting their houses also, and driving out the owners and their families; for
if they wittingly and voluntarily remained there, the contagion spread to
themselves and all their furniture. But, since God marked with public ignominy
those whose houses were struck with leprosy, He commands them to confess their
guilt, and not only when the evil had made much advance, but when any suspicion
of it had begun to exist. It appears, too, from the Law, that some were but
lightly chastised: for, if after the priest's inspection, in seven days the
plague did not increase on the scraped walls, the possessor returned to his
house. God punished others more severely, and it was necessary that the building
should be utterly destroyed, because the pollution was incurable. But, although
these were tokens of God's wrath, yet, inexpiating the uncleanness, He exercised
His people in the study of purity; for it was just as if He drove away from
approaching His sanctuary those who came from an unclean house. The sense, then,
was that. they should each of them diligently endeavor to keep their houses
pure, and chaste, and free from every stain. But if, through God's mercy, the
plague ceased, a sacrifice of thanksgiving was to be offered, as for the human
beings (who had been healed.) The next chapter, in which general pollutions and
their purifications are not treated of, but only one kind of pollution is
glanced at, which has reference to fleshly lust, would perhaps be suitably
introduced under the Seventh Commandment; but it will presently appear from the
context that it must be brought under this head.
Of the Pollutions which arise from
Issues
f16
Leviticus
15
Leviticus
15:1-33
1. And the Lord spake unto
Moses and to Aaron, saying, 1. Loquutus est autem Jehova ad Mosen et
Aharon, dicendo,
2. Speak unto the
children of Israel, and say unto them, When any man hath a running issue out of
his flesh, because of his issue he is unclean. 2. Loquimini
ad filios Israel, et dicite eis, Unusquisque quum semen ejus defluet de carne
sua, immundus est.
3. And this shall be
his uncleanness in his issue: whether his flesh run with his issue, or his flesh
be stopped from his issue, it is his uncleanness. 3. Haec vero
erit immunditia ejus in semine ipsius, si emittat caro ejus semen suum, vel
clauserit carnem suam semine suo, immunditia ejus
est.
4. Every bed whereon he lieth that
hath the issue is unclean; and every thing whereon he sitteth shall be
unclean. 4. Onme stratum in quo jacuerit qui patitur fluxum seminis,
immundum erit: et omne id super quo sederit, immundum
erit.
5. And whosoever toucheth his bed
shall wash his clothes, and bathe himse!f in water, and be unclean until
the even. 5. Quicunque item tetigerit lectum ejus, lavabit vestimenta
sua, posteaquam laverit sese aqua: eritque immundus usque ad
vesperam.
6. And he that sitteth on
any thing whereon he sat that hath the issue shall wash his clothes, and
bathe himself in water, and be unclean until the even. 6. Et qui
sederit super alquid super quo sederit seminifluus, lavabit vestimenta sua,
posteaquam laverit se aqua: eritque immundus usque ad
vesperam.
7. And he that toucheth the
flesh of him that hath the issue shall wash his clothes, and bathe himself
in water, and be unclean until the even. 7. Qui vero tetigerit carnem
seminiflui, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque
immundus usque ad vesperam.
8. And if he
that hath the issue spit upon him that is clean; then he shall wash his clothes,
and bathe himself in water, and be uncleau until the even. 8. Et
si despuerit seminifluussuper mundum, lavabit vestimenta sua posteaquam laverit
se aqua: eritque immundus usque ad
vesperam.
9. And what saddle soever he
rideth upon that hath the issue shall be unclean. 9. Et omne sagma super
quo equitaverit seminifluus, immundum
erit.
10. And whosoever toucheth any
thing that was under him shall be unclean until the even: and he that beareth
any of those things shall wash his clothes, and bathe himself in
water, and be unclean until the even. 10. Atque omnis qui tetigerit omne
quitquid fuerit subter eum, immundus erit usque ad vesperam et qui portaverit
ea, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque
ad vesperam.
11. And whomsoever he
toucheth that hath the issue, and hath not rinsed his hands in water, he shalt
wash his clothes, and bathe himself in water, and be unclean until
the even. 11. Omnis autem quem tetigerit seminifluus, et manus suas non
abluerit aqua, lavabit vestimenta sua: posteaquam laverit sese aqua: eritque
immundus usque ad vesperam.
12. And the
vessel of earth that he toucheth which hath the issue shall be broken: and every
vessel of wood shall be rinsed in water. 12. Et vas fictile quod
tetigerit seminifluus, confringetur: onme auterm vas ligneum lavabitur
aqua.
13. And when he that hath an issue
is cleansed of his issue, then he shall number to himself seven days for his
cleansing, and wash his clothes, and bathe his flesh in running water, and shall
be clean. 13. Quum autem mundatus fuerit seminifluus a fluxusuo,
numerabit sibi septem dies ab emundatione sua, lavabitque vestimenta sua,
posteaquam laverit quoque carnem suam aqua viva: et mundus
erit.
14. And on the eighth day he shall
take to him two turtle doves, or two young pigeons, and come before the LORD
unto the door of the tabernacle of the congregation, and give them unto the
priest. 14. Die vero octava capiet sibi duos turtures, aut duos pullos
columbinos, venietque coram Jehova ad ostium tabernaculi conventionis, et tradet
eos sacerdoti.
15. And the priest shall
offer them, the one for a sin-offering, and the other for a
burnt-offering: and the priest shall make an atonement for him before the Lord
for his issue. 15. Quos sacrificabit sacerdos, unum pro peccato, et
alterum in holocaustum: et emundabit illum sacerdos coram Jehova a fluxu
ipsius.
16. And if any man's seed of
copulation go out from him, then he shall wash all his flesh in water, and be
unclean until the even. 16. Quum autem ex aliquo egressa fuerit effusio
seminis, lavabit aqua totam carnem suam: immun-dusque erit usque ad
vesperam.
17. And every garment, and
every skin, whereon is the seed of copulation, shall be washed with water, and
be unclean until the even. 17. Et omnis vestis, omnisque pellis super
quam fuerit aliquid de effusione seminis, lavabitur aqua et immunda erit usque
ad vesperam.
18. The woman also with
whom man shall lie with seed of copulation, they shall both bathe
themselves in water, and be unclean until the even. 18. Mulier
quoque cum quo dormierit vir patiens effusionem seminis, lavabitur aqua et
immunda erit usque ad vesperam.
19. And
if a woman have an issue, and her issue in her flesh be blood, she shall
be put apart seven days, and whosoever toucheth her shall be unclean until the
even. 19. Mulier autem quum fuerit fluens sanguine, et erit fluxus ejus
per carnem ejus, septem diebus erit in separatione sua: et omnis qui tetigerit
eam, immundus erit usque ad
vesperam.
20. And every thing that she
lieth upon in her separation shall be unclean: every thing also that she sitteth
upon shall be unclean. 20. Et omne super quo jacuerit separatione sua,
immundum erit: omne quoque super quo sederit, immundum
erit.
21. And whosoever toucheth her bed
shall wash his clothes, and bathe hinse!f in water, and be unclean until
the even. 21. Omnis praeterea qui tetigerit lectum ejus, lavabit
vestimenta sua, et lavabit sese aqua: immundusque erit usque ad
vesperam.
22. And whosoever toucheth any
thing that she sat upon shall wash his clothes, and bathe himself in
water, and be unclean until the even. 22. Omnis etiam qui tetigerit
quamcunque sedem super quam sederit, lavabit vestimenta sua, posteaquam laverit
sese aqua: immundusque erit usque ad
vesperam.
23. And if it be on
her bed, or on any thing whereon she sitteth, when he toucheth it, he
shall be unclean until the even. 23. Quod si instrumentum aliquod fuerit
super stratum ipsum, vel super sellam super quam sederit: quum tetigerit illud
aliquis, immundus erit usque ad
vesperam.
24. And if any man lie with
her at all, and her flowers be upon him, he shall be unclean seven days; and all
the bed whereon he lieth shall be unclean. 24. Quod si dormiendo
dormierit quis cum ea, et fuerit immunditia ejus super eum, immundus erit
septem diebus: et omne stratum super quo dormierit, immundum
erit.
25. And if a woman have an issue
of her blood many days out of the time of her separation, or if it run beyond
the time of her separation; all the days of the issue of her uncleanness shall
be as the days of her separation: she shall be unclean. 25. Mulier
autem, quum fluet fluxum sanguinis ultra menses suos: cunctis diebus fluxus
immunditiae suae erit sicut diebus menstrui sui, immunda
est.
26. Every bed whereon she lieth all
the days of her issue shall be unto her as the bed of her separation; and
whatsoever she sitteth upon shall be unclean, as the uncleanness of her
separation. 26. Omne stratum in quo dormierit cunctis diebus fluxus sui,
sicut stratum menstrui sui erit, et omnis sedes super qua sederit, immunda erit
secundum immunditiam menstrui sui.
27.
And whosoever toucheth those things shall be unclean, and shall wash his
clothes, and bathe himseIf in water, and be unclean until the
even. 27. Quicunque tetigerit cam immundus erit, lavabitque vestimenta
sua, et lavabit se aqua, immundusque erit usque ad
vesperam.
28. But if she be cleansed of
her issue, then she shall number to herself seven days, and after that she shall
be clean. 28. Quod si mundata fuerit a fluxu suo, tunc numerabit sibi
septem dies, et postea mundabitur.
29.
And on the eighth day she shall take unto her two turtles, or two young pigeons,
and bring them unto the priest, to the door of the tabernacle of the
congregation 29. Die autem octava tollet sibi duos turtures, aut duos
pullos columbinos: afferetque illos ad sacerdotem ad ostium tabernaculi
conventionis.
30. And the priest shall
offer the one for a sin-offering, and the other for a
burnt-offering; and the priest shall make an atonement for her before the
Lord for the issue of her uncleanness. 30. Et faciet sacerdos unum in
hostiam pro peccato, et alterum in holocaustum: emundabitque illam sacerdos
coram Jehova a fluxu immunditiae
suae.
31. Thus shall ye separate the
children of Israel from their uncleanness; that they die not in their
uncleanness, when they defile my tabernacle that is among
them. 31. Separabitque filios Israel ab imnmnditias suas, ne moriantur
propter immunditias suas, dum polluertint tabernaculum, quod est in medio
eorum.
32. This is the law of him
that hath an issue, and of him whose seed goeth from him, and is defiled
therewith; 32. lsta est lex patientis fluxum seminis, et ejus ex quo
egreditur effusio seminis, ut sit immundus propter
illam.
33. And of her that is sick of
her flowers, and of him that hath an issue, of the man, and of the woman, and of
him that lieth with her that is unclean. 33. Et aegrotantis in fluxu suo,
et ejus qui profundit fluxum suum, sive sit masculus, sive foemina, et viri qui
dormierit cum immunda.
2.
When any man hath a running
issue. He here alludes to other species
of contamination, for which a solemn purification is required. And, first, he
teaches that men are defiled by the flow of the seminal fluid, which occurs in
two ways, either when it involuntarily bursts out in sleep, or when it escapes
gradually in the disease, which the Greeks call
gono>rjrJoia
This Supplement might, as I have said, be appended to the Seventh Commandment,
because every
f17 indisposition arising from lust appears
here to be condemned; but, if we look more closely, we shall perceive that it is
a general law for the cultivation of purity, and which must not be
confined to chastity alone. For this flux, arising from disease and debility,
unless it be contracted from immoderate venery, has nothing in common with
venereal lust. Besides, what is immediately after added concerning the
menstruation of women, is connected with other forms of uncleanness and
defilement. The sum then is, that the seminal-flux is reckoned among the
pollutions which prevented the Israelites from entering the tabernacle, and from
the external service of God; and thence the rule must always be borne in mind,
that whatever proceeds from an unclean man is corrupt, and that no one can duly
offer either himself, or what he possesses, to God, except he who is pure and
perfect in soul and body. Thus Paul explains the end and object of this
ceremony, when he exhorts believers that, being received as God's peculiar
people, they should cleanse themselves
"from all filthiness of
the flesh and
spirit."
(<470701>2
Corinthians 7:1.)
But Moses further declares, that uncleanness is
contracted, not only when the seed is emitted, but when it is retained; and that
not only is the man himself rendered unclean, but whatever he may have touched
— his bed, his seat, his saddle, his clothes; and that the contagion
extends to others also, if any should have lain on the same bed, or ridden on
the same saddle. Thus did God desire to impress them with horror, that they
might be more accustomed to fly from all impurity. Nor would the crime
have been detestable: in itself, had not spiritual purity been set forth
under this external exercise and symbol. Thus, too, in
(<192403>Psalm
24:3, 4), the truth of this figure is described:
"Who shall ascend into
the hill of the Lord? or who shall stand in His holy place? He that hath clean
hands, and a pure heart."
Therefore he who was conscious of no sin in the
seminal-flux, still must be reminded by this sign of the corruption of his
nature; and at the same time be an example to others, that all should diligently
take heed to themselves, because corruption cleaves to the whole human
race. In the ablution the remedy of the evil was proposed, since the mark of
ignominy induced them to repentance. It is expedient that whosoever is infected
with any stain should be brought to shame, so as to be displeased with himself;
but the acknowledgment of the evil would produce despair, unless the hope of
pardon were associated with it. Therefore, those to whom purification was
necessary, are always sent to water; and, whenever water is mentioned, the
passage in St. John should be brought to mind, that Christ came "by water and
blood," to purge and expiate all uncleanness.
(<620506>1
John 5:6.) Besides the water, a sacrifice of turtle doves, or two young pigeons
is added; and this has reference to the same thing; viz., that purification for
the unclean must be sought for elsewhere, which we have at length obtained by
the sacrifice of
Christ.
19.
And if a woman have an issue. Women are now
spoken of who suffer under a twofold issue of blood; for with almost all it
occurs every month, (whence it is called menses, or
menstruation,) and some labor under a constant hemorrhage. He
declares both to be unclean; and, after menstruation, a certain period of
separation is appointed, during which the law prohibited their cohabitation with
men; but, if the blood flowed beyond the usual time, the time of purification is
postponed until it ceased. Whence it appears, that in every shameful thing the
Jews were reminded of their uncleanness, that thus they might be accustomed to
modesty and seek after purity. And this still more clearly appears at the end of
the chapter, where it is said, (v. 3l,) "Thus shall ye separate the
children of Israel from their uncleanness; that they die not — when they
defile my tabernacle." God, I say, briefly sets forth His intention that He
would drive away all profanation far from His people; because he desires
sincerity to prevail amongst his worshippers, and cannot bear his tabernacle to
be polluted by any stain.
Of other Defects which
exclude
Men from Tabernacle
f18
Deuteronomy
23
Deuteronomy 23:1,
2
1. He that is wounded in the
stones, or hath his privy member cut off, shall not enter into the congregation
of the Lord 1. Non ingredietur qui contusione fractos aut abscissos habet
testiculos, in congregationem Jehovae
2.
A bastard shall not enter into the congregation of the Lord; even to his tenth
generation shall he not enter into the congregation of the Lord. 2. Non
ingredietur spurius congregationem Jehovae: etiam genereatione decima non
ingredietur congregationem
Jehovae
1.
He that is wounded. What is here delivered
respecting those who are mutilated, and who are bastards, has a similar object;
lest the Church of God should be onctaminate by foul stains, and thus religion
should lose its honor. Moses rejects from the congregation of the faithful two
sorts of men, viz, eunuchs and bastards. But, before we treat of the subject
itself, the definition of the words is to be considered. The first question is,
that it is to enter into the congregation; the second, what it is to be wounded
in the stones; the third, who are the
µyrzmm,
mamzerim, which we have translated bastards, (spurios).Many
understand that both are rejected from the church, lest they should undertake
any public office in it; others, lest they should marry wives of the seed of
Abraham; because it would not be fair that women should be thrown away upon
bastards, (Lat, mamzeris;) and it would be absurd that those who were
created to multiply God's people, should marry impotent persons,
(effoeminatis). But both these opinions appear to me to be tame. For what
is afterwards added respecting certain foreign nations cannot be so taken, that
no government or dignity should be entrusted to them; besides, by "the
congregation of the Lord," the purity and holiness of religion is sufficiently
expressed. I do not doubt, then, but that Moses prohibits those who are defiled
by these two stains from communicating in the sacrifices. For although they were
circumcised as well as the rest of the chosen people, still God would have them
bear this mark of their disgrace, that they might be an example to others, and
that the people might be more diligent in preserving themselves from all
pollution. This, then, is to be concluded that the privilege which was peculiar
to the legitimate Israelites, was to be denied them of being participators and
associates
f19 in the sacrifices. As to the wounded
testicles, the Jews dispute more curiously, in my opinion, that the subject
warrants, and after all miss the right meaning. For God intended nothing else
than to exclude from the congregation of His people, wherever holy assemblies
were held, those who were mutilated or defective in the genital organs; although
by synecdoche, He comprehends more than are specified. Finally, by
condemning this external bodily defect He commends the excellency of His people
that they may remember themselves to be His chosen property, not that they
should pride themselves upon it
f20 but that the holiness of their life may
correspond with such high nobility.
2.
A bastard shall not
enter. All agree that by the word
rzmm,
mamzer, a bastard is signified, who is born of an uncertain father; but
they take it in different ways, For some extend it to all bastards who spring
from fornication, whilst others imagine that it refers to those only whose
origin is doubtful, and who are called vulgo geniti; viz, whose mothers,
in their base and common prostitution of themselves, have brought it about by
their gross licentiousness, that their children should be born from this
monstrous medley, as it were. This second opinion I approve of most. But, by
this symbol God would admonish the seed of Abraham how exalted was its dignity,
as being separate from the polluted heathen. Meanwhile, He would not altogether
exclude these unhappy persons from the hope of salvation, although, by no fault
of their own, they were unable to give the name of their father; but He only
humbled them by a temporal punishment, and desired that their example should be
profitable to others.
Another Supplement as
to
the general Purification of the People
f21
Numbers
19
Numbers
19:1-22
1. And the Lord spake unto
Moses and unto Aaron, saying, 1. Loquutus est insuper Jehova as Mosen et
Aharon, dicendo:
2. This is the
ordinance of the law which the Lord hath commanded, say, Speak unto the children
of Israel, that they bring thee a red heifer without spot, wherein is no
blemish, and upon which never came yoke: 2. Hoc est statutum Legis quod
praecepit Jehova, dicendo, Alloquere filios Israel, ut afferant ad te vaccam
rufam perfectam, in qua non sit macula, super quam non ascenderit
jugum.
3. And ye shall give her unto
Eleazar the priest, that he may bring her forth without the camp, and one
shall slay her before his face. 3. Et dabitis eam Eleazar sacerdoti, qui
educet eam extra castra, et mactandam curabit ante
se.
4. And Eleazar the priest shall take
of her blood with his finger, and sprinkle of her blood directly before the
tabernacle of the congregation seven times. 4. Capietque Eleazar sacerdos
de sanguine ejus digito suo, et sparget e regione faciei tabernaculi
conventionis de sanguine ejus septera
vicibus.
5. And one shall burn the
heifer in his sight; her skin, and her flesh, and her blood, with her dung,
shall he burn. 5. Postea comburendam curabit vaccam in oculis suis:
pellem ejus, ct carnem ejus, et sanguinem ejus una cum fimo ejus
comburet.
6. And the priest shall take
cedar-wood, and hyssop, and scarlet, and cast it into the midst of the
burning of the heifer.' 6. Tunc accipiet sacerdos lignum cedrinum, et
hyssopum, et coccum vermiculi, projicietque in medium combustionis
vaccae.
7. Then the priest shall wash
his clothes, and he shall bathe his flesh in water, and afterward he shall come
into the camp, and the priest shall be unclean until the even. 7. Et
lavabit vestes suas sacerdos, lavabit quoque carnem suam aqua, et postea
ingredietur castra, immundusque erit sacerdos usque ad
vesperam.
8. And he that burneth her
shall wash his clothes in water, and bathe his flesh in water, and shall be
unclean until the even. 8. Ille quoque qui combusserit eam, lavabit
vestimenta sua aqua, lavabit et carnem suam aqua, immundusque erit usque ad
vesperam.
9. And a man that is
clean shall gather up the ashes of' the heifer, and lay them up
without the camp in a clean place; and it shall be kept for the congregation of
the children of Israel for a water of separation: it is a purification
for sin. 9. Colliget autem vir mundus cinerem illius vaccae, et ponet
illum extra castra in loco mundo: eritque congregationi filiorum Israel in
custodiam in aquam separationis: nam expiatio
est.
10. And he that gathereth the ashes
of the heifer shall wash his clothes, and be unclean until the even: and it
shall be unto the children of Israel, and unto the stranger that sojourneth
among them, for a statute for ever. 10. Et lavabit qui collegerit cinerem
vaccae vestimenta sua, immundusque erit usqu,e ad vesperam: et erit filiis
Israel et peregrino qui pere-grinatur in medio eorum, in statutum
perpetuum.
11. He that toucheth the dead
body of any man shall be unclean seven days. 11. Qui tetigerit cadaver
omnis animae hominis, immundus erit septem
diebus.
12. He shall purify himself with
it on the third day, and on the seventh day he shall be clean: but if he purify
not himself the third day, then the seventh day he shall not be
clean. 12. Ipse purificabitur eo die tertia, et die septima mundus erit:
quod si non purificatus fuerit die tertia, die septima non erit
mundus.
13. Whosoever toucheth the dead
body of any man that is dead, and purifieth not himself, defileth the tabernacle
of the Lord; and that soul shall be cut off from Israel: because the water of
separation was not sprinkled upon him, he shall be unclean; his uncleanness
is yet upon him. 13. Quicunque tetigerit mortuum, animam hominis
qui mortuus fuerit, et non fuerit purificatus, tabernaculum Jehovae polluit: et
excidetur anima illa ex Israel: quia aqua separationis non fuit aspersa super
eum, immundus erit, adhuc immunditia ejus erit in
ipso
14. This is the law, when a
man dieth in a tent: All that come into the tent, and all that is in the
tent, shall be unclean seven days. 14. Haec est lex, Quum quis mortuus
fuerit in tabernaculo, quicunque ingressus fuerit tabernaculum, et quicquid
fuerit tabernaculo, immundum erit septem
diebus.
15. And every open vessel, which
hath no covering bound upon it, is unclean. 15. Omne item vas
apertum super quo non fuerit operculum adjectum, immundum
est.
16. And whosoever toucheth one that
is slain with a sword in the open fields, or a dead body, or a bone of a man, or
a grave, shall be unclean seven days. 16. Quicunque praeterea tetigerit
in superficie agri occisum gladio, aut mortuum, aut os hominis, aut sepul-chrum,
immundus erit septem diebus.
17. And for
an unclean person they shall take of the ashes of the burnt heifer of
purification for sin, and running water shall be put thereto in a
vessel: 17. Tollentque pro immundo de pulvere combustionis oblationis pro
peccato, et ponent super eum aquam vlvam in
vase.
18. And a clean person shall take
hyssop, and dip it in the water, and sprinkle it upon the tent,
and upon all the vessels, and upon the persons that were there, and upon him
that touched a bone, or one slain, or one dead, or a grave: 18. Capiet
item hyssopum, et intinget in aquam vir mundus, et sparget super tabernaculum,
et super omnem supellectilem, et super animas quae fuerint ibi, ac super eum qui
tetigit os illud, vel occisum, vel mortuum, vel
sepulchrum.
19. And the clean person
shall sprinkle upon the unclean on the third day, and on the seventh day;
and on the seventh day he shall purify himself, and wash his clothes, and bathe
himself in water, and shall be clean at even. 19. Asperget, inquam,
mundus super immundum die tertia, et die septima, et mundabit eum die septima:
postea lavabit vestimenta sua: lavabit quoque sese aqua, et mundus erit in
vespera.
20. But the man that shall be
unclean, and shall not purify himself, that soul shall be cut off from among the
congregation, because he hath defiled the sanctuary of the Lord: the water of
separation hath not been sprinkled upon him; he is unclean. 20.
Vir autem qui immundus fuerit, et non purificaverit se, excidetur anima illa
medio congregationis, quia sanctuarium Jehovae polluit: aqua separationis non
est aspersa super eum immundus est.
21.
And it shall be a perpetual statute unto them, that he that sprinkleth the water
of separation shall wash his clothes; and he that toucheth the water of
separation shall be unclean until even. 21. Et erit els in statutum
perpetuum: et qui sparserit aquam separationis, lavabit vestimenta sua: quique
tetigerit aquam separationis, immundus erit usque ad
vesperam.
22. And whatsoever the unclean
person toucheth shall be unclean; and the soul that toucheth it
shall be unclean until even. 22. Et quicquid tetigerit immundus,
immundum erit: et anima quae tetigerit ipsum, immunda erit usque ad
vesperam.
2.
This is the ordinance of the law. Because it
could not but occur that, whilst the faithful were engaged in the world, they
should often contract some pollution by their contact with its many impurities,
the composition of the water is here described, by the sprinkling of which they
might wash away, and expiate their uncleanness: and then certain kinds of
pollution are specified, whereof the purification is required. God commands that
a red heifer should be slain, which had never been subjected to the yoke;
and that it should be burnt without the camp, together with its skin and dung;
that the ashes should be gathered by a man that was clean, and laid up without
the camp for the common use of the people. But, in order that the water, which
was mixed with these ashes, should have the power of reconciliation, God at the
same time commands that the blood should be sprinkled seven times before the
altar by the finger of the priest. The object of this ceremony was twofold: for
God would awaken the attention of the people to reflect more closely upon their
impurity; and, although they might be pure within, still would have them
carefully look around them, lest they should be polluted from without; and also
taught them that, as often as they were infected by any pollution, expiation was
to be sought for from elsewhere, viz., from sacrifice and sprinkling; and thus
admonish them that men inquire in vain in themselves for the remedies demanded
for their purification, because purity can only proceed from the sanctuary.
Those, who speculate subtilty on the details, advance some questionable matters.
I leave them, therefore, to the enjoyment of their conceits; let it suffice for
us to consider generally what God referred to in this ceremony, and what
advantage accrued from it to the people. By the red color, they suppose that sin
is signified. Meanwhile, lest they should run into a manifest contradiction,
they are obliged absurdly to interpret what follows, that He required a heifer
perfect and without blemish, as if it were said that there should be no
difference of color in her hair; whereas God demands the same thing as in the
other sacrifices, which were rejected as faulty if any mark of deformity existed
in them. And in this sense it is added that she should never have borne a yoke.
Therefore I make no doubt but that God enjoined that a pure heifer, neither
mutilated nor lame, should be chosen; and, that her perfectness might be more
apparent, as yet unbroken to the yoke. What, then, is the meaning of the red
color? First of all, I prefer confessing my ignorance to advancing anything
doubtful; but it may be conjectured that a common and ordinary color was rather
chosen, lest it should be too conspicuous, as it would have been, if either
white or black. But this should be deemed sure, that a perfect heifer, and one
free from every blemish, was to be offered, and one too, which had not been
broken to bear the yoke by the hands of men, that the purification might have
nothing of humanity about it.: But the command to offer her was given to the
whole people; because, in order that we may be partakers of ablution, it is
necessary that each of us should offer Christ to the Father. For, although He
only, and that but once, has offered Himself, still a daily offering of Him,
which is effected by faith and prayers, is enjoined to us, not such as
f22 the Papists have invented, by whom in
their impiety and perverseness, the Lord's Supper has been mistakenly turned
into a sacrifice, because they imagined that Christ must be daily slain, in
order that His death might profit us. The offering, however, of faith and
prayers, of which I speak, is very different, and by it alone we apply to
ourselves the virtue and fruit of Christ's
death.
3.
And ye shall give her unto
Eleazar. A clear distinction is here made
between two offerings; for the people are not permitted to kill the heifer, but
this is the peculiar office of the priest. Thus the people offered vicariously
by the hand of the priest; and in this way also at present, although we set
Christ before God's face in order to propitiate Him, still it is necessary that
Christ Himself should interpose, and exercise the office of a priest. Again, the
heifer was to be taken outside the camp, as a sign that it was accursed, since
it was an atonement. On which account, too, the atoning victims, whose blood was
carried into the Holy of Holies, were burnt without the camp; the truth of which
figure was accomplished in Christ, who therefore suffered outside the gates of
the city, as the Apostle testifies.
(<581311>Hebrews
13:11-12.) But, because this was a species of rejection, lest the heifer should
be less accounted of, or lest the Israelites should think her polluted by the
curse, God shews that her blood was sacred and of a sweet savor, by commanding
that it should be sprinkled seven times upon the altar, which might not be
profaned by anything unclean. The same thing is most clearly seen in Christ; for
although He was made a curse for us, and is called "sin," because
by bearing our accursed sins upon the cross, He was our atoning victim, yet
nothing was thereby taken from His purity, so as to prevent His holiness from
being the sanctification of the whole world. For He offered Himself through the
Spirit, and by His own blood entered into the holy place, and His death is
elsewhere called by Paul, "a sacrifice for a sweet-smelling savor."
(<580911>Hebrews
9:11-12;
<490502>Ephesians
5:2;
<500418>Philippians
4:18).
6.
And the priest shall take
cedar-wood. That the sprinkling of the blood
might be conjoined with that of the water, the cedar-wood, and hyssop, and
scarlet, thread, with which the sprinkling was wont to be made, were cast into
the fire; for, unless the Israelites had been admonished by this visible sign,
they would not have so clearly known that they were not only washed with the
water, but that by the offering of the sacrifice also their uncleanness was
removed. But it was not enough that the blood should be poured forth, unless, as
has been already seen, they were purified by its aspersion. But, for as much as
the scent of cedar-wood is precious, and in hyssop there is a cleansing
property, we gather from hence also that the victim was pure, although it bore
their sins together with the curse and expiation. Peter teaches us how we are
sprinkled with the blood of Christ, viz., through the Spirit,
(<600102>1
Peter 1:2;) nay, John shews us in his Canonical Epistle, that we find all the
parts of this ceremony in Christ, where he writes that Christ "came by
water and blood," and "it is the Spirit that beareth witness, because the Spirit
is
truth."(<620506>1
John 5:6.)
7.
Then the priest shall wash
his clothes. At first sight there seems to be a
discrepancy in the facts, that the heifer was sacred to God, and pure, and still
that the priest was polluted by touching it; yet they accord very well with each
other. But that both the priest as well as the minister who made the burning,
were unclean until the evening, ought to have forcibly struck the people, and
taught them the more to abominate sin. And, since it was not permitted to any
but a man that was clean to gather the ashes, not that they should be laid
anywhere but in a clean place, it was manifested by this sign that there was no
impurity in the sacrifice itself, but that from an extraneous and adventitious
pollution; because it was destined to purge away uncleanness, it was accounted
in a certain sense unclean. Whence too the water, into which the ashes were
thrown, was called the water of separation, as well as the
expiation.
f23 For this translation which I have given
is the right one; and others improperly render it "for waters of separation, and
for expiation." The old interpreter has not given the sense amiss, as far as
regards this word, "because the heifer is burnt for sin." But since in
Hebrew the word,
hafj
chateah,
f24 means not only wickedness or sin,
but also the sacrifice on which the curse is imposed; what Moses intended to
convey is better expressed by the word "expiation." But the
expression "separation" has reference to the men, whose personal
uncleanness excluded them from the holy congregation. But the question arises,
why this ordinance is pronounced to be common to the strangers who sojourned in
the land of Israel, as well as to the natives; because it was by no means
reasonable that the uncircumcised should be purified. The reply is easy, that
such strangers are not adverted to as were altogether aliens from the people,
but those who, although born of heathen parentage, had embraced the Law. These
God equalizes with the children of Abraham in the sacrifices and other religious
services; for if their condition were different, the-church, into the body of
which they were ingrafted, would be rent
asunder.
11.
He that toucheth the dead
body. He now recites certain forms of pollution
in which the washing was necessary; all of them, however, come to the point,
that men are defiled by the touch of a corpse or, bones, or a grave. Nor is
there here any distinction between the body of a person who is slain, or of one
who has died in bed; whence it follows that death is here set forth as a mirror
of God's curse: And assuredly, if we consider its origin and cause, the
corruption of nature, whereby the image of God is defaced, presents itself in
every, dead man; for, unless we were altogether corrupt, we should not be born
to perish But God also taught His people by another mode of signifying it, that
uncleanness is contracted by our communication with the unfruitful works of
darkness. For the Apostle
(<580601>Hebrews
6:1) calls them "dead works," either from their consequences, or because, as
faith is the life of the soul, so unbelief keeps it in death. Since, then, the
corpse the bones, the grave, designate whatever we bring from the womb, because,
until we are born again, and God quickens us by His Spirit and faith, we are
dead while we live; there is no question but that the children of Israel were
reminded, that in order to keep themselves pure before God, they must abstain
from all corruption; inasmuch as, if they were rendered unclean by their contact
with a dead man, they must immediately have recourse to ablution. In fine, the
ceremony had no other object than that they should serve God in pureness from
the sins of the flesh; and exercise themselves in constant thoughts of
repentance, whilst, if they fell from their purity, they should labor to obtain
reconciliation with God, by means of sacrifice and
ablution.
13.
Whosoever toucheth the dead
body. The severity of. the capital
punishment shews how very pleasing to God is purity. If any one bad forgotten to
sprinkle himself on the third or the seventh day, he might redeem his negligence
by a prolongation of the term, because he only postponed his purification to
another day; but it was a capital crime to enter the sanctuary in his
uncleanness, since thus holy and profane things would be mixed together, nay,
the altar would have been polluted as well as the whole service of God. But
indeed the act of touching a dead body was of slight importance, nor was it to
be deemed an atrocious crime; but here the external defilement is not regarded
in itself, as if God were wroth on account of a stain contracted by the
performance of a pious duty.
f25 Rather must the object of the ceremony
be considered, for God designed by these rudiments to teach the Israelites,
like children, that if any one should pollute sacred things by his impurity, he
would by no means be tolerated in this audacity. In this then consisted the
religious import of the transaction, that the worship of God was too precious
for the Israelites to be permitted to contaminate it with impunity. Whence we
gather that the punishment was denounced as against sacrilege. In sum, it comes
to this, that God is not duly worshipped except with a sincere heart and
pure hands; and that if any pollution be contracted, there is need of
expiation before a free access is re-opened to holy things. But it must
be remarked as to the contact, that it was accounted the same thing, whether the
corpse lay in a field or a house; whilst, if any one died in a tent, men were
polluted by merely entering it, and likewise vessels without covers thus became
unclean.
22.
And whatsoever the unclean person
toucheth. Others translate it, —
"Whosoever toucheth an unclean thing shall be unclean." for, since the
Hebrew is without a neuter gender,
f26 the relative
rça,
asher, and the noun
amfh,
hattame, may be either masculine or neuter; and either sense would not be
unsuitable; except that we gather from the second clause, that reference is
rather made here to the contagion with which unclean persons infect either men
or garments, or other articles. For those who had touched a dead body, or bones,
or a grave, were not only unclean until the evening, but for seven entire days.
But it appears that this was added in conclusion, lest the Jews should murmur at
the severity of the punishment, as if God would inflict the penalty of death for
a trifling sin. In this way, then, Moses shews how great is the guilt incurred
by those who, being unclean, intrude into the sanctuary; because, as far as in
them lies, they pollute the holiness of God, and not without intolerable
impertinence. Hence appears to be taken the reproof of the Prophet, when he
reproaches the Jews with having done nothing but defile the worship of God with
their sacrifices; for he proposes this question to the priests, — "If one
bear holy flesh in the skirt of his garment, and with his skirt do touch bread,
or pottage, or wine, or oil, or any meat, shall it be holy?" After they have
replied in the negative, he asks again, "If one that is unclean by a dead
body touch any of these, shall it be unclean?" and they answer, "It shall be
unclean." Whence the Prophet
infers:
"So is this people,
and so is this nation before me, saith the Lord, and so is the work of their
hands; and that which they offer there is unclean."
(<370212>Haggai
2:12-14.)
This passage shews us the legitimate
use of the ceremony, that corrupt and perverse worshippers
f27 bring disgrace rather than honor on God,
whilst they mix up His holy name with their profanations.
Another Supplement as to keeping
themselves clean by the concealment of their impurities
f28
Deuteronomy
23
Deuteronomy
23:9-14
9. When the host goeth forth
against thine enemies, then keep thee from every wicked thing. 9. Quum
egressus fueris in exercitu contra hostes tuos, cave ab omni re
mala.
10. If there be among you any man
that is not clean, by reason uncleanness that chanceth him by night, then shall
he go abroad out of the camp; he shall not come within the camp: 10. Si
fuerit in te quispiam non of mundus casu nocturno, egredietur extra castra, nec
ingredietur in medium castrorum
11. But
it shall be, when evening cometh on, he shall wash himself with water;
and when the sun is down, he shall come into the camp again. 11.
quum autem aspexerit vesperum, lavabit se aqua: et quum occubuerit sol,
ingredietur castra.
12. Thou shalt have
a place also without the camp, whither thou shalt go forth abroad: 12.
Locus etiam erit tibi extra castra, egredierisque illuc
foras.
13. And thou shalt have a paddle
upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt
dig therewith, and shalt turn back and cover that which cometh from
thee: 13. Paxillus item erit tibi inter vasa tua, et quando desidebis
extra, fodies ipso, et conversus operies excrementa
tua.
14. For the Lord thy God walketh in
the midst of thy camp, to deliver thee, and to give up thine enemies before
thee; therefore shall thy camp be holy: that he see no unclean thing in thee,
and turn away from thee. 14. Jehova enim Deus ambulat per medium
castrorum tuorum, ut eripiat te, et tradat inimicos tuos coram te. Sit igitur in
castris tuis sanctitas, ne videat in te turpitudinem aliquam, et avertatur abs
te.
9.
When the host goeth forth.
What he had taught with respect to the
preservation of purity at home, and in time of peace, he now extends to times of
war also, so that they might keep themselves clean from all defilement even in
the midst of the clang of arms. We know how greatly laws are disregarded during
war, when all things are under the control of violence rather than reason; and
we know that much license is wont to be given to soldiers, which would be by no
means tolerated in peace. God would remedy this evil by requiring the Israelites
to aim at the same purity in war as in peace; for this is a special law which
forbids their being dissolute and unruly in war-time, as He has before condemned
all impurity in general, as if He had said, that under no pretext would they be
excusable, if they neglect the duty of cultivating habits of purity. For He does
not command them to be cautious in the army and in the camp, as if they might
sin with impunity when at home, but admonishes them that God would by no means
excuse them although they should allege the necessity of war. Much more would
the crime be aggravated, if they should pollute themselves in peace and when
their minds were calm. Whence we gather that it is vain to catch at empty
excuses for the violation of God's commands in any respect; for, however
difficult the performance of duty may be, still God never resigns His rights.
Now, if war, which seems to dispense with laws, does not excuse crime, much
greater, as I have said, shall their guilt be accounted, who in a tranquil
condition of life are licentiously carried away by
sin.
10.
If there be among
you. He enumerates two kinds of
pollution, whereby the Israelites may know what is meant by their keeping from
the "wicked thing." First, He pronounces to be unclean, and casts out of
the camp those who may have had a filthy dream, until they shall have washed
themselves in the evening. Secondly, He forbids them to defile the camp with
what passes from the bowels; and not only this, but, even when they have gone
outside the camp, He commands them to bury their excrement beneath the earth,
lest any filthiness should appear. Yet it is probable that, by synecdoche,
everything is referred to which rendered men unclean and polluted. But
Moses, speaking as to soldiers, considered it sufficient to tell them briefly,
that although they might be occupied with war, cleanliness must still be
attended to. By "what chanceth at night," all are agreed in
understanding a flow of semen; from whence we infer how greatly impurity defiles
a man, since uncleanness is contracted even from foul dreams. As to the second
part, some desire to appear quick and clever by attacking Moses, because he has
introduced among the precepts of holiness, that none should relieve his bowels
in the camp. Forsooth, they say, the smell might offend the nostrils of God! But
their silly petulance is easily rebutted; for God would by such rudiments keep
His ancient people in the way of duty, lest liberty even in the most trifling
things should lead them onwards to audacity. If they had been permitted to
defile every part of the camp, the people would presently have been hardened
against filthiness of every sort. Thus they were held back by this rein, that
they might more earnestly apply their minds to spiritual integrity. They also
are mistaken who suppose that this was a sanitary precaution, lest the
smell should produce diseases, and be injurious to their bodily health. For
Moses plainly declares that he not only had regard to what was wholesome, or
even to what was decent in the eyes of men; but rather that he would accustom
the people to abhor uncleanness, and to keep themselves pure and unpolluted
— for he adds, that God presided in the camp, to protect them from the
power and assaults of their enemies; and that they should fear, lest, if they
should contaminate the camp, He would be offended with their filthiness and
forsake them. The sum is, that when they have need of God's assistance, and are
engaged in war against their enemies, the pursuit of holiness must not be
omitted or neglected even in the midst of arms.
Another Supplement
f29
Deuteronomy
22
Deuteronomy
22:9-11
9. Thou shalt not sow thy
vineyard with divers seeds; lest the fruit of thy seed which thou hast sown, and
the fruit of thy vineyard, be defiled. 9. Non seres vineam tuam
diversis speciebus seminum, ne forte pollatur fructus seminis quod sevisti, et
fruetus vineae.
10. Thou shalt not plow
with an ox and an ass together. 10. Non arabis cum bove et asino
pariter.
11. Thou shalt not wear a
garment of divers sorts, as of woolien and linen together. 11. Non
indues te diversa specie, lana et lino pariter.
Deuteronomy
14
Deuteronomy 14:1,
2
1. Ye are the children of
the Lord your God. Ye shall not cut yourselves, nor make any baldness between
your eyes for the dead. 1. Filii estis Jehovae Dei vestri. Non vos
incidetis, nec facietis calvitium super
mortuo.
2. For thou art an holy
people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar
people unto himself, above all the nations that are upon the
earth. 2. Quoniam populus sanctus es Jehovae Deo tuo, qui te elegit ut
sis ei in populum peculiarem e cunctis gentibus quae sunt in superficie
terrae.
Deuteronomy 22:9.
Thou shalt not sow thy
vineyard. These four precepts, which all
condemn strange medleys, I doubt not to be supplements of the First Commandment;
and the reason, which is subjoined in Deuteronomy, directs us to this, where God
declares that the produce of the seed and of the vineyard is polluted, if there
be divers mixtures. Whence it appears that nothing else is demanded but that
they should cultivate purity. The word indeed, which Moses uses, means to
"sanctify,"
çdq
kadesh; but, by antiphrasis, it is taken for to
"contaminate." To the same effect is what follows, that they
should not plough with an ox and an ass together; for this diversity is
forbidden on no other account, but because men contract some defilement as soon
as they depart from simplicity. Yet, if any one thinks otherwise, I shall not
strongly contend with him. It might indeed be objected, that when God forbids
animals to be used promiscuously, so that those of different kinds should not be
mixed together, He has regard to chastity,
f30 and that, by forbidding the fields to be
sown with divers seeds, and garments to be woven of divers materials, He would
prevent frauds. But the more simple explanation is, that the people were thus
retained in purity, lest they should accustom themselves to corrupt habits, and
lest they should bring in strange rites from various quarters, or seek, with
depraved curiosity, for mixtures which might at length invade the worship of
God. For if animals of different species are joined together, the integrity of
nature is corrupted, and an adulterine offspring is produced, which degenerates
from the institution of God; but, if various kinds of seed should be mixed
together, or if a garment should be woven of linen and wool, there would be no
danger of deception or fraud in so manifest a matter. It is probable, therefore,
that the end which, as I have said, was proposed by God was, that, by
cultivating natural and simple habits all their life through, they should keep
themselves pure and uncorrupted from every strange vice. On this account
Scripture compares strange doctrines to leaven, since by their additions or
curtailings they corrupt the pure word of God.
(<401611>Matthew
16:11.) And this was by no means a useless discipline; when, in trifles, and
almost things of nought, the rein was applied to them, so that they should not
decline from purity in the very least degree. It was a small matter to
interweave a thin thread with a thicker one, and perchance such a process would
have been profitable for their general advantage; in some fields, too, a better
crop is grown, if the seed is compounded of pure wheat, and some other sort of
grain (siligine), as also the union of the horse and ass has been
approved of, since thus mules are produced. But God would not allow these things
amongst His ancient people, lest, sinking by degrees to greater license, they
should at length addict themselves to the practice and customs of the
heathen. He therefore uses this preface: "Ye shall keep my statutes,"
(<031919>Leviticus
19:19;) from whence we gather that the people were surrounded with fixed
barriers, lest they should defile themselves with foreign vices, and imitate the
nations, from which they had been separated. Wherefore this is the sum, that
they should abide in God's statutes.
Leviticus
19
Leviticus 19:19, 23-25, 27,
28
19. Ye shall keep my statutes.
Thou shalt not let thy cattle gender with a diverse kind. Thou shalt not sow thy
field with mingled seed: neither shall a garment mingled of linen and woollen
come upon thee. 19. Statuta mea observabitis. Animal tuum non facies
coire cum altero semine. Agrum tuum non seres diverso semine, et vestis contexta
ex lana et lino non ascendet super
te.
23. And when ye shall come into the
land, and shall have planted all manner of trees for food, then ye shall count
the fruit thereof as uncircumcised: three years shall it be as uncircumcised
unto you; it shall not be eaten of. 23. Quum ingressi fueritis terram, et
plantaveritis omnis generis arborem fructiferam, tune praeputia-tum ducetis
praeputium ejus, fructum ejus: tribus annis erit vobis incircumcisa: non
comedetis ejus fructus.
24. But in the
fourth year all the fruit thereof shall he holy, to praise the Lord
withal. 24. Quarto autem anno erit omnis fructus ejus sanctitas
laudum Jehovae.
25. And in the fifth
year shall ye eat of the fruit thereof, that it may yield unto you the increase
thereof: I am the Lord your God. 25. Anno vero quinto comedetis
fructum ejus, ut multiplicet vobis fructum suum. Ego Jehova Deus
vester.
27. Ye shall not round the
corners of your heads, neither shalt thou mar the corners of thy
beard. 27. Non attondebitis cornare ca-pitis vestri in circuitu, nec
radetis extrema barbie.
28. Ye shall not
make any cuttings in your flesh for the dead, nor print any marks upon you: I am
the Lord. 28. Incisionera pro mortuo non facietis in carne vestra, neque
sculp-turam notse tacietis in vobis: ego Jellova.
23.
And when ye shall come.
There seems to me no question but that the
circumcision of trees as well as of men appertains to the First Commandment, not
only that the Jews might see a symbol of their own adoption in the very trees,
but that they might learn that it was permitted to none but the children of God
to feed on their fruit; and also that whatsoever the earth produces is in a
manner profane, until it is purified. For surely by this ceremony was set forth
what Paul teaches, that all things are "sanctified by the word of God, and
prayer,"
(<540405>1
Timothy 4:5;) not that anything is in itself impure, but because the earth has
contracted pollution from the corruption of man, it is just, as regards us, that
the harmless fruits also should be accounted to be in uncircumcision. In sum,
God would raise up a wall whereby He might separate His people from the
Gentiles, and at the same time admonish them that a legitimate use of those
things which the earth produced could not be made by the sons of Adam, except by
special privilege. But the similitude of uncircumcision, until the year
appointed for their being circumcised, was a very appropriate one, that they
might acknowledge the fruits of their trees to be pure for them by the same
right whereby they were consecrated as God's peculiar people. But, lest the
three years' unproductiveness should press heavily upon them, he promises them
compensation from the future blessing of God; for, if they should abstain from
eating the unclean fruit, a larger produce was to be expected in
future.
27.
Ye shall not round the corners.
It clearly appears that God had no other object
than by the interposition of this obstacle to sever His people from heathen
nations. For there is nothing to which men are more prone than to conform
themselves to the customs of others; and hence it arises, that they mutually
communicate each other's vices. Wherefore care was especially to be taken lest
the people of Israel should adopt foreign habits, and by this pliableness should
fall away from the true worship of God; from whence too the ordinary phrase has
arisen, that the word "common" should be used for "unclean." God then strictly
forbids them from declining to the habits of the Gentiles, and confounding the
distinction which He had Himself placed between them. There is no doubt but that
it was usual for the Gentiles, out of superstition, to cut marks
f31
upon their faces, to trim the hair in certain
steps or circles, and in their mourning to lacerate their flesh, or to disfigure
it with marks. It is well known that the priests of Cybele
f32 made gashes in their flesh with knives
and razors, and covered themselves all over with wounds, for the sake of shewing
their zeal. The same thing was also commonly practiced by others; inasmuch as
the world is easily deceived by external ceremonies. But though this were a
thing in itself indifferent, yet God would not allow His people to be at liberty
to practice it, that, like children, they might learn from these slight
rudiments, that they would not be acceptable with God, unless they were
altogether different from uncircumcised foreigners, and as far as possible from
following their examples; and especially that they should avoid all ceremonies
whereby their religion was testified. For experience teaches how greatly the
true worship of God is obscured by anything adscititious, and how easily foul
superstitions creep in, when the comments of men are tacked on to the word of
God. Doubtless that part, "Ye shall not make any cuttings in your flesh
for the dead," etc., might be expounded as a correction of immoderate grief;
because we know how intemperately men set themselves against God when they give
the reins to their sorrow; but since the object of the Gentiles was to pay what
was due to the dead, and to celebrate their funeral obsequies
f33 as a kind of propitiation, it is
probable, and more suitable, that by the whole context those preposterous
gestures are condemned, which were proofs of piety among the Gentiles, but which
would have been defilements to the people of
God.
The same thing appears more clearly from
the passage in Deuteronomy, which next follows, wherein Moses condemns cutting
themselves, and making themselves bald for the dead in connection with each
other, as if they were one thing; and confirms the law by a general argument,
that they might withdraw themselves from every pollution as the children of God;
since they were chosen to be His peculiar people; as much as to say, that God's
grace would be altogether frustrated, if they did not differ at all from foreign
nations. As to his saying that they were chosen out of all the nations, it does
not a little illustrate the gratuitous mercy of God, wherewith He honored them
alone, by calling them to the hope of eternal salvation, and passing by the
Gentiles; for there was no nobility found in them, nor did they exceed others
either in number or in any other superiority, on account of which He should
prefer them to the whole world. But the design of Moses in magnifying the
extraordinary goodness of God, was that they might the more abhor that impure
cornmixture, which, by bringing them on a par with the Gentiles, degraded them
from this high honor.
Another Supplement
touching
the Clean and Unclean Beasts
f34
Leviticus
20
Leviticus 20:25,
26
25. Ye shall therefore put
difference between clean beasts and unclean, and between unclean fowls and
clean: and ye shall not make your souls abominable by beast, or by fowl, or by
any manner of living thing that creepeth on the ground, which I have separated
from you as unclean. 25. Vos quoque discrimen facite inter animal mundum
et immundum, et inter avem immundam et mundam, et ne abominabiles reddatis
animas vestras in animalibus et volatilibus, atque in omni quod reptat in terra:
quae separavi vobis ad im-munditiam.
26.
And ye shall be holy unto me: for I the Lord am holy, and have severed you from
other people, that ye should be mine. 26. Eritis autem sancti
mihi: quia sanctus sum ego Jehova, et separavi vosa populis, ut essetis
mei.
Deuteronomy
14
Deuteronomy
14:3-20
3. Thou shalt not eat any
abominable thing. 3. Non comedes ullam
abominationem.
4. These are the
beasts which ye shall eat: The ox, the sheep, and the goat, 4. Haec sunt
animalia quae comedetis: bovem, agnum ovium, et hoedum
caprarum,
5. The hart, and the roe-buck,
and the fallow-deer, and the wild goat, and the pygarg, and the wild ox, and the
chamois. 5. Cervum, et capream, et bubalum, et hircum sylvestrem, et
damam, et bovem sylvestrem, et capram
rupicolam.
6. And every beast that
parteth the hoof, and cleaveth the cleft into two claws, and cheweth the
cud among the beasts, that ye shall eat. 6. Omne animal findens ungulam,
et findens fissuram duarum ungularum, ruminans inter animalia, illud
comedetis.
7. Nevertheless these ye
shall not eat of them that chew the cud, or of them that divide the cloven hoof;
as the camel, and the hare, and the coney: for they chew the cud, but
divide not the hoof; therefore they are unclean unto
you. 7. Veruntamen hoe non comedetis ex ruminantibus et ex findentibus
ungulam divisam, camelum, et leporem, et cuniculum: quia ruminant, et ungulam
non dividunt, immunda sunt vobis.
8. And
the swine, because it divideth the hoof, yet cheweth not the cud, it is
unclean unto you: ye shall not eat of their flesh, nor touch their dead
carcase. 8. Et porcum, quia findit ungulam, et non ruminat, immundus est
vobis: de carne eorum non comedetis, et cadavera eorum non
contingetis.
9. These ye shall eat of
all that are in the waters: All that have fins and scales shall ye
eat: 9. Hoc comedetis ex omnibus quae sunt in aqua, quicquid habet
pinnulam et squamam, comedetis.
10. And
whatsoever hath not fins and scales ye may not eat; it is unclean unto
you. 10. Quicquid vero non habet pinnulam et squamam, non comedetis:
immundum est vobis.
11. Of all
clean birds ye shall eat. 11. Omnem autem mundam
comedetis.
12. But these are they
of which ye shall not eat: The eagle, and the ossifrage, and the
ospray, 12. Hae autem sunt ex quibus non comedetis, aquila, et gryphus,
et haliaeetus,
13. And the glede, and
the kite, and the vulture after his kind, 13. Et ixus, et vultur, et
milvus secundum speciem suam.
14. And
every raven after his kind, 14. Et omnis corvus. secundum speciem
suam.
15. And the owl, and the
nighthawk, and the cuckoo, and the hawk after his kind, 15. Et filia
struthionis, et noctua, et larus, et accipiter secundum speciem
suam.
16. The little owl, and the great
owl, and the swan, 16. Et herodius, et ibis, et
cygnus,
17. And the pelican, and the
gier-eagle, and the cormorant, 17. Et pellicanus, et porphyrio, et
mergulus,
18. And the stork, and the
heron after her kind, and the lapwing, and the bat 18. Et ciconia, et
charadrius secundum speciem suam: et upupa et
vespertilio.
19. And every creeping
thing that flieth is unclean unto you: they shall not be
eaten 19.Et omne reptile alatum immundum est vobis, non
comedetur.
20. But of all clean
fowls ye may eat. 20. Omnem avem mundam cometis
Leviticus 20:25.
Ye shall therefore put
difference. I have no doubt but that this
sentence depends on the end of the foregoing verse; for although that verse
contains a reason to deter them from incest, of which he had been speaking,
still it refers also to the doctrine before us, and stands in the shape of
preface to it. In a word, it connects two things, for God here briefly declares
His will, not only with respect to unlawful and improper intercourse, but also
why He forbids His people to eat of unclean animals. Therefore He says, "I
am the Lord your God, which have separated you from other people."
Whence it follows, that for no other reason were they prohibited from eating
those animals, except that they thence may learn to take more diligent heed, and
to withdraw themselves far from all the pollutions of the Gentiles. He had
before recommended purity by various symbols, and now extends it even to the
very animals. And this reason must be carefully marked, that the distinction
between meats is propounded to them in order that they may study purity. For
there would be something unmeaning in what is here said, if we did not know that
this interdiction was imposed with this object, that they should not mix
themselves promiscuously with the Gentiles. Therefore it is again repeated, that
they were severed, that they might be God's inheritance; and hence it is
inferred, that holiness was to be cultivated by them, that they might conform
themselves to the example of their God. Now it cannot be questioned, that the
distinction of meats which is prescribed, is a supplement to the First
Commandment, wherein the rule for worshipping God duly and purely is laid down;
and thus religion is rescued from all admixtures of
superstition.
Leviticus
11
Leviticus
11:1-47
1. And the Lord spake unto
Moses and to Aaron, saying unto them, 1. Et loquutus est Jehova ad Mosen
et Aharon, dicendo ad eos:
2. Speak unto
the children of Israel, saying, These are the beasts which ye shall eat
among all the beasts that are on the earth. 2. Loquimini ad filios
Israel, dicendo, Haec sunt animalia quae comedetis ex omnibus animalibus quae
sunt super terram:
3. Whatsoever parteth
the hoof, and is cloven-footed, and cheweth the cud, among the beasts,
that shall ye eat. 3. Omne dividens ungulam et findens fissuram
ungularum, et ruminans inter animalia, illud
come-detis.
4. Nevertheless, these shall
ye not eat of them that chew the cud, or of them that divide the hoof: as
the camel, because he cheweth the cud, but divideth not the hoof; he is
unclean unto you. 4. Veruntamen hoc non comedetis ex his quae
ruminant, et ex his quae dividunt ungulam, camelum, quia ruminat, et ungulam
ipse non divi-dit: immundus erit
vobis.
5. And the coney, because he
cheweth the cud, but divideth not the hoof; he is unclean unto you. 5. Et
cuniculum: quia ruminat, et ungulam non dividit, immundus erit
vobis.
6. And the hare, because he
cheweth the cud, but divideth not the hoof; he is unclean unto
you. 6. Et leporem: quia ruminat, et ungulam non dividit, imnmndus erit
vobis.
7. And the swine, though he
divide the hoof, and be cloven-footed, yet he cheweth not the cud; he is
unclean to you. 7. Suem quoque: quia dividit ungulam, et findit
fissuram ungulae, ipse vero non ruminat, immundus erit
vobis.
8. Of their flesh shall ye not
eat, and their carcase shall ye not touch; they are unclean to
you. 8. De carne eorum non comedetis, neque cadaver eorum tangetis:
immunda erunt vobis.
9. These shall ye
eat of all that are in the waters: Whatsoever hath fins and scales in the
waters, in the seas, and in the rivers, them shall ye eat. 9. Hoe autem
comedetis ex omnibus quae sunt in aquis: onmia quibus sunt pinnae et squamae in
aquis maris, et in fluminibus, illa
comedetis.
10. And all that have not
fins and scales in the seas, and in the rivers, of all that move in the waters,
and of any living thing which is in the waters, they shall be an
abomination unto you. 10. Omnia vero quibus non sunt pinnae et squamae in
mari, et in fluminibus, tam de omni reptili aquatili, quam de omni anima vivente
quae est in aquis: abominatio erunt
vobis.
11. They shall be even an
abomination unto you; ye shall not eat of their flesh, but ye shall have their
carcases in abomination. 11. Abominatio, inquam, erunt vobis: de carne
eorum non comedetis, et cadaver eorum
abomina-bimini.
12. Whatsoever hath no
fins nor scales in the waters, that shall be an abomination unto
you. 12. Quicquid non habet pinnas et squamas in aquis, abominatio erit
vobis.
13. And these are they which
ye shall have in abomination among the fowls; they shall not be eaten, they
are an abomination: The eagle, and the ossifrage, and the
ospray, 13. Haec autem abominabimini ex volatilibus, (non comedetur: quia
abominatio sunt:) aquilam, et gry-phum, et
haliaeetum,
14. And the vulture, and the
kite after his kind; 14. Et vulturem, et milvum secundum speciem
suam.
15. Every raven after his
kind; 15. Et omnem corvum secundum speciem
suam.
16.And the owl, and the nighthawk,
and the cuckoo, and the hawk after his kind, 16. Et filiam struthionis,
et noctuam, et larum: et accipitrem secundum speciem
suam.
17. And the little owl, and the
cormorant, and the great owl, 17. Et nycticoracem, et mergulum, et
ibin,
18. And the swan, and the pelican,
and the gier-eagle, 18. Et porphyrionem, et pellicanum, et
cygnum,
19. And the stork, the heron
after her kind, and the lapwing, and the bat. 19. Et ciconiam, charadrium
secundum speciem suam, et upupam, et
vespertilionem.
20. All fowls that
creep, going upon all four, shall be an abomination unto
you. 20. Omne reptile alatum ambulans super quatuor pedes, abominatio
erit vobis.
21. Yet these may ye eat, of
every flying creeping thing that goeth upon all four, which have legs
above their feet, to leap withal upon the earth; 21. Veruntamen hoc
comedetis ex omni reptili alato quod gradietur super quatuor pedes, cui sunt
crura super pedes suos, quibus saliant super
terram.
22. Even these of them ye
may eat; the locust after his kind, and the bald locust after his kind, and the
beetle after his kind, and the grasshopper after his kind. 22. Haec ex
illis comedetis, locustam juxta speciem suam, et attacum juxta speciem suam, et
ophiomacum secundum speciem suam, et bruchum secundum speciem
suam.
23. But all other flying
creeping things, which have four feet, shall be an abomination unto
you. 23. Omne autem reliquum reptile alatum cui sunt quatuor pedes,
abominatio erit vobis.
24. And for these
ye shall be unclean: whosoever toucheth the carcase of them shall be unclean
until the even. 24. Et his polluetis vos: quicunque tetigerit cadaver
eorum, immundus erit usque ad
vesperam
25. And whosoever beareth
ought of the carcase of them shall wash his clothes, and be unclean until
the even. 25. Et quicunque portaverit cadavera, lavabit vestimenta sua,
et immundus erit usque advesperam.
26.
The carcases of every beast which divideth the hoof, and is not
cloven-footed, nor cheweth the cud, are unclean unto you: every one that
toucheth them shall be unclean. 26. Omne animal quod dividit ungulam, et
fissuram non findit., et non ruminat, immunda erunt vobis: quicunque tetigerit
ea, immundus erit.
27. And whatsoever
goeth upon his paws, among all manner of beasts that go on all four,
those are unclean unto you: whoso toucheth their carcase shall be unclean
until the even. 27. Et quicquid graditur super volas suas inter omnes
feras quae gradiuntur super quatuor pedes, immunda erunt vobis: quicunque
tetigerit cadavera eorum, immundus erit usque ad
vesperam.
28. And he that beareth the
carcase of them shall wash his clothes, and be unclean until the even: they
are unclean unto you. 28. Et qui portaverit cadavera eorum,
lavabit vestimenta, immundusque erit usque ad vesperam: immunda erunt
vobis.
29. These also shall be
unclean unto you among the creeping things that creep upon the earth; The
weasel, and the mouse, and the tortoise after his kind, 29. Et haec vobis
immunda erunt inter reptilia quae reptant super terram, mustella, et mus, et
rubeta secundum speciem suam.
30. And
the ferret, and the chameleon, and the lizard, and the snail, and the
mole. 30. Et mygale, et chameleon, et stellio, et lacerta, et
talpa.
31. These are unclean to
you among all that creep: whosoever doth touch them, when they be dead, shall be
unclean until the even. 31. Ista immunda sunt vobis inter omnia reptilia:
quicunque tetigerit illa postquam mortua fuerit, im-mundus erit usqne ad
vesperam.
32. And upon whatsoever any of
them, when they are dead, doth fall, it shall be unclean: whether it be
any vessel of wood, or raiment, or skin, or sack, whatsoever vessel
it be wherein any work is done, it must be put into water, and it
shall be unclean until the even; so it shall be cleansed. 32. Et omne
super quod tetigerit aliquid ex eis postquam mortua fuerint, immudum erit, tam
vas lineum quam vestis, aut pellis, aut saccus: omne vas in quo fieri solet
opus, in aquam mittetur, et immundum erit usque ad vesperam, et
mundabitur.
33. And every earthen vessel
whereinto an.y of them falleth, whatsoever is in it shall be
unclean; and ye shall break it. 33. Omne praeterea vas testaceum intra
quod occiderit aliquid ex eis, quicquid erit in illo immundum erit, et ipsum
confringetis.
34. Of all meat which may
be eaten, that on which such water cometh shall be unclean; and
all drink that may be drunk in every such vessel shall be
unclean. 34. Omnis cibus qui comeditur, super quem venerit aqua, immundus
erit, et omnis potus qui potatur in omni vase impuro, imnmndus
erit.
35. And every thing
whereupon any part of their carcase falleth. shall be unclean;
whether it be oven, or ranges for pots, they shall be broken down:.
for they are unclean, and shall be unclean unto you. 35. Et
omne super quo ceciderit quicquam de cadavere eorum, imundum erit: clibanus et
chytro-podes diruentur, immunda sunt, et immunda erunt
vobis.
36. Nevertheless a fountain or
pit, wherein there is plenty of water, shall be clean: but that which
toucheth their carcase shall be unclean. 36. Veruntamen fons et cisterna
congregationis aquarum erit munda: at quod tetigerit cadaver eorum, immundum
erit.
37. And if any part of
their carcase fall upon any sowing-seed which is to be sown, it shall be
clean. 37. Praeterea si ceciderit quicquam de cadavere eorum super
aliquod semen satum, quod seminabi-tur, mundum
erit.
38. But if any water be put
upon the seed, and any part of their carcase fall thereon, it shall be
unclean unto you. 38. At quum fusa fuerit aqua super semen, et
ceciderit quicquam de cadavere eorum super illud, immundum erit
vobis.
39. And if any beast of which ye
may eat die; he that toucheth the carcase thereof shall be unclean until the
even. 39. Quum autem mortuum fuerit aliquod animal quod sit vobis in
cibum, qui tetigerit cadaver ejus, immundus erit usque ad
vesperam.
40. And he that eateth of the
carcase of it shall wash his clothes, and be unclean until the even: he also
that beareth the carcase of it shall wash his dothes, and be unclean until the
even. 40. Et qui comederit de cadavere ejus, lavabit vestimenta sua,
immundusque erit usque ad vesperam: is quoque qui extulerit cadaver, lavabit
vestimenta sua, atque immundus erit usque ad
vesperam.
41. And every creeping thing
that creepeth upon the earth shall be an abomination; it shall not be
eaten. 41. Et omne reptile reptans super terram, abominatio est, non
comedetur.
42. Whatsoever goeth upon the
belly, and whatsoever goeth upon all four, or whatsoever hath more feet
among all creeping things that creep upon the earth, them ye shall not eat; for
they are an abomination. 42. Quicquid item graditur super pectus,
et quicquid incedit super quatuor aut plures pedes inter omnia reptilia quae
reptant super terram, non comedetis: quia abominatio
sunt.
43. Ye shall not make yourselves
abominable with any creeping thing that creepeth, neither shall ye make
yourselves unclean with them, that ye should be defiled thereby. 43. Ne
impuras reddatis animas vestras in omni reptili quod reptat, nec polluatis vos
in eis, neque coinquinetis vos per
ea.
44. For I am the Lord your
God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am
holy: neither shall ye defile yourselves with any manner of creeping thing
that creepeth upon the earth. 44. Quia ego Jehova Deus vester,
sanctificate ergo vos, et estote sancti, quia sanctus sum: et ne polluatis
animas vestras per aliqua reptilia quae reptant super
terram.
45. For I am the Lord
that bringeth you up out of the land of Egypt, to be your God: ye shall
therefore be holy; for I am holy. 45. Ego enim sum Jehova, qui
eduxi vos e terra AEgypti, ut essem vobis in Deum, et essetis sancti, quia
sanctus sum.
46. This is the law
of the beasts, and of the fowl, and of every living creature that moveth in the
waters, and of every creature that creepeth upon the earth; 46. Haec est
lex animalium terrestrium, et volatilium, atque omnium animalium viventium qae
reptant, et omnium animantium reptantium super
terram.
47. To make a difference between
the unclean and the clean, and between the beast that may be eaten and the beast
that may not be eaten. 47. Ad distinguendum inter im-mundum et mundum, et
inter bes-tias qum comedi possunt, et bestias qum comedi non
possunt.
2.
These are the beasts which ye
shall eat. The holy fathers, before the birth
of Moses, knew what animals were unclean; of which fact Noah afforded a manifest
proof, when, by God's command, he took into the ark seven pairs of the clean
animals, and offered of them his sacrifice of thanksgiving to God. Certainly he
could not have obeyed the command of God, unless he had either been taught by
secret inspiration, or unless this tradition had descended to him from his
forefathers. But there is nothing absurd in the notion that God, desiring to
confirm the traditional distinction, appointed certain marks of difference
whereby its observation might be more scrupulously attended to, and lest any
transgression of it should creep in through ignorance. For God also consecrated
the Sabbath to Himself from the creation of the world, and desired it to be
observed by the people before the promulgation of the Law; and yet afterwards
the peculiar holiness of the day was more distinctly expressed. Besides, the
clean animals are here distinguished from the unclean, by name as well as by
signs. The proper names, which are recited, are of little service to us
now-a-days; because many species which are common in the East, are unknown
elsewhere; and it was therefore easy for
Jews
f35 who were born and had lived in distant
countries, to fall into error about them; whilst, on the other hand, the more
bold they are in their conjectures, the less are they to be trusted. As to many
of them, I acknowledge that there is no ambiguity, especially as to the tame
animals, or those that are to be found everywhere, or that have plain
descriptions of them given in the Bible. A positive knowledge then is only to be
sought from the signs which are here laid down; viz., that the animals which
have cloven hoofs, and which ruminate, are clean: and that those are unclean in
which either of these two things is wanting; that either sea or river fish,
which have fins and scales, are clean. No such distinction as to birds is given,
but only the unclean are named, which it was sinful to eat. Lastly, mention is
made of reptiles. As to details, if there be anything worthy of observation, the
place to consider them will be further on; let us now remember, in general, what
I have before touched upon, viz., that whilst the Gentiles might eat every kind
of food, many were forbidden to the Jews, in order that they might learn in
their very food to cultivate purity; and this was the object of their separation
from ordinary customs. Hence it arose that they use the word
llj,
chalal
f36 both for "to make common,"
and to "contaminate; " and the word,
lwj,
chol, signifies "polluted," because it is opposed to anything
holy or set apart. It is true, indeed, that the Gentiles, by natural instinct,
have regarded with the utmost horror the eating of some of the animals which are
here forbidden; still, God would surround His people with barriers, which must
separate them from their neighbors.
Those who
imagine that God here had regard to their health, as if discharging the office
of a Physician, pervert by their vain speculation the whole force and utility of
this law. I allow, indeed, that the meats which God permits to be eaten are
wholesome, and best adapted for food; but, both from the preface, — in
which God admonished them that holiness was to be cultivated by the people whom
He had chosen, — as also from the (subsequent) abolition of this law, it
is sufficiently plain that this distinction of meats was a part of that
elementary instruction
f37 under which God kept His ancient
people.
"Let no man
therefore judge you (says Paul) in meat or in drink, which are a shadow of
things to come; but the body is of Christ."
(<510216>Colossians
2:16-17.)
By which expressions he means, that
what was spiritual had been shadowed forth in the external rite of abstaining
from meats. To the same effect he elsewhere says,
(<451414>Romans
14:14) that he knows and is persuaded,
f38 that in the Lord Jesus Christ there is
nothing unclean; viz., because Christ by his death has redeemed His people from
slavish subjection. Hence it follows, that the prohibition of meats must be
counted among the ceremonies, which were exercises in the worship of God. But
here a question arises, how it is reconcilable that, even from the days of Noah,
certain animals were unclean, and yet that all without exception were allowed to
be eaten? I cannot agree with some in thinking that the distinction originally
made by God grew obsolete by degrees; for God, in excepting the eating of blood
only, makes a grant of whatsoever moves upon the earth as the food of the
posterity of Noah. I therefore restrict to the sacrifices that uncleanness, with
the knowledge of which the hearts of the Patriarchs were then inspired, nor do I
doubt but that it was as lawful for Abraham, as well as for them, to eat swine's
flesh as the flesh of oxen. Afterwards, when God imposed the yoke of the Law to
repress the licentiousness of the people, He somewhat curtailed this general
permission, not because He repented of His liberality; but because it was useful
to compel in this way to obedience these almost rude and uncivilized people.
But, since before the Law the condition of the saints was the same as our own,
it must be remembered, as I said before, that, agreeably to the dictates of
nature, they spontaneously avoided certain foods, just as at present no one will
hunt wolves or lions for food, nor desire to eat serpents and other venomous
animals. But the object of this ordinance was different, viz., lest they who
were God's sacred and peculiar people, should freely and promiscuously
communicate with the
Gentiles.
3.
Whatsoever parteth the
hoof. Whilst I fear that but little
confidence can be placed in the allegories, in which many have taken delight; so
I do not find any fault with, nor even refuse that which has been handed down
from the ancients,
f39 viz., that by the cleaving of the hoof is
signified prudence in distinguishing the mysteries of Scripture, and by the
chewing of the cud serious meditation on its heavenly doctrines; although I
cannot approve of the subtlety
f40 which they add, viz., that those "rightly
divide the word" who have known how to elicit mystical senses from its letter;
because hence it has come to pass that they have allowed themselves in
all sorts of imaginations. I therefore embrace the more simple notion, that they
who only have a taste for the carnal sense, do not divide the hoof; for, as Paul
says, only "he that is spiritual discerneth all things."
(<460215>1
Corinthians 2:15, margin.) The chewing of the cud ought to follow,
duly to prepare and digest the spiritual food; for many gulp down Scripture
without profit, because they neither sincerely desire to profit by it, nor seek
to refresh their souls by it, as their nourishment; but satisfied with the empty
delights of knowledge, make no efforts to conform their life to it. In the first
clause, then, brutal stupidity is condemned; in the other, the ambition and
levity of curious men.
f41 God, indeed, set before Peter, in the
vision, unclean animals as images and figures of the Gentiles,
(<441012>Acts
10:12;) and therefore it is lawful, by probable analogy, to transfer to men what
is said about the animals. But why God should have appointed the cloven hoof and
rumination as signs, is no more clear to me than why He should have forbidden
their eating swine's flesh; unless, perchance, because the solid hoof is a sign
of wildness; whilst the animals which do not ruminate feed for the most part on
filth and excrement. We know that on this point there was much contention
immediately after the promulgation of the Gospel, because some of the Jews, in
their excessive devotion to the Law, and considering that the distinction of
meats was not to be reckoned among the, ceremonial enactments, desired that the
new Church should be bound by the same trammels as had been imposed upon the
ancient people. At length, by the decree of the Apostles, permission was given
to the Gentiles to eat all kinds of meat, except only blood and things
strangled, and that only for a time, for the sake of avoiding offense, since the
Jews would not otherwise have been propitiated. Now, after what God Himself had
ordained respecting the distinction of meats had been abrogated, it was an act
of diabolical audacity to oblige men's consciences by human laws, and to
prevent them from enjoying the liberty obtained by
Christ.
Another question remains, how God should
pronounce anything which He has created to be unclean; for, if an animal be
rejected on account of its uncleanness, part of the reproach redounds to the
Author Himself. Besides, this rejection seems also to be opposed to the first
declaration of God, when, considering all things which He had made, He
acknowledged them to be "very good." The solution is, that no animal was
ever unclean in itself; but that this merely refers to its use. Thus in the tree
of the knowledge of good and evil there was naturally neither fault nor harm, so
that it should infect man by its pollution, yet he contracted death from it on
account of God's prohibition. Wherefore, also, in this passage, God does not
condemn His work in the animals, but, as to their being eaten, He would have
them accounted unclean, that the people may abominate that which is forbidden
them. In a word, it is only transgression which defiles: for the animals have
never changed their nature; but it was in God's power to determine what He would
have to be lawful or unlawful. Thus another objection is removed. Christ
declares that
"not that which goeth
into the mouth defileth a
man."
(<401011>Matthew
10:11.)
If any one should thence infer that harmless animals
are improperly condemned, we must reply that they are not accounted unclean in
themselves, but that the prohibition had a different object. For that doctrine
was always true, that
"the kingdom of God is
not meat and
drink,"
(<451417>Romans
14:17;)
but, when God forbade the Israelites to eat this or
that kind of food, they were admonished by this ceremonial precept how
abominable is the inward corruption of the heart. But by such elementary
teaching they were prepared and led onwards to spiritual doctrine, that they
might know that nothing defiles a man except what comes out of his mouth.
Now-a-days the condition of believers is different. for liberty is obtained for
them, since Christ, having abrogated the Law, has nailed
"the handwriting of
ordinances to his
cross."
(<510214>Colossians
2:14.)
4.
Nevertheless these shall ye
not eat of. He more clearly expresses
what he had previously glanced at, viz., that an animal, although it may
ruminate, shall not be clean unless it also cleaves the hoof; and, on the other
hand, that the cloven hoof will not be sufficient unless combined with
rumination. In these words Moses taught that partial and imperfect purity must
not be obtruded upon God. If any choose to think that rumination is the symbol
of internal purity, and the cloven hoof of external, his opinion will be a
probable one. Since this distinction has occurred to my mind, although I have no
taste for subtle speculations, I have thought it well to mention it, yet leaving
it free for any one to accept it or not. Meanwhile we must hold it as certain,
as I have lately said, that God demands perfect cleanliness, undefiled by any
admixture. But the prohibition was most onerous to the Jews with respect to
swine's flesh, because it is very well adapted for food, not only as being a
pleasant accompaniment of other meats, but because the working-classes are fed
upon it at a smaller cost. In this point, therefore, the religion of the Jewish
people was especially proved. For, when the soldiers of Antiochus desired to
force the people to an entire renunciation of the Law, they only urged them to
eat swine's flesh
f42 And hence the famous witticism of
Augustus, "I would rather be Herod's pig than his son;"
f43 because, whilst he abstained from pork,
he was the murderer of his children. But, in order that the Jews might observe
this prohibition more strictly, the very touch was also forbidden them; so that
it was not only wicked to taste swine's flesh, but even to touch it with their
hands after the animal was killed. The same rule did not apply to beef or
mutton; for it is necessary to handle the meat which is appointed for our
food.
9.
These shall ye eat of all that
are in the waters. Here, also, some who know
little of religion, plausibly contend that God is acting the physician's part,
and distinguishing wholesome from unwholesome food. But although their opinion
is sufficiently refuted by medical men themselves, yet, even if I should admit
what they desire, they reason badly. For the purpose of God was other than to
provide for the people's health; and, because He had to do with a rude people,
He chose common marks, being admonished by which they might gradually ascend to
higher things. It would be useless to follow the allegories which Isychius has
invented
f44 and I would willingly bury in oblivion
these triflings, except that many have such a leaning to subtleties, that sober
views would scarcely please them, until the folly of these allegories shall have
been convicted. I will say nothing of the scales and fins. If at first sight any
should approve of what he says as to the names of the fish being omitted,
because the Church seeks not. a name upon earth, and that the Church is
signified by the fish, — let them consider whether it is consistent that
the Church should only exist in the water; and, again, that the birds, which are
nearer heaven, should be excluded from this honor; thirdly, that the clean
animals should be rejected, as if they did not belong to the Church; lastly,
that those who by their contagion pollute the Church should be counted amongst
the elect, whose names are written in heaven; for certainly many of the fish are
unclean. Those who will not acquiesce in these perspicuous reasons, I will allow
to wander in their labyrinth. This simple view will satisfy the moderate and
teachable, that the fish are not named, because the greater part of them were
unknown to the Jews, whose country did not produce many of the river-fish, since
it scarcely had any river besides the Jordan, whilst the sea-fish only visited
the neighboring shores.
13.
And these are they which ye shall
have in abomination. The species of
birds and reptiles which are forbidden, are such as common feeling almost
naturally repudiates. And assuredly God dealt with great indulgence towards His
people, so as not to weigh them down with too heavy burdens. But because man's
greediness sometimes delights in monstrous food, He desired even in minor
matters to put the rein upon them, lest they should rush with heathen nations
into intemperance, whereby they would be polluted. For there was danger lest, by
devouring filthy animals, they should harden themselves to join in various other
corruptions. Another law is added, that they should not only abstain from eating
these unclean animals, but, if any such should be killed, that they should not
defile themselves by touching its carcase; nay, that if any vessels should have
come in contact with them, those made of earth should be broken, and others
should be washed. It seems to be a trifling matter to enjoin, that if a mouse
should have been drowned in a vessel of water, the vessel itself should be
unclean; and the strictness appears excessive, that the Jews should be
commanded,
f45 if any such animal had fallen into a
vessel of wine, and had died there, not only to pour away the wine, but also to
destroy the vessel; and if it had been smothered in an oven, or had lain in the
hearth, to break down both of them; as if spiritual infection reached even to
things without life. But we must always consider the intention of God:. from
whence we shall learn that He was not so severe and exacting in unimportant
things as to tie His people to the observation of (superfluous)
f46 matters; but that these were acts of
discipline whereby He might accustom them to study purity, which is so generally
neglected and omitted among men. Now-a-days, also, we are commanded by the mouth
of Paul,
"whether we eat,
or drink, or whatsoever we do, to do all to the glory of God,"
(<461031>1
Corinthians 10:31;)
but in this respect we differ from the ancient
people, that, being delivered from childish rudiments, we are directed only to
what is spiritual, viz., that meat and drink are supplied to us by God, that we
may serve in purity the Author of our life. But it was necessary to stimulate
the Jews in various ways that they might be more attentive to this object;
whilst God commanded them to keep their houses free from all uncleanness, and to
be diligent in watching over the purity of their water, and all their vessels;
that He might constantly set before their eyes how diligently He would have them
to labor after true cleanliness; as follows in the end of the
chapter.
43.
Ye shall not make yourselves
abominable. He does not invite them to
take care of their health, nor warn them of the danger of contracting' diseases,
but bids them beware of defiling themselves. And a clearer explanation is
subjoined, "For I am the Lord your God: ye shall therefore sanctify
yourselves; for I am holy." Lest they should imagine that the main part of
religion was contained in external ceremonies, they were to consider the nature
of God; for, inasmuch as He is a Spirit, He would be worshipped only
spiritually. Thus holiness is only connected instrumentally with the distinction
of meats; since their abstinence had no other object than that they should
consecrate themselves to God. Therefore the superstition of the Jews was
inexcusable, when they satisfied themselves with trifling observances;
f47 as if one should learn the letters of the
alphabet without applying them to their use, and reading what is written. From
their example we perceive how eagerly men lay hold of everything they can to
sustain them in their hypocrisy, for they not only wrested to their earthly
notions the things which were profitable in the pursuit of true integrity of
heart; but, not content, with this, they heaped to themselves many
supererogatory rites;
f48 hence the water of expiation, or
lustration always in use, even when they were unconscious of any pollution:
hence their anxious labor in washing cups and platters, that it might readily
appear how constantly the perversity of man abuses what God has appointed for
the best of reasons.
Another Supplement touching
Things
Accidentally Unclean
f49
Deuteronomy
14
Deuteronomy
14:21
21. Ye shall not eat of
any thing that dieth of itself: thou shalt give it unto the stranger that
is in thy gates, that he may eat it; or thou mayest sell it unto an
alien: for thou art an holy people unto the Lord thy God. 21. Non
comedetis ullum cadaver: peregrino qui est intra portas tuas dabis illud, et
comedet illud, aut vendes alienigenae: populus enim sanctus es Jehovae Deo
tuo.
Exodus
22
Exodus
22:31
31. And ye shall be holy men
unto me: neither shall ye eat any flesh that is torn of beasts in
the field; ye shall cast it to the dogs. 31. Viri sancti eritis mihi:
carnem in agro raptam non comedetis, cani projicietis eam.
Leviticus
17
Leviticus 17:15,
16
15. And every soul that eateth
that which died of itse!f, or that which was torn with beasts, whether
it be one of your own country, or a stranger, he shall both wash his
clothes, and bathe himself in water, and be unclean until the even; then
shall he be clean. 15. Onmis anima quae comederit cadaver, aut raptum,
tam de indigenis quam de peregrinis, lavabit vestimenta sua, ubi laverit se
aqua,: eritque immundus usque ad vesperam, deinde mundus
erit.
16. But if he wash them
not, nor bathe his flesh, then he shall bear his iniquity. 16. Quod
si non laverit vestes, et carnem non laverit, portabit iniquitatem
suam.
Deuteronomy 14:21.
Ye shall not eat of any thing
that dieth of itself. The eating of any
carcase, or of flesh torn by wild beasts, is reckoned among the causes of
defilement; but we must understand it to be the carcase of an animal which has
died of hunger or disease, for, from the nature of its death, it contracted
impurity, although in itself it were otherwise pure. The end of the precept is
gathered from the reason which is immediately subjoined, "for thou art a holy
people unto the Lord thy God," and from the ablution which is prescribed in the
passage from Leviticus. The same thing is, secondly, enjoined respecting flesh
that has been torn, as before with regard to the carcase, for the deformity of
its laceration is counted as uncleanness. The holiness of the people is again
referred to, that they may more diligently beware of defilements. Hence it
follows that those were contaminated who should eat of torn flesh. Therefore, in
the third passage, he confirms it that the Jews were to abstain, and were
prohibited from the eating of a carcase or the flesh of an animal torn by
beasts, lest they should pollute themselves. Nor is it an objection that the
eating of carrion and of blood are here prohibited in conjunction with each
other; for we know that Moses does not always arrange his precepts in order, but
promiscuously adduces such as appertain to different classes. Therefore, I have
thought it well to separate these two prohibitions which have distinct objects,
and whose dissimilarity manifestly appears from the difference of their
punishment. He who shall have eaten blood shall be cut off from the people;
whereas he who shall have eaten carrion, shall wash himself and be unclean till
the evening. A question might again arise respecting torn or lacerated flesh;
but it seems in my judgment to be plain enough from the context, that flesh torn
by beasts is counted amongst unclean meats; for the reason of the law is
expressed, viz., because those who were chosen to be a holy people should keep
themselves pure and incorrupt. Nor would God command that meat intended for man
should be thrown to dogs, unless it were infected with a contagion, which would
pollute His holy ones. As to the command, in the first passage, to give it to a
stranger, or to sell it to an alien, that he might eat it, it does not appear
reasonable, since that would be to supply the materials for sin, as though one
should offer a sword to a madman, or transfer illicit goods to others. But the
solution of this difficulty is easy: for the Gentiles were permitted to eat
indifferently of all sorts of food, since no distinctions were placed between
them; but the prohibition of certain meats was a mark of separation between them
and the elect people of God. A more difficult question arises from a kind of
contradiction, because Moses in another passage binds both the stranger and the
home-born by the same law, and declares them to be alike unclean if they shall
have tasted of carrion. But we must bear in mind that he sometimes calls those
strangers who, although born of heathen parents, had embraced the Law.
Circumcision, therefore, connected them with God, just as if they had derived
their origin from Abraham; whilst there were other strangers, whom
uncircumcision separated from the children of Abraham as profane and
excomnmnicate. The sum is, that whosoever allege God's name, and boast
themselves to be His people, are called to cultivate holiness, and to keep
themselves pure from every stain.
Another
Supplement
as to Marriage with
Unbelievers
f50
Deuteronomy
21
Deuteronomy
21:10-13
10. When thou goest forth
to war against thine enemies, and the Lord thy God hath delivered them into
thine hands, and thou hast taken them captive, 10. Quum egressus fueris
ad bellum contra inimicos tuos, et dederit eos Jehova Deus tuus in manum tuam,
et ex eis captivos abduxeris:
11. And
seest among the captives beautiful woman, and hast a desire unto her, that thou
wouldest have her to thy wife; 11. Videris autem in captivitate mulierem
pulchram forma, et deamaris eam, et acceperis tibi in
uxorem.
12. Then thou shalt bring her
home to thine house; and she shall shave her head, and pare her
nails; 12. Introduces eam domum tuam: et radet caput suum, ac praecidet
ungues suos:
13. ment of her captivity
from off her, and shal! Remain in thine house, and bewail her father and her
mother a full month: and after that thou shalt go in unto her, and be her
husband, and she shall be thy wife. 13. Deponetque vestimentum
captivitatis suae a se, et manebit in domo tua, ae flebit patrem suum, et matrem
suam mensem integrum: et postea ingredieris ad eam, erisque maritus ejus, et
erit tibi uxor.
10.
When thou goest forth to
war. The same thing is now commanded
respecting wives as above respecting meats. As regarded the Canaanites, who were
destined and devoted to destruction, we have seen that the Israelites were
prohibited from taking their women to wife, lest this connection should be an
enticement to sin; but Moses now goes further, viz., that the Israelites, having
obtained a victory over other nations, should not marry any of the captive
women, unless purified by a solemn rite. This, then, is the sum, that the
Israelites should not defile themselves by profane marriages, but in this point
also should keep themselves pure and uncorrupt, because they were separated from
other people, to be the peculiar people of God. It was better, indeed, that they
should altogether abstain from such marriages; yet it was difficult so to
restrain their lust as that they should not decline from chastity in the least,
degree; and hence we learn how much license conquerors allow themselves in war,
so that there is no room for perfect purity in them. Wherefore God so tempers
His indulgence as that the Israelites, remembering the adoption wherewith He had
honored them, should not disgrace themselves, but in the very fervor of their
lust should retain some religious affection. But the question here is not of
unlawful ravishment, but Moses only speaks of women who have been made captives
by the right of war, for we know that conquerors have abused them with impunity,
because they had them under their power and dominion. But since many are led
astray by the blandishments of their wives, God applies a remedy, viz., that the
abjuration of their former life should precede their marriage; and that none
should be allowed to marry a foreign wife until she shall have first renounced
her own nation. To this refers the ceremony, that the woman should shave her
head, and cut her nails, and change her garments, and lament her father and her
family for an entire month, viz., that she may renounce her former life, and
pass over to another people. Some of the rabbins twist the words to a different
meaning, as if God would extinguish love in the minds of the husbands by
disfiguring the women; for the shaving of the head greatly detracts from female
beauty and elegance; and "to make the nails," for so the words literally mean,
they understand as to let them grow; and the prolongation of the nails has a
disgusting appearance. But their gloss is refuted by the context, in which she
is commanded to put off the raiment of her captivity.: But I have no doubt but
that their month of mourning, their shaven head, and the other signs, are
intended by God for their renewal, so that they may accustom themselves to
different habits. And with the same object they are commanded to bewail their
parents as if dead, that they may bid farewell to their own people. To this the
Prophet seems to allude in
<194510>Psalm
45:10, when he says, "Hearken, O daughter, and consider, and incline thine ear;
forget also thine own people, and thy father's house;" for he intimates
that otherwise the marriage of a foreign woman with Solomon would not be pure
and legitimate, unless she should relinquish her superstitions, and devote
herself to God's service. Nor was it needless that God should require the
Israelites diligently to beware lest they should take wives as yet aliens from
the study of true religion, since experience most abundantly shows how fatal a
snare it is. But although we are not now bound to this observance, yet the rule
still holds good that men should not rashly ally themselves with women still
devoted to wicked
superstitions.
f51
Judicial
Supplements
Deuteronomy
18
Deuteronomy
18:19
19. And it shall come to pass,
that whosoever will not hearken unto my words, which he shall speak in my
name, I will require it of him. 19. Erit autem ut si quis non
audierit verba mea quae loquetur Propheta in nomine meo, ego re-quiram ab
eo.
Thus far I have reviewed The
Supplements To The First Commandment, which relate to the Ancient Types and
Legal Worship. The Commandment itself will always remain in force, even to the
end of the world; and is given not only to the Jews, but likewise to us also.
But God formerly made use of the ceremonies as temporary aids, of which,
although the use has ceased, the utility still remains; because from them it
more clearly appears how God is to be duly served; and the spirit of religion
shines forth in them. Therefore the whole substance is contained in the precept,
but in the external exercise, as it were, the form to which God bound
none but His ancient people. Now follow The Political
Supplements,
f52 whereby God commands the punishments to
be inflicted, if His religion shall have been violated. For political laws are
not only enacted with reference to earthly affairs, in order that men should
maintain mutual equity with each other, and should follow and observe what is
right, but that they should exercise themselves in the veneration of God. For
Plato also begins from hence, when he lays down the legitimate constitution of a
republic, and calls the fear of God the preface of all laws; nor has any profane
author ever existed who has not confessed that this is the principal part of a
well-constituted state, that all with one consent should reverence and worship
God. In this respect, indeed, the wisdom of men was at fault, that they deemed
that any religion which they might prefer was to be sanctioned by laws and by
punishments; yet the principle was a just one, that the whole system of law is
perverted if the cultivation of piety is ignored by
it.
But, whilst God commends the care and study
of religion to the judge, and commands that the contempt of it should be
publicly avenged, He at the same time provides against a common error, that they
should not rush into severity with rash and inconsiderate zeal. For, inasmuch as
the several nations, cities, and kingdoms foolishly invent their own gods, He
propounds His own Law, from the regulation of which it is sinful to decline. It
has been wisely forbidden by human legislators, that men should make to
themselves private gods; but all this is vain unless the knowledge of the true
God enlightens and directs them. Justly, therefore, does God recall His people
to that doctrine which He has delivered, to the end that whosoever shall have
contumaciously despised it should be punished. But, since it would be
insufficient that they should be once instructed in the proper worship of God by
a written law, unless daily preaching were subjoined, God expressly furnishes
His prophets with authority, and denounces the punishment to be inflicted if any
should violate it. He had previously said that He would raise up prophets, that
the condition of His chosen people should not be worse than that of other
nations; since, therefore, He had deposited with them the treasure of true
religion, that they might be, as it were, its guardians, He now threatens with
destruction whosoever shall refuse to obey their commands. It is plain, however,
from the expression "in my name," that He does not speak of all who may usurp
the name of prophet, for it is as much as to say that they came from Him, and
advanced nothing without His command. For, although many may falsely present
themselves in God's name, this honorable distinction does not belong to them
unless God should ratify it; but this is truly the characteristic of faithful
and approved teachers, that they speak in the name of God. Thus, when Christ
promises that
"where two or
three are gathered in His name, there is He in the midst of them,"
(<401820>Matthew
18:20,)
He does not dignify with such great honor hypocrites,
who with sacrilegious audacity usurp His name; but He speaks of the reality, as
will also appear more clearly from the reverse law, which
follows.
Deuteronomy
13
Deuteronomy
13:5
5. And that prophet, or that
dreamer of dreams, shall be put to death; because he hath spoken to turn you
away from the Lord your God, which brought you out of the land of Egypt, and
redeemed you out of the house of bondage, to thrust thee out of the way which
the Lord thy God commanded thee to walk in: so shalt thou put the evil away from
the midst of thee. 5. Propheta antem falsus aut somniator interficietur,
eo quod defectionem loquutus sit contra Jehovam Deum vestrum, qui eduxit tee e
terra AEgypti, et redemit tee domo servorum, ut te depelleret a via quam
princaepit tibi Jehova Deus tuus, ut ambules in ea: et exterminabit malam e
medio tui.
5.
And that
prophet. Since the ministers of Satan
deceive men by their plausible exterior, when they vaunt themselves to be the
prophets of God, Moses had already admonished them, that all. teachers were not
to be listened to indifferently, but that the true were to be distinguished from
the false, and that, after judgment had, those should obtain credit who deserved
it. He now subjoins the punishment of such as should creep in under the name of
a prophet to draw away the people into rebellion. For he does not condemn to
capital punishment those who may have spread false doctrine, only on account of
some particular or trifling error, but those who are the authors of apostasy,
and so who pluck up religion by the roots. Observe, again, that the season of
this severity would not be until a positive religion should be established; and,
therefore, the grossness of the impiety is expressly named, "if they
should have tried to turn the people away from the worship of the true God."
Moreover, that all excuse might be obviated, Moses says that it is sufficiently
manifested who God is, and how He is to be worshipped, both by the wonderful
blessing of their redemption, as well as by the doctrine of the Law. Therefore,
in order that God may shew that so heavy a punishment is justly inflicted upon
apostates, He declares the certainty of that religion which should exist among
the Israelites; as much as to say, that no pardon could be granted to such
impious contempt, since God had abundantly proved the glory of His Godhead by
the miracle of their redemption, and had manifested His will in the
Law.
It must then be remembered, that the crime
of impiety would not otherwise merit punishment, unless the religion had not
only been received by public consent and the suffrages of the people, but, being
supported also by sure and indisputable proofs, should place its truth above the
reach of doubt. Thus, whilst their severity is preposterous who defend
superstitions with the sword, so also in a well constituted polity, profane men
are by no means to be tolerated, by whom religion is subverted.
f53 Thus they are unable to endure, who
desire to be at liberty to make disturbances with impunity; and therefore they
call those sanguinary who teach that the errors by which religion is undermined
and thence destroyed, should be restrained by public authority. But what will
they gain by openly raving against God? God commands the false prophets to be
put to death, who pluck up the foundations of religion, and are the authors and
leaders of rebellion. Some scoundrel or other gainsays this, and sets himself
against the author of life and death. What insolence is this!
f54 As to their denial that the truth of God
stands in need of such support, it is very true; but what is the meaning of this
madness, in imposing a law upon God, that He should not make use of the
obedience of magistrates in this respect? And what avails it to question about
the necessity of this, since so it pleases God? God might, indeed, do
without the assistance of the sword in defending religion; but such is not His
will. And what wonder if God should command magistrates to be the avengers of
His glory, when He neither wills nor suffers that thefts, fornications, and
drunkenness should be exempt from punishment. In minor offenses it shall not be
lawful for the judge to hesitate; and when the worship of God and the whole of
religion is violated, shall so great a crime be fostered by his dissimulation?
Capital punishment shall be decreed against adulterers; but shall the despisers
of God be permitted with impunity to adulterate the doctrines of salvation, and
to draw away wretched souls from the faith? Pardon shall never be extended to
poisoners, by whom the body alone is injured; and shall it be sport to deliver
souls to eternal destruction? Finally, the magistracy, if its own authority be
assailed, shall take severe vengeance upon that contempt; and shall it suffer
the profanation of God's holy name to be unavenged? What can be more monstrous!
But it is superfluous to contend by argument, when God has once pronounced what
is His will, for we must needs abide by His inviolable
decree.
But it is questioned whether the
law pertains to the kingdom of Christ, which is spiritual and distinct from all
earthly dominion; and there are some men, not otherwise ill-disposed, to whom it
appears that our condition under the Gospel is different from that of the
ancient people under the law; not only because the kingdom of Christ is not of
this world, but because Christ was unwilling that the beginnings of His kingdom
should be aided by the sword. But, when human judges consecrate their work to
the promotion of Christ's kingdom, I deny that on that account its nature is
changed. For, although it was Christ's will that His Gospel should be proclaimed
by His disciples in opposition to the power of the whole world, and He exposed
them armed with the Word alone like sheep amongst wolves, He did not impose on
Himself an eternal law that He should never bring kings under His subjection,
nor tame their violence, nor change them from being cruel persecutors into the
patrons and guardians of His Church. Magistrates at first exercised
tyranny against the Church, because the time had not yet come when they
should "kiss the Son" of God, and, laying aside their violence, should become
the nursing fathers of the Church, which they had assailed according to Isaiah's
prophecy, that undoubtedly refers to the coming of Christ.
(<234906>Isaiah
49:6-23.) Nor was it causelessly that Paul, when he enjoins prayers to be made
for kings and other worldly rulers, added the reason that under
them
"we may lead a quiet and
peaceable life
in all godliness and
honesty."
(<540202>1
Timothy 2:2.)
Christ, indeed as He is meek, would also, I confess,
have us to be imitators of His gentleness, but that does not prevent pious
magistrates from providing for the tranquillity and safety of the Church by
their defense of godliness; since to neglect this part of their duty, would be
the greatest perfidy and cruelty. And assuredly nothing can be more base than,
when we see wretched souls drawn away to eternal destruction by reason of the
impunity conceded to impious, wicked, and perverse impostors, to count the
salvation of those souls for nothing. But, if under this pretext the
superstitious have dared to shed innocent blood, I reply that what God has once
commanded must not be brought to nought on account of any abuse or corruption of
men. For, if the cause alone abundantly distinguishes the martyrs of Christ from
malefactors, though their punishment may be identical, so the Papal executioners
will not bring it to pass by their unjust cruelty that the zeal of pious
magistrates in punishing false and noxious teachers should be otherwise than
pleasing to God. And this is admirably expressed in the words of Moses, when he
reminds them that judgment must be passed according to the law of God. I have
already said that. this severity must not be extended to particular errors, but
where impiety breaks forth even into rebellion. When it is added, "to
thrust thee out of the way, which the Lord thy God commanded thee," we
gather from it that none are to be given over to punishment, but those who shall
have been convicted by the plain word of God, lest men should judge them
arbitrarily. Whence it also appears that zeal will err in hastily drawing the
sword, unless a lawful examination shall have been previously
instituted.
Deuteronomy
17
Deuteronomy 17:12,
13
12. And the man that will do pre
sumptuously, and will not hearken unto the priest that standeth tominister there
before the Lord thy God, or unto the judge, even that man shall die: and thou
shalt put away the evil from Israel. 12. Vir autem qui egerit in superbia
ut non audiat sacerdotem qui stat ut illic ministret Jehovae Deo, tuo, aut
judicem, morietur vir ille, et exterminabis malum ex
Israele
13. And all the people shall
hear, and fear, and do no more presumptuously, 13. Atque omnes e populo
audi ant, ut timeant, neque in posterurn
superbiant.
He pronounces a similar
punishment on those who shall have contumaciously rejected the judgment of the
priests. We have already seen that the prophetical office was united with the
priesthood; since, according to
<390204>Malachi
2:4, the covenant of God was with Levi, that his descendants might be the
guardians of His knowledge, and the interpreters of His law: yet God often
punished the laxity of the priests, by setting other teachers over his people.
At any rate, both were ambassadors for Him. Since, therefore, the authority of
the prophets had been sanctioned above, the same rights are now conferred upon
the priests; nor is this surprising, for it was no trifling crime to despise
God, the appointer of this order. Yet we must remember what I have elsewhere
stated, that the priests were not armed with tyrannical authority, so that it
was sinful to reject whatever they might have decreed according to their own
fancy. For neither did God dethrone Himself when He appointed them, nor did He
bind men's consciences to obey their ordinances without distinction, but only
would put reins on the audacity of those who have no scruple in undervaluing the
government of the Church. For this must be considered, that foul and horrible
would be the disorder, if men were promiscuously permitted to reject whatever
the rulers of the Church may have appointed; and it would be ridiculous that
persons should be called to govern, to whom no dignity should be accorded; and,
therefore, natural reason itself shews and dictates, that the reverence, which
is here demanded, is due to all lawful commands. God was the author of the
priesthood: He, too, ordained judges. What could be more absurd than that they
should be despised and laughed at with impunity, who presided in the name and by
the command of God? But He has never exalted a mortal man so high as to abdicate
His own rights; nay, it was often necessary boldly to reject what the priests
had commanded. Urijah the priest built a profane altar in the fashion of that at
Damascus, which Ahaz had sent, and offered a sacrifice
thereon,
f55
(<121612>2
Kings 16:12,) was it necessary that Isaiah should acquiesce in this? Nay,
detestable was the adulation of all who assented to the decree of a wicked and
perfidious priest. Moreover, we see that the prophets were very often so far
from agreeing with the priests, that they waged open war with them. But the
whole of this matter is decided by the words of Moses, for he does not
unreservedly condemn all who should not obey, but restricts his law by the
addition of a special mark, viz., if the contempt should arise from presumption
or arrogance. Therefore it was not else a capital crime to disobey the priest or
the judge, unless any one should insolently and proudly oppose himself to the
ordinance established by God. Otherwise this exception would have been
interposed without reason. In fine, the priests of old were to be obeyed, as far
as it concerned the public peace that the pastors ordained by God should be
reverently honored; yet so as that there should be no departure from God
Himself, the one Head and Prince of all pastors. We have elsewhere seen how
foolishly the Papists take this to
themselves.
f56
13.
And all the people.
He shews from the object of the enactment
why the proud despisers (of the priests) were not to be spared; for
punishments have reference to common example, whilst, on the other hand,
impunity is a bait to sin, and the nurse of unbridled licentiousness. And,
assuredly, when He commands that the whole people should be inspired with
terror, it is a hint that, unless presumption should be corrected, and
the bold and wicked should be restrained by severe discipline, the door would be
opened to them to destroy the Church.
Deuteronomy
13
Deuteronomy
13:6-11
6. If thy brother, the son
of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy
friend, which is as thine own soul, entice thee secretly, saying, Let us
go and serve other gods, which thou hast not known, thou, nor thy
fathers; 6. Si incitaverit te frater tuus, filius matris tuae, aut filia
tua, aut filia tua, aut uxor complexus tui, aut amicus tuus qui sit sicut anima
tua, clam dicendo, Eamus et colamus deos alienos quos non noveris neque tu,
neque patres tui:
7. Namely, of
the gods of the people which are round about you, nigh unto thee, or far
off from thee, from the one end of the earth even unto the other
end of the earth; 7. E diis populorum qui sunt in circuitu vestro,
sive propinqui sint, sive remoti a te, ab extremo regionis usque ad extremum
ejus:
8. Thou shalt not consent unto
him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou
spare, neither shalt thou conceal him: 8. Non acquiesces ei, neque
obedies ei, nec parcet ei oculus tuus, neque misereberis, neque occultabis
eum:
9. But thou shalt surely kill him;
thine hand shall be first upon him to put him to death, and afterwards the hand
of all the people. 9. Sed occidendo occides eum: manus tua erit in eum
prima ad ipsum interficiendum, deinde manus universi
populi.
10. And thou shalt stone him
with stones, that he die; because he hath sought to thrust thee away from the
Lord thy God, which brought thee out of the land of Egypt, from the house of
bondage. 10. Et lapidabis eum lapidibus et morietur: quia quaesivit te
abstrahere a Jehova Deo tuo, qui eduxit te e terra AEgypti, e domo
servorum
11. And all Israel shall
hear, and fear, and shall do no more any such wickedness as this is among
you. 11. Ut totus Israel audiant et timeant, nec addant facere
quicquam simile huic rei pravae in medio tui
6.
If thy brother, the son of
thy mother. The punishment which he had
commanded to be inflicted on false teachers, is now extended to each one of the
people. For although it is a lighter offense in a private individual to draw
others with him into error, both because his ignorance is excusable, and the
profession of a teacher does not increase his responsibility, yet a falling away
from religion, from whencesoever it arises, is intolerable to God. Only, those
two points, to which we have already adverted, are to be kept in remembrance,
viz., that this judgment can have no place except where religion is duly
constituted; and, also, that all are not to be put to death indifferently, who
may have erred in some particular, but that this severity is only to be
exercised against apostates, who pluck up religion by the roots, so that the
worship of God is adulterated, or pure doctrine abolished. Nor indeed does God
enjoin that the slipperiness of the tongue is to be capitally punished, if it
shall have inconsiderately let fall something amiss, but rather
f57 the wicked design of altering the true
religion, as the words clearly express the matter. It is worth while remarking
with what particularity God enforces upon us the duty of fostering and upholding
religion: for, because general laws are usually eluded by various exceptions, He
expressly says that neither brother, nor son, nor wife, nor intimate friend is
to be spared.
f58 The eye is said to pity, because
the very look is of great power in awakening the affections on both sides;
therefore it is not without reason that God requires
f59 such courage as may be moved to pity
neither by tears, nor blandishments, nor the sadness of the spectacle. The
phrases, too, are emphatic, "thy brother, who proceeded from the same
womb;" "the wife who sleeps in thy bosom or embrace;" "the friend whom you love
as yourself;" in order that pure zeal, when it sees God's sacred name profaned,
may not give way to any human affection. Christ says that no one is worthy to be
acknowledged as His disciple, but he who shall neglect his father, and mother,
and children, when necessary. So now God declares that all our tenderest
affections, which are implanted in us by nature, and in which all the best
persons sometimes indulge, are sinful, if they hinder us from vindicating His
glory.
It is pious and praiseworthy to love our
wives and children as our own bowels; nor is there any reason which forbids us
from regarding our brother and our friend with similar love; only let God be
preferred to all, for it is too preposterous to betray His glory for the sake of
man. For to plead the love due to our wives, or anything of the same kind, what
is this but to set our affections against God and His precepts? Wherefore the
desire to mitigate that severity to which He would harden us, betrays an
effeminacy which He will not endure. Now, there are two most just grounds for
the heaviness of the punishment; first, because we are almost all of us slack
when we ought to be very zealous in avenging the insults which God may receive;
and, secondly, because more severe remedies are applied to perilous diseases, so
it is right that so noxious, and altogether deadly pestilence as this should be
met with extraordinary means. And to this refers the expression
"secretly." For although it might seem cruel to betray such as
have not publicly transgressed, yet, inasmuch as sectaries fly from the light,
and creep in by clandestine and deceitful arts, it is necessary to
prevent them from fraudulently infecting individual houses with their poison, as
always is the case with them. Therefore God would have their insidious endeavors
checked betimes, lest the contagion should
spread.
7.
Namely, of the gods of the
people. The sum of the matter is to this
effect, that we should so acquiesce in the known truth, as that our ears may be
closed to all the falsehoods by which it is opposed. Men's neighborhood to each
other commonly produces, by their intercommunication, a conformity of habits.
Thus errors pass from one to the
other;
f60 and since we are generally prone to evil,
the worse pervert the better. Since, then, the people of Israel were everywhere
surrounded by idolaters, they might have easily been enticed to imitate them,
unless measures were taken to prevent it. But the expression "round about" is
used, because a pretext for yielding might have been taken from the fact, that
the Israelites differed in religion not from a single nation only, but from all
who surrounded them on every side. For to whatever quarter they looked, examples
presented themselves to their eyes, whereby they were attracted to a new and
strange form of religion. He afterwards amplifies this, by adding, even if those
nations "be far off from thee;" for the Israelites were not divided from
their neighbors only, but severed also from the whole human race. But this was
no slight temptation, that they found no companions in the whole world, nor any
nation, which agreed with them. Besides, distance itself sometimes causes us to
have respect for those who are unknown to us; since the curiosity of men is
volatile, and traverses in its levity sea and land, in order to procure for
itself pestiferous monsters for the sake of their novelty. Meanwhile, God exalts
the faith which is founded on His Word, in comparison with the manners,
institutions, rites, and customs of all nations; for none has made any true
proficiency in religion unless he abominates whatever is opposed to
it.
9.
But thou shalt surely kill
him. He would not that every one should
privately execute vengeance without a public trial; but he referred to the
ordinary custom, that the witnesses should throw the first stone at condemned
criminals, as we shall see elsewhere. For it was an admirable provision, that
God would have those who had denounced the crime, to be the executors of its
punishment, in order that they should be more cautious and moderate in giving
their testimony. The reason, which is added at the end, "because he hath
sought to thrust thee away from the Lord thy God, who brought thee out,"
etc., again exaggerates the crime on the score of its ingratitude; which was
detestable in proportion to the inestimable blessing of their deliverance. It
was an act of gross wickedness to rebel against God after they had known Him;
but it was still more gross to undervalue their Deliverer. Finally, the
advantage and fruit of this severity is subjoined; for, whilst punishment was
inflicted on one man's crime, all others were inspired with terror; and thus the
death of one is a wholesome discipline for all, in the way of
example.
Deuteronomy
13
Deuteronomy
13:12-17
12. If thou shalt hear
say in one of thy cities, which the Lord thy God hath given thee to dwell
there, saying, 12. Si audieris de una urbium tuarum quas Jehova Deus tuus
dat tibi ut habites ibi, aliquem
dicen-tem:
13. Certain men, the
children of Belial, are gone out from among you, and have withdrawn the
inhabitants of their city, saying, Let us go and serve other gods, which ye have
not known; 13. Egressi sunt quidam homines filii impietatis e medio tui,
qui impulerunt habitatores urbis suae, dicendo, Eamus et colamus deos alienos
quos non nostis.
14. Then shalt thou
enquire, and make search, and ask diligently: and, behold, if it be
truth, and the thing certain, that such abomination is wrought
among you; 14. Tunc inquires, et investigabis diligenter: et siquidem
veritas sit et rumor verus, quod facta sit abominatio ista in medio
tui:
15. Thou shalt surely smite the
inhabitants of that city with the edge of the sword, destroying it utterly, and
all that is therein, and the cattle thereof, with the edge of the
sword. 15. Percutiendo percuties habitatores urbis illius acie gladii,
perdendo eam, et quicquid in ea fuerit, et jumenta ejus acie
gladii.
16. And thou shalt gather all
the spoil of it into the midst of the street thereof, and shalt burn with fire
the city, and all the spoil thereof every whit, for the Lord thy God: and it
shall be an heap for ever; it shall not be built again. 16. Atque omnia
spolia ejus congregabis in medio plateae ejus, et combures igni urbem ipsam et
omnia spolia ejus prorsus Jehovae Deo tuo, eritque tumulus perpetuus, non
aedificabitur.
17. And there shall
cleave nought of the cursed thing to thine hand: that the Lord may turn from the
fierceness of his anger, and shew thee mercy, and have compassion upon thee, and
multiply thee, as he hath sworn unto thy fathers. 17. Neque adhaerebit
manui tuae quicquam de anathemate, ut avertatur Jehova ab ira furoris sui, et
det tibi misericordias, misereaturque tui, ac te multiplicet quemadmodum juravit
patribus tuis.
12.
If thou shalt hear
say. If impiety and rebellion should
more widely prevail, Moses declares that whole cities, together with their
inhabitants, should rather be destroyed, than that so great a crime should
remain unpunished. Hence we may better infer how unholy is the tenderness of
those who would have no punishment inflicted for the violation of the religion
of God. If any sedition may have arisen in an army or nation, and the contagion
may have spread through the whole multitude, the severity of a just and moderate
ruler does not usually proceed further than to punish the ringleaders; when,
therefore, God commands all without exception to be destroyed, the great
atrocity of the crime is made apparent. Hence, too, we are admonished, that zeal
for God's glory is but cold among us, unless true religion is held to be of more
value than the preservation of a single city or people. But if so many together
are to be dragged to death in crowds, their impudence is more than detestable,
and their pity cruelty itself, who would take no account of God's injured
majesty, so that one man may be spared. And since we are created to no other
end, and live for no other cause than that God may be glorified in us, it is
better that the whole world should perish, than that men should enjoy the fruits
of the earth in order that they may contaminate it with their blasphemies. If
those who first professed Christ's name had been inspired with such zeal as
this, true religion would never have been overwhelmed, and almost extinguished
by so many corruptions. But we must always bear in mind what I have already
said, that this severity must not be resorted to except when the religion is
suffering, which is not only received by public authority and general opinion,
but which is proved on solid grounds to be true; so that it may clearly appear
that we are the avengers of God against the
wicked.
13.
Certain men, the children of
Belial. Moses puts a case, which very
often is wont to occur. For all do not break forth into impiety together at the
same moment, but Satan stirs up some who are like fans to excite others; and by
their instigations the multitude is led to imitate them. Moses calls such as
these "children of
Belial;" f61
by which word some think that rebellious
(proefractos) men are pointed out, and expound it "without yoke."
Their opinion, however, seems to be more correct, who interpret it "men of
nothing," men in whom nothing good or praiseworthy is found; and literally
translate it "those who are worthless."
f62
This expression is invariably applied to the
wicked (sceleratis, improbis, et nequam;) and therefore Paul,
contrasting Christ with Belial, designates by it Satan the chief of all the
wicked.
(<470615>2
Corinthians 6:15.) He uses the words "gone out," as if they had dared to come
forward, and openly to parade their impiety. But, though the evil may have
originated with a few authors, he does not mean that punishment should stop with
them; as if the instigation of others availed as an excuse for the multitude.
And he enjoins diligent inquiry to be made, for two reasons: viz., lest they
should connive at the iniquity, and be lax, and careless about it, or lest they
should be too hasty and precipitate in their judgment; because, on the one hand,
whilst we are never equitable, nor decide rightly in precipitation and anger, so
on the other it betrays base indifference, and something like disloyalty, to
overlook so great a crime. Thus both activity and moderation are commended, so
that the judge may neither be lax, nor make any decision until the matter shall
be carefully inquired into.
15.
Thou shalt surely
smite. Lest the severity of the
punishment should occasion surprise, let us first observe that the error was
unpardonable, because its authors, being educated in the doctrines of the Law,
could not be deceived involuntarily, nor unless they had grown weary of
religion, and set their hearts on the impostures of the devil. On this account
God, in the Book of Jeremiah, in order to inveigh more heavily against the
inconstancy of the Jews, refers them to distant isles and nations: "Passover (He
says) and consider," etc., "Hath a nation changed their gods, which are yet no
gods? but my people have changed their glory for that which doth not profit. Be
astonished, O ye heavens, at this," etc.
(<240210>Jeremiah
2:10-12.) For justly must their instability be accounted monstrous, that they
should have voluntarily forsaken the fountain of life, and have been carried
away to vanity by their preposterous love of novelty. If any should object that
the little children at least were innocent, I reply that, since all are
condemned by the judgment of God from the least to the greatest, we contend
against Him in vain, even though He should destroy the very infants as yet in
their mothers' womb. When Sodom and the neighboring cities were swallowed up, we
doubt not but that in the mighty multitude many infants and pregnant women also
perished; and whilst our reason struggles against this, it is better rather to
look up reverently to the Divine tribunal, than to subject it to our own laws.
The same may be said of the destruction of Babylon; for when the Prophet
exclaims: "Happy shall he be that taketh and dasheth thy little ones
against the stones," he assuredly eulogizes the just vengeance of God.
(<19D709>Psalm
137:9.) So also in this passage, if it does not appear to us agreeable to reason
that the whole race of evil-doers should be exterminated, let us understand that
God is defrauded of His rights, whensoever we measure His infinite greatness,
which the angels themselves admiringly adore, by our own feelings. Although we
must recollect that God would never have suffered any infants to be
destroyed, except those which He had already reprobated and condemned to eternal
death. But if we admit God's right to deprive of the hope of salvation
whomsoever He sees fit, why should the temporal punishment, which is much
lighter, be found fault with? Rather let us learn from the severity of this Law,
how detestable is the crime of setting up false and spurious modes of worship,
since it contaminates not only the infants, whose age prevents them from being
conscious of it,
f63 but even the cattle and flocks, and the
very houses and walls. For he proceeds immediately afterwards to
say,
16.
And thou shalt gather all the
spoil of it. They are commanded to burn
all the furniture, and whatever is found in the city; and the reason is
subjoined, because it is accursed (anathema). If any city was
taken in war, all that God here commands to be burnt was to be counted as spoil,
for the Jews would pollute themselves by its very touch. It might be indeed that
God's intention was to obviate covetousness, lest the Jews should mix up their
zeal with rapine; but the principal reason was that which Moses expresses, that
the people might be more accustomed to detest the crime, which they saw to be so
cruelly punished by God. The word
µrj,
cherem, which the Greeks have translated anathema,
f64
properly means destruction, or abolition; but
that which God would have annihilated, because He cannot bear the sight of it,
is called
µrj,
before Him. Therefore it is said, "Thou shalt burn it to the Lord thy
God;" for the translation which some give, "for (propter)
the Lord," is not quite literal. The sum is to this effect, that if they
fear God's vengeance for themselves, and desire to propitiate His favor, they
must hold in execration the houses and property of those who have rebelled
against the Law. Moreover, it is implied by the words "mercy" and
"compassion," that if God should deal with absolute justice, the wickedness of
one city would suffice to destroy a whole country. Whence we gather, that a kind
of expiation is demanded to propitiate God, when they are commanded utterly to
destroy the city, and to cast every remnant of it into the
fire.
Exodus
22
Exodus
22:18
18. Thou shalt not suffer a
witch to live 18. Maleficam non pateris
vivere.
18.
Thou shalt not suffer a witch to
live. In these passages the punishment
of those is appointed who should in any respect violate the worship of God. We
have lately seen how severely God avenged apostasy from the faith; but now He
touches upon certain particular points when religion is not professedly
forsaken, but some corruption is introduced, whereby its purity is affected. The
first passage denounces capital punishment upon witches; by which name Moses
means enchantresses, or sorceresses, who devote themselves to magic arts, either
to injure persons by their fascinations, or to seek revelations from the devil;
such as she was whom Saul consulted, although she might be called by a different
name
f65 Since such illusions carry with them a
wicked renunciation of God, no wonder that He would have them punished with
death. But since this pestilent crime would be no more tolerable in a man than a
woman, it has been probably supposed that the law was directed against women,
because their sex is more disposed to superstition. Certainly the same enactment
is made respecting males in
<051801>Deuteronomy
18:1,
f66 only the punishment is not there
denounced, but God merely prohibits any of the people from being an enchanter or
a witch. Now it is clear that all the kinds which are there recited, are here
included under one; so that God would condemn to capital punishment all augurs,
and magicians, and consulters with familiar spirits, and necromancers and
followers of magic arts, as well as enchanters. And this will appear more
plainly from the second and third passages, in which God declares that He "will
set. His face against all, that shall turn after such as have familiar spirits,
and after wizards," so as to cut them off from His people; and then commands
that they should be destroyed by stoning. Wherefore, since it is not just that
men should escape with impunity, when the infirmity of women is not spared, nor
that dissimilar sentences should be pronounced in similar cases, the same
punishment which was decreed against witches and enchantresses, is now extended
to either sex, and to all magical superstitions. In the words also "that turneth
to go a whoring," the atrocity of the crime is again expressed, the similitude
being taken from immodest women, who seek with wandering glances for the
indulgence of their lust. Moses, therefore, signifies that, as soon as we begin
to cast our eyes this way and that, and do not keep them fixed on God alone so
as to be content with Him, that sacred union
f67 is violated wherein He has bound us to
Himself.
Numbers
15
Numbers 15:30,
31
30. But the soul that doeth
ought presumptuously, (whether he be born in the land, or a
stranger,) the same reproacheth the Lord; and that soul shall be cut off from
among his people. 30. Anima quae fecerit in manu excelsa, tam civis quam
peregrinus, ut Jehovam contumelia afficiat, ex-cidetur anima illa e medio populi
sui.
31. Because he hath despised the
word of the Lord, and hath broken his commandment, that soul shall utterly be
cut off: his iniquity shall be upon him. 31. Quia sermonem Jehovae
contempsit, et praeceptum ejus irritum fecit: excidendo excidetur anima illa:
iniquitas ejus in ea.
30.
But the soul that doeth
ought. This verse is variously
translated. For some read it thus
f68 "The soul that doeth ought with a high
hand, the same reproacheth the Lord, and, therefore, shall be cut off;" thus
there would be two propositions. We have followed another opinion, reading it
connectedly, "The soul, who shall have raised a high hand to the
reproach of God, shall be cut off." Literally, it is, "The
soul, who shall have dealt with a high hand, whether born in the land, or a
stranger, himself blaspheming God, and that soul shall be plucked up from the
midst of his people." But, since either version is probable, and makes no
difference in substance, I have allowed myself freely to choose that which
expressed the meaning more clearly. "To deal with a high hand" is nothing more
than to attempt, or undertake proudly, what is not lawful: for our hands ought
to be guided, and, as it were, restrained by God's word, lest they should lift
themselves up. But although men's hands are used in various acts of audacity and
wantonness, yet here there is especial mention of the profanation of God's true
and legitimate worship, when anything is invented inconsistent with its purity:
for the punishment is not decreed against thefts, or murders, or other similar
crimes, but against the perverse imaginations, which tend to the corruption of
religion. The reason is afterwards added: "Because he hath despised the
word of the Lord, and hath broken His commandment." For it is no light offense
to transgress the bounds which God hath placed. Now, it is certain that all
self-invented services betray an impious contempt of God, as if men designedly
despised Him, and spurned at His commands. Whence we infer, that nothing is more
opposed to perfect and sincere religion than that temerity which induces men to
follow whatever course they please. The clause, "his iniquity shall be
upon him," may be explained in two ways, either as a confirmation
by Moses of the justice of this punishment, and of its merited infliction, or as
an admonition, that the impiety should be corrected betimes, before it has
advanced too far. There is no objection to either.
Leviticus
20
Leviticus 20:1-6,
27
1. And the Lord spake unto Moses,
saying, 1. Loquutus est Jehova ad Mosen,
dicendo:
2. Again, thou shalt say to the
children of Israel, Whosoever he be of the children of Israel, or of the
strangers that sojourn in Israel, that giveth any of his seed unto
Molech, he shall surely be put to death: the people of the land shall stone him
with stones. 2. Filiis Israel dices, Quicunque e filiis Israel, et e
peregrinis qui peregrinantur in Israel, dederit e semine suo Moloch, moriendo
morietur: populus terrae lapidibus lapidabit
eum.
3. And I will set my face against
that man, and will cut him off from among his people; because he hath given of
his seed unto Molech, to defile my sanctuary, and to profane my holy
name. 3. Ego etiam ponam faciem meam contra virum illum, et exterminabo
eum e medio populi sui, eo quod de-derit e semine suo Moloch, ut contaminaret
sanctuarium meum, et profanaret nomen sanctitatis
meae.
4. And if the people of the land
do any ways hide their eyes from the man, when he giveth of his seed unto
Molech, and kill him not; 4. Quod si abscondendo absconderit populus
terrae oculos suos a viro illo quando dabit ex semine suo Moloch, non
interficiendo illum;
5. Then I will set
my face against that man, and against his family, and will cut him off, and all
that go a whoring after him, to commit whoredom with Molech, from among their
people. 5. Tunc ponam ego faciem meam in virum illum, et in familiam
ejus, et succidam eum et omnes qui scor-tantur post ipsum, ut scortentur post
Moloch, e medio populi sui.
6. And the
soul that turneth after such as have familiar spirits, and after wizards, to go
a whoring after them, I will even set my face against that soul, and will cut
him off from among his people. 6. Anima quae respexerit ad Pythones et
ariolos, ad fornicandum post eos, ponam faciem meam contra animam illam, et
exterminabo e medio populi sui.
27. A
man also, or woman, that hath a familar spirit, or that is a wizard, shall
surely be put to death: they shall stone them with stones; their blood shall
be upon them. 27. Vir sive muleir in quibus fuerit Python, vel
aruspicum spiritus, moriendo morietur: lapidando lapidabunt eos: sanguis eorum
super eos.
1.
And the Lord spake.
The prohibition of this superstition was
previously expounded in its proper place. God here commands the punishment to be
inflicted, if any one should have polluted himself with it. And surely it was a
detestable sacrilege to enslave to idols that offspring, which was begotten to
God, and which He had adopted in the loins of Abraham, since in this way they
not only despoiled God of His right, but, so far as they could, blotted out the
grace of adoption. What He had then generally pronounced, He now specially
applies, viz., that they should be stoned who offered their seed to Molech; for
otherwise they would have tried to escape on the pretense that they had no
intention of revolting to other gods. Just as now-a-days, under the Papacy,
whatever is alleged from Scripture against their impious and corrupt worship, is
coldly and contemptuously received; because they varnish over their idolatries,
and so indulge themselves in them in security. But after God has commanded His
judges to punish this crime severely, He at the same time declares that, if
perchance they should connive at it, and encourage it. by their lenity, He
Himself will avenge it, so as to punish much more heavily those who may have
escaped from the hands of men; and not only so, but that He would implicate all
those who might have been aware of it in the same
con-detonation.
Exodus
12
Exodus 12:15,
19
15. Whosoever eateth leavened
bread, from the first day until the seventh day, that soul shall be cut off from
Israel. 15. Quicunque comederit fermentatum a die primo usque ad diem
septimum, excidetur anima illa ex
Israel.
19. Whosoever eateth that which
is leavened, even that soul shall be cut off from the congregation of Israel,
whether he be a stranger, or born in the land. 19. Quicunque comederit
fermentatum, exterminabitur anima illa e coetu Israel: tam peregrinus quam
indigena terre.
15.
Whosoever eateth leavened
bread. This law specially refers to the
keeping of the Passover. God had before forbidden the use of leaven; and He now
enacts the punishment to be inflicted, if any should neglect the prohibition,
and mingle leaven with the Paschal feast. But it is not without reason that we
have postponed to this place what Moses has joined together with the institution
of the Passover; for the plan proposed by us demands that the political laws,
which sanction God's worship by the denunciation of punishments, should occupy
their peculiar place. From the punishment it appears that, although it may be in
itself a trifling matter to abstain from leaven, (as Paul teaches that "bodily
exercise profiteth little,"
<540408>1
Timothy 4:8,) yet, inasmuch as in this ceremony the redemption of the people was
kept in memory, it was a very gross crime not to observe whatever God had
prescribed, for we must estimate the importance of the rites of the law from
their object.
f69
Deuteronomy
17
Deuteronomy
17:14-20
14. When thou art come unto
the land which the Lord thy God giveth thee, and shalt possess it, and shalt
dwell therein, and shalt say, I will set a king over me, like as all the nations
that are about me: 14. Quum ingressus fueris terrain quam Jehova
Deus tuus dat tibi, et possederis eam, et habitaveris in ea, ac dixeris,
Constituam super me regem sicut omnes gentes quae sunt per circuitus
meos.
15. Thou shalt in any wise set
him king over thee whom the Lord thy God shall choose; one from
among thy brethren shalt thou set king over thee: thou mayest not set a stranger
over thee, which is not thy brother. 15. Constituendo constitues
super te regem quem elegerit Jehova Deus tuus: e medio fratrum tuorum constitues
super te regem: non poteris constituere super te virum alienigenam, qui non sit
frater tuus.
16. But he shall not
multiply horses to himself, nor cause the people to return to Egypt, to the end
that he should multiply horses: forasmuch as the Lord hath said unto you, Ye
shall henceforth return no more that way. 16. Verum non multiplicabit
sibi equos, neque reducet populum in Aegyptum ad multiplicandos equos: quum
Jehova dixerit vobis, Non adjicietis reverti per hanc viam
amplius.
17. Neither shall he multiply
wives to himself, that his heart turn not away; neither shall he greatly
multiply to himself silver and gold. 17. Neque multiplicabit sibi uxores,
neque avertetur cor ejus, neque plurimum argentum et aurum sibi
cumulabit.
18. And it shall be,
when he sitteth upon the throne of his kingdom, that he shalt write him a
copy of this law in a book, out of that which is before the priests the
Levites: 18. Verum quum sederit super solium regni sui, tunc describet
sibi exemplar legis hujus in volumine; a conspectu sacerdotum et
Levitarum.
19. And it shalt be with him,
and he shall read therein all the days of his life; that he may learn to fear
the Lord his God, to keep all the words of this law, and these statutes, to do
them: 19. Eritque apud eum, et leget in eo cunctis diebus vitae suae: ut
scilicet discat timere Jehovam Deum suum: et observare omnia verba legis hujus,
atque statuta haec, ut faciat ea.
20.
That his heart be not. lifted up above his brethren, and that he turn not aside
from the commandment, to the right hand or to the left: to the end
that he may prolong his days in his kingdom, he, and his children, in the
midst of Israel. 20. Ne elevetur cor ejus super fratres ipsius, neque
declinet a praecepto ad dextram aut ad sinistram, ut proroget dies in regno suo:
ipsc et filii ejus in medio Israelis.
14.
When thou art come unto the
land. In this passage God sets forth the
merits of that sacerdotal kingdom, of which mention is made elsewhere; for,
since the splendor of the royal name might dazzle their eyes, so that they
should forget that God retained the sovereignty over them, they are thus early
admonished how unjust it would be if the majesty of God should be diminished by
the rule of a mortal man. In sum, the power of kings is here put beneath that of
God; and kings themselves are consecrated unto obedience to Him, lest the people
should ever turn to ungodliness, whatever change of government might take place.
But although under the judges religion was often subverted, yet it was not
without a cause that a special law was enacted with respect to kings, because
nothing is more likely than that earthly pomps should draw men away from piety.
Now we understand the design of God in this matter, let us proceed to examine
its several parts. He passes over (as I have said) all the intermediate time
until the beginning of the kingdom, because this new state of things brought
with it an increase of danger: for as long as the judges were in power, their
different form of government separated the Jews from heathen nations. All the
surrounding neighbors were subject to kings; and God always retained the
preeminence, whilst He raised up judges from amongst the people; but when they
began to choose kings for themselves, they were so mixed up with the Gentiles,
that it was easy for them to fall into other corruptions. For the very
similarity (of their governments) united them more closely; wherefore, it is
expressly said, When thou shalt set a king over thee "like as all the nations
that are about" thee. For God signifies that the example of the nations would be
an evil snare to them, that they should desire to have a king, and thus their
condition would in future be identical, though by divine decree it had been
distinct. In short, their rebellion is here indirectly condemned, when God
foretells that they would wantonly shake off their yoke; as indeed actually took
place, when they rejected Samuel, and tumultuously required a king. On which
point God elsewhere complains that He was despised. But the question arises, how
these two things can be reconciled, that kings should reign over them from the
lust or foolish desire of the people, and yet that the kingdom was the chief
glory of the people, a special pledge of God's favor, and consequently of their
welfare and full felicity. The prophecy of Jacob is well known,
"The scepter shall not
depart from Judah,. — until Shiloh come." (Genesis
49:10.)
Whence it appears that a king was promised to the
children of Abraham as an inestimable blessing. Why, then, does not God declare
Himself its author? I reply that, although it was God's design from the
beginning to set up David as a type of Christ, yet, because their unseemly haste
disturbed the order of things, the commencement of the kingdom is ascribed to
the people's fault, when they were impelled by their perverse emulation to wish
to be like the Gentiles. God appears then to have designedly censured their
wilfulness, as if He had said, "Although by appointing a king, you approach more
nearly to the Gentiles, beware lest your perverse desire should altogether turn
you away from true religion.
15.
Thou shalt in any wise set him
king over thee. First of all, God maintains His
own supremacy in the appointment of a king, and does not consign the matter to
the people's own suffrages; that thus He may chastise their audacity in
demanding a king in accordance with a hasty impulse. Secondly, He commands that
he should be taken from the people themselves, and excludes foreigners, because,
if they had been admitted, a door was opened to apostasy; for each would have
tried to force upon them his native gods, and true religion would have been
persecuted by the force and threatenings of the royal power. Behold why God
would not suffer a king to be sought elsewhere but from the bosom of His Church;
in order that he might cherish and maintain that pure worship which he had
imbibed from his childhood.
16.
But he shall not multiply
horses. The royal power is here
circumscribed within certain limits, lest it should exalt itself too much in
reliance on the glory of its dignity,
f70 For we know how insatiable are the
desires of kings, inasmuch as they imagine that all things are lawful to them.
Therefore, although the royal dignity may be splendid, God would not have it to
be the pretext of unrestrained power, but restricts and limits it to legal
bounds.
f71
qr,
rak, is an adversative particle which some construe only; almost
with the same meaning, because this exception was added to restrain the passions
of their kings. The first prohibition is, that he should not collect for himself
a multitude of horses; but, since it is twice repeated, we must consider why it
is so. Many thus translate it, "He shall not multiply horses, nor cause
the people to return to Egypt, to multiply horses;" but this manner of speaking
is harsh and obscure. Now, since the particle
ˆ[ml
lemagnan, signifies "for the sake of (propter), it may be
properly translated to the letter, "for the sake of multiplying
horses," (propter multiplicare, vel propter ad
multiplicandum.) I have no doubt, then, but that God condemns an
immoderate number of horses from the consequences which might ensue; because it
might excite the minds of the kings rashly to undertake expeditions against the
Egyptians. This, therefore, I consider to be the genuine meaning, that the king
should not provide himself with horses in too great numbers, lest, when he was
in possession of many horses, he should lead his army into Egypt. Thus, amongst
other evils which might arise from a multitude of horses, Moses mentions this,
that the king's mind will be puffed up with pride, so as to invade Egypt with an
army of horse. Now, the question is, why God forbade His people to return by
that way? Some explain it, that the horses would be brought contrary to God's
command, who had forbidden them to trade (with that people;)
f72
but this does not seem appropriate. Others
think that the people were prohibited from passing the desert, lest in their
curiosity they should be ungrateful to God; but this, too, is far-farfetched. To
me it seems probable, that this journey was prohibited them, in order that,
being mindful of their deliverance, they should be content with their own
boundaries. They had been rescued from a thousand deaths: if they had
voluntarily gone thither to provoke an adversary, their confidence would have
been a sign of their despising and forgetting God's grace. Therefore, in order
that the recollection of their redemption should be deeply impressed upon their
minds, God would have the honor put upon His miracles, that they should avoid
those regions like the abysses of death. Unless perhaps this reason may be
preferred, that a handle for those wicked alliances was cut off, which we see
were audaciously contracted, because the kings of Israel gloried in the
abundance of their cavalry. But the former explanation is most suitable. This
law, however, was not obeyed by their best kings; and hence it appears that the
wilfulness and pride of their kings could scarcely be repressed by any
restraints.
17.
Neither shall he multiply wives
to himself. Polygamy at that time had
generally prevailed, so that the very humblest of the people violated the
marriage vow with impunity; and therefore it was necessary that the kings should
be bound with closer restrictions, lest by their example they should give
greater countenance to incontinency. And thus their ignorance is easily refuted
who conclude that what was specially interdicted to the kings was permitted to
private individuals, whereas the law of chastity was imposed upon the former,
because without this remedy there would be no bounds to their lasciviousness.
Besides, the people would have been subjected to great expense on their
account, since such is the ambition of women, that they would all have
desired to receive royal treatment, and would have even vied with each
other in finery, as actually came to pass. David transgressed this law, and in
some degree excusably on account of his repudiation by Michal; still it appears
that lust had more power over him than the continency prescribed by God.
What follows is so connected by some as if it were the reason of the
foregoing sentence, in this way, "that kings were not to multiply wives to
themselves, lest their heart should turn away from what was right," as was the
case with Solomon; for, from being too devoted to his wives, and being deceived
by the snares of women, he fell into idolatry. And assuredly it can scarcely
fail to happen, that when many wives beset a man, they must render his mind
effeminate, and stifle in him all his manly good sense. Yet I prefer taking the
clause separately, that kings must beware lest the splendor of their dignity
should affect the soundness of their judgment, for nothing is more difficult
than for one in great power to continue disposed to temperance. Therefore God
does not in vain enjoin that they should constantly persevere in their duty, and
not lose their understanding. Moreover, He forbids kings to heap up treasures,
because it cannot be done without rapine and violent exactions; whilst, at the
same time, wealth encourages them audaciously to undertake unjust wars, incites
them to gross dissipation, and at length hurries them forward to tyrannical
excesses. First, therefore, God would have kings beware, lest in their pursuit
of riches they should exhaust the blood of the people, and lest they should
lavish their ill-gotten money in superfluous expenses, and be extravagant with
what belongs to others; and lastly, lest they should be tempted by the pride of
wealth to attempt unlawful things.
18.
And it shall be, when he sitteth
upon the throne. It would not be
enough to correct their errors unless kings were also instructed in the fear of
God, and properly taught their duty; now, therefore, a system of discipline is
added, whereby it was profitable for them to be grounded in the study of
religion and justice, viz., that they should take the Law from the priests and
Levites, which was to be the rule of all their actions. Because the
demonstrative pronoun is used,
f73 some think that only the book of
Deuteronomy is referred to, but without good reason. I make no doubt but that
the whole sum of doctrine is included, which is delivered both here and in
Exodus and Leviticus. But although it was without exception to be common to all,
yet in order that kings might be more assiduously attentive in reading it, God
would have a copy peculiarly dedicated to their use by the priests and Levites,
and given into their hands in a solemn ceremony; that kings might know that they
required greater wisdom and counsel for ruling the people than private persons.
When, therefore, the priests and Levites presented them with this book, it was
as if God deposited this treasure with the king. He then enjoins that they
should exercise themselves in the doctrine of the Law through the whole course
of their lives, because kings are usually supplied with books only out of
ostentation and pomp, and when they have tasted of what is taught in them,
straightway grow tired and cease to read them. Finally, the object of their
reading is subjoined: first of all, in general, that they may learn to fear God
and keep His statutes; and, secondly, lest, being lifted up with pride and
vanity, they should despise and oppress their brethren. And the word brethren
is used designedly, lest they should imagine that the law of brotherhood was
abolished, because they were set over the whole people; but rather that they
should study to cherish all as members (of themselves.) Again, it is afterwards
repeated, lest they should "turn aside to the right hand or the left;"
because, when men have much liberty of action, their lusts can never be
sufficiently restrained. But, lest it should be grievous to them to be thus
reduced to order, finally God reminds them that this moderation would be useful
to them, for that they thus would prolong their reigns; whereas the tyranny of
kings is often their destruction; as the Lacedemonian king replied, when his
wife was annoyed that the Ephori were appointed to restrain him, "that he should
indeed leave less power to his children, but that it would be the more lasting.
f74 But, here a long succession is promised
by God's favor, if they were willing to guide themselves
aright.
Deuteronomy
20
Deuteronomy
20:1-4
1. When thou goest out to
battle against thine enemies, and seest horses and chariots, and a people
more than thou, be not afraid of them: for the Lord thy God is with thee,
which brought thee up out of the land of Egypt. 1. Quum egressus fueris
ad praelium contra hostes tuos ac videris equitatum, currus, et populum majorem
te, non metues ab illis: quia Jehova Dens tuus tecum est, qui te eduxit e terra
AEgypti.
2. And it shall be, when ye are
come nigh untothe battle, that the priest shall approach and speak unto the
people, 2. Et quum occurreritis ad praelium, accedet sacerdos ad
populum,
3. And shall say unto them,
Hear, O Israel; Ye approach this day unto battle against your enemies: let not
your hearts faint; fear not, and do not tremble, neither be ye terrified because
of them: 3. Ac dicet illis, Audi Israel, vos occurretis hodie ad
praeliandum cum hostibus vestris: ne mollescat cor vestrum, neque timeatis,
neque terreamini, neque paveatis a facie
eorum:
4. For the Lord your God is he
that goeth with you, to fight for you against your enemies, to save
you. 4. Quoniam Jehova Deus vester incredit vobiscum ad praeliandum pro
vobis contra hostes vestros, et ad servandum vos.
1.
When thou goest out to
battle. This law also, which concerns
their political government, is a Supplement to the First Commandment, enacting
that they should carry on their wars under the auspices of God, and, trusting in
His help, should follow Him as their leader. For it behoved them to give this
proof of their piety, so as to look to God not less in war than in peace, and
not to rest their hopes of safety on anything but the invocation of His name.
Whence we gather that the worship of God should be by no means passed over in
civil and earthly government; for, although its direct object is to preserve
mutual equity between men, yet religion always ought to hold the first, place.
The sum, therefore, is that, amidst the very clang of arms, they must not be in
such confusion as not to recognize that they are under the guardianship of God,
or to lose the confidence they will be safe in reliance on His power. He does
not, however, encourage them rashly to engage in war, but takes it for granted
that there is a legitimate cause for it; because this would be a gross abuse of
God's name, to seek a prosperous issue from Him, when we are engaged in anything
contrary to His command. But He forbids them to fear, although the enemy should
be superior in horses, in multitude, and in all their warlike array; and in
these words He reminds them that they would not be liable to suffer defeat,
because they were not supplied with abundance of chariots and horses; for we
have lately seen that not even their kings were permitted to collect the forces
in which the Gentile nations gloried; and therefore, lest the consciousness of
their weakness should make them afraid, God declares that His strength would be
a sufficient safeguard to them. And without question that passage in
<192007>Psalm
20:7, is taken from hence, "Some trust in chariots, and some in horses;
but we will remember the name of the Lord our God." On which score Isaiah
reproves the people, because, refusing the waters of Shiloah, they long for
great and rapid rivers; viz., as he elsewhere explains it, because they trust in
the horsemen of Egypt.
(<230806>Isaiah
8:6; 31:1.) But we must observe upon what their security is to be founded, viz.,
because the people ought to hope that the same Divine power would be with them
to the end, which their fathers had experienced when they were redeemed from
Egypt.
2.
And it shall be, when ye are
come nigh. God commits the duty of
exhortation to the priests, when the time of the conflict shall have arrived.
But we gather from the expressions used that this passage is supplementary to
the First Commandment, for it contains no more than that the priest should
encourage the Israelites to confidence, the ground of which is declared to be
the help of God in preserving and constantly protecting the Church, which He has
once redeemed. Moreover, He forbids their fears not in one word only, but heaps
many together, "let not your hearts faint, fear not, and do not tremble, neither
be ye terrified." By this we are reminded how difficult it is to cure
that evil — fear, which in so many different ways assails and disturbs our
minds, that they should not rest in God. And surely we all experience that we
are troubled by such various besetments, that we have need of manifold remedies
for the establishment of our faith. We must observe, too, the familiar
representation of the presence of God, that He should go together with
His people, to save them, viz., if they should be exposed to danger not by their
own fault, but by the unjust aggression of their enemies.
Numbers
10
Numbers
10:1-10
1. And the Lord spake unto
Moses, saying, 1. Et loquutus est Jehova ad Mosen,
dicendo:
2. Make thee two trumpets of
silver; of a whole piece shalt thou make them: that thou mayest use them for the
calling of the assembly, and for the journeying of the camps. 2. Fac tibi
duas tubas argenteas: opere ductili facies illas: quae sint tibi ad
convocationem coetus, et ad castra
movenda.
3. And when they shall blow
with them, all the assembly shall assemble themselves to thee at the door of the
tabernacle of the congregation. 3. Quum clangent illis, congregabuntur ad
te omnes coetus ad ostium tabernaculi
testimonii.
4. And if they blow but
with one trumpet, then the princes, which are heads of the
thousands of Israel, shall gather themselves unto thee. 4. Si vero una
clanxerint, congregabuntur ad te principes, capita millium
Israelis.
5. When ye blow an alarm, then
the camps that lie on the east parts shall go forward. 5. Si vero
clanxeritis cum jubilatione, proficiscentur castra eorum qui castrametantur ad
Orientem.
6. When ye blow an alarm the
second time, then the camps that lie on the south side shall take their journey:
they shall blow an alarm for their journeys. 6. Quum autem clanxeritis
cum jubilatione secundo, tum proficiscentur castra eorum qui castrametantur ad
meridiem; cum jubilatione clangent in profectionibus
suis.
7. But when the congregation is to
be gathered together, ye shall blow, but ye shall not sound an alarm. 7.
Quando vero congregabitis coetum, clangetis, sed absque
jubila.tione.
8. And the sons of Aaron,
the priests, shall blow with the trumpets: and they shall be to you for an
ordinance for ever throughout your generations. 8. Filii autem Aharon
sacerdotes clangent tubis illis, eruntque vobis in statutum perpetuum per
aetates vestras.
9. And if you go to war
in your land against the enemy that oppresseth you, then ye shall blow an alarm
with the trumpets; and ye shall be remembered before the Lord your God, and ye
shall be saved from your enemies. 9. Et quando venietis ad praelium in
terra vestra contra hostem vestrum qui vos affliget, cum jubilatione clangetis
tubis illis: et recordatio vestri erit coram Jehova Deo vestro, ut servemini ab
hostibus vestris.
10. Also in the day of
your gladness, and in your solemn days, and in the beginnings of your months, ye
shall blow with the trumpets over your burnt-offerings, and over the sacrifices
of your peace-offerings; that they may be to you for a memorial before your God:
I am the Lord your God. 10. Die quoque laetitiae vestrae, et in
solennitatibus vestris, et in principiis mensium vestrorum clangetis tubis illis
super holocausta, et super sacrificia prosperitatum vestrarum, ut sint vobis in
recordationem coram Deo vestro: ego Jehova Deus vester.
2.
Make thee two trumpets of
silver. This passage respecting the
silver trumpets, which gave the gathering-signal, so that the people should
always be attentive to the voice and will of God, is properly annexed to the
First Commandment. For God would have the Israelites set in motion by their
sound, whithersoever they were to go, so that they should not dare to commence
anything either in war or in peace, except under His guidance and auspices, as
it were. But their use was threefold, viz., to gather the people or the rulers
to public assemblies; to arm them against their enemies; and, thirdly, to
announce the sacrifices and festivals. It might seem absurd, and somewhat
indecorous, to appoint the priests to be trumpeters, since there was no splendor
or dignity in this office; but God would in this way awaken greater reverence in
the minds of the people, that the authority of the priests should precede all
their actions. For this office, to which they were appointed, was no servile
one, as that they should blow the trumpets at the command of others; but rather
did God thus set them over public affairs, that the people might not
tumultuously call their assemblies in the blindness and precipitation of
passion, but rather that modesty, gravity, and moderation should be observed in
them. We know how often in earthly affairs God is not regarded, but counsels are
confidently discussed without reference to His word. He testified, therefore, by
this employment of the priests, that all assemblies, except those in which He
should preside, were accursed. Profane nations also had their ceremonies, such
as auguries, supplications, soothsayings, victims,
f75 because natural reason dictated that
nothing could be engaged in successfully without Divine assistance; but God
would have His people bound to Him in another way, so that, when called by the
sound of the sacred trumpets as by a voice from heaven, they should assemble to
holy and pious deliberations. The circumstance of the place also has the same
object. The door of the Tabernacle was to them, as if they placed themselves in
the sight; of God. We will speak of the
word
d[wm, mogned
f76 elsewhere. Although it signifies
an appointed time, or place, and also an assembly of the people, I prefer
translating it convention, because God there in a solemn manner, as if
before His sacred tribunal, called the people to witness, or, according to
appointment, proceeded to make a covenant with
them.
He was also unwilling that wars should be
undertaken precipitately, or with the desire of vengeance, but that the priests
should perform the office of heralds, (feciales,) in order that he
might be the originator of them himself. But it was honorable for the priests to
be the proclaimers of the festivals, and to cite the people to the sanctuary.
Now, since we understand the intention of the Legislator, let us briefly touch
upon the words. We have said that the priests, when they sounded, were, as it
were, the organs or interpreters of God, that the Israelites might depend upon
His voice and commandment. If the princes or heads of thousands only were to be
called, they sounded only once; if it was a convocation of the whole people,
they doubled the sound. A similar distinction was observed in war, that a
different signal should be given, according as the camps of either side were to
advance. Some use the fictitious word taratantara,
f77 in place of what I have translated
"with jubilation:" it is probable that it was a louder and more protracted
sound, but blown with intervals. We must, however, observe the promise, which is
inserted, that the Israelites "should be remembered before the Lord," that He
should put their enemies to flight; not as if the safety or deliverance of the
people was attached to the trumpets, but because they did not go to the battle
except in reliance on God's aid. For the reality itself is conjoined with the
external symbol, viz., that they should fight under God, should follow Him as
their Leader, and should account all their strength to be in His grace. And that
all the saints were guided by this rule appears from
<192007>Psalm
20:7, —
"Some trust in chariots,
and some in horses; but we will remember the name of the Lord our
God:"
and again, "There is no king saved by the multitude
of an host; a mighty man is not delivered by much strength. Behold, the eye of
the Lord is upon them that fear him, upon them that hope in his mercy."
(<193316>Psalm
33:16-18)
10.
Also in the day of your gladness. This
was as if God should make it manifest that He approved of no festivals, and that
no sacrifices pleased Him, except His command should go before them; for it was
not lawful for the people to choose this or that day, but the authority for
prescribing them was in the hands of the ministers of sacred things. And,
indeed, God Himself had appointed the New-moons (Neomenias, vel
novilunia) and the other solemnities; but, lest any change should
occur, since men are ever daring in their innovations, He would have their
lawful observation sanctioned by the sound of the trumpets; as if, by the mouth
of the priests, He Himself published the holy assemblies. The sacrifices, which
others have translated "of your peace-offerings,"
f78 I translate, and not without reason,
"of your prosperities." For this is what
µkymlç,
shalmecem, properly means; and it was the name they gave to their
supplications and testimonies of thanksgiving, when they had been delivered from
some great danger, or were visited by some extraordinary blessing from God. But
Moses says that the trumpets were to be "for a memorial before their God;"
because when they should have assembled at His command, He would look upon
them, and honor them with His paternal favor.
The Second
Commandment
Exodus
20
Exodus
20:4-6
4. Thou shalt not make unto
thee any graven image, or any likeness of anything that is
in heaven above, or that is in the earth beneath, or that is
in the water under the earth: 4. Non facies tibi sculptlie, neque
ullam imaginem eorum quae sunt in coelo sursum, neque eorum qae in terra
deorsum, neque eorum quae in aquis sunt subter
terram.
5. Thou shalt not bow down
thyself to them, nor serve them: for I the Lord thy God am a jealous God,
visiting the iniquity of the fathers upon the children unto the third and fourth
generation of them that hate me; 5. Non adorabis ea, neque coles
ea, ego enim Jehova Deus tuus, Deus zelotes, visitans iniquitatem patrum super
filios, in tertiam et quartam generationem in his qui me
oderunt:
6. And shewing mercy unto
thousands of them that love me, and keep my commandments. 6. Et faciens
misericordiam: in mille diligentibus me, et custodientibus praecepta
mea.
4.
Thou shalt not make unto thee any
graven image. In the First Commandment,
after He had taught who was the true God, He commanded that He alone should e
worshipped; and now He defines what is His Legitimate Worship. Now, since these
are two distinct things, we conclude that the commandments are also distinct, in
which different things are treated of. The former indeed precedes in order,
viz., that believers are to be contented with one God; but it would not be
sufficient for us to be instructed to worship him alone, unless we also knew the
manner in which He would be worshipped. The sum is, that the worship of God must
be spiritual, in order that it may correspond with His nature. For although
Moses only speaks of idolatry, yet there is no doubt but that by synecdoche,
as in all the rest of the Law, he condemns all fictitious services which men
in their ingenuity have invented. For hence have arisen the carnal mixtures
whereby God's worship has been profaned, that they estimate Him according to
their own reason, and thus in a manner metamorphose Him. It is necessary, then,
to remember what God is, lest we should form any gross or earthly ideas
respecting Him. The words simply express that it is wrong
f79
for men to seek the presence of God in any
visible image, because He cannot be represented to our eyes. The command that
they should not make any likeness, either of any thing which is in heaven, or in
the earth, or in the waters under the earth, is derived from the evil custom
which had everywhere prevailed; for, since superstition is never uniform, but is
drawn aside in various directions, some thought that God was represented under
the form of fishes, others under that of birds, others in that of brutes; and
history especially recounts by what shameless delusions Egypt was led astray.
And hence too the vanity of men is declared, since, whithersoever they turn
their eyes, they everywhere lay hold of the materials of error, notwithstanding
that God's glory shines on every side, and whatever is seen above or below,
invites us to the true God.
Since, therefore,
men are thus deluded, so as to frame for themselves the materials of error from
all things they behold, Moses now elevates them above the whole fabric and
elements of the world; for by the things that are "in heaven above," he
designates not only the birds, but the sun, and the moon, and all the stars
also; as will soon be seen. He declares, then, that a true image of God is not
to be found in all the world; and hence that His glory is defiled, and His truth
corrupted by the lie, whenever He is set before our eyes in a visible form. Now
we must remark, that there are two parts in the Commandment — the first
forbids the erection of a graven image, or any likeness; the second
prohibits the transferring of the worship which God claims for Himself
alone, to any of these phantoms or delusive shows. Therefore, to devise any
image of God, is in itself impious; because by this corruption His Majesty is
adulterated, and He is figured to be other than He is. There is no need of
refuting the foolish fancy of some, that all sculptures and pictures are here
condemned by Moses, for he had no other object than to rescue God's glory from
all the imaginations which tend to corrupt it. And assuredly it is a most gross
indecency to make God like a stock or a stone. Some expound the words, "Thou
shalt not make to thyself a graven image, which thou mayest adore;"
f80 as if it were allowable to make a visible
image of God, provided it be not adored; but the expositions which will follow
will easily refute their error. Meanwhile, I do not deny that these things are
to be taken connectedly, since superstitious worship is hardly ever separated
from the preceding error; for as soon as any one has permitted himself to devise
an image of God, he immediately falls into false worship. And surely whosoever
reverently and soberly feels and thinks about God Himself, is far from this
absurdity; nor does any desire or presumption to metamorphose God ever creep in,
except when coarse and carnal imaginations occupy our minds. Hence it comes to
pass, that those, who frame for themselves gods of corruptible materials,
superstitiously adore the work of their own hands. I will then readily allow
these two things, which are inseparable, to be joined together; only let us
recollect that God is insulted, not only when His worship is transferred to
idols, but when we try to represent Him by any outward
similitude.
THE REPETITION FROM DEUTERONOMY
5
Deuteronomy
5
Deuteronomy
5:8-10
8. Thou shalt not make thee any
graven image, or any likeness of any thing that is in heaven
above, or that is in the earth beneath, or that is in the
waters beneath the earth: 8. Non facies tibi sculptile, vel ullam imaginem eorum
quae sunt in coelo sursum, nec eorum quae sunt in terra deorsum, nec eorum quae
sunt in aquis sub terra.
9. Thou shalt not bow
down thyself unto them, nor serve them: for I the Lord thy God am a
jealous God, visiting the iniquity of the fathers upon the children unto the
third and fourth generation of them that hate me, 9. Non adorabis ea,
neque coles: ego enim Jehova Deus tuus, Deus zelotes, visitans iniquitatem
patrum super filios, in tertiam et quartam generationem in his qui me
oderunt.
10. And shewing mercy unto thousands
of them that love me, and keep my commandments. 10. Faciens autem misericordiam
in millia diligentibus me, et custodientibus praecepta
mea.
9.
Thou shalt not bow down
thyself unto them. Idolaters in vain
endeavor to elude this second point by their foolish cavils; as amongst the
Papists that trifling distinction is commonly advanced, that only
latre>ia,
f81 and not
dele>ia
is prohibited. For Moses, first of all, comprehends generally all the Forms And
Ceremonies Of Worship; and then adds immediately afterwards the word
db[,
gnabad, which means properly to serve. Hence we conclude that they
make a childish endeavor at evasion, when they pay only the honor of service
to pictures and statues. But if we grant them what they desire, not even so
will they escape; because the prohibition is equivalent to God's declaring that
He will not be worshipped in wood and stone, or in any other likeness. For
unbelievers have never been carried away to such an extent of folly as to adore
mere statues or pictures; they have always alleged the same pretext which
now-a-days is rife in the mouths of the Papists, viz., that not the image itself
was actually worshipped, but that which it represented. But the Spirit
everywhere reproves them for worshipping gods of wood and stone, since God
rejects that carnal worship which unbelievers offer before stocks and stones. If
any one should ask them, whom they have it in their mind to worship, they will
immediately reply, that they offer to God that honor which they pay to pictures
and statues. But this frivolous excuse comes to nothing; because to erect
the idol before which they prostrate themselves, is really to deny the true
God; and, therefore, no wonder that He should declare that unbelievers worship
wood and stone, when they worship in that wood and stone phantoms of their own
imagination. And we have already said, that all rites which do not accord with
the spiritual worship of God, are here forbidden: and this is enough, and more
than enough to put to flight all such misty notions,
(nebulas.)
For I the
Lord thy God. He partly terrifies
them by threats, and partly attracts them by sweet promises, in order to keep
them in the way of duty. In the earlier expressions He convicts them of
ingratitude, if they prostitute themselves to idolatry, when they had been
chosen to be a peculiar and holy people. He afterwards inspires them with
terror, by the denunciation of punishment; and, finally, allures them with the
hope of reward, if they obediently abide in the pure worship of God. Nor does He
affirm that He will be severe or kind to individuals only, but extends both to
their posterity, although, as we shall afterwards see, not equally. I have
indeed assigned another place to the promises and threatenings, whereby the
authority of the whole Law is sanctioned; but since this clause is annexed to a
particular Commandment,. it could not be conveniently separated from it. The
word
la,
el, some translate appellatively, mighty; but since God is so
called from His might, I have preferred following this meaning,
f82 which is more suitable here. Yet I do not
think that Moses used various names without reason; for when he had first
employed the name
µyhla,
elohim, he soon afterwards honors God by another title, and magnifies His
power, that He may be feared. And for this reason he also calls Him the
Rival,
f83 or, as some not inaptly translate
it, the jealous; for to give the name of "the envious"
(obtrectatoris) to God, as somebody has done, is not only silly,
but monstrous. This is the word by which Cicero renders
zhlotupi>an,
f84 expressing by it the sin of guilty
rivalry, when one person envies the superiority of another. But God is here set
before us in the character of a husband, who suffers no rival; or if it be
preferred to extend the meaning of the word, He is called the assertor of His
rights; since His rivalry is nothing more than retaining what is His own, and
thus excluding all the rivals of His honor. Because mention has lately been made
of His sacred covenant with the Jews, Moses seems to allude to the violation of
this spiritual marriage. But although he begins with threatening, still, far
preferring mercy to His severity, He rather gently allures them, than compels
them by fear, to allegiance; for He declares that He will be merciful even to a
thousand generations; whilst He only denounces punishment on the thirds and
fourths, (for thus it is literally expressed,) i.e., on their grandsons
and great-grandsons. In order, therefore, to encourage His worshippers to
earnest piety, He declares that He will be kind, not only to themselves, but to
their posterity, even for a thousand generations. But this is the proof of His
inestimable kindness, and even indulgence, that He deigns to bind Himself to His
servants, to whom He owes nothing, so far as to acknowledge, in His favor
towards them, their seed also for His people. For hence it appears, that it is
wrong to infer merit from the promised reward, because He does not say that He
will be faithful or just towards the keepers of His Law, but merciful. Let then
the most perfect come forward, and he can require nothing better of God than
that He should be favorable to him on the grounds of His gratuitous liberality.
For
dsj,
chesed, is equivalent to kindness, or beneficence; but when it is applied
to God, it generally signifies mercy, or paternal favor, and the blessings which
flow from it.
Since, then, He here promises that
He will shew mercy, it is as much as to say that He will be beneficent, or will
deal with clemency. Hence it follows, that the main source of reward is that.
gratuitous beneficence wherewith He liberally blesses His people. Now, when it
is said, "unto them that love me,"
f85 the fountain and origin of true
righteousness is expressed; for the external observation of the Law would be of
no avail unless it flowed from hence. And praise is given to love rather than to
fear, because God is delighted with none but voluntary obedience, but He rejects
that which is forced and servile, as we shall again see elsewhere. But because
hypocrites also boast that they love God, whilst their life corresponds not with
the profession of their lips, the two things are here distinctly connected;
viz., that the true servants of God love Him, and keep His commandments,
i.e., make effectual proof of their piety. But here a difficult question
arises, for the history of all ages shews that a great proportion of the progeny
of the holy have been rejected and condemned; and that God has inflicted upon
them weightier manifestations of His curse and vengeance, than upon strangers.
We must, however, observe, that in these words grace is not promised severally
to all the posterity of the saints, as if God were bound to each individual who
may derive their race and original from them. There were many degenerate
children of Abraham, to whom it profited nothing that they were called the
offspring of the holy patriarch; nor indeed is the promise restricted to
individuals, for many who are children after the flesh, are not counted for the
seed — but God in His free election adopts whom He will, yet so governs
His judgments, as that His paternal favor should always abide with the race of
believers. Besides, the fruits of this promised grace are manifested in temporal
blessings; and thus although God severely avenged the sins of the children of
Abraham, and at length when their impiety shewed itself to be desperate,
renounced them, yet did He not fail to be kind to them for a thousand
generations. For again, God fulfills and performs what He here promised by the
outward testimonies of His favor, although they turn to the destruction of the
reprobate. Thus He was merciful to the race of Abraham, as long as he saw fit to
leave them the Law, the Prophets, the Temple, and other exercises of religion.
f86 Now, again, it. will be well for us to
consider how far even the holiest fall short of the perfect keeping of the Law,
and perfect love of God; and therefore we need not wonder if they experience in
many respects the failure of this grace, and only enjoy some slight taste of it.
In any case, the goodness of God ever superabounds, so that His grace, if it
does not shine with full splendor, still appears in bright sparks unto a
thousand generations. As to the opposite clause, wherein God limits His
vengeance to the third or fourth generation, we see how He prefers to attract
men to duty by gentle invitations, than by terrifying threatenings to extort
from them more than they are willing to do; inasmuch as He extends His mercy
further than the severity of His judgment. We must also observe that the
transgressors of the Law are called the enemies and haters of God. It is
surely horrible, and almost monstrous impiety to hate God; and scarcely would
any one be found so wicked as openly to declare Him to be his enemy; yet it is
not without a cause that God pronounces thus harshly respecting their impiety;
for since He cannot be separated from His justice, a contempt of the Law
convicts men of this hatred; for it is impossible that they should not wish to
deprive Him of His dominion, who endure Him not as a Lawgiver and a
Judge.
"To
visit iniquities," is equivalent to
inquiring into them, or taking cognizance of them, in order that punishment
should be inflicted in proportion to the crime; for as long as God spares men
and suspends His judgment, He seems to connive at them, or to pay no attention
to them. Therefore, when men shall think that their sin is buried, He declares
that He will bear it in memory. But it may be asked, how it is consistent for
God to exact punishment from the children or grandchildren on account of the
sins of their fathers? for nothing is more unreasonable than that the innocent
and guilty should be involved in the same punishment; and the declaration of the
Prophet is well known,
"The son
shall not bear the iniquity of the father, neither shall the father bear the
iniquity of the son; but the soul that sinneth, it shall die."
(<261820>Ezekiel
18:20.)
The difficulty, which arises from the
words of the Prophet, is easily solved, for God therein refutes the wicked
expostulation of the people, that their children, who were not in fault, were
unjustly and cruelly exposed to punishment. The proverb was generally rife, that
"the fathers had eaten sour grapes, and the children's teeth were set on
edge;" but God replies, that not one of those with whom He was angry and
severe was free from crime; and, therefore, that their complaint was false,
since each of them received the recompense of his own iniquity. And this
is most true, that God's severity never assails the innocent; and however the
world may murmur against His judgments, that He will always be clear in
condemning this person or
that.
f87
But when God declares that He will
cast back the iniquity of the fathers into the bosom of the children, He does
not mean that He will take vengeance on poor wretches who have never deserved
anything of the sort; but that He is at liberty to punish the crimes of the
fathers upon their children and descendants, with the proviso that they too may
be justly punished, as being the imitators of their fathers. If any should
object, that this is nothing more than to repay every one according to his
works, we must remember that, — whenever God blinds the children of the
ungodly, casts them into a state of reprobation, (conjicit in sesum
reprobum), and smites them with a spirit of madness or folly, so that
they give themselves up to foul desires, and hasten to their final destruction,
— in this way the iniquity of the fathers is visited on their children.
But suppose other punishments are added, all are under condemnation
(convicti, so that they have no ground for murmuring against God; and
even then also God still proceeds to execute the vengeance which He here
denounces; for, when He would direct one work to various objects, He uses
wonderful and secret expedients. When He commanded the people of Canaan
to be destroyed, it is certain that those, who then were living, were worthy of
this punishment; yet, inasmuch as God foretold
f88 that their iniquities were not yet full,
we infer that He then inflicted the punishment upon them which He had deferred
for 400 years. On this ground, Christ declares that the Jews of His time were
guilty of all the blood that had been shed from that of Abel to the blood of
Zacharias, the son of Barachias,
(<402335>Matthew
23:35.) But if it be not agreeable to our judgment that God should repay every
one according to his deserts, and yet that He at the same time requires the sins
of their fathers of the children, we should remember that His judgments are a
great depth; and, therefore, if anything in His dealings is incomprehensible to
us, we must bow to it with sobriety and reverence. But since this doctrine will
recur elsewhere, I have thought fit only to touch upon it lightly here. One
question remains, how we can reconcile the statement of Paul, that the fifth
commandment is the first with promise,
(<490602>Ephesians
6:2,) whereas a promise is annexed to this second. The solution of this is easy;
for if you duly consider, this promise, which we have now explained, is not
peculiarly annexed to any single commandment, but is common to the whole first
Table of the Law, and these refer to the whole service of God; but when it is
said, "honor thy father and thy mother, that thy days may be long," the keeping
of that commandment is particularly and specially sanctioned.
Exposition of the Second
Commandment
Exodus
34
Exodus
34:17
17. Thou shalt make thee no
molten gods. 17. Deos conflatiles non facies tibi.
Leviticus
19
Leviticus
19:4
4. Turn ye not unto idols, nor
make to yourselves molten gods: I am the Lord your God. 4. Ne
vertatis vos ad idola, neque deos conflatiles faciatis vobis: ego Jehova Deus
vester.
Leviticus
26
Leviticus
26:1
1. Ye shall make you no idols
nor graven image, neither rear you up a standing image, neither shall ye set up
any image of stone in your land, to bow down unto it: for: I am
the Lord your God. 1. Non facietis vobis idolum, et sculptile:
statuam non erigetis vobis, nec lapidem politum ponetis in terra vestra, ut vos
incurvetis coram eo: quia ego Jehova Deus rester.
Exodus
22
Exodus 22:22,
23
22. And the Lord said unto Moses,
Thus thou shalt say unto the children of Israel, Ye have seen. that I have
talked with you from heaven. 22. Et ait Jehova ad Mosen, Sic dices filiis
Israel, Vos vidistis quod e coelis loquutus sum
vobiscum.
23. Ye shall not make with me
gods of silver, neither shall ye make unto you gods of gold. 23. Non
facietis mecum deos ar- gentcos, neque deos aureos fadetis
vobis.
Exodus 34:17.
Thou shalt make thee no molten
gods. When he calls graven things,
statues, and pictures, by the name of gods, he shews the object and sum of the
Second Commandment, viz., that God is insulted when He is clothed in a corporeal
image. Moreover, the name of God is transferred to idols, according to common
parlance, and the corrupt opinion of the Gentiles; not that unbelievers thought
that the Deity was included in the corruptible material, but because they
imagined that it was nearer to them, if some earthly symbol of its presence were
standing before their eyes. In this sense, they called the images of the gods
their gods; because they thought they could not ascend to the heights in which
the Deity dwelt, unless they mounted by these earthly aids. There is no doubt
but that he comprehends by synecdoche, all kinds of images, when he
forbids the making of molten gods; because metal is no more abominated by God
than wood, or stone, or any other material, out of which idols are usually made;
but, inasmuch as the insane zeal of superstition is the more inflamed by the
value of the material or the beauty of the workmanship, Moses especially
condemned molten gods. All question on this point is removed by the fourth
passage here cited, wherein the Israelites are forbidden to make gods of silver
or gold, viz., because idolaters indulge themselves more fully in their worship
of very precious idols, by the external splendor of which all their senses are
ravished. To the same effect is the third passage, in which mention is not, only
made of graven images, but there is also added the name of a statue
f89 or figured stone; for, although some
expound these words as referring to a pavement, yet I have no doubt but that all
monuments are included in them, wherein foolish men think that they have God in
some measure visible, and therefore that they express all sculptures and
pictures by which the spiritual worship of God is corrupted. For the object of
Moses is to restrain the rashness of men, lest they should travesty God's glory
by their imaginations; for another clause is immediately added, "I am the
Lord your God," in which God reminds them that He is despoiled of
His due honor, whenever men devise anything earthly or carnal respecting Him.
The word
hbxm,
f90 matsebah, is sometimes used in a
good sense; whence it follows, that no other statues are here condemned, except
those which are erected as representations of God. The same also is the case as
to the polished stone,
f91 viz., when it receives a consecration,
which may attract men's minds to regard it in a religious light, so as to
worship God in the stone. But both in the second and third passages, Moses
teaches men that as soon as they imagine anything gross or terrestrial in the
deity, they altogether depart from the true God. And this is also expressed in
the word
µylyla,
elilim, which embraces in it statues, stones, and graven images, as well
as molten gods. Some think that this. word is compounded of
la,
al
f92 the negative particle, and
la,
el, God. Others translate it "a thing of nought;" the Greeks and Latins
have rendered it "idols." It is plain, that the false
representations, which travesty God, are so called to mark them with disgrace
and ignominy. But, since the superstitious cease not to gloss over their errors
with cavils, God is not content with this opprobrious name, but adds others
also, respecting which their pretext was more specious; that we may know that
whatsoever withdraws us from His spiritual service, or whatsoever men introduce
alien from His nature, is repudiated by Him. In the fourth passage, the
antithesis must be noted, which will presently be explained more fully,
viz., when God forbids them to make gods of corruptible materials, since He has
"spoken from heaven;" in which words He signifies that all are
doing wrong, who, when they ought to look up to heaven, tie down their own minds
as well as Him to earthly elements.
Deuteronomy
4
Deuteronomy 4:12-19, 23,
24
12. And the Lord spake unto you
out of the midst of the fire: ye heard the voice of the words, but saw no
similitude; only ye heard a voice. 12. Tunc loquutus est Jehova ad
vos e medio ignis: vocem verborum audistis, at formam non vidistis praeter
vocem.
13. And he declared unto you his
covenant, which he commanded you to perform, even ten commandments; and
he wrote them upon two tables of stone. 13. Et exposuit vobis pactum suum
quod praecepit vobis ut faceretis: nempe decem verba, quae scrip-sit super duas
tabulas lapideas.
14. And the Lord
commanded me at that time to teach you statutes and judgments, that ye might do
them in the land whither ye go over to possess it. 14. Mihi praecepit
Jehova tempore illo ut docerem vos statuta et judicia, quae faceretis in terra,
ad quam transitis possidendam.
15. Take
ye therefore good heed unto yourselves, (for ye saw no manner of similitude on
the day that the Lord spake unto you in Horeb out of the midst of the
fire,) 15. Itaque custodiatis vos valde super animabus vestris: (quoniam
non vidistis ullam formam illo die, quo loquutus est Jehova vobiscum in Horeb e
medio ignis:)
16. Lest ye corrupt
yourselves, and make you a graven image, the similitude of any figure,
the likeness of male or female; 16. Ne forte corrumpamini, et faciatis
vobis sculptile, formam ullius simulachri, effigiem masculi aut
foeminae.
17. The likeness of any beast
that is on the earth, the likeness of any winged fowl that flieth in the
air; 17. Effigiem cujusque animalis quod est in terra: effigiem
cujuscunque volucris alatae quae volat per
coelos:
18. The likeness of any thing
that creepeth on the ground, the likeness of any fish that is in the
waters beneath the earth: 18. Effigiem cujuscunque repentis in terra:
effigiem cujuscunque piscis qui est in aquis sub
terra.
19. And lest thou lift up thine
eyes unto heaven, and when thou seest the sun, and the moon, and the stars,
even all the host of heaven, shouldest be driven to worship them, and
serve them, which the Lord thy God hath divided unto all nations under the whole
heaven. 19. Neve attollas oculos tuos in coelum: et quum videris solem,
lunam, et stellas cum universo exercitu coelorum, impellaris ut adores atque
colas ea, quae distribuit Jehova Deus tuus omnibus populis sub universo
coelo.
23. Take heed unto yourselves,
lest ye forget the covenant of the Lord your God, which he made with you, and
make you a graven image, or the likeness of any thing, which the
Lord thy God hath forbidden thee. 23. Custodite vos, ne forte
obliviscamini foederis Jehovae Dei vestri, quod percussit vobiscum, et faciatis
vobis sculptlie, quamcunque simili-tudinem, sicut praecepit Jehova Deus
tuus.
24. For the Lord thy God is a
consuming fire, even a jealous God. 24. Nam Jehova Deus tuus,
ignis consumens est, et Deus zelotes.
Exodus
34
Exodus
34:14
14. For thou shalt worship no
other god: for the Lord, whose name is Jealous, is a jealous
God. 14. Non incurvabis te Deo alieno. Nam Jehova zelotes nomen ejus,
Deus zelotes est.
Deuteronomy
8
Deuteronomy 8:19,
20
19. And it shall be, if thou do
at all forget the Lord thy God, and walk after other gods, and serve them, and
worship them, I testify against you this day, that ye shall surely
perish. 19. Si obliviscendo oblitus fueris Jehovae Dei tui, et
ambulaveris post deos alienos, et colueris eos, et te in-curvaveris illis,
testificor vobis hodie quod pereundi sitis
perituri.
20. As the nations which the
Lord destroyeth before your face, so shall ye perish; because ye would not be
obedient unto the voice of the Lord your God. 20. Sicut gentes
quas Jehova disperdit a facie vestra, sic peribitis: eo quod non obediveris voci
Jehovec Dei vestri.
Deuteronomy 4:12.
And the Lord spake unto
you. It is a confirmation of the Second
Commandment, that God manifested Himself to the Israelites by a voice, and not
in a bodily form; whence it follows that those who are not contented with His
voice, but seek His visible form, substitute imaginations and phantoms in His
place. But here arises a difficult question, for God made Himself known to the
patriarchs in other ways besides by His voice alone; thus Abraham, Isaac, and
Jacob knew Him not only by hearing, but by sight. Moses himself saw Him in the
midst of the burning bush; and He also manifested Himself to the Prophets under
visible figures. Since it would be superfluous to heap together many citations,
let the remarkable vision of Isaiah suffice, which is related in (Isaiah 6), and
those of Ezekiel, which we read of in (Ezekiel 1 and Ezekiel 10) And yet God was
not forgetful of Himself, when He thus presented Himself to the sight of His
servants. Wherefore, this argument does not appear to be valid and good, that it
is sinful to represent God in a visible image, because His voice was once heard
without His being seen; when, on the other side, it is easy to object that
visible forms have often been exhibited, wherein He testified His presence. The
solution is twofold: first, that, although God may have invested Himself in
certain forms for the purpose of manifesting Himself, this must be accounted as
a peculiar circumstance, and not be taken as a general rule; secondly, that the
visions shewn to the patriarchs were testimonies of His invisible glory, rather
to elevate men's minds to things above than to keep them entangled amongst
earthly elements. In the promulgation of His Law, God first prescribed what
believers must follow; because He saw that this was the best method
(compendium) for retaining the minds of His people in true
religion, and at the same time the best remedy for idolatry. Unless we submit to
this counsel of God, we shall not only betray a licentious spirit of contention,
but shall run directly against God, like butting bulls. For it was not in vain
that Moses laid down this principle, that when God collected to Himself a
Church, and handed down a certain and inviolable rule for holy living, He had
not invested Himself in a bodily shape, but had exhibited the living image of
His glory in the doctrine itself. Hence we may conclude that all those who seek
for God in a visible figure, not only decline, but actually revolt, from the
true study of piety.
If any one should object
that God is not inconsistent with Himself, and yet, as has been said, that He
has more than once taken upon Himself a visible form, the reply is simple and
easy, that, whenever He appeared to the patriarchs in a visible form, He gave a
temporary sign, which still was by no means contradictory of this commandment.
Isaiah saw the Lord of hosts sitting on His throne; yet he boldly cries out as
from the mouth of God, "To whom will ye liken me?"
(<236002>Isaiah
60:25.) Nor need I repeat how constantly he speaks against idolaters; certainly
he inveighs more strongly than any of the prophets against the folly, nay, the
madness of those who make to themselves any image of God; because they thus turn
truth into falsehood; and finally he assumes the same principle as that of
Moses, that the true nature of God is corrupted by tricks and delusions if a
corruptible thing be called His image. But what was His vision itself? The
seraphim, who surrounded God's throne, sufficiently shewed by their covering
their faces with their wings that the sight of Him could not be borne by
mortals. As to what Ezekiel relates, no painter could represent it; for God has
always appeared distinguished from the shape of any creature by those marks
which surpass man's apprehension. This conclusion, therefore, always remains
sure, that no image is suitable to God, because He would not be perceived by His
people otherwise than in a voice. But then also fire was a symbol of His
presence, yet He testified by it that His glory is incomprehensible, and thus
would prevent men from idol-making. We have elsewhere explained what it is "to
guard themselves as to their souls."
f93 But we infer, from his anxious
exhortations, that they should take heed, how great is the leaning of the human
soul to idolatry. This is the tendency of that attestation against them, which I
have inserted from (Deuteronomy 8); for Moses not only threatens them, but, as
if summoning witnesses according to the custom of solemn trials, denounces that
they shall perish, in order to inspire them with greater fear by this earnest
mode of address. Whence it appears that this insane lust (of idolatry) is not to
be repressed by ordinary means. With the same object he says that they are
"corrupted, or corrupt themselves," who make any similitude of God. Thus Paul
also declares that in this way the truth is changed into a lie,
(<450125>Romans
1:25;) and Jeremiah and Habakkuk condemn images for their falsehood.
(<241014>Jeremiah
10:14;
<350218>Habakkuk
2:18.) No wonder, then, that an idol should be called the "corruption" of men,
since it adulterates the worship of God; and it is a most just recompense to
those who pollute the pure and perfect knowledge of God, that they should be
thence infected with a rottenness which consumes their souls. Hence, also, the
stupid ignorance of the Papists is confuted who confine this prohibition to the
ancient people, as if it were now permitted to paint or to sculpture (images of
God)
f94 as if they had been Jews whom Paul was
addressing, when he reasoned from the common origin of our nature: "Forasmuch as
we are the offspring of God, we ought not to think that the Godhead is like unto
gold or silver," or corruptible matter.
(<441729>Acts
17:29)
f95 There is no necessity for entering into
details; but the Spirit declares no less plainly now that we must keep ourselves
from idols,
(<620521>1
John 5:21,) than He of old forbade their being made. Moreover, it was an act of
diabolical madness to make away with one of the Ten Commandments, in order that
they might rush into this foul and detestable extravagance with impunity. They
pretend that the Jews were formerly prohibited from idolatry with greater
strictness, because they were too much disposed to it, as if they were not
themselves much worse in this respect. But, setting aside this, who does not see
that the vice of superstition, which is natural to the human mind, was corrected
by this remedy? Until, therefore, men have laid aside their nature, we infer
that this Commandment is necessary for
them.
19.
And lest thou lift up thine eyes.
Moses proceeds further, lest the Jews should
imagine any divinity in the sun, and moon, and stars; nor does he only recall
them from the error with which many were imbued,
f96 thinking that these were so many gods;
but also anticipates another superstition, lest, being ravished by the
brightness of the stars, they should conceive them to be images of God.
And to this the expression, to "be driven," refers. For since God
represents His glory in the heavenly host, so also Satan, under this pretext,
confuses and stupefies men's minds by a wily artifice, in order that they may
worship God in these luminaries, and thus stumble at the very threshold.
Therefore, that the Israelites may the better acknowledge how absurd it is to
seek for God in earthly things, or in the elements of the world, or in
corruptible matter, he expressly declares that they must not even lean
f97 on heavenly creatures; since God's
majesty is superior to the sun, and moon, and all the stars. Besides, he
reproves the absurdity of transferring the worship of God to the stars, which,
by God's appointment, are to minister to us; for when he says that "God hath
divided them unto all nations," it implies subjection; as if he had said that
the sun was our minister, and the moon, together with all the stars, our
handmaid. Still, by the word "divided," God's admirable providence is fitly
commended in respect to their varied position, and course, and different
offices; for the sun does not enlighten and warm all lands at the same moment;
and, again, it now retires from us, and now approaches us more closely; the moon
has her circuits; the stars rise and set as the heaven revolves. I pass over the
slower movement of the planets; but, according to the aspect of the stars, one
climate is moister, another drier; one feels more heat, another more cold. This
variety is aptly called by Moses "dividing." Yet it aggravates the
sin of superstition, if the Jews give themselves to the service of the stars,
which minister also to heathen nations; for what can be more unworthy than for
the children of God to worship the sun, which is the servant of all the world?
whence again it follows, that in proportion to the dignity and excellence of the
creatures themselves, so is the ingratitude of men towards God all the more
base, if they adorn with His worship as with spoils, those creatures which He
has appointed to minister to their advantage. The silly notion in which some of
the Rabbins delight themselves,
f98 is unworthy of mention, viz., that God
has divided the stars to the Gentiles, since they are subject to their
influences, from which by special privilege the Jews are free; as if the
condition of the human race had not been the same from the beginning. But the
reason which I have adduced plainly shews, that they depart most widely from the
meaning of Moses, and therefore pervert his intention; viz., that the creatures
which are destined for our use, are by no means to be worshipped as
God.
23.
Take heed unto yourselves, lest
ye forget. There is no contradiction in
the sense, that he should first of all altogether forbid that idols should be
made; and, secondly, speak only of worshipping and adoring them; for it is
already in itself a wicked error to attribute any image to God; and another
superstition always accompanies it, that God is always improperly worshipped in
this visible symbol. There is a strong confirmation here of what I have
previously stated, that whatever holds down and confines our senses to the
earth, is contrary to the covenant of God; in which, inviting us to Himself, He
permits us to think of nothing but what is spiritual, and therefore sets His
voice against all the imaginations, whereby heathen nations have always been
deceived; because they have been deprived of the light of that doctrine which
would direct them to the heavenly greatness of God Himself. But those who have
been taught by God's Law, not only that He alone is to be worshipped, but that
He may not be represented by any visible effigy, are justly accounted
covenant-breakers, if they do not confine themselves within these bounds; for
they violate that Second Commandment (caput) by which they are
commanded to worship God spiritually; and consequently are forbidden to make to
themselves likenesses, or images, whereby they would deface and pollute His
glory. At the end of the verse, which some translate "the likeness, which
your God. hath forbidden,"
f99 the proper rendering is, "hath
commanded, or enjoined:" and hence the relative
rwa,
asher, must be taken, as in many other places, as an adverb of
comparison. The meaning of Moses is indeed by no means obscure; viz., that we
must simply obey God's word; and that we must not dispute whether what He has
forbidden is lawful or not; and that no other rule of right is to be sought for,
except that we should follow what He has prescribed. Let the Papists dispute as
they please, that images are not to be removed because they are useful for the
people's instruction; but let this be our wisdom, to acquiesce in what God has
chosen to decree in this matter. Although the threat which is subjoined might
have been placed amongst the sanctions, which we shall hereafter consider in
their proper place, yet I have been unwilling to separate it from the Second
Commandment, to which it is annexed. A confirmation is added in Deuteronomy;
viz., that God, who has not spared foreign nations, will much less pardon His
people; inasnmch as it is a greater crime, and fouler ingratitude to forsake God
when once He is known, and to cast aside the teaching of His Law, than to follow
errors handed down from our forefathers. I have already explained in what sense
He is called a "jealous God;" but in
<023414>Exodus
34:14, Moses has not deemed it sufficient simply to honor God with this title;
but, in amplification, he has added that this is His name, in order that we may
know that He can no more bear a companion, or a rival, to be compared with Him,
than He can cast away His Godhead, or deny Himself. He compares Him to fire, to
increase our terror of Him. We know how audaciously the world indulges itself in
superstitions; so that, as if in very sport, it metamorphoses God just as
fancy leads. Wherefore, in order to incline men's minds to reverence, he sets
before us in this figure God's fearful vengeance; as though He would instantly
consume them, just as fire consumes stubble, if they shall have dared to think
of God otherwise than is right.
Deuteronomy
11
Deuteronomy 11:16,
17
16. Take heed to yourselves, that
your heart be not deceived, and ye turn aside, and serve other gods, and worship
them; 16. Cavete ergo vobis ne seducatur cor vestrum, et
recedatis, colatisque deos alienos, et vos incurvetis coram
eis.
17. And then the Lord's
wrath be kindled against you, and he shut up the heaven, that there be no rain,
and that the land yield not her fruit; and lest ye perish quickly from
off the good land which the Lord giveth you. 17. Unde excandescat ira
Jehovae in vos, et claudat coelos ne sit pluvia, ac ne det terra fructum suum:
pere-atisque celeriter e terra bona quam Jehova dat
vobis.
16.
Take heed to
yourselves. By often inculcating the
same thing, viz., that they should diligently take heed, he indirectly arraigns
man's proneness to superstition; and this too is again expressed in the words,
"that your heart be not deceived;" for by them he signifies, that unless
they take diligent heed to themselves, nothing will be more easy than for them
to fall into the snares of Satan. Wherefore the impudence of the Papists is the
less excusable, who intoxicate their own and others' minds with security, when
God constantly exhorts them to solicitude. Let us learn, then, that since many
impostures and deceits besiege us on every side, we shall in the vanity of our
nature be liable immediately to fall into them, unless we carefully guard
ourselves. By the expression "turn aside," he implies what has been before said,
that whosoever declines to corrupted worship, impiously falls away from the true
God. Unbelievers but little think so, for with them it is a light transgression
to exceed in this respect; and they would wilfully blind the eyes of God with
their inventions (commentis), nay, there is nothing too silly for
them to desire to be approved of, and sanctioned by God. But if it be objected
that obedience is better than sacrifice, they shield themselves under the
cover of their good intention, as if God were not at liberty to repudiate what
they foolishly obtrude upon Him. At any rate, they so pertinaciously indulge
themselves in their inconsiderate zeal, that they will hardly acknowledge the
slightest fault in it. But, on the other side, God declares that all are
apostates who do not confine themselves to the simplicity of the Law. A threat
is again added, that God will avenge the violation of His worship, and will
curse their land, until He shall destroy them by dearth and famine; and,
finally, He pronounces that they shall perish off that land which God had
promised them to the end that He might be there purely
worshipped.
Deuteronomy
16
Deuteronomy
16:22
22. Neither shalt thou set
thee up any image, which the Lord thy God hateth. 22. Non eriges
tibi statuam: quod odio habet Jehova Deus
tuus.
22.
Neither shalt thou set thee
up. Hence also it more clearly appears
what is the meaning and tendency of the Second Commandment. God elsewhere
commands,
f100 (as we have seen,) that statues
f101 should be erected on the borders of the
land, on which the sum of the Law should be inscribed. At first sight this
prohibition seems to be contradictory; and indeed it would be so, unless you
understand "statue" to be a false image of God, in which men set Him
before them in bodily form; and, therefore, it is added, that He hates such
statues. But I have preferred translating
f102 the relative in the neuter gender, that
the sentence might be fuller; i.e., that the erecting of statues is an
abomination to the Lord; because in this way His glory is dishonored, when He is
transfigured into a body, or when anything corporeal is mixed with His spiritual
nature.
Exodus
23
Exodus
23:24
24. Thou shalt not bow down to
their gods, nor serve them, nor do after their works. 24. Non adorabis
deos eorum, neque coles eos, neque facies secundum opera
eorum.
24.
Thou shalt not bow down to their
gods. Moses repeats what had been before
said, that the worship of God must be separated from all the
superstitions of the Gentiles; for this error has been everywhere rife, that
unbelievers would rather draw down God to themselves on earth, than ascend above
to seek for Him. And in this sense we have said that idols are called gods;
because it is impossible but that he who would represent God by wood and stone,
should associate Him with corruptible matter. Experience also teaches us, that
all the wicked are so attached to their idols, that they gain nothing by their
subterfuge, when they allege that this is a necessary help to their ignorance.
The following clause, "nor do after their works," sufficiently proves that all
corrupt worship is comprehended under the term idolatry.
Deuteronomy
12
Deuteronomy 12:4-14, 17, 18, 26,
27
4. Ye shall not do so unto
theLord your God. 4. Non facietis sic Jehovae Deo
vestro.
5. But unto the place which the
Lord your God shall choose out of all your tribes to put his name there, even
unto his habitation shall ye seek, and thither thou shalt come: 5.
Sed locum quem elegerit Jehova Deus vester e cunctis tribubus vestris, ut ponat
illic nomen suum ad habitandum, quaretis, veniesque
illuc.
6. And thither ye shall bring
your burnt-offerings, and your sacrifices, and your tithes, and heave-offerings
of your hand, and your vows, and your free-will-offerings, and the firstlings of
your herds and of your flocks: 6. Et afferetis illuc holocausta vestra,
sacrificia vestra, decimas vestras, levationem manus vestrae, vota vestra,
spontaneas oblationes vestras, primogenita armentorum vestrorum, et pecudum
vestrarum.
7. And there ye shall eat
before the Lord your God; and ye shall rejoice in all that ye put your hand
unto, ye and your households, wherein the Lord thy God hath blessed
thee. 7. Comedetisque in conspectu Jehovae Dei vestri, et laetabimini in
omni applicatione manus vestrae, vos et domus vestrae quibus benedixerit Jehova
Deus tuus.
8. Ye shall not do after all
the things that we do here this day, every man whatsoever is right
in his own eyes. 8. Non facietis secundum omnia quae nos hodie hic
facimus, unusquisque quod rectum est in oculis
suis.
9. For ye are not as yet come to
the rest and to the inheritance which the Lord your God giveth you. 9.
Quia non venistis adhuc ad requiem et haereditatem quam Jehova Deus tuus dat
tibi.
10. But when ye go over
Jordan, and dwell in the land which the Lord your God giveth you to inherit, and
when he giveth you rest from all your enemies round about, so that ye
dwell in safety; 10. Quum vero transieritis Jordanem, et habitabitis in
terra quam Jehova Deus tuus dat tibi possiden-dam, et requiem dederit vobis ab
omnibus inimicis vestris in cireuitu, et habitabitis
secure.
11. Then there shall be a place
which the Lord your God shall choose to cause his name to dwell there: thither
shall ye bring all that I command you; your burnt-offerings, and your
sacrifices, your tithes, and the heave-offering of your hand, and all your
choice vows which ye vow unto the Lord. 11. Tune ad locum quem elegerit
Jehova Deus vester, ut in eo habitare faciat nomen suum, adducetis omnia quae
ego praecipio vobis, holo-causta vestra, sacrificia vestra, decimas vestras,
elevationem manus vestrae, et omnem delectum votorum vestrorum quae
vovebitis.
12. And ye shall rejoice
before the Lord your God, ye, and your sons, and your daughters, and your
men-servants, and your maid-servants, and the Levite that is within your
gates; forasmuch as he hath no part nor inheritance with you. 12. Et
laetabimini coram Jehova Deo vestro, vos et filii vestri, et filiae vestrae,
servi vestri et ancillae vestrae: Levita quoque qui erit intra portas vestras:
quia non habebit partem et haereditatem
vobis-cum.
13. Take heed to thyself that
thou offer not thy burnt-offerings in every place that thou seest: 13.
Cave tibi ne forte offeras holocausta tua in quovis loco quem
conspexeris:
14. But in the place which
the Lord shall choose in one of thy tribes, there thou shalt offer thy
burnt-offerings, and there thou shalt do all that I command thee. 14. Sed
in loco quem elegerit Jehova in una tribuum tuarum, illic offeres holocausta
tua, et illic facies quae ego praecipio
tibi.
17. Thou mayest not eat within thy
gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of
thy herds, or of thy flock, nor any of thy vows which thou vowest, nor thy
free-will-offerings, or heave-offering of thine hand: 17. Non poteris
comedere in portis tuis decimam frumenti tui, vini tui, et olei tui, neque
primogenita armentorum tuorum et pecudum tuarum, et onmia vota tua quae voveris,
et spontanea tua, et elevationem manus
tuae.
18. But thou must eat them before
the Lord thy God in the place which the Lord thy God shall choose, thou, and thy
son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite
that is within thy gates: and thou shalt rejoice before the Lord thy God
in all that thou puttest thine hands unto. 18. Sed coram Jehova Deo tuo
comedes illa in 1.oco quem elegerit Jehova Deus tuus, tu et filius tuus,
et filia tua, servus tuus, et ancilla tua, et Levita qui erit intra portas tuas:
laetaberisque coram Jehova Deo tuo in omni applicatione manuum
tuarum.
26. Only thy holy things which
thou hast, and thy vows, thou shalt take, and go unto the place which the Lord
shall choose. 26. Sanctificata tua quae fuerint tibi et vota tua tolles,
ut venias ad locum quem elegerit
Jehova:
27. And thou shalt offer thy
burnt-offerings, the flesh and the blood, upon the altar of the Lord thy God:
and the blood of thy sacrifices shall be poured out upon the altar of the Lord
thy God, and thou shalt eat the flesh. 27. Et facies holocausta tua ex
carne et sanguine super altare Jehovae Dei tui, sanguis autem sacrificiorum
tuorum fundetur super altare Dei tui, carnes vero comedes.
4.
Ye shall not do so unto the
Lord your God. The principal
distinction, as far as regards the external exercises of devotion, is here laid
down between the legitimate worship of God, and all the fictitious rites which
the Gentiles have invented; viz., that God would have but one sanctuary and one
altar, which might be a symbol of the difference between Himself and all idols;
and thus that true religion should have no affinity to superstitions. To this
refers the prohibition, that the Israelites should not conduct themselves
towards God as the Gentiles did towards their idols; but that a barrier should
be raised, which would separate
f103 them from the whole world. The whole
external profession of God's worship is fitly annexed to the Second Commandment,
because upon that it depends, and has no other object than its due observation.
But when I begin to speak of the tabernacle, the priesthood, and the sacrifices,
I am entering on a deep and vast ocean, in which many interpreters, whilst
indulging their curiosity, have pursued a wild and wandering course. Admonished,
therefore, by their example, I will take in my sails, and only touch upon a few
points which tend to edification in the faith. But my readers must now be
requested, not only to pardon me for abstaining from subtle speculations, but
also themselves willingly to keep within the bounds of simplicity. Many have
itching ears; and in our natural vanity, most men are more delighted by foolish
allegories, than by solid erudition. But let those who shall desire to profit in
God's school, learn to restrain this perverse desire of knowing more than is
good for them, although it may tickle their minds. Now let us consider the words
of
Moses.
5.
But unto the place which the Lord your God shall
choose. It is asked why God would have
sacrifices offered to Him only on one altar? Besides the reason which I have
lately advanced, it is not to be doubted but that He in this way had regard to
believers, that He might cherish in them an agreement in the unity of the faith.
This place, then, was like a standard to gather together the people, lest their
religion should be torn by divisions, and lest any diversities should insinuate
themselves. Moreover, God, by claiming His right and authority to choose the
place, commends obedience, on which also the purity of worship depends. But,
again, another question arises; because, before the time of David, the Ark had
nowhere a fixed resting-place, but traveled about, as it were, to various
lodgings, therefore, if the chosen place is understood to be Mount Zion, the
people were free in the intermediate time to perform the sacrifices wherever
they pleased. I reply, that the place was not, chosen until the Ark was placed
in Zion; for not till then was fulfilled what is said in the
Psalm,
"I was glad when they said
unto me, Let us go into the house of the Lord; our feet shall stand within thy
gates, O
Jerusalem,"
(<19C201>Psalm
122:1-2;)
in which words the Prophet intimates
that there was before no resting-place, because God had not yet pointed out the
place in which He would be worshipped. Therefore it is expressly said, "out of
all your tribes," or "in one of your tribes," whereby a special privilege
is referred to, which was to be conferred on one of their tribes, to the
exclusion of the others. And to this relates what is said in another
Psalm,
"Moreover he refused the
tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of
Judah, the Mount Zion which he loved: and he built his sanctuary like high
palaces, like the earth, which he hath established for
ever."
(<197867>Psalm
78:67-69.)
To the same effect the
faithful elsewhere congratulate themselves, after the Ark was deposited with
David, "We will go into his tabernacles, we will worship at his footstool;" and,
on the other hand, the Spirit
declares,
"The Lord hath chosen
Zion; he hath desired it for his habitation. This is my rest for ever: here will
I dwell; for I have desired it."
(<19D207>Psalm
132:13-14.)
Similar statements everywhere occur,
confirming the opinion that the Ark never rested in its true home until it was
deposited on Zion; and God, in my judgment, in order that He might keep the hope
of His people in suspense, promised, although the Ark changed its place from
time to time, that He had still determined on a perpetual abode in which it
should rest. Yet it does not therefore follow that, up to that period, a free
permission was given to the people to sacrifice wherever they would. For,
wherever the sanctuary was, there was also a temporary choice of the place,
until the legitimate resting-place was shewn them. Therefore God, chastising by
Jeremiah the foolish confidence by which the Jews were puffed up,
said,
"Go ye now unto my place,
which was in Shiloh,
and see what I
did to it," etc.,
(<240712>Jeremiah
7:12;)
in which words he implies that Shiloh had been highly
honored for a season, but had now been deprived of its honor, because the
sacrifices had there been unworthily
polluted.
Although, then, there is a special
promise here concerning Zion, still there is no doubt but that God in the
meantime confines the Jews to His sanctuary, lest any one should erect a private
altar for himself, or build for himself other cities and other temples. The
phrase is worthy of observation, "to put his name there; " and again, "his
habitation." The gross imaginations of men are thus obviated, lest the people
should enclose God within walls, as they are wont to circumscribe His infinite
essence, or to draw Him down from heaven, and to place Him beneath the elements
of the world. But God's name is said to inhabit a place, not in His own nature,
but with reference to man; whilst, in deference to their ignorance, He sets
before their eyes a visible symbol of His presence. Thus He is often said to
"come down," not as if He, who fills heaven and earth, actually moved,
but because the familiar knowledge of Him brings Him near to men. But although
He allows Himself to be invoked on earth, yet He would not have the minds of men
rest there, but rather lifts them up on high as if by steps. Therefore, by
Isaiah, He harshly chides them, because, although enwrapped in their sins, they
still thought that He was under obligation to them because His temple was in
their sight,
(<236601>Isaiah
66:1,) whereas it is our business to approach Him by faith and with serious
feelings when He extends His hand to us. The Ark of the Covenant indeed is often
called "His face;" but, lest men should form any gross or earthly
conceptions of Him, the sanctuary is also called "His
footstool."
The various kinds of oblations which
are here enumerated will be hereafter more clearly explained. I will only
briefly remind you that the burnt-offerings are included in the sacrifices, as a
part is taken for the whole. The Hebrew word, which we have translated "the
elevating of the hand," is,
hmwrt,
therumah,
f104 to which another word,
hpwnt,
thenuphah, is often added; but, although both are derived from the act of
elevating, still they seem to differ, and those skilled in the language thus
distinguish them, viz., that
hmwrt,
therumah, is to be lifted up, and then brought down; and,
hpwnt,
thanuphah, to be turned at the same time to the right and left, although
others think it means to be turned round to the four quarters of the globe.
There is a difference between vows and freewill-offerings; for although a vow is
at first freely made, yet we may offer things which we have not vowed. I have
already spoken of the
firstlings.
7.
And there shall ye
eat. We see that the sanctuary in which
God manifested Himself is called His face;
f105 for, although believers are taught that
always, wherever they dwell, they walk before God; yet they placed themselves
nearer, and in some special manner in His sight, when they approached His
sanctuary. By this mode of speaking God also stimulates the laziness or
tardiness of the people, lest it should be irksome to them to come to the Ark of
the Covenant for the purpose of sacrificing, inasmuch as this inestimable
benefit would compensate for the labor and expense of the journey. I have
elsewhere shewn that, when men are said to feast before the Lord, sacred feasts
are thus distinguished from our daily meals. For this was as it were an
accessory to the sacrifices, to eat what remained of the victims; and in this
way the guests were made partakers of the offering, which custom even heathen
nations imitated, though improperly. Again, God kindly invites them when He
says, "ye shall rejoice in all that thou puttest thine hands unto," for which
some translate it, "in everything to which you shall have sent your hand;
" literally it is, "in the sending forth of the land." There is no
ambiguity in the sense, for it refers to those works which require the motion
and application of the hands. A little below, where I have translated it, "which
he hath blessed," (quibus benedixerit,) some insert the
proposition in, and supply the pronoun you, (i.e., in which
he hath blessed you;) but it is quite appropriate to say, that God
blesses their works, although it may be understood of their families also. As to
the command that the tithes should be eaten in the holy place, I do not extend
it to tithes in
general, f106
for it was hardly probable that the food of
those who were dispersed through various cities should be transferred to another
place, so that they would perish (at home)
f107 from hunger; but I understand it of the
second tithes, which the Levites separated to be a special and peculiar
oblation; for we shall see elsewhere that what remained over passed into the
nature of ordinary produce, as if the Levites ate of the fruits of their own
possessions.
8.
Ye shall not do after
all. Even then they observed the rite of
sacrifice handed down to them from the fathers; but since as yet they were
wandering in the desert, it was lawful for them to build altars anywhere, until
an end should be put to their journeyings. And this Moses expressly declares,
adding the reason, viz., that they had not yet entered into the rest which the
Lord had promised them. He shews them, then, that when they shall have attained
the tranquil possession of the land, there would be no further room for excuse
if they should sacrifice wheresoever it pleased them. When, therefore, it is
said that they then did "every man whatsoever was right in his own eyes,"
it does not extend to any of the inventions which men devise for themselves in
the worship of God, but only points out a freer system and form in the exercise
of devotion, before the place was shewn them in which they must stay their foot.
f108
10.
But when ye go over
Jordan. This verse confirms what I have
before said, that the Jews were constrained to a certain rule as soon as they
should have reached the promised land; and yet that the place in which the Ark
was perpetually to rest, would not be immediately manifested to them; for what
is declared at the end of the verse, that God would give them rest round about,
so that they should dwell in safety, was not in fact perfectly exhibited before
the time of David. Still God would have them, as soon as they were in enjoyment
of the land, come together even from their remotest boundaries to the sanctuary.
He omits certain kinds of offerings of which he had lately spoken, and puts,
instead of "vows,"
f109 "the choice vows," which some translate
"very choice vows," or "the chief things in your vows." I do not reject this;
but the other sense is more simple, that all the vows were comprised which every
one had made of his own free judgment and choice. Soon afterwards he more fully
expresses his meaning, when he prohibits them from offering sacrifices of their
own accord in any places that might please them; for, "to see a
place," here, is equivalent to being carried away by the sight, so
as to connect religion and holiness with elegance and
beauty.
26.
Only thy holy
things. This passage more clearly
explains what was meant by the foregoing precepts, viz., that but one place was
set apart for the performance of their sacred rites, lest, if each should offer
wherever it pleased him, religion should be corrupted, and by degrees the
various altars should beget as many gods. He therefore commands that all the
victims should be sacrificed on one altar, with a provision that the blood
should be poured out.
Deuteronomy
14
Deuteronomy
14:23-26
23. And thou shalt eat
before the Lord thy God, in the place which he shall choose to place his name
there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings
of thy herds and of thy flocks; that thou mayest learn to fear the Lord thy God
always. 23. Et comedes coram Jehova Deo tuo in loco quem elegerit ut
habitare faciat nomen suum ibi, decimam frumenti tui, vini tui, et olei tui, et
primogenita boum tuorum, et pecudum tuarum: ut discas timere Jehovam Deum tuum
omnibus diebus.
24. And if the way be
too long for thee, so that thou art not able to carry it; or if the place be too
far from thee, which the Lord thy God shall choose to set his name there, when
the Lord thy God hath blessed thee: 24. Quod si longior fuerit via quam
ut per eam ferre possis illas, quod distet a te locus ille quem elegerit Jehova
Deus tuus ut ponat nomen suum ibi, quum benedixerit tibi Jehova Deus
tuus:
25. Then shalt thou turn it
into money, and bind up the money in thine hand, and shalt go unto the place
which the Lord thy God shall choose: 25. Tunc dabis pro pecunia, et
colligabis pecuniam in manu tua, et ibis ad locum quem elegerit Jehova Deus
tuus:
26. And thou shalt bestow that
money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for
wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt
eat there before the Lord thy God, and thou shalt rejoice, thou, and thine
household. 26. Et dabis pecuniam pro omni eo quod desiderat anima tua,
pro bobus, et pro ovibus, et pro vino, et pro sicera, et pro cunctis denique
quae postulaverit a te anima tua: et comedes ibi coram Jehova Deo tuo, et
laetaberis tu et domus tua.
23.
And thou shalt eat before the
Lord. He again commands the victims to
be brought into the place of the sanctuary; although by the place which God
shall choose, he designates Jerusalem, as has been said in the above commentary
on chap. 12.; for the Ark of the Covenant had no settled resting-place until the
time of David, but was received as it were in temporary lodgings. Moses,
therefore, now commands, that when God shall have so greatly honored a
particular place, and shall have chosen a perpetual rest, in which His name
shall dwell, thither are the offerings to be brought. But we know that this
place was Jerusalem; and all the oblations were restricted to this one place,
lest any corruption should creep in to destroy the unity of the faith. For all
strange inventions, as has already been sufficiently seen, are so many
profanations of God's worship. But, whereas in chap. 12, Moses had promiscuously
joined the tithes with the firstlings, and had made the same appointment with
respect to both, he now relaxes the stringency of that law, by adding an
exception, viz, that if the way should be too long, a commutation might be made,
and money might be paid instead of corn. He does not, indeed, speak only of the
tithes, but unites with them the vows and free-gifts; nay, he refers properly to
these alone. But, since as to the latter there is no question, let us only
consider whether it was consistent that the tithes should be paid in one place
alone. They were given to the Levites for their maintenance, who, as is well
known, were dispersed throughout the whole land; either then their residence
must have been fixed at Jerusalem, or they must not be deprived of their
subsistence, wherever they might dwell. The command, therefore, appears to be
absurd, that all the tithes of the whole land should be brought to Jerusalem,
for that would have amounted to nothing less than to destroy the poor Levites by
famine. This absurdity has compelled the commentators to fabricate a doubtful
conjecture; viz., that the people voluntarily set apart certain tithes, which
they might carry to Jerusalem at the festivals; but it is not probable that so
heavy a burden was imposed upon them,
f110 as that they should only keep at home
what remained of the fifth part. But a nearer approach to probability would be,
that the tithes of the neighboring country, as convenience offered, were carried
to Jerusalem; whilst those which were collected in more distant places were set
aside there; but that they were accounted for at Jerusalem, so that upon a
calculation of the number of their families, an equal distribution might be made
to the Levites. Certainly it is by no means probable that the respective tillers
of the soil carried up to Jerusalem what the Levites, having received there,
were compelled to take back again for the maintenance of their families; for
what would have been the advantage of all this expense and trouble of carrying
them backwards and forwards? Besides, it would have been useless to command the
Levites, and that too with the addition of severe threats, to pay the priests
faithfully, if the tithes had been first deposited with the priests themselves,
who might easily have provided against all deception, since they had the whole
quantity of corn in their own hands. I have, therefore, no doubt but that the
Levites collected the tithes each in their own neighborhood, but that another
tithing, of which mention will be made presently, was carried up to the
sanctuary as a sacred offering, and a profession of service to God. For we have
lately seen, that after that part had been withdrawn, the nine parts which
remained were assigned to the Levites, as if they had been grown on their own
ground. But because it was a subject which might cause complaints, that the
first-fruits and other tithes should be collected into one place, God would
anticipate this by showing the advantage of it to the whole people, in that
there might be food enough for all who should come to the celebration of the
festivals; for this is the meaning of the words, "thou shalt eat before
the Lord thy God;" as if it had been said, that the place should be sacred to
God, to which the worshippers of God might come from the whole land. Yet He
commands, in the meanwhile, the pure observation of His worship; lest a
diversity of places might draw away the people in various directions to false
superstitions.
24.
And if the way be too
long. I am prevented from understanding
this restriction as having reference to the tithes, by the ordinance which is
elsewhere made, that whosoever would redeem them by a money-payment,
(<032731>Leviticus
27:31,) should add a fifth part, and this is omitted here; and, again, by the
explanation which is soon after added, that they should bring money with them
instead of their offerings, and buy with it oxen and sheep, wine, and strong
drink, as they pleased. The sum is, that if it were too burdensome for them to
bring from their distant homes victims and other gifts, they were permitted to
buy at Jerusalem whatever they chose to offer, provided they made no offerings
elsewhere.
Exodus
20
Exodus 20:24,
25
24. An altar of earth thou shalt
make unto me, and shalt sacrifice thereon thy burnt-offerings, and thy
peace-offerings, thy sheep, and thine oxen. In all places where I record my name
I will come unto thee, and I will bless thee. 24. Altare terreum facies
mihi, et sacrificabis super illud holocausta tua, et sacrificia prosperitatum
tuarum, pecudes tuas, et armenta tua: in onmi loco in quo memoriam posuero
nominis mei, veniam ad te, et benedicam
tibi.
25. And if thou wilt make me an
altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy
tool upon it, thou hast polluted it. 25. Quod si altare ex lapidibus
feceris mihi, non aedificabis eos excisos, si gladium tuum elevaveris super
illos, pollues.
24.
An altar of earth thou shalt
make. This precept differs from the
other, which I have just explained; because although it refers to the choice of
a place,
f111 yet the mention of a place is omitted,
and it only touches upon the material and form of the altar. God, therefore,
commands that an altar should be built to Him, either of earth or of a heap of
stones, which had not been artificially polished. But I understand this of the
altars, which either in the desert or elsewhere should be built, before the
choice of the perpetual place had been manifested to them. God would have them
built of earth, that they might fall down of themselves, and that no trace of
them might remain after the departure of the people; but if stones were used, He
forbade their being fitted together in a permanent structure, but would have
them thrown rough and unpolished into a heap, lest their appearance should
entice posterity to superstition. I am surprised that commentators
f112 should here put themselves to the pains
of inventing allegories; since God had no other object than to remove
stumbling-blocks, whereby the Israelites might be turned away from the
sanctuary; for we know how antiquity, and the example of our forefathers, is apt
to attract the minds of the vulgar. If anything in the shape of an altar had
remained, immediately religious notions would have been associated with it,
that, God could nowhere be more solemnly or better worshipped, than in the place
already dedicated of old by their fathers. Thus degenerate modes of worship
would have sprung up, and the dignity of the sanctuary would have been brought
into contempt. Wherefore this evil is anticipated when He forbids altars to be
built which might exist for any length of time; and only allows them to be
adapted for present use, being made of earth, or of an unfashioned heap of
stones. As to "the sacrifices of prosperities,". I have elsewhere stated why I
so translate the word
µymwlç,
shelumim,
f113 which signifies all prosperous
and happy results; for the rendering of others, viz., peaceful things,
(pacifica), is very unsuitable. The latter part of the verse,
"in all places, where I record my name, I will come unto thee,"
has been ignorantly perverted by commentators, and hence has afforded a
ground of error; for they have read it in connection with the former part, as if
God had forbidden such an altar to be made in Mount Sion also; whereas He rather
anticipates a doubt, which might have otherwise perplexed the minds of the
people; Will not God be favorable to us where He heard the prayers of our
fathers? He replies, I say, to this by the promise, that they will pray to Him
well and duly, if they only obey His command, and seek no other place except
that which He shall choose. On this score it is said, that wheresoever it shall
please God that sacrifices should be offered, there He will descend to you, to
be favorable unto you.
Deuteronomy
27
Deuteronomy
27:5-7
5. And there shalt thou build
an altar unto the Lord thy God, an altar of stones: thou shalt not lift up
any iron tool upon them. 5. AEdificabis in monte Ebal
altare ex lapidibus Jehovae Deo tuo: non levabis super eos
ferrum.
6. Thou shalt build the altar of
the Lord thy God of whole stones; and thou shalt offer burnt-offerings thereon
unto the Lord thy God: 6. E lapidibus integris aedificabis altare Jehovae
Dei tui: et offeres super illud holocausta Jehovae Deo
tuo:
7. And thou shalt offer
peace-offerings, and shalt eat there, and rejoice before the Lord thy
God. 7. Et offeres sacrificia prosperiratum, comedesque illic, ac
laetaberis coram Jehova Deo
tuo.
5.
And there shalt thou build an
altar. At their first entrance into the
land, God commands that a sacrifice of thanksgiving should be offered to Him;
and this Joshua performed, as is related in
<060830>Joshua
8:30-31.
"Then Joshua built
an altar unto the Lord God of Israel in Mount Ebal; as Moses the servant of the
Lord commanded the children of Israel, an altar of whole stones, over which no
man hath lift up any iron."
First of all, then,
this testimony of their gratitude is required, that the children of Israel, as
soon as they have begun to set foot in the land of Canaan, might celebrate the
praises of the Lord; secondly, he forbids all artificial work, because, if the
altar had been permanent, it would have been an occasion of superstition, and
this exceptional instance would have been more regarded than the perpetual Law
of God. Hence the nine tribes and half were so greatly wroth against the two
tribes of Reuben and Gad, and half Manasseh, on account of the altar which was
built on the bank of Jordan, (Joshua 22,) insomuch that they determined utterly
to destroy their brethren, until they had cleared themselves by alleging that
they had only built it as a memorial of their brotherly union, and not for
sacrifice. Assuredly they were good expounders of the Law who accounted it an
inexpiable crime, that an altar should be left for posterity, to withdraw the
people from the one sanctuary, and thus to destroy the unity of
faith.
Exodus
25
Exodus
25:1-22
1. And the Lord spake unto
Moses, saying, 1. Et loquutus est Jehova ad Mosen,
dicendo:
2. Speak unto the children of
Israel, that they bring me an offering: of every man that giveth it willingly
with his heart ye shall take my offering. 2. Alloquere filios Israel ut
tollant mihi levationem: ab omni viro cujus cor voluntarie dederit illam,
sumetis levationem meam.
3. And this
is the offering which ye shall take of them; gold, and silver, and
brass, 3. Ista autem est oblatio quam capietis ab eis, aurum et argentum,
et aes,
4. And blue, and purple, and
scarlet, and fine linen, and goats' hair, 4. Et hyacinthum, et
purpuram, et vermiculum cocci, et byssum, et pilos
caprarum,
5. And rams' skins dyed red,
and badgers' skins, and shittim-wood, 5. Et pelles arietum rubricatas, et
pelles taxorum, et ligna sittim.
6. Oil
for the light, spices for anointing oil, and for sweet incense, 6. Oleum
pro luminari, aromata pro oleo unctionis et pro thymiamate
aromatum:
7. Onyx-stones, and stones to
be set in the ephod, and in the breastplate. 7. Lapides onychinos, et
lapides plenitudinum pro ephod et pro
pectorali.
8. And let them make me a
sanctuary; that I may dwell among them. 8. Et facient mihi sanctuarium,
ut habitem in medio eorum.
9. According
to all that I shew thee, after the pattern of the tabernacle, and the
pattern of all the instruments thereof, even so shall ye make
it. 9. Omnino ut ego ostendam tibi similitudinem habitaculi, et
similitudinem omnium vasorum ejus, sic
facietis.
10. And they shall make an ark
of shittim-wood: two cubits and a half shall be the length thereof, and a
cubit and a half the breadth thereof, and a cubit and a half the height
thereof. 10. Facient etiam arcam e lignis sittim: duorum cubitorum et
semis erit longitudo ejus, cubitus vero et semis latitudo ejus, cubiti item et
semis altitudo ejus.
11. And thou shalt
overlay it with pure gold, within and without shalt thou overlay it; and shalt
make upon it a crown of gold round about. 11. Operiesque eam auro puro,
intrinsecus et extrinsecus, operies inquam, eam, faciesque super eam coronam
auream in circuitu.
12. And thou shalt
cast four rings of gold for it, and put them in the four corners thereof;
and two rings shall be in the one side of it, and two rings in the other
side of it. 12. Fundes quoque ei quatuor annulos aureos, quos pones ad
quatuor angulos ejus: duos videlicet annulos in latere ejus uno, et duos annulos
in latere ejus altero.
13. And thou
shalt make staves of shittim-wood, and overlay them with gold. 13. Facies
praeterea vectes ex lignis sittim, quos cooperies
auro.
14. And thou shalt put the staves
into the rings by the sides of the ark, that the ark may be borne with
them. 14. Inducesque vectes in annulos qui erunt in lateribus illius
arcrae, ut illis deferetur area.
15. The
staves shall be in. the rings of the ark; they shall not be taken from
it. 15. In annulis illius arcae erunt vectes, non removebuntur ab
ea.
16. And thou shalt put into the ark
the testimony which I shall give thee. 16. Ponesque in arca testimonium
quod dabo tibi.
17. And thou shalt make
a mercy-seat of pure gold: two cubits and a half shall be the
length thereof, and a cubit and a half the breadth thereof. 17. Facies et
operculum ex auro mundo: duorum cubitorum et dimidii erit longitudo ejus, cubiti
vero et dimidii latitudo ejus.
18. And
thou shalt make two cherubims of gold; of beaten work shalt thou make them, in
the two ends of the mercy-seat. 18. Facies etiam duos cherubim aureos:
ductiles facies eos in duabus extremitatibus
propitiatorii.
19. And make one cherub
on the one end, and the other cherub on the other end; even of the
mercy-seat shall ye make the cherubims on the two ends thereof. 19.
Facies autem cherub unum in extremo hinc, et cherub alterum in extremo inde: ex
propitiatorio facietis cherubim, duabus extremitatibus
ejus.
20. And the cherubims shall
stretch forth their wings on high, covering the mercy-seat with their
wings, and their faces shall look one to another; toward the mercy-seat
shall the faces of the cherubims be. 20. Expandentque cherubim duas alas
superne tegentes alis suis propitiatorium, et se mutuo aspicient: ad
propitiatorium erunt facies
cherubim.
21. And thou shalt put the
mercy-seat above upon the ark; and in the ark thou shalt put the testimony that
I shall give thee. 21. Pones autem propitiatorium super arcam superne, et
in arca pones testimonium quod dabo
tibi.
22. And there I will meet with
thee, and I will commune with thee from above the mercy-seat, from between the
two cherubims which are upon the ark of the testimony, of all things
which I will give thee in commandment unto the children of
Israel. 22. Conveniamque tecum illuc, et loquar tecum e propitiatorio
inter duos cherubim quod erit super arcama testimonii, quaecunque praecipiam
tibi ad filios Israel.
2.
Speak unto the children of
Israel. If any caviller should raise a
question as to the time in which I have thought fit to introduce this history,
f114 although I would not pertinaciously
contend with him, still I have not only a probable, but a sure reason for my
opinion. For it appears to me that I clearly gather from Exodus 33, that the
tabernacle was already built before Moses brought down the first tables from the
Mount; for it is there said, that in token of their divorce, in order that the
people might know that they were repudiated by God, Moses took the tabernacle
and pitched it separately for himself without the camp; not for his own peculiar
use, because it is expressly said that he did not dwell there, but that he went
out of the camp as often as he desired to consult God; whilst Joshua was its
keeper and guardian, (aedituus.) But there is no doubt but that
this took place previous to his second ascent to bring down new tables from the
Lord; it is, therefore, clear that the tabernacle was already erected. If any
object that it was not set up till the end of the second year, the reply is
easy, that it was placed anew in its proper position, so that being everywhere
surrounded by the children of Israel, it might have all its guards, according to
the twelve tribes encamped in their due order; and again, that the tables were
then actually deposited in the Ark of the Covenant, and by them God represented
Himself, so that without them the tabernacle was in a manner empty; finally,
that the solemn dedication is there treated of, for which the due season had not
arrived, until in testimony of God's presence the covenant was deposited in the
Ark, by way of pledge. In order the better to remove all ambiguity, we must
briefly calculate the time. In the third month from their exodus the people
reached Mount Sinai. On what day the Law was given is nowhere stated, unless we
may probably conjecture that it was promulgated about the end of that month.
Thus there will be eight months to be computed until the day on which the
tabernacle was dedicated, and the tables deposited in the Ark of the Covenant,
as Moses expressly says in the last chapter of Exodus; but, in the Book of
Numbers, he relates that in the second month of that year the people removed the
camp from that place, and departed to
Kibroth-Hattaavah.
f115 Now, since between the dedication of the
tabernacle and their departure only one month intervened, we must admit that the
two ascents into the mountain had preceded in order of
time.
Now, the question is, whether he was
called to receive the first tables in the beginning of the fourth month? If this
be allowed, he could scarcely have prescribed the building of the sanctuary
before the end of the eighth month; for it would have been absurd to give
f116 the tables of God's paternal favor
between the two ascents, while the separation of the tabernacle was testifying
of their divorce from Him. Thus, then, I establish the fact, that four whole
months were employed in this long and difficult work. And surely it was
wonderful that so short a time should suffice; had not incredible activity
surpassed all men's expectation, whilst they all emulously devoted themselves
with unwearied labor to hasten the work. And it is probable, that after God had
established His covenant, He immediately delivered the ordinances respecting the
tabernacle and its adjuncts; lest the people should be without the external
exercises of religion, which we have seen to be so very necessary. But after the
completion of the work, Moses was again commanded to come nigh to God with
Nadab, Abihu, and the seventy elders; and after the offering of sacrifices, he
was taken up into the cloud to hold familiar communion with God, where he passed
about a month and a half. Having returned, and being made aware of the rebellion
of the people, the slaughter of the three thousand took place, and he commanded
the people to mourn. How long he remained we know not, but it is probable that
at least a month passed before he was recalled We have now more than nine
months; and if we add the month and a half during which he was kept in the
mount, we shall not be far from the end of the year. God then reconciled Himself
to the people, and thus the legitimate dedication of the tabernacle soon
followed, which took place in the second year at the beginning of the first
month. The Passover having been celebrated, the sign of removal was given in the
second month.
If any disagree with me, I would
now have them answer me, how it is consistent that Moses, having detected the
people's transgression, should then have begun to exhort them to the building of
the sanctuary, whereas in his whole address there is no mention made of
idolatry? Surely, all things well considered, we must be ready to confess that
the people were still loyal when they so heartily consecrated their property to
God. But the whole question is sufficiently settled by what I have alleged on
the testimony of Moses, viz., that before he came down with the first tables the
tabernacle was already in being, unless, perhaps, it be objected that it was
another tabernacle, and different from that which was afterwards set up by God's
command. But this is a very foolish cavil, for Moses had no authority to make an
earthly dwelling-place for God, and to impose on it the sacred name whereby the
sanctuary is always honored; and he expressly relates that God's glory appeared
in it, in order that the people might more surely know that they were separated
from God for their uncleanness, of which matter we shall again speak in its
proper place. Again, the word
jql,
lakach, f117
implies that Moses took the tabernacle
out of the camp, to transfer it to another place. If any one should now object
that the tabernacle was arranged according to the pattern which Moses saw in the
mount, the reply is easy, that Moses was not then first in the mountain
instructed in the true worship of God and heavenly mysteries, when he was kept
there forty days, but already before the promulgation of the Law; nor is there
any doubt but that the same things were then shewn to him which he had learned
before, in order that the people might be more disposed to diligent meditation
on the Law. For, from the length of time, they might acknowledge that nothing
was omitted which it would be useful for them to know; since, although God might
have so instructed His servant in a moment that nothing should have been
wanting, still He chose gradually, and as if at His ease, to form for Himself a
perfect teacher; and this concession was made to the infirmity of the people.
For thus we read in
<021909>Exodus
19:9,
"Behold I come
unto thee in a thick cloud, that the people may hear when I speak with thee, and
believe thee for ever."
And again,
<022021>Exodus
20:21,
"And the people stood
afar off, and Moses drew near unto the thick darkness, where God
was."
From whence it is plain that there is no absurdity in
saying that he had already seen the pattern of the tabernacle wherein God would
be worshipped.
But lest any should object that I
rest upon conjectures only, Moses himself plainly shews that, before he received
the tables, God gave him instructions respecting the making of the tabernacle;
for twice in chapter 25 it is said, "Thou shalt put in the Ark the testimony
which I shall give thee," verses 16 and 21; from whence it is clear that the
tables were not yet given, when from God's command he described the whole
structure; and thence we again infer that, when the tabernacle was set up, he
went up into the mount to bring down the tables which were to be placed in the
Ark. But, before he begins to treat of the construction of the tabernacle, he
imposes a tribute upon the people, that each, according to his means, should
contribute materials both for the tabernacle itself and for all its furniture.
The heaving, or,
hmwrt,
therumah,
f118 is here put simply for an
offering; and is not, as in other passages, distinguished from another kind of
sacrifice, which is called
hpwnt,
thenuphah. But the Israelites are simply commanded to bestow from their
abundance what may suffice for the worship of God. It is indeed certain that all
we have is God's, and that all He bountifully gives us is polluted unless we
devote it to His glory. Still in His indulgence He permits us the free use of
all, if only we testify that it remains under His power, and are ready to expend
it as He shall command. Thus we duly offer alms, as sacrifices of,
sweet-smelling savor; although the rich may not exhaust himself to poverty, but,
whilst he relieves the poor, enjoys the goods which he possesses. In sum,
whatever we offer to God is like the first-fruits, whereby we testify that all
we have is consecrated to His glory. Now, although He required no assistance
from the people for the building and adorning of His tabernacle, since it was He
who, for the maintenance of them all, daily rained down manna from heaven; yet
he would have every one, from the very least to the greatest, bring together, in
testimony of their piety, whatever was necessary for the sacred work. But what
He then would have spent on the visible sanctuary, He now requires for the
building of His spiritual temple. Properly speaking, it is He alone that builds
His Church; yet He uses the work of men, and will have many builders associated
with Him, that the edifice of His Church may arise in some measure by the labor
of men; as also He ascribes the praise of its prosperity and success to them.
Meanwhile we offer nothing which He Himself has not bestowed; just as the
Israelites gave nothing but what had been derived from his bounty alone.
Therefore, He distributes the gifts of His Spirit in certain measures,
(<461207>1
Corinthians 12:7;) that, as each has received more or less, he may employ it on
the building of the Church. But this should be the best incentive to activity,
that none is so poor or humble but that his offering is acceptable and pleasing,
however small it may be, and almost worthless in the eyes of men. Moreover, it
must be observed, that the tribute is not demanded authoritatively, but it is
declared that each should freely offer what he pleased; for, from the beginning,
Paul's word was true, that "God loveth a cheerful giver,"
(<470407>2
Corinthians 4:7;) and all Scripture teaches us that no obedience is pleasing to
God except what is voluntary; for, although the word
wnbdy,
yidbenu,
f119 is variously rendered by the
translators, the sum comes to this, that the gift of each would be pleasing to
God according to the cheerful alacrity of his mind. The old interpreter
(i.e., the Vulgate) has it "qui offert
ultroneus," (he who offers voluntarily;) but this is rather paraphrastic
than literal.
f120 Others differ from each other: some
understand the relative as referring to the offering, and translate it,
"whose heart shall have voluntarily given it;" others, "He who
shall have shewn his heart liberal, or willing." The second rendering is the
right one.
3.
And this is the
offering. Hence, what I have before said
is more fully continued, viz., that what the poor offer of their little will not
be eclipsed by the abundance of the rich, since God deigns to reckon goats' hair
among the sacred offerings not less than gold, purple, and precious stones.
Again, by the varied and manifold contributions, He would shew, as in a glass,
that a variety of gifts are necessary to the building of the spiritual temple,
as Paul sets forth in Romans 12 and 1 Corinthians 12. The liberality of the rich
was indeed more splendid; but, as they did not scruple to mix their gold and
silver, blue, purple, and precious stones, with brass, iron, and other common
materials, so also, now-a-days, those who aid the edification of the Church by
their more excellent gifts, admit, without contempt or dislike, into fellowship
poor brethren, to whom it is not given to equal
them.
8.
And let them make me a
sanctuary. By first setting before them
an inestimable recompense, God stirs up the people to give largely; for,
although liberality is praised by all as a most excellent virtue, yet no one
willingly deprives himself of his own to bestow it upon others, since all think
that it is so much lost to themselves, unless they have some compensation in
view. Wherefore, that they may expend cheerfully, God promises that He will
dwell among them, than which nothing is more desirable. But we must beware of
imagining anything inconsistent with the nature of God, for He who sits above
the heavens, and whose footstool is the earth, could not be enclosed in the
tabernacle; but, because in His indulgence for the infirmities of an ignorant
people, He desired to testify the presence of His grace and help by a visible
symbol, the earthly sanctuary is called His dwelling amongst men, inasmuch as
there He was not worshipped in vain. And we must bear in memory what we have
lately seen, that it was not the infinite essence of God, but His name, or the
record of His name, that dwelt there. This was the object of the expressions;
that the Israelites ought not to be slow or lazy in setting up the tabernacle,
because by these means they would obtain for themselves an inestimable
advantage. Another clause follows, that the artificers should copy the pattern
shewn to Moses, and not dare to invent anything, since it would be a profanation
to mix up anything human with the commands of God; on which matter we shall
treat more diffusely when we speak generally of the types. Now is described the
form of the Ark and its covering: for the composition of the tabernacle, and its
various parts, which Moses now only slightly adverts to, will be presently
repeated at greater length in chapter 32. But, although the tabernacle was
called God's house, yet there was a more express image of His glory in the Ark
of the Covenant; because the Law, whereby God bound the people to Himself, was
there deposited. The material was shittim-wood, covered or overlaid with
plates of gold. As to the species of the tree,
f121 not even the Hebrews are agreed among
themselves, although we may conjecture that it was beautiful and costly; yet God
would have gold over its whole surface, and even shining on its staves, that the
dignity of the Law might be enhanced. But here a question may arise,
which introduces many others with it, how the sumptuous splendor both of the
Ark, as well as the tabernacle and all its utensils, contributed to the worship
of God? for it is certain that God would never be worshipped except agreeably to
His nature; whence it follows, that His true worship was always spiritual, and
therefore by no means comprised in external
pomp.
But the great number and intricacy of the
ceremonies were so far from awakening piety, that they were even the occasion of
superstition, or era foolish and perverse confidence. Again, so many and such
various rites seem to have had no other tendency than to feed curiosity. It will
be therefore worth while briefly to premise something respecting this point,.
They are, in my judgment, at fault, who think that the eyes of the people were
captivated by these magnificent sights, lest their religion, being stripped of
all ornament, should become dishonored, when amongst the Gentiles their false
worship was splendid even to a miracle; and thus a depraved rivalry might affect
their minds,
f122 if the beauty of the tabernacle did not
at least equal the pomp of others, as though the God they worshipped were
inferior to idols. On the same grounds they imagine that the Jews were burdened
with many observances; lest, if God had only sparingly and slightly
exercised them, they would in their natural curiosity, have sought in all
directions after profane trifles. They tell part of the truth, but not the
whole; for I admit that this was given to the ancient people, in order that,
when they saw the tabernacle so brilliantly ornamented, they might be inspired
with greater reverence. I also admit that, by God's command, they were engrossed
with many ceremonies, that they might not seek after strange ones; but if this
had been the only object proposed in them, the whole legal service would have
only availed for ostentation in its shadows and histrionic pomps. But it is most
absurd to think that God so trifled with His people. We see, too, how honorably
David and the Prophets speak of these exercises.
f123 It is, therefore, impiety to suppose
that the legal rites were like farces composed in imitation of the Gentiles. In
order, then, to preserve their honor and dignity, we must remember the principle
to which we have lately alluded, viz., that all of them were arranged according
to the spiritual pattern which had been shewn to Moses in the mount.
(<022540>Exodus
25:40.) And this both Stephen, and the Apostle in the Epistle to the Hebrews,
wisely observed, when they would reprove the gross follies of the people who
continued to be wrapped up in the external ceremonies, as if religion were
comprised in them.
(<440744>Acts
7:44;
<580805>Hebrews
8:5.) Stephen and the Apostle, therefore, are our best expositors, that the
tabernacle, the altar, the table, the Ark of the Covenant, were of no importance
except in so far as they referred to the heavenly pattern, of which they were
the shadows and images. Thence their entire utility, and even their legitimate
use, depended on the truth, (which they represented.)
f124 For the slaughter of an ox profits
nothing in itself, nay, it is but an unimportant thing; and so all the
sacrifices, except that they were types, would have been thought nothing of.
Whence we gather that there is the greatest difference between the ceremonies of
the Law and the profane rites of the Gentiles, for they differ from each other
not only inasmuch as God is the author of the one, and that the temerity of men
has foolishly invented the other, but because among the Gentiles their religion
was entirely comprised in these bare and empty pomps; whilst God, by these
rudiments, which He gave to His people, elevated pious minds, as it were by
steps, to higher things. Thus the Gentiles seemed to themselves duly to
propitiate (their gods) when they offered victims; whilst the sacrifices of the
Jews were acceptable to God, because they were exercises of repentance and
faith. So the Law instructed the Jews in the spiritual worship of God, and in
nothing else, though it were clothed in ceremonies agreeably to the requirements
of the age. For, before the truth was fully made known, the childhood of the
Church was to be directed by earthly elements, and thus, though there was great
affinity and likeness between the Jews and Gentiles as regarded the external
form of their religious service, yet its end was widely different. Moreover,
when we would seek the body or substance of the ancient shadows, and the truth
of the figures, we may learn them, not only from the Apostles, but also from the
Prophets, who everywhere draw the attention of believers to the kingdom of
Christ; yet their clearer explanation must be sought in the Gospel, where
Christ, the Sun of Righteousness, shining forth, shews that their fulfillment
exists in Himself alone. But, although by His coming He abolished these typical
ceremonies as regards their use, yet at the same time He established the
reverence justly due to them; since they have no claim to be held in esteem on
any other grounds, except that their completion is found in Him; for, if they
are separated from Him, it is plain that they are mere farces,
f125 since neither the blood of animals, nor
the sweetness of fat, nor aromatic odors, nor candles, nor anything of that
sort, have any power to propitiate God. This indeed must be remembered, that the
Jews did not pay attention to the legal sacrifices in vain, since the promises
were annexed to them; as often, therefore, as these sentences occur, "your
iniquity shall be blotted out," — "ye shall appear before my face,"
— "I will hear you from the sanctuary," we are reminded that all the
ancient figures were sure testimonies of God's grace and of eternal salvation;
and thus Christ was represented in them, since all the promises are in Him, yea,
and amen.
(<470120>2
Corinthians 1:20.) Yet it by no means follows from hence that there were
mysteries hidden in all their details, since some, with mistaken acuteness, pass
over no point, however trifling, without an allegorical exposition; as, in this
passage, for instance, the dimensions of the ark afford them matter of
speculation.
f126 But it will be enough for the sound and
sober-minded to know that God would have His Law deposited in a handsome vessel,
in order that its majesty should be recognized. He commanded that the ark itself
should be carried with staves, that the hands of the Levites might not touch it,
and thus that its sanctity might be the
greater
16.
And thou shalt put into the ark
the testimony. The title of "the
testimony," which is often given to the law, indicates that something
more is contained in it than the rule of a just and holy life; viz., the compact
whereby God bound Himself to His people, and His people to Himself;
therefore the words "the table of the covenant," are afterwards used instead of
"the testimony." Thus the word
td[,
f127 gneduth, in this passage, and
similar ones, is equivalent to a contract, which is commonly called a
convention. In this sense the Prophet in Psalm 114 calls by the name of
testimonies, not only the Commandments, but whatever God hath delivered by the
hand of Moses for the salvation of His people. In
<191407>Psalm
14:7, the word testimony is added as if in explanation of the word law: "The law
of the Lord is perfect; the testimony of the Lord is sure;" as in
<230820>Isaiah
8:20, where it is said, "To the law and to the testimony," it is not that two
different things are referred to, but the utility of the law is commended,
because it contains all that God would have testified to His
people.
17.
And thou shalt make a
mercy-seat. The primary root of the verb
rpk,
caphar, from whence this noun is derived,
f128 is used for "to smear with pitch," but
in the Hiphil conjugation, it signifies either to expiate, or to purge, or to
receive into favor; whence
rpk,
copher, is expiation, as we have seen elsewhere; and
trpk,
caphoreth, a covering or lid. Yet I doubt not but that Moses alludes in
this word to a metaphorical meaning, for the law requires a covering to conceal
our transgressions. And it is probable that, when Paul calls Christ
iJlasth>rion,
(<450325>Romans
3:25,) and John
iJlasmo<n,
(<620202>1
John 2:2,) they both refer to this figure, because God was propitiated towards
believers by the covering of the Law, so as to shew Himself favorable to them by
hearing their vows and prayers. For as long as the law stands forth before God's
face it subjects us to His wrath and curse; and hence it is necessary that the
blotting out of our guilt should be interposed, so that God may be reconciled
with us. Nor is it without reason that David exclaims, after he has proclaimed
the righteousness of the law, "Who can understand his errors?"
(<191401>Psalm
14:12.) Whence we gather that, without a propitiation, the law does not bring us
near to God, but accuses us before Him. And assuredly, when I consider all
things, it seems to me a tame explanation, that Moses spoke literally of the
cover, when he
f129 would have the Cherubim turn their faces
toward it, and God promises that He will give His answers from it. By these
honorable distinctions it is exalted above the
Ark.
18.
And thou shalt make two
cherubims. I have stated in my
commentary on Genesis and elsewhere,
f130 that there are various opinions
respecting the word cherub; but that those approach most nearly to the
truth who make the
k,
caph, not a servile, but a radical letter, and take it generally for any
image; for those who suppose the
k to
be a note of similitude, render it "like a boy;" which in itself is forced, and
besides it is refuted by the words of Ezekiel,
(<260110>Ezekiel
1:10, and
<261001>Ezekiel
10:1,) who calls the forms of a calf, a lion, and an eagle by this name, as well
as the human form. It is enough for me that the images were winged, which
represented angels. Therefore, when Moses speaks of the angels, who were placed
as guards to keep man away from approaching paradise, he calls them cherubim;
not so much in reference to that time, as to keep the people in the doctrine of
the Law
f131 But God appointed angels, by whom He
exercises His dominion, and who are the ministers of His blessings, to be a
symbol of His presence; for as often as He manifested Himself to believers by
angels, He in a manner extended His hand to them. On this ground, David, and
other Prophets, in order to encourage themselves to confidence in prayer,
often speak of God as "dwelling between the cherubims,"
(<198001>Psalm
80:1, 64:1;
<233716>Isaiah
37:16;) as much as to say, that He conversed familiarly with His people, since
His virtue exercises itself by His angels. That they covered the lid of the ark
with their extended wings, I do not imagine to have been done to hide it, but to
mark the readiness of their obedience, for the extension of their wings is
equivalent to their being prepared for the performance of whatever God might
command. Thus they are said to turn their faces towards the mercy-seat, because
they are attentive to the will of God. Moreover, because the fullness of the
Godhead resides in Christ, He justly declares that, in His descent upon earth,
the heavens were opened that the angels might ascend and descend. Their looking
towards each other indicates that harmony in which the angels are united for
performing the commands of God. It is indeed a plausible conceit,
f132 that the two cherubim were the Old and
New Testaments, which look from one to the other, and surround the mercy-seat,
inasmuch as Christ is their common object; but this notion vanishes before the
contradiction of many passages of Scripture.
Exodus
35
Exodus
35:4-19
4. And Moses spake unto all
the congregation of the children of Israel, saying, This is the thing
which the Lord commanded saying, 4. Dixitque Moses ad universam synagogam
filiorum Israel, his verbis, Hoc est verbum quod praecepit Jehova,
dicendo:
5. Take ye from among you an
offering unto the Lord: whosoever is of a willing heart, let him bring
it, an offering of the Lord; gold, and silver, and brass, 5. Accipite a
vobis oblationem Jehovae: omnis spontaneus corde suo afferet eam oblationem
Jehovae, aurum, argentum, et aes:
6. And
blue, and purple, and scarlet, and fine linen, and goats' hair, 6.
Et hyacinthum, et purpuram, et vermiculum cocci, et byssum, et caprarum
pilos:
7. And rams' skins dyed red, and
badgers' skins, and shittim-wood, 7. Et pelles arietum rubricatas, et
pelles taxorum, et ligna sittim.
8. And
oil for the light, and spices for anointing oil, and for the sweet
incense, 8. Et oleum pro luminari, et aromata pro oleo unctionis, et ad
suffimentum aromaticum.
9. And
onyx-stones, and stones to be set for the ephod, and for the
breastplate. 9. Et lapides onychinos, et lapides pro ephod et pro
pectorali.
10. And every wise-hearted
among you shall come, and make all that the Lord hath commanded; 10. Et
omnes sapientes corde in vobis venient, et facient quaecunque praecepit
Jehova:
11. The tabernacle, his tent,
and his covering, his taches, and his boards, his bars, his pillars, and his
sockets; 11. Tabernaculum, tentorium ejus, et operimentum ejus, et
circulos ejus, et tabulas ejus, vestes ejus, columnas ejus et bases
ejus:
12. The ark, and the staves
thereof, with the mercy-seat, and the vail of the
covering; 12. Arcam et vectes ejus, propitiatorium, et velum
tentorii.
13. The table, and his staves,
and all his vessels, and the shew-bread; 13. Mensam, et vectes ipsius, et
omnia vasa ejus, et panem facierum:
14.
The candlestick also for the light, and his furniture, and his lamps, with the
oil for the light; 14. Et candelabrum luminaris et vasa ejus, et lucernas
ejus, et oleum luminaris:
15. And the
incense-altar, and his staves, and the anointing oil, and the sweet incense, and
the hanging for the door at the entering in of the tabernacle; 15. Et
altare suffimenti et vectes ejus, et oleum unctionis, et suffimentum aromaticum,
et aulaeum ostii pro ostio
tabernaculi:
16. The altar of
burnt-offering, with his brasen grate, his staves, and all his vessels; the
laver and his foot; 16. Altare holocausti, et cribrum ejus aeneum, et
vectes ejus, et omnia vasa ejus, et concham et basin
ejus:
17. The hangings of the court, his
pillars, and their sockets, and the hanging for the door of the
court; 17. Cortinas ipsius atrii, columnas ejus, et bases ejus, et
aulaeum portae atrii,
18. The pins of
the tabernacle, and the pins of the court, and their cords; 18. Paxillos
tabernaculi, et paxillos atrii, et funiculos
eorum,
19. The clothes of service, to do
service in the holy place; the holy garments for Aaron the priest, and
the garments of his sons, to minister in the priest's office. 19. Vestes
ministerii ad ministrandum in sanctuario, et vestes sanctas Aharonis sacerdotis,
et vestes filiorum ejus ad fungendum sacerdotio.
5.
Take ye from among you an
offering. I have introduced a passage
from chapter 35, wherein Moses again requires what he had before prescribed; but
he goes more into detail, and treats at greater length of the parts of the
tabernacle. In the former passage he employed a verb, where he here uses a noun,
"willing or voluntary of heart." There is, however, no ambiguity in the meaning;
since in both places God requires a cheerful zeal, so that they may not only
contribute abundantly, but willingly. He will afterwards use a different form of
expression, viz., that they did their duty, whose heart roused, or
stirred them up, so as to distinguish them from the indifferent and slow.
— 5:21.
10.
And every wise-hearted among
you. Thus he denominates the artificers,
who excelled in shrewdness of intellect, and so, after having commanded them
severally of their private means to supply the materials, he now exhorts others
to contribute their industry for shaping and joining them together. He then
briefly enumerates the parts of the Tabernacle, a longer explanation of which
will be seen in chapter 26. This is, therefore, a kind of epitome of all those
things, of which he before spoke more in full, since it was necessary to spur
them on afresh to the performance of what they had been clearly instructed in.
For we know that instruction is very often coldly received without the addition
of exhortations. It might indeed seem strange,
f133 how so much wealth could be possessed by
a miserably pillaged people, and long driven to servile work; unless it may be
inferred from the abundance which is here described, that they were incredibly
enriched at their departure from Egypt by the booty which God gave them. The
kingdom of Egypt was very wealthy; and its people, as we know, had always been
devoted to pleasures and luxuries. What, then, they had accumulated by their
rapacity in many years, flowed away from them by the secret influence of God,
when they were suddenly made prodigal. But, just as He had blinded the
Egyptians, that they should profusely give all they had, so He now directed the
minds and hearts of His people, that, mindful of so great a benefit, they should
willingly expend, at His command, what they had obtained of His mere
grace.
Exodus
25
Exodus
25:23-30
23. Thou shalt also make a
table of shittim-wood: two cubits shall be the length thereof, and
a cubit the breadth thereof, and a cubit and half the height thereof. 23.
Facies quoque mensam ex lignis sittim: duorum cubitorum erit longitudo ejus, et
cubiti latitudo ejus, cubiti vero et dimidii alitudo
ejus.
24. And thou shalt overlay it with
pure gold, and make thereto a crown of gold round about. 24. Et teges eam
auro puro, faciesque ei coronam auream in
circuitu.
25. And thou shalt make unto
it a border of an hand.breadth round about, and thou shalt make a golden crown
to the border thereof round about. 25. Facies quoque ei clausuram latam
quatuor digitos in circuitu: faciesque coronam auream clausurae illi in
circuitu.
26. And thou shalt make for it
four rings of gold, and put the rings in the four corners that are on the
four feet thereof. 26. Facies insuper ei quatuor annulos aureos, quos
pones in quatuor angulis qui sunt in quatuor pedibus
ejus.
27. Over against the border shall
the rings be for places of the staves to bear the table. 27. E regione
illius clausurae erunt annuli per quos trajicientur vectes ad portandum
mensam:
28. And thou shalt make the
staves of shittim-wood, and overlay them with gold, that the table may be
borne with them. 28. Faciesque vectes illos e lignis sittim: et operies
eos auro, et feretur illis mensa.
29.
And thou shalt make the dishes thereof, and spoons thereof, and covers thereof,
and bowls thereof, to cover withal: of pure gold shalt thou make
them. 29. Facies etiam scutellas ejus, et cochlearia ejus, et opercula
ejus, et crateres ejus quibus libabitur: ex auro mundo facies
ca.
30. And thou shalt set upon the
table shew-bread before me alway. 30. Et pones super mensam illam panem
facierum coram me jugiter.
23.
Thou shalt also make a
table. The sentiment of a certain
ancient bishop
f134 is deservedly praised, who, when he sold
the sacred vessels in the time of a famine, to relieve the distress of the poor,
thus excused himself to the Church: "Our God, who does not eat or drink, has no
need of patens and chalices;" and yet this seems little in accordance with this
His command, that bread should be offered to Him. I answer, that if, under that
pretext, the bishop had stripped the sacred table of its ornaments under the
Law, he would have spoken unseasonably, what, under the Gospel, he spoke
piously and wisely; because at the coming of Christ the shadows of the Law
ceased. But God would then have the loaves, which were offered to Him, deposited
among the golden dishes and censers, and spoons placed with them, not that He
had need of meat and drink, but that He might prescribe the duty of temperance
to His people, by deigning to have His table among them; for, when they ate of
the same wheat, of which the sacred loaves were made, they were reminded by that
symbol that their meat and drink was to be taken, as if they sat before God, and
were His guests. Finally, they were taught that the food, by which man's life is
sustained, is in a manner sacred to God; that thus they might be contented with
simple and sober food, and might not profane the things which were dedicated to
His service. Although, therefore, this offering might appear to be gross and
rude, yet it had a just object, i.e., that believers might acknowledge
that God presided over their tables, because the loaves were presented in the
temple before God in the name of all the people. The same was the intention of
the first-fruits, in which the produce of the whole year was consecrated; that
even in their feasts they might cherish a recollection of God, who fed them as a
father does his children. They are called "the bread of faces"
f135 by Moses, because they always appeared
before God, in which sense the Greeks called them the bread
proqe>sewv,
because they were always in His presence; for it was not permitted them to
remove the precious offering, until others were substituted in their place. I
now pass over many points, because what I now omit will soon have to be treated
of.
Exodus
25
Exodus
25:31-40
31. And thou shalt make a
candlestick of pure gold; of beaten work shall the candlestick be
made; his shaft, and his branches, his bowls, his knops, and his flowers, shall
be of the same. 31. Facies item candelabrum ex auro puro: ductile fiet
candelabrum illud: -restile ejus, et calamus ejus scyphi ejus, sphaerulae ejus,
et flores ejus ex ipso erunt.
32. And
six branches shall come out of the sides of it; three branches of the
candlestick out of the one side, and three branches of the candlestick out of
the other side: 32. Et sex calami egredientur a lateribus ejus: tres
calami candelabri ex latere ejus uno, et tres calami candelabri ex latere ejus
altero.
33. Three bowls made like unto
almonds, with a knop and a flower in one branch; and three bowls made
like almonds in the other branch, with a knop and a flower: so in the six
branches that come out of the candlestick. 33. Tres calices in speciem
nucis amygdalinae deformati erunt in calamo uno, spaerula, et flos, et tres
calices in speciem nucis amygdalinae deformati in calamo altero, sphaerula et
flos: sic de sex calamis egredientibus e
candelabro.
34. And in the candlestick
shall be four bowls made like unto almonds, with their knops and
their flowers. 34. Et in candelabro erunt quatuor calices in speciem
nucis amygdalinae deformaft, sphaerulae ejus, et flores
ejus.
35. And there shall be a
knop under two branches of the same, and a knop under two branches of the same,
and a knop under two branches of the same, according to the six branches that
proceed out of the candlestick. 35. Eritque sphaerula sub duobus calamis
ex ipso, sphaerula item sub duobus calamis ex ipso, et sphaerula sub duobus
calamis ex ipso: sic de sex calamis egredientibus e
candelabro.
36. Their knops and their
branches shall be of the same; all of it shall be one beaten work of
pure gold. 36. Sphaerulae eorum et calami eorum ex ipso erunt: totum
ipsum ductile unum, ex auro puro.
37.
And thou shalt make the seven lamps thereof; and they shall light the lamps
thereof, that they may give light over against it. 37. Facies quoque
lucernas ejus septem, quas collocabis in sublimi, ut luceant ad latus faciei
ejus.
38. And the tongs thereof, and the
snuff-dishes thereof, shall be of pure gold. 38. Et forcipes
ipsius, et receptacula ejus ex auro
puro.
39. Of a talent of pure
gold shall he make it, with all these vessels. 39. Talento auri puri
facies illud, et omnia vasa ista.
40.
And look that thou make them after their pattern, which was shewed thee
in the mount. 40. Vide autem ut facias juxta similitudinem suam, quae
tibi ostensa est in monte.
31.
And thou shalt make a
candlestick. God would have seven bright lamps
burning day and night in the Tabernacle: first, that the people might
know that they were directed by God Himself as to how they were to worship Him
aright, and that a light was set before their eyes which might disperse all the
darkness of error; and, secondly, lest they should obscure the very
worship of God with their gross inventions, but that, intent on the instruction
of the Law, they might with a pure and enlightened mind seek after God in all
the ceremonies. Let us, therefore, remark a distinction here set forth between
the rule of true religion and the superstitions of the Gentiles; because the
Gentiles were carried away by their foolish and blind devotions, as they call
them, into circuitous and erring ways, so that nothing was straight in them; for
unless we have divine teaching to enlighten us, our own reason will beget
nothing but mere vanity. But it was not enough for the Israelites that the right
way should be pointed out, unless their eyes were open to direct them, since men
sometimes are blind in the very midst of light. And this occurred to themselves
not only when they went astray into strange and adulterous worships, for though
they held fast the external form of the Law, they were, nevertheless,
degenerate; and religion was corrupted among them by foul superstitions, when,
in obedience to their carnal reason, they conceived that religion consisted in
ceremonies. For when God is not worshipped spiritually according to His nature,
this is to travesty Him. Hence there was so much security in the hypocrites,
that they proudly despised all the reproofs of the Prophets, nay, that they
broke out into open fury whenever their empty pomps were condemned. But the
candlestick, shining with its seven lights, reminded the people that, in their
worship of God, they should look attentively to the light of heavenly
doctrine.
But, for the understanding of this
type, the vision of Zechariah will be no slight assistance to us, since the
truth of this symbol is there set forth.
(<380402>Zechariah
4:2.) God there promises that the power of His Spirit will alone avail, and more
than avail, for the preservation of His Church, although it may be destitute of
all other aid. To awaken confidence in this, He represents the same image of a
candlestick which is here described, with the addition of some other
circumstances, whereby He reminds us that the shining lights were no vain show
like stage plays, but that in the candlestick was represented what
believers would really experience to take place. But, that the comparison may be
made clearer, we must say a little respecting this passage. The material of the
candlestick is pure gold, whereby the excellency of the thing signified is
denoted. But, when we have spoken somewhat of its form, the application of
Zechariah's prophecy will be more manifest. Some parts of it were merely for
ornament, that its dignity might be increased by its very appearance, such as
the flowers and the balls or knops; others for use, as the bowls or
receptacles, to prevent the sacred oil from falling on the ground. The lamps
were placed at the top, that the Israelites might know that men are surrounded
with darkness on earth, if God did not enlighten His Church from on high, and
that by day and by night. Thus Isaiah, describing the kingdom of Christ, in
which the reality of this sign was at length exhibited, says, — "Behold,
darkness shall cover the earth, and gross darkness the people: but the Lord
shall arise upon thee, and his glory shall be seen upon thee." And
again,
"Thy sun shall no more go
down; neither shall thy moon withdraw itself: for the Lord shall be thy
everlasting
light."
(<236002>Isaiah
60:2-20.)
Now, since God is called the Father of lights, the
grace of illumination resides in the Spirit; and since a variety of gifts are
distributed by the Spirit, there were seven lamps which visibly represented what
Paul says, —
"The
manifestation of the Spirit is given to every man to profit withal. For to one
is given by the Spirit the word of wisdom; to another the word of knowledge by
the same Spirit; to another faith by the same Spirit; to another the gifts of
healing by the same Spirit; to another the working of miracles; to another
prophecy; to another discerning of spirits; to another divers kinds of tongues;
to another the interpretation of tongues: but all these worketh that one and the
self-same Spirit, dividing to every man severally as he will."
(<461207>1
Corinthians 12:7-11.)
Some, however, have
gratuitously invented a mystery in the number seven, whence the common notion
f136
among the Papists about the sevenfold grace
of the Spirit, which is refuted both by the above-cited passage of St. Paul and
the eleventh chapter of Isaiah, where a greater number of gifts are enumerated.
I suppose rather that perfection is denoted by the seven lamps according to the
ordinary and acknowledged use (of the figure); as if God thus declared that
nothing would be wanting for the full enlightenment of believers, who should
seek it from its one and only source; secondly, that the Spirit presides over
all religious rites when He shines forth to the Church in His gifts. Now, the
Prophet,
(<380402>Zechariah
4:2,) desiring to teach that what had been shewn forth in this visible symbol
would be fulfilled in the restoration of the Church, adds to the lamps seven
pipes and two olive-trees, from whence oil would continually flow, so that there
was no fear of want or failure. Thus he signifies that God is possessed of a
manifold abundance of blessings for the enrichment of the Church; and so that
the virtue which flows down from heaven is sufficient for its preservation,
according to what is added in connection,
"Not by might, nor by
power, but by my Spirit,
saith the
Lord of hosts."
(<380406>Zechariah
4:6.)
For although God uses the ministry of men and earthly
means at His discretion for the protection and maintenance of the Church, yet He
would have, as is just, all the praise ascribed to Himself; whilst He would also
have believers to be contented under His guardianship, and not to be discouraged
although they should find no ground of confidence in the
world.
40.
And look that thou make
them. He again inculcates, what we have
already seen, that Moses should take care that all things were exactly modeled
according to the original or pattern seen in the mount. But it is certain that
it is not any mere vision which is here in question, but that the external
ornaments of the sanctuary have reference to their spiritual object, as
is plain from the explanation of Stephen and the Apostle. Wherefore we need not
wonder that Zechariah should say that God would make manifest, and that by
certain proof, under the reign of Christ, that it was no empty spectacle which
God had set before His people under the Law.
Deuteronomy
27
Deuteronomy
27:5-7
5. And there shalt thou build
an altar unto the Lord thy God, an altar of stones: thou shalt not lift up
any iron tool upon them. 5. AEdificabis in monte Ebal
altare ex lapidibus Jehovae Deo tuo: non levabis super eos
ferrum.
6. Thou shalt build the altar of
the Lord thy God of whole stones; and thou shalt offer burnt-offerings thereon
unto the Lord thy God: 6. E lapidibus integris aedificabis altare Jehovae
Dei tui: et offeres super illud holocausta Jehovae Deo
tuo:
7. And thou shalt offer
peace-offerings, and shalt eat there, and rejoice before the Lord thy
God. 7. Et offeres sacrificia prosperiratum, comedesque illic, ac
laetaberis coram Jehova Deo tuo.
Leviticus
24
Leviticus
24:1-4
1. And the Lord spake unto
Moses, saying, 1. Loquutus est autem Jehova ad Mosen,
dicendo:
2. Command the children of
Israel, that they bring unto thee pure oil-olive beaten for the light, to cause
the lamps to burn continually. 2. Praecipe filiis Israel ut afferant tibi
oleum olivae purum, contusum pro luminari, ad accendendas lucernas
semper.
3 Without the vail of the testimony, in
the tabernacle of the congregation, shall Aaron order it from the evening unto
the morning before the Lord continually: it shall be a statute for ever
in your generations. 3. Extra velum testimonii in tabernaculo
conventionis disponet eas Aharon a vespera usque ad mane, coram Jehova semper:
statutum per-perpetuum erit in generationibus
vestris.
4. He shall order the lamps
upon the pure candlestick before the Lord continually. 4. Super
candelabrum mundum disponet lucernas coram Jehova
semper.
Exodus 27:20
And thou shalt command the
children of Israel. I have transferred
these two passages from elsewhere, since they relate to the service of the
tabernacle; for the children of Israel are commanded to contribute as much oil
as may be sufficient for the seven lamps. Now, since Divine illumination and the
grace of the Holy Spirit were, as we have seen, the truth of this symbol, God
requires pure oil, i.e., not muddy, or mixed with lees, for, had it been
in any respect faulty, so much would have been detracted from the dignity of the
mystery. Its purity, then, shewed that nothing mean or common was signified by
it; that the Israelites also might bring with them pure minds, and duly prepared
and disposed to consider the spiritual light. He again repeats, that the oil
must be supplied seasonably at its proper hours, so that the lamps may be always
burning; that thus the children of Israel might learn that nothing is more
opposed to the worship of God than obscurity and darkness; and that it is not to
be interrupted at intervals,
f137 but that the direction of the Spirit
should shine from heaven in a perpetual flow. Thus, in the second passage cited,
He thrice reiterates the word "continually," to shew that the true light
should never be put out in any respect. This office God enjoins upon the
priests, because they ought to be ministers of light when they are interpreting
the Law, which David calls "the lamp of our feet, and the light of our paths."
(<19B401>Psalm
114:105.) But what is the meaning of the offering (of the oil) by the people,
since men are possessed of no power for the spiritual enlightening of their own
minds? I reply that, in the types of the Law, the several parts are not to be so
scrupulously forced to the rule, as if there were nothing in the outward sign
with which the reality did not correspond; and again, that although men having
nothing of their own and of themselves to bring, yet, that they may more
diligently exert themselves in their endeavors to serve God, they are justly
required to dedicate themselves and all that they have to God. At the end, where
the words "a statute for ever" are added, understand them to mean, until
the real manifestation of those things, of which the candlestick and its lamps
were a type. This point I have discussed in Genesis
f138 It is called "a statute from the
f139 children of Israel," (a filiis
Israel,) since God requires its observance from them; unless
it be preferred to translate it with Jerome, "Before (coram) the
children of Israel." The exposition of others, "among (apud) the
children of Israel," or from the fathers to the children, is harsher, and
altogether forced.
Numbers
8
Numbers
8:1-4
1. And the Lord spake unto
Moses, saying, 1. Et loquutus est Jehova ad Mosen,
dicendo:
2. Speak unto Aaron, and say
unto him, When thou lightest the lamps, the seven lamps shall give light over
against the candlestick. 2. Loquere ad Aharon, et dicas illi, Quando
accendes lucernam, contra faciem candelabri lucebunt septem
lucernae.
3. And Aaron did so: he
lighted the lamps thereof over against the candlestick; as the Lord commanded
Moses. 3. Fecitque ita Aharon: contra faciem candelabri accendit lucernas
ejus, quemadmodum praeceperat Jehova ipsi
Mosi.
4. And this work of the
candlestick was of beaten gold; unto the shaft thereof, unto the flowers
thereof was beaten work: according unto the pattern which the Lord had
shewed Moses, so he made the candlestick. 4. Et hoc est opus candelabri,
ductile aureum usque ad hastile suum, usque ad flores suos ductile erat, juxta
exemplar quod ostenderat Jehova ipsi Mosi, sic fecit
candelabrum.
2.
When thou lightest the
lamps. This precept, like many others,
is not inserted in its proper place. Moses again declares what was the use of
the candlestick, and how the lamps should be arranged, so that their light might
be spread through the sanctuary, and that the brightness of the gold might shine
over against them; for this was the reason why God would have the lamps lighted
against the face of, or opposite to, the candlestick, that the very stand
of the light might retain its beauty. Moreover, it is expressly stated that
Aaron obeyed God's command, as if in no despicable matter, as he had received it
from Moses. To this also refers what immediately follows, that it was made
"according unto the pattern" which Moses had seen in the mount; and this was, as
I have before explained it, that God is the Father of lights, who illuminates
His Church by His Spirit, that it may not wander in darkness; and so, whilst
darkness covers the whole earth, He is as an everlasting light to believers
instead of the sun and moon, as says
<236019>Isaiah
60:19.
Exodus
26
Exodus
26:1-37
1. Moreover, thou shalt make
the tabernacle with ten curtains of fine twined linen, and blue,
and purpl e, and scarlet: with cherubims of cunning work shalt thou make
them. 1. Tabernaculum vero facies e decem cortinis e bysso retorta, et
hyacintho et purpura, et vermiculo cocci: cherubin opere phrygionico
facies.
2. The length of one.curtain
shall be eight and twenty cubits, and the breadth of one curtain four
cubits: and every one of the curtains shall have one measure. 2.
Longitudo cortinae unius erit octo et viginti cubitorum: et latitudo cortinae
unius, quatuor cubitorum: mensura, una erit omnibus
cortinis.
3. The five curtains shall be
coupled together one to another; and other five curtains shall be
coupled one to another. 3. Quinque cortiae erunt con junctae altera
eum altera, et quinque aliae cortinae conjunctae altera cum
altera.
4. And thou shalt make loops of
blue upon the edge of the one curtain, from the selvedge in the coupling; and
likewise shalt thou make in the uttermost edge of another curtain, in the
coupling of the second. 4. Facies quoque, laqueolos hya cinthinos in ora
cortinae unius in extremo in conjunetione: et sic facies in ora cortinae extrema
in conjunctione secunda.
5. Fifty loops
shalt thou make in the one curtain, and fifty loops shalt thou make in the edge
of the curtain that is in the coupling of the second, that the loops may
take hold one of another. 5. Quinquaginta laqueolos facies in cortina
una, et quinquaginta laqueolos facies in extremo cortintae quae est in
conjunctione secunda: oppositi erunt laqueoli alter
alteri.
6. And thou shalt make fifty
taches of gold, and couple the curtains together with the taches; and it shall
be one tabernacle. 6. Facies item quinquaginta uncinos aureos, et ita
conjunges cortinas alteram cum altera per uncinos: atque ita fiet tabernaculum
unum.
7. And thou shalt make curtains
o/goats' hair, to be a covering upon the tabernacle: eleven curtains
shalt thou make. 7. Facies insuper cortinas e pilis caprarum in tentorium
super tabernaculum: undecim cortinas facies
eas.
8. The length of one curtain
shall be thirty cubits, and the breadth of one curtain four cubits: and
the eleven curtains shall be all of one measure. 8. Longitudo
cortinae unius, triginta cubitorum: et latitudo cortinae unius, quatuor
cubitorum: mensura una erit undecim
cortinis:
9. And thou shalt couple five
curtains by themselves, and six curtains by themselves, and shalt double the
sixth curtain in the forefront of the tabernacle. 9. Et conjunges quinque
cortinas seorsum: et sex cortinas seorsum: et conduplicabis cortinam sextam e
regione faciei tentorii.
10. And thou
shalt make fifty loops on the edge of the one curtain that is outmost in
the coupling, and fifty loops in the edge of the curtain which coupleth the
second. 10. Facies autem quinquaginta laqueolos in ora cortinae unius in
extremo in conjunctione, et quinquaginta laqueolos in ora cortinae
con-junctionis secundae.
11. And thou
shalt make fifty taches of brass, and put the taches into the loops, and couple
the tent together, that it may be one. 11. Facies item uncinos
aereos quinquaginta, quos induces in laqueolos, et conjunges tentorium, et erit
unum.
12. And the remnant that remaineth
of the curtains of the tent, the half-curtain that remaineth shall hang over the
back.side of the tabernacle. 12. Superfluitas autem quae redundat in
cortinis tentorii, nempe dimidium cortinae redundantis, su-perfluet a tergo
tabernaculi.
13. And a cubit on the one
side, and a cubit on the other side, of that which remaineth in the length of
the curtains of the tent, it shall hang over the sides of the tabernacle on this
side, and on that side, to cover it. 13. Cubitusque hinc, et cubitus
illinc, qui redundat in longitudine cortinarum tentorii, redundabit super latera
tabernaculi hinc et inde, ut tegat
illud.
14. And thou shalt make a
covering for the tent of rams' skins dyed red, and a covering above of
badgers' skins. 14. Facies item operimentum tentorio e pellibus
arietum rubifactis: operimentum item e pellibus taxorum
superne.
15. And thou shalt make boards
for the tabernacle of shittim-wood standing up. 15. Facies et
tabulas tabernaculo e lignis sittim
stantes.
16. Ten cubits shall be
the length of a board, and a cubit and a half shall be the breadth of
one board. 16. Decem cubitorum longitudo tabulae: cubiti vero et dimidii
latitudo tabulae unius.
17. Two tenons
shall there be in one board, set in order one against another: thus shalt
thou make for all the boards of the tabernacle. 17. Duo cardines erunt
tabulae uni, instar graduum sealae dispositi, alter e regione alterius, sic
facies omnibus tabulis tabernaculi.
18.
And thou shalt make the boards for the tabernacle, twenty boards on the south
side southward. 18. Facies autem tabulas tabernaculo, viginti tabulas ad
latus meridianum ad austrum.
19. And
thou shalt make forty sockets of silver under the twenty boards: two sockets
under one board for his two tenons, and two sockets under another board for his
two tenons. 19. Et quadraginta bases argenteas facies sub viginti
tabulis, duas bases sub una tabula, pro duobus cardinibus ejus: et duas bases
sub tabula altera, pro duobus cardinibus
ejus.
20. And for the second side of the
tabernacle, on the north side, there shall be twenty boards, 20.
In latere vero tabernaculi secundo ad plagam Aquilonis, viginti
tabulas.
21. And their forty sockets
of silver; two sockets under one board, and two sockets under another
board 21. Et quadraginta bases earum argenteas, duas bases sub una
tabula, et duas bases sub tabula
altera.
22. And for the sides of the
tabernacle westward thou shalt make six boards. 22. Porro in latere
tabernaculi ad occidentem facies sex
tabulas.
23. And two boards shalt thou
make for the corners of the tabernacle in the two sides. 23. Et duas
tabulas facies angulis tabernaculi in latere
occidentali:
24. And they shall be
coupled together beneath, and they shall be coupled together above the head of
it unto one ring: thus shall it be for them both; they shall be for the two
corners. 24. Quae erunt quasi gemellae inferne, et simul erunt quasi
gemellae in fastigio ejus in circulum unum: sic erit de duabus illis: in duobus
angulis erunt.
25. And they shall be
eight boards, and their sockets of silver, sixteen sockets; two sockets
under one board, and two sockets under another board. 25. Erunt igitur
octo tabulae, et bases earum argenteae, sexdecim bases: duae bases erunt sub
tabula una, et duae bases sub tabula
altera.
26. And thou shalt make bars
of shittim-wood: five for the boards of the one side of the
tabernacle. 26. Facies etiam vectes e lignis sittim, quinque tabulis pro
latere tabernaculi uno.
27. And five
bars for the boards of the other side of the tabernacle, and five bars for the
boards of the side of the tabernacle for the two sides westward. 27. Et
quinque vectes tabulis pro latere tabernaculi altero: et quinque vectes tabulis
pro latere tabernaeuli, pro latere inquam vergente ad occi-
dentem.
28. And the middle bar in the
midst of the boards shall reach from end to end. 28. Vectis autem medius
per medium tabularum transibit ab extremo ad
extremum.
29. And thou shalt overlay the
boards with gold, and make their rings of gold for places for the bars:
and thou shalt overlay the bars with gold. 29. Tabulas vero teges auro,
atque annulos earum facies ex auro, per quos trajicientur vectes, coope-riesque
vectes ipso auro.
30. And thou shalt
rear up the tabernacle according to the fashion thereof which was shewed thee in
the mount. 30. Et ita eriges tabernaculum secundum dispositionem ejus,
quae tibi ostensa est in monte.
31. And
thou shalt make a vail of blue, and purple, and scarlet, and fine twined
linen, of cunning work: with cherubims shall it be made. 31. Facies et
velum ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta, opere
phrygionico facies illud cum figuris
cherubin.
32. And thou shalt hang it
upon four pillars of shittim-wood overlaid with gold: their hooks
shall be of gold, upon the four sockets of silver. 32. Et pones
illud super quatuor columnas sittim obductas auro (un-cini earum aurei) super
quatuor bases argenteas.
33. And thou
shalt hang up the vail under the taches, that thou mayest bring in thither
within the vail the ark of the testimony: and the vail shall divide unto you
between the holy place and the most holy. 33. Ponesque velum sub
uncinis, et introduces illuc intra velum arcam testimonii, dividetque velum
illud vobis inter sanctum et sanctum
sanctorum.
34. And thou shalt put the
mercy-seat upon the ark of the testimony in the most holy
place. 34. Pones insuper propitiatorium super arcata testimonii in
sancto sanctorum.
35. And thou shalt set
the table without the vail, and the candlestick over against the table, on the
side of the tabernacle toward the south: and thou shalt put the table on the
north side. 35. Pones quoque mensam illam extra velum, et candelabrum e
regione mensae in latere tabernaculi ad meridiem, et mensam pones in latere
aquilonis.
36. And thou shalt make an
hanging for the door of the tent, of blue, and purple, and scarlet, and
fine twined linen, wrought with needlework. 36. Et facies velum ad
ostium tabernaculi ex hyacintho, et purpura, et vermiculo cocci, et bysso
retorta opere acupictoris.
37. And thou
shalt make for the hanging five pillars of shittim-wood, and overlay them
with gold, and their hooks shall be of gold: and thou shalt cast
five sockets of brass for them. 37. Velo autem facies quinque columnas ex
sittim, quas teges auro, et uncini earum aurei, fundesque els quinque bases
aereas.
1.
Moreover, thou shalt make the
tabernacle. In the whole construction of
the tabernacle we must remember what we have already seen, that the Israelites
were instructed by external figures how precious a thing is the worship of God,
and therefore that they must diligently beware lest it should be polluted by any
meanness. For all this richness and magnificence of ornament was the very
contrast to meanness. They were also reminded that, if they would be accounted
pure worshippers of God, they must avoid all uncleanness, for the tabernacle was
the type of the Church. Thus it is certain that by its external ornaments the
excellency of spiritual gifts was designated. On this ground Isaiah, discoursing
of the perfect glory of the Church as it would be under the reign of Christ,
says,
"I will lay thy stones with
fair colors, and lay thy foundations with sapphires; and I will make thy windows
of agates, and thy gates of carbuncles, and all thy borders of pleasant
stones,"
(<235411>Isaiah
54:11, 12;)
by which words he plainly signifies
that the Church would be adorned with heavenly beauty, since all kinds of graces
shone forth in her But the chief excellency of her adornment must be referred to
the instruction which renews us into the image of God. Thus David, when he
celebrates the beauty of God's house, assigns this honor chiefly to the
exercises of faith and piety:
"One
thing have I desired of the Lord," he says, "that will I seek after, that I may
dwell in the house of the Lord all the days of my life, to behold the beauty of
the Lord, and to inquire in his temple."
(<192704>Psalm
27:4.)
Was this that he might feed his eyes with
empty pictures, with its costly materials, and with the exquisite workmanship of
it? Assuredly he does not speak of gazing inquisitively at it, but thus alludes
to its visible workmanship, that with the spiritual eyes of faith he may
consider the glory more excellent than the whole world, which was there
represented. Nor indeed did anything magnificent appear in the tabernacle to
delight men's eyes, but rather was all its richness and excellence covered up
with goats' hair and paltry leather, in order that believers beneath that hidden
beauty might reflect on something higher than the carnal
sense.
It will suffice to have given these
general hints; I now descend to particulars, in which let not my readers expect
of me any conceits which may gratify their ears, since nothing is better than to
contain ourselves within the limits of edification; and it would be puerile to
make a collection of the minutiae wherewith some philosophize; since it
was by no means the intention of God to include mysteries in every hook and
loop; and even although no part were without a mystical meaning, which no one in
his senses will admit, it is better to confess our ignorance than to indulge
ourselves in frivolous conjectures. Of this sobriety, too, the author of the
Epistle to the Hebrews is a fit master for us, who, although he professedly
shews the analogy between the shadows of the Law and the truth manifested in
Christ, yet sparingly touches upon some main points, and by this moderation
restrains us from too curious disquisitions and deep speculations. In the first
place, curtains are made of twilled linen, and blue, purple, and scarlet, which,
when coupled together, made an inclosure of forty cubits; for they were ten in
number, and the breadth of each was four cubits. By "cunning work," commentators
are agreed that embroidery is meant, especially when God commands that cherubim
should be made in them. But some translate the word cherubim by the general name
of pictures,
f140 which, although it is not
grammatically incorrect, yet, since we have before seen that angels were
designated by this word, it; is more probable that figures of angels were
everywhere scattered over them; for, when the majesty of God is represented to
the life by
<270710>Daniel
7:10, "ten thousand times ten thousand" are said to stand around His
judgment-seat, Ridiculous is it of the
Papists
f141 to infer from hence that churches would
be empty and unsightly unless they are adorned with images; for in order that
the similitude should hold good, they must needs hide their images under a
triple covering, lest the people should be able to see them; and then, how would
they be "the books of the unlearned" (idiotarum), as they
call them?
f142
Now, since the seraphim, of which
Isaiah makes mention,
(<230602>Isaiah
6:2,) signify the same as the cherubim, and are said "with twain of their
wings to cover their faces, and with twain their feet," their images must be
veiled, in order to correspond with them. Besides, it is preposterous, as I have
said, forcibly to transfer these rudiments, which God delivered only to His
ancient; people, to the fullness of time, when the Church has grown up and has
passed out of its childhood. But how far the Jews were from worshipping the
cherubim, the heathen poets bear them witness; for Juvenal, speaking of them,
said,
"Qui puras nubes,
et coeli numen
adorant;"
f143
and God extorted these words from an impure and
licentious man, that all might know that the Law of Moses lifted his disciples
to things above. A threefold covering is then described, the inner one of goats'
hair, another of rams' skins dyed red, and the outer one of badgers' skins; a
wooden frame is then added, to strengthen the tabernacle within by its firmness,
since otherwise the curtains would have got out of place at the slightest
motion. The boards were of shittim-wood, overlaid with gold, either only gilt or
covered with gold plates; each of them was supported by two silver
bases,
f144 like feet, and they were joined together
by bars, passed through rings of gold. In this space the whole tabernacle was
contained, which then was distinguished into the outer sanctuary and the Holy of
holies. Besides these there was the court in which the people were to stand,
because it was not lawful for them to enter the sanctuary, to which the
priests alone had access, and they only when clean. Thus David, after having
exclaimed, "How amiable are thy tabernacles, O Lord of hosts," immediately adds,
"My soul longeth, yea, even fainteth for the courts of the Lord;"
and again, "for a day in thy courts is better than a thousand,"
(<198401>Psalm
84:1, 2, 10;) and again, "Worship the Lord in his holy
court."
f145
(<192902>Psalm
29:2.) But on so plain a matter there is no need of the abundant proofs which he
furnishes. The disposition of the tabernacle is said again, in ver. 30, to have
been shewn in the mount, that the people should not rest their attention on the
visible tabernacle, but with the understanding of faith should penetrate to
heaven, and direct their minds to the spiritual pattern, the shadows and types
of which they beheld. Neither here must we philosophize too curiously. The
allegory will please the ears of many, that by the two bases are meant the Old
and New Testament, or the two natures of Christ, because believers rest on these
two supports. But with no less probability we might say, that two bases were
placed beneath each of the boards; either because godliness hath the promise of
this life and of that which is to come; or because we must resist on both sides
the temptations which assail us from the right and from the left; or because
faith must not limp nor turn to the right or left: thus there would be no bounds
to trifling. They allegorically explain that the covering of the tabernacle was
made of rams' skins,
f146 because the Church is protected by the
blood of Christ, who is the spotless lamb; but I ask, what do the badgers'
skins, which were above, mean? Why was the covering of goats' hair put below?
Wherefore, sobriety is our best
course.
31.
And thou shalt make a
vail. The inner shrine or recess was
covered by one vail; the sanctuary was divided from the court by another. By
both the people were admonished how reverently God's majesty must be regarded,
and with what seriousness holy things are to be engaged in, so that they might
not approach God's presence without fear, nor boldly break in upon the mysteries
of things sacred. But by the vail the obscurity of the shadows of the Law was
principally denoted, that the Israelites might know that the time of full
revelation had not yet come, but that the spiritual worship of God was as yet
enshrouded in a vail; and thus might extend their faith to their promised
Messiah, at whose coming the truth would be discovered and laid bare. Wherefore,
when Christ rose again from the dead, "the vail of the temple was rent in twain
from the top to the bottom,"
(<402751>Matthew
27:51;) and an end was put to the ceremonies of the Law, because God then
presented Himself in His living and express image, and the perfect reality of
all the ceremonies was manifested. Now, therefore, in the light of the gospel,
we behold "face to face," what was then shewn afar off to the ancient people
under coverings.
(<470314>2
Corinthians 3:14.) Yet, although there is now no vail to prevent us from
openly and familiarly looking upon Christ, let us learn from this figure that
the manifestation of God in the flesh is a hidden and incomprehensible mystery.
(<540316>1
Timothy 3:16.) It is not without reason that Christ Himself compares His body to
the temple, because the fullness of the Godhead dwells in it.
(<430219>John
2:19.) Let us then know assuredly that the Father is in the Son, and the Son in
the Father,
(<431721>John
17:21;) but if it be asked in what manner, this is ineffable, except that the
eternal Son of God, who, before the creation of the world, possessed the same
glory with the Father,
(<431705>John
17:5,) that even He is now man, that "He might be the firstborn
among many brethren."
(<450829>Romans
8:29.)
Exodus
27
Exodus
27:1-8
1. And thou shalt make an
altar ofshittim-wood, five cubits long, and five cubits broad: the altar
shall be four-square; and the height thereof shall be three
cubits. 1. Facies etiam altare e lignis sittim: quinque cubitorum exit
longitudo: et quinque cubitorum latitudo: quadrature erit altare: et trium
cubitorum altitudo ejus.
2. And thou
shalt make the horns of it upon the four corners thereof: his horns shall be of
the same: and thou shalt overlay it with brass. 2. Huic facies cornua in
quatuor angulis ejus: ex ipso erunt cornua ejus, tegesque illud
aere.
3. And thou shalt make his pans to
receive his ashes, and his shovels, and his basons, and his flesh-hooks, and his
fire-pans: all the vessels thereof thou shalt make of brass. 3.
Facies deinde lebetes ejus: ad repurgandum cinerem ejus, et scopas (vel,
forcipes) ejus, et crateras ejus, et fuscinulas ejus, et receptacula
ejus: omnia vasa ejus facies ex aere.
4.
And thou shalt make for it a grate of net-work of brass: and upon the net shalt
thou make four brasen rings in the four corners thereof. 4. Facies etiam
illi craticulam opere craticulato aeream, et ad rete quatuor annulos, in quatuor
extremitatibus ejus.
5. And thou shalt
put it under the compass of the altar beneath, that the net may be even to the
midst of the altar. 5. Ponesque illud sub ambitu altaris inferne, et erit
rete illud usque ad medium altaris.
6.
And thou shalt make staves for the altar, staves of shittim-wood, and overlay
them with brass. 6. Facies praeterea vectes alta vectes e lignis sittim,
et cooperies eos aere.
7. And the staves
shall be put into the rings, and the staves shall be upon the two sides of the
altar, to bear it. 7. Et inserentur vectes ejus in illos annulos: et
erunt vectes in utroque latere altaris, dum portabitur
illud.
8. Hollow with boards shalt thou
make it: as it was shewed thee in the mount, so shall they make
it. 8. Cavum tabulis facies illud: quemadmodum ostendi tibi in
monte, sic facient.
1.
And thou shalt make an
altar. The altar of whole
burnt-offerings (holocaustorum) is here described, which, however,
it was called by synecdoche, for not only entire victims were burnt
there, but also parts of them only, as we shall see in Leviticus. The
burnt-offerings received their name from their
ascending,
f147 whereby the Israelites were
reminded that they had need to be purified, that they might ascend to God; and
at the same time were instructed that whatever corruption there might be in the
flesh did not prevent the sacrifices from being acceptable and of a sweet savor
to God. It is clear that from the first beginning of the human race there were
burnt-sacrifices, suggested by the secret inspiration of God's Spirit, since
there was no written Law; nor can we doubt but that by this symbol they were
taught that the flesh must be burnt by the Spirit, in order that men may duly
offer themselves to God; and thus they acknowledged, under this type, that the
flesh of Christ must receive this from the divine power, so as to become a
perfect victim for the propitiation of God; thus, as the Apostle testifies, he
offered himself through the Spirit.
(<580914>Hebrews
9:14.) But fuller mention of this subject will be made elsewhere. The altar was
so constructed that the sacrifices might be cast upon a grate placed within it,
and thus they were covered by its external surface. The ashes were received into
a pan, so that they should not fall about upon the ground and be trodden under
foot, but that reverence might be inculcated even towards the very
remnants of their holy
things.
f148 That the victims were bound to the four
horns, which stood out from the four corners, is plain from the words of
<19B827>Psalm
118:27, "Bind the sacrifice with cords, even unto the horns of the altar." And
this also is the beginning of a proper offering of spiritual sacrifices, that
all the lusts of the flesh should be subdued, and held captive as it were unto
the obedience of God. Wherefore even Christ, although in Him there was nothing
which was not duly regulated, was nevertheless bound, in order to prove His
obedience; as He had said, "Not as I will, but as thou wilt."
(<402639>Matthew
26:39.) The altar was carried on staves, to obviate the necessity of having more
than one; else there would have been danger of their being compelled, by the
very difficulty of carrying it, to leave it behind after it was made, if they
were setting about a long journey; and this would have been the seed or ground
of superstition, whilst no other could be built which was not
spurious.
Exodus
27
Exodus
27:9-19
9. And thou shalt make the
court of the tabernacle: for the south side southward there shall be
hangings for the court of fine twined linen, of all hundred cubits
long for one side. 9. Facies insuper atrium tabernaculi ad plugam
meridianam australem: cortinae erunt atrio e bysso retorta: centum cubitorum
erit longitudo angulo uni.
10. And the
twentypillars thereof, and their twenty sockets, shall be of brass: the
hooks of the pillars and their fillets shall be of silver. 10.
Columnae autem ejus erunt viginti, et bases earum viginti aereae: capitella
colunmarum et ilia earum argentea.
11.
And likewise for the north side in length, there shall be hangings of an
hundred cubits long, and his twenty pillars, and their twenty sockets
of brass: the hooks of the pillars and their fillets of
silver. 11. Et sic lateri aquilonari in longitudine erunt cortinae
centum, et columnm ejus viginti, basesque earum viginti rerem: capitella
columnarum, et fila earum argentea.
12.
And for the breadth of the court on the west side shall be
hangings of fifty cubits: their pillars ten, and their sockets
ten. 12. Porro in latitudine atrii ad latus occidentale, erunt cortinae
quinquaginta cubitorum: et columnae earum erunt decem, et bases earum
decem.
13. And the breadth of the court
on the east side eastward shall be fifty cubits. 13. In latitudine
vero atrii in latere orientali ad orientem, quinquaginta cubiti
erunt.
14. The hangings of one side of
the gate shall be fifteen cubits: their pillars three, and their
sockets three. 14. Qindecim autem cubitorum erunt tortinto lateri uni:
columnae earum tres, basesque earum
tres.
15. And on the other side
shallbe hangings, fifteen cubits, their pillars three, and their
sockets three. 15. Lateri vero secundo quindecim cortinae: columnae earum
tres, et bases earum tres.
16. And for
the gate of the court shall be an hanging of twenty cubits, of blue, and
purple, and scarlet, and fine twined linen, wrought with needle-work: and
their pillars shall be four, and their sockets four. 16. Et
portae atrii disponetur aulaeum viginti cubitorum ex hyacintho, et purpura, et
vermiculo cocci, et bysso retorta, opere acupictoris: columnae ejus quatuor,
basesque earum quatuor.
17. All the
pillars round about the court shall be filleted with silver: their hooks
shall be of silver, and their sockets of brass. 17. Omnes
columnae atrii in circuitu cinctae erunt argento: capitella vero earum erunt
argentea, et bases earum aerea.
18. The
length of the court shall be an hundred cubits, and the breadth fifty
every where, and the height five cubits of fine twined linen, and their
sockets of brass. 18. Longitudo atrii erit centum
cubitorum, et latitudo quinquaginta in quinquaginta: altitudo autem quinque
cubitorum: ex bysso retorta et bases earum
aereae.
19. All the vessels of the
tabernacle, in all the service thereof, and all the pins thereof, and all
the pins of the court, shall be of brass. 19. Omnia vasa
tabernaculi in omni ministerio ejus, et omnes paxilli ejus, et omnes paxilli
atrii, ex aeare.
9.
And thou shalt make the
court. There were two courts divided
from the sanctuary, one for the priests, the other common to the whole people.
To the first chambers were annexed, in which the Levites dwelt, who were the
keepers of the tabernacle; and thus sometimes the courts are spoken of in the
plural number, and especially in the Psalms,
(<196404>Psalm
64:4; 84:2; 92:13; 96:8.) It is the court of the people which is here referred
to, where they consecrated the victims, offered their prayers, and were
reconciled to God. In this manner the condition of mankind was shewn to the
Israelites, by their being forbidden to enter the Temple, whilst at the same
time they were reminded that men, although unworthy outcasts, are received by
God, if only they seek Him simply, and with due humility, mindful of their own
unworthiness. Hence the consolation in which David
gloried,
f149 "I had rather dwell in the courts of the
Lord, than in the splendid tents of the ungodly." The court was formed by four
curtains, two of which, on the north and south sides, were 100 cubits long, and
supported by 20 pillars, whose bases were of brass, and their
capitals
f150 and fillets of silver; on the east and
west, each curtain was 50 cubits long, supported by 10 pillars. The length
spoken of is not from the ground upwards, but from their opposite corners: for
the court was twice as long as it was broad, as is said in ver. 18.
There would be an appearance of contradiction in the fact that Moses
afterwards speaks of two sides, and assigns fifteen cubits to each, if he did
not immediately go on to mention the hanging or curtain, which covered
the gate of the court, and which he sets at twenty cubits. Thus the measure will
be correct, and the passage will be quite accordant; for, after he has said in
ver. 13 that the curtain on the east side should consist of fifty cubits, he
adds in explanation that there were two curtains at the sides of the door, and a
third between them to cover the door, making up in all the fifty cubits. But the
door was covered by the hanging, that the Israelites might reflect in
themselves, whenever they went into the sanctuary, that it was no profane or
common (promiscuum) place; but if they came thither in purity and
chastity, they might be assuredly persuaded that they were safe under the
protection of God. Finally also the majesty of holy things was shewn them in
this type, in order that they might reverently approach the worship of God; and
they were reminded of their own unworthiness, that they might humble themselves
the more before God, and that fear might beget penitence, whilst moderation in
the desire of knowledge was recommended to them, that they might not be unduly
inquisitive. The religion of the Gentiles also had its secret shrines with the
same object, but for very different causes; for it was a brutal religion, for
which veneration was sought by darkness, and the disguise of ignorance; whereas
God, whilst He retained His people in modesty and simplicity, at the same time
set before them the Law, from which they might learn whatever it was right and
useful for them to know.
Exodus
29
Exodus 29:36,
37
36. And thou shalt offer every
day a bullock for a sin-offering for atonement: and thou shalt
cleanse the altar, when thou hast made an atonement for it, and thou shalt
anoint it, to sanctify it. 36. Juvencum pro peccato facies in singulos
dies pro expiationibus: et expiabis altare expiando ipsum, ungesque illud ad
ipsum sanctificandum.
37. Seven days
thou shalt make an atonement for the altar, and sanctify it; and it shall be an
altar most holy: whatsoever toucheth the altar shall be holy. 37. Septem
diebus expiabis altare et sanctificabis illud: eritque sanctitas sanctitatum:
quicquid tetigerit altare,
sanctificabitur.
36.
And thou shalt offer every day a
bullock. Since the ancient altar was no
less a type of Christ than the priest was, it may naturally be asked, what its
expiation could mean, as if there were anything impure or polluted in
Christ. But we must remember, what I before adverted to, that no similitude is
identical (with the reality); for then the substance and reality of the shadows
could not be represented in their perfection. Yet this was an apt similitude,
shewing that God could only be propitiated towards the human race by an
expiation made with blood. On this account not only was the altar to be
cleansed, but; also dedicated to its use, that reconciliation might proceed from
it; and this is expressed by the word "sanctify," especially when it is added,
"it shall be the holiness of
holinesses,"
f151 that it may sanctify whatever is put
upon it. Others read it in the masculine gender: "Whosoever shall touch
it, shall be holy;" and understand it of the priest, who by right of his
anointing might approach the altar; but; it rather dignifies the consecration of
the altar by its consequence, viz., because it sanctifies the victims
themselves. The sum is that the body of Christ, inasmuch as it was offered as a
sacrifice, and consecrated with blood, was acceptable to God; so that its
holiness washes away and blots out all our uncleanness. We shall speak of the
anointing a little further on.
Exodus
30
Exodus
30:1-10
1. And thou shalt make an
altar to burn incense upon: of shittim-wood shalt thou make it. 1.
Facies et altare suffimenti suffitus, ex lignis Sittim facies
illud.
2. A cubit shall be the
length thereof, and a cubit the breadth thereof, (four-square shall it be,) and
two cubits shall be the height thereof; the horns thereof shall be
of the same. 2. Cubitus longitudo ejus, et cubitus latitudo ejus,
quadratum erit: et duo cubiti altitudo ejus: ex ipso cornua
ejus.
3. And thou shalt overlay it with
pure gold, the top thereof, and the sides thereof round about, and the horns
thereof: and thou shalt make unto it a crown of gold round about. 3.
Teges illud auto puro, tectum ejus vel parietes ejus per circuitum, et cornua
ejus: faciesque ei coronam auream per
circuitum.
4. And two golden rings shalt
thou make to it under the crown of it, by the two corners thereof; upon the two
sides of it shalt thou make it: and they shall be for places for the
staves to bear it withal. 4. Duos etiam annulos aureos facies ei infra
coronam ejus, in duobus angulis ejus, in utroque latere ejus: et per illos
trajicientur vectes ad illud cum ipsis
portandum.
5. And thou shalt make the
staves of shittim-wood, and overlay them with gold. 5. Facies autem
vectes illos ex lignis sittim, et teges eos
auro.
6. And thou shalt put it before
the vail that is by the ark of the testimony, before the mercy-seat that
is over the testimony, where I will meet with thee. 6. Et pones
illud ante velum, quod erit juxta aream testimonii, ante propitiatorium, quod
erit super testimonium, ubi conveniam
tecum.
7. And Aaron shall burn thereon
sweet incense every morning: when he dresseth the lamps, he shall burn incense
upon it. 7. Et adolebit super illud Aharon suffitum aromatum singulis
matutinis, quando aptabit lucernas adolebit
illum.
8. And when Aaron lighteth the
lamps at even, he shall burn incense upon it; a perpetual incense before the
Lord throughout your generations. 8. Et quando accendet Aharon lucernas
inter duas vesperas, adolebit suffitum illum jugiter coram Jehova in
generationibus vestris.
9. Ye shall
offer no strange incense thereon, nor burnt-sacrifice, nor meat-offering;
neither shall ye pour drink-offering thereon. 9. Non offeretis super
illud suffitum alium, neque holocaustum, neque minha: sed nec libamen libabitis
super illud.
10. And Aaron shall make an
atonement upon the horns of it once in a year with the blood of the sin-offering
of atonements; once in the year shall he make atonement upon it, throughout your
generations: it is most holy unto the Lord. 10. Et expiabit Aharon
super cornua ejus semel in anno sanguine oblationis pro peccato expiationum:
semel in anno expiabit super illud in generationibus vestris. Sanctitas
sanctitatum est Jehovae.
1.
And thou shalt make an
altar. God now issues His commands
respecting the altar of burnt incense, whereby the people were assured that the
odor of the worship under the Law was sweet to Him. This ceremony indeed also
prevailed among the Gentiles; whence there is frequent mention made by heathen
authors of incense-burning; but what its object was they knew not themselves,
nor did they care to reflect upon its proper intention, since they conceived
themselves to have done all that was required of them, by the bare sign itself.
In this way, however, God would encourage His believing people, by giving them
to know that the worship which they offered at this command sent up to him a
sweet savor. Meanwhile He admonished them diligently to beware lest any
uncleanness should profane their sacrifices, but that they should come cleansed
and pure into His sight. And David applies this type specially to prayer, when
he says:
"Let my prayer be
set forth before thee as
incense."
(<19D102>Psalm
131:2.)
Therefore, as the other altar of which we have been
hearing, was devoted to the victims for the purpose of propitiating God, so also
this altar perfumed the sacrifices with the odor of its incense, that they might
be acceptable to God. Hence it was placed near the ark of the testimony, though
with the vail between, that its savor might ascend directly to God without any
let or hindrance. There is no ambiguity in the words, except that some think
there is a repetition where it is said, "every morning," and "between the
two evens;"
f152 others suppose that there are two
separate oblations, and this latter view is the more probable, i.e., that
the incense was offered morning and evening. He afterwards forbids either the
altar itself to be transferred to other uses, or any other kind of incense to be
burnt upon it; of this he will speak
elsewhere.
10.
And Aaron shall make an
atonement. We should observe here the
correspondence between the two altars; for, as the Israelites were admonished
that the sacrifices would not please God, unless all uncleanness were wiped away
by pure and holy prayers, so also the altar of incense was purified by the
sprinkling of blood, that they might learn that their prayers obtained
acceptance through sacrifices. Although this was only done once a year, yet it
was daily to be called to mind, in order that they might offer the death of
Christ by faith and
prayer,
f153 and yet might know that their prayers
had no sweet savor, unless in so far as they were sprinkled with the blood of
atonement.
Exodus
30:34-38
34. And the Lord said unto
Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these
sweet spices, with pure frankincense: of each shall there be a like
weight. 34. Et dixit Jehova ad Mosen, Accipe tibi aromata,
stacten, et onychen, et galbanum, aromata, et thus purum: ut pondus ponderi
respondeat.
35. And thou shalt make it a
perfume, a confection after the art of the apothecary, tempered together, pure
and holy. 35. Et facies ex eo suffimentum aromaticum, opus
aromatarii, mistum, purum et
sanctum.
36. And thou shalt beat some
of it very small, and put of it before the testimony in the tabernacle of
the congregation, where I will meet with thee: it shall be unto you most
holy. 36. Et contundes ex eo comminuendo: ponesque ex eo coram testimonio
in tabernaculo conventionis, in quo conveniam tecum: sanctitas sanctitatum erit
vobis.
37. And as for the perfume
which thou shalt make, ye shall not make to yourselves according to the
composition thereof: it shall be unto thee holy for the Lord. 37.
Suffimentum quod facies secundum compositionem ejus non facietis vobis:
sanctitas tibi erit Jehovae.
38.
Whosoever shall make like unto that, to smell thereto, shall even be cut off
from his people. 38. Quisquis fecerit simile ad adolendum ilhd, excidetur
e populis suis.
34.
Take unto thee sweet
spices. This oblation might have been
noticed with the others, yet, since it merely describes the composition of the
incense, which is connected with the altar of incense, and in fact is but an
appendage to it, I have seen no reason why I should separate them. Let the
curious subtilely discuss, if they please, the ingredients themselves; it is
enough for me that they were chosen at God's will to make a very sweet smell.
For I know not whether it is likely, as some suppose, that
galbanum
f154 is of a strong and disagreeable savor,
and, since they only offer this conjecture in an unknown matter, they deserve
little credit. My conviction is that it was sweet, which the words of Moses
himself a little further on confirm, where he denounces the penalty of death
upon those who should use such perfume for their private gratification; for this
prohibition would have been absurd, unless its odor had been very agreeable.
Besides, the analogy between the sign and the thing signified would not have
held good, unless its sweet savor had testified that God is greatly pleased with
the prayers of His people. Moreover, in order that the sacred symbol might be
the more reverenced, it was not allowable to transfer this mixture to
private use; for since men are rude and earthly-minded, there is nothing they
are more prone to than to mix up heavenly things with those of earth. Therefore,
to elevate their minds the more, it was necessary that the incense, in which
there was a special holiness due to God alone, should be set apart from common
use.
Exodus
30:17-21
17. And the Lord spake unto
Moses, saying, 17. Loquutus est etiam Jehova ad Mosen,
dicendo:
18. Thou shalt also make a
laver of brass, and his foot also of brass, to wash withal:
and thou shalt put it between the tabernacle of the congregation and the
altar, and thou shalt put water therein. 18. Facies et concham aeneam, et
basin ejus aeneam ad lavandum, ponesque illam inter tabernaculum conventionis et
altare, et pones aquam ill ea.
19. For
Aaron and his sons shall wash their hands and their feet thereat. 19.
Lavabuntque ex ea Aharon et filii ejus manus suas et pedes
suos.
20. When they go into the
tabernacle of the congregation, they shall wash with water, that they die not;
or when they come near to the altar to minister, to burn offering made by fire
unto the Lord. 20. Quando ingredientur tabernaculum conventionis lavabunt
se aqua, ut non moriantur: aut quum appropinquabunt ad altare, ut ministrent, ut
incendant oblationem ignitam
Jehovae.
21. So they shall wash their
hands and their feet, that they die not: and it shall be a statute for ever to
them, even to him and to his seed throughout their
generations. 21. Lavabunt inquam manus suas et pedes suos, ne moriantur:
eritque illis statutum perpetuum, ei scilicet et semini ejus per generationes
suas.
18.
Thou shalt also make a laver of
brass. Although this oblation was a sign
of the purity which God required in His priests, yet, inasmuch as this hollow
vessel (concha) or laver, which supplied the water, was a part or
utensil of the sanctuary, I have thought it best to insert here what is ordained
respecting it, not only as to its fashion, but also its use, which could not be
well separated: for if bare mention had only been made of a laver or
water-vessel,
f155 the reader would have received no profit
from it. But, when God expressly commands that water should always be ready in
this basin for the priests to wash their hands and feet, we gather from hence
with what reverence and sanctity God would have His holy service performed. It
was, indeed, a common proverb among the Gentiles that they were guilty of
impiety who handled holy things with unwashen hands, and they testified in this
ceremony that they could not worship God aright except when purified from all
pollution and uncleanness. One in Virgil says: —
"———
donec me flumine vivo
Abluero."
f156
"Till in some
living stream I cleanse the
guilt
Of dire debate
and blood in battle spilt." — Dryden.
And such expressions are of constant occurrence.
Sometimes they even seemed almost to hit the right point; as where the poet
commands the ungodly and the criminal to depart from the sacrifices, lest they
should contaminate
them;
f157 but this was only a fleeting
imagination, since no anxiety to repent had awakened in them a desire to
propitiate God; and so, even whilst they were diligent in performing ablutions,
their minds, darkened with error, knew not what it meant. But the Israelites
were thus chiefly reminded how unworthy they were to offer sacrifices to God,
since the impurity of the very priests, who were chosen to this once, prevented
them from exercising it, until they were cleansed with water. The washing of the
hands and feet denoted that all parts of the body were infected with
uncleanness; for, since Scripture often uses the word "hands" for the
actions of life, and compares the whole course of life to a way or journey, it
is very suitable to say by synecdoche that all impurity is purged away by
the washing of the hands and feet. The comparison with Christ now remains to be
considered; but this we shall understand better a little beyond in reference to
the sacrifices.
The
Priesthood
Exodus
28
Exodus
28:1-43
1. And take thou unto thee
Aaron thy brother, and his sons with him, from among the children of Israel,
that he may minister unto me in the priest's office, even. Aaron, Nadab
and Abihu, Eleazar and Ithamar, Aaron's sons. 1. Tu vero accerse ad to
Aharonem fratrem tuum et filios ejus eum co, e medio filiorum Israel: ut
sacerdotio fungatur mihi Aharon, Nadab, Abihu, Eleazar, et Ithamar filii
Aharon.
2. And thou shalt make holy
garments for Aaron thy brother, for glory and for beauty. 2. Et facies
vestes sacras Aharoni fratri tuo, in gloriam, et
decorem.
3. And thou shalt speak unto
all that are wise-hearted, whom I have filled with the spirit of wisdom,
that they may make Aaron's garments to consecrate him, that he may minister unto
me in the priest's office. 3. Tu itaque alloqueris omnes sapientes corde
quos replevi spiritu sapientiae, ut fadant vestes Aharon ad sanctificandum eum,
ut sacerdotio fungatur mihi.
4. And
these are the garments which they shall make; a breastplate, and an
ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall
make holy garments for Aaron thy brother, and his sons, that he may minister
unto me in the priest's office. 4. Hae sunt omnes vestes quas facient,
pectorale et ephod, et pallium et tunicam ocellatam, mitram et baltheum: facient
inquam vestes has sacras Aharoni fratri tuo et filiis ejus, ut sacerdotio
fungantur mihi.
5. And they shall take
gold, and blue, and purple, and scarlet, and fine linen. 5. Qui accipient
aurum et hyacinthum, et purpuram, et vermiculum cocci, et
byssum.
6. And they shall make the ephod
of gold, of blue, and of purple, of scarlet, and fine twined
linen, with cunning work. 6. Facient autem ephod ex auro, hyacintho, et
purpura, vermiculo cocci, et bysso retorta, opere
phrygionico.
7. It shall have the two
shoulder-pieces thereof joined at the two edges thereof; and so it shall
be joined together. 7. Duae orae junctae erunt in duabus extremitatibus
ejus, et ita conjungetur.
8. And the
curious girdle of the ephod, which is upon it, shall be of the same,
according to the work thereof; even of gold, of blue, and purple,
and scarlet, and fine twined linen. 8. Cingulum autem ipsius ephod ejus
quod in eo erit, simile erit texturae ipsius, in ipso erit, nempe ex auto,
hyacintho, et purpura, et vermiculo cocci, et bysso
retorta.
9. And thou shalt take two
onyx-stones, and grave on them the names of the children of Israel: 9.
Accipies quoque duos lapides onychinos, et sculpes in eis nomina filiorum
Israel.
10. Six of their names on one
stone, and the other six names of the rest on the other stone, according
to their birth. 10. Sex e nominibus eorum in lapide uno, et nomina sex
reliqua in lapide altero, secundum generationes
eorum.
11. With the work of an engraver
in stone, like the engravings of a signet, shalt thou engrave the two
stones with the names of the children of Israel: thou shalt make them to be set
in ouches of gold. 11. Opere artificis lapidum et sculpturis annuli
sculpes duos illos lapides nominibus filiorum Israel, circundatos palis aureis
facies eos.
12. And thou shalt put the
two stones upon the shoulders of the ephod, for stones of memorial unto
the children of Israel: and Aaron shall bear their names before the Lord, upon
his two shoulders, for a memorial. 12. Ponesque duos illos lapides in
lateribus ephod, lapides memoriae pro filiis Israel: et feret Aharon nomina
eorum coram Jehova in duobus humeris suis ad
memoriam.
13. And thou shalt make ouches
of gold; 13. Facies itaque palas
aureas:
14. And two chains of
pure gold at the ends; of wreathen work shalt thou make them, and
fasten the wreathen chains to the ouches. 14. Et duas catenas ex auro
puro terminatas, facies opere plectili, inseresque catenas plectiles palis
illis.
15. And thou shalt make the
breastplate of judgment with cunning work; after the work of the ephod thou
shalt make it: of gold, of blue, and of purple, and. of
scarlet, and of fine twined linen, thou shalt make it. 15. Facies
deinde pectorale judicii, opere phrygionico: sicut opus ephod facies illud, ex
auro, et hyacintho, et purpura, et vermiculo cocci, et bysso
retorta.
16. Four-square it shall be,
beinq doubled; a span shall be the length thereof, and a span
shall be the breadth thereof. 16. Quadratum erit et duplicatum:
palmus erit longitudo ejus: et palmus latitudo
ejus.
17. And thou shalt set in it
settings of stones, even four rows of stones: the first row
shall be a sardius, a topaz, and a carbuncle: this shall be the
first row. 17. Et implebis in eo impletione lapidum quatuor ordines
lapidum: ordo erit talis: sardius, topazius, et carbunculus, ordo
primus.
18. And the second row shall
be an emerald, a sapphire, and a diamond. 18. Ordo vero secundus:
smaragdus, sapphirus, et jaspis.
19. And
the third row a ligure, an agate, and an amethyst. 19. Ordo praeterea
tertius: lyncurius, achates, et
amethystus.
20. And the fourth row a
beryl, and an onyx, and a jasper: they shall be set in gold in their
inclosings. 20. Postremo ordo quartus: chrysolithus, onychinus, et
berillys: constricti auro erunt in plenitudinibus
suis.
21. And the stones shall be with
the names of the children of Israel, twelve, according to their names, like
the engravings of a signet; every one with his name shall they be according
to the twelve tribes. 21. Porro lapides illi erunt juxta nomina filiorum
Israel, duodecim, secundum nomina ipsorum, sculpturis annuli singuli juxta nomen
suum, erunt duodecim tribubus.
22. And
thou shalt make upon the breastplate chains at the ends of wreathen work
of pure gold. 22. Facies et in pectorali catenas termini opere
plectili ex auro puro.
23. And thou
shalt make upon the breastplate two rings of gold, and shalt put the two things
on the two ends of the breastplate. 23. Facies etiam in pectorali duos
arnnulos aureos, et illos duos annulos pones in duabus extremitatibus
pectoralis.
24. And thou shalt put the
two wreathen chains of gold in the two rings which are on the ends
of the breastplate. 24. Pones item duas catenas aureas in duobus annulis
in extremitatibus pectoralis.
25. And
the other two ends of the two wreathen chains thou shalt fasten in
the two ouches, and put them on the shoulder-pieces of the ephod before
it. 25. Et duas extremitates duarum catenarum inseres duabus palis, et
pones in lateribus ephod a fronte
ipsius.
26. And thou shalt make two
rings of gold, and thou shalt put them upon the two ends of the breastplate, in
the border thereof, which is in the side of the ephod inward. 26.
Facies et duos annulos aureos, quos pones in duabus extremitatibus ipsius
pectoralis in ora ejus, quse est in latere ipsius ephod
intrinsecus.
27. And two other
rings of gold thou shalt make, and shalt put them on the two sides of the
ephod underneath, toward the fore-part thereof, over against the other
coupling thereof, above the curious girdle of the ephod. 27. Facies
item duos altos annulos aureos, quos pones in duobus lateribus ipsius ephod
inferne a fronte ejus, e regione conjunctionis ejus, supra baltheum
ephod.
28. And they shall bind the
breastplate by the rings thereof unto the rings of the ephod with a lace of
blue, that it may be above the curious girdle of the ephod, and that the
breastplate be not loosed from the ephod. 28. Ita jungent pectorale
annulis suis ad annulos ipsius ephod filo hyacinthino, supra baltheum ipsius
ephod, neque separetur pectorale ab
ephod.
29. And Aaron shall bear the
names of the children of Israel in the breastplate of judgment upon his heart,
when he goeth in unto the holy place, for a memorial before the Lord
continually. 29. Itaque feret Aharon nomina filiorum Israel in pectorali
judieii supra cor suum, quando ingredietur in sanctuarium in memoriam coram
Jehova jugiter.
30. And thou shalt put
in the breastplate of judgment the Urim and the Thummim; and they shall be upon
Aaron's heart when he goeth in before the Lord: and Aaron shall bear the
judgment of the children of Israel upon his heart before the Lord
continually. 30. Pones autem in pectorali judicii Urim et Thummim, ut
sint super cor Aharon quando ingredietur coram Jehova: gestabitque Aharon
judicium filiorum Israel super cot suum coram Jehova
semper.
31. And thou shalt make the robe
of the ephod all of blue. 31. Facies et pallium ipsius ephod totum ex
hyacintho.
32. And there shall be an
hole in the top of it, in the midst thereof: it shall have a binding of woven
work round about the hole of it, as it were the hole of an habergeon, that it be
not rent. 32. Et erit foramen sumrose parris ejus in medio ejus: labrum
erit foramini illius in circuitu opere textoris, sicut foramen loricae erit el,
ne rumpatur.
33. And beneath upon
the hem of it, thou shalt make pomegranates of blue, and of
purple, and of scarlet, round about the hem thereof; and bells of
gold between them round about: 33. Facies et in fimbriis ejus malogranata
ex hyacintho, et purpura, et vermiculo cocci: in fimbriis, inquam, ejus per
circuitum, et tintinnabula aurea in medio per
circuitum.
34. A golden bell and a
pomegranate, a golden bell and a pomegranate, upon the hem of the robe round
about. 34. Tintinnabulum aureum unum et malogranatum, tintinnabulum
aureum alterum et malogranatum in fimbriis pallii per
circuitum.
35. And it shall be upon
Aaron to minister: and his sound shall be heard when he goeth in unto the holy
place before the Lord, and when he cometh out, that he die
not. 35. Erit autem Aharon ad ministrandum, et audietur sonus ejus quando
ingredietur sanctuarium coram Jehova, et quando egredietur: et non
morietur.
36. And thou shalt make a
plate of pure gold, and grave upon it, like the engravings of a
signet, Holiness To The Lord. 36. Facies insuper laminam ex auto puro, et
sculpes in ea sculpturis annuli. Sanctitas ipsi
Jehovae.
37. And thou shalt put it on a
blue lace, that it may be upon the mitre: upon the forefront of the mitre it
shall be. 37. Quam pones in filo hyacinthino, eritque super cidarim, ex
adverso faciei cidaris erit.
38. And it
shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy
things, which the children of Israel shall hallow in all their holy gifts; and
it shall be always upon his forehead, that they may be accepted before the
Lord. 38. Et erit supra frontem Aharon, feretque Aharon iniquitatem
sanctificationum quas sanctificabunt filii Israel in omnibus muneribus
sanctificationum suarum: erit inquam supra frontem ejus jugiter in beneplacitum
els coram Jehova.
39. And thou shalt
embroider the coat of fine linen, and thou shalt make the mitre of fine
linen, and thou shalt make the girdle of needlework. 39. Et facies
opere ocellato tunicam byssinam, facies item cidarim byssinam, cingulum quoque
facies opere phrygionico.
40. And for
Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and
bonnets shalt thou make for them, for glory and for beauty. 40. Filiis
autem Aharon facies tunicas, facies quoque illis cingula et pileos ad gloriam et
decorum.
41. And thou shalt put them
upon Aaron thy brother, and his sons with him; and shalt anoint them, and
consecrate them, and sanctify them, that they may minister unto me in the
priest's office. 41. Et vesties illis Aharon fratrem tuum, et filios ejus
cure illo, atque unges illos: implebisque manum eorum, et sanctificabis cos, ut
sacerdotio fungantur mihi.
42. And thou
shalt make them linen breeches to cover their nakedness; from the loins even
unto the thighs they shall reach. 42. Fac eis et feminalia linea ad
tegendam carnem turpitudinis: a lumbis usque ad femora
erunt,
43. And they shall be upon Aaron,
and upon his sons, when they come in unto the tabernacle of the congregation, or
when they come near unto the altar to minister in the holy place; that
they bear not iniquity, and die. It shall be a statute for ever unto him,
and his seed after him. 43. Eruntque super Aharon et super filios ejus
quando ingredientur tabernaculum conventionis, aut quum accedent ad altare ut
ministrent in sanctuario: et non ferent iniquitatem, neque morientur. Statutum
perpetuum illi et semini ejus post eum.
We now arrive at the second part of the Legal
Worship, i.e., the Priesthood; for we must bear in mind what I have said,
that there are three things to be considered,
—
1.
The
Tabernacle;
2.
The Priestly Office;
and
3.
The Sacrifices.
And indeed all the splendor of
the tabernacle, of which we have been speaking, would have been an empty parade
without the priest, who so mediated as an intercessor, that he reconciled men to
God, and in a manner united heaven to earth. Now it is unquestionable, that the
Levitical priests were the representatives of Christ; since, with respect to
their office, they were even better than the very angels; which would be by no
means reasonable, unless they had been the type of Him, who is Himself the head
of the angels. The heathen nations, it is true, had their priests, who presided
over their religious services, but they were but empty phantoms; for there was
no mention with them of the Mediator, so that the people might know that God
cannot be duly appeased, and that our prayers cannot be heard by Him, unless a
peace-maker interfere between us. But the nature of the Levitical priesthood was
widely different; for the Israelites were instructed that all of them were
unworthy to stand before God, and so that there was need of an Intercessor to
propitiate Him. Now, since the general rule had been laid down, that all things
should be rigidly referred to the pattern which had been shewn to Moses in the
mount, their minds were necessarily drawn upwards; and this too they might
easily have arrived at, for various reasons. The whole body of the people saw a
man like themselves, who could not enter the sanctuary trusting in his own
innocence, and whose dignity was conferred upon him by adventitious
rites; i.e., by anointing, and by investiture. The full truth, therefore,
did not shine forth in this, but only a figure to direct them to the truth; and
of this they were doubtless admonished, lest they should rest in earthly things.
Besides, its interpretation was added (by the
prophets
f158); because, as the Apostle wisely teaches
us in the Epistle to
<580718>Hebrews
7:18, the promise to appoint hereafter a priest after the order of Melchisedec
would not hold good, unless it were applied to Christ; for it is plain that the
Levitical priesthood is there brought into comparison by contrast with one of a
different nature; and since the latter is eternal, it follows that the former is
temporary; and, whilst the one is sanctioned by an oath, it clearly is superior
to the other. There is no doubt, then, but that David, as a faithful interpreter
of the Law, more manifestly shewed forth what there was obscurely
shadowed.
Thus far my wish has been to teach
that the Levitical priest was ordained, that he might be a type of the true
Mediator. It will now be worth our while briefly to advert to the marks by which
our perpetual and only Priest, the Son of God, is to be distinguished from those
of old; for a fuller exposition will follow hereafter in its proper place. The
first distinction I have already pointed out, viz., that the type was
temporary; since perpetuity is only to be sought in the reality itself:
whence we learn that the priestly office was not so instituted by Moses to last
for ever, but to direct the people to a better hope. But what I have said as to
the office, must be transferred also to the persons. There was only one high
priest under the Law, who was afterwards succeeded by one of his race, since
they were all mortal. None, then, was ever such a priest as became us, except
Christ; because none other could be perpetual; and hence we arrive at the
second distinction. The third arises from Christ's divinity, which
is proved by the fact, that the priest after the order of Melchisedec has no
beginning; for we find nowhere the origin of Melchisedec; but he is only brought
forward once and unexpectedly, as if be had come down from heaven. The fourth
is the combination of the kingdom and the priesthood. Under the Law God
would have some to be kings, and others to be priests; nor was it allowable to
mix up the one office with the other; but He, of whom it is said that He should
be a priest like Melchisedec, is honored with the title of king. The fifth
is, that the legal priest only appeared before God in the visible and
sanctuary, but Christ entered into heaven, to present us to His Father, not in
the external symbols of (precious)
stones, f159
but in the reality itself; for in Him as our
Head we are all gathered together unto God. The sixth lies in the perfect
righteousness of Christ; for the legal priest, since he was one of us sinners,
had need to seek pardon for himself; but Christ, being free from all guilt,
awakens favor towards us by His own purity. The seventh is, that the
priest borrowed from external figures what was truly and really shewn forth in
Christ. The sacred garments, as we have lately said, denoted something more than
human; the anointing, too, was a symbol of the Spirit which dwells in Christ;
and He therefore was not consecrated with visible and corruptible oil, but with
the fullness of all gifts. The priest of old abstained from intercourse with his
wife when he went into the sanctuary; he was only allowed to marry a virgin; the
perfect and spiritual purity of Christ was contented with its own perfection.
The last distinction consisted in the sacrifices themselves,
respecting which I abstain at present from speaking more fully, because they
will have their proper place hereafter. This only we must now recollect, that
Christ expiated the sins of the world, not with the blood of beasts, but with
His own blood. Now we turn to the words of
Moses.
1.
And take thou unto thee
Aaron. The calling of God is here
alleged to prove the importance and dignity of the priesthood, and this too the
Apostle has well weighed in the words:
"And no man taketh
the honor unto himself, but he that is called of God, as was Aaron."
(<580504>Hebrews
5:4.)
Among heathen nations the priests were appointed by
popular election, so that ambition alone governed their appointment; but God
would only have those accounted lawful priests whom He had selected at His own
sole will; and surely the whole human race together had no power to obtrude any
one on God, who should interpose himself to obtain pardon and peace; nay, not
even Christ Himself would have been sufficient to propitiate God, unless He had
undertaken the office by the decree and appointment of His Father. To which
refers the famous oath, whereby His heavenly Father appointed Him to be priest;
and so much the more vile and detestable was the sacrilege which afterwards
prevailed in the Jewish nation, viz., that the successors of Aaron bought the
priesthood! This unworthy traffic of the office, which Josephus relates, ought
to awaken horror in us now, when we see that sacred honor profaned by the family
which had been chosen by God to represent Christ. Nevertheless, however they may
have violated all law and justice, still the counsel of God remained inviolable,
that believers might know that the priesthood depended on His authority, just as
reconciliation flows from His mere mercy. For in order that it should be lawful
for men to establish a priest, it would be necessary that they should anticipate
God by their own deservings; and from this they are very far distant. The case
is different as to the election of the pastors of the Church; since, after
Christ had instituted the order itself, He commanded that there should be chosen
out of the Church those who by their doctrine and integrity of life were fitted
to exercise the office. Still He does not thus resign His own right and power to
men, for He does not cease through them to call those (by whom He would be
served.
f160) Wherefore, to shew that He is the sole
author of the priesthood, God commands Aaron and his sons to be separated from
among the others; and the performance of this He entrusts to Moses, whom,
however, He does not elevate to the like honor. Moses consecrates Aaron,
although he was never himself dedicated by anointing and investiture to the
service of God;
f161 whence we perceive that the sacraments
have their power and effect not from the virtue of the minister, but only from
the commandment of God; for Moses would not have given to others what he had not
himself, if it had not so pleased
God.
2.
And thou shalt make holy
garments. These external ornaments
denoted the want of those which are true and spiritual; for if the priest had
been absolutely and entirely perfect, these typical accessories would have been
superfluous. But God would shew by this symbol the more than angelical
brightness of all virtues which was to be exhibited in Christ. Aaron was defiled
by his own corruption, and therefore unworthy to appear in the presence of God;
in order, then, that he might be a fit peacemaker between God and man, he put
off his ordinary garments, and stood forth as a new man. Hence the holy garments
were, first of all, supposed to conceal his faults; and, secondly, to represent
the incomparable adornment of all virtues. The latter may indeed be in some
measure applied to the pastors of the Church; nor will the comparison be absurd,
if we say that no others are worthy of so excellent an honor, except those in
whom surpassing and extraordinary virtue brightly manifests itself. But we must
chiefly recollect what I have said, viz., that in these garments the supreme
purity and wondrous glory of Christ were represented; as if God should promise
that the Mediator would be far more august than the condition of man could
produce. He therefore declares that they shall be "for glory and for
beauty." We shall speak more fully hereafter, what I will touch upon now, as to
the wisdom of the artificers, viz., that all who from the foundation of the
world have invented arts useful to the human race, have been imbued with the
Spirit of God; so that even heathen authors have been compelled to call them the
inventions of the gods. But inasmuch as in this Divine work there was need of
rare and unwonted skill, it is expressly spoken of as a peculiar gift of the
Spirit.
4.
And these are the
garments. Here again I must
remind my readers, that they should abandon all subtle speculations, and be
contented with simplicity. I might repeat many plausible allegories,
which perhaps would find more favor with some than a sound knowledge of facts.
If any should delight in this kind of child's play, let him only read what
Jerome wrote to Fabiola; in which he collected almost
everything that he possibly could from the writings of others; but nothing will
be found except dull trifling, the folly of which it is painful even to report,
much more to refute. Those who are conversant with my writings, are aware that I
do not willingly find fault with the opinions of others; but when I reflect how
dangerous are those itching ears, with which many are troubled, I am obliged to
prescribe this remedy. Six principal parts of the dress are enumerated. What the
Greeks call the
logei~on,
and the Latins the pectorale, was like a square breastplate attached by
small chains, so as to be connected with the ephod. Inclosed in it were twelve
stones to represent the tribes of Israel; and the Urim and Thummim were also
annexed to it. But what its form might be, cannot be certainly declared from the
words of Moses; and since even the Jews also differ among themselves, let us be
satisfied with its comparison to a breastplate. I have no objection to the
opinion, that its name
f162 was derived from strength, or a
treasure. But this is worthy of the utmost attention, that the priest
bore the sons of Abraham as it were upon his heart, not only that he might
present them to God, but that he might be mindful of them, and anxious for their
welfare. The twelve precious stones were by no means given to be symbols of the
twelve tribes as a cause for awakening their pride, as if they were so highly
esteemed on the score of their own dignity or excellence; but they were thus
reminded that the whole value, in which believers are held by God, is derived
from the sanctity of the priesthood. Therefore, let us learn from this figure,
that:, however vile and abject we may be in ourselves, and so altogether
worthless refuse, yet inasmuch as Christ deigned to ingraft us into this body,
in Him we are precious stones. And to this Isaiah seems to allude in the passage
before cited, where, speaking of the restoration of the Church, which was to
take place under the reign of Christ, he says, "Behold, I will lay thy stones
with fair colors, and lay thy foundations with sapphires; and I will make thy
windows with carbuncles, and all thy borders with pleasant stones;" for
immediately after the exposition follows, "And all thy children shall be
taught of the Lord."
(<235411>Isaiah
54:11-13.) Therefore what was to be fulfilled in Christ, was typified by the
external sign under the Law; viz., that though we sojourn in the world, yet are
we united with Christ by faith, as if we were one with Him; and, besides, that
He takes care for our welfare, as if He bore us enclosed in His heart; and,
finally, that when our heavenly Father regards us in Him, He esteems us above
all the wealth and splendor of the world.
As to
the Urim and Thummim, it appears probable to me that they were two conspicuous
marks on the breastplate, corresponding to these names; for the supposition of
some of the Jews,
f163 that the ineffable name of God was
placed beneath its texture, is not free from foolish and dangerous superstition.
I pass over other fancies, which are equally frivolous; nor am I anxious to know
what was the form of either of them; the fact itself is sufficient for me. By
the Urim, therefore, or splendors, I doubt not but that the light
of doctrine, wherewith the true Priest illuminates all believers, was
represented; first, because He is the one "light of the world," without
which all things are full of darkness; and because in Him "are hid all
the treasures of wisdom and knowledge."
(<430812>John
8:12; 9:5;
<510203>Colossians
2:3.) Hence did Paul justly glory that he knew nothing but Jesus Christ,
(<460202>1
Corinthians 2:2,) since His priesthood sufficiently and more than sufficiently
enlightens us. As then the people were admonished that their eyes should be
directed to the splendor of the priest, so now we must diligently remember what
Christ Himself teaches, that "he that followeth him shall not walk in darkness."
(<430812>John
8:12.) On the other hand, the Thummim, which signifies perfections,
was a symbol of the perfect and entire purity which is only to be sought in
Christ; for He would not have been a meet high priest unless He had been
perfect, free from every spot, and deficient in nothing which is required unto
complete holiness. It is not, then, an improper distinction, that the Urim
refers to the light of doctrine, and the Thummim to the life; and
this is indeed in some measure applicable to the pastors of the Church, who
ought to shine both in sound doctrine and in integrity of life. But it was God's
design to shew that neither of these things is to be sought anywhere except in
Christ; since from Him we obtain both light and purity, when He deigns to make
us partakers of them according to the measure of His free bounty. Whence it
follows, that they who seek for the least spark of light or drop of purity out
of Christ, plunge themselves into a labyrinth, where they wander in mortal
darkness, and inhale the deadly fumes of false virtues unto their own
destruction.
What the Scripture sometimes
relates, as to the inquiries made by Urim and Thummim, it was a
concession made by God to the rudeness of His ancient people. The true Priest
had not yet appeared, the Angel of His Almighty counsel, by whose Spirit all the
Prophets spoke, who, finally, is the fountain of all revelations, and the
express image of the Father; in order then that the typical priest might be the
messenger from God to man, it behooved him to be invested with the ornaments of
Christ. Thus even then believers were taught in a figure, that Christ is the way
by which we come to the Father, and that He also brings from the secret bosom of
His Father whatever it is profitable for us to know unto salvation, hence that
fiction of the Jews is contradicted, that the responses were given in this way:
if a question was asked respecting a particular tribe, that the stone which
represented it was lighted up; and that the colors of the stones were changed
according as God refused or assented. For even if we allow that the Urim and
Thummim were the rows of precious stones themselves, still this imagination is
altogether unmeaning. But, as I have said, by the very form of the
breastplate God would testify that the fulness of wisdom and integrity was
contained in it; for which reason it is called "the breastplate of judgment,"
i.e., of the most perfect rectitude, which left nothing to be desired; for
the word
fpçm
mishphot, often signifies in Scripture whatsoever is well and duly
ordered. The interpretation which some give, that "judgment" means
"inquiry," because the priest only asked for responses when he had the
breastplate on, is too restricted, and is even proved to be erroneous by sundry
passages. Let this then be deemed settled, that this honorable appellation is
meant to express a correct and infallible rule (ordinem.) Because
the breastplate was, as it were, a part of the ephod, it is therefore sometimes
comprehended in that word; in which it may be well also to observe, that this
peculiar ephod of the high priest's was different from the others, of which
mention is made elsewhere; for all of the sacerdotal lineage wore an ephod in
the performance of religious duties.
(<091403>1
Samuel 14:3; 23:6.) Even David, when he danced before the Ark, wore his ephod,
(<100614>2
Samuel 6:14;) and this custom is still retained by the Jews at their
chief festivals. The rest I will introduce presently in their proper
places.
9.
And thou shalt take two
onyx-stones. That the connection between
the priest and the people might be made more plain, God not only placed on his
breast the memorials of the twelve tribes, but also engraved their names on his
shoulders. Thus all occasion of envy was removed, since the people would
understand that this one man was not separated from the others for the sake of
private advantage, but that in his one person they were all a kingdom of
priests, which Peter teaches to have been at length really fulfilled in Christ,
(<600205>1
Peter 2:5;) as Isaiah had foretold that there should be priests of God, and
Levites brought from the Gentiles,
(<236621>Isaiah
66:21;) to which John makes allusion in the Apocalypse, where he says that we
are all priests in Christ,
(<660106>Revelation
1:6.) But we must remember the reason why our High Priest is said to bear us on
His shoulders, for we not only crawl on earth, but we are plunged in the lowest
depths of death; how then should we be able to ascend to heaven, unless the Son
of God should raise us up with Him; Now, since there is no ability in us unto
eternal life, but all our powers of mind and body lie prostrate, we must be
borne up by His strength alone. Hence then arises our confidence
of ascending to heaven, because Christ raises us up with Him; as Paul says,
we "sit together in heavenly places in Christ Jesus,"
(<490206>Ephesians
2:6;) however weak then we may be in ourselves, herein is all our strength, that
we are His burden. Therefore in this old type was prefigured what Paul teaches,
that the Church is "his body," and "the fullness of him,"
(<490122>Ephesians
1:22.) It remains that each of us, conscious of our own weakness, should rest on
Christ; for when in foolish arrogance we exalt ourselves, we do not suffer
ourselves to be lifted up by Him, to be borne and sustained by His power. Let
the proud then, by lifting themselves on high, fall down in ruin, whilst Christ
supports us upon His shoulders. These stones are called "stones of memorial;"
and again, "for a memorial" to the children of Israel; as is also afterwards
repeated of the twelve stones; which some expound, that "God may be
mindful of the children of Israel;" others, that "the priest
himself may remember them;" others, that "the children of Israel
may remember that God is reconciled to them for the sake of the one Mediator;"
but I simply interpret it, that they were a monument of the mutual agreement
between God and them; as if God would shew by a visible sign that He embraced
them and received them into His sanctuary, as often as they were offered in this
manner.
30.
And thou shalt put in the
breastplate. From these words some infer
that the Urim and Thummim were distinct from the whole work, which
is before described; others think that they were the twelve stones, because no
mention will be made of them when Moses relates that the whole was completed.
But nothing is more probable, as I have already said, than that on the
breastplate itself some representation was given of light in doctrine, and of
entire uprightness of life; and therefore after Moses has called it "the
breastplate of judgment," he also speaks of it as "the judgment of
the children of Israel;" by which expression he means a certain and
defined system, or an absolutely perfect rule, to which the children of Israel
ought to direct and conform
themselves.
31.
And thou shalt make the
robe. This robe was above the oblong
coat between that and the ephod; and from its lower edge hung the bells and
pomegranates alternately. Although there was no smell in the
pomegranates,
f164 yet the type suggested this to the eyes;
as if God required in that garment a sweet smell as well as a sound; and surely
we who stink through the foulness of our sins, are only a sweet smell unto God
as being covered with the garment of Christ. But God would have the bells give a
sound; because the garment of Christ does not procure favor for us, except by
the sound of the Gospel, which diffuses the sweet savor of the Head amongst all
the members. In this allegory there is nothing too subtle or far-fetched;
for the similitude of the smell and the sound naturally leads us to the
honoring of grace,
f165 and to the preaching of the Gospel. By
the pomegranates, therefore, which were attached to the hem of the garment, God
testified that whatever was in the priest smelt sweetly, and was acceptable
to Him, provided the sound accompanied it; the necessity of which is
declared, when God denounces death against the priest if He should enter the
sanctuary without the sound. And assuredly it was a general invitation which
awakened the peoples' minds to attention, whilst the sacred offices were
performed. There is no absurdity in the fact, that the punishment which God
threatens does not properly apply to Christ; because it was necessary to issue
severe injunctions to the Levitical priests, lest they should omit these
external exercises of piety, until the truth was manifested. The ancients do not
unwisely make a spiritual application of this to the ministers of the Church;
for the priest is worthy of death, says
Gregory,
f166 from whom the voice of preaching is not
heard; just as Isaiah reproves "the dumb dogs."
(<235610>Isaiah
56:10.) But this we must especially remember, that the garment of Christ is
sonorous, since only faith, which cometh by hearing, clothes us with His
righteousness.
36.
And thou shalt make a
plate. It is not without reason that
this inscription is placed upon the priest's forehead, that it may be
conspicuous; for not only did God thus testify that the legal priesthood was
approved of, and acceptable to Him, since He had consecrated it by His word, but
also that holiness was not to be sought elsewhere. These two things, then, are
to be observed, — first, that the priesthood of His own appointment
is pleasing to God, and so, that all others, however magnificently they may be
spoken of, are abominable to Him, and rejected by Him; and secondly, that
out of Christ we are all corrupt, and all our worship faulty; and however
excellent our actions may seem, that they are still unclean and polluted. Thus,
therefore, let all our senses remain fixed on the forehead of our sole and
perpetual Priest, that we may know that from Him alone purity flows throughout
the whole Church. To this His words refer,
"For their sakes I
sanctify myself, that they also might be sanctified through the truth."
(<431719>John
17:19;)
and the same thing is expressed in this passage of
Moses, "that Aaron may hear the iniquity of the holy things," etc. It is
undoubtedly a remarkable passage, whereby, we are taught that nothing proceeds
from us pleasing to God except through the intervention of the grace of the
Mediator; for here there is no reference to manifest and gross
sins,
f167 the pardon of which it is clear that we
can only obtain through Christ; but the iniquity of the holy oblations was to be
taken away and cleansed by the priest. That is but a poor exposition of it, that
if any error were committed in the ceremonies, it was remitted in answer to the
prayers of the priest; for we must look further, and understand that on this
account the iniquity of the offerings must be purged by the priest, because
no offering, in so far as it is of man, is altogether free from guilt. This
is a harsh saying, and almost a paradox, that our very holinesses are so impure
as to need pardon; but it must be borne in mind that nothing is so pure as not
to contract some stain from us; just as water, which, although it may be drawn
in purity from a limpid fountain, yet, if it passes over muddy ground, is tinged
by it, and becomes somewhat turbid: thus nothing is so pure in itself as not to
be polluted by the contagion of our flesh. Nothing is more excellent than the
service of God; and yet the people could offer nothing, even although prescribed
by the Law, except with the intervention of pardon, which none but the priest
could obtain for them. There is now no sacrifice, nor was there ever, more
pleasing to God than the invocation of His name, as He himself
declares,
"Call upon me in the day
of trouble: I will deliver thee, and thou shalt glorify me,"
(<195015>Psalm
50:15;)
yet the Apostle teaches us that "the sacrifice of
praise" only pleases God when it is offered in Christ.
(<581315>Hebrews
13:15.) Let us learn, then, that our acts of obedience, when they come into
God's sight, are mingled with iniquity, which exposes us to His judgment, unless
Christ should sanctify them. In sum, this passage teaches us that whatsoever
good works we strive to present to God are so far from deserving reward, that
they rather convict us of guilt, unless the holiness of Christ, whereby God is
propitiated, obtains pardon for them. And this is again asserted immediately
afterwards, where Moses says that by favor of the priest the sins of the sacred
oblations are taken
away
f168 "for favorable acceptation," i.e.,
that the Israelites may be sure that God is reconciled and favorable to
them. I have nothing to say of the tiara itself, which some call a mitre,
(cidarim,) and others a cap; neither do I choose to philosophize
too subtilely about the belt or
girdle.
f169
40.
And for Aaron's
sons. The sons of Aaron also are
separated not only from the body of the people, but likewise from the Levites;
for a peculiar dignity was attached to that family, from whom his successor was
afterwards to be
taken.
f170 And since no single individual was able
to perform all their offices, they were distributed amongst them. Hence it was
that they were adorned with the coat, the girdle, and the bonnet, "for glory and
for beauty." We shall see as to their anointing in the next chapter. Their hands
are said be filled,
f171 when they are made fit for offering
sacrifices, for as long as their hands are unconsecrated (profanae)
they are accounted empty, even though they may be very full, since no gift
is acceptable to God except in right of the priesthood; consequently their
fullness arose from consecration, whereby it came that the oblations duly made
had access to God. But we must observe that it is not their father Aaron, but
Moses, who sanctifies them, that the power itself, or effect of their
sanctification, may rest in God, and may not be transferred to His ministers.
Perhaps, too, God would anticipate the calumnies of the ungodly, lest any should
afterwards object that Aaron had fraudulently and unjustly extended the honor
conferred upon himself alone to his sons also, and thus had unlawfully made it
hereditary. He was protected against this reproach by the fact, that the
sacerdotal dignity came to them from elsewhere. Besides, by these means the
posterity of Moses was more certainly deprived of the hope they may have
conceived in consideration of what their father was. Therefore Moses, by
inaugurating the children of Aaron, reduced his own to their proper place, lest
ally ambition should hereafter tempt them, or lest envy should possess them when
they saw themselves put below
others.
42.
And thou shalt make them
linen breeches. Since men, in their
natural levity and frowardness, lay hold of the very slightest causes of offense
to the disparagement of holy things, and so religion easily sinks into contempt,
God here, as a precaution against such a danger, delivers a precept
respecting an apparently trivial matter, viz., that the priests should
cover their nakedness with breeches. The sum is, that they should conduct
themselves chastely and modestly, lest, if anything improper or indecorous
should appear in them, the majesty of holy things should be impaired. Some,
therefore, thus explain the clause, "that they may minister in
holiness,"
f172 as if it were said, "that they
may be pure from every stain, and may not desecrate God's service." In my
opinion, however, the word
çdwq
kodesh, should be taken for the sanctuary; and this is the more natural
sense. A threat is added, that if they neglected this observance it would not be
with impunity, since they would bring guilt upon themselves. Nor can we
wonder at this, since all carelessness and negligence in the performance of
sacred duties is closely connected with impiety and contempt of God. What
immediately follows as to its being a perpetual law or statute, some, in my
judgment improperly, restrict to the precept respecting the breeches,
for it has a natural reference to the other ordinances of the priesthood.
God therefore declares generally, that the Law which He gives is not for a
little time, but that it may always remain in force as regards His elect people;
whence we infer that the word
µlw[
gnolam
f173 whenever the legal types are in
question, attains its end in the advent of Christ; and assuredly this is the
true perpetuity of the ceremonies, that they should rest in Christ, who is their
full truth and substance. For, since in Christ was at length manifested what was
then delineated in shadows, these figures are established, because their use has
ceased after the manifestation of their reality. And this we have already seen
was long ago foretold by David, when he substitutes for the Levitical priesthood
another "after the order of Melchisedec,"
(<19B004>Psalm
110:4;) but the dignity being transferred, as the Apostle well reminds us, the
Law and all the statutes must be of necessity transferred also.
(<580712>Hebrews
7:12.) The ancient rites, therefore, are now at an end, because they do not
accord with the spiritual priesthood of Christ; and herein the twofold sacrilege
of the Papacy betrays itself, in that mortal men have dared to substitute
another third priesthood for that of Christ, as if His were transitory; and
also, in their foolish imitation of the Jews, have heaped together ceremonies
which are directly opposed to the nature of Christ's priesthood. They reply,
indeed, that His priesthood remains entire, although they have innumerable
sacrifices; but they vainly endeavor to escape by this subterfuge, for if it was
unlawful to change, or to innovate anything in the legal priesthood, how much
less is it lawful to corrupt the priesthood of Christ by strange inventions,
when its integrity has been ratified by the inviolable oath of God? The Father
says to the Son, "Thou art a priest for ever;" how, then, does it avail to make
the silly assertion that nothing is taken away from Christ, when an innumerable
multitude (of priests) are appointed? How do these things accord, that He was
anointed to offer Himself by the Spirit, and yet that He is offered by others?
that by one offering He completed His work unto our full justification, and yet
that He is offered daily? Now, if there be now-a-days no lawful priest except
such an one as possesses in himself what was foreshewn in the ancient types, let
them bring forth priests adorned with angelic purity, and as it were separate
from the ranks of men, otherwise we shall be at liberty to repudiate all who are
defiled by the very slightest stain. Hence, too, has arisen their second
sacrilege, viz., that they have dared to obscure the brightness of the gospel
with a new Judaism. They were altogether without the means of proving their
priesthood, and so their easiest plan was to envelop their vanity in an immense
mass of ceremonies, and, as it were, to shut out the light by clouds. So much
the more diligently, then, must believers beware of departing from the pure
institution of Christ, if they desire to have Him for their one and eternal
Mediator.
Exodus
29
Exodus
29:1-35
1. And this is the
thing that thou shalt do unto them, to hallow them, to minister unto me in the
priest's office: Take one young bullock, and two rams without
bleufish, 1. Hoc quoque facies eis ad sanctificandum eos, ut sacerdotio
fungantur mihi: Tolle juvencum unum filium bovis, et arietes duos
immaculatos.
2. And unleavened bread,
and cakes unleavened tempered with oil, and wafers unleavened anointed with oil;
of wheaten flour shalt thou make them. 2. Panes praeterea infermentatas,
et placentas infermentatas mixtas oleo, et lagan infermentata uncta oleo: ex
simila triticea facies ea.
3. And thou
shalt put them into one basket, and bring them in the basket, with the bullock
and the two rams. 3. Ponesque ea in canistrum unum, et offeres ea in
canistro, una cum juveneo, et duobus
arietibus.
4. And Aaron and his sons
thou shalt bring unto the door of the tabernacle of the congregation, and shalt
wash them with water. 4. Tum Aharonem et filios ejus accedere fades ad
ostium tabernaculi conventionis, et lavabis cos
aqua.
5. And thou shalt take the
garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod,
and the breastplate, and gird him with the curious girdle of the
ephod: 5. Et accipies vestes, induesque Aharon tunicam, et pallium ephod,
et ephod pectorale, cingesque cum baltheo
ephod.
6. And thou shalt put the mitre
upon his head, and put the holy crown upon the mitre. 6. Pones praeterea
cidarim super caput ejus: coronam autem sanctitatis pones super
cidarim.
7. Then shalt thou take the
anointing oil, and pour it upon his head, and anoint him. 7.
Postremo accipies oleum unctionis, et fundes super caput ejus, et unges
eum.
8. And thou shalt bring his sons,
and put coats upon them. 8. Post haec filios ejus accedere facies, et
indues cos tunicas.
9. And thou shalt
gird them with girdles, (Aaron and his sons,) and put the bonnets on them; and
the priest's office shall be theirs for a perpetual statute: and thou shalt
consecrate Aaron and his sons. 9. Cingesque illos baltheo: Aharon et
flios ejus, et aptabis eis pileos, et erit eis sacerdotium in statutum
perpetuum, implebisque manum Aharon, et manum filiorum
ejus.
10. And thou shalt cause a bullock
to be brought before the tabernacle of the congregation: and Aaron and his sons
shall put their hands upon the head of the bullock. 10. Et offeres
juveneum coram tabernaculo conventionis, imponentque Aharon et filii ejus manus
suas super caput juvenei.
11. And thou
shalt kill the bullock before the Lord, by the door of the tabernacle of the
congregation. 11. Tunc mactabis juveneum coram Jehova ad ostium
tabernaculi conventionis.
12. And thou
shalt take of the blood of the bullock, and put it upon the horns of the
altar with thy finger, and pour all the blood beside the bottom of the
altar. 12. Accipiesque e sanguine juvenci, et pones super cornua altaris
digito tuo: reliquum autem sanguinem fundes ad fundamentum
altaris.
13. And thou shalt take all the
fat that covereth the inwards, and the caul that is above the liver, and
the two kidneys, and the fat that is upon them, and burn them upon
the altar. 13. Tollesque omnem adipem operientem intestina, et reticulum
quod est super jecur, et duos renes, et adipem qui est super illos, et incendes
ea super altare.
14. But the flesh of
the bullock, and his skin, and his dung, shalt thou burn with fire without the
camp: it is a sin-offering. 14. At carnem juvenei, et pellem ejus,
fimumque ejus combures igni extra castra: sacrificium pro peccato
est.
15. Thou shalt also take one ram;
Aaron and his sons shall put their hands upon the head of the ram. 15.
Arietem quoque alterum accipies, et imponent Aharon et filii ejus manus suas
super caput arietis.
16. And thou shalt
slay the ram, and thou shalt take his blood, and sprinkle it round about
upon the altar. 16. Tunc mactabis arietem, accipiesque sanguinem ejus, et
asperges super altare per circuitum.
17.
And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs,
and put them unto his pieces, and unto his head. 17. Arietem autem
concides ix, frusta sua, et lavabis intestina ejus, cruraque ejus, et pones
super frusta ejus, et super caput
ejus.
18. And thou shalt burn the whole
ram upon the altar: it is a burnt-offering unto the Lord: it is a
sweet savor, an offering made by fire unto the Lord. 18. Incendes
praeterea totum arietem super altare: nam holocaustum est Jehovae in odorem
quietis: oblatio ignita Jehovae est.
19.
And thou shalt take the other ram; and Aaron and his sons shall put their hands
upon the head of the ram. 19. Accipies insuper arietem secundum,
imponentque Aharon et filii ejus manus suas super caput
arietis.
20. Then shalt thou kill the
ram, and take of his blood, and put it upon the tip of the right ear of
Aaron, and upon the tip of the right ear of his sons, and upon the thumb of
their right hand, and upon the great toe of their right foot, and sprinkle the
blood upon the altar round about. 20. Tunc mactabis arietem, accipiesque
de sanguine ejus, et pones super tenerum antis Aharon, et super tenerum auris
filiorum ejus dextrae, et super pollisem manus eorum dextrae, et super pollicem
pedis corum dextri, aspergesque sanguinem super altare per
circuitum.
21. And thou shalt take of
the blood that is upon the altar, and of the anointing oil, and sprinkle
it upon Aaron, and upon his garments, and upon his sons, and upon the
garments of his sons with him: and he shall be hallowed, and his garments, and
his sons, and his sons' garments with him. 21. Tollesque de sanguine qui
erit super altare, et de oleo unctionis: atque asperges super Aharon, et super
vestes ejus, et super illlos ejus, et super vestes filiorum ejus cum
eo.
22. Also thou shalt take of the ram
the fat, and the rump, and the fat that covereth the inwards, and the caul
above the liver, and the two kidneys, and the fat that is upon
them, and the right shoulder; for it is a ram of consecration: 22. Deinde
tolles de ariete adipem, et caudam, et adipem operientem intestina, et reticulum
jecoris, duosque renes, atque adipem qui est super eos, et armum dextrum: quia
aries consecrationum est:
23. And one
loaf of bread, and one cake of oiled bread, and one wafer out of the basket of
the unleavened bread that is before the Lord. 23. Et tortam panis
unam, et placentam panis ex oleo unam, et laganum unum e canistro
infermentatorum qui est coram
Jehova.
24. And thou shalt put all in
the hands of Aaron, and in the hands of his sons, and shalt wave them for a
wave-offering before the Lord. 24. Ponesque omnia ilia in manibus
Aharon, et in manibus filiorum ejus, exaltabisque ilia exaltationem coram
Jehova.
25. And thou shalt receive them
of their hands, and burn them upon the altar for a burnt-offering, for a
sweet savor before the Lord: it is an offering made by fire unto the
Lord. 25. Accipies autem illa e manu eorum, et incendes super altare,
ultra holocaustum in odorem quietis coram Jehova: oblatio ignita est
Jehovae.
26. And thou shalt take the
breast of the ram of Aaron's consecration, and wave it. for a
wave-offering before the Lord: and it shall be thy part. 26. Accipies
item pectus arietis consecrationum quod est ipsi Aharon, et exaltabis illud
exaltationem coram Jehova, eritque tibi in
partem.
27. And thou shalt sanctify the
breast of the wave-offering, and the shoulder of the heave-offering, which is
waved, and which is heaved up, of the ram of the consecration, even of
that which is for Aaron, and of that which is for
his sons. 27. Sanctificabis itaque pectus exaltationis, et armum
elevationis quod exaltatum est, et qui elevatus est de ariete consecrationum
ipsius Aharon et filiorum ejus.
28. And
it shall be Aaron's and his sons by a statute for ever from the children of
Israel; for it is an heave-offering: and it shall be an heave-offering
from the children of Israel of the sacrifice of their peace-offerings, even
their heave-offering unto the Lord. 28. Et erit ipsi Aharon et filiis
ejus in statutum perpetuum a filiis Israel: quia exaltatio est: et exaltatio
erit a filiis Israel de sacrificiis prosperitatum suarum, exaltatio inquam eorum
erit Jehovae.
29. And the holy garments
of Aaron shall be his son's after him, to be anointed therein, and to be
consecrated in them. 29. Porro vestes sanctae quae sunt ipsius Aharon,
erunt filiis ejus post eum ad ungendum cos cure eis, et ad consecrandum cum els
manum eorum.
30. And that son
that is priest in his stead shall put them on seven days, when he cometh into
the tabernacle of the congregation to minister in the holy
place. 30. Septem diebus induct eas sacerdos qui fuerit loco
ipsius de filiis ejus, qui ingredietur tabernaculum conventionis ad ministrandum
in sanctuario.
31. And thou shalt take
the ram of the consecration, and seethe his flesh in the holy place. 31.
Arietem autem consecrationum tolles, et coques carnem ejus in loco
sanctitatis.
32. And Aaron and his sons
shall eat the flesh of the ram, and the bread that is in the basket,
by the door of the tabernacle of the congregation. 32. Comedetque
Aharon et filii ejus carnem arietis, et panem qui est in canistro, ad ostium
tabernaculi conventionis.
33. And they
shall eat those things wherewith the atonement was made, to consecrate and
to sanctify them: but a stranger shall not eat thereof, because they
are holy. 33. Comedent inquam illa quibus expiatus fuit ad
consecrandum manum earum, ad sanctificandum cos: et alienigena non comedet, quia
sanctificatio sunt.
34. And if ought of
the flesh of the consecrations, or of the bread, remain unto the morning, then
thou shalt burn the remainder with fire: it shall not be eaten, because it is
holy. 34. Quod si superfuerit de carne consecrationum, et de pane,
usque mane, combures quod supcrest igni: non comedettur, quia sanctitas
est.
35. And thus shalt thou do unto
Aaron, and to his sons, according to all things which I have commanded
thee: seven days shalt thou consecrate them. 35. Facies igitur ipsi
Aharon et filiis ejus sic, juxta omnia quae praecepi tibi: septem diebus
consecrabis manum eorum.
1.
And this is the thing that
thou shalt do unto them. Since I shall
again repeat and more fully explain these things as they are written in
Leviticus 9, in the history of the consecration of the tabernacle, it will be
sufficient to give nothing more than a brief summary of them here; nor is it my
custom to invent mysteries out of vague
speculations,
f174 such as may rather gratify than instruct
my readers. First, since the whole human race is corrupt and infected with many
impurities, so that his uncleanness prevents every single individual from having
access to God, Moses, before he consecrates the priests, washes them by the
sprinkling of water, in order that they may be no longer deemed to be of
ordinary rank. Hence we gather that true purity and innocence, which was but
typical in the Law, is found in Christ alone. "For such an high priest
became us," says the Apostle, "who is holy, harmless, undefiled, separate
from sinners," to present Himself before God for us.
(<580726>Hebrews
7:26.) After they had been washed, God commands that they should be invested
with the sacerdotal dress, according to their respective ranks: that the high
priest should wear the ephod with the Urim and Thummim, and the
mitre with the golden plate, on which shone forth "holiness to Jehovah;"
and in the third place, He adds the anointing. This preparation was for the
purpose of initiating them, before they performed the office of sacrificing; but
it must be observed that, as to this first sacrifice, the duties which were
afterwards transferred to Aaron were imposed upon Moses, as if he were the only
priest; and, in point of fact, the temporal dignity which he afterwards resigned
to his brother, was still in his own hands. What Moses introduces about the
division of the victim, we shall more conveniently explain elsewhere, in
treating of the offerings, which we have stated to be the third part of the
legal worship.
16.
And thou shalt slay the
ram. Moses had previously been commanded
to take the parts of the victim from the hands of Aaron, to propitiate God with
them, in order that he and his posterity might be able hereafter to perform the
same office; but here a peculiar ceremony is described, that he should smear the
right ear, the thumb of the right hand, and the toe of the right foot, both of
Aaron and his sons, with the blood of a ram; and then that he should sprinkle
them and their garments with the blood which was deposited upon the altar. What
we must first observe here is, that the priest must be sprinkled with blood, in
order that he may conciliate the favor of God towards himself for the purpose of
intercession. Thus the priesthood of Christ was dedicated with blood, so that it
might be efficacious to reconcile God with us. The question now arises, why only
the right ear and the right thumb and toe were sprinkled with blood, as if the
priests were consecrated and devoted to God only in half of their persons? I
reply, that in this one part the other was comprehended; since both the ears,
and both the hands and feet have the same object, and their offices are so
connected, that what is said of one ear applies to the other. Again, it is
asked, why the ear, and foot, and hand, were smeared rather than the breast and
the tongue? and I do not doubt but that by the ear obedience was designated, and
by the hands and feet all the actions and the whole course of life; for there is
scarcely anything more common in Scripture than these metonymies, by which the
cleanness of the hands is taken for the integrity of the whole life, and the
way, or course, or walk for the direction, or manner of living. It is therefore
very appropriate that man's life should be consecrated by blood; and, inasmuch
as the foundation of welldoing is obedience, which is preferred to all
sacrifices, Moses is commanded to begin with the ear. And we know that the "odor
of a sweet smell" in the sacrifice of Christ was obedience,
(<500418>Philippians
4:18;) on which account, David, in the spirit of prophecy, introduces himself,
saying, "Mine ears hast thou
bored."
f175
(<194006>Psalm
40:6.) If any should object that the tongue is of no less importance, because
the priest is the messenger of the Lord of hosts, I answer that the office of
teaching is not here referred to, but only that of intercession; wherefore in
these three members Moses embraced whatever related to atonement. But we must
remember that what is said of the consecration of Christ does not apply to His
own person, but refers to the profit of the whole Church; for neither was He
anointed for His own sake, nor had He need to
borrow
f176 grace from the blood; but He had regard
to His members, and devoted Himself altogether to their salvation, as He himself
testifies, "For their sake I sanctify myself."
(<431719>John
17:19.)
28.
And it shall be
Aaron's. Lest the dignity of the sacred
offerings, which are called the holiness of the Lord, should be impaired,
strangers are prohibited from partaking of them; for, if it had been permitted
that every one should touch them and eat of them, there would have been no
distinction between them and ordinary food. Of the priests' portion some parts
were common to all their families; but the holy parts were excepted, to the
intent that by this particular instance the reverence due to all might be
inculcated. The reference to place has the same object, for it was not lawful to
eat what was holy within the walls of their houses, in order that it might be
distinguished from their common and ordinary food. For the same reason, whatever
remained of it was to be burnt, lest, if the flesh became rank, or the bread
moldy, their ill savor and filthy appearance might somewhat detract from the
dignity of the holy things; for the infirmity of the ancient people had need of
childish rudiments, which might still have a tendency to elevate the minds of
the pious to things above. This was the object of all these things, that no
corruption should creep in which might pollute or render contemptible the
service of God.
Leviticus
8
Leviticus
8:1-3
1. And the Lord spake unto
Moses, saying, 1. Loquutus est deinde Jehova ad Mosen,
dicendo:
2. Take Aaron, and his sons
with him, and the garments, and the anointing oil, and a bullock for the
sin-offering, and two rams, and a basket of unleavened bread; 2. Tolle
Aharon et filios ejus cure illo, et vestes, et oleum unctionis, et juvencum
sacrificii pro peccato: et duos arietes, et canistrum azymorum.
3. And gather thou all the congregation
together unto the door of the tabernacle of the congregation. 3. Atque
omnem coetum congrega ad ostium tabernaculi
conventionis.
19.
And the Lord
spake. It is well known that in
conjunction with the sacrifices there was an offering, which they call minha,
but we shall elsewhere see that this was also used separately; for it was
lawful without a victim to offer either plain meal, or cakes, or wafers seasoned
with oil. Therefore, besides the sacrifice of consecration, of which Moses has
already treated, this second offering is required from the priest, that he
should present at his inauguration a cake fried in a pan, and cut in pieces. The
reason of this appears to have been, that he might thence become the legitimate
minister of all the people, and might duly offer in the name of others, when he
had done what was right for himself. But a distinction is drawn between the
demand upon the priest and that, upon the people, viz., that it should be
"wholly burnt; " the reason for which, since it will be explained elsewhere, it
will be now sufficient to advert to in a single word. The fact was that God was
unwilling that the priests should indulge themselves in vain ostentation, which
might have been easily the case, if the oblation had been preserved for their
use, like the minha of the people which remained in their
hands.
Numbers
8
Numbers 8:5-19,
23-26
5. And the Lord spake unto
Moses, saying, 5. Loquutusque est praeterea Jehova ipsi Mosi,
dicendo:
6. Take the Levites from among
the children of Israel, and cleanse them. 6. Cape Levitas e medio
filiorum Israel, et purifices illos.
7.
And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying
upon them, and let them shave all their flesh, and let them wash their clothes,
and so make themselves clean. 7. Sic autem facies illis ut
purifices illos: sparge super eos aquam purificationis, et transire faciant
novaculam super totam carnem suam, laventque vestimenta sua, et
purificentur.
8. Then let them take a
young bullock with his meat-offering, even. fine flour mingled with oil,
and another young bullock shalt thou take for a sin-offering. 8. Postea
capient juvencum filium bovis, et minham ejus similam conspersam oleo: et
juvencum alterura filium bovis capies in sacrificium pro
peccato.
9. And thou shalt bring the
Levites before the tabernacle of the congregation; and thou shalt gather the
whole assembly of the children of Israel together. 9. Tunc offeres
Levitas coram tabernaculo conventionis: et congregabis omnem coetum filiorum
Israel.
10. And thou shalt bring the
Levites before the Lord; and the children of Israel shall put their hands upon
the Levites: 10. Offeres inquam Levitas eoram Jehova, et conjungent filii
Israel marius suas super Levitas.
11.
And Aaron shall offer the Levites before the Lord for an offering of the
children of Israel, that they may execute the service of the Lord. 11.
Offeretque Aharon Levitas in oblationem coram Jehova a filiis Israel, et
ministrabunt in ministerio Jehovae.
12.
And the Levites shall lay their hands upon the heads of the bullocks: and thou
shalt offer the one for a sin-offering, and the other for a
burnt-offering, unto the Lord, to make an atonement for the Levites. 12.
Levitae autem conjungent manus suas super caput juvencorum: postea facies unum
pro peccato, et alterum in holocaustum Jehovae ad expiandum
Levitas.
13. And thou shalt set the
Levites before Aaron, and before his sons, and offer them for an offering
unto the Lord. 13. Statuesque Levitas coram Aharon et coram fillis ejus,
et offeres illos oblationem Jehovae.
14.
Thus shalt thou separate the Levites from among the children of Israel; and the
Levites shall be mine. 14. Ac segregabis Levitas e medio filiorum Israel:
erunt mei Levitae.
15. And after that
shall the Levites go in to do the service of the tabernacle of the congregation:
and thou shalt cleanse them, and offer them for an offering. 15.
Posted autem venient Levitae ad ministrandum in tabernaculo conventionis, et
expiabis illos, offeresque cos
oblationem.
16. For they are
wholly given unto me from among the children of Israel; instead of such as
open every womb, even instead of the first-born of all the children of
Israel, have I taken them unto me. 16. Quid dati, dati inquam sunt mihi e
medio filiorum Israel pro aperiente omnem vulvam, pro primogenito filiorum
Israel accepi cos mihi.
17. For all the
first-born of the children of Israel are mine, both man and beast:
on the day that I smote every first-born in the land of Egypt I sanctified them
for myself. 17. Meus est enim omnis primogenitus in filiis Israel tam
hominum quam jumentorum: a die quo percussi omne primogenitum in terra
AEgypti, sanctificavi illa
mihi.
18. And I have taken the Levites
for all the first-born of the children of Israel. 18. Cepi autem Levitas
pro onmi primogenito in filiis
Israel.
19. And I have given the Levites
as a gift to Aaron, and to his sons, from among the children of Israel, to do
the service of the children of Israel in the tabernacle of the congregation, and
to make an atonement for the children of Israel; that there be no plague among
the children of Israel, when the children of Israel come nigh unto the
sanctuary. 19. Et dedi Levitas dono datos Aharoni et filiis eius e medio
filiorum Israeli, ut fungantur officio filiorum Israel in tabernaculo
conventionis, et expient filios Israel: neque sit in filiis Israel plaga, quum
ipsi appropinquaverint sanctuario.
23.
And the Lord spake unto Moses, saying, 23. Loquutns est autem Jehova ad
Mosen, dicendo:
24. This is it
that belongeth unto the Levites: from twenty and five years old and
upward they shall go in to wait upon the service of the tabernacle of the
congregation: 24. Hoc quoque est quod ad Levitas pertinet, vicesimo
quinto anno et supra ingredientur militare militiara in cultu tabernaculi
conventionis.
25. And from the age of
fifty years they shall cease waiting upon the service thereof, and shall
serve no more; 25. A quinquagesimo autem anno revertetur a militia
cultus, nec ministrabit ultra:
26. But
shall minister with their brethren in the tabernacle of the congregation, to
keep the charge, and shall do no service. Thus shalt thou do unto the Levites
touching their charge. 26. Sed ministrabit cum fratribus suis in
tabernaculo conventionis, ut munere suo illi fungantur et ministerium non
administrabit: sic facies de Levitis in custodiis eorum.
5.
And the Lord spake unto
Moses. Although the Levites were not
allowed to go into the sanctuary, but were only the priests' ministers, and
chiefly employed in servile duties, yet, inasmuch as they carried the tabernacle
and the sacred vessels, prepared the sacrifices, took away the ashes and other
offscourings from the altar, God would have them consecrated to Himself by a
solemn rite. For as all Israel, with respect to the Gentiles, was God's peculiar
people, so the house of Levi was chosen out of the people itself to be His own
property, as it is here said. But, lest they should arrogate to themselves more
than was right, God anticipates their presumption: first, by putting off
their consecration for some time; secondly, by desiring that they
should not be initiated by Moses, but by Aaron; and thirdly, by
appointing a different ceremony for it. For, if they had been initiated at
the same time as the priests, under this pretext they might have contended to be
on an equality with them; therefore, although the priests were already separated
from the common people, yet the Levites still remain unconsecrated,
(privati,) in order that they may learn to reverence the priestly
office. And again, since, if they had been dedicated likewise by Moses, there
was a danger of their being puffed up with pride against all others, Aaron is
appointed to preside over their consecration, that they may modestly submit
themselves to his authority. Since, too, they were only purified by water, and
sacrifice, and without the addition of anointing, the difference in the external
rite reminded them that their degree of honor was not similar or the
same.
6.
Take the Levites from
among. To take them from among the
children of Israel, is equivalent to subtracting them from the number of the
people, that they might not be included in the general census, and
accounted to be one of the tribes. This separation, then, as he will more
clearly express a little further on, devoted the Levites to God for the service
of the sanctuary. That under this pretext the Papal clergy should claim immunity
for themselves, so that they may live as they like in exemption from the laws,
is not only an unsound deduction, but one full of impious mockery; for, since
the ancient priesthood attained its end in Christ, the succession, which they
allege, robs Christ of His right, as if the full truth had not been manifested
in Him. Besides, inasmuch as all their privileges only depend on the primacy of
the Pope, if they would have them ratified they must needs prove, first of all,
that the Pope is appointed by God's command to be the head of the whole Church,
and therefore that he is the successor of Christ. As to Aaron, since he was the
minister of their installation, in this way he was set over the Levites to rule
them at his discretion. Meanwhile this ministry is thus entrusted to a man, in
such a manner as not to stand in the way of God's gratuitous good
pleasure.
7.
And thus shalt thou do unto
them. Aaron is commanded first to
sprinkle the water of purifying upon them, to cleanse them from their
uncleanness; and not only so, but they are commanded to wash their clothes, that
they may diligently beware of any impurity being anywhere about them, whereby
their persons may be infected. Thirdly, they are commanded to shave their skin
with a razor, that, putting off their flesh, they may begin to be new men. A
sacrifice is afterwards added, and that twofold, to make an atonement for them.
These things being completed, Aaron, in right and to the honor of the
priesthood, is commanded to offer them just like the holy bread or incense. But
the end of this was, that they might acknowledge that they were no longer their
own masters, but devoted to God, that they might engage themselves in the
service of the sanctuary. It was in testimony of alienation that some of the
people were ordered at the same time to lay their hands upon them; as if by this
ceremony all the tribes bore witness that with their consent the Levites passed
over to be God's peculiar property, that they might be a part or appendage of
the sanctuary. For private individuals (as we shall see hereafter) were
accustomed to lay their hands on their sacrifices, yet not with the same object
as the priests.
f177
16.
For they are wholly
given. Lest the other tribes should
complain that the number of the people was diminished, God declares that the
Levites were alienated from the race of Abraham, since He had acquired them to
Himself when He smote all the first-born of Egypt; for it is certain that the
first-born of the people, as well as those of their animals, were miraculously
rescued from the common destruction. Since, then, God delivered them by special
privilege, He thus bound them to Himself by the blessing of their redemption.
But this reason would seem no longer to hold good, when God, in demanding the
price of redemption, set the first-born
free,
f178 as was elsewhere stated; else He would
require the same thing twice over, which would be unjust. The solution, however,
of this is easy; when, in the first census, the first-born of the twelve
tribes were counted, they were found to exceed the Levites in number. An
exchange was then made, viz., that all the first-born of the twelve tribes,
being 22,000 in number, should be free from the tribute, and that God should
take the Levites in their place as His ministers. Only 273 were redeemed,
because this was the excess of their number above that of the Levites. Thus
was it brought to pass, that God was content with these just and equal terms, so
as not to oppress the people by a heavy burden. But this compensation, which was
only made on that one particular day, did not prevent the Israelites from owing
their children, who were not then born, to God. Since, then, this obligation
still lay upon them as regarded their posterity, the law was passed that they
should redeem their first-born. If any should object that it was not fair for
those who should be born of the Levites to be consecrated to God, — I
reply, that on this point there was no unfairness, for of whatever tribe they
might be descended, they were already His property, together with all their
offspring; the condition of the people was not therefore made worse by the
exchange; and hence, in all equity, God appointed for the future at what price
the Israelites should redeem their first-born. In saying that they were "given"
to Him, He means to assert that they were His by
compact;
f179 and in this sense He declares that from
the day in which He smote the first-born of Egypt, the first-born of Israel had
become His; and then adds, that He then took the Levites; as much as to say,
that He only dealt with his people with respect to the time
past.
19.
And I have given the
Levites. He declares on what terms He
desires to have them as His own, viz., that they may be directed by Aaron, and
obey his commands; for by "a gift" is not to be understood such an act as that
whereby a person resigns and cedes his own right to another; but, when He
devotes them to the ministry of the sanctuary, He desires that they should have
a leader and master. At the end of the verse, Moses teaches that this is done
for the advantage and profit of the whole people: whence it follows, that there
was no room for ill-will towards them, unless the people should perhaps be
annoyed that God had taken measures for their welfare. A two-fold advantage is
pointed out; first, because they were to be the intercessors or ministers of
reconciliation, (for either sense would be appropriate;) secondly, because,
whilst they would be the guardians of the sanctuary, they would prevent the
Israelites from bringing destruction upon themselves, by their rash approach to
it.
24.
This is it, that belongeth to
the Levites. The age is here prescribed
when the Levites should begin and end the execution of their office. God
commands them to commence in their 25th year and grants them their dismissal in
their 50th; and for both these provisions there is very good reason. For, if
they had been admitted in early youth, their levity might have greatly detracted
from the reverence due to sacred things: not only because those, whose manhood
is not yet mature, are generally given to pleasure and intemperance, but because
either by negligence, or levity, or want of thought, or ignorance and error,
they might have made many grievous mistakes in the service of God; and, whilst
they were by no means fitted to exercise their charge until they should have
attained prudence and gravity, so also, lest they should fail from old age, it
was right that they should be seasonably dismissed; for as we have before said,
their duties were laborious, and such as demanded bodily strength. If, however,
any should choose to make an application of this to the pastoral office, it
should be generally remembered, that none should be chosen to it except such as
have already given proofs of their moderation, and float those who diligently
devote themselves to it should not be unreasonably pressed upon, nor should more
be required of them than their ability can bear; for some foolishly count their
years, as if it were a sin to choose a pastor before his 24th year, although he
might be otherwise fully provided with the necessary
qualifications.
Numbers
3
Numbers
3:5-10
5. And the Lord spake unto
Moses, saying, 5. Loquutus est autem Jehova ad Mosen,
dicendo:
6. Bring the tribe of Levi
near, and present them before Aaron the priest, that they may minister unto
him. 6. Appropinquare fac tribum Levi, et siste eam coram Aharone
sacerdote, ut ministret ei.
7. And they
shall keep his charge, and the charge of the whole congregation, before the
tabernacle of the congregation, to do the service of the tabernacle. 7.
Et custodiant custodiam ejus, et custodiam universi coatus coram tabernaculo
conventionis, ut exequantur cultum
tabernaculi.
8. And they shall keep all
the instruments of the tabernacle of the congregation, and the charge of the
children of Israel, to do the service of the tabernacle. 8. Custodiant
quoque omnia utensilia tabernaculi conventionis, custodiamque filiorum Israel,
ut exequantur culture tabernaculi.
9.
And thou shalt give the Levites unto Aaron, and to his sons: they are
wholly given unto him out of the children of Israel. 9. Da inquam
Levitas ipsi Aharon, et filiis ejus: dati, dati namque sunt illi ex filiis
Israel.
10. And thou shalt appoint Aaron
and his sons, and they shall wait on their priest's office; and the stranger
that cometh nigh shall be put to death. 10. Aharon autem et filios ejus
praeficies, custodientque sacerdotium suum: externus sane qui accesserit
morietur.
5.
And the Lord spake unto
Moses. This passage contains two heads:
first, That the Levites should be set apart for the ministry of the
sanctuary and altar; and, secondly, That they should obey the chief
priests of the family of Aaron, and do nothing except by their authority and
command. But it has been already said, and we shall hereafter see again, that
the tribe of Levi in general was divinely chosen to perform the sacred offices;
so that the people might know that no one was worthy of so honorable a charge;
but that it depended on the gratuitous calling of God, whose attribute it is to
create all things out of nothing. In this way, not only was the temerity of
those repressed who might be foolishly ambitious of the honor, but the whole
Church was taught that, in order to worship God aright, there was need of
extraneous aid. For, if the Levites had not stood between, the Law prohibited
the rest of the people from having access to God, since it brought in the whole
human race guilty of pollution. But, in order that they might be more certainly
directed to the One Mediator, the high priesthood was exalted, and one priest
was chosen to preside over all the rest: on this account God would have the
Levites subject to the successors of Aaron. At the same time, He had regard to
order, for a multitude, which is not governed by chiefs, will always be
disorderly. Yet, it is unquestionable that the supreme power of Christ was
represented in the person of Aaron; and hence the folly of the Papists is
refuted, who transfer, or rather wrest, this example to the state of the
Christian Church,
f180 so as to set the bishops over the
presbyters, and thus to fabricate the primacy of the Roman See. But if the true
meaning of this figure be sought, it will be more appropriate to reason that,
whatever ministers and pastors of the Church are now appointed, they are placed
as it were under the hand of Christ, in order that they may usurp no dominion,
but behave themselves modestly, as having to render an account to Him who is the
Prince of pastors.
(<600504>1
Peter 5:4.) Hence we conclude that the Papacy is only founded in wicked
sacrilege; for Christ is unjustly deprived of His own, if any one else is
feigned to be Aaron's successor. Meanwhile, the political distinction of ranks
is not to be repudiated, for natural reason itself dictates this in order to
take away confusion; but that which shall have this object in view, will be so
arranged that it may neither obscure Christ's glory nor minister to ambition or
tyranny, nor prevent all ministers from cultivating mutual fraternity with each
other, with equal rights and liberties. Hence, too, was taken that declaration
of the Apostle, that it is not lawful for any man to take this honor upon
himself, but that they are the legitimate ministers of the Church who are
"called" to be so.
(<580504>Hebrews
5:4)
Exodus
30
Exodus
30:22-33
22. Moreover, the Lord
spake unto Moses, saying, 22. Loquutus est etiam Jehova ad Mosen,
dicendo:
23. Take thou also unto thee
principal spices, of pure myrrh five hundred shekels, and of sweet
cinnamon half so much, even two hundred and fifty shekels, and of
sweet calamus two hundred and fifty shekels, 23. Tu sume tibi
aromata optima: myrrhae fluidae ad quingentos siclos, cinnamomi aromatici
dimidium ipsius, ducentos et quinquaginta: et calami atomatici ducentos et
quinquaginta:
24. And of cassia five
hundred shekels, after the shekel of the sanctuary, and of oil-olive an
hin. 24. Casiae vero quingentos siclos, pondere sanctuarii: et olei
olivae hin:
25. And thou shalt make it
an oil of holy ointment, an ointment compound after the art of the apothecary:
it shall be an holy anointing oil. 25. Et facies ex ea oleum unctionis
sanctitatis, unguentum unguenti, opus unguentarii; oleum unctionis sanctitatis
erit.
26. And thou shalt anoint the
tabernacle of the congregation therewith, and the ark of the
testimony, 26. Unges eo tabernaculum conventionis, et arcam
testimonii,
27. And the table and all
his vessels, and the candlestick and his vessels, and the altar of
incense, 27. Et mensam onmiaque vasa ipsius, et candelabrum omniaque vasa
ipsius, et altare suffimenti:
28. And
the altar of burnt-offering with all his vessels, and the laver and his
foot. 28. Altare quoque holocausti et omnia vasa ipsius, et concham et
basin ejus.
29. And thou shalt sanctify
them, that they may be most holy: whatsoever toucheth them shall be
holy. 29. Ita sanctificabis ea, erunt sanctitas sanctitatum: quicquid
tetigerit ea, sanctificabitur.
30. And
thou shalt anoint Aaron and his sons, and consecrate them, that they may
minister unto me in the priest's office. 30. Aharon praeterea et filios
ejus unges, et sanctificabis eos, ut sacerdotio fungantur
mihi.
31. And thou shalt speak unto the
children of Israel, saying, This shall be an holy anointing oil unto me
throughout your generations. 31. Ad filios autem Israel loqueris,
dicendo, Oleum unctionis sanctitatis erit hoc mihi per generationes
vestras.
32. Upon man's flesh shall it
not be poured; neither shall ye make any other like it, after the
composition of it: it is holy, and it shall be holy unto
you. 32. Super carnem hominis non ungent: neque compositioni ejus
facietis similes: sanctum est, sanctum erit
vobis.
33. Whosoever compoundeth any
like it, or whosoever putteth any of it upon a stranger, shall even
be cut off from his people. 33. Quisquis confecerit unguentum simile, et
qui posuerit ex eo super extraneum, succidetur e populis suis.
23.
Take thou also unto thee
principal spices. Although the oil here
treated of was not only destined for the anointing of the priests, but also of
the tabernacle, the ark of the covenant, the altars, and all the vessels, yet no
fitter place occurs for discussing the sacred unction, than by connecting it
with the priesthood, on which it depends. First of all its composition is
described, exquisite both in expensiveness and odor; that by its very excellence
and costliness the Israelites may learn that no ordinary thing is represented by
it; for we have already often seen that there had been set before this rude
people a splendor in sacred symbols, which might affect their external
senses, so as to uplift them as it were by steps to the knowledge of spiritual
things. We must now see why the priest as well as all the vessels and the other
parts of the tabernacle had need of anointing. I conclude that without
controversy this oil mixed with precious perfumes was a type of the Holy Spirit;
for the metaphor of anointing is everywhere met with, when the prophets would
commend the power, the effects, and the gifts of the Spirit. Nor is there any
doubt but that God, by anointing kings, testified that He would endow them with
the spirit of prudence, fortitude, clemency, and justice. Hence it is
easily gathered that the tabernacle was sprinkled with oil, that the Israelites
might learn that all the exercises of piety profited nothing without the secret
operation of the Spirit. Nay, something more was shewn forth, viz., that the
efficacy and grace of the Spirit existed and reigned in the truth of the shadows
itself; and that whatever good was derived from them was applied by the gift of
the same Spirit for the use of believers. In the altar, reconciliation was to be
sought, that God might be propitious to them; but, as the Apostle testifies, the
sacrifice of Christ's death would not otherwise have been efficacious to appease
God, if He had not suffered by the Spirit,
(<580914>Hebrews
9:14;) and how does its fruit now reach us, except because the same Spirit
washes our souls with the blood, which once was shed, as Peter teaches us?
(<600102>1
Peter 1:2.) Who now consecrates our prayers but the Spirit, who dictates
the groans which cannot be uttered; and by whom we cry, Abba, Father?
(<450815>Romans
8:15, 26.) Nay, whence comes the faith which admits us to a participation in the
benefits of Christ, but from the same Spirit?
But we were especially to consider the
anointing of the priest, who was sanctified by the Spirit of God for the
performance of his office; thus, as Isaiah, in the person of Jesus Christ,
declares that he was anointed with the spirit of prophecy,
(<236101>Isaiah
61:1;) and David affirms the same of the royal spirit,
(<194507>Psalm
45:7;) so Daniel is our best interpreter and witness how the sacerdotal unction
was at length manifested (in
Him
f181), for when he says that the time, when
by the death of Christ the prophecy shall be sealed up, was determined upon
"to anoint the holy of holies," he plainly reminds us that the spiritual
pattern, which answers to the visible sanctuary, is in Christ; so that believers
may really feel that these shadows were not mere empty things.
(<270924>Daniel
9:24.) We now perceive why Aaron was anointed, viz., because Christ was
consecrated by the Holy Spirit to be the Mediator between God and man; and why
the tabernacle and its vessels were sprinkled with the same oil, viz., because
we are only made partakers of the holiness of Christ by the gift and operation
of the Spirit. f182
Some translate it in the masculine gender,
where of the vessels it is said, "whatsoever toucheth them shall be
holy;" ver. 29: as if they were not to be touched by any but the priests; but it
appears to me to be rather spoken for another reason, viz., that they may embue
the oblations with their own
sanctity.
25.
And thou shalt take it an oil
of holy ointment. Although the genitive
is put in the place of an epithet, as if Moses had said "a holy oil;" yet
it is so called from its effect, because without it nothing is accounted pure.
And assuredly the Spirit of God sanctifies ourselves and all that is ours,
because without Him we are unholy, and all that belongs to us corrupt. He
enjoins the use of the ceremony throughout all the generations of the ancient
people, ver. 31. In these words there is an implied contrast with the new
Church, which wants no shadows since the manifestation of the substance; and
justly does the only begotten Son of God possess the name of Christ, since by
His coming He has abolished these figures. And Simeon, when he took Him in his
arms, and called Him "the Lord's
Christ,"
f183 taught that the external use of the
legal oil had ceased. So much the sillier is the superstition of the Papacy,
when in imitation of the Jews it anoints its priests, and altars, and
other toys:
f184 as if they desired to bury Christ
again with their ointments; wherefore let us hold this invention in detestation
as blasphemous, because it overthrows the limits prescribed by
God.
In order that the Jews may hold this
mystery in just reverence, he forbids similar ointment to be made. We know that
ointments were then among the luxuries of a fine banquet; but it is accounted
profanation if they make use of this kind; and we must mark the reason, that
what is holy, may be holy unto them, ver. 32, i.e., that they may
reverently observe what is peculiarly devoted to their salvation. For although
the sacred things divinely instituted always retain their nature, and cannot be
either corrupted or made void by our vices, yet may we by our filthiness, by our
impure use or neglect of them, pollute them as far as in us
lies.
Leviticus
8
Leviticus
8:1-3
1. And the Lord spake unto
Moses, saying, 1. Loquutus est deinde Jehova ad Mosen,
dicendo:
2. Take Aaron, and his sons
with him, and the garments, and the anointing oil, and a bullock for the
sin-offering, and two rams, and a basket of unleavened bread; 2. Tolle
Aharon et filios ejus cure illo, et vestes, et oleum unctionis, et juvencum
sacrificii pro peccato: et duos arietes, et canistrum azymorum.
3. And gather thou all the congregation
together unto the door of the tabernacle of the congregation. 3. Atque
omnem coetum congrega ad ostium tabernaculi
conventionis.
2.
Take
Aaron. He more clearly explains the mode
of anointing and investing the priests, by appointing the place and the
assistants; for he commands the congregation to be convoked at the sanctuary;
and then that Aaron and his sons should be brought out before them to be
inaugurated by God's authority in their office; and that the whole people
together may acknowledge that they are appointed and ordained by God. The
execution of the command, which we find connected with it in the text of Moses,
must be undoubtedly referred to another time; viz., when the solemn dedication
of the tabernacle was made. I have therefore thought fit to transfer thither
what is here related out of its place, that the history may proceed
uninterruptedly; which will not a little facilitate its
comprehension.
Leviticus
21
Leviticus 21:1-6,
10-12
1. And the Lord said unto
Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall
none be defiled for the dead among his people: 1. Et dixit Jehova ad
Mosen, Alloquere sacerdotes filios Aharon, et dicito eis, Super animam non
contaminabit se quisquam vestrum it, populis
suis:
2. But for his kin that is near
unto him, that is, for his mother, and for his father, and for his son,
and for his daughter, and for his brother, 2. Sed super propinquo suo,
propinquo sibi, nempe super matre sua, et super patre suo, et super filio suo,
et super filia sua, et superfratre
suo.,
3. And for his sister a virgin,
that is nigh unto him, which hath had no husband; for her may he be
defiled. 3. Et super sorore sua virgine propinqua sibi, quae non fuerit
viro: super ea contaminabit se.
4.
But he shall not defile himself, being a chief man among his people,
to profane himself. 4. Non contaminabit se in principe in populis suis,
ut polluat sese.
5. They shall not make
baldness upon their head, neither shall they shave off the corner of their
beard, nor make any cuttings in their flesh. 5. Non decalvabunt calvitium
in capitc suo, et extremitatem barbae suse non radent, et in carne sua non
incident ullam incisuram.
6. They shall
be holy unto their God, and not profane the name of their God: for the offerings
of the Lord made by fire, and the bread of their God, they do offer:
therefore they shall be holy. 6. Sancti erunt Dco suo, neque polluent
nomen Dei sui: quia oblationes ignitas Jehovoe, et panem Dei tui offerunt,
proinde erunt sancti.
10. And he that
is the high priest among his brethren, upon whose head the anointing oil was
poured, and that is consecrated to put on the garments, shall not uncover his
head, nor rend his clothes; 10. Sacerdos autem praecipuus inter fratres
suos super cujus caput fusum fuerit oleum unctionis, et consecraverit manum suam
ut induat vestes, caput suum non discooperiet, et vestes suas non
scindet.
11. Neither shall he go in to
any dead body, nor defile himself for his father, or for his mother; 11.
Et ad omnes animas mortui non ingredietur, ne super patre quidem suo, ant matre
sua, contaminabit se.
12. Neither shall
he go out of the sanctuary, nor profane the sanctuary of his God; for the crown
of the anointing oil of his God is upon him: I am the
Lord. 12. Et de sanctuario non ingredietur, neque polluet sanctuarium Dei
sui: quia corona olei unctionis Dei sui est super eum. Ego
Jehova.
1.
Speak unto the
priests. All these things which follow
tend to the same end, i.e., that the priests may differ from the rest of
the people by notable marks, as if separated from ordinary men; for special
purity became those who represented the person of Christ. It seems, indeed, as
if God here gave precepts respecting small and unimportant things; but we have
elsewhere said that the legal rites were as it were steps by which the
Israelites might ascend to the study of true holiness. The declaration of Paul
indeed was always true, that "bodily exercise profiteth little,"
(<540408>1
Timothy 4:8;) but the use of the ancient shadows under the Law must be estimated
by their end. Although, therefore, the observation of the things which are now
treated of did not of itself greatly please God, yet inasmuch as it had a higher
tendency, it was sinful to make light of it. Now though the priests were thus
admonished that holiness was to be cultivated by them with peculiar diligence,
as the sanctity of their office required; yet the principal design of God was to
set forth the image of perfect holiness which was at length beheld in Christ.
The first law contains a prohibition of mourning, absolutely and without
exception as regarded the high priest, and as regarded the sons of Aaron with
certain specified restrictions; for although God elsewhere forbids the people
generally to imitate the custom of the Gentiles in excessive mourning, yet here
he requires something more of the priests, viz., that they should abstain even
from ordinary mourning, such as was permitted to others. This prohibition indeed
was again repeated, as we shall see, arising from an actual occurrence; for when
Nadab and Abihu, who had offered incense with strange fire, were consumed with
fire from heaven, God allowed them to be mourned for by all the people, except
the priests;
f185 but on this occasion the general law was
again ratified afresh, lest the priests should pollute themselves by mourning
for the dead; except that there mourning was forbidden even for a domestic loss,
that they might acquiesce in God's judgment, however sad it might be. For
by these means they were impeded in the discharge of their duties; because it
was not lawful for mourners to enter the sanctuary. Therefore God threatens them
with death, unless they should restrain their grief even for the death of a near
relative. But this (as is elsewhere said) is a rare virtue, so to repress
our feelings when we are deprived of our brothers or friends, as that the
bitterness of our grief should not overcome our resignation and composure
of mind. In this way, therefore, the exemplary piety of the priests was put to
the proof. Besides, abstinence from mourning manifests the hope of the blessed
resurrection. Therefore the priests were forbidden to mourn for the dead, in
order that the rest of the people might seek for consolation in their
sorrow from them.
f186 This was truly and amply fulfilled in
Christ, who although He bore not only grief, but the extreme horror of death,
yet was free from every stain, and gloriously triumphed over death; so that the
very recollection of His cross wipes away our tears, and fills us with joy. Now
when it is said, "They shall not profane the name of their God;" and in the case
of the high priest, "neither shall he go out of the sanctuary;" this reason
confirms what; I have just stated, that mourning was forbidden them, because it
prevented them from the discharge of their duties; for their very squalidness
would have in some sense defiled God's sanctuary, in which nothing unseemly was
to be seen; and being defiled too, they could not intercede as suppliants for
the people. God then commands them to remain pure and clear from all defilement,
lest they should be compelled to desert their office, and to leave the
sanctuary, of which they were the keepers. Moreover, we learn that the
fulfillment of this figure was in Christ, from the reason which is immediately
added: viz., because the holy oil is on the head of the high priest; whereby God
intimates that it is by no means right that His glory and dignity should be
profaned by any pollution.
As to the words
themselves; first, greater liberty is granted to the rest of the posterity of
Aaron, than to the high priest; but only that they should mourn for their
father, mother, children, their own brothers, and unmarried sisters. Lest
ambition should carry them further, they are expressly forbidden to put on
mourning even upon the death of a prince. Nor can we doubt but that the mourning
was improper which God permitted to them out of indulgence; but regard was had
to their weakness, lest immoderate strictness might drive them to passionate
excess; yet God so spared them as still to distinguish them from the multitude.
To "defile" one's-self, (as we have elsewhere seen,) is equivalent to
putting on mourning for the dead, celebrating the funeral rites, or going to the
burial; because the curse of God proclaims itself in the death of man, so that a
corpse infects with contagion those by whom it is touched; and again, because it
must needs be that where lamentation is indulged, and as it were excited, the
affection itself must burst out into impatience. As to the prohibition to make
"baldness," this was not allowed even to the rest of the people; but God
expressly forbids it to the priests, in order to keep them under stricter
restraint. With regard to the high priest, something greater seems to be decreed
besides the exceptions, that he "shall not uncover his head, nor rend his
clothes:" which is still enjoined elsewhere on the sons of Aaron. But
here what would be allowable in others is condemned in the high priest; and it
was surely reasonable that he should present a peculiar example of moderation
and gravity; and therefore the dignity of his office, in which he was superior
to others, is called to mind, that he may acknowledge his obligations to be so
much the greater. This is indeed the sum, that since the priesthood is the
holiness of God, it must not be mixed up with any defilements.
Deuteronomy
31
Deuteronomy
31:9
9. And Moses wrote this law,
and delivered it unto the priests the sons of Levi, which bare the ark of the
covenant of the Lord, and unto all the elders of Israel. 9. Scripsitque
Moses Legem istam, et dedit eam sacerdotibus filiis Levi portantibus arcata
foederis jehovae, et cunctis senioribus
Israel.
9.
And Moses wrote this law.
It is unquestionable that Moses deposited the
Book of the Law in the custody of the Levites, to enjoin upon them the duty of
teaching; for although it is only related that they were commanded to recite the
book before the people every seventh year, yet it is easy to gather that they
were appointed the constant proclaimers of its doctrine. For it would have been
absurd that the Law should lie buried for seven whole years, and that not a word
should be heard of its instruction; besides, the difficulty of hearing in so
great a multitude would be great, and the recollection of it would soon
have vanished. In a word, very little would have been the use of the ceremony,
if at all other times the Levites had been dumb, and nothing should have been
heard throughout the land regarding the worship of God. This then was the object
of the solemn promulgation of the Law,
(<053110>Deuteronomy
31:10, etc.), which was made in the year of release, that the people should
daily inquire the right way of serving God of the Levites, who were chosen to be
as it were
nomofu>lakev
(guardians of the Law), that they might bring forward in due season whatever
it was profitable to know. Here, then, is represented to us as in a mirror what
Paul says, that the Church of God is "the pillar and ground of the truth,"
(<540315>1
Timothy 3:15;) because purity of doctrine is preserved unimpaired in the world,
and propagated by the ministry of pastors, whilst piety would soon decay if the
living preaching of doctrine should cease. Therefore Paul also elsewhere
commands that the sound doctrine, of which he was a minister, should be
committed by Timothy
"to faithful men,
who should be able to teach others
also."
(<550202>2
Timothy 2:2.)
First, then, we must remember, that the Book of the
Law was given in trust, as it were, to the Levites, that the people might learn
from them what was right. The addition of "the elders" is not superfluous; for
although the office of teaching was not committed to them, yet were they given
as coadjutors to the Levites, in order that they might uphold the doctrine of
the Law, and not suffer it to be scorned. We know how great is the insolence of
the people in rejecting pious teachers, unless they are restrained by those in
authority; nor do the latter indeed duly fulfill their duty, if they do not keep
their subjects to the study of religion, who would be otherwise too much
disposed to impiety.
Moses in this passage calls
by the name of "the Law," not the Ten Commandments engraved on the two tables,
but the interpretation of it contained in the four books. The circumstances
took place thirty-nine years after God had spoken on Mount Sinai. What
follows, that it was to be read every seven years, I have commented on
elsewhere;
f187 but there will be no harm in repeating
what may serve for the understanding of this passage. The seventh year was
chosen for this purpose, because all, both males and females, might then
assemble at Jerusalem without detriment to their private interests, for there
was a cessation from all labor; they neither sowed, nor reaped, and agriculture
was altogether at a stand-still. There was therefore no business to prevent them
from celebrating that festival, whereby God represented to them in a lively
manner, how miraculously He had preserved their fathers in the desert. Lest the
recollection of so great a benefit should ever perish, the Law indeed commanded
them, wherever they might be, to go forth from their houses every year, and to
pass seven days under the boughs of trees; but in the Sabbatical Year, when all
was at rest at home, it was more convenient for them to go up to Jerusalem from
all quarters, that by their very multitude they might the better testify their
gratitude. Therefore it is added, "when all Israel is come," etc. And it must be
observed, that in that assembly they were more solemnly pledged, one and all, to
keep the Law, because they were mutually witnesses against each other if they
should break the covenant thus publicly renewed. On this account it is added,
"Gather the people together, men, women, and children." But that it might not be
a mere empty spectacle, it is expressly commanded that the book should be read
"in their hearing:" by which words a recitation is expressed, from whence
the hearers might receive profit, else it would have been a sham and ludicrous
parade; just as in the Papacy, when they loudly bellow out the Scriptures in an
unknown tongue, they do but profane God's name. To this end, therefore, did God
desire the doctrine of His Law to be heard; viz., that He might obtain disciples
for Himself; not that He might fill their ears with a senseless and unprofitable
clamour. And indeed when the Popish priests were a little ashamed of altogether
driving the people away from hearing God's word, they devised this foolish plan
of shouting to the deaf, as if this silly formality would satisfy God's command,
when He ordains that all should be taught from the least to the greatest: for it
is afterwards again expressed, "that they may hear, and that they may learn."
Hence we lay it down, that the legitimate use of Scripture is perverted when it
is enunciated in an obscure manner such as no one can understand. But whilst no
other mode of reading Scripture is approved by God, except such as may instruct
the people, so also the fruit of understanding, i.e., that they may learn
to fear God, is required in the hearers. But it is undoubted, that "the fear of
God" comprehends faith, nay, that properly speaking it springs from faith; and
by this expression Moses indicates that the Law was given for the purpose of
instructing men in piety and the pure service of God. At the same time we may
learn from this passage, that all the services which are paid to God in
ignorance, are extravagant, and illegitimate. The beginning of wisdom is to fear
God; and on this point all agree; but then each one slips away to his own
imaginations and erroneous devotions, as they choose to call them. God, however,
in order to restrain such audacity as this, declares that he is not duly
worshipped, except He shall first have been listened to. As to "the
strangers," when their participation in sacred things is in question, I have
elsewhere observed that all foreigners are not so called, but only those who,
being Gentiles by origin, had devoted themselves to God, and having received
circumcision, had been incorporated into the Church; otherwise it would not have
been lawful to admit them into the congregation of the faithful; and this is
confirmed by the additional words, "that is within thy gates:" which is as much
as if Moses had said, inhabitants of your cities, and dwelling together with the
people. Finally, when their children are mentioned, reference is made to the
propagation of sound doctrine, that the pure worship of God may continually be
maintained. He therefore commands that the Law should be recited, not in one
generation only, but as long as the status of the people may last; and
surely all God's servants ought to take care, that they may transmit to
posterity what they have learnt themselves. Yet we must remark, that all
doctrine which may have been handed down from their ancestors, is not here
promiscuously commended; but God rather claims for Himself the entire authority,
both towards the fathers and the children.
Leviticus
10
Leviticus
10:8-11
8. And the Lord spake unto
Aaron, saying, 8. Loquutus est etiam Jehova ad Aharon,
dicendo:
9. Do not drink wine nor strong
drink, thou, nor thy sons with thee, when ye go into the tabernacle of the
congregation, lest ye die: it shall be a statute for ever throughout your
generations: 9. Vinum et siceram non bibes tu et filii tui tecum, quando
intrabitis in tabernaculum conventionis, ne moriamini: statutum perpetuum est in
generationibus vestris:
10. And that ye
may put difference between holy and unholy, and between unclean and
clean; 10. Et ut discernatis inter sanctum et profanum, et inter immundum
et mundum.
11. And that ye may teach the
children of Israel all the statutes which the Lord hath spoken unto them by the
hand of Moses. 11. Et ut doceatis filios Israel omnis statuta qum
loquutus est Jehova ad eos per manum Mosis.
9.
Do not drink wine, nor strong
drink. The second cleanness required in
the priests is that they should abstain from wine, and strong
drink;
f188 in which word Jerome says that
everything intoxicating is included; and this I admit to be true; but the
definition would be more correct, that all liquors espressed from fruits are
denoted by it, in whose sweetness there is nearly as much to tempt men as in
wine. Even in these days the Orientals compose of dates as well as of other
fruits, liquors, which are exceedingly sweet and delicious. The same rule is,
therefore, here prescribed for the priests, whilst in the performance of their
duties, as for the Nazarites. Both were allowed freely to eat of all the richest
foods; but God commanded them to be content with water, because abstinence in
drinks very greatly conduces to frugality of living. For few are intemperate in
eating, who do not also love wine; besides, an abundance of food generally
satisfies the appetite, whilst there is no limit to drinking, where the love of
wine prevails. Therefore, abstinence from wines was enjoined upon the priest,
not only that they might beware of drunkenness, but that they might be temperate
in eating, and not luxuriate in their abundance. But, inasmuch as sobriety is
the main point in moderate living, God especially limited His priests in this
respect, lest the rigor of their minds, and rectitude, and integrity of
judgment, should be impaired by drinking. Hence it appears how great is man's
proneness to all defilements. Wine is very wholesome as one of our means of
nutriment; but by the too free use of it many enervate their strength, becloud
their understanding, and almost stupify all their senses so as to make
themselves inactive. Some, too, degrade themselves into foul and brutish
stupidity, or are driven by it to madness. Thus a pleasure, which ought to have
incited them to give God thanks, is taken away from them on account of their
vicious excess; and not without disgrace, because they know not how to enjoy
God's good gifts in moderation. He afterwards confirms the fact, that He
interdicted wine to the priests when exercising their office, that they may
distinguish "between clean and unclean," and be sound and faithful interpreters
of the Law. On this score it became them to be abstemious throughout their whole
life, because they were always appointed to be masters to instruct the people;
but lest immoderate strictness should tend to disgust them, so that they might
be less disposed for the willing performance of the rest of their duty, God
deemed it sufficient to admonish them by this temporary abstinence, that they
should study to be sober at other times. Thus, then, it must be concluded that
none are fit to teach who are given to gluttony, which corrupts the soundness of
the mind, and destroys its rigor. The comment of Jerome is indeed a childish
one, that "A fat belly does not engender a quick understanding:" for many
corpulent men are of vigorous and active intellect, and indeed leanness is often
the consequence of drinking too much. But those who stuff their bodies will
never have sufficient activity of mind to execute the office of teaching. In
conclusion, we gather from this passage, as Malachi says,
(<390207>Malachi
2:7,) that the priests were interpreters of the Law, and messengers of the Lord
of hosts, and not dumb masks For though the Law was written, yet God would ever
have the living voice to resound in His Church, just as now-a-days preaching is
inseparably united with Scripture.
Concerning the High
Priest
Leviticus
21
Leviticus 21:1-6,
10-12
1. And the Lord said unto
Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall
none be defiled for the dead among his people: 1. Et dixit Jehova ad
Mosen, Alloquere sacerdotes filios Aharon, et dicito eis, Super animam non
contaminabit se quisquam vestrum it, populis
suis:
2. But for his kin that is near
unto him, that is, for his mother, and for his father, and for his son,
and for his daughter, and for his brother, 2. Sed super propinquo suo,
propinquo sibi, nempe super matre sua, et super patre suo, et super filio suo,
et super filia sua, et superfratre
suo.,
3. And for his sister a virgin,
that is nigh unto him, which hath had no husband; for her may he be
defiled. 3. Et super sorore sua virgine propinqua sibi, quae non fuerit
viro: super ea contaminabit se.
4.
But he shall not defile himself, being a chief man among his people,
to profane himself. 4. Non contaminabit se in principe in populis suis,
ut polluat sese.
5. They shall not make
baldness upon their head, neither shall they shave off the corner of their
beard, nor make any cuttings in their flesh. 5. Non decalvabunt calvitium
in capitc suo, et extremitatem barbae suse non radent, et in carne sua non
incident ullam incisuram.
6. They shall
be holy unto their God, and not profane the name of their God: for the offerings
of the Lord made by fire, and the bread of their God, they do offer:
therefore they shall be holy. 6. Sancti erunt Dco suo, neque polluent
nomen Dei sui: quia oblationes ignitas Jehovoe, et panem Dei tui offerunt,
proinde erunt sancti.
10. And he that
is the high priest among his brethren, upon whose head the anointing oil was
poured, and that is consecrated to put on the garments, shall not uncover his
head, nor rend his clothes; 10. Sacerdos autem praecipuus inter fratres
suos super cujus caput fusum fuerit oleum unctionis, et consecraverit manum suam
ut induat vestes, caput suum non discooperiet, et vestes suas non
scindet.
11. Neither shall he go in to
any dead body, nor defile himself for his father, or for his mother; 11.
Et ad omnes animas mortui non ingredietur, ne super patre quidem suo, ant matre
sua, contaminabit se.
12. Neither shall
he go out of the sanctuary, nor profane the sanctuary of his God; for the crown
of the anointing oil of his God is upon him: I am the
Lord. 12. Et de sanctuario non ingredietur, neque polluet sanctuarium Dei
sui: quia corona olei unctionis Dei sui est super eum. Ego
Jehova.
7.
They shall not take a
wife. The third kind of purity is in
marriage itself, that the priests' home may be chaste and free from all
dishonor. At this time also God commands by the mouth of Paul, that pastors
should be chosen, who rule well their own houses, whose wives are chaste and
modest, and their children well-behaved.
(<540302>1
Timothy 3:2;
<560106>Titus
1:6.) The same cause for this existed under the Law, lest those appointed for
the government of the Church should be despised and looked down upon on account
of their domestic vices. But God most especially had regard to the priesthood of
Christ, that it should not be exposed to contempt. It was indeed permitted that
men should marry with impunity a woman divorced from her husband; though in the
sight of God such an union was unlawful. No law forbade private individuals from
marrying a deflowered woman; but what was permitted to the multitude God
condemned in the priests, in order to withdraw them from every mark of infamy.
And this reason is also expressed when he says that He would have the priests
holy, because He has chosen them for Himself; for if the people had not
reverenced them, all religion would have been contemptible. Therefore that their
dignity might be preserved, He commands them to take diligent heed not to expose
themselves to ignominy. Finally, still more highly to commend reverence to their
holy office, He reminds them that it related to the welfare of the whole people:
"I the Lord (He says) do sanctify him," ver. 15. In these words He intimates
that the grace of adoption, whereby they were chosen as His heritage, was based
on the priesthood.
13.
And he shall take a wife in her
virginity. More is required in the high
priest, viz., that he should not marry a widow, nor a woman of any other tribe
than his own. A question may indeed arise as to the latter clause, whether the
plural word ought to be restricted to one
tribe,
f189 whereas it is elsewhere applied to all.
But, if we examine it more closely, it is plain that "his peoples" is equivalent
to "of his people," (populares.) But nothing peculiar will
be here required of the priest, if his wife is to be taken only from the
children of Abraham. I admit that the chief priests married wives of Other
tribes, as Elizabeth, sprung of the tribe of Judah, married Zacharias; but,
since the high priest is here distinguished from all others, I do not see how it
would follow that a law or privilege referring to him should be observed by the
whole posterity of Aaron. On this point, however, I will not contend, if any one
thing is otherwise. But assuredly, since he presented the brightest type of
Christ, it was right that superior and more perfect holiness should be beheld in
him.
f190 For this was the tendency of the
restriction, that his wife, not having known another man, should manifest the
modesty worthy of her station and quality of sacred honor. If any should object
that the marriage of, an old priest with a young girl was ridiculous and
somewhat indecorous, as well as liable to many inconveniences; I answer, that
special regulations should be so expounded as not to interfere with general
principles. If a decrepit old man falls in love with a young girl, it is a base
and shameful lust; besides he will defraud her if he marries her. Hence, too,
will jealousy and wretched anxiety arise; or, by foolishly and dotingly seeking
to preserve his wife's love, he will cast away all regard for gravity. When God
forbade the high priest to marry any but a virgin, he did not wish to violate
this rule, which is dictated by nature and reason; but, regard being had to age,
He desired that modesty and propriety should be maintained in the marriage, so
that, if the priest were of advanced years, he should marry a virgin not too far
from his own age: but, if he were failing and now but little fitted for marriage
on account of his old age, the law that he should marry a virgin was rather an
exhortation to celibacy, than that he should expose himself to many troubles and
to general ridicule.
9.
And the daughter of any
priest. The moderation and chastity
(required in the
priest
f191 ) is extended also to his daughter; and
by synecdoche all that relates to good discipline is comprised under a
single head; viz., that his children should be educated in the study of virtue,
and in decent and pure morality. A heavy punishment is denounced against a
priest's daughter if she should play the harlot, because sacrilege would be
combined with her disgraceful licentiousness. But it is no light crime to
violate God's sanctuary; and, if the priest had tolerated such an iniquity in
his daughter, he would have been no severe avenger of the same turpitude in
strangers; nay, he would not have been at liberty to punish crimes, unless he
made a beginning in his own house.
Leviticus
21
Leviticus
21:16-24
16. And the Lord spake unto
Moses, saying, 16. Loquutus est Jehova ad Mosen,
dicendo:
17. Speak unto Aaron, saying,
Whosoever he be of thy seed in their generations that hath any
blemish, let him not approach to offer the bread of his God: 17.
Loquere ad Aharon, dicendo, Vir e semine tuo per aetates suas, in quo fuerit
macula, non accedet ut offerat panem Dei
sui.
18. For whatsoever man he be
that hath a blemish, he shall not approach; a blind man, or a lame, or he
that hath a flat nose, or any thing superfluous, 18. Quippe nullus vir in
quo fuerit macula, aecedet: vir crocus, vel claudus, aut diminutus, aut
superfluus:
19. Or a man that is
broken-footed, or broken-handed, 19. Aut vir in quo fuerit fractura
pedis, vel fractura manus:
20. Or
crook-backt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or
scabbed, or hath his stones broken: 20. Aut gibbosus, aut lippus, aut qui
habebit maeulam in oculo suo, aut cui fuerit scabies vel impetigo, aut qui
contritus fuerit testiculo.
2l. No man that
hath a blemish of the seed of Aaron the priest shall come nigh to offer the
offerings of the Lord made by fire; he hath a blemish, he shall not come nigh to
offer the bread of his God. 21. Omnis vir in quo fuerit macula, e semine
Aharon sacerdotis, non accedet ad offerendum oblationes ignitas Jehovae: in quo
fuertit macula, non accedet ad offerendum panem Dei
sui.
22. He shall eat the bread of his
God, both of the most holy, and of the holy; 22. Panem quidem Dei
sui e sanctitatibus sanctitatum et e sanctis
comedet.
23. Only he shall not go in
unto thevail, nor come nigh unto the altar, because he hath a blemish; that he
profane not my sanctuaries: for I the Lord do sanctify them. 23. Atqui
intra velum non ingredietur, et ad altare non aceedet: quia macula est in eo, ne
polluat sanctuaria mea: quoniam ego Jehova qui sanctifico
vos.
24. And Moses told it unto
Aaron, and to his sons, and unto all the children of Israel. 24. Loquutus
est itaque Moses ad Aharon et filios ejus, et ad omnes filios
Israel.
17.
Speak unto Aaron,
saying. Priests in whom there was any
notable bodily defect are here forbidden from approaching the altar. I will not
curiously inquire into the defects which Moses enumerates, since the same rule
is here laid down, which is afterwards applied to the sacrifices, whereof none
but perfect ones were to be offered. For God rejected whatever was defective or
mutilated, in order that the Israelites might know that no victim would suffice
for the expiation of sin, except such as possessed complete perfection; and this
is justly required in a priest, who cannot be a mediator between God and men
unless he is free from every spot. But the analogy must be kept in view between
the external figures and the spiritual perfection which existed only in Christ.
God could bear no defect in the priests; it follows, then, that a man of angelic
purity was to be expected, who should reconcile God to the world. The bodily
imperfections, then, which were here enumerated, must be transferred to the
soul. The offering of bread comprehends by synecdoche the other
offerings, and the whole legal service, which the priests were wont to perform
in their course; and this the words of Moses immediately afterwards confirm,
wherein he mentions all "the offerings made by fire," besides the bread. We have
seen elsewhere that any of the people wounded in the testicles were prohibited
from entering the sanctuary; that they were, not even to set foot in the court;
but there was a special reason for this as regarded the priests, lest they
should pollute the sanctuary by their defects. Hence it appears how needful for
us is the intercession of Christ; for, if his perfect cleanness did not wash
away our impurity, no oblation could proceed from us except what would be foul
and unsavory. Moreover, it is worthy of observation that the sanctuary of God is
polluted by any defect or imperfection; and, consequently, that whatever of
their own men obtrude upon God, is condemned as profane, so far are they from
conciliating God's favor by any
merit.
22.
He shall eat the bread of his
God. He permits them indeed to eat of
the sacrifices, because no uncleanness on account of their natural
defects could prevent them from partaking of the sacred
meals;
f192 they are only forbidden to appear in
God's presence as mediators to propitiate Him. And here the imperfection of the
legal service betrays itself; for nothing could be found among men which could
fully represent the truth. Since then the defects of men rendered it necessary
to separate the two connected things, viz., the honor and the burden,
hence the Israelites were admonished that another priest was promised them, in
whom nothing would be wanting for the consummation of all virtues and
perfection. Finally, Moses relates that he delivered God's commands not only to
Aaron and his sons, but to all the people likewise; so that the humblest of them
might be the censor of the
priests
f193 if in anything they fell
short.
Leviticus
22
Leviticus
22:1-16
1. And the Lord spake unto
Moses, saying, 1. Loquutus est insuper Jehova ad Mosen,
dicendo:
2. Speak unto Aaron and to his
sons, that they separate themselves from the holy things of the children of
Israel, and that they profane not my holy name in those things which they
hallow unto me: I am the Lord. 2. Loquere ad Aharon, et filios
ejus ut separent sese a sanctificationibus filiorum Israel et ne polluant nomen
sanctitatis mese in his quae ipsi sanctificant mihi: ego
Jehova.
3. Say unto them, Whosoever
he be of all your seed, among your generations, that goeth unto the holy
things, which the children of Israel hallow unto the Lord, having his
uncleanness upon him, that soul shall be cut off from my presence: I am the
Lord. 3. Dic illis, in generationibus vestris omnis vir qui accesserit ex
omni semine vestro ad sanctificationes quae sanctificaverint filii Israel
Jehovae, et immunditia sua fuerit super ipsum, excidetur anima ipsius a facie
mea: ego Jehova.
4. What man soever of
the seed of Aaron is a leper, or hath a running issue, he shall not eat
of the holy things, until he be clean. And whoso toucheth any thing that is
unclean by the dead, or a man whose seed goeth from him; 4.
Quicunque e semine Aharon fuerit leprosus, vel seminifluus, de
sanctificationibus non comedet donec mundet se: et qui tedgerit immundum super
morticinio, ant virex quo egreditur effusio
seminis,
5. Or whosoever toucheth any
creeping thing, whereby he may be made unclean, or a man of whom he may take
uncleanness, whatsoever uncleanness he hath; 5. Ant vir qui tetigerit
quodcunque reptile per quod immundus erit, ant hominem propter quem immundus
erit, secundum omnem immunditiam
eius:
6. The soul which hath touched any
such shall be unclean until even, and shall not eat of the holy things, unless
he wash his flesh with water. 6. Anima inquam quae tetigerit illum,
immunda erit usque ad vesperam: et non comedet de sanctificationibus nisi
laverit carnem suam aqua.
7. And when
the sun is down, he shall be clean, and shall afterward eat of the holy things,
because it is his food. 7. Quum autem occubuerit sol, turn erit
mundus, et postea comedet de sanctificationibus: quia cibus ejus
est.
8. That which dieth of itself, or
is torn with beasts, he shall not eat, to defile himself therewith: I
am the Lord. 8. Cadaver et rapture non comedet, et polluat se in
eo: ego Jehova.
9. They shall therefore
keep mine ordinance, lest they bear sin for it, and die therefore, if they
profane it: I the Lord do sanctify them. 9. Et custodiant custodiam meam,
et ne portent peccatum propter illud, et moriantur propter illud, quum
polluerint illam: ego Jehova sanctificans
eos.
10. There shall no stranger eat of
the holy thing: a sojourner of the priest, or an hired servant, shall not eat
of the holy thing. 10. Omnis autem alienigena non comedet
sanctificationem: inquilinus sacerdotis, et mercenarius non comedet
sanctificationem.
11. But if the priest
buy any soul with his money, he shall eat of it, and he that is born in
his house: they shall eat of his meat. 11. Quod si sacerdos emerit
hominem emptione argenti sui: ipsc comedet ex ea, et vernaculus ejus: illi
comedent de cibo ejus.
12. If the
priest's daughter also be married unto a stranger, she may not eat of an
offering of the holy things. 12. Filia autem sacerdotis quum fuerit viro
alieno: ipsa de oblatione sanctificationum non
comedet.
13. But if the priest's
daughter be a widow, or divorced, and have no child, and is returned unto her
father's house, as in her youth, she shall eat of her father's meat; but there
shall no stranger eat thereof. 13. Filia vero sacerdotis quum fuerit
vidua, ant repudiata, et semen non erit el, et reversa fuerit ad domran parris
sui, sicut in pueritia sua, de eibo patris eomedet: onmis autem alienigena non
comedet ex co.
14. And if a man eat of
the holy thing unwittingly, then he shall put the fifth part thereof unto
it, and shall give it unto the priest with the holy thing. 14.
Quod si aliquis comederit sanctificationem per imprudentiam, addet quintam
partem ejus, et dabit sacerdoti eum
sanctificatione.
15. And they shall not
profane the holy things of the children of Israel, which they offer unto the
Lord; 15. Et non contaminabunt sanctificationes filiorum Israel, quas
obtulerint Jehovae.
16. Or suffer them
to bear the iniquity of trespass when they eat their holy things: for I the Lord
do sanctify them. 16. Neque portare facient cos iniquitatem delicti, dum
comederint sanctificationes eorum: ego enim Jehova sanctificans
eos.
1.
And the Lord spake unto Moses. Moses
here treats of the accidents whereby pollution is contracted, although a man may
be by nature pure and sound. If any labored under natural defects, Moses
prohibited them from exercising the sacerdotal office; now, if any extrinsic
pollution may have affected a priest, he commands him to abstain from his duties
until he shall have been purified. He had already commanded that any unclean
person should be separated from the people lest their contagion should infect
others; it may therefore seem superfluous to prescribe to the priests what had
been universally enjoined. But since men placed in any position of honor are apt
to abuse God's favor as a pretext for sin, lest the sacerdotal dignity might be
used as a covering for the indulgence or excuse of scandals, it was necessary to
enact an express law, that the priests should not plead their privilege to eat
in their uncleanness of the sacrifices which none but the clean might offer. And
that their sacrilege might be the more detestable, he denounces death against
any who should intrude their pollutions into the sacrifices; for it was
necessary to arouse by the fear of punishment, and as it were to drive by
violence to their duty those who would not have been otherwise restrained by any
religious feeling from making God's service contemptible. He then enumerates the
particular kinds of pollution of which we have before spoken. Whence it appears,
that the priests were brought into discipline by this law, lest they should
think themselves more free than the rest of the people, thus might indulge
themselves in security; and this is afterwards more clearly expressed where God
admonishes them to "keep his
ordinance,"
f194 (ver. 9:) i.e., diligently to
observe whatever He commanded; and the greater dignity He had honored them with,
that the greater should be their study to persevere in the exercises of piety;
for he shews them that so far from their sacerdotal rights conducing to the
alleviation of their sin, they were more strongly bound by them to keep the
Law.
10.
There shall no
stranger. It was also necessary to add
this, that the majesty of sacred things might not be impaired; for if it had
been promiscuously permitted to all to eat of the sacred bread and the other
oblations, the people would have straightway inferred that they differed not
from ordinary food. And unless the avarice of the priests had been thus
anticipated,
f195 an unworthy trade would have prevailed;
for banquets would have been see up for sale, and the priest's house would have
been a kind of provision-market. The prohibition, therefore, that the meats
offered in sacrifice should be eaten by strangers, was not made so much with
reference to them as to the priests, who would have else driven a profitable
trade with the offerings, or, by gratifying their guests, would not have
hesitated to bring disrepute on the whole service of God. The Law consequently
prohibits that either a sojourner, or a hired servant, should eat of them; and
only gives this permission to their slaves, and those who were incorporated into
their families. Moreover, He counts the priests' daughters who had married into
another tribe as aliens. The sum has this tendency, that whatsoever depends on
the service of God should obtain its due reverence; nor could this be the case,
if what was offered in the temple were not distinguished from common food.
Inasmuch as they were human beings, they were allowed to subsist in the ordinary
manner; yet was this distinction necessary, which might savor of the sanctity of
Christ. This was the cleanness of the priests as regarded
food.
14.
And if a man eat of the holy
thing unwittingly. A question may
here arise, why God would have satisfaction made to the priests, if any one
should have eaten of the offerings; for they deserved punishment rather than
reward, if they had suffered sacred things to be brought into contempt by their
promiscuous use. But the error of those is here dealt with, who had not reserved
for the priests their lawful share. A portion, as we shall see, was assigned by
God, which they were to set aside before they tasted any part of the victim;
those, therefore, who had sinned by inadvertency, are commanded by Him to
expiate their fault, to restore so much to the priest, and to add a fifth part.
And this was done with the object of which we have spoken, lest, if the things
offered to God were exposed to common use, religion should be brought into
contempt. What follows afterwards, "and they shall not profane the holy
things," I interpret as addressed to the priests themselves; for this sentence
is connected with the previous one, in which the injunctions were directed to
the priests alone; and this is further confirmed by the next verse, which
declares that the whole people would be accomplices in the sin of the priests if
they should have polluted the sacred oblations. For thus I take the words,
"that they should not suffer the people to bear the iniquity," or
the punishment of the transgression, if the unclean should have touched things
offered to God. For as the priest is the mediator of reconciliation to
propitiate God towards men, so his impiety is a common iniquity, which brings
guilt upon all. The translation which some give, "that they should not
lade themselves,"
f196 is further from the sense, and
altogether wrested. Finally, God again declares that in proportion to the
greatness of the honor which He had put upon them, would be the heaviness and
inexcusableness of the crime, if they acted unworthily of their
calling.
Exodus
20
Exodus
20:26
26. Neither shalt thou go up
by steps unto mine altar, that thy nakedness be not discovered
thereon. 26. Non ascendes per gradus ad altare meum, ne detegatur
turpitude tua juxta illud.
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
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.
(<422450>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
<190406>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
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,
(<014607>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
Numbers 23:1-7, 22,
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. 3. Et custodient custodiam tuam, et custodiam totius tabernaculi:
veruntamen ad vasa sanctitatis, et ad altare non accedent, ne moriantur tam ipsi
quinn vos.
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
Numbers 4:4-20, 24-28,
31-33
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
shew-bread 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 snuff-dishes, and all the oil-vessels 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 flesh-hooks, 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 meat-offering, 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 ad
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, et vectes ejus, et columnae ejus, et bases
ejus.
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
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
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.
(<141908>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."
(<141910>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,
(<390207>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
Numbers 5:9,
10
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,
(<460913>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
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.
Loquutus est Jehova ad Aharon, Ecce, ego dedi tibi custodiam oblationum incarum,
omnes sanctificationes filiorum Israel dedi tibi propter unctionem, et filiis
tuis in statutum perpetuum.
9. This
shall be thine of the most holy things, reserved from the fire: Every
oblation of theirs, every meat-offering of theirs, and every sin-offering of
theirs, and every trespass-offering of theirs, which they shall render unto me
shall be most holy for thee, and for thy sons. 9. Hoc erit tuum ex
sanctitate sanctitatum, residua ab igni: onmis oblatio eorum, sire minha eorum
sit, sire oblatio pro peccato eorum, sive oblatio pro delieto eorum quam reddent
mihi, sanctitas sanetitatum tibi erit et filiis
tuis.
10. In the most holy place
shalt thou eat it; every male shall eat it: it shall be holy unto
thee. 10. In sanctitate sanctitatum comedes eam, omnis masculus comedet
eam: sanetitas erit tibi.
11. And this
is thine; the heave-offering 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?"
(<460407>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 first-born 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
Leviticus 6:16-18,
26-29
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
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. Si non fuerit viro redhibitor cui
restituat delictum, delictum restituetur Jehovae, sacerdotis erit, procter
arietem expiationum quo expiebit
eum.
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
Leviticus 7:6-10, 14,
31-36
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 sin-offering is,
so is the trespass-offering: there is one law for them: the
priest that maketh atonement therewith shall have it. 7. Sicut
hostia pro peccato, sic hostia pro delicto, lex eadem illis: sacerdotis erit qui
expiabit eum.
8. And the priest that
offereth any man's burnt-offering, even the priest shall have to himself
the skin of the burnt-offering which he hath offered. 8. At sacerdos
offerens hostiam holocausti alicujus, pellis holocausti quod obtulerit,
sacerdotis ipsius erit.
9. And all the
meat-offering that is baken in the oven, and all that is dressed in the
frying-pan, 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 meat-offering
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 peace-offerings. 14. Panis sacerdotis
spargentis sanguinem prosperitatum
erit.
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 heave-offering of the sacrifices of your
peace-offerings. 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 peace-offerings, 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 wave-breast and
the heave-shoulder have I taken of the children of Israel from off the
sacrifices of their peace-offerings, 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. 36. Quas praecepit Jehova
ut darent eis a die qua unxit cos a filiis Israel statuto perpetuo in
generationibus suis.
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 self-seeking
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
peace-offerings, and also the right shoulder of the victim, and the flesh that
remained of the trespass-offerings, 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."
(<390110>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
Numbers
18
Numbers 18:20, 21, 23,
24
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
heave-offering 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.
Deuteronomy
12
Deuteronomy
12:19
19. Take heed to thyself that
thou forsake not the Levite as long as thou livest upon the earth. 19.
Cave autem tibi ne derelinquas Levitam omnibus diebus tuis super terrain
tuam.
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.
(<011420>Genesis
14:20;
<012822>Genesis
28:22;
<580711>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."
(<580712>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,
(<460914>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
<090815>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,"
(<191605>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
Leviticus
27:30-33
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. 30. Onmes
autem decimae terrae sive de semine terrae, sive de fructu arborum, Jehovae
sunt, sanctitas Jehovae.
31. And if a
man will at all redeem ought of his tithes, he shall add thereto the
fifth part thereof. 31. Si vero redimendo redemerit vir allquid de
decimis suis, quintam ejus partem addet ultra
eam.
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. 32. Et onmis decima boum et ovium,
omnium nempe quae transeunt sub virga, decima inquam pars erit sanctitas
Jehovae.
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. 33. Non disquiret utrum bonum an malum, neque permutabit illud:
quod si commutando commutaverit ipsum, erit tam hoc quam illud quod commutatum
est, erit inquam sanctificatio, non redimetur.
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
<390308>Malachi
3:8. Whence it appears that it was not without purpose that the people were so
imperiously enjoined to pay them.
Deuteronomy
14
Deuteronomy 14:22,
27-29
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
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
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 heave-offering 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. 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
deuuterodeka>tav
(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
Deuteronomy
18:1-8
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. 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,
(<090223>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
Leviticus
24:5-9
5. And thou shalt take fine
flour, and bake twelve cakes thereof: two tenth-deals shall be in one
cake. 5. Accipies similam, et coques ex ea duodecim placentas: duarum
decimarum sit unaquseque placenta.
6.
And thou shalt set them in two rows, six on a row, upon the pure table before
the Lord. 6. Et pones eas in duobus ordinibus: seni ordines super mensam
mundam coram Jehova.
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. 7. Pones
quoque super ordinem utrunque thus purum, eritque pani in memoriale et incensum
Jehovae.
8. Every sabbath he shall set
it in order before the Lord continually, being taken from the children of
Israel by an everlasting covenant. 8. Per singula sabbatha ordinabit
illos coram Jehova semper, a filiis Israel foedere
sempiterno.
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. 9. Et erit Aharonis et filiorum ejus, qui comedent eum in loco
sancto: quia sanctitatis sanctitatum est ei ex oblationibus ignitis Jehovae
statuto perpetuo.
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
Exodus
29
Exodus
29:38-46
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
tenth-deal 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 drink-offering 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 burnt-offering 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. 46. Et scient quod
sum Jehova Dens eorum, qui eduxi eos e terra AEgypti: ut habitarem in
medio eorum. Ego Jehova Deus eorum
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
th<n sarkofagi>an)
"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.
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
(<270927>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 only-begotten
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
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
burnt-offering. 3. Dices praeterea illis, Haec est oblatio ignita quam i
Jehovah, 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 meat-offering, mingled with the fourth part of an
hin of beaten oil. 5. Et offeres decimam partem epha similac et in minham
permistae oleo contuso, cum quarta parte
hin.
6. It is a continual
burnt-offering, 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 drink-offering
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 drink-offering. 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 meat-offering of the morning, and as the
drink-offering 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 sabbath-day two
lambs of the first year without spot, and two tenth-deals of flour for a
meat-offering, mingled with oil, and the drink-offering 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
burnt-offering of every sabbath, beside the continual burnt-offering, and his
drink-offering. 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 burnt-offering 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
tenth-deals of flour for a meat-offering, mingled with oil, for one
bullock; and two tenth-deals of flour for a meat-offering, 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 tenth-deal of flour mingled with oil. for a meat-offering unto
one lamb, for a burnt-offering of a sweet savor, a sacrifice made by fire unto
the Lord. 13. Et singulas decimas oblationem similae in minham permixtsa
oleo, in singulos agnos, holocaustum odoris quietis, oblatio ignita
Jehovae.
14. And their drink-offerings
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
burnt-offering 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
sin-offering unto the Lord shall be offered, beside the continual
burnt-offering, and his drink-offering. 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
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
tenth-deals 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 burnt-offering, 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
burnt-offering 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
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. Mense autem septimo, primo die ejusdem, convocatio sancta erit
vobis: nullum opus servile facietis, dies clangoris erit
vobis.
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. Et faeietis
holocaustum in odorem quietis Jehovae, juvencum filium bovis unum, arietem unum,
agnos anniculos septem immaculatos:
3.
And their meat-offering shall be of flour mingled with oil, three
tenth-deals for a bullock, and two tenth-deals for a ram, 3. Et
minham eorum ex simila permixta oleo, tres decimas per singulos juvencos, duas
decimas per singulos arietes:
4. And one
tenth-deal for one lamb, throughout the seven lambs; 4. Et decimam unam
per singulos agnos, per septem agnos.
5.
And one kid of the goats for a sin-offering, to make an atonement for
you: 5. Et hircum caprarum unum in sacrificium pro peccato, ad expiandum
vos.
6. Beside the burnt-offering of the
month, and his meat-offering, and the daily burnt-offering, and his
meat-offering, and their drink-offerings, according unto their manner, for a
sweet savor, a sacrifice made by fire unto the Lord. 6. Praeter
holocaustum calendarum, et minham ejus, et holocaustum juge, minham que ejus, et
libamina eorum, secundum titus sues, in odorem quietis, oblatio ignita
Jehovae.
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 tenth-deals to a
bullock, and two tenth-deals 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
sin-offering, beside the sin-offering of atonement, and the continual
burnt-offering, 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
burnt-offering, 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 sin-offering, beside the continual burnt-offering,
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 sin-offering, beside the continual burnt-offering, 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 drink-offering. 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: 23. Die autem quarto juvencos decem, arietes duos, agnos
anniculos quatuordecim immaculatos.
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 sin-offering, beside the continual burnt-offering, 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 drink-offering. 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
drink-offering. 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: 32. Et die septimo juvencos septem, arietes duos, agnos
anniculos quatuordecim immaculatos.
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
drink-offering. 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
burnt-offering, 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 drink-offering. 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
drink-offerings, and for your peace-offerings. 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
<032329>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
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 Jellova ad Mosen, Loquere ad Aharon fratrem tuum,
ut ne ingrediatnr omni tempore sanctuarium intra velum coram propitiatorio quod
est supra arcata, 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 burnt-offering. 3. Cum hoc ingredietur Aharon sanctuarium, eum
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 linca saneta 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 induct se
illis.
5. And he shall take of the
congregation of the children of Israel two kids of the goats for a sin-offering,
and one ram for a burnt-offering. 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
sin-offering 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. 13. Ponetque incensum super ignero coram Jehova: operietque nubes
incensi propitiatorium quod est super testimonium, et non
morietur.
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 sin-offering, and the goat for the
sin-offering, 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,"
(<580908>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."
(<580911>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-a-days 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
(ka>qarma
vel
peri>yhma.
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,
(ka>qarma,)
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,
ajpopompai~on.
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
ajlexika>kouv.
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 incense-offering 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
(ajnai>maton)
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.
(<470519>2
Corinthians 5:19;
<480313>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,"
(<195117>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
(ka>qapma)
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
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
accepturm 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
burnt-offering, 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 burnt-sacrifice, 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 turtle-doves, 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
Leviticus
2:1-16
1. And when any will offer a
meat-offering 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. Afferet autem
eam ad filios Aharon sacerdotes, et accipiet inde 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
meat-offering 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 meat-offering 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
meat-offering 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
meat-offering. 6. Concides eam in frusta, et fundes super cam oleum:
minha est.
7. And if thy oblation be
a meat-offering baken in the frying-pan, 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 meat-offering 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 meat-offering 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 meat-offering 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 erit Aharon et filiorum ejus, sanctum sanctorum est ex
oblationibus ignitis Jehovae.
11.: No
meat-offering, which ye shall bring unto the Lord, shall be made with leaven:
for ye shall burn no leaven, nor any honey, in any offering of the Lord made by
fire. 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
first-fruits, 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
meat-offering shalt thou season with salt; neither shalt thou suffer the salt of
the covenant of thy God to be lacking from thy meat-offering: 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
meat-offering of thy first-fruits unto the Lord, thou shalt offer, for the
meat-offering of thy first-fruits, 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
meat-offering. 15. Et pones super eam oleum, pones item thus super eam:
minha est.
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."
(<581315>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,"
(<401611>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."
(<460508>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."
(<410949>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
Leviticus
3:1-17
1. And if his oblation be
a sacrifice of peace-offering, 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, sire 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 peace-offering 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 burnt-sacrifice, 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 peace-offering 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 peace-offering, 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 duos renes:
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.
Si vero capra fuerit oblatio ejus, tum offeret eam in conspectu
Jehovae. 12. And if his offering be a goat, then he shall offer it before
the Lord.
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 cunetis 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,"
(<390112>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
<196305>Psalm
63:5, "My soul shall be satisfied as with marrow and fatness." And when God
declares
(<230111>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
leviticus
4:1-35
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 peace-offerings; 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 burnt-offering,
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 sin-offering, 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
burnt-offering before the Lord: it is a sin-offering. 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 sin-offering, 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
peace-offerings; 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. 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.
After Moses had treated of the offerings and other
sacrifices, which were testimonies of gratitude and exercises of piety, he now
descends to the sin-offering (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,"
(<480601>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
<191912>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."
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
Numbers
15:22-29
22. And if ye have erred,
and not observed all these commandments which the Lord hath spoken unto
Moses, 22. Quum erraveritis, et non feceritis onmia praecepta haec quae
protulit Jehova ad Mosen.
23.Even all
that the Lord hath commanded you by the hand of Moses, from the day that the
Lord commanded Moses, and henceforward among your generations; 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 burnt-offering, for a sweet savor unto the Lord, with his
meat-offering, and his drink-offering, according to the manner, and one kid of
the goats for a sin-offering. 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
sin-offering 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 she-goat of the first year for a
sin-offering. 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
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
ipsc sit testis, quod aut videtit, aut sciverit: nisi renuntitaverit, 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 remimmundam, sive cadaver ferae immundae, sive cadaver
animalis immundi, sive cadaver reptilis immundi, idque latuerit eam, tum ipsc
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. Aut
anima si juraverit, proferendo labiis se malefacturam, aut benefacturam, et
secundum omne quod profert homo juramento, et id latuerit eum, et ipse postea
cognoverit: tunc 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
trespass-offering 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 sin-offering, and
the other for a burnt-offering. 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 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. Si vero
non fuerit ei facultas 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
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. 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
Leviticus
6:1-7
1. And the Lord spake unto
Moses, saying, 1. Loquutus est praterea 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. Anima quum peccaverit, et praevaricata fuerit
praevaricationem contra Jehovam, 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
trespass-offering 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.
(<470520>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 sin-offering 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
Leviticus 6:8-15, 23-25,
30
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 burnt-offering: it is the
burnt-offering, 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 burnt-offering 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 burnt-offering in order upon it; and he shall
burn thereon the fat of the peace-offerings. 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 meat-offering: 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 meat-offering, and of the oil thereof, and all the
frankincense which is upon the meat-offering, 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
meat-offering 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 sin-offering: In the place where the
burnt-offering is killed shall the sin-offering 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 sin-offering, 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. 30. Omnis autem hostia pro peccato, de cujus sanguine
inferetur aliquid in tabernaculum conventionis, ad expiandum in sanctuario non
comedetur, igni comburetur.
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 meat-offering 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,
(<581310>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
Leviticus
7:1-5
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. Quo in loco mactabunt
hostiam holocausti, mactabunt hostiam pro 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
Leviticus
7:11-18
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 offerer
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, tune offerer pro sacrificio gratiaram actionis, placentas
infermentatas versatas in oleo, et lagana infermentata uncta oleo, et similam
frictam una cum placentis illis versaris in
oleo.
13. Besides the cakes, he shalt
offer for his offering leavened bread with the sacrifice of thanksgiving
of his peace-offerings. 13. Cron 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 heave-offering unto the Lord. 14.
Offeretque ex eo unum panem, 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.
Leviticus
22
Leviticus 22:29,
30
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 Die ipsa comedetur: non relinquetus usque mane
ex eo; ego Jehova,
Leviticus
19
Leviticus
19:5-8
5. And if ye offer a
sacrifice of peace-offerings 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. 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-a-days 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
Leviticus 7:19-25, 28-31, 37,
38
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 peace-offerings 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 peace-offerings 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, 28. Loquutus est insuper Jehova ad Mosen,
dicendo:
29. Speak unto the children of
Israel, saying, He that offereth the sacrifice of his peace-offerings unto the
Lord, shall bring his oblation unto the Lord of the sacrifice of his
peace-offerings. 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
wave-offering 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. 31. Adolebit vero sacerdos
adipem super altare.
37. This is
the law of the burnt-offering, of the meat-offering, and of the
sin-offering, and of the trespass-offering, and of the consecrations, and of the
sacrifice of the peace-offerings, 37. Haec est lex holocausti minhae, et
sacrificii pro peccato, et sacrificii pro delicto, et consecrationum, et
sacrificii prosperitatum:
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
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 meat-offering 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:
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
drink-offering 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-will-offerings, 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
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-will-offerings, which
they will offer unto the Lord for a burnt-offering; 18. Alloquere Aharon
et filios ejus, et omnes filios Israel et dicas illis, Quit. unque 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 aeceptationem, 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. Bovem quidem et pecus superfluum aut diminutum, pro
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.
Deuteronomy
17
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. 1. Non sacrificabis Jehovae Deo tuo bovem, aut agnum, in quo fuerit
macula, aut quidpiam vitii, quia abominatio Jehovae Dei tui
est.
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
(<201120>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
<390107>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,"
(<201508>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
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. Non offeres mercedem meretricis, nec pretium canis in domum
Jehovae Dei tui, pro quocunque voto: quia abominatio Jehovae Dei tui utrumque
est.
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
Leviticus
22:26-28
26. And the Lord spake unto
Moses, saying, 26. Loquutus est Jehova ad Mosen,
dicendo:
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. 27. Bos, vel agnus, vel capra, quum natus fuerit, erit
septem diebus sub matre sua, a die autem octavo et deinceps, placebit in
oblationem sacrificii igniti
Jehovae.
28. And whether it be
cow or ewe, ye shall not kill it and her young both in one day. 28.
Bovem autem, vel pecudem, et fillum ejus non mactabitis die
una.
Exodus
22
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. 30. Erit primogenitum animal
septem diebus cum matre sua: die autem octavo dabitis illud
mihi.
Exodus
34
Exodus
34:26
26. Thou shalt not seethe a
kid in his mother's milk. 26. Non coques hoedum in lacte matris
suae.
Deuteronomy
14
Deuteronomy
14:21
21. Thou shalt not seethe a
kid in his mother's milk. 21. Non coques hoedum in lacte matris
suae.
Leviticus 22:27.
When a bullock or a
sheep. God forbids the young to be taken
from the womb to the altar, not only because this bad example was likely to be
transferred from the sacrifices to the ordinary food, but also because the
offering would have been a fraudulent one. We have seen that the sacrifices were
called the bread of God, in order that men should be more liberal with
respect to them, and not offer meagre victims; but to kill a young animal
fresh from the womb would have been a sign of contempt; although regard was also
had to humanity, lest, by eating of such sacrifices, they should grow
accustomed to cruelty. The eighth day is appointed, on which the lawfulness of
the offering should commence. I am afraid that the reason which some assign for
this is too subtle, viz., that an animal is made perfect in seven days, because
God completed the work of creation in seven days. Besides, on this ground the
seventh day would be the fittest for sacrifice, because in six days God
completed all His work, and the seventh was hallowed for His service. It
is enough for me that regard was had to maturity of age, just as in the case of
circumcision.
f296
28.
And whether it be a cow or
ewe. Though cruelty was indeed condemned
in this precept, still I make no doubt but that Moses speaks primarily of the
sacrifices. I confess the word
fjç,
shachat, which he uses, is a general one; but since throughout the
chapter he is professedly treating of the sacrifices, and in connection with
these words adds the conclusion respecting the hallowing of His holy name, ver.
32, the context requires that we should consider it to be an inculcation of
purity in God's service. If any prefer to extend it further, I will not contest
the point; and thus this sentence will be a supplement to the Sixth Commandment.
I have, however, followed what appears most probable, and the reader of sound
judgment will, I hope, agree with me. Meanwhile, I confess that all barbarity
and cruelty was thus prohibited in the sacrifices, and in them the rule
was laid down, that men should not be cruel in reference to their daily food. It
is a sight by no means pleasant to gentle minds to see the dam killed together
with her young; and, if it were a common custom, men would easily grow callous
as to blood-shedding in general. God would therefore not have the exercises of
religion disconnected from the duties of humanity; and the tendency of the
precept is, that God's altar should not be a Cyclopean
slaughter-house.
Exodus
23
Exodus
23:19
19. Thou shalt not seethe a
kid in his mother's milk. 19. Non coques hoedum in lacte matris
suae.
19.
Thou shalt not seethe a
kid. The threefold repetition of the
command reminds us that a serious matter is spoken of, whereas it would be a
light and almost frivolous one, if, as some suppose, it is merely the
prohibition of a somewhat unwholesome food. But the Jews, not considering its
intent, and affecting sanctity, as they do, in trifling puerilities, dare not
taste of cheese together with kid, or lamb's flesh, until they have well cleaned
their teeth. I have no doubt, however, but that this prohibition relates to the
sacrifices, for in the first passage quoted, it is added in connection with the
offering of the first-fruits; and in the second, we read as follows: "The first
of the first-fruits of thy land thou shalt bring unto the house of the Lord thy
God. Nor shalt thou seethe a kid in his mother's milk;" and so also in the third
passage: "Ye shall not eat of any thing that dieth of itself, etc., for
thou art an holy people unto the Lord thy God; nor shalt thou seethe a kid in
his mother's milk." I allow indeed that Moses sometimes mixes together precepts
respecting different things; but this running context shews that this precept is
delivered among the ceremonies, and must therefore be reckoned to be a part of
the legal service. Whence I conclude, that the people are not only interdicted
from eating this sort of food, as if they were to partake of flesh steeped in
blood; but that they should not pollute the sacrifices by the carnal mixture. It
is however probable, that meat seasoned with milk was accounted a delicacy; but
inasmuch as they might grow cruel, if they ate of a lamb or kid in its mother's
milk, God forbade to be offered to Himself, what was not allowable even in their
common meals. The exposition of some, that kids were excluded from their tables
until they were weaned, is not agreeable to reason; because they then begin to
have a goatish flavor. But the reason is a very appropriate one, i.e.,
that God would not admit a monstrous thing in His sacrifices, that the flesh
of the young should be cooked in its mother's milk, and thus, as it were, in its
own blood.
The civil Supplements to the Second
Commandment
Exodus
23
Exodus
23:24
24. Thou shalt utterly
overthrow them, and quite break down their images. 24. Destruendo
destrues eos, et confringendo confringes statuas eorum.
Deuteronomy
12
Deuteronomy
12:1-3
1. These are the
statutes and judgments which ye shall observe to do in the land which the Lord
God of thy fathers giveth thee to possess it, all the days that ye live upon the
earth. 1. Haec sunt statuta et judicia quae custodietis, ut faciatis in
terra quam daturus est Jehova Deus patrum tuorum tibi, quo possideatis eam
omnibus diebus quibns vos vivetis super terrain
illam.
2. Ye shall utterly destroy all
the places wherein the nations which ye shall possess served their gods, upon
the high mountains, and upon the hills, and under every green tree. 2.
Destruendo destruetis omnia loca in quibus servierunt gentes quas possessuri
estis, diis suis, super montes excelsos, et super colles, et sub omni arbore
frondosa.
3. And ye shall overthrow
their altars, and break their pillars, and burn their groves with fire; and ye
shall hew down the graven images of their gods, and destroy the names of them
out of that place. 3. Diruetisque aras earum, et statuas earum
confringetis, lucos earum comburetis igni, et sculptilia deorum earum
concidetis, abolebitisque nomen earum ex ipso loco.
Exodus
34
Exodus
34:13
13. But ye shall destroy their
altars, break their images, and cut down their groves. 13. Aras eorum
diruetis, statues eorum confringetis, lucosque eorum
succidetis.
Deuteronomy
7
Deuteronomy
7:5
5. But thus shall ye deal with
them; ye shall destroy their altars, and break down their images, and cut down
their groves, and burn their graven images with fire. 5. Sic facietis
els, altaria eorum destruetis, et statues eorum confringetis, lucosque eorum
succidetis, ac sculptilia eorum comburetis igni.
Numbers
33
Numbers
33:52
52. Destroy all their
pictures, and destroy all their molten images, and quite pluck down all their
high places. 52. Destruite omnes statues earum, et omnes imagines
confiatiles destruite, et omnes aras eorum
dissipate.
Exodus 23:24.
Thou shalt utterly overthrow
them. I allow indeed that these
supplements would partly agree with, and be applicable to, the First
Commandment; but since express mention is everywhere made in them of idols, this
place seems to be better suited to them. After Moses has taught what was
necessary to be observed, he adds a political law about breaking down altars and
overthrowing images, in order that the people may take the more diligent heed.
These passages, however, differ from the foregoing; for in condemning thus far
the superstitions which are vicious in themselves, God prescribed what He would
have observed even to the end of the world. He now confirms that instruction by
temporary enactments, that He may keep His ancient people up to their duty. For
we have now-a-days no scruples in retaining the temples, which have been
polluted by idols, and applying them to a better use; since we are not bound by
what was added consequently (propter consequentiam), as they say,
to the Law. I admit indeed that whatever tends to foster superstition should be
removed, provided we are not too rigorously superstitious in insisting
peremptorily on what is in itself indifferent. The sum amounts to this, that to
shew more clearly how greatly God detests idolatry, He would have the memory of
all those things abolished which had once been dedicated to idols. The second
passage more fully unfolds what Moses had briefly adverted to in the first;
for under the word "image," he included all those tokens of idolatry which he
afterwards enumerates, and of which he commands the whole land to be so cleared
that no relics of them should remain. From the words, when ye have come into the
land "to possess it,"
Augustin
f297 sensibly infers, that there is no
command for private individuals to destroy the instruments of idolatry; but that
the people are armed and furnished with this authority to take the charge of
regulating the public interests, when they have obtained possession of the land.
The third passage is more brief, only enumerating three kinds; the
fourth adds "graven images," (sculptilia.) The fifth
omits the groves, and puts in their place images or representations made of
molten materials; and here we must observe what we have before adverted to, that
the name of statue (statuoe) is sometimes taken in a good sense;
and therefore the Jews think that what was permitted to the fathers before the
Law is now forbidden. To us, however, it seems more probable, that the statues
now condemned are not such as Jacob erected only as a monument, but such as they
pretended to be a likeness of God. Some translate the word
"titles,"
f298 others "pictures," with what propriety I
leave to the judgment of my readers. He adds
"image,"
f299 a word which, though not in itself
sinful, is still deservedly rejected in connection with the worship of God. Man
is the image of God; for Moses uses this same word, when relating the creation
of man. But to represent God by any figure, before which He is worshipped, is
nothing less than to corrupt His glory, and so to metamorphose Him. By speaking
of molten images, he admits neither sculptures nor pictures; but since they are
generally cast in the precious metals, the people were expressly to beware of
keeping gods of gold or silver for ornament.
Deuteronomy
16
Deuteronomy
16:21
21. Thou shalt not plant thee
a grove of any trees near unto the altar of the Lord thy God, which thou shalt
make thee. 21. Non plantabis tibi lucum quarumvis arborum apud altare
Jehovae Dei tui, quod facies tibi.
21.
Thou shalt not plant
thee. It is plain from the end of this verse
that it is part of the Second Commandment. We
know
f300 that amongst the heathen nations groves
were sacred, so that with them no religious object would receive due reverence,
except under the shade of trees. Wherefore lest conformity with this general
custom should vitiate the pure worship of God, this distinction was made; and
this then is the intent of the prohibition, that the Jews should fly from all
strange rites, lest by too closely approaching the Gentiles, they should
introduce a sinful medley. But how necessary this prohibition was, appears from
their eager imitation (of the heathen), of which mention is constantly made in
the sacred history. For there was scarcely any period in which they abstained
from "high places." Nor is it without reason that Isaiah and Jeremiah
reprove them for "playing the harlot under every green tree."
(<235705>Isaiah
57:5;
<240220>Jeremiah
2:20; 3:6.)
Exodus
34
Exodus 34:11, 12, 15,
16
11. Observe thou that which I
command thee this day: behold, I drive out before thee the Amorite, and the
Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the
Jebusite. 11. Custodi quod ego praecipio tibi hodie. Ecce ego ejiciam a
facie tua Amorrhaeum, Chananaeum, Hittaeum, Pheresaeum, Hivaeum, et
Jebusaeum.
12. Take heed to thyself,
lest thou make a covenant with the inhabitants of the land whether thou goest,
lest it be for a snare in the midst of thee. 12. Cave tibi ne forte
percutias foedus cum habitatoribus ejus terrae ad quam ingressurus es, ne forte
sint in laqueum vel offendiculum in medio
tui.
15. Lest thou make a covenant with
the illhabitants of the land, and they go a whoring after their gods, and do
sacrifice unto their gods, and one call thee, and thou eat of his
sacrifice; 15. Ne forte percutias foedus cum habitatoribus ejus terrae,
ut scortentur post deos suos, et sacrificent diis suis: vocet autem to quispiam,
et comedas e sacrificio ejus.
16. And
thou take of their daughters unto thy sons, and their daughters go a whoring
after their gods, and make thy sons go a whoring after their gods. 16. Et
forte accipias e filiabus ejus filiis tuis, et scortentur filiae ejus post deos
ipsarum, et scortari faciant filios tuos post deos earum.
Exodus
23
Exodus
23:31-33
31. For I will deliver the
inhabitants of the land into your hand; and thou shalt drive them out before
thee. 31. Dabo in manum vestram habitatores terrae, et expelles cos a
facie tua.
32. Thou shalt make no
covenant with them, nor with their gods. 32. Non percuties cum ipsis
foedus, nec cum diis eorum.
33. They
shall not dwell in thy land, lest they make thee sin against me; for if thou
serve their gods, it will surely be a snare unto thee. 33. Non habitabunt
in terra tua: ne forte peccare faciant te contra me quando colueris deos eorum,
quod erit tibi in offendiculum.
Exodus
34:11. Observe that which I
command thee. Although these supplements
belong alike to the First and Second Commandment, still it was fit to postpone
them to this place; because in them God applied a remedy to all external and
manifest superstitions, which might easily have insinuated themselves had they
not been anticipated in good time. All will run eagerly into idolatry, even
though there be none to impel us from without; but where the ungodly act upon us
also like fans, and this must needs be the case, when the people of God entangle
themselves in their society, this disease is increasingly inflamed. And truly
the closer our familiarity is with them, it is like a yoke, whereby they draw
others with them. In order then that the people, when they entered the land,
might preserve themselves pure and thoroughly devoted to God, care must be taken
lest they should contract pollution from other nations; and therefore God would
have all the inhabitants of Canaan utterly destroyed, lest they should entice
His elect people to their errors and the worship of false gods. He here
interdicts two kinds of covenant with them, lest there should be any public or
private alliance between them; and then commands that all should be slain
without mercy. As regards the public covenant, it was forbidden for a special
cause, that the sons of Abraham should mix themselves with the reprobate;
because they would have thus deprived themselves of the lawful inheritance which
God had destined for them; nor would the face of the land have been renewed by
the removal of all defilements. Since then in His just judgment God had long ago
determined to destroy these nations, it was not lawful for the children of
Abraham to rescind the divine decree, or to make any alteration in
it.
If therefore any one should insist too
literally on this passage to prove the unlawfulness of making any contract with
the ungodly, because God forbade it of old, he will not reason soundly, since
God does not now command us to execute vengeance by putting all the wicked to
death; nor is a certain country assigned to the Church in which it may dwell
apart and have dominion. Still I do not deny that what was enjoined upon the
ancient people, in some degree has reference to us; nay, we must carefully
remark what I lately adverted to, that those, who voluntarily unite themselves
with the ungodly, impose as it were a yoke on themselves to draw them to
destruction. And in fact Paul embraced in this comparison all the grounds upon
which unbelievers insinuate themselves into familiarity with us, to ensnare us
by their corrupting influence.
(<470614>2
Corinthians 6:14) As much as possible, therefore, must all ties of connection be
rather broken, than that by union with God's
enemies
f301 we should allow ourselves to be drawn
away from Him by their allurements; for they will always be attempting, by all
the artifices they can, to make a divorce between us and God. Besides, if we
desire faithfully to serve God, there ought to be a perpetual quarrel between us
and them. God then would have us not only separate ourselves from open communion
with them, but since we are too much given to depravity, He also commands us to
fly from all the snares which might gradually induce us to participate in their
sins. But inasmuch as Paul justly reminds us, that if we are not permitted to
have any dealings with unbelievers, we must "needs go out of the world,"
(<460510>1
Corinthians 5:10,) it is proper for us to distinguish between the contracts
which associate us with them and those which do not at all diminish our
liberty.
As long as we live among unbelievers,
we cannot escape those dealings with them which relate to the ordinary affairs
of life; but if we approach nearer, so that a greater intimacy should arise, we
open the door as it were to Satan. Such are alliances between kings and nations,
and marriages amongst private persons; and therefore Moses laid down rules
respecting them both for the ancient people. And although our condition
now-a-days is more free, still we are warned that all temptations are to be
avoided which might give occasion to this evil. It is notorious that men are too
apt to be led away by the blandishments of their wives; and also, that men in
their power compel their wives to obedience. Those, therefore, who mix with
idolaters, knowingly and wilfully devote themselves to idols. The same thing
happens as to alliances; for men are ashamed in them to betray any marks of
disrespect. Thus, to please the king of Syria, Ahaz raised an altar in the
temple like that at Damascus.
(<121610>2
Kings 16:10.) Thus while the Jews desired to gratify the Assyrians, they
imitated their superstitions. In a word, it, is a most uncommon case that the
religion of those should remain unaffected who seek to curry favor with the
ungodly. But that they may cleave more earnestly to their duty, the danger I
have spoken of is declared; otherwise such rejoinders as these would have been
straightway in their mouths: "Although my wife is altogether averse from
true piety, still I will stand firm; although my husband is not subject to God,
yet I will never decline from the true course; although religion is not dear to
our allies, still it shall not cease to be sacredly held in honor amongst
ourselves." God
f302 therefore interferes betimes, and
declares that they will not be so magnanimous in resistance, when once they have
opened the window to the evil. He adds, too, another evil, i.e., that the
sacred land would be thus profaned; for, although the Israelites should be
separated from the impieties of the Gentiles, still it was not excusable to
allow them to have altars in that land in which God had chosen a sanctuary for
Himself. Yet at the same time Moses warns them that it could scarcely be but
that this association would involve the Israelites also. When he says, then,
"lest they go a whoring after their gods, and one call thee," he means that the
Israelites would be like panders, if under cover of their covenant, and for the
sake of preserving their good-will, they gave the Gentiles permission to
exercise their superstitions; and also that this would be a snare to grosser
sin; since whilst they feared to give offense, they would not refuse to go to
their feasts, and thus would be partakers of their guilt. Literally, it is,
"Lest perhaps thou strike a covenant, and they go a whoring after their
gods, and do sacrifice unto their gods, and call thee," which words may be thus
paraphrased, so as to depend on the foregoing prohibition: "Lest it
should happen, after you shall have made a covenant, that they should go a
whoring," etc.; or thus, "By no means make a covenant, because they will
go a whoring after their idols, and when they shall offer sacrifices will call
thee." The meaning, however, will amount to the same; for he mentions the two
worst results of their unlawful covenant, i.e., that these unbelieving
nations will pollute the land, and under pretext of kindness will corrupt God's
people. But in order that they may be more earnest and courageous in their duty,
the promise is added, that they shall be victorious over these nations. This was
almost incredible, that wanderers and exiles as they were, they should easily
and quickly be enabled to gain possession of so many lands; therefore God takes
away all doubt, and thus commands the Israelites to obey His dominion at the end
of this war, which they shall feel that they have waged successfully under His
auspices. Wherefore he convicts them of ingratitude if they shall dare to relax
any of that severity which He requires; as if He had said, Since these nations
far excel you in numbers, and strength, and warlike equipments, it will plainly
appear that you have not conquered them by your own power; it will therefore be
more than iniquitous that the war, which shall be concluded under my guidance
alone, and by my hand, should be finished in opposition to my will, and that you
should be the disposers of that victory which I have gratuitously conferred upon
you. The discrepancy is easily reconciled, that Moses should only enumerate six
nations in Exodus, and add a seventh in Deuteronomy; for often he only names the
Canaanites or Amorites, yet comprising by synecdoche all the
rest.
Deuteronomy
7
Deuteronomy
7:1-4
1. When the Lord thy God shall
bring thee into the land whither thou goest to possess it, and hath cast out
many nations before thee, the Hittites, and the Girgashites, and the Amorites,
and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites,
seven nations greater and mightier than thou; 1. Quum introduxerit te
Jehova Deus tuus in terram in quam ingrederis possidendam, et avellerit gentes
multas a facie tua, Hittaeum, Gergasaeum, Amorrhaum, Chananaeum, Perisaeum,
Hivaeum, et Jebusaeum, septem gentes nmltas et robustiores
te:
2. And when the Lord thy God shall
deliver them before thee, thou shalt smite them, and utterly destroy
them; thou shalt make no covenant with them, nor shew mercy unto them: 2.
Et tradiderit eas Jehova Deus tuus coram to, et percusseris eas: perdendo perdes
eas: non inibis cum illis pactum, neque misereberis
earum.
3. Neither shalt thou make
marriages with them; thy daughter thou shalt not give unto his son, nor his
daughter shalt thou take unto thy son. 3. Non junges te affinitate cum
eis, filiam tuam non dabis filio ejus et filiam ejus non accipies filio
tuo.
4. For they will turn away thy son
from following me, that they may serve other gods; so will the anger of the Lord
be kindled against you, and destroy thee suddenly. 4. Avocabit enim
filium tuum a me, et colent Deos alienos: unde irascetur furor Jehovae in vos,
ut disperdat te cito.
2.
Thou shalt smite them and utterly
destroy them. Those who think that there
was cruelty in this command, usurp too great authority in respect to Him who is
the judge of all. The objection is specious that the people of God were
unreasonably imbued with inhumanity, so that, advancing with murderous atrocity,
they should spare neither sex nor age. But we must first remember what we shall
see hereafter, i.e., that when God had destined the land for His people,
He was at liberty utterly to destroy the former inhabitants, so that its
possession might be free for them. We must then go further, and say that He
desired the just demonstration of His vengeance to appear upon these nations.
Four hundred years before He had justly punished their many sins, yet had He
suspended His sentence and patiently borne with them, if haply they might
repent. That sentence
f303 is well known, "The iniquity of the
Amorites is not yet full."
(<011516>Genesis
15:16.) After God had shewn His mercy for four centuries, and this clemency had
increased both their audacity and madness, so that they had not ceased to
provoke His wrath, surely it was no act of cruelty to compensate for the delay
by the grievousness of the punishment. And hence appears the foul and detestable
perversity of the human intellect. We are indignant if He does not smile at
once; if He delays punishment our zeal accuses Him of slackness and want of
energy; yet, when He comes forth as the avenger of guilt, we either call Him
cruel, or at least complain of His severity. Yet His justice will always absolve
Him; and our calumnies and detractions will recoil upon our own heads. He
commanded seven nations to be utterly destroyed; that is to say, after they had
added sin to sin for 400 years, so that their accumulation was immense, and
experience had taught that they were obstinate and incurable. It will therefore
be said elsewhere, that the land "spewed them out,"
(<031828>Leviticus
18:28,) as if it had eased itself, when burdened by their filthiness. If impiety
is intolerable to the lifeless element, why should we wonder that God in His
character of Judge exercised extreme severity? But if God's wrath was just, He
might surely choose whatever ministers and executioners of it He pleased; and
when He had given this commission to His people, it was not unreasonable that He
should forbid them to pity those whom He had appointed for destruction. For what
can be more preposterous than for men to vie with God in clemency? and when it
pleases the Master to be severe, for the servants to assume to themselves the
right of shewing mercy? Therefore God often reproves the Israelites for being
improperly merciful. And hence it came to pass that the people, whom they ought
to have destroyed, became as thorns and briars to prick them.
(<062313>Joshua
23:13, and throughout the book of Judges.) Away, then, with all temerity,
whereby we would presumptuously restrict God's power to the puny measure of our
reason; and rather let us learn reverently to regard those works of His, whose
cause is concealed from us, than wantonly criticise them. Especially when He
declares to us the just grounds of His vengeance, let us learn to subscribe to
His decrees with the humility and modesty that becomes us, rather than to oppose
them in vain, and indeed to our own confusion.
Deuteronomy
7
Deuteronomy
7:16-26
16. And thou shalt consume
all the people which the Lord thy God shall deliver thee; thine eye shall have
no pity upon them: neither shalt thou serve their gods; for that will be a
snare unto thee. 16. Absumesque omnes populos quos Jehova Deus tuus
dat tibi: non parcel oculus tuus els, nec coles deos eorum, quid laqueus erunt
tibi.
17. If thou shalt say in thine
heart, These nations are more than I; how can I dispossess
them? 17. Quum dixeris in corde tuo, Plures sunt gentes illae quam ego:
quomodo potero expellere eas?
18. Thou
shalt not be afraid of them; but shalt well remember what the Lord thy
God did unto Pharaoh, and unto all Egypt; 18. Ne timeas tibi ab eis:
recordando recorderis quae fecerit Jehova Deus tuus ipsi Plaraoni, et omnibus
Aegyptiis;
19. The great temptations
which thine eyes saw, and the signs, and the wonders, and the mighty hand, and
the stretched-out arm, whereby the Lord thy God brought thee out; so shall the
Lord thy God do unto all the people of whom thou art afraid. 19.
Probationum magnarum quas viderunt oculi tui, et signorum, portentorumque, et
manus validae, brachiique extenti quo eduxit to Jehova Deus tuus: sic faciet
Jehova Deus tuus omnibus populis a quorum conspectu times
tibi.
20. Moreover, the Lord thy God
will send the hornet among them, until they that are left, and hide themselves
from thee, be destroyed. 20. Praeterea crabronem immittet Jehova Deus
tuus in cos, donec pereant qui superfuerint, et quia absconderint sea facie
tua.
21. Thou shalt not be affrighted at
them: for the Lord thy God is among you, a mighty God and
terrible. 21. Ne paveas a facie eorum: quia Jehova Deus tuus est in medio
tui, Deus maximus et terribilis.
22. And
the Lord thy God will put out those nations before thee by little and little:
thou mayest not consume them at once, lest the beasts of the field increase upon
thee. 22. Expelletque Jehova Deus tuus gentes illas a facie tua paulatim
paulatim: non poteris absumere eas cito, ne multiplicetur contra to bestia
agri.
23. But the Lord thy God shall
deliver them unto thee, and shall destroy them with a mighty destruction, until
they be destroyed. 23. Attamen tradet eas Jehova Deus tuus coram to, et
conteret eas contritione maxima, donec perdantur
ipsae.
24. And he shall deliver their
kings into thine hand, and thou shalt destroy their name from under heaven:
there shall no man be able to stand before thee, until thou have destroyed
them. 24. Tradetque reges earum in manum tuam, et perdes nomen earum de
sub coelo: non consistet quisquam coram te, donec perdas
cos.
25. The graven images of their gods
shall ye burn with fire: thou shalt not desire the silver or gold that is
on them, nor take it unto thee, lest thou be snared therein: for it
is an abomination to the Lord thy God. 25. Sculptilia deorum
ipsorum combures igni: non concupisces argentum, et aurum quae sunt super ca, et
capias tibi: ne illaquees to in illo: abominatio enim Jehovae Dei tui
est.
26. Neither shalt thou bring an
abomination into thine house, lest thou be a cursed thing like it: but
thou shalt utterly detest it, and thou shalt utterly abhor it; for it is
a cursed thing. 26. Neque introduces abominationem in domum tuam, et
sis anathema sicut illud: detestando detestaberis illud, et abominando
abominaberis illud, quia est anathema.
16.
And thou shalt consume all
the people. It is plain from the second
part of the verse wherefore He commands the people of Canaan to be destroyed,
when He forbids their gods to be worshipped. This precept, therefore,
corresponds with the others, where He dooms in like manner these nations to
utter destruction. I now pass over what I have explained elsewhere, i.e.,
that the vengeance which God exercised against these obstinate and ten-times
lost people cannot be ascribed to cruelty. For since 400 years ago it had been
said to Abraham that their iniquity was not yet full, they could not be treated
with severity equal to their deserts, when they had so licentiously and wickedly
abused God's long-suffering. But we must take notice of God's design in so
particularly enjoining on the Israelites utterly to destroy whatever should be
found there; for besides that He had once doomed them all to the destruction
they merited, He would have the land also, in which His name was to be invoked,
purged from all pollutions. Now, if any of the old inhabitants had survived,
they would soon have endeavored to revive their corruptions, and since the
Israelites were otherwise more disposed than enough to superstition, they would
easily have been attracted to the worship of idols. This, then, is the reason
why God forbids them to shew these people any humanity or clemency, as I have
reminded you to be clear from the context; for these things stand in connection,
that they should not spare the nations nor worship their gods. The reason which
is subjoined, "for it will be a snare or stumblingblock to you," must be
extended to the whole context, viz., that it would be fatal to the Jews if they
should spare the nations which would allure them to
impiety.
17.
If thou shalt say in thine
heart. Since it was a matter of great
difficulty to destroy such a multitude of men, and despair itself would drive
them to madness, so that it would be frivolous for the Israelites to cut off all
hope of mercy, God anticipates their fear, and exhorts them to the strenuous
execution of His sentence. From whence we gather some useful instruction;
whenever God commands anything which exceeds our power, we must still obey and
boldly break through whatever obstacles present themselves to impede us. In all
arduous matters, therefore, let this doctrine come to our aid, that whatever is
contrary to God's will may easily be annihilated by His almighty power. But
since terror, presented to our eyes, immediately so lays hold of all our senses
that we lie as it were torpid, God recalls to the recollection of the Israelites
what abundant grounds of confidence He had supplied them with. For all the
miracles He had wrought were so many proofs of His invincible power; and hence
they should conclude that nothing was to be dreaded, provided God should go
before them, and that, therefore, being assured of victory, they should not
descend to any treaties.
20.
Moreover, the Lord thy God will
send the hornet. Since the destruction
of their enemies might seem long, if they were only to be slain by their hands
and weapons, and again, because it was scarcely credible that, without defending
themselves, they would voluntarily stretch forth their own throats, God promises
that in another way also He would supply the means of their conquest. Therefore,
lest the Israelites, imagining that their enemies would be prompt and vigorous
in resistance, should be alarmed or affrighted, God declares that other forces
should be at hand, for that hornets or other poisonous insects should destroy
all the fugitives. The same declaration is found in Exodus 23; and what God had
promised, Joshua relates that He performed.
(<062412>Joshua
24:12.) But inasmuch as these nations were not to be destroyed in a moment, lest
the people should therefore grow weary or become inactive, God anticipates this,
and reminds them that this delay would be advantageous, for when all the
inhabitants were exterminated, the wild beasts would occupy the empty land. The
prolongation of the war, therefore, ought not to trouble them, for by it God
provided for His people's welfare, since, if the men were speedily destroyed,
they should have to contend with wild beasts. But though the passage which I
have quoted from Exodus is similar in terms, yet I have designedly placed it
under another head; for God here refers to the extermination of the Gentile
nations with another object, i.e., lest any of the ancient pollutions
should remain in the land, and lest the Israelites should mingle with the
ungodly, by whose arts they might at length be drawn away to spurious
religions.
25.
The graven images of their
gods. He again impresses upon them the
object of the destruction of the nations, but he goes further than before. He
had before forbidden them to worship their gods. He now commands them to consume
their graven images with fire, for since the people were prone to superstition,
such snares might easily have alienated them from God's pure worship. Nor does
he command them merely to melt the gold and silver so as to alter its shape, but
he altogether interdicts its use, since it would be a contagious plague; for he
shews how greatly God abominates idols, inasmuch as whosoever should touch the
materials of which they were molten, would contract pollution and become
accursed. This great severity might indeed seem to condemn the metals which were
created for man's use, as if they were impure, and as if the perfectness of
natural things was liable to be corrupted by man. But in this way idolaters
would contaminate the sun and moon, when falsely regarding them as objects of
corrupt worship; and it must be answered that the gold and silver itself was by
no means polluted by this impious abuse; but that, although free from all stain
in itself, it was polluted in respect to the people. Such was the uncleanness of
animals, not that they had in themselves any pollution, but because God had
interdicted their being eaten. The pollution therefore which is now mentioned
arises from a similar prohibition; for otherwise the ignorant people could not
be restrained, and hence God would have that to be abominable which in itself
was pure. Still this was a political precept, and only given temporarily to the
ancient people; yet we gather from it how detestable idolatry is, which even
infects the works of God themselves with its own filthiness.
Deuteronomy
25
Deuteronomy
25:17-19
17. Remember what Amalek
did unto thee by the way, when ye were come forth out of Egypt; 17.
Memento quid fecerit tibi Amalec in via, quando egressi estis ex
Aegypto:
18. How he met thee by the way,
and smote the hindmost of thee, even all that were feeble behind
thee, when thou wast faint and weary; and he feared not God. 18.
Quod tibi occurrerit in via, et te in cauda agminis aggressus sit, omnium
debilium post to, quum esses lassus et fatigatus, et non timuerit
Deum.
19. Therefore it shall be, when
the Lord thy God hath given thee rest from all thine enemies round about, in the
land which the Lord thy God giveth thee for an inheritance to possess it,
that thou shalt blot out the remembrance of Amalek from under heaven;
thou shalt not forget it. 19. Erit ergo quum dederit requiem
Jehova Deus tuus tibi ab omnibus inimicis tuis per circuitum, in terra quam
Jehova Deus tuus dat tibi in haereditatem ut possideas eam, delebis memoriam
Amalec de sub coelo, ne obliviscaris.
17.
Remember what Amalek did unto
thee. We have elsewhere seen how the
Amalekites were the first who made a hostile attack upon the people, and
endeavored to interrupt their journey; and Moses also related the sentence of
God against them, the execution of which he now enjoins upon the people. God
then swore that there should be perpetual war against them throughout all ages;
and, that His threatening might not be frustrated, He appoints His people to
take vengeance upon their great cruelty and impiety. For when the Israelites
were inflicting no injury nor loss upon them, it was an act of injustice to make
war upon peaceful persons proceeding, without doing any wrong, to another land.
But humanity was still more grossly violated by them, inasmuch as they did not
spare their own kindred, and thus cast away the feelings of nature. It is plain
from
<013612>Genesis
36:12, that the Amalekites were the descendants of Esau; and hence it follows
that they were both sprung from the same ancestor, Isaac. It is true that this
command seems but little in accordance with religion, that the people should
retaliate an injury done to them. I reply, that they are not stimulated to
vindictive feelings in these words, but that they are commanded to punish the
sins of Amalek with the same severity as those of the other nations. God
appears, indeed, to influence them by private motives when He recounts the
cruelty shewn by the Amalekites; but we must judge of the intention of the
Legislator with reference to His nature, for we know that no angry or hateful
passions can be approved by God; and hence it is easy to conclude that the
command was such as the people might obey with well-regulated zeal. The first
origin of the crime is specified, viz., because they "feared not God," for this
must not be taken in its ordinary meaning, but as expressing that they rebelled
against God as it were deliberately. For the promise given to Abraham and Isaac
could not be unknown to them; but, since Esau, the founder of their race, had
fallen from the right of primogeniture, it came to pass that they attempted to
bring God's covenant to nought out of wicked and sacrilegious jealousy; and this
is the reason why He unites them with the reprobate nations unto the same
destruction. The word
bnz,
zineb, which means to crop the tail, is equivalent to making an attack on
the rear, where the baggage and invalids are wont to be
placed.
f304
Deuteronomy
23
Deuteronomy
23:3-8
3. An Ammonite or Moabite
shall not enter into the congregation of the Lord; even to their tenth
generation shall they not enter into the congregation of the Lord for ever:
3. Non ingredietur Ammonita et Moabita congregationem Jehovae: etiam
generatione decima non ingredietur congregationem Jehovae usque in
saeculum.
4. Because they met you not
with bread and with water in the way, when ye came forth out of Egypt; and
because they hired against thee Balaam the son of Beor, of Pethor of
Mesopotamia, to curse thee. 4. Eo quod non exceperint vos cum pane et
aqua in via, posteaquam egressi estis ex Aegypto, et quod mercede conduxerit
adversum te Bileam filium Beor de Pethor e Mesopotamia Syriae, ut malediceret
tibi.
5. Nevertheless the Lord thy God
would not hearken unto Balaam; but the Lord thy God turned the curse into a
blessing unto thee, because the Lord thy God loved thee. 5. Sed noluit
Jehova Deus tuus audire Bileam, et convertit Jehova Deus tuus tibi maledictionem
in benedictionem, quod diligeret to Jehova Deus
tuus.
6. Thou shalt not seek their peace
nor their prosperity all thy days for ever. 6. Non quaeres pacem eorum et
bonum eorum cunctis diebus tuis, in
saeculum.
7. Thou shalt not abhor an
Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because
thou wast a stranger in his land. 7. Non abominaberis Edoaemum, quia
frater tuus est: non abominaberis Aegyptium, quia peregrinus fuisti in terra
ejus.
8. The children that are begotten
of them shall enter into the congregation of the Lord in their third
generation. 8. filii qui nascentur eis generatione tertia ingredientur
congregationem Jehovae.
3.
An Ammonite or Moabite shall
not enter. As God has lately prohibited
His people from all connection and alliance with the Canaanitish nations, so He
now distinguishes between the aliens, and shews upon what conditions, and whom
they might admit (into the
Church.
f305) The Moabites and Ammonites He
altogether rejects; because they not only refused the common rites of humanity
to the people, but also took arms against them, and even hired Balaam to curse
them. They were the descendants of Lot, and ought to have embraced the children
of Abraham as brethren. It was, then, inexcusable barbarity in them to make a
violent attack upon those who had voluntarily offered them peace; who had
promised by their messengers that they would make their way without injury or
wrong; and who finally had besought that a passage might be granted them,
provided they honestly paid the price of bread and water; although doubtless God
took vengeance rather on their impiety than their cruelty, since they had not
only endeavored to make His goodness of none effect, but also to annihilate His
faithfulness. Since, therefore, it was not their fault that the Church did not
perish, and the effect of His promise fail, whereon the salvation of man was
based, and this they had done knowingly and wilfully, no wonder that they were
excluded from the Church.
4.
And because he
hired.
f306 Although there was a common
reason why both nations should not be admitted, yet the number of the verb seems
to be changed designedly, because Balac king of Moab hired Balaam; yet, inasmuch
as they conspired together, the same crime is justly imputed to the Ammonites.
Herein indeed their detestable impiety especially betrayed itself, that by
hiring a mercenary man, to launch the thunders of his curse against the people,
they sought to overwhelm God by magical incantations. Nor did they err through
ignorance, since they obstinately persevered in their madness until Balaam was
confounded from heaven. And on this ground it is expressly stated that he was
not "hearkend unto," but that rather his curses and prayers were "turned into a
blessing." Hence it appears how awful is the vengeance which awaits all who of
deliberate malice oppose God's grace and the welfare of the Church. Thus
now-a-days no stone is left unturned by the defenders of the Papacy, whereby
they may disturb the course of heavenly doctrine, nay, whereby they may
altogether silence the Gospel if they
could.
Since another reason for this rejection
is plainly signified, it is foolish in some to attribute this sentence upon them
to their origin, as if the Ammonites and Moabites were excluded from the Church
because they sprang from an incestuous
connection.
7.
Thou shalt not abhor an
Edomite. In order that the punishment
denounced against the Moabites and Ammonites should be more strongly marked, he
commands the Edomites and Egyptians to be admitted in the third generation; the
former, because they derived their origin from the same ancestor, Isaac, since
they were the descendants of Esau; the latter, because they had been their
hosts. For hence it was manifest that the Ammonites and Moabites had been
dis-honored on account of their guilt, when not even aliens were thus dealt
with. Now, although Esau had cut himself off from the prerogative of believers,
yet the door was again opened to his children, provided they returned to their
source and origin, and in the humility of faith admitted the primogeniture of
Jacob, who had been chosen when their father was passed by or degraded. But what
is meant by this inequality of punishment, when the crime was identical? for
Edom appeared in arms against Israel before Moab, and compelled them to take
their journey by another way. It did not contend with hired imprecations for
Israel's destruction, but since, when humbly entreated on the score of their old
relationship, it had not only refused them a passage, but had advanced against
them with a great army, it should have been dealt with no less severity than
Amalek or Ammon. Besides, being connected to them by a closer of blood, the
Edomites were less excusable in their hostility. I find, then, no reason why God
shewed greater clemency to them than the others whom He treated more severely;
except that He wished to shew that it depends on His own will to chastise more
lightly in some the same sins on which He takes more severe vengeance in others;
and, inasmuch as all are deserving of utter destruction, He justly retains in
His own hand the free right of sparing whom He will. We must here adore His
judgments, into the depths of which we cannot penetrate. Nor is this inequality
a ground for the noisy cavils of the ungodly, as if He were inconsistent with
Himself, and acted in contradiction to the rules of His Law; since in so doing
He does not judge in diverse ways, but, condemning all alike, indulges whom He
pleases, or remits a part of their punishment. A question may also arise as to
the Egyptians, why God lays His people under an obligation to them, because they
sojourned in their land. For it was barbarous and inhospitable cruelty in them
to oppress the wretched fugitives who had trusted to their good faith. But God
here refers to their first reception; as in
<235204>Isaiah
52:4, where, comparing the Egyptians with the Assyrians, He says that the latter
oppressed them like robbers, whilst the former had ruled over them not without a
cause, because the people had gone down thither of their own accord. Although,
therefore, the Israelites had been unworthily oppressed by their fierce tyranny,
still God would have their old kindness acknowledged; since their dearth and
famine had been relieved, and the refugees were kindly received, when the
inhabitants of Canaan were perishing of hunger.
Deuteronomy
17
Deuteronomy 17:2-5,
7
2. If there be found among you,
within any of thy gates which the Lord thy God giveth thee, man or woman, that
hath wrought wickedness in the sight of the Lord thy God, in transgressing his
covenant, 2. Si inventus fuerit in medio tui, in una portarum tuarum,
quas Jehova Deus tuus dat tibi, vir sire mulier qui fecerit malum in oculis
Jehovae Dei tui, ad transgrediendum pactum
ejus:
3. And hath gone and served other
gods, and worshipped them, either the sun, or moon, or any of the host of
heaven, which I have not commanded; 3. Iveritque et coluerit deos
alienos: et adoraverit eos, solem aut lunam, aut universum exercitum coelorum,
quod ego non praecepi:
4. And it be told
thee, and thou hast heard of it, and enquired diligently, and, behold,
it be true, and the thing certain, that such abomination is
wrought in Israel; 4. Et nuntiatum fuerit tibi, audierisque: tune probe
inquires: et ecce, si verus et certus fuerit sermo, et facta fuerit abominatio
haec in Israel:
5. Then shalt thou bring
forth that man or that woman, which have committed that wicked thing, unto thy
gates, even that man or that woman, and shalt stone them with stones,
till they die. 5. Educes virum illum, aut mulierem illam, qui commiserunt
facinus illud pravum ad portas tuas, virum, aut mulierem, et obrues cos
lapidibus donec moriantur.
7. The hands
of the witnesses shall be first upon him to put him to death, and afterward the
hands of all the people: so thou shalt put the evil away from among
you. 7. Marius testium primo erit in eum ad occidendum ipsum, et manus
populi postea: exterminabisque malum e medio tui.
2.
If there be found among
you. The same punishment is here decreed
against idolaters, to which apostates had been before condemned; and thus either
transgression is declared a capital crime. Hence we gather that it is accounted
before God no less weighty a sin to violate His worship by gross and impure
superstitions, than openly and professedly to fall away from religion
altogether. Thus in
<262039>Ezekiel
20:39, He bids farewell to the Jews, and as it were emancipates them,
that they may go every one after his idols, when they are no longer contented
with Him alone. Whilst God, however, is so rigid an exactor of punishment, He
would not have judgment pronounced precipitately. These are tokens of severity,
that a woman as well as a man is to be slain; that the whole people should unite
in stoning them; that the evil should be removed from the midst of the land,
lest the abomination should continue unpunished. On the other hand moderation is
to be observed, since diligent inquiry is to be made, nor is sentence to be
pronounced unless the matter is fully proved; and again, that the trial may be
lawful, the accusation of one man is not to convict the accused. God therefore
would not have the judges, under pretext of zeal, shed blood inconsiderately;
but only, after mature inquiry, the criminal was to be punished in proportion to
his transgression. By synecdoche he speaks of their cities under the name
of "gates," and alludes to the land having been "given" them, that
they might not shew their want of gratitude to God by profaning it. He marks too
the heinous nature of the offense, by calling it the "transgressing of
God's covenant;" as much as to say that all who go aside unto idols are
covenant-breakers. For the thief, and the fornicator, and the drunkard, and such
like transgress the Law indeed, but still are not placed in this category. In
fine, it is not simple impiety which is here punished, but the perfidy whereby
true religion is forsaken, after men have devoted themselves to God, and
professed themselves to be of the number of His people. The repetition of the
words "that man or that woman," more fully confirms what I have said, viz., that
although the weakness of the female sex may extenuate their guilt, yet must they
not be pardoned in such a case as this, where God's worship is directly
violated. Although mention is only made of the sun, and moon, and stars, the
same thing applies to images also; nay, inasmuch as it is baser to transfer
God's honor to dead stones or stocks, than to those constellations in which
something divine shines forth, so much more detestable are they who plunge
themselves into such stupidity.
4.
Then three shalt
inquire
f307
diligently.
Although this moderation here refers only to the present matter, yet should
it always be maintained in judicial proceedings, lest innocent persons should be
treated with undue severity. Again, we must remember what I have said elsewhere,
that judges are here not only restrained from precipitate condemnation, but also
stimulated to beware of passing over, in idleness or negligence, anything that
was necessary to be known. For they often fail in their duty, because they
wilfully connive at guilt; and thus that which would be manifest if they would
be at the pains to make more diligent inquiry, does not come to light. God,
then, would not have them slumber nor take no notice of sinister reports, but
rather inquire diligently as to things which may have come to their cars, so
that no crime may remain unpunished. The same is the case as to witnesses; for
whilst it would be unjust to pronounce sentence on the testimony of one man,
still, if two or three will not suffice, there would be no end to litigation.
Fitly, then, has God prescribed to judges both that they shall not be rashly
credulous, and yet that they shall be content with the lawful number of
witnesses; but this point will be more largely treated of elsewhere in
commenting both on the Sixth and Ninth
Commandments.
7.
The hands of the witnesses
shall be first. It was not without
reason that God would have criminals put to death by the hand of those by whose
testimony they were condemned. The ancient people did not employ public
executioners, that there might be more solemnity, modesty, and reverence in the
infliction of punishments. This office he peculiarly enjoins upon the witnesses,
because the tongue of many is too hasty, not to say worse of it, so that they do
not hesitate to stab people verbally, when they would not dare to lay a finger
upon them. This, then, was an excellent remedy for the repression of light
accusations, not to admit the testimony of any, whose hand was not prepared to
execute the sentence. Stoning was indeed a sad and horrible kind of punishment;
but it is probable that God made choice of it because it required the
application of many hands. If hanging had not been in use, God would have
commanded in vain that the corpse of a man who had been hanged should be taken
down from the tree before sunset.
(<052123>Deuteronomy
21:23.) There were, therefore, other kinds of capital punishment; but when the
land was to be purged, as by a propitiation, by the death of the sinner, he was
to be stoned by the hands of the whole people, since it would have been cruel
for him to be slain by a lingering death, which would have been the case if they
had stoned him one after another. The reason why the people were commanded to
cast the stones with one consent was, that they might give proof of their zeal,
and manifest their great indignation that God's worship had been
violated.
The Third
Commandment
Exodus
20
Exodus
20:7
7. Thou shalt not take the name
of the Lord thy God in vain: for the Lord will not hold him guiltless that
taketh his name in vain. 7. Non sumes nomen Jehovae Dei tui in vanum:
quia non absolvet eum Jehova qui nomen suum sumpserit in
vanum.
its
repetition
Deuteronomy
5
Deuteronomy
5:11
11. Thou shalt not take the
name of the Lord thy God in vain: for the Lord will not hold him
guiltless that taketh his name in vain. 11. Non sumes nomen Jehovae
Dei tui in vanum: quia non absolvet Jehova eum qui nomen suum sumpserit in
vanum.
Exodus 20:7.
Thou shalt not take the
name. There is a manifest synecdoche
in this Commandment; for in order that God may procure for His name its due
reverence, He forbids its being taken in vain, especially in oaths. Whence we
infer on the other hand an affirmative commandment, that every oath should be a
testimony of true piety, whereby the majesty of God Himself should obtain its
proper glory. Moreover, it is clear that not only when we swear by God, His name
is to be reverently honored, but whenever mention of it is made. Thus in these
words He maintains His holiness not only in His word, but also in His works,
against all profane contempt of it. We shall soon see that to swear by God's
name is a species or part of religious worship, and this is manifest too from
the words of
<234523>Isaiah
45:23; for when he predicts that all nations shall devote themselves to pure
religion, he thus speaks, "As I live, saith the Lord, every knee shall
bow to me, and every tongue shall swear by
me."
f308 Now, if the bowing of the knees
be a token of adoration, this swearing which is connected with it is equivalent
to an acknowledgment that He is God. Since, then, reason dictates that the
species is put for the genus, we must see what is to be understood
by God's name, and by the adverb
awçl,
leshav. It is silly and childish to restrict this to the name
Jehovah,
f309 as if God's majesty were confined to
letters or syllables; but, whereas His essence is invisible, His name is set
before us as an image, in so far as God manifests Himself to us, and is
distinctly made known to us by His own marks, just as men are each by his own
name. On this ground Christ teaches that God's name is comprehended in
the heavens, the earth, the temple, the altar,
(<400534>Matthew
5:34,) because His glory is conspicuous in them. Consequently, God's name is
profaned whenever any detraction is made from His supreme wisdom, infinite
power, justice, truth, clemency, and rectitude. If a shorter definition be
preferred, let us say that His name is what Paul calls
to<
gnwsto>n, "that which may be known" of
Him.
(<450119>Romans
1:19.)
God's name, then, is taken in vain, not
only when any one abuses it by perjury, but when it is lightly and
disrespectfully adduced in proof of frivolous and trifling matters: I speak with
respect to oaths. In this, however, man's ingratitude is very gross, that when
God grants them His name, as if at their entreaty, to put an end to their
strifes and to be a pledge of their truth, still it flies promiscuously from
their mouths not without manifest disrespect. God will again condemn perjury in
the Fifth Commandment of the Second Table, viz., in so far as it offends against
and violates charity by injuring our neighbors. The aim and object of this
Commandment is different, i.e., that the honor due to God may be
unsullied; that we should only speak of Him religiously; that becoming
veneration of Him should be maintained among us. The word
awçl,
leshau, might indeed be translated "for falsehood," and in this sense we
shall see it used elsewhere; but since it often is equivalent to
µnj,
chinam, which means gratuitously, or in vain, this exposition seems to be
most appropriate. In this, too, fuller and richer instruction is contained,
viz., that men should not drag in His name in light matters, as in sport or
derision of Him, which cannot be done without insulting and profaning it. And
thus the holiness of God's name, which preserves us in His fear and in true
piety, is contrasted with the particle
awçl,
leshau. But since nothing is more difficult than to restrain men's
licentiousness in this respect, and to excuse or at least diminish the sin, the
slipperiness of the tongue is pleaded, its punishment is here denounced: that if
God's name is rashly exposed to reproach or contempt, He will avenge it. The
more hardened, therefore, in their licentiousness they may be, the less will be
their impunity; so far is depraved habit from diminishing the
guilt.
The Exposition of the Third
Commandment
Leviticus
19
Leviticus
19:12
12. And ye shall not, swear by
my name falsely, neither shalt thou profane the name of thy God: I am the
Lord. 12. Non jurabitis per nomen meum mendaciter, nec profanabis nomen
Dei tui: ego Jehova.
Deuteronomy
6
Deuteronomy
6:13
13. Shalt swear by his
name. 13. Per nomen ejus jurabis.
Deuteronomy
10
Deuteronomy
10:20
20. Swear by his
name. 20. In nomine ejus
jurabis.
Leviticus 19:12.
And ye shall not swear by my name
falsely. Although Moses is treating of
the duties of the Second Table, and had previously forbidden men to deal
fraudulently with their neighbors, he still adds this sentence by way of
confirmation. It may, however, be inferred from the second clause of the verse
that He directly had regard to the glory of God when he says, "Thou shalt
not profane the name of thy God." For raging greediness after gain causes the
avaricious and rapacious man not only to defraud men, but to become insolent to
God Himself. Moses, therefore, although he is professedly condemning the
falsehood and deceit whereby our neighbors are injured, at the same time takes
occasion to introduce the declaration that we must beware lest, whilst
covetousness impels us to do wrong, injury should be done not only to men but to
God Himself also. The word used here, however, is not
awç,
shau, as before, but
rqç,
sheker, which properly signifies deceitfulness; and therefore I have said
that it enjoins us to beware lest any one by his perjury should do any injury to
his neighbor; nevertheless, that this prohibition has direct reference to the
Third Commandment, since Moses especially insists on this point, that God's name
is profaned by perjury, and thus he not only inculcates integrity, but also has
regard to religion, that God's majesty may not be violated. The expression is
worthy of notice, "Thou shalt not pollute the name of God," because God,
who is eternal and immutable truth, cannot be more grossly insulted than by
being summoned as a witness to falsehood, which is assuredly a shameful and
wicked pollution. This was not regarded by the heathen, who, although they
pretended to reverence God's name in their oaths, yet made no scruple of
deceiving, if he whom they had promised deserved it. Thyestes in the poet says,
"I never have pledged my faith, nor do I pledge it to any faithless
person;"
f310 since his brother was a villain, he
considered that he lay under no valid obligation to him. This is as if God's
majesty were dependent upon men's deservings, so that it was allowable to call
Him to witness whilst we deal deceitfully. Let this, then, be our firm
conclusion, that in our oaths God is first to be regarded, whose holy name is
more precious than a hundred worlds.
Exodus
23
Exodus
23:13
13. And make no mention of the
name of other gods, neither let it be heard out of thy mouth. 13. Nomen
deorum alienorum non memorabitis, non audietur in ore
tuo.
13.
Make no mention of the name of
other gods. There is no sort of doubt
but that this declaration should be connected with the Third Commandment. Moses
explains that God's name is taken in vain and abused, if men swear by other
gods; for it is not lawful to refer the judgment of things unknown to any other
than the one true God. Consequently, the glory of the Deity is transferred to
those by whose name men swear. Therefore by the Prophet God pronounces a severe
denunciation, that He will destroy all those that swear by His name, and also by
Malcham,
(<360105>Zephaniah
1:5,) since thus the Jews mixed Him up with their idol, and so profaned His
holiness. In sum, since by swearing we profess that He is our God, whom we
declare to be both the knower of our hearts and the judge of our souls, the true
God justly claims this honor for Himself alone, inasmuch as the glory of His
name is detracted from, not only if we speak less reverently than we should of
Him, but also if we associate with Him such as may usurp a part of His rights.
And this more clearly appears from the two passages which we have adduced from
Deuteronomy, wherein the people are commanded to swear by the name of the one
God, which is equivalent to rendering to His sacred name in our outward
profession of service the unmixed reverence which it
deserves.
f311 Still God does not exhort the people to
indulge themselves freely in oaths, as if by frequent oaths they exercised
themselves in the duties of piety, but simply means that when there is occasion
for it or necessity, and a just cause shall demand it, they must swear in no
other way than by invoking Him alone as their witness and
judge.
Deuteronomy
23
Deuteronomy
23:21-23
21. When thou shalt vow a
vow unto the Lord thy God, thou shalt not slack to pay it: for the Lord thy God
will surely require it of thee; and it would be sin in thee. 21. Si votum
voveris Jehovae Deo tuo, non tardabis illud solvere: alioqui requirendo requiret
illud Jehova Deus tuus abs to, et erit in to
peccatum.
22. But if thou shalt forbear
to vow, it shall be no sin in thee. 22. Quod si abstinueris a vovendo,
non erit in to peccatum:
23. That which
is gone out of thy lips thou shalt keep and perform; even a
free-will-offering, according as thou hast vowed unto the Lord thy God, which
thou hast promised with thy mouth. 23. quod egressum fuerit e labiis tuis
observabis, et facies sicut vovisti Jehovae Deo tuo liberaliter, et sicut
loquutus es ore tuo.
21.
When thou shalt vow a
vow. The rule of vowing also pertains to
the keeping of the Third Commandment, since, by vowing, men exercise themselves
in the sanctification of God's name, and to promise anything to God is a kind of
swearing. For what between men is called a covenant or agreement, with respect
to God is a vow; and therefore it may be fitly called a sacred engagement, which
not only is made with God as its witness, but which is contracted with God
Himself. We have elsewhere cursorily touched upon certain oaths, such as that of
the Nazarites; but since that consecration was a part of God's worship, I have
placed it under the First Commandment. Nor indeed did Moses there treat directly
of the obligation itself of the vow, but of that exercise of piety which
stimulated the people to the pursuit of purity, sanctity, and sobriety. I have
followed the same course as to the free-will-offerings, which were certainly for
the most part votive, but I have considered what was the main thing in them
without much troubling myself as to what was accessory. But now under another
head Moses confirms what he taught before, that God's name was not to be taken
in vain; therefore he commands them to pay their vows, by withholding which the
glory of God's name is diminished, whilst He is Himself defrauded of His right,
and the promise ratified before Him is set at nought. Moreover, it is to be
observed that all the vows which were ever acceptable to God were testimonies of
gratitude, lest the recollection of His benefits should fail, forgetfulness of
which is too apt to steal over us. When, therefore, the saints were conscious of
tardiness or listlessness in proclaiming His goodness, they made use of this aid
and spur, as it were, to correct their sloth. Thus, when they asked anything of
importance from God, they were often accustomed to bind themselves by some
promise as a manifestation of their thankfulness. Such are the vows which Moses
commands to be solemnly and faithfully paid, that they might not cheat God when
they had escaped from peril or had obtained what they wished, whereas in their
anxiety they had been humbly suppliant. For we know with what facility or rather
levity many are hurried into making vows, who afterwards, with the same
fickleness, think little of breaking their
promise.
On this point, then, God justly rescues
His name from contempt, and to this end demands that what has been promised to
Him should be paid. But inasmuch as superstitious persons apply this, or rather
wrest it indiscriminately to all vows, their error must be refuted, so that we
may understand the genuine meaning of Moses. The Papists would have all vows
kept without exception, because it is written, "Thou shalt not slack to pay
whatever hath passed your lips." But a definition of vows must first be given,
or at least we must see what vows are lawful and approved by God; for if all
vows must be effectually kept, however rashly made, of old under the Law it
would have been right to kill their sons and daughters, to erect altars to
idols, and thus under this pretext the whole Law of God would have been entirely
brought to nought. Wherefore a distinction between vows must be laid down,
unless we wish to confound right and wrong. This then is the first point, that
nothing can be properly vowed to God, except what we know to be pleasing to Him;
for if "to obey is better than sacrifice,"
(<091522>1
Samuel 15:22,) nothing surely can be more absurd than to indulge ourselves in
the liberty of serving God, each according to his own fancy. If a Jew had vowed
that he would sacrifice a dog, it would have been sacrilege to pay that vow,
since it was forbidden by God's Law. But inasmuch as there is an intermediate
degree between that which God has expressly prescribed and forbidden, it might
be objected that it was allowable to make a vow in respect to things which are
called indifferent. My reply to this is, that since the principle ought always
to be maintained by the godly, that nothing is to be done without faith,
(<451423>Romans
14:23,)it must ever be considered whether a thing is agreeable to God's word,
otherwise our zeal is
preposterous.
f312
God formerly did not forbid many
things which He still was not willing to have offered to Him in worship; and so
now-a-days, although it would be lawful not to taste meat all our lifelong,
still if any one should vow perpetual abstinence with respect to it, he would
act superstitiously; since he would inconsiderately obtrude upon God what we
gather from His word that He does not approve. Wherefore if all our vows are not
reduced to this rule, there will be nothing in them right and sure. Another very
gross error in the Papists may also be condemned, viz., that they foolishly
promise God more than they can pay. Assuredly it is more than blind arrogance,
nay, diabolical madness, that a mortal man should wish to present as if it were
his, what he has not received; as if any one should vow that he would not eat
during his whole life, or should renounce sleep and the necessary supports of
life, by common consent he would be convicted of madness. No gift, then, can be
acceptable to God, except what He in His goodness has conferred upon us. But
what is done in the Papacy? Monks, and nuns, and priests, bind themselves to
perpetual celibacy, and do not consider that continency is a special gift; and
thus whilst none of them has regard to the measure of his ability, they
wretchedly abandon themselves to ruin, or envelop themselves in deadly snares.
Besides, every one should consider his vocation. A monk will vow himself to his
abbot, and throw off the paternal yoke: another, who was adapted for the
transaction of public business, will abandon his children under cover of the
monastic vow, and thus acquire immunity, Hence it appears, that whether a vow
should be kept or not, is to be estimated from the character of him that vows.
But a more gross and more common error is committed in respect to the object of
vows. I said above that the godly never made vows to God, except in testimony of
gratitude; whereas almost all the vows of the superstitious are so many
fictitious acts of worship, having no other aim than to propitiate God by the
expiation of sin, or to acquire favor meritoriously. I will not pursue at length
those more detestable hallucinations whereby they defile themselves and their
vows, when they substitute their idols in God's place; as for instance, when a
man vows
f313 an altar to Christopher or Barbara. To
sanction this barbarous impiety, this passage of Moses is alleged, which
certainly contains something quite different, viz., that those who vow to any
other being, pervert the worship of God; and in which also Moses takes it for
granted that a vow is not accounted legitimate, except what is made to God
Himself in accordance with the rules of religion and the prescription of the
Law. Thus in this exordium the doctrine is laid down, that guilt is incurred
unless what is promised is paid.
22.
But if thou shalt forbear to
vow. He confirms what he said, that they
would be guilty before God who have broken their promises to Him, because no
necessity compelled them to promise, and consequently that their guilt was
doubled, inasmuch as they chose rather to sin when it was at their option not to
vow. Thus Peter, reproving the faithlessness of Ananias and Sapphira,
says,
f314
"Who hath
compelled you to lie to the Holy Ghost? was not the field your own, which you
might have retained? but now to defraud God of part of the price, is impious
hypocrisy."
(<440504>Acts
5:4.)
Meanwhile God indirectly inculcates
sobriety in vowing, when He discharges them from it as a duty; as if He had
reminded them, that there was no reason why they should incur guilt by idly
promising what He does not require. And surely nothing is wiser than to be very
sparing of vows; since those who run into them inconsiderately, either presently
repent of them, or else pay them in a servile manner, as if it were a task to
which they are driven by force, and not without annoyance and disgust, and thus
destroy the grace of the act. As to the words, "that which is gone out of
thy lips," they do not refer to the ceremony, on which the Jew's as usual too
unscrupulously insist; but He puts a restraint by them on vowing, to which we
are of ourselves but too much inclined. Whence it is said in
<196613>Psalm
66:13, 14,
"I will go into
thy house with burnt-offerings; I will pay these my vows, which my lips have
uttered, and my mouth hath spoken, when I was in
trouble;"
although the Prophet intimates that in
his sore straits he had always retained his composure and presence of mind, so
as expressly to implore God's help, and to manifest his constancy and confidence
by making vows, still it is signified at the same time that he did not
precipitately utter empty words, but spoke with serious reflection. And indeed
since the tongue of many is too voluble, and goes before their heart, the main
obligation of vows is not to be sought in the act of their utterance; but, to
make them truly complete, a mutual agreement is required between the heart and
tongue. The same expression will often occur again; and its repetition shews
that it is meant to remove the scruples of the weak,
lest
f315 as soon as any desire to vow shall have
entered their minds, they should fancy that it imposes a religious obligation.
We know that among heathen nations, in the solemn dedication of their temples, a
priest was appointed who
should
f316 first recite the words; by which
ceremony they were reminded that nothing is duly offered to God except He
Himself should dictate it, as it were. I allow that this reason was but little
considered by them; nevertheless, by their example, God would condemn all
levity, or inconsiderate fervor in sacred offerings.
Leviticus
27
Leviticus 27:1-25,
27-29
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 a man shall make a singular vow, the persons
shall be for the Lord by thy estimation. 2. Alloquere filios
Israel, et die els, Vir quum separaverit votum animarun secundum estimationem
tuam Jehovae.
3. And thy estimation
shall be of the male from twenty years old even unto sixty years old, even thy
estimation shall be fifty shekels of silver, after the shekel of the
sanctuary. 3. Erit aestimatio tua pro masculo, a filio viginti annorum
usque ad fillum sexaginta annorum, erit aestimatio tua quinquaginta siclorum
argenteorum, secundum siclum
sanctuarii.
4. And if it be a
female, then thy estimation shall be thirty shekels. 4. Quod si foemina
fuerit, erit aestimatio triginta
siclorum.
5. And if it be from
five years old even unto twenty years old, then thy estimation shall be of the
male twenty shekels, and for the female ten shekels. 5. Si autem a filio
quinque annorum usque ad filium viginti annorum, erit aestimatio tua pro masculo
viginti siclorum, pro foemina vero decem
siclorum.
6. And if it be from a
month old even unto five years old, then thy estimation shall be of the male
five shekels of silver, and for the female thy estimation shall be three
shekels of silver. 6. Si vero a filio mensis usque ad fillum quinque
armorurn, erit aestimatio tua pro masculo, quinque siclorum argenteorum,pro
foemina vero aestimatio tua erit trium siclorurn
argenteorum.
7. And if it be from
sixty years old and above, if it be a male, then thy estimation shall be
fifteen shekels, and for the female ten shekels. 7. At si a filio
sexaginta annorum, et supra, si pro masculo, erit aestimatio tua quindecim
siclorum, et pro foemina decem
siclorum.
8. But if he be poorer than
thy estimation, then he shall present himself before the priest, and the priest
shall value him; according to his ability that vowed shall the priest value
him. 8. Quod si panperior est quam ut aestimationem tuam possit solvere,
tune statuct ilium coram sacerdote, et aestimabit eum sacerdos: secundum quod
apprehenderit marius voventis, aestimabit eum
sacerdos.
9. And if it be a
beast, whereof men bring an offering unto the Lord, all that any man
giveth of such unto the Lord shall be holy. 9. Si autem animal
voverit de quo offernut oblationem Jehovae, onme de quo dederit Jehovae erit
sanctitas.
10. He shall not alter it,
nor change it, a good for a bad, or a bad for a good: and if he shall at all
change beast for beast, then it and the exchange thereof shall be
holy. 10. Non mutabit illud, neque commntabit illud, melius deteriore,
aut deterius meliore: quod si commutando commutaverit animal animali, et illud
et commutatio ejus erit sanctitas.
11.
And if it be any unclean beast, of which they do not offer a sacrifice
unto the Lord, then he shall present the beast before the priest; 11. Si
autem fuerit quodlibet animal immundum, de quo non offerunt oblationem Jehovae
tunc statuet animal coram sacerdote.
12.
And the priest shall value it, whether it be good or bad: as thou valuest it,
who art the priest, so shall it be. 12. Aestimabitque illud
sacerdos, sive bonum sit, sive malum, secundum aestimationem tuam sic
erit.
13. But if he will at all redeem
it, then he shall add a fifth part thereof unto thy
estimation. 13. Si vero redimendo redemerit illud, addet quintam ejus
partem ultra aestimationem tuam.
14. And
when a man shall sanctify his house to be holy unto the Lord, then the
priest shall estimate it, whether it be good or bad: as the priest shall
estimate it, so shall it stand. 14. Vir autem quum consecraverit domum
suam consecrationem Jehovae, aestimabit earn sacerdos, sive bona sit, sire roma:
secundum quod aestimaverit earn sacerdos, sic
manebit:
15. And if he that sanctified
it will redeem his house, then he shall add the fifth part of the money
of thy estimation unto it, and it shall be his. 15. Si autem consecrans
redemerit domum suam, addet quintam partem pecuniae aestimationis tuae super
earn, et illius erit.
16. And if a man
shall sanctify unto the Lord some part of a field of his possession, then
thy estimation shall be according to the seed thereof: an homer of
barley-seed shall be valued at fifty shekels of silver. 16. Si
vero de agro possessionis suae consecraverit quis Jehovae, erit aestimatio tua
secundum sementem ejus, semen cori hordeorum quinquaginta siclis argenteis
sestimabitur.
17. If he sanctify his
field from the year of jubilee, according to thy estimation it shall
stand. 17. Quod siab anno jubilaei consecraverit agrum suum, secundum
aestimationem tuam manebit.
18. But if
he sanctify his field after the jubilee, then the priest shall reckon unto him
the money according to the years that remain, even unto the year of the
jubilee, and it shall be abated from thy estimation. 18. Si vero post
jubilaeum consecraverit agrum suum, tum supputabit cum eo sacerdos pecuniam
secundum annos qui reinanent usque ad annum jubilaei, et detrahetur de
aestimatione tua.
19. And if he that
sanctified the field will in any wise redeem it, then he shall add the fifth
part of the money of thy estimation unto it, and it shall be assured to
him. 19. Si autem redimendo redimat agrum qui consecravit ipsum, addet
quintam partem pecuniae aestimationis tuae super eam, et manebit
el.
20. And if he will not redeem the
field, or if he have sold the field to another man, it shall not be redeemed any
more. 20. Si vero non redemerit agrum, et si vendiderit agrum viro
alteri, non redimet ultra:
21. But the
field, when it goeth out in the jubilee, shall be holy unto the Lord, as a field
devoted; the possession thereof shall be the priest's. 21. Sed erit ager
quum egredietur jubilaeus, sanctitas Jehovae, sicut ager anathematis: sacerdoti
erit possessio ejus.
22. And if a man
sanctify unto the Lord a field which he hath bought, which is not of
the fields of his possession; 22. Si vero agrum emptum a se qui non erat
de agro possessionis suae, consecraverit
Jehovae:
23. Then the priest shall
reckon unto him the worth of thy estimation, even unto the year of the
jubilee: and he shall give thine estimation in that day, as a holy thing
unto the Lord. 23. Tunc supputabit illi sacerdos numerum aestimationis
tuae usque ad annum jubilaei, dabitque aestimationem tuam in die illo
sanctitatem Jehovae.
24. In the year of
the jubilee the field shall return unto him of whom it was bought, even
to him to whom the possession of the land did belong. 24. In
anno jubilaei revertetur ager ad eum a quo emerat ipsum, ad eum eujus erat
possessio terrae.
25. And all thy
estimations shall be according to the shekel of the sanctuary: twenty gerahs
shall be the shekel. 25. Omnis autem aestimatio tua erit secundum siclum
sanctuarii: viginti obolorum est
siclus.
27. And if it be of an
unclean beast, then he shall redeem it according to thine estimation, and
shall add a fifth part of it thereto: or if it be not redeemed, then it
shall be sold according to thy estimation. 27. Si vero fuerit ex
animalibus immundis, redimet juxta aestimationem tuam, et addet quintam partem
ejus ultra eam, et si non redimatur, vendatur juxta aestimationem
tuam.
28. Notwithstanding, no devoted
thing that a man shall devote unto the Lord, of all that he hath, both of
man and beast, and of the field of his possession, shall be sold or redeemed:
every devoted tiling is most holy unto the Lord. 28. Veruntamen
omne anathema quod consecrabit aliquis Jehovae ex onmibus quae habet, de
hominibus et animalibus, et de agris possessionis suae, non vendetur neque
redimetur. Omne enim anathema sanetitas sane titatum erit
Jehovah.
29. None devoted, which shall
be devoted of men, shall be redeemed; but shall surely be put to
death. 29. Omne anathema quod consecrabitur de hominibus non redimetur:
moriendo morietur.
1.
And the Lord spake unto
Moses. In this chapter Moses shews in
what manner and at what price what once has been offered is to be redeemed,
supposing that the vows cannot be conveniently paid. Now it is to be observed,
that among the ancient people there were two modes of consecration, the one by
anathema, which the Hebrews call
µrj,
cherem, the other for the use of the temple, and other exercises of
religion. The anathema
f317 might be made of unclean animals, and
other unholy things, as we may see in respect to the city of Jericho, and
similar instances; but it was not properly allowable to make vows, except of a
clean man or animal, or something else which might be appropriated in the
service of God. Thus of their flocks they vowed goats and sheep; of their herds,
oxen or calves, that they might experience God's goodness in their fecundity. If
a person was aggrieved at being without offspring, in asking it of God he
offered in his vow his son, or daughter; on which ground Samuel, before he was
conceived in the womb, was dedicated to God.
(<090122>1
Samuel 1:22.) If any one had a weakly child born to him, or if one of his
children was very ill, or if he himself was in any difficulty, it was customary
to have resort to vows, that God might protect what was dedicated to Him. Nor
can it be doubted but that many abused this and fell into foolish practices; but
God tolerated these errors as long as they were not opposed to His Law.
Moreover, since it often happens that those who are under the obligation of a
vow change their minds, and are not very eager and ready to pay it, nay,
discharge it with much pain and unwillingness; God permitted that what was
promised might be redeemed at a certain price, in order that their offerings
might be voluntary. By the imposition of this ransom, which was of the nature of
a fine, rashness was punished, and future inconsideration prevented, so that
they might consider well what they were about before they made their vow, and
that it might not be disagreeable to them to stand by their promises. Besides,
it is to be remarked, that these vows were confirmed, not because they were
altogether pleasing to God, but lest the people should accustom themselves to
impious contempt of Him, if the deceiver might with impunity refuse God what he
had promised, Moses first treats of persons; and estimates a male at fifty
shekels of the sanctuary from twenty-five years of age to sixty; since this is
the best time of life in which a man's work is profitable. A woman he estimates
at thirty shekels; since for the most part less profit is made by a woman than a
man; and although it might occur that some women would be much more valuable
than men, since sometimes women are found to be industrious, prudent, discreet,
and strong to labor, whilst men are idle, dull, lazy, and weak, still a general
law must needs be given, for the examination would have been too difficult if
each individual was to be estimated according to their good qualities. God then
does not pay exact attention to the merits of each, but is contented with the
common calculation. He then lays down rules as to an earlier age, viz., from
five to twenty, and rates the male at twenty shekels, the female at ten. He
afterwards descends to infants, and appoints the price of a male from one month
to five years, at five shekels, and a female at three. Fourthly, he estimates
those who are more than sixty, the male at fifteen shekels, the female at ten;
since old age debilitates the vigor both of mind and body, and gradually
destroys it. In the fifth place, an exception is made lest the poor should be
burdened beyond their slender means, that the priest should diminish the price
as much as he saw fit. Still this diminution had reference also to the rich, if
the person to be redeemed was not worth the ordinary price, though it appears
that God here especially makes a provision for the poor from the words,
"according
f318 to what the hand of him that vowed shall
attain;" by which clause
Moses
f319 is wont to express poverty, or want,
because the poor and needy are not supplied with sufficient for their
desires.
11.
And if it be any unclean
beast. Moses now, in the second place,
treats of brute animals; which God commands to be sacrificed to Him, if they are
suitable for it, and does not suffer the vow to be altered. But if they be
imperfect or unclean, He lays down the rule for their redemption. But the
question here arises, How it can be allowable to vow what God had forbidden to
be offered to Him, and so had prohibited from being brought into the temple, as
being unclean? Surely if it had entered into any one's mind to sacrifice an
unclean animal, the superstition would be rejected, nay, there would be need of
expiation. But here, in my opinion, another kind of offering is adverted to,
which did not vitiate the sacrifices and service of God by being contrary to the
injunctions of His Law. There was therefore nothing strange in His accepting
such a vow, though He punishes its levity by a pecuniary fine. Besides, suppose
a strong and well-tried horse was in danger, his master made a vow that if it
were saved he would be bound to pay its price; and so also in the other cases.
To vow was nothing else than to commit to God's faithfulness and protection
whatever they wished to be preserved. Hence the too great commonness of vows,
which still it was necessary to discharge in some way, lest God's sacred name
should be exposed to ridicule. This estimation God left to the arbitration of
the priest. But if an animal might be offered in sacrifice, no redemption was
allowed; and if any one had substituted another animal, or paid the price of it,
he was punished for his fraud, for both (i.e., the animal, and its
substitute or price) were consecrated to God. The estimation, which is imposed
upon one who had vowed, is irreversible, since God simply commands the
Israelites to stand by the judgment of the priest, and to abide by the taxation,
as it is called, enjoined upon them as a fixed rule; and, besides, they were to
add a fifth part, as an additional fine, to the price appointed by the
priest.
14.
And when a man shall sanctify
his house. A third kind of vows follows,
viz., the consecration of houses and lands; under which head also an alternative
is appointed, so that religion may not be despised, and still the just
possessors should not be driven from their houses, or the lands be rendered
useless from the want of cultivation. Those persons vowed their houses, who
sought of God for themselves and families that they might inhabit them in
health, and safety, and in general prosperity; and he who wished to obtain
fertility for his fields, vowed one of ten or twenty acres. Undoubtedly
superstitious prayers were sometimes mixed up with this exercise of piety, as if
they might acquire favor for themselves by making a bargain with God. Still,
inasmuch as the thing was not wrong in itself, God indulgently bore with the
errors which could not be very easily corrected, lest, in His hatred of them, He
might altogether abolish what was useful and laudable. Hence the redemption both
of house and land was permitted. But if any one had committed fraud in selling a
piece of land that was vowed, a heavier punishment is added, i.e., that
he should go without it for ever. We shall speak more fully elsewhere of the
year of jubilee.
f320 At present this must be observed, that,
lest the partition of land made by Joshua should ever be altered, since God had
clearly shewn that it was done by His authority, God recalled each of the tribes
every fiftieth year to their original share, and thus entirely restored the
possessors whom poverty had driven out. In proportion, then, to the closeness or
remoteness of that year, since possession would be so much the shorter or
longer, land was cheap or dear. God does not here measure the fields by the pole
or chain, but estimates them simply, as among a rude people, by the seed; viz.,
if a field in sowing takes a
homer
f321 of barley, it shall remain in the hands
of its possessor if he pays fifty shekels of the sanctuary. We have elsewhere
seen that these were double the ordinary shekel. But since vows were often made
in the middle or towards the end of the jubilee, a distinction is stated; and
God commands the priests to take the time into consideration, and the nearer the
jubilee-year may be to diminish so much of the price. Where, however, a fraud
had taken place, God would not have the honest purchaser ejected; but, when the
jubilee was over, He assigned the field, which had been held for a time in
sacrilege, to the priests for ever. Moses compares this consecration to an
anathema, which the Hebrews call
µrj,
cherem,
f322 a word whose radical meaning is
destroying or abolishing; for which reason the Latins take a
"devoted" thing in a bad sense, as what is destined to final destruction.
The law is then extended to lands which had been sold, and which, in the year of
jubilee, returned to their former owners; because the first allotment of the
land was then wholly restored. For these fields God commands a price to be paid,
upon a calculation of the time, so that only the produce and not the fee should
be taken into account.
Now, since people have
improperly and in foolish mimicry imitated the vows which God permitted to the
Jews under the Law, so the Pope, in providing for their redemption, has dared in
his diabolical arrogance to rival God. The titulus
f323 is well-known in the Third Book of
Decretals; "De voto, et ejus redemptione;" wherein its concocter,
whoever he was, has so sought to impose upon the world with his shameless
nonsense, as not to hesitate to heap together directly contradictory sentences;
and even if there were no contradictions there, still nothing is laid down
except how votive pilgrimages are to be redeemed, which plainly appear from
Christ's declaration to be wrong since the preaching of the gospel.
(<430421>John
4:21.) And assuredly it was a marvellous fascination of the devil, that what was
said under the Law as to the payment of vows at Jerusalem, should be transferred
to Christians, when Christ had pronounced that the time had come when the true
worshippers without distinction of place should worship God everywhere in spirit
and in truth. If the hired
wranglers
f324 of the Pope object that the same rule
obtains in the redemption of vows, since a remedy or mitigation must not be
denied, if any should be too burdensome or grievous, I answer, that men act
wickedly, when they wrest to themselves what God has reserved for His own
discretion; for neither under the Law of old was it allowable for a mortal man
to alter a vow, unless by His permission. If again they object, that the
judgment was given to the priests, here their folly is twice refuted; since they
cannot shew that they have been appointed judges; nor can they escape from the
accusation of temerity, since without any command they pronounce as to this
redemption of vows, whereas the priests of old advanced nothing except from
God's mouth, and according to the fixed rule here laid
down.
The exception as to the firstlings and the
tithes sufficiently proves that some vows were illicit, and such as God
repudiates; and therefore that they must not be made indiscriminately, for it
would have been a mere work of supererogation to vow to God what He had already
made His own; as we have shewn
elsewhere,
f325 where I have inserted this passage. With
respect to what is said of the anathema, it must not be understood
generally, since it was not lawful to subject a man to it, unless he were worthy
of death. This, then, must be restricted to their enemies, whom they were
otherwise at liberty to destroy; a notorious example of which was the city of
Jericho, with its inhabitants and spoils. Now, since whatever was brought under
this anathema was devoted and accursed, God would have it destroyed, nor
does He allow of any compensation. Wherefore they anathematized their fields I
do not understand, unless perhaps they wished to expiate some crime whereby
pollution was contracted.
Numbers
30
Numbers
30:1-16
1. And Moses spake unto the
heads of the tribes concerning the children of Israel, saying, This is
the thing which the Lord hath commanded. 1. Et loquutus est Moses ad
capita tribuum in Israel, dicendo: Hic est sermo quem praecepit
Jehova.
2. If a man vow a vow unto the
Lord, or swear an oath to bind his soul with a bond; he shall not break his
word, he shall do according to all that proceedeth out of his mouth. 2.
Vir qui voverit votum Jehovae, aut juravefit jusjurandum, quo constringendo
constrinxerit animam suam, ne violet verbum suum: sed secundum omne quod
egressum fuerit ex ore ejus, faciat.
3.
If a woman also vow a vow unto the Lord, and bind herself by a bond,
being in her father's house in her youth; 3. Mulier autem si
vovetit votum Jehovae, et constringendo constrinxerit in domo patris sui in
pueritia sua:
4. And her father hear her
vow, and her bond wherewith she hath bound her soul, and her father shall hold
his peace at her; then all her vows shall stand, and every bond wherewith she
hath bound her soul shall stand. 4. Et audierit pater ejus votum ipsius,
et oblationem qua adstrinxit animam suam, et tacuerit ei (vel ad eam) pater
ejus, stabilia erunt omnia vota ejus, omnisque obligatio qua constrinxit animam
suam stabilietur.
5. But if her father
disallow her in the day that he heareth; not any of her vows, or of her bonds
wherewith she hath bound her soul, shall stand; and the Lord shall forgive her,
because her father disallowed her. 5. Si autem irritum fetetit pater ejus
illo die quo audierit omne votum ab ea factum, et obligationem ejus quibus
constrinxerit animam suam, non stabilietur: et Jehova parcet el, quia pater ejus
irritum fecerit.
6. And if she had at
all an husband when she vowed, or uttered ought out of her lips, wherewith she
bound her soul; 6. Quod si fuerit sub viro, et fuerint vota ejus super
eam, aut prolatio labiorum qua constrinxerit animam
suam:
7. And her husband heard it,
and held his peace at her in the day that he heard it; then her vows
shall stand, and her bonds wherewith she bound her soul shall stand. 7.
Et audierit maritus eius, et die quo audivit tacuerit el: tunc stabilietur vota
ejus, et obligationes quibus constrinxerit animam suam
stabilientur.
8. But if her husband
disallowed her on the day that he heard it; then he shall make her vow
which she vowed, and that which she uttered with her lips, wherewith she bound
her soul, of none effect; and the Lord shall forgive her. 8. Quod si quo
die audivit marl tus ejus irritum id fecerit, et dissolverit vota ejus quae
erant super eam, et prolationem labiorum ejus relaxaverit, qua constrinxerat
animam suam, tunc Jehova propitius illi
erit.
9. But every vow of a widow, and
of her that is divorced, wherewith they have bound their souls, shall stand
against her. 9. Votum autem omne viduae et repudiatae quo constrinxerit
animam suam, stabilietur super eam.
10.
And if she vowed in her husband's house, or bound her soul by a bond with an
oath; 10. Porro si in domo mariti sui votum fecerit, aut constringendo
constrinxerit animam per jusjurandum:
11
And her husband heard it, and held his peace at her, and
disallowed her not: then all her vows shall stand, and every bond wherewith
she bound her soul shall stand. 11. Et maritus ejus audierit et tacuerit
ei, nec irritum fecerit illud: tune stabilientur omnia ejus vota, et omnis
obligatio qua eonstrinxerit animam suam
stabilietur.
12. But if her husband hath
utterly made them void on the day he heard them; then whatsoever
proceeded out of her lips concerning her vows, or concerning the bond of her
soul, shall not stand: her husband hath made them void: and the Lord shall
forgive her. 12. Quod si dissolvendo dissolverit illa maritus ejus, quo
die audivit omnem prolationem labiorum ejus, ad vota ejus, et obligationem
animae ejus, non stabilietur; maritus ejus dissolvit ea, et Jehova propitius
erit el.
13. Every vow, and every
binding oath to afflict the soul, her husband may establish it, or her husband
may make it void. 13. Omne votum, et omnejusjurandum obligationis ad
affligendam animam maritus ejus stabiliet, et maritus ejus
dissolvet.
14. But if her husband
altogether hold his peace at her from day to day; then he establisheth all her
vows, or all her bonds, which are upon her: he confirmeth them, because
he held his peace at her in the day that he heard them. 14. Sin
tacendo tacuerit maritus ejus a die in diem, tune stabiliet omnia vota ejus, et
omnes obligationes ejus: quae sunt super eam, stabiliet, quia tacuit ei quo die
audivit.
15. But if he shall anywise
make them void after that he hath heard them; then he shall bear her
iniquity. 15. Quod si dissolvendo dissolverit, ea postquam audierit,
portabit iniquitatem illius.
16. These
are the statutes which the Lord commanded Moses, between a man and his
wife, between the father and his daughter, being yet in her youth in her
father's house. 16. Haec sunt statuta quae praecepit Jehova Most inter
virum et uxorem ejus, inter patrem et filiam ejus quae est in pueritia in domo
patris sui.
1.
And Moses
spake. Moses teaches in this chapter
that the vows which were made by persons who were not free, were not held good
before God; and although no mention is made of male children, still, as their
condition was the same, it seems that by synecdoche they must be included
with the daughters and wives, unless perhaps God chose to pay regard to the
weaker sex. But since He permits females, who were not under their father's
power, to make vows in spite of their sex, nor does He make it to be an excuse
for levity or thoughtlessness, it seems that the object proposed was, that the
right of the father over his children as well as of the husband over the wife,
should be maintained inviolate.
2.
If a man vow a
vow. Wishing to modify the general law,
lest any one should think that there was any contradiction in this exception, he
begins by repeating the law itself, that every one should faithfully pay
whatever he had vowed; as much as to say, that this stands good, but that
he only refers to such as are their own masters; and that women or girls who are
under the power of another, were not free to make vows without the concurrence
of their fathers' or husbands' consent. This preface, however, must be
understood, as I have already pointed out, of lawful vows, whereby neither is
religion corrupted nor the holiness of God's name profaned. And assuredly,
unless what we offer is acceptable to God, there can be no obligation on the
conscience. Moreover, since there is here a distinction made between males and
females, it may be probably conjectured that boys of ten years old, although
still united with their family, are bound by their promises; and therefore I
will not pertinaciously contend about this, because it is better to leave
undecided whatever is doubtful, and disputable, as it is commonly called,
on either side.
3.
If a woman also
vow. He now proceeds to the point
of which he proposed to treat, i.e., that vows made by persons who are
not their own masters do not hold good; and he mentions two cases. For, in the
first place, he teaches that if a daughter, whilst living with her
father, has vowed anything without his knowledge, it is of no force. He lays
down the same rule, if the father, hearing the vow, has disallowed it; but if he
has held his peace, it is declared that his silence is equivalent to consent.
Hence we gather that all those who are possessed of power do not do their duty
unless they frankly and discreetly express their opposition whenever anything
displeases them; since their connivance is a kind of tacit approbation. In the
second place, he treats of married women, whose vows, made in the absence
or with the disapproval of their husbands, he commands to be of none effect; but
if the husbands have known of them, and been silent, he obliges their
performance. For many deceptions might have thus arisen; since it is usual with
many when they wish to gratify their wives, to conceal their opinion for the
time, but, when the period of actual performance arrives, to elude what may have
been promised. But unless they use their privilege in proper time, God would
have them bear the punishment of their servile indulgence and dissimulation; but
because women are often urged to deceive by their levity and inconstancy, this
danger is also anticipated. It may also
happen
f326 that a woman, when subject to her
husband, may make a vow in the precipitate fervor of her zeal, and when he is
dead, may retract it under the specious pretext that she was not then free and
her own mistress; the same thing may occur when a divorced woman shall bind
herself, and then when she has married, shall appear to herself to be released.
Since instances of this wicked change of mind are too frequent, no wonder that
this special precaution should be added, to prevent frauds. Wherefore God
declares that the period when the vow was made is to be considered, so that they
are no less liable than as if their condition had remained the same. He
therefore condemns to the performance of their vow those women who have been
emancipated from their fathers' authority by marriage, and also who have been
set free by death or divorce; yet it appears from the last verse of the chapter,
that two exceptions, modifying the general law, are here peculiarly treated
of.
5.
But if her father disallow
her. The expression is remarkable,
"And the Lord shall forgive her," whereby Moses gently reproves the
foolish thoughtlessness of the girl; and soon afterwards the same thing is
spoken of married women. And surely their rashness is worthy of reprehension, if
unmindful of their condition, they, as it were, shake off the yoke and hastily
commit themselves. God therefore hints that they are not without blame; but lest
they should be tormented by secret remorse, He removes every scruple, declaring
that He will forgive, if the performance of the vow shall have been prevented in
any other quarter. When the dissent of the father or the husband is required on
the same day, it is tantamount to saying that what they have once approved of
cannot be disallowed. Further, to "hold his peace" to a wife or daughter,
signifies that he does not oppose, but give by silence a token of
consent.
9.
But every vow of a
widow. I have stated why widows are
expressly named, viz., lest a woman should think that by a second marriage she
would escape, as being no longer free, and again under the yoke; since by such
subtle excuses people often extricate themselves. No other subject is referred
to down to the end of the last verse but one; for they have made a very gross
mistake, who interpret it as applying to a family and its
master.
f327 The subject itself certainly does not
admit of such an explanation; and the words of Moses forbid it: so that it is
the more surprising that persons skilled in the Hebrew language have not seen
the matter clearly.
Political Supplements to the Third
Commandment
Leviticus
24
Leviticus 24:15,
16
15. And thou shalt speak unto the
children of Israel, saying, Whosoever curseth his God shall bear his
sin. 15. Ad filios Israel loqueris, dicendo: Homo qui maledixerit Dec
sue, portabit scelus suum.
16. And he
that blasphemeth the name of the Lord, he shall surely be put to death, and
all the congregation shall certainly stone him: as well the stranger, as he
that is born in the land, when he blasphemeth the name of the Lord, shall
be put to death. 16. Et qui transfixerit nomen Jehovae, morte moriatur:
lapidando lapidabit eum universus coetus, sive indigena fuerit, sive peregrinus,
quum transfixerit nomen,
moriatur.
15.
And thou shalt speak unto the
children of Israel. Hence it now more
clearly appears that the object of the Third Commandment was that God's holy
name should be honored with the respect and veneration which it deserves, since
the insult whereby it is violated is condemned to capital punishment. By the
expression "cursing," Moses designates all profane and impure words which
tend to brand it with dishonor; as if any one should accuse God either of
injustice or cruelty; or should assail Him with blasphemies; or designedly
detract from His glory either in anger or wantonness, since many, when
exasperated, launch forth horrible blasphemies, whilst others make a parade of
their audacity by scoffing at Him. The second verb, which is twice repeated in
the next verse,
bqn,
nakab,
f328 means in Hebrew to hollow out or
perforate, and metaphorically to unfold, thus the Latins say that what is
thoroughly brought out is "enucleated." The source of the metaphor as applied to
contumely is not very dissimilar. The translation "he who shall have expressed,"
which some give, is lame; to me the word "transfix" seems to be very suitable in
the present passage, nor are the Latin phrases proscindere or lacerate
very different. As to the meaning there is tolerable agreement, i.e.,
that God would not have His holy name disrespectfully traduced; and
assuredly it is insupportably impious when the tongue of mortal man, which was
created to celebrate the praises of God, is employed in insulting Him.
The kind of death is also appointed, when He commands the offender to be stoned
by the whole people, so that all may learn from the sight that such a monster
should be annihilated as contaminating the earth. God also would prove the zeal
of His people, by calling them all forth in defense of His glory, and arming
them for vengeance. Moreover, He did not subject to this punishment the Jews
only, who professed to be His worshippers, but also strangers who were dwelling
in the land in the exercise of their business; viz., that they might more
severely punish the crime in His own servants who were less
excusable.
The Fourth
Commandment
Exodus
20
Exodus
20:8-11
8. Remember the sabbath-day,
to keep it holy. 8. Recordare diei Sabbathi, ut sanctifices
eum:
9. Six days shalt thou labor, and
do all thy work: 9. Sex diebus operaberis et facies universum opus
tuum.
10. But the seventh day is the
sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor
thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy
cattle, nor thy stranger that is within thy gates: 10. Dies autem
septimus Sabbathum Jehovae Dei tui est. Non facies ullum opus, tu, et filius
tuus, et filia tua, servus tuus, et ancilla tua, et inquilinus tuus qui est in
portis tuis:
11. For in six days the
Lord made heaven and earth, the sea, and all that in them is, and rested
the seventh day: wherefore the Lord blessed the sabbath-day, and hallowed
it. 11. Quoniam sex diebus fecit Jehova coelum et terram, mare et
quaecunque in illis sunt, et quievit die septimo: propterea benedixit Jehova
diem sabbathi, et sanctificavit eum.
its
repetition
Deuteronomy
5
Deuteronomy
5:12-15
12. Keep the sabbath-day to
sanctify it, as the Lord thy God hath commanded thee. 12. Observa diem
Sabbathi ut eum sanctifices, quemadmodum praecepit Jehova Deus
tuus.
13. Six days thou shalt labor, and
do all thy work; 13. Sex diebus operaberis, et facies universum opus
tuum: dies autem septimus sabbathum est Jehovae Dei
tui.
14. But the seventh day is
the sabbath of the Lord thy God: in it thou shalt not do any work,
thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant,
nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is
within thy gates; that thy man-servant and thy maid-servant may rest as well
as thou. 14. Non facies ullum opus tu, et filius tuns, et asinus tuus,
quodvis jumentum tuum, et inquilinus tuus qui est in portis tuis, ut quiescat
servus tuus et ancilla tua sicut tu.
15.
And remember that thou wast a servant in the land of Egypt, and that the
Lord thy God brought thee out thence through a mighty hand, and by a
stretched-out arm: therefore the Lord thy God commanded thee to keep the
sabbath-day. 15. Ac recordare quod servus fueris in terra Aegypti, et
eduxerit to Jehova Deus tuus inde per manum fortem et brachium extentum. Idcirco
praecepit Jehova Deus tuus ut facias diem sabbathi.
Exodus 20:8.
Remember the
Sabbath-day. The object of this
Commandment is that believers should exercise themselves in the worship of God;
for we know how prone men are to fall into indifference, unless they have some
props to lean on or some stimulants to arouse them in maintaining their care and
zeal for religion. Under the Second Commandment we have already indeed made some
remarks on the outward profession of piety, and under the First also brief
mention has been made of some festivals, inasmuch as in the passover and the
offering of the first-fruits the people devoted themselves to God, as if by a
solemn repetition of the covenant. Many also of the ceremonies which we have
explained had an affinity to the Sabbath. Yet it is not without good cause that
God has appointed a special place to the Sabbath as well as to the other
festivals; and although there is a connection between the observance of the
Sabbath and the tabernacle with its sacrifices, and the priesthood itself, still
it was advisedly done that the festivals should be separately appointed, that by
their aid the people might be the more encouraged to maintain the unity of the
faith and to preserve the harmony of the Church. Meanwhile, the mutual
connection between the sanctuary and the Sabbath is evident from what has been
already said. God indeed would have it to be a notable symbol of distinction
between the Jews and heathen nations. Whence, too, the devil, in order to
asperse pure and holy religion with infamy, has often traduced the Jewish
Sabbath through froward tongues. But the better to shew what there is peculiar
in this Commandment, and what is its difference from the First, we must remember
the spiritual substance of the type; for not only did God prescribe certain days
for the holding of assemblies, in which the people might give attention to
sacrifices, prayers, and the celebration of His praise; but He placed before
their eyes as the perfection of sanctity that they should all cease from their
works. Surely God has no delight in idleness and sloth, and therefore there was
no importance in the simple cessation of the labors of their hands and feet;
nay, it would have been a childish superstition to rest with no other view than
to occupy their repose in the service of
God.
f329 Wherefore, lest we should make any
mistake in the meaning of this Commandment, it is well to remember its analogy
and conformity with the thing it signifies; i.e., that the Jews might
know that their lives could not be approved by God unless, by ceasing from their
own works, they should divest themselves of their reason, counsels, and all the
feelings and affections of the flesh. For they were not forbidden without
exception from the performance of every work, since they were required both to
circumcise their children, and to bring the victims into the court, and to offer
them in sacrifice on that day; but they were only called away from their own
works, that, as if dead to themselves and to the world, they might wholly devote
themselves to God. Wherefore, since God declares elsewhere by Moses, and again
by Ezekiel, that the Sabbath is a sign between Him and the Jews that He
sanctifies them,
(<263113>Ezekiel
31:13;
<262012>Ezekiel
20:12,) we must see what is the sum of this sanctification, viz., the death of
the flesh, when men deny themselves and renounce their earthly nature, so that
they may be ruled and guided by the Spirit of
God.
Although this is sufficiently plain, still
it will be worth while to confirm it by further statements. And first of all,
that this was a ceremonial precept, Paul clearly teaches, calling it a shadow of
these things, the body of which is only Christ.
(<510217>Colossians
2:17.) But if the outward rest was nothing but a ceremony, the substance of
which must be sought in Christ, it now remains to be considered how Christ
actually exhibited what was then prefigured; and this the same Apostle declares,
when he states that "our old man is crucified with Christ," and that we
are buried with Him, that His resurrection may be to us newness of life.
(<450604>Romans
6:4.) It is to be gathered without doubt from many passages, that the keeping of
the Sabbath was a serious matter, since God inculcates no other commandment more
frequently, nor more strictly requires obedience to any; and again, when He
complains that He is despised, and that the Jews have fallen into extreme
ungodliness, He simply says that His "Sabbaths are polluted," as if religion
principally consisted in their observance.
(<241724>Jeremiah
17:24;
<262021>Ezekiel
20:21; 22:8; 23:38.) Moreover, if there had not been some peculiar excellency in
the Sabbath,
f330 it might have appeared to be an act of
atrocious injustice to command a man to be put to death for cutting wood upon
it.
(<041532>Numbers
15:32.) Wherefore it must be concluded that the substance of the Sabbath, which
Paul declares to be in Christ, must have been no ordinary good thing. Nor does
its excellency require much eulogium, since spiritual rest is nothing else than
the truly desirable and blessed death of man, which contains in it the life of
God, even as Paul glories that he is as it were dead, because Christ liveth in
him.
(<480220>Galatians
2:20.) The Apostle in the epistle to the Hebrews argues more subtilely, that
true rest is brought to us by the Gospel, and that it is rejected by
unbelievers,
(<580403>Hebrews
4:3;) for although he mixes up some allegorical matter with it, he still retains
the genuine reason of the Commandment, viz., that we should rest from our works
"even as God from His."
(<580410>Hebrews
4:10.) On this ground Isaiah, when he reproves the hypocrites for insisting only
on the external ceremony of rest, accuses them of "finding their own pleasure"
on the Sabbath,
(<235813>Isaiah
58:13;) as much as to say, that the legitimate use of the Sabbath must be
supposed to be self-renunciation, since he is in fact accounted to cease from
his works who is not led by his own will nor indulges his own wishes, but who
suffers himself to be directed by the Spirit of God. And this emptying out of
self must proceed so far that the Sabbath is violated even by good works, so
long as we regard them as our own; for rightly does Augustin remark in the last
chapter of the 22d book, De Civitate Dei,
f331— "For even our good works
themselves, since they are understood to be rather His than ours, are thus
imputed to us for the attaining of that Sabbath, when we are still and see
that He is God;
f332 for, if we attribute them to
ourselves, they will be servile, whereas we are told as to the Sabbath,
Thou shalt not do any servile
work in it."
Next it is asked, why God
rather assigned every seventh day to the Sabbath rather than the sixth
or tenth. Because the number seven often represents perfection in
Scripture, some have thought that believers were thus reminded that they must
strive after perfect holiness with all their might, and not devote themselves to
God by halves only. Others elicit a different meaning from it, although not a
contrary one, that believers were taught that although they might be
sanctified and laboring in all sincerity to cease from their own life, still
some remainders of the flesh would continue in them, and therefore that through
the whole course of their life they must aspire to that holiness which no mortal
attains. I do not, however, doubt but that God created the world in six days and
rested on the seventh, that He might give a manifestation of the perfect
excellency of His works, and thus, proposing Himself as the model for our
imitation, He signifies that He calls His own people to the true goal of
felicity. Although a promise is included in this Commandment, yet will we
observe upon it separately, and as if by the way. He promises indeed that as He
blessed the seventh day and set it apart, so He will bless believers to sanctify
them. But the main point is the command, and the recital of the blessing is
equivalent to an exhortation to obedience, since otherwise it would be
inappropriately placed here amongst the Commandments of the Law. When I said
that the ordinance of rest was a type of a spiritual and far higher mystery, and
hence that this Commandment must be accounted ceremonial, I must not be supposed
to mean that it had no other different objects also. And certainly God took the
seventh day for His own and hallowed it, when the creation of the world was
finished, that He might keep His servants altogether free from every care, for
the consideration of the beauty, excellence, and fitness of His works. There is
indeed no moment which should be allowed to pass in which we are not attentive
to the consideration of the wisdom, power, goodness, and justice of God in His
admirable creation and government of the world; but, since our minds are fickle,
and apt therefore to be forgetful or distracted, God, in His indulgence
providing against our infirmities, separates one day from the rest, and commands
that it should be free from all earthly business and cares, so that nothing may
stand in the way of that holy occupation. On this ground He did not merely wish
that people should rest at home, but that they should meet in the sanctuary,
there to engage themselves in prayer and sacrifices, and to make progress in
religious knowledge through the interpretation of the Law. In this respect we
have an equal necessity for the Sabbath with the ancient people, so that on one
day we may be free, and thus the better prepared to learn and to testify our
faith. A third object of the Sabbath is also stated by Moses, but an accidental
one as it were, viz., that it may be a day of relaxation for servants. Since
this pertains to the rule of charity, it has not properly any place in the First
Table, and is therefore added by Moses as an extrinsic advantage, as will be
seen a little further on.
8.
Remember the
Sabbath-day. The word
keep
is used in Deuteronomy with the same meaning.
Hence we infer that it is no trifling matter here in question, since God
enforces the sanctity of the Sabbath by these two words, and exhorts the Jews to
its scrupulous observance, thus condemning carelessness about it as a
transgression. Moreover, when He says, "Six days shalt thou labor," He
indirectly reproves their ingratitude, if it should be irksome and disagreeable
to them, to devote one day out of the seven to God, when He in His generosity
gives up six to themselves. For he does not, as some have foolishly thought,
make a demand here for six days' labor; but by His very kindness entices them to
obedience, since He only claims a seventh part (of their time) for Himself
— as if He had said, Since you cannot be instant in seeking me with all
your affection and attention, at any rate give up to me some little undistracted
time. Therefore, He says, "all thy work," whereby He signifies that they have
plenty of time, exclusive of the Sabbath, for all their
business.
10.
Thou shalt not do any
work. That is, whatever could have been
finished yesterday, or postponed till to-morrow. (For
instance,
f333) it was not lawful for judges to give a
hearing to two litigants; but if any one had violently assaulted his neighbor,
it was allowable to prevent the injury, and to give relief to the unoffending
person; because the necessity of the case admitted of no delay. It was not
lawful to cook food for your guests; but if an ox or an ass had fallen into a
pit it was to be taken out, because aid would have been too late on the morrow.
For this reason Christ. declares that "the Sabbath was made for man, and
not man for the Sabbath,"
(<410227>Mark
2:27,) since God does not require more than was useful or necessary for keeping
the people in the exercise of piety. Thus it would have been wicked to send out
an ox to pasture; but if an ox that tossed had got out, it was right to bring it
back to its stall, lest it should kill or injure those whom it
met.
Thy man-servant and thy
maid-servant. Although it is added in
Deuteronomy that God had respect to equity, when He commands a relaxation from
labor to be given to the men and maid-servants, and the Israelites are called
upon to remember that they were once servants, that they may be more disposed to
act humanely, still we must bear in mind what I have stated, that the direct
object here was the honoring of the One God. We know that the whole race of
Abraham were consecrated to God, and that their servants were a kind of adjunct
to them, so that they were circumcised in common with themselves. And assuredly
it is very absurd that a man should encourage a profane contempt of God in the
family over which he presides, and in which he would be recognised as master.
The case of "strangers" was different, who were obliged to rest on the Sabbath,
although they remained uncircumcised; for he does not only refer to the
foreigners, who had subscribed to the Law, but also to the uncircumcised. If any
should object that they were improperly made partakers of the sacred sign
whereby God had bound His elect people to Himself, the reply is easy, that this
was not done for their sakes, but lest anything opposed to the Sabbath should
happen beneath the eyes of the Israelites; as we may understand more clearly
from the case of the oxen and asses. Surely God would never have required
spiritual service of brute animals; yet He ordained their repose as a lesson, so
that wherever the Israelites turned their eyes, they might be incited to the
observation of the Sabbath. Nor can we wonder at this, when in the general
mournings which were appointed for the deprecation of God's wrath, a fast was
imposed upon the brutes, that wretched men being admonished by the sight, might
feel the burden of their guilt the more, and by their voluntary serf-accusation
might prevent the judgment of God, and might be seriously dissatisfied with
themselves on account of those sins, whose punishment they saw to be imposed to
a certain degree upon innocent animals. Besides, if the very least liberty had
been conceded to them, they would have done many things to evade the Law in
their days of rest, by employing strangers and the cattle in their
work.
11.
For in six days the Lord
made. From this passage it may be
probably conjectured that the hallowing of the Sabbath was prior to the Law; and
undoubtedly what Moses has before narrated, that they were forbidden to gather
the manna on the seventh day, seems to have had its origin from a well-known and
received custom; whilst it is not credible that the Observance of the Sabbath
was omitted, when God revealed the rite of sacrifice to the holy
(Fathers.
f334) But what in the depravity of human
nature was altogether extinct among heathen nations, and almost obsolete with
the race of Abraham, God renewed in His Law: that the Sabbath should be honored
by holy and inviolable observance; and this the impure
dogs
f335 accounted to be amongst the disgraces of
the Jewish nation.
Passages having reference to the
Exposition of the Fourth
Commandment
Leviticus
19
Leviticus
19:30
30. Ye shall keep my sabbaths,
and reverence my sanctuary: I am the Lord. 30. Sabbatha mea
observabitis, et sanctuarium meum metuetis. Ego Jehova.
Leviticus
26
Leviticus
26:2
2. Ye shall keep my sabbaths,
and reverence my sanctuary: I am the Lord. 2. Sabbatha mea
custodite, et sanctuarium meum timete. Ego Jehova.
Leviticus
23
Leviticus
23:3
3. Six days shall work be done:
but the seventh day is the sabbath of rest, an holy convocation; ye shall
do no work therein: it is the sabbath of the Lord in all your
dwellings. 3. Sex diebus facietis opus, septimo die cessatio est quietis,
celebritas sancta: nullum opus facietis in eo: Sabbathum eat Jehovae in cunctis
habitationibus vestris.
Exodus
34
Exodus
34:21
21. Six days thou shalt work;
but on the seventh da thou shalt rest: in eating-time and in harvest thou shalt
rest. 21. Sex diebus operaberis, septimo die quiesces in aratione et
messe.
Exodus
35
Exodus
35:1-3
1. And Moses gathered all the
congregation of the children of Israel together, and said unto them, These
are the words which the Lord hath commanded, that ye should do
them. 1. Congregavit Moses universum coetum filiorum Israel, et dixit
illis, Haec sunt verba quae princepit Jehova ut
faciatis.
2. Six days shall work be
done; but on the seventh day there shall be to you an holy day, a sabbath of
rest to the Lord: whosoever doeth work therein shall be put to death. 2.
Sex diebus facies opus, die septimo erit vobis sanctitas, Sabbathum cessationis
Jehovae: quisquis fecerit opus in eo,
morietur.
3. Ye shall kindle no fire
throughout your habitations upon the sabbath-day. 3. Ne accendatis ignem
in omnibus habitaculis vestris die Sabbathi.
Leviticus
19
Leviticus
19:3
3. Keep my sabbaths: I am
the Lord your God. 3. Sabbatha mea servate: ego Jehova Deus
vester.
Leviticus 19:30; 26:2.
Ye shall keep my
Sabbaths. From these two passages it is
manifest that the service of the tabernacle was annexed to the Sabbath, and that
the two things were not only connected by an indissoluble tie, but that the rest
from labor had reference to the sacrifices; since it would have been a mere
mockery to rest without any ulterior object; nay more, after Moses has spoken of
the rest, he seems to subjoin the reverencing of the sanctuary, as if it were
the generic ordinance; so that the people might understand that all impediments
were removed which are wont to withdraw them from the service of God. The
expression, "fear the
sanctuary,"
f336 is a figurative one; but is
equivalent to this, that they should shew by their very reverence of the
sanctuary how truly and sincerely they fear God, who had promised that He would
be present there, whenever He should be invoked.
Exodus
23
Exodus
23:12
12. Six days thou shalt do thy
work, and on the seventh day thou shalt rest; that thine ox and thine ass may
rest, and the son of thy handmaid and the stranger may be refreshed. 12.
Sex diebus facies opera tua: die autem septimo quiesces, ut quiescat bos tuus,
et asinus tuus, et respiret filius ancillae tuae, et
peregrinus.
12.
Six days thou shalt do thy
work. In this passage the incidental use
of the Sabbath is again referred to, although it is no inherent part of its
original institution, viz., that by its means the family also and the cattle
shall be benefited. There is no impropriety in reckoning this amongst the other
blessings which enhance the value of the Sabbath, although it is a portion of
the Second Table. And we know that this rude people required to be attracted by
every possible means to present cheerfully to God the worship due to Him. The
sum therefore is, that they were thus to testify not only their piety
towards God, but also their kindness towards their servants. I have already
shewn that their authority as masters was to be exercised in moderation by them,
if they were mindful of their former condition:, since they also had been
servants in Egypt. If any one should suppose that the argument does not hold
good, because; they were oppressed by cruel and dreadful tyranny, the reply is
easy, that so much the better could they determine from their own feelings how
detestable and intolerable a thing cruelty is.
Exodus
31
Exodus
31:12-17
12. And the Lord spake unto
Moses, saying, 12. Dixit praeterea Jehova ad Mosen,
dicendo:
13. Speak thou also unto the
children of Israel, saying, Verily my sabbaths ye shall keep: for it is a
sign between me and you through out your generations; that ye may
know that I am the Lord that doth sanctify you. 13. Et tu
alloquere filios Israel, dicendo: Veruntamen Sabbatha mea custodietis: qnia
signum eat inter me et vos in generationibus vestris, ut sciatis quod sum Jehova
sanctiffcans vos.
14. Ye shall keep the
Sabbath therefore; for it is holy unto you. Every one that defileth it
shall surely be put to death: for whosoever doeth any work therein, that
soul shall be cut off from among his people. 14. Custodietis igitur
Sabbathum, quia sanctitus est vobis: quisquis profanaverit illud moriendo
morietur: quia omnis faciens in eo opus, excidetur anima ipsa e medio populorum
suorum.
15. Six days may work be done;
but in the seventh is the sabbath of rest, holy to the Lord: whosoever
doeth any work in the sabbath-day, he shall surely be put to
death. 15. Sex diebus fiet opus: at die septimo Sabbathum cessationis
est, sanctitas Jehovae: quicunque fecerit opus die Sabbathi, moriendo
morietur.
16. Wherefore the children of
Israel shall keep the sabbath, to observe the sabbath throughout their
generations, for a perpetual covenant. 16. Observabunt itaque
filii Israel Sabbathum, observando ipsum in generationibus suis, pactum est
perpetuum.
17. It is a sign
between me and the children of Israel for ever: for in six days the Lord made
heaven and earth, and on the seventh day he rested, and was
refreshed. 17. Inter me et filios Israel signum est in perpetuum: quia
sex diebus fecit Jehova coelos et terrain, die autem septimo cessavit et
requievit.
13.
Speak thou also unto the children
of Israel. He inculcates the same things
as before, with the addition of a few words, such as "for it is holiness unto
you;"
f337 by which expression he exhorts them to
observe this rite as most sacred and inviolable, since by its neglect religion
would fall
f338 And therefore he denounces capital
punishment against any who should work on that day. Hence, again, we gather the
dignity and excellency of the mystery, when God deemed an apparently light
transgression of it worthy of death. Still this was an act of by no means
excusable contempt, to overthrow professedly, as it were, what God would have to
be a mark of distinction between His people and heathen nations. The passages
which follow have the same tendency, which it would have been superfluous to
repeat, unless because the people were thus reminded that it was a matter of the
utmost importance. By prohibiting them from lighting a fire, He anticipates all
the glosses which they would have been ready enough to invent; for they would
have alleged that if the pot had been put on the fire the day before, the
Sabbath would not have been violated by lighting the fire. What, then, would
have been more allowable than anything else God excludes, viz., that they should
not employ themselves in the preparation of their food, or undertake any other
earthly work, however venial. When He calls it a "perpetual" or eternal
"covenant," the Jews rest on it as a ground of their obstinacy, and
wantonly rave against Christ as a covenant-breaker, because He abrogated the
Sabbath. I will not contend with them as to the word
µlwg,
gnolam, which sometimes means a long time, and not perpetuity: I will
simply insist on the thing itself. Whatever was spoken of under the Law
as eternal, I maintain to have had reference to the new state of things which
came to pass at the coming of Christ; and thus the eternity of the Law must not
be extended beyond the fullness of time, when the truth of its shadows was
manifested, and God's covenant assumed a different form. If the Jews cry out
that what is perpetual, and what is temporary, are contraries to each other, we
must deny it in various respects, since assuredly what was peculiar to the Law
could not continue to exist beyond the day of Jesus Christ. Besides, the
Sabbath, although its external observation is not now in use, still remains
eternal in its reality, like circumcision. Thus the stability of both was best
confirmed by their abrogation; since, if God now required the same of
Christians, it would be putting a veil over the death and resurrection of His
Son; and hence the more carefully the Jews persevere in the keeping the
festival, the more do they derogate from its sanctity. But they calumniate us
falsely, as if we disregarded the Sabbath; because there is nothing which more
completely confirms its reality and substance than the abolition of its external
use. To this point also may my readers apply what I have written on Genesis
17,
f339 lest I should weary them in vain by my
prolixity; and again, in treating of the sacrifices, I have adverted to some
things which relate to the same doctrine. When, in Exodus 34, God especially
commands them to rest "in earing-time and
harvest,"
f340 it is not as if He would let loose the
rein for the rest of the year; but He rather draws it tighter, since no
necessity must interrupt this sacred observance. Else it might have seemed a
just pretext, if, on account of continued rains, or other ungenial weather,
ploughing should be difficult, husbandmen were to be released from the
obligation of the law, lest their resting should have produced sterility. The
same opinion might have prevailed as to the ingathering of the harvest, lest it
should have been spoilt on the ground. God, however, allows of no dispensation;
but the Sabbath is to be observed, though at the risk of general
loss.
Supplements to the fourth
Commandment
Exodus
23
Exodus 23:10,
11
10. And six years thou shalt sow
thy land, and shalt gather in the fruits thereof: 10. Sex annis seres
terram tuam et congregabis fructus
ejus:
11. But the seventh year
thou shalt let it rest and lie still; that the poor of thy people may eat:
and what they leave the beasts of the field shall eat. In like manner thou shalt
deal with thy vineyard, and with thy oliveyard. 11. Anno autem
septimo omittes eam, et quiescere sines, ut comedant pauperes populi tui, et
residuum comedant bestiae agri. Ita facies vineae et oliveto
tuo.
10.
And six years shalt thou
sow. Another Sabbatical institution
(Sabbathismus) follows, viz., that of years, in reference to the
cultivation of the land; for as men and cattle rested on every seventh day, so
God prescribed that the earth should rest on the seventh year. According to the
fertility or barrenness of the soil, fields are fallowed every third or fourth
year, lest they should become altogether unproductive through exhaustion. Indeed
a soil can hardly be found of such fecundity as to be fitted for continual
productiveness. Some relaxation is therefore given, until the land recovers its
vigor; but this only pertains to wheat, barley, pease, beans, and other pulse,
and seeds. As to meadows and vineyards the state of things is different, since,
when meadows are mown every year, the fertility of the soil is not weakened;
whilst vines degenerate unless they are cultivated. It was a sign of
extraordinary and exceeding fertility that the land of Canaan could bear six
years' sowing following, without being worn out. God honored it with this
privilege in favor of His people; nor did He indeed ordain the rest from
necessity, since on the sixth year He doubled the power of His blessing; but in
order that the sanctity of the Sabbath might be everywhere conspicuous, and that
thus the children of Israel, as they looked upon the land, might be the more
encouraged to its observance. The nature of the rest was that they should not
sow anything, nor prune their vineyards in the sacred year; and if anything
should spring up from the scattered seeds of last harvest, it was the common
property of the inhabitants of the land and strangers, although He peculiarly
bestowed whatever grew of itself, whether corn or grapes, upon the poor, as a
kind of gratuitous present for the relief of their wants. And this kindness and
liberality was a kind of incidental adjunct to the performance of the religious
duty. It was not indeed mainly or chiefly God's purpose to give relief to the
poor, but, as we said before, there was nothing strange in it that the
offices of charity should be consequent upon God's
service.
If ungodly men should foolishly object
that there is no connection between the senseless soil and a spiritual mystery,
we have already answered, that although the Sabbath was deposited with believers
only as a pledge of an inestimable blessing, still tokens of it appeared both in
the flocks and herds, as well as in dead creatures, in order to renew the
recollection of it, lest the people should grow cold, and their devotion should
become languid. But if they mockingly persist that the Jews were finely dealt
with,
f341 when in their highest privilege they had
asses and oxen, as well as the fields themselves, for companions; I answer, why
do they not apply the same scoff to a commoner matter? For since the doctrine of
salvation is committed to paper or parchment before it comes to us, why do they
not laugh with all their might at the obedience of our faith? since in our silly
credulity we embrace the promises transmitted to us by a stinking skin or some
other filthy material? God would have the observation of the Sabbath engraved on
all creatures, that wherever the Jews turned their eyes they might be kept up to
it. Why, then, should not the earth be a conspicuous and impressive sign
(character) for the rude inculcation of this doctrine? When it is
said, "What they leave the beasts of the field shall eat," the injunction
does not extend to wild and noxious animals which they might drive away from
their property; but God merely commands that whatever the earth produced should
be exposed promiscuously for the food both of man and beast. And this affords an
indirect answer to a question that might occur for God shews that the grass
would not be lost, although there should be no hay-making; for the grass would
be instead of hay for the beasts, so that they might feed abundantly in the
fields and meadows.
Another question, however,
arises from the passage in Leviticus, where God permits the owners of the land
and their families to gather for food whatever shall then grow of itself. But
there was nothing to prevent them, like the strangers, and anybody else, from
eating of the fruits which were common to all, provided they did not defraud the
poor by their
covetousness.
f342 The same thing is soon afterwards
added in the description of the Jubilee; for although that year, which completed
seven times seven years, was more holy than the rest, still God allows all to
eat in it the fruits grown of themselves. He speaks more restrictedly in Exodus,
in order to inculcate greater liberality upon them; but in Leviticus He shews
that there is no danger of any of the produce of the land being lost, because
permission is given both for themselves and their servants and cattle, besides
the hireling and the stranger, to partake of it. Where He says, "that
which groweth of its own accord of thy harvest," I understand it of the land
which they usually reaped; as also a little further on He calls their peculiar
right of ownership in their vines "their separation."
f343 Although, therefore, the possessor might
boast that the property was his own, and consequently that the harvest should be
left entirely to himself, God reminds them that its fruits were nevertheless
common to all during the Sabbatical year. The word "harvest," therefore, is
applied to the land which was sown, and "separation" to the private
vineyard, or its fruit. The old interpreter has translated them "the grapes of
first-fruits." If it is preferred to adopt this sense, Moses would expressly
declare that no oblation of them conferred on the owners of the
property a right to claim as their own what grew in their vineyard (during the
year;)
f344 else it would have been a good excuse to
offer to God the first-fruits of the vintage, and under this pretext for the
Jews to contend that they had consecrated the whole produce in the first-fruits.
But God anticipates this gloss, by shewing that what was said respecting the
ordinary cultivation was improperly turned aside to the extraordinary year of
rest. But since the word
ryzan,
nazir, means "separation," I do not see why we should change what accords
very well. Still commentators differ as to the meaning of this word; some
understand it "relinquishing," because every owner resigned his private
property, so that the vintage might be common. Others explain it as expressing
that they had abstained from its cultivation for that year. My own opinion,
however, as I have said, is simply that the peculiar right of the possessor is
called his "separation;" so that it was not lawful for others to touch
the vintage except in the Sabbatical year. Thus separation is opposed to common
fields free to the public.
Leviticus
25
Leviticus 25:1-7,
20-22
1. And the Lord spake unto
Moses in mount Sinai, saying, 1. Loquntus est Jehova ad Mosen in monte
Sinai, dicendo:
2. Speak unto the
children of Israel, and say unto them, When ye come into the land which I give
you, then shall the land keep a sabbath unto the Lord. 2. Alloquere
filios Israel, et dic illis, Quum veneritis in terram quam ego do vobis,
sabbathizet terra quiete Jehovae.
3. Six
years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and
gather in the fruit thereof; 3. Sex annis seminabis agrum tuum, et sex
annis putabis vineam tuam, et fructum ejus
colliges.
4. But in the seventh year
shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt
neither sow thy field, nor prune thy vineyard. 4. Septimo autem cessatio
quietis erit terrae, sabbathum Jehovae: agrum tuum non seminabis, nec vineam
putabis.
5. That which groweth of its
own accord of thy harvest thou shalt not reap, neither gather the grapes of thy
vine undressed: for it is a year of rest unto the land. 5. Quae
sponte gignet terra in messe tua non metes, et uvas possessionis tuae non
vindemiabis: annus enim quietis terrae
est.
6. And the sabbath of the land
shall be meat for you; for thee, and for thy servant, and for thy maid, and for
thy hired servant, and for thy stranger that sojourneth with thee, 6. Sed
erunt vobis in cibum, tibi et servo tuo, ancillae, et mercenario, et inquilino
tuo qui peregrinatur apud to.
7. And for
thy cattle, and for the beast that are in thy land, shall all the
increase thereof be meat. 7. Jumentis quoque tuis et pecoribus terrae
tuae erit cunctis ejus proventus in
cibum.
20. And if ye shall say, What
shall we eat the seventh year? behold, we shall not sow, nor gather in our
increase: 20. Quod si dixeritis, Quid edemus anno septimo, si neque
seminabimus, nec colligemus fruges
nostras?
21. Then I will command my
blessing upon you in the sixth year, and it shall bring forth fruit for three
years. 21. Ego mandabo benedictionem meam anno sexto, et edet provenrum
tribus annis.
22. And ye shall sow the
eighth year, and eat yet of old fruit until the ninth year; until her
fruits come in ye shall eat of the old store. 22.
Seminabitis anno octavo: comedetis tamen e proventu vetere usque ad annum nonum:
donec nova nascantur comedetis vetera.
20.
And if ye shall
say. Men will never be obedient to God's
precepts, unless their distrust of Him is corrected, and will be always
ingenious in laying hold of pretexts for disobedience. The difficulty, however,
in this matter was a specious excuse for the Jews; for famine might have
destroyed them in these two years, since in the seventh year they neither sowed
nor reaped; and for reaping they were obliged to wait till the end of the eighth
year. Now, whence were they to get seed enough to sow after the land had rested
for a whole year? It is not without reason, then, that God delivers them from
this doubt, promising them that He will give such abundance in the sixth year as
shall suffice for the two following ones. The phrase must be observed, that God
would "command His blessing" in an especial manner, and beyond the usual course,
so that the land should be twice or thrice more fertile. Hence is suggested to
us no ordinary ground of confidence in asking for our daily bread. But this was
a special promise, that food should not fail the Jews on account of the
Sabbatical year; a manifestation of which God had already given in the desert,
when supplied a double portion of manna to those who gathered it on the day
before the Sabbath. Now-a-days this inconvenience is avoided by the industry of
farmers, who so divide their acres that the land should never lie fallow
altogether, but that one part should supply the deficiency of another. This
distribution did not obtain with the Jews. Therefore God relieved them from the
fear of famine down to the harvest of the eighth year; although He seems at the
same time to accustom them to frugality, lest they should waste in intemperance
and luxury what He afforded in sufficient abundance to last for two years. To
this precept He alludes, when He declares by the Prophets that the land
"enjoyed her Sabbaths," when it had vomited forth its inhabitants,
(<143621>2
Chronicles 36:21;) for since they had polluted it by violating the Sabbath, so
that it groaned as if under a heavy burden, He says that it shall rest for a
long continuous period, so as to compensate for the labor of many
years.
The Year of
Jubilee
Leviticus
25
Leviticus
25:8-13
8. And thou shalt number
seven sabbaths of years unto thee, seven times seven years; and the space of the
seven sabbaths of years shall be unto thee forty and nine years. 8.
Numerabis quoque tibi septem hebdomadas armorum, id est septem annos septem
vicibus; qui quidem dies septem Sabbathorum annorum efficient tibi quadraginta
novem annos.
9. Then shalt thou cause
the trumpet of the jubilee to sound, on the tenth day of the seventh
month; in the day of atonement shall ye make the trumpet sound throughout all
your land. 9. Tunc transire facies tubam jubilationis mense septimo die
mensis, id est die expiationum: transire inquam, facietis tubam per universam
terrain vestram.
10. And ye shall hallow
the fiftieth year, and proclaim liberty throughout all the land unto all
the inhabitants thereof: it shall be a jubilee unto you; and ye shall return
every man unto his possession, and ye shall return every man unto his
family. 10. Sanctificabitisque annum quinquagesimum, et proclamabitis
libertatem in terra cunctis habitatoribus ejus: Jobel ipse erit vobis: et
revertemini quisque ad possessionem suam, et quisque ad familiam suam
revertemini.
11. A jubilee shall that
fiftieth year be unto you; ye shall not sow, neither reap that which groweth of
itself in it, nor gather the grapes in it of thy vine
undressed. 11. Jobel ipse annus quinquaginta annorum erit vobis: non
seretis, neque metetis quae sponte produxerit terra: neque vindemiabitis
separationes ejus.
12. For it is
the jubilee; it shall be holy unto you: ye shall eat the increase thereof
out of the field. 12. Quia Jobel est, sanctus erit vobis, agri comedetis
fructum.
13. In the year of this jubilee
ye shall return every man unto his possession. 13. Anno Jobel isto
revertemini singuli ad possessionem suam.
8.
And thou shalt number
seven. The third kind of Sabbath
follows, which was composed of forty-nine, or seven times seven years. This was
the most illustrious Sabbath, since the state of the people, both as to their
persons and their houses and property, was renewed; and although in this way God
had regard to the public good, gave relief to the poor, so that their liberty
should not be destroyed, and preserved also the order laid down by Himself;
still there is no question but that He thus added an additional stimulus to
incite the Jews to honor the Sabbath. For it was a kind of imposing memorial of
the sacred rest, to see slaves emancipated and become suddenly free; houses and
lands returning to their former possessors who had sold them; and in fine all
things assuming a new face. They called this year Jobel, from the sound
of the ram's horn, whereby liberty and the restitution of property were
proclaimed; but as I have said, its main feature was the solemnity which shewed
them to be separated from other nations to be a peculiar and holy nation to God;
nay, the renewal of all things had reference to this, that being redeemed anew
in the great Sabbath, they might entirely devote themselves to God their
Deliverer.
Leviticus
23
Leviticus
23:1-44
1. And the Lord spake unto
Moses, saying, 1. Loquutus est Jehova ad Mosen,
dicendo:
2. Speak unto the children of
Israel, and say unto them, Concerning the feasts of the Lord, which ye
shall proclaim to be holy convocations, even these are my
feasts. 2. Alloquere filios Israel, et die illis, Hae sunt feriae quas
vocabitis convocationes sanctas, hae sunt solennitates
meae.
3. Six days shall work be done:
but the seventh day is the sabbath of rest, an holy convocation; ye shall
do no work therein: it is the sabbath of the Lord in all your
dwellings. 3. Sex diebus fiet opus, die autem septimo Sabbathum est
quietis, convocatio sancta: nullum opus facietis: Sabbathum est Jehovae in
cunctis habitationibus vestris.
4. These
are the feasts of the Lord, even holy convocations, which ye shall
proclaim in their seasons. 4. Hae sunt feriae quas celebrabitis: hae sunt
feriae Jehovae sanctae, quas celebrabitis temporibus
suis.
5. In the fourteenth day of
the first month at even is the Lord's passover. 5. Mense primo,
quartadecima mensis, ad vesperam Pesah Jehovae
est.
6. And on the fifteenth day of the
same month is the feast of unleavened bread unto the Lord: seven days ye
must eat unleavened bread. 6. Quintodecimo autem die mensis hujus,
solennitas erit infermentatorum Jehovae, septem diebus infermentata
comedetis.
7. In the first day ye shall
have an holy convocation; ye shall do no servile work therein. 7. Die
primo convocatio sancta erit vobis: nullum opus servile
facietis.
8. But ye shall offer an
offering made by fire unto the Lord seven days: in the seventh day is an
holy convocation; ye shall do no servile work therein. 8.
Offeretis autem oblationem ignitam Jehovae septem diebus: die septimo erit
convocatio sancta, nullum opus servile
facietis.
9. And the Lord spake unto
Moses, saying, 9. Adhaec loquutus est Jehova ad Mosen,
dicendo:
10. Speak unto the children of
Israel, and say unto them, When ye be come into the land which I give unto you,
and shall reap the harvest thereof, then ye shall bring a sheaf of the
first-fruits of your harvest unto the priest: 10. Alloquere filios
Israel, et dic eis, Quum ingressi fueritis terrain quam ego do vobis, et
messueritis messem ejus, tunc offeretis omnes primitias messis vestrae ad
sacerdotem.
11. And he shall wave the
sheaf before the Lord, to be accepted for you: on the morrow after the sabbath
the priest shall wave it. 11. Qui offert omer coram Jehova, ut sit
acceptum pro vobis: in crastino Sabbathi offerer illud
sacerdos.
12. And ye shall offer that
day, when ye wave the sheaf, an he-lamb without blemish, of the first year, for
a burnt-offering unto the Lord. 12. Facietisque die quo offeretis omer,
agnum integrum anniculum, in holocaustum
Jehovae:
13. And the meat-offering
thereof shall be two tenth-deals of fine flour mingled with oil, an
offering made by fire unto the Lord for a sweet savor; and the
drink-offering thereof shall be of wine, the fourth part of an
hin. 13. Et minham ejus, duas decimas similae permistae oleo, oblationem
ignitam Jehovae in odorem quietis: et libamen ejus vini quattam partem
hin.
14. And ye shall eat neither bread,
nor parched corn, nor green ears, until the self-same day that ye have brought
an offering unto your God: it shall be a statute for ever throughout your
generations in all your dwellings. 14. Panem vero et polentam, et spicam
plenam non comedetis usque ad hunc ipsum diem, donec obtuleris munus Dei vestri:
statutum perpetuum erit in generationibus vestris, in cunctis habitaculis
vestris.
15. And ye shall count unto you
from the morrow after the sabbath, from the day that ye brought the sheaf of the
wave-offering; seven sabbaths shall be complete. 15. Numerabitis autem
vobis dies a postero die Sabbathi, a die qua obtuleris omer elevationis, septem
hebdomades plenae erunt.
16. Even unto
the morrow after the seventh sabbath shall ye number fifty days; and ye shall
offer a new meat-offering unto the Lord. 16. Usque ad posterum diem
Sabbathi septimi numerabitis quinquaginta dies, et offeretis oblationem novam
Jehovae.
17. Ye shall bring out of your
habitations two wave-loaves of two tenth-deals: they shall be of fine flour;
they shall be baken with leaven; they are the first-fruits unto the
Lord. 17. Ex habitaculis vestris offeretis panem oblationis: duae ex
dunbus decimis similae erunt: cum fermento coquentur primitiae
Jehovae.
18. And ye shall offer with the
bread seven lambs without blemish of the first year, and one young bullock, and
two rams: they shall be for a burnt-offering unto the Lord, with their
meat-offering and their drink-offerings, even an offering made by fire,
of sweet savor unto the Lord. 18. Offeretisque cum pane illo septem agnos
integros anniculos, et juvencum filium bovis unum, et arietes duos, erunt
holocaustum Jehovae: et oblatio eorum libaminaque eorum, oblatio ignita erit
odoris quietis Jehovae.
19. Then ye
shall sacrifice one kid of the goats for a sin-offering, and two lambs of the
first year for a sacrifice of peace-offerings. 19. Facietis quoque hircum
caprarum unum pro peccato, et duos agnos anniculos in sacrificium
prosperitatum.
20. And the priest shall
wave them, with the bread of the firstfruits, for a wave-offering before
the Lord, with the two lambs: they shall be holy to the Lord for the
priest. 20. Offeretque sacerdos illa ultra panem primitiarum, elevationem
coram Jehova cum duobus agnis, sanctitas erunt Jehovae
sacerdoti.
21. And ye shall proclaim on
the self-same day, that it may be an holy convocation unto you: ye shall
do no servile work therein: it shall be a statute for ever in all your
dwellings, throughout your generations. 21. Et celebrabitis hoc ipso die
celebritatem, convocatio sancta erit vobis: nullum opus servile facietis:
statutum perpetuum erit in cunctis habitaculis vestris, in generationibus
vestris.
22. And when ye reap the
harvest of your land, thou shalt not make clean riddance of the corners of thy
field when thou reapest, neither shalt thou gather any gleaning of thy
harvest. 22. Et cum messueritis messem terrae vestrae, non complebis
angulum agri tui in messe tua: nec quod residuum erit in messe tua
colliges.
23. And the Lord spake unto
Moses, saying, 23. Loquutus est praeterea Jehova ad Mosen,
dicendo:
24. Speak unto the children of
Israel, saying, In the seventh month, in the first day of the month,
shall ye have a sabbath, a memorial of blowing of trumpets, an holy
convocation. 24. Alloquere filios Israel, dicendo, Mense septimo, primo
die ejusdem erit vobis Sabbathum monimentum clangoris, convocatio
sancta.
25. Ye shall do no servile work
therein; but ye shall offer an offering made by fire unto the
Lord. 25. Nullum opus servile facietis, et offeretis oblationem ignitam
Jehovae.
26. And the Lord spake unto
Moses, saying, 26. Loquutus est quoque Jehova ad Mosen,
dicendo:
27. Also on the tenth day
of this seventh month there shall be a day of atonement: it shall be
an holy convocation unto you; and ye shall afflict your souls, and offer an
offering made by fire unto the Lord. 27. Veruntamen (vel,
utique)in decimo mensis hujus septimi, dies expiationum erit: convocatio
sancta erit vobis, afiligetisque animas vestras, et offeretis sacrificium
ignitum Jehovae.
28. And ye shall do no
work in that same day; for it is a day of atonement, to make an atonement for
you before the Lord your God. 28. Nullum opus facietis hoc ipso die, quid
dies expiationum est ad expiandum vos (vel, super vos, ant pro vobis)
coram Jehova Deo vestro.
29. For
whatsoever soul it be that shall not be afflicted in that same day, he
shall be cut off from among his people. 29. Omnis enim anima quae non
fuerit afflicta eo ipso die, excidetur e populis
suis.
30. And whatsoever soul it be
that doeth any work in that same day, the same soul will I destroy from
among his people. 30. Et quisquis fecerit quodcunque opus eo ipso die,
perdam animam illam e medio populi.
31.
Ye shall do no manner of work: it shall be a statute for ever throughout
your generations, in all your dwellings. 31. Nullum opus facietis:
statutum perpetuum erit in generationibus vestris, in cunctis habitationibus
vestris.
32. It shall be unto you
a sabbath of rest, and ye shall afflict your souls: in the ninth day of
the month at even, from even unto even, shall ye celebrate your
sabbath. 32. Sabbathum quietis est vobis, et affligetis animas vestras
nona mensis in vespera: a vespera usque ad vesperam quiescetis in Sabbatho
vestro.
33. And the Lord spake unto
Moses, saying, 33. Loquutus est et Jehova ad Mosen,
dicendo:
34. Speak unto the children of
Israel, saying, The fifteenth day of this seventh month shall be the
feast of tabernacles for seven days unto the Lord. 34. Alloquere
filios Israel, dicendo, Decimo quinto die mensis septimi hujus, solennitas
tabernaculorum erit septem diebus
Jehovah.
35. On the first day shall
be an holy convocation; ye shall do no servile work
therein. 35. Die primo erit convocatio sancta, nullum opus servile
facietis.
36. Seven days ye shall offer
an offering made by fire unto the Lord; on the eighth day shall be an holy
convocation unto you, and ye shall offer an offering made by fire unto the Lord:
it is a solemn assembly; and ye shall do no servile work
therein. 36. Septem diebus offeretis sacrificium ignitum Jehovae,
die octavo convocatio sancta erit vobis, et offeretis sacrificium ignitum
Jehovah, solennitas est, nullum opus servile
facietis.
37. These are the
feasts of the Lord, which ye shall proclaim to be holy convocations, to
offer an offering made by fire unto the Lord, a burnt-offering, and. a
meat-offering, a sacrifice, and drink-offerings, every thing upon his
day: 37. Istae sunt festivitates Jehovae quas vocabitis convocationes
sanctas, ut offeratis in els sacrificium ignitum Jehovae, holocaustum et
oblationem, sacrificium et libamina suo quodque
die.
38. Beside the sabbaths of the
Lord, and beside your gifts, and beside all your vows, and beside all your
free-will-offerings, which ye give unto the Lord. 38. Praeter Sabbatha
Jehovae, et praeter dona vestra, praeterque omnia vota vestra, et praeter omnes
spontaneas oblationes vestras, quas dabitis
Jehovae.
39. Also in the fifteenth day
of the seventh month, when ye have gathered in the fruit of the land, ye shall
keep a feast unto the Lord seven days: on the first day shall be a
sabbath, and on the eighth day shall be a sabbath. 39. Veruntamen
(vel, utique) decimo quinto die mensis septimi, quando congregaveritis
fructum terrae, celebrabitis celebritatem Jehovae septem diebus: die primo erit
Sabbathum, die quoque octavo erit
Sabbathum.
40. And ye shall take you on
the first day the boughs of goodly trees, branches of palm-trees, and the boughs
of thick trees, and willows of the brook; and ye shall rejoice before the Lord
your God seven days. 40. Sumetisque vobis die primo fructum arboris
decorae, et ramos palmarum, et ramos arboris densarum frondium, et salices
torrentis, et laetabimini coram Jehova Deo vestro septem
diebus.
41. And ye shall keep it a feast
unto the Lord seven days in the year. It shall be a statute for ever in
your generations; ye shall celebrate it in the seventh month. 41.
Celebrabitis, inquam, istam celebritatem Jehovae septem diebus quotannis:
statutum perpetuum erit in generationibus vestris, mense septimo celebrabitis
illam.
42. Ye shall dwell in booths
seven days; all that are Israelites born shall dwell in booths; 42. In
tabernaculis habitabitis septem diebus: onmis indigena ex Israele habitabit in
tabernaculis.
43. That your generations
may know that I made the children of Israel to dwell in booths, when I brought
them out of the land of Egypt: I am the Lord your God. 43. Ut sciant
generationes vestrae quod in tabernaculis habitare feci filios Israel quando
eduxi eos e terra Aegypti: ego Jehova Deus
vester.
44. And Moses declared unto the
children of Israel the feasts of the Lord. 44. Loquutus est igitur Moses
de solennitatibus Jehovae ad filios Israel.
4.
These are the feasts of the
Lord. The other festivals which Moses
here enumerates have an affinity to the Sabbath. In the first place the Passover
is put, the mystery of which I have annexed, not without reason, to the First
Commandment, for its institution was there explained, inasmuch as it acted as a
restraint on the people from falling away to strange gods. In that rite they
were initiated to the service of God, that they might abandon all the
superstitions of the Gentiles, and acquiesce in the pure instruction of the Law.
The Passover, therefore, in itself was a supplement to the First Commandment;
yet the day recurring from year to year is fitly enumerated amongst the other
festivals. And surely it is plain that the Fourth Commandment had no other
object or use except to exercise the people in the service of God; but since the
killing of the lamb represented the grace of adoption whereby God had bound them
to Himself, it was necessary to annex it to the First Commandment. Let my
readers therefore now be content with the other part, i.e., that its annual
celebration was a help to the perpetual recollection by the Israelites of their
redemption.
10.
When ye be come to the
land. Moses now lays down rules as to
the second day of festival, which was dedicated to the offering of the
first-fruits. The ceremony is described that they should deliver a handful into
the hand of the priest; though some think that the measure is signified which
was the tenth part of an Ephah. The word Omer
f345 means both. But in this passage
the expression "handful" is most appropriate, since it represented in a lively
manner the beginning of the harvest; inasmuch as it was not lawful to taste even
of parched grain before the offering of the firstfruits. The priest lifted it up
before the altar, but with a waving motion; for thus the Hebrews distinguish
between the two modes,
f346
hmwrt,
therumah, which was lifted up, and
hpwnt,
thenuphah, which is mentioned here, and which was waved towards the four
points of the compass, and then a sacrifice and libation were made. We know that
heathen nations
f347 thus invented gods and goddesses
presiding over the fruits, so that the earth was the great and common mother of
gods and men. Into this error the Jews would have straightway fallen, or would
have gorged themselves without thinking about God, unless they had been reminded
by this ceremony that the Father of their subsistence was in heaven, whose
minister the earth was for providing their food. For since the whole harvest was
consecrated in the single handful, it was as if they had shewn that whatever the
earth produced altogether belonged to God. But thus the admirable goodness of
God was conspicuous, when, in claiming what was His own, He did not at all
diminish the food of the people; afterwards they received, as if from His hand,
whatever each individual had stored at home, just as though it had come out of
His sanctuary. Paul's statement is well known, "For if the first-fruit be holy,
the lump is also holy,"
(<451116>Romans
11:16,) wherein he alludes to this ancient ceremony of the Law. The word which
they translate "unto your
acceptance,"
f348 is the same which interpreters elsewhere
render "good pleasure," and refer to the people, as if it were said, "at
your own will," or "ad libitum," as it is barbarously said. But I
have before shewn that it must be understood of the favor and good-will of God,
although it is transferred in a passive sense to the people, as in
<19A604>Psalm
106:4,
ˆwxr,
ratson, or the favor of the chosen people, means the gratuitous love
wherewith God regards His Church. But Moses signifies that the fruits of the
earth cannot otherwise be eaten with a clear conscience, because they would not
feel that God accepted them, and looked upon them with paternal affection. The
ceremony, now abolished, still remains in full force amongst us as regards its
substance, for nothing but the acknowledgment of God's bounty, which springs
from faith and thanksgiving, sanctifies whatever we receive of His
hand.
Next to the first-fruits comes the feast
of seven weeks, which the Greeks have rendered Pentecost, having reference to
the same object; for after they had offered the first-fruits from the standing
harvest, they added another token of gratitude in the shape of the loaves and
the greater sacrifice. It must however be observed, that the two loaves are
required of every family, and that they consist of two-tenths; but that the
sacrifices of seven lambs, one bullock, and two rams, and also of a goat and two
lambs, is enjoined upon the whole people. This is in fact the legitimate
acknowledgment of God's liberality, because the waving of the sheaf, as being
performed in haste, was but a trifling one; since we have seen that before they
touched the grain, God required that the first-fruits should be offered to Him,
until at leisure and in a more convenient season they might more fully discharge
their duty. Thus what we have above observed respecting the first-fruits, was
only a preparation for the day of Pentecost, on which the holy oblation was not
ears of wheat, but loaves made of the new
wheat.
24.
In the seventh month, in the
first day of the month. I wonder
how it ever entered the mind of the
Jews
f349 that in the feast of trumpets the
deliverance of Isaac was commemorated, when a goat was substituted to be slain
in his stead;
f350 but they have invented this with their
wonted audacity. Surely it is as baseless as it is unreasonable. Others more
rightly suppose that it was a preparation for the approaching feast of
atonement, on account of the slight interval of time; for since this day is
distinguished by no peculiar mark, it is probable that it ought not to be
separated from the other which follows soon afterwards, viz., on the tenth day.
Unless, perhaps, it is more probable that they were thus called together once a
year by the sound of trumpets, first of all, that they might learn that all
their sacred assemblies were appointed by the voice of God; and secondly, that
this His voice was thus renewed, that they might always be ready to obey Him.
And this seems to signify by the expression, "a memorial of blowing of
trumpets;" as if He had said that the trumpets sounded in their ears once a
year, that they might be attentive to God's voice throughout their lives, and
ever willing to follow whithersoever He should command them to go. Others think
that the trumpets sounded at the beginning of the month, that they might prepare
themselves for the three festivals, and also because this month was remarkable
both in the Sabbatical year and in the Jubilee. But what, if when God displaced
this month from being the beginning of the year to stand seventh, He chose to
leave it some traces of its original dignity? for by general consent it is
admitted that, until the people came out of Egypt, this was the first month.
Some even think that the world was created in it, which is not without probable
show of reason. And the Jews now also, in political matters and in things which
relate to this earthly life, retain this original computation in accordance with
unbroken custom: it is only in sacred matters that they commence the year in
March. This indeed seems to me the probable reason why, on the day now referred
to, God renewed the memory of His dominion by a solemn proclamation, and
assigned this seventh month both to the Jubilee and the Sabbatical
year.
f351 The solemnity was completed in one day,
differing very little from an ordinary Sabbath, except by the trumpet-blowing
and the sacrifice, as is described in Numbers 29. For Moses there speaks
of more than he does here; he there enumerates a calf, a ram, seven
lambs, a goat for a sin-offering, with its accompaniments, besides the
burnt-offering of the new moon, and commands an offering to be made by fire of
them all. Here he speaks generally in a single
word.
27.
Also on the tenth day of this
seventh month. The word
rpk,
caphar, whence the noun
µyrpk,
cephurim, signifies both to propitiate and to blot out guilt and
accusation by means of expiation;
µyrpk,
therefore, are atonements (libationes) for appeasing God; and the
word is used in the plural number, because they were not under the imputation of
a single kind of guilt, but had need of manifold reconciliations on account of
their many and various transgressions. This was indeed done both publicly
and privately throughout the rest of the year, for all the victims they
offered were so many satisfactions in order to obtain pardon and to reconcile
God. Still to these daily exercises was added also a yearly feast-day as a
special memorial, and as a sharper spur to repentance: for it was fit that they
should be stirred up to pious grief by solemn fasting and sacrifices, inasmuch
as they had provoked God's wrath against themselves through the whole year.
Therefore on this feast-day they were cited before His tribunal, in order that,
placing themselves there, they should acknowledge that they deserved this
judgment, and yet prayed that they might escape punishment; and this was the
object of the fast. Meanwhile they learnt from the sacrifices that they were
restored to His favor, since simple confession would have been only a ground for
despair. Thus, therefore, God required of them sorrow and other indications of
penitence, that on His part He might testify that He was duly appeased so as to
be propitious to them. The expression, "ye shall afflict your souls,"
here refers to the fast, which was required as an outward profession of
repentance. And assuredly there was no weight in the fast of itself, since God
plainly shews through Isaiah that He makes no account of hypocrites, who trust
that they appease him by fasting,
(<235803>Isaiah
58:3;) but being withdrawn from mere luxurious food and all delicacies, they
were reminded of their misery, so that being cast down by grief and humbled,
they might more ardently and zealously seek for the remedy. For remission of
sins is promised to none but those who, affected with serious sorrow, feel
themselves to be lost and miserable, and acknowledge and confess what
they have deserved. In this way a door is opened for imploring God's mercy.
Still it is not to be supposed that those who are thus dissatisfied with
themselves deserve pardon by their preparation for
it.
f352 But since it would be contrary to God's
nature to embrace men with His favor who are plunged in their iniquities and
obstinate in sin; and again, since it would be most unreasonable that by His
clemency license to sin should be given under the pretext of impunity, it is
needful that penitence should precede our reconciliation to God. Whence also it
appears that He so pardons sinners as still to hate their sins, since He only
absolves those who voluntarily condemn themselves, nor admits any into His favor
except those who forsake their sins; not that any one perfectly renounces
himself or his sins, but through indulgence that penitence is acceptable to
God,
f353 which might justly be rejected on the
ground of its deficiencies. Whereby also what I have just said is confirmed,
that it is not on account of the merit of our penitence that God acquits us of
our sins; as if we redeemed ourselves from guilt and punishment by weeping,
sorrowing, and confession, whereas in the best of us all penitence will always
be found to be weak and imperfect. Wherefore the cause and the honor of our
pardon must only be ascribed to the gratuitous goodness of God. Hence I have
said that in their fast the Israelites professed their guilt and condemnation,
whilst they were expiated by the sacrifice, since there is no other means of
satisfaction.
29.
For whatsoever soul it be
that shall not be afflicted. Hence let
us learn how greatly the sacrifice of an afflicted and humbled heart pleases
God; since He commands so severe a punishment to be inflicted for the contempt
of this ceremony. And surely this would have been a proof of most gross
indifference, if, when God was inspiring men with the dread of His wrath, and
inviting them to tears, they should rest in security and ease, and give
themselves up to luxuries. On this account He declares with a terrible oath in
Isaiah, that will never pardon the Jews, to whom the hour of repentance never
came, but, when he reprovingly called upon them by His prophets to make haste
"to weeping, and to mourning, and to baldness, and to girding with sackcloth,"
merrily feasted and drank together, and said, "Let us eat and drink, for
to-morrow we die."
(<232212>Isaiah
22:12-14.) And no wonder, since this is the extreme height of impiety, to
stupify our consciences in brutal contumacy, and to rob God of His judicial
power. As long as the sinner is so far affected, and pricked by a sense of sins,
as anxiously to sigh for a remedy, there is some hope of his recovery; whilst he
who shakes off fear as well as shame, is in altogether a desperate state. Now,
since it was not without reason that God exercised His ancient people under the
Law with external rudiments, it was an act of profane and intolerable
carelessness to omit what was so necessary; and of still greater hardness of
heart purposely, as it were, to despise it, so that no one need wonder at the
severity of the punishment. In Numbers 29 the number of the victims is stated;
but I pass over this point, as not requiring to be
expounded.
34.
The fifteenth day of this
seventh month. It is shewn in the end of
the chapter why God instituted the Feast of Tabernacles, viz, that the children
of Israel might remember that they dwelt in tents in the desert, when they had
no certain dwelling-place, but, as it were, passed a wandering life. The
Passover shewed how they were marvellously rescued from immediate death by the
hand of God; but by this other day God magnified the continuous and daily flow
of His grace; for it would not have been enough to acknowledge His power in
their actual departure, and to give Him thanks for their momentary deliverance,
unless they reflected altogether on the progress of their perfect deliverance,
which they had experienced during forty years. In allusion to this the Prophet
Zechariah, when he is speaking of the second redemption, enjoins upon all the
nations which should be converted to God's worship, that they should go up every
year to celebrate this day.
(<381416>Zechariah
14:16.) And why this rather than the other festivals? because their return from
Babylon by a long and difficult journey, endangered by the violent assaults of
enemies, would be equally memorable with the passage of the people from Egypt
into the Promised Land. Hence we gather that, though the ceremony is now
abolished, yet its use still exists in spirit and in truth, in order that the
incomparable power and mercy of God should be constantly kept before our
eyes, when He has delivered us from darkness and from the deep abyss of death,
and has translated us into the heavenly life. But it behooved that the ancient
people in their ignorance should be thus exercised, that all from youth to old
age, going forth from their homes, should be brought, as it were, into the
actual circumstances, and in that spectacle should perceive what would have else
never sufficiently penetrated their minds; whilst at the same time they were
instructed for the time to come, that even in the land of Canaan they were to be
sojourners, since this is the condition prescribed to all the pious, and
children of God, that they should be strangers on earth, if they desire to be
inheritors of heaven. Especially, however, God would stir them up to gratitude,
that they might more highly estimate their quiet occupation of the Promised
Land, and the comfort of their houses, when they recollected that they were
brought hither by His hand out of the desert, and from the most wretched
destitution of all things.
36.
Seven days ye shall
offer. They only kept holiday on the
first and eighth day, yet they dwelt in huts, and for seven successive days
offered sacrifices, of which a fuller account was elsewhere given. What,
therefore, Moses distinctly treats of in the book of Numbers, I have preferred
to introduce in another place, where I have spoken of the sacrifices in general.
All are not agreed about the word I have translated
"solemnity."
f354
trx[,
gnatsereth, is derived from
rx[,
gnatsar, which means both to restrain and to gather together. Some
interpreters, therefore, preserve the first etymology, translating it, "it is
the retaining or prohibition of God;" but since this meaning is somewhat
obscure, I have not hesitated to take it, as in other passages, for a solemnity;
for, without controversy, it sometimes means feast days, sometimes assemblies or
conventions. Let my readers, however, make choice of whichever sense they
prefer. After Moses has prescribed concerning the rest and the offerings, he
adds a caution, that there should be no diminution of the ordinary service; for
else they might, have transferred fraudulently the sacrifices, which they were
already obliged to offer, to the feast days, and thus, as the saying is, have
endeavored to whitewash two walls out of the same pot. Wherefore, at the
beginning of verse 39, the particle
°a,
ac, seems to be taken adversatively;
f355 for there is an antithesis
between the peculiar service of this solemnity and the common rites which were
to be observed at other times; as if he had said, that when they had done all
which the Law required every day, still they were not to fail in this
observance; and hence, that they must comply severally with both the general and
special command, if they would properly do their duty. Moreover, by reference to
the time, he shews that they ought to be cheerful in its performance, because
they would then incur but little loss, as the fruits would all be harvested; and
this is what he refers to when he says, "when ye have gathered in the fruit of
the land;" as if he had said, that he had regard to their convenience, since
otherwise they would have been at leisure at home; and thus he takes away all
excuse (for neglect.)
40.
And ye shall take you on the
first day. By this symbol the Jews were
instructed that this day was to be celebrated with joy and gladness; for it was
not only a memorial of the favor which He had graciously bestowed on their
fathers in the desert, when they were exposed to all the vicissitudes of
heaven,
f356 and He cherished them under His wings as
an eagle does her brood; but it was also an act of thanksgiving, because He had
provided them so commodious a reception in the Promised Land; thus, by carrying
the boughs, they proclaimed their joy and triumph as it were. Nor would it have
been reasonable that they should go into the booths in sorrow and sadness, since
they represented visibly to them both the former and present goodness of God,
and at the same time gave them a foretaste of the life of heaven, inasmuch as
they were but sojourners on earth. Some suppose
rdh,
hadar,
f357 to be a proper name, but since it
everywhere means "comeliness," I have been unwilling to depart from its
ordinary sense; nor do I curiously insist on the words, except so far as it is
necessary to ascertain the actual substance.
Exodus
23
Exodus
23:14-17
14. Three times thou shalt
keep a feast unto me in the year. 14. Ter festum celebrabis mihi
unoquoque anno.
15. Thou shalt keep the
feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I
commanded thee, in the time appointed of the month Abib; for in it thou earnest
out from Egypt; and none shall appear before me empty:) 15. Solennitatem
azymorum custodies: septem diebus comedes infermentata, quemadmodum praecepi
tibi tempore mensis Abib: quia in eo egressus es ex Aegypto: neque conspicientur
coram me vacui.
16. And the feast of
harvest, the first-fruits of thy labors, which thou hast sown in thy field: and
the feast of ingathering, which is in the end of the year, when thou hast
gathered in thy labors out of the field. 16. Et solennitatem mensis
primitivorum operum tuorum quae seminaveris in agro, et solennitatem
collectionis in exitu anni, quando eollegeris opera tua ex
agro.
17. Three times in the year all
thy males shall appear before the Lord God. 17. Tribus vicibus
conspicietar omnis masculus tuus coram Domino Jehova.
Exodus
34
Exodus
34:22-24
22. And thou shalt observe
the feast of weeks, of the firstfruits of wheat-harvest, and the feast of
ingathering at the year's end. 22. Solennitatem hebdomadum facies tibi in
primitiis messis triticeae, et festum collectionis in conversione
anni.
23. Thrice in the year shall all
your men-children appear before the Lord God, the God of Israel. 23.
Tribus vicibus in anno conspicietur onmis masculus tuus coram domino Jehova Deo
Israel.
24. For I will cast out the
nations before thee, and enlarge thy borders; neither shall any man desire thy
land, when thou shalt go up to appear before the Lord thy God thrice in the
year. 24. Expellam enim gentes a faeie tua, et dilatabo terminum tuum,
neque concupiscet quisquam terrain tuam dum ascendes ut conspiciaris coram
Jehova tribus vicibus in anno.
Exodus
34
Exodus
34:20
20. None shall appear before
me empty. 20. Non conspicientur coram me
vacui.
Exodus 23:14.
Three times shalt thou keep a
feast. It is strange that Moses, who
elsewhere enumerates several feast-days, should here only command them to appear
in God's presence thrice a year. Where then is the feast of trumpets and the day
of atonement? for undoubtedly all were to be celebrated at Jerusalem. In the
first place, it is to be observed that the principal ones, to which the greater
honor appertained, are here mentioned. Secondly, because the three holidays in
the seventh month were almost continuous, (it is
probable
f358) that some indulgence was given them,
lest they should be absent from their homes the whole month; for at the
beginning of the month the trumpets sounded, on the tenth day was the solemn
fast, and on the fifteenth they began to dwell in the booths. If the necessity
of remaining in Jerusalem had been imposed on all, so long a stay would have
been burdensome. But, if they chose to be present from the beginning to the end,
still there would have been only one journey, which is named after the most
remarkable day. And
certainly
f359 the word
µylgr,
raglim, which Moses uses, means, metaphorically, rather journeys than
times, although I allow that
µym[p,
phagnemim, which signifies times, is used in Deuteronomy in a similar
sense. At any rate, it appears that God spared His people, when prescribed only
three necessary convocations, lest the fathers of families and their children
should be wearied by the expense and trouble of them, since he approves of no
service which does not proceed from a cheerful heart.
Deuteronomy
16
Deuteronomy 16:1, 2,
5-17
1. Observe the month of Abib,
and keep the passover unto the Lord thy God: for in the month of Abib the Lord
thy God brought thee forth out of Egypt by night. 1. Observa mensem Abib,
et fac Pesah Jehovae Deo tuo: quia mense Abib eduxit to Jehova Deus tuus ex
Aegypto nocte.
2. Thou shalt therefore
sacrifice the passover unto the Lord thy God, of the flock and the herd, in the
place which the Lord shall choose to place his name there. 2 Et sacrificabis
Pesah Jehovae Deo tuo de pecudibus et bobus, in loco quem elegerit Jehova ut
habitare faciat nomen suum ibi.
5. Thou
mayest not sacrifice the passover within any of thy gates, which the Lord thy
God giveth thee. 5. Non poteris sacrificare Pesah in aliqua e portis tuis
quas Jehova Deus tuus dat tibi.
6. But
at the place which the Lord thy God shall choose to place his name in, there
thou shalt sacrifice the passover at even, at the going down of the sun, at the
season that thou earnest forth out of Egypt. 6. Sed in loco quem elegerit
Jehova Deus tuus ut habitare faciat nomen suum ibi: sacrificabis Pesah ad
vesperam, occumbente sole, tempore quo egressus es ex
Aegypto.
7. And thou shalt roast and eat
it in the place which the Lord thy God shall choose; and thou shalt turn in the
morning, and go unto thy tents. 7. Assabis autem ac comedes in loco quem
elegerit Jehova Deus tuus, postea mane conversus reverteris in tabernacula
tua.
8. Six days thou shalt eat
unleavened bread, and on the seventh day shall be a solemn assembly to
the Lord thy God; thou shalt do no work therein. 8. Sex diebus
comedes infermentata, die autem septimo erit solennitas Jehovae Deo tuo: non
facies opus ullum.
9. Seven weeks shalt
thou number unto thee: begin to number the seven weeks from such time as
thou beginnest to put the sickle to the corn. 9. Septem
hebdomadas numerabis tibi, ex quo ceperit falx esse in segete, incipies numerare
septem hebdomadas.
10. And thou shalt
keep the feast of weeks unto the Lord thy God with a tribute of a
free-will-offering of thine hand, which thou shalt give unto the Lord thy
God, according as the Lord thy God hath blessed thee: 10. Postea
celebrabis solennitatem hebdomadum Jehovae Deo tuo pro facultate spontaneae
marius tuae quod dabis pront benedixerit tibi Jehova Deus
tuus.
11. And thou shalt rejoice before
the Lord thy God, thou, and thy son, and thy daughter, and thy manservant, and
thy maid-servant, and the Levite that is within thy gates, and the
stranger, and the fatherless, and the widow, that are among you, in the
place which the Lord thy God hath chosen to place his name there. 11. Et
laetaberis coram Jehova Deo tuo, tu et filius tuus et filia tua, et servus tuns
et ancilla tua, et Levita qui est intra portas tuas, et peregrinus, et pupillus,
et vidua, qui fuerint in medio tui, in loco quem elegerit Jehova Deus tuus ut
habitare faciat nomen suum ibi.
12. And
thou shalt remember that thou wast a bond-man in Egypt: and thou shalt observe
and do these statutes. 12. Et recordaberis quod servus fueris in Aegypto,
propterea custodies ac facies statuta
haec.
13. Thou shalt observe the feast
of tabernacles seven days, after that thou hast gathered in thy corn and thy
wine. 13. Solennitatem tabernaculorum facies septem diebus, quum
collegeris tu de area tua, et de torculari
tuo.
14. And thou shalt rejoice in thy
feast, thou, and thy son, and thy daughter, and thy man-servant, and thy
maid-servant, and the Levite, the stranger, and the fatherless, and the widow,
that are within thy gates. 14. Et laetaberis in solennitate tua,
tu et filius tuus et filia tua, et servus tuus et ancilla tua, et Levita, et
peregrinus, et pupillus, et vidua, qui habitaverint intra portas
tuas.
15. Seven days shalt thou keep a
solemn feast unto the Lord thy God in the place which the Lord shall choose:
because the Lord thy God shall bless thee in all thine increase, and in all the
works of thine hands; therefore thou shalt surely rejoice. 15. Septem
diebus solennitatem celebrabis Jehovae Deo tuo in loco quem elegerit Jehova:
quum benedixerit tibi Jehova Deus tuus in cunctis frugibus this, et in omni
opere manuum tuarum, et eris tantummodo
laetus.
16. Three times in a year shall
all thy males appear before the Lord thy God in the place which he shall choose;
in the feast of unleavened bread, and in the feast of weeks, and in the feast of
tabernacles: and they shall not appear before the Lord empty. 16. Tribus
vicibus quotannis conspicietur omnis masculus tuus coram Jehova Deo tuo, in loco
quem elegerit, in solennitate inferment atorum, et in solennitate hebdomadum, et
in solennitate tabernaculorum, neque quisquam conspicietur coram Jehova
vacuus.
17. Every man shall give
as he is able, according to the blessing of the Lord thy God which he hath
given thee. 17. Quisque secundum donum manus suae, secundum benedictionem
Jehovae Dei tui quam dedit tibi.
1.
Observe the month
Abib. For what purpose God instituted
the Passover, has already been shewn in the exposition of the First Commandment;
for since it was a symbol of redemption, and in that ceremony the people
exercised themselves in the pure worship of the One God, so as to acknowledge
Him to be their only Father, and to distinguish Him from all idols, I thought
that the actual slaying of the lamb should be introduced amongst the Supplements
to the First Commandment. It only remains for us to speak here of what relates
to the Sabbath. This then was the first solemn day, on which God would have His
people rest and go up to Jerusalem, forsaking all their business. But mention is
here made not only of the Paschal Lamb, but He also commands sheep and oxen to
be slain in the place which He should choose. In these words He signifies that
on that day a holy convocation was to be held; which is soon after more clearly
expressed, for I have already given the two intermediate verses in the
institution of the Passover itself, He therefore prohibits their slaying the
Passover apart in their own cities, but would have them all meet in the same
sanctuary. It has been elsewhere said that one altar was prescribed for them, as
if God would gather them under one banner for the preservation of concord and
the unity of the faith. What is added respecting the solemnity of the seventh
day is very appropriate to this
place.
9.
Seven weeks shalt thou
number. It must be observed that the
Passover fell in a part of the year when the harvests were beginning to ripen;
and consequently the first-fruits, of which I treated under the First
Commandment, were then offered. Seven weeks afterwards they celebrated another
feast-day, which was called Pentecost, i.e., the fiftieth, by the Greeks.
There was just this number of days between the departure of the people and the
publication of the Law. Another offering of first-fruits was then made, in which
each one, according to his ability, and in proportion to the produce of the
year, consecrated a gift to God of the harvested fruits. In order that they
might be more ready and cheerful in their liberality, God's blessing is set
before them, as if Moses had commanded the people to testify their gratitude;
since whatever springs from the earth, is the mere bounty of God
Himself.
11.
And thou shalt
require. On another ground he exhorts
and excites them to willingness, because the service of God brings this
rejoicing; for there is nothing which ought more to stimulate us to obedience,
that when we know that God rather consults our good than seeks to obtain any
advantage from us. Ungodly men, indeed, rejoice also, nay, they are wanton and
intemperate in their joy; but since that joy is not only transient, but their
laughter is turned into weeping and gnashing of teeth, it is not without cause
that Moses here magnifies it as a peculiar blessing, to rejoice before God; as
if a father should invite his children to delight themselves together with him.
But by this external exercise, believers were reminded that there is no real or
desirable joy, unless in reference to God. And surely, however the wicked may
exult in their pleasures, and abandon themselves to gratifcations, still, since
tranquillity of conscience, which alone brings true rejoicing, is wanting to
them, they do not enjoy the merriment into which they plunge themselves.
Finally, Moses amplifies by a comparison the good which they enjoyed in the
service of God, when he says, "And thou shalt remember that thou wast a bondman
in Egypt;" for that their present condition might be more pleasant to them, he
heightened its sweetness by the recollection of their most miserable captivity.
I have here neglected
Cicero's
f360 very subtle distinction between the
words gaudium and laetitia, for unless I take both of them in a
good sense, I could not translate the Hebrew words, whereby God would express
how indulgently He deals with His children. Meanwhile, this passage contains an
exhortation to render thanks to God our
deliverer.
13.
Thou shalt observe the feast of
tabernacles. Its first day was called
the day of In-gathering, (collectionum,)because the produce of the whole
year was then stored in their
granaries
f361 and provision cellars. Since, therefore,
they then rested from their rural labors, it was a convenient time of year for
the celebration of the festivals; for in order that they might more willingly go
up to Jerusalem, it was arranged by God, that it should be done with but little
expense and sacrifice of their domestic interests. Where our translation is,
"When Jehovah shall have blessed thee," it stands literally, "Because he shall
bless thee,"
f362 but the sense is nearly the same; for
Moses assures them that, provided they devote their minds diligently and
faithfully to the service of God, they shall never want grounds for rejoicing,
since He will never interrupt the flow of His blessing. The end, therefore, of
the fifteenth verse, is not a mere command, but also a promise; as if he had
said, that, if they were not ungrateful, there was no fear but that God would
continually supply new cause for gladness; and these two clauses are to be taken
in connection, "God will bless thee, and, therefore, thou shalt only rejoice;"
for in this passage I willingly interpret thus
f363
the particle
°a,
ak. It is indeed absurd to take it adversatively. It will not,
therefore, be improper to explain it exclusively, as if he said, that,
there should be no sorrow or anxiety, which should hinder them from the
performance of their pious duty; those who render it "surely," approach
also to this meaning.
16.
Three times in a
year. We have previously said that
although the other feast-days were not to be neglected, still, because God would
make some allowance for the infirmity of His people, the necessity of going up
to Jerusalem five times a year was not imposed upon them. Again, because only
half of the seventh month contained three feast-days, i.e., from the first to
the fifteenth, for the same reason it is only required of the males that they
should leave their houses and celebrate the sacred convocations; for thus the
females are spared, to whom traveling is not so convenient. Besides, through the
fecundity promised them by God, they were almost always either pregnant or
nursing. It is also certain that the boys and young men were excepted under the
age of twenty, since God includes under the term males only those who were
comprised in the census. If any object that in God's spiritual worship there is
no difference between males and females; the reply is easy, that the fathers of
families presented themselves there in the names of their wives and children: so
that the profession was extended to the other sex, and to those of tender age.
To this David seems to allude, when he
says:
f364
"Thy people shall come
with voluntary offerings in the day of thy assembly, in the beauties of
holiness,"
(<19B003>Psalm
110:3;)
for, speaking of the free-will-offerings of the
people, he seeks an example of it, after the manner of the prophets, from the
legal worship. Lest the Jews should object that there was danger of hostile
invasion, if the land should be stripped of its defenses by the gathering
together of all the men into one place, God anticipates this doubt in Exodus 34,
promising that He will provide that no one shall desire to assail their forsaken
homes; for to this the sentence refers:
"I will cast out the nations
before thee, and enlarge thy borders, so that no man shall desire thy
land," ver. 24. Whence also we gather, that
God's worship was not entirely established until all the neighboring nations
were subdued, and He had placed His sanctuary in Mount Zion. Not that it was
allowable for the people to omit the feast-days before that time; but that
experience itself might teach them that God was wroth with them, whilst He
deprived them of this special blessing; for fear and alarm arose only from their
own fault. But let believers collect from hence the useful doctrine that,
whenever they are following God, they will be safe under His protection, since
it is in His power to repel the assaults of enemies, and everything that can
harm them.
And they shall not
appear before the Lord
empty,
f365 I know not how it could have
entered the minds of some to suppose that God here promised that all should be
rich who should present themselves three times (a year) before His sanctuary:
whereas it is plain from the words of Moses that He requires from every one some
gift in token of their gratitude. And
perhaps
f366 what historians relate respecting the
Persians, that none should dare to address the king without a gift, was a more
ancient custom, and common to other nations. God would indeed have a gift
presented Him by each individual, as a symbol or earnest of their subjection;
and, although this legal rite has ceased, yet its substance is to be retained,
viz., that those only are true servants of God who do not boastfully make a mere
empty profession, but effectually testify that they acknowledge Him as their
King.
footnotes
ft1
Heading added from the Fr. "Autre dependence de forclorre les
lepreux."
ft2
Seminifiuos —
Lat.
ft3
Brouiller et abastardlir —
Fr.
ft4
Ladrerie —
Fr.
ft5
St. Mehan — Fr. C. probably wrote Melanus. St. Mean, or Melanus,
was a Welshman, who founded the monastery of Gael, now called St. Meen's, of
which he became abbot, and where he died. At his tomb wonderful cures were
effected, chiefly of cutaneous diseases, especially "itch and scab, to which a
mineral well, which bears the name of the saint, and in which the patient
bathes, seems greatly to contribute," quoth honest Alban
Butler.
ft6
The reference here, I think, ought to be Josephus, Jewish Antiq., Book 3. ch.
11. Section 4. See also, "Against Apion," Book 1. Section 25, et seq.
Tacitus, Hist. v. 3. Justin, 36.
2.
ft7
Monsieur I'official, etc. —
Fr.
ft8
"Ophiasis, (ojfiasiv
Gr.,) a disease, in which the hair
grows thin, and falls off, leaving the parts smooth and winding like the folds
of a serpent."
"Alopecia,
(ajlwpekia
of
ajlwphx,
a fox, Gr., the fox-evil,) a disease called the scurf, when the hairs
fall from the head by the roots. — Bailey's
Dictionary.
"These regulations will
be better understood from the fact, that the Orientals distinguish two sorts of
baldness. The first is that which begins from the forehead, and the other that
which begins from behind. The Hebrew has a distinct name for each of these. By
the Arabian poets also, the former is distinguished as the 'noble baldness,'
because it generally proceeded from the wearing of a helmet; whilst the latter
was stigmatized as 'servile baldness.' With this understanding, let us read the
terms ' bald'
jrq,
(kareach) in verse 40, and 'forehead-bald'
jbg
(gibeach) in verse 41. (See Michaelis, iii. 285.)"
— Illustrated Comment., in
loco.
ft9
Add. Fr., "en parlant de l'oster du camp;" in speaking of putting him out
of the
camp.
ft10
arqy.
He shall cry, or call out. Had it been passive it would have been
arqy
There is, therefore, no ambiguity as to the voice, except to such as deny the
authority of the points, or read Hebrew without them. —
W
ft11
Fr., en parlant des pollutions de la ville de Jerusalem, il dit que tous
pourront bien crier, 'Souillez, retirez vous, retirez vous,'" in the speaking
of the pollutions of the city of Jerusalem, he says, that all might well cry,
"Ye polluted, depart ye, depart ye." A. V. "It is unclean, (or
Margin, ye polluted,) depart, depart,"
etc.
ft12
Heading added from Fr., "De la purgation des
lepreux."
ft13
"Rentrassent au rang de ses enfans; " should be restored to the rank of
His children. —
Fr.
ft14
The words in italics seem to be added paraphrastically by
C.
ft15
Addition in French, "mais d'esplucher tout par le menu, je ne l'oserois
entrependre, et ne voundrois;" but I dare not, and would not undertake to
explain the whole in
detail.
ft16
Heading added from Fr., "Des pollutions qui adviennent par
flux."
ft17
"Toute intemperance de la chair et lubricite, qu'on appelle."
— Fr. The negative is here added from the
Fr.
ft18
Heading added from Fr., "D'autres vices qui excluent les hommes du
Tabernacle."
ft19
"Et d'entrer au parvis pour faire service solennel a Dieu;" and to enter into
the court to perform solemn service to God —
Fr.
ft20
"Mais afin de se maintenir en sa grace par sainetete de vie;" but that they
might keep themselves in His favor by holiness of
life—Fr.
ft21
Added from Fr., "Autre dependence de la purgation generale du
peuple."
ft22
See the dogmatical statement of this notion in the Creed of Pius
iv.
Art: V. — "I profess, likewise, that
in the Mass there is offered to God a true, proper, and propitiatory sacrifice
for the living and the dead; and that in the most holy Sacrament of the
Eucharist there are truly, really, and substantially the body and blood,
together with the soul and divinity of our Lord Jesus Christ,"
etc.
ft23
"Nam expiatio est." — Lat, v. 9. "It is a purification for sin."
—
A.V.
ft24
awh tafj hdn
yml.
[Udwr rJantisma~ a[gnisma>
ejsti? — LXX. In aqua aspersionis;
quia pro peccato vacca combusta est. — V. This last is what C.
means by "the old interpreter." The translation which he condemns he had seen in
S.M. —
W.
ft25
"Pour ensevelir son pere;" by burying his father —
Fr.
ft26
S.M. had used the words cited by C. "Quicunque tetigerit
immundum;" but C. appears to have overlooked his note upon this clause,
viz., "Hoc est, qui tetigerit hominem, qui super mortuo est immundus; " or else
he would have seen that immundum was not meant for a neuter. —
W.
ft27
"Ceux qui servent a Dieu sans droite affection, and par hypocrisie;"
those who serve God without right affections, and in hypocrisy. —
Fr.
ft28
Added from Fr., "Autre dependence de se tenir nettement en cachant ses
pouretez."
ft29
Heading in French, "Autre dependence de se tenir nettement en Cachant ses
pouretez."
ft30
"Au septieme commandement de la Loy, qui est d'observer chastet;" to the Seventh
Commandment of the Law, which is to observe chastity. —
Fr.
ft31
"Most of the barbarous nations lately discovered have their faces, arms:,
breasts, etc., curiously carved or tattooed, probably for superstitious
purposes. Ancient writers abound with accounts of marks made on the faces, arms,
etc., in honor of different idols; and to this the inspired penman alludes,
(<661316>Revelation
13:16-17; 14:9-11, etc.), where false worshippers are represented as receiving
in their hands, and in their forehead, the marks of the beast. These were called
sti>gmata
among the Greeks, and to these St. Paul refers when he says, "I bear
about in my body the marks
(sti>gmata)
of the Lord Jesus.".(
<480617>Galatians
6:17}
"All the castes of
the Hindoos bear on their foreheads, or elsewhere, what are called sectarian
marks, which not only distinguish them in a civil, but in a religious point
of view, from each other."
"Herodotus observes
that the Arabs shave, or cut their hair round, in honor of Bacchus; (lib.
3. ch. 8). He says, also, that the Macians, a people of Lybia, cut their hair
round, so as to leave a tuft on the top of the head; (lib. 4. ch.
175."
"That the ancients were very violent in
their grief, tearing the hair and face, beating the breast, etc., is well known.
Virgil represents the sister of Dido: — Unguibus ora — foedans, et
pectora pugnis. AEn. iv. 672." — Adam Clarke, in
loco.
ft32
The authorities for this practice of the Galli, or Priests of Cybele, are
too numerous to mention. The following extract from a curious description given
by Apuleius, of the religious dance of her worshippers, may suffice: "Die
sequenti variis coloribus indusiati, et deformiter quisque formarti, facie
coenoso pigmento delita, et oculis obunctis graphice, prodeunt; mitellis, et
crocotis, et carbasinis, et bombycinis injecti. Quidam tunicas albas, in modum
lanciolarum quoquoversum fluente purpura depictas, cingulo subligati, pedes
luteis induti calceis, Deamque serico contectam amiculo mihi gerendam imponunt:
brachiisque suis humero tenus renudatis, attollentes immanes gladios ac secures,
evantes exsiliunt, incitante tibiae cantu lymphaticum
tripudium.
"Nec paucis pererratis casulis, ad
quandam villam possessoris beati perveniunt, et ab ingressu primo statim absonis
ululatibus constrepentes, fanatice pervolant. Diuque capite demisso, cervices
lubricis intorquentes motibus, crinesque pendulos rotantes in circulum, et
nonnunquam morsibus suos incursantes musculos, ad postremum ancipiti ferro, quod
gerebant, sua quisque brachia dissecant." — Metam. (lib. 8, Edit).
(Bipont. 1.
184-185)
ft33
"Et user de satisfactions pour racheter leurs ames; " and to offer
satisfactions for the redemption of their souls. —
Fr.
ft34
Heading added from the Fr., "Autre dependance, touchant les bestes pures
ou
impures."
ft35
"Rabins Juifs. " —
Fr.
ft36
lwj
is rendered by A.V. unholy,
<031010>Leviticus
10:10; common,
<092105>1
Samuel 21:5; profane,
<262226>Ezekiel
22:26, and
<264220>Ezekiel
42:20, in which last instance common, or public, would have been
more suitable. —
W.
ft37
"Pedagogiae." — Lat. "La doctrine puerile." —
Fr.
ft38
Vide C. in loco, (Calvin Society Translation,) and Owen's note. C.
evidently does not understand the words in the sense of our translation; "I
know, and am persuaded by the Lord Jesus," — but rather as I have
given them in the text, supposing the Apostle to speak of Christ, not as the
author of his persuasion, but as the remover of the uncleanness referred to. The
Fr. is "il sait, et est persuade qu'il n'y a rien impur a ceux, qui
croyent en Jesus Christ; "he knows and is persuaded that there is nothing
unclean to them that believe in Jesus
Christ.
ft39
Fr. "les Docteurs anciens." "Ungulam dividunt, qui secundum duo
testamenta firmo se gradu innocentiae et justiciae statuunt. Judaei ruminant
verba legis: sed ungulam non findunt, quia duo testamenta non recipiunt; nec in
Patrem et Filium credunt:fidei gressum dividunt: heretici ungulam findunt, in
Patrem et Filium credentes; seal doctrinam veritatis non ruminant." —
Glossa ordinaria, in
loco.
ft40
"Toutefois ils gastent tout a la fin par une subtilite frivole, etc;"
nevertheless they spoil all by a frivolous subtlety. —
Fr.
ft41
Addition in Fr. "qui ne prenent nulle refection de la doctrine de salut:"
who receive no refreshment from the doctrine of
salvation.
ft42
There is allusion to this in 1 Macc. 1:47, and 62-63. "Howbeit, many in Israel
were fully resolved and confirmed in themselves, not to eat any unclean thing;
wherefore they chose rather to die, that they might not be defiled with meats,
and that they might not profane the holy covenant, so then they
died."
ft43
Macrob., Saturnalia, 2
4.
ft44
"Hesychius, observing that no proper names are given here or elsewhere in
Scripture, as I have said, to fishes, interprets it of the Gentiles gathered
into the Church, whose names she does not desire to be written on earth, but in
another generation, and in heaven; that these are born again in the waters
of baptism; that they have fins, in the meditation of the law, which
corresponds with the sublime and heavenly life; and scales, which may be
easily removed, as also they may easily lay aside their ignorance, even as
scales are said to have fallen from the eyes of Paul when he was
converted. He declares that the adulterer, the covetous man, the drunkard, and
the calumniator, have not fins, since their life is sordid and unclean;
and says that the worshipper of idols cannot be counted among those who have
scales, since he seems to be possessed of a hard and shellfish-like,
and incurable ignorance of divine things." — Lorinus, in
loco.
ft45
"De contraindre les poures gens; " to constrain the poor people.
— Fr.
ft46
This word is added from the
Fr.
ft47
"Quand ils se sont arrestez a l'observation une et simple de choses frivoles;
comme si quelqu'un apprenoit 1' a, b, c, et qu'il ne luy chalust puis apres
d'accoupler les lettres pour lire;" when they stopped at the bare and simple
observation of frivolous things; as if one should learn the a, b, c, and cared
not afterwards to join the letters together so as to
read.—Fr.
ft48
Addition in Fr., "Comme si la religion eust este enclose en choses de
neant;" as if religion had been comprised in things of
nought.
ft49
Heading added from Fr., "Autre dependence des choses impures par
accident."
ft50
Heading added from French, "Autre dependence de se marier avec les
incredules."
ft51
Addition in Fr., "Pour s'envelopper en leur
impiete."
ft52
Les dependences, qui concernent la justice et la police. —
Fr.
ft53
It is impossible not to be here reminded of Calvin's acquiescence in the
punishment of Servetus. In the principle he lays down, we have, as it were, his
final apology for the part he took in that matter. Any discussion of the
much-vexed question would here be out of place, but it may not be altogether
amiss to introduce the few following calm reflections from the pen of a very
able modern historian, M. de Felice — " 1. Servetus was not an ordinary
heretic; he was audaciously Pantheistic, and outraged the doctrine of all the
great Christian communions, by saying that God in three persons was a Cerberus
— a monster with three heads. 2. He had already been condemned to death by
the (Roman) Catholic Doctors at Vienna in Dauphine. 3. The matter was
adjudicated, not by Calvin, but by the magistrates of Geneva; and, if it be
objected that his opinion must have influenced their decision, it must be
remembered that the Councils of the other Reformed Cantons of Switzerland
unanimously approved of the sentence. 4. It was of supreme importance that the
Reformation should clearly separate its cause from that of an Infidel like
Servetus. The (Roman) Catholic Church, which now-a-days accuses Calvin of having
participated in his condemnation, would, in the sixteenth century, have much
more harshly accused him, if he had sought for his acquittal." —
Hist, des Protestants de France. Liv. 1., Section
5.
ft54
"Quant a ce qui tels babouins alleguent," etc. —
Fr.
ft55
"Ce vilein traistre Urie y offroit; " that vile traitor Urijah offered on it.
—
Fr.
ft56
"Combien les Papistes sont sots et badins, voulant faire leur profit de
ce passage;" how silly and trifling the Papists are, in seeking to make their
profit of this passage. —
Fr.
ft57
"Une malice deliberee, et conceue de longue main;" deliberate malice, and
aforethought. —
Fr.
ft58
Addition in Fr, "Quand ils tomberont en ceste malheurete de vouloir
attirer quelqu'un en idolatrie;" when they shall fall into this iniquity of
wishing to tempt any one to
idolatry.
ft59
Addition in Fr., "En celuy qui se voudra monstrer bon zelateur de la
religion;" in him, who would shew himself to be duly zealous in
religion.
ft60
"Trottent ca et la, ct ont la vogue." —
Fr.
ft61
l[ylb,
Belial. If the authority of the points be conceded, this word must be
considered as composed of
ylb,
without, and
l[y,
use, or profit, so as to correspond with our expression
good-for-nothing; but, if the points be disregarded, it might be
considered as made up of
ylb,
and
l[,
without yoke; insubmissive, rebellious. S.M.'s note says, "Without
the yoke of the Divine Law." —
W.
ft62
"Ausquels il ne se trouve pas une seule goutte de bien." — Fr. The
Lat., "Eos, qui non ascendunt," appears to be a misprint; possibly for
qui non assis sunt?
ft63
"Lesquels n'en sont point coulpables." —
Fr.
ft64
"Execration." —
Fr.
ft65
It is said of the woman,
(<091807>1
Samuel 18:7,) that "she had a familiar spirit,"
(bwa
See vol. 1. p. 428; the word here used is
hpçkm
from
ãçk,
praestigiis uti. — Taylor's
Concordance.
ft66
See ante, vol. 1. p. 426, on Deuteronomy
18:10.
ft67
"Le mariage
spirituel."—Fr.
ft68
Vide A.V., and
margin.
ft69
"Selon leur fin, et leur verite." —
Fr.
ft70
Addition in Fr, "Et face du cheval eschappe;" and act like a runaway
horse
ft71
"Le mot que nous avons translate au reste." In the Latin,
verum; A. V.,
but.
ft72
Addition from
Fr.
ft73
"Pource qu'il dit, de ceste loy;" because he says, of this
law. — Fr. The LXX. translation is,
Kai< gra>yei eJautw~| to<
Deuterono>mion tu~to eijv bibli>on para< tw~n iJere>wn tw~n
Leuitw~n. C. seems to overlook the command
that it should be transcribed by the king himself, of which, notwithstanding the
opinion of some ancient commentators, the words appear to leave no
doubt.
ft74
This anecdote of Theopompus is mentioned by Aristotle, Pol. v. 11; Plutarch, in
vita Lycurgi, Section 7; and Valerius Max., lib. 4. cap. 1. Section
8.
ft75
"Comme d'espier le vol des oiseaux, ou de regarder les entrailles des
sacrifices, et meme sacrifier, et faire prieres solennelles;" such as observing
the flight of birds or examining the entrails of sacrifices, and even
sacrificing and offering solemn prayers. —
Fr.
ft76
"Le mot Hebrieu, que nons avons translate convenance." — Fr.
An heemantic from
d[y,
to give previous notice, to summon together.
W.
ft77
Thus Malvenda in Poole's Syn., "et clangetis taratantara." The
word is used by Ennius "At tuba terribili sonitu taratantara dixit." —
Serv. in, AEn, 4. A.V., "an
alarm."
ft78
So A.V.
µkymlç,
Pacificorum vestrorum, is the rendering of SM. To justify
rendering this form of the word your prosperities, the vowel-points
should be different. Your sacrifices of thanksgiving, is the ordinary
interpretation of the lexicographers. —
W.
ft79
"C'est une folie et perversite." —
Fr.
ft80
"All such images, or likenesses, are forbidden by this commandment, as are made
to be adored and served; according to that which immediately follows, thou
shalt not adore them nor serve them. That is, all such as are designed for
idols or image-gods, or are worshipped with divine honor.
But otherwise, images, pictures or representations, even in the house of God,
and in the very sanctuary, so far from being forbidden, are expressly authorized
by the Word of God. See
<022515>Exodus
25:15, etc.; 38:7;
<042108>Numbers
21:8-9;
<132818>1
Chronicles 28:18-19;
<140310>2
Chronicles 3:10." — Note to Douay Version. Dublin, 1825; by
authority.
ft81
The Fr. will sufficiently explain this distinction in: "Que l'honneur
est bien defendu, mais non pas le service." See C.'s
Institutes, book i. chap. xii. sec. 2 and 3; and C. on the Psalms:
— (Calvin Society's Translation) Vol. 2. pp.
272-273.
ft82
i.e., as the Fr. explains it, "De le prendre pour un nomme
propre;" to take it as a proper
name.
ft83
anq.
AEmulator, says C. after S.M., who explains himself as meaning
thereby, Qui aequo animo ferre non potest, ut ab eo divellamur, et alium
quaeramus amatorem. The L.V. has Zelotes. The perplexity of the
translation into the Latin tongue does not seem to have arisen from any
ambiguity in the Hebrew, but from the want of an equivalent in classical Latin.
—
W
ft84
Obtrectatio autem est ea, quam intelligi zelotypiam volo, aegritudo ex
eo, quod alter quoque potiatur eo, quod ipse concupiverit."— Tusc. Quaest.
iv.
ft85
La source de toute vertu, et de toutes bonnes oeuvres. —
Fr.
ft86
Addition in Fr., "Combien qu'ils n'en fissent point leur profit;"
although they did not profit by
them.
ft87
The Latin is "fore victorem quoties hunc vel illum damnaverit," with
evident allusion to
<196104>Psalm
61:4, which the V. renders "et vincas cum judicaris;" to which
passage there is a reference in the
Fr.
ft88
Vide
<011516>Genesis
15:16.
ft89
A.V. "a standing image." Margin, "pillar:" or "image of stone."
Margin, "figured stone, Heb. a stone of
picture."
ft90
The same word occurs in
<012818>Genesis
28:18 and 22, where the AV. has pillar, and where the narrative
shews that no idolatry was meant. —
W.
ft91
tykçm.
C polished. S.M., figured. AV, image of stone, and in. the margin,
figured, stone. V, insignem. S.M quotes Rabbinical interpreters, who
explain the root
hkç
as meaning to imagine; and the noun as somewhat painted, or fashioned after an
imagination. The root does not occur in Hebrew, but is preserved in Arabic,
where it means to form an obscure resemblance. Hence in Simon's Lexicon, the
words tykçm
ˆba, are interpreted as meaning such a stone
as an Egyptian obelisk, with its hieroglyphics. —
W.
ft92
So S.M. says "Some think this word compounded of
la,
not, and
la,
God, as much as to say, those who are not gods; but others interpret it
to mean an empty thing, and that which profiteth not." Lexicographers observe
that the same word occurs in Syriac, in which language it means weak
either in body or mind, and is therefore a fit epithet for designating
idols.—
W
ft93
See Lat. of ver. 15. The explanation to which he alludes is probably that
given on Deuteronomy 8:11. Vol. 1 p.
397.
ft94
Added from
Fr.
ft95
Addition in Fr., "Or, c'estoit aux Payens qu'il parloit ainsi; " Now,
they were heathens whom he thus
addressed.
ft96
See
<183126>Job
31:26-27. Any discussion on the history of Sabaism would be superfluous here.
Dr. Layard, (Nineveh and its Remains, vol. 2. p. 446,) points out, that
"representations of the heavenly bodies, as sacred symbols, are of constant
occurrence in the most ancient sculptures; " whilst the "one symbol" of the
supreme Deity is "a winged figure in a circle," sometimes assuming the form of
"a winged globe, wheel, or disc," resembling the Egyptian representation of the
sun, and the Persian
Ormuzd.
ft97
Lat. "subsistendum." Fr.
"s'amuser."
ft98
S.M. says, "Rabbi Aben-Ezra, and the author of the 'Bundle of Myrrh,'
foolishly think that the Gentiles were under the dominion of decrees emanating
from the stars; but that the Jews were free, because the Lord turneth aside
their noxious influences. But this text teaches us, that the functions of the
stars are distributed among the nations, inasmuch as they afford light and heat,
and temper the cold to all men." —
W.
ft99
So the V. which is followed by A.V. and S.M. Our expositor
seems to mean that
rça
is here equivalent to even as, and connects the last with the first
clause of the verse; so that it should be rendered as follows, "Take heed to
yourselves, etc., even as the Lord your God commanded you."
—W. The Fr. thus abbreviates the Latin text: "La ou
j'ay translate, Ce que l'Eternel vostre Dieu vous a defendu, vaut autant
que s'il estoit dit Comme ou
Selon."
ft100
Deuteronomy 27:2-3. See vol. 1. p.
369.
ft101
A.V, image. Margin, statue, or
pillar.
ft102
C makes the relative refer, not to the image set up, but to the act of
setting it up. So also V. and Dathe, though the relative is plural with
them.
ft103
Fr.
"l'Eglise."
ft104
hmwrt,
the heaving or elevating;
hpwnt,
the heaving or vibrating. C.'s translation of the first word is that of
S.M.; and his note on both is extracted from a note of S.M. on
<022502>Exodus
25:2, where
hmwrt
occurs, and is rendered offering in the text of A.V., but
heave-offering in its margin. —
W
ft105
ynpl,
Heb.; in conspectu, Lat; before,
A.V.
ft106
"Ne s'estend pas en general a la nourriture des Levites;" does not extend
generally to the maintenance of the Levites. —
Fr.
ft107
Added from
Fr.
ft108
"Ou seroit le sanctuaire; " where the sanctuary should be. —
Fr.
ft109
A.V., Your choice vows; margin, the choice of your vows. Ainsworth
in loco, "i.e., the best, or fairest, as the Chaldee
translateth."
ft110
"De redoubler ainsi les dismes les unes sur les autres;" thus to redouble their
tithes one upon another. —
Fr.
ft111
"D'autant qu'il ne traitte pas expressement du lieu mais de la matiere, et forme
de l'autel;" because it does not treat expressly of the place, but of the
matter and form of the altar. —
Fr.
ft112
In the Gloss. Ord, there is an exposition from Gregory,
that "to make an altar of earth is to found our hopes upon the
Incarnation of Christ; for our offering is then accepted by God, when our
humility bases our works upon faith in the incarnation of our Lord;" and from
Isidore, that "hewn stones are those who break the unity of
the Church, and sever themselves from the society of their brethren. These
Christ does not receive into His body, which the construction of the altar
represents,"etc.
ft113
°ymlç.A.V.,
peace-offerings. C. says rightly that the word
µymwlç
comprehends every kind of prosperity and happy result; but the word in the text
is the pl. of
µlç.
— W. See Note on Numbers 10:10, ante, p.
105.
ft114
"Calvine here hath a singular opinion by himself concerning the time of
erecting the tabernacle, with the parts and members thereof, which begin here to
be described; for he thinketh that the tabernacle was built and set up before
Moses had brought the first tables; and his reasons are these: — 1. There
is mention made of the tabernacle, 33-7, immediately after Moses was come
down with the tables in his hand, which he broke; and therefore the tabernacle
being presently after spoken of, must be made before. Answer. This was
not the great tabernacle which was afterwards made for God's service, for that
tabernacle was not set without the Host, as this was, but in the midst:
Lippoman. But it was Moses's tabernacle, whither the people had access to
consult with God. Jun. 2. In this chapter it is said, verse 16, ' Thou
shalt put in the ark the testimony, which I shall give thee;' therefore he
received the testament before he made the ark, wherein he was to put it.
Answer. This followeth not, that the ark was therefore made first, but
that the form thereof was described first how it should be made, which was in
the Mount; after which form it was made after that Moses had received the tables
of the testimony. 3. When Moses cometh to exhort the people to build the
tabernacle, he maketh no mention at all of their apostasy and idolatry;
therefore it is evident, that they were yet sound, they had not yet committed
that sin, seeing they do so cheerfully consecrate their best things to the
Lord.
"Answer. — l. The people had
already received correction for their fault; and Moses, in sign of God's
indignation against them, had removed his tent from among them, 33-7; therefore
it cannot be said that no mention is made of their falling away. 2. The people,
such especially as were touched with remorse for their sin, did so much the more
shew themselves cheerful in God's service, as a sign of true repentance. 3. And
Moses having entreated the Lord for His people, would not be still harping upon
the same string, in upbraiding them with their fault, lest he might altogether
have discouraged them.
"Wherefore, it is
very clear that the tabernacle was not erected and set up before the receiving
of the tables, but after; for these reasons: — 1. Because Moses is here
bidden to make the tabernacle according to all which the Lord should show him in
the Mount; but the form thereof was first showed him in the Mount, when he
continued there forty days and nights, in the end whereof he received the
tables, Deut. 9:10; therefore the tabernacle could not be made before the
fashion thereof was shewed to Moses. Calvine here answereth that divers
times before this Moses was in the Mount with God, when the fashion of the
tabernacle might be shewed him. But it is evident, 24:18, that this was done in
the forty days and nights, when Moses was entered into the cloud, and there so
long continued. 2. It is expressly said that the tabernacle was reared up in the
second year, and the first month, the first day, xl. 17. It was not then
dedicated and set in order only, as Calvine answereth, but then first set
up. And in the second year, in the second month, upon the twentieth day, they
removed from Sinai, which was about a month and a half after; but if the
tabernacle were built before Moses received the tables, he after the finishing
thereof was twice with the Lord, each time forty days; which could not be,
seeing about forty or fifty days after the tabernacle was erected, the whole
camp removed, as is said. 3. Besides, by this means a great part of Exodus shall
be transposed; all that followeth from chap. 35. to the end, concerning the
making and setting up of the tabernacle, should be in order placed before the
32, 33, and 34, chapters; this being admitted, that the tabernacle was first
erected, before Moses had the tables delivered to him. Therefore, rather the
order of the story is this: first, there is the description of the
tabernacle to chap. 30; then followeth the let and impediment to the
building of it, the people's trans- gression, chap. 32-33; thirdly, the
execution of God's commandment, and framing of the tabernacle, chap. 35:40;
fourthly, the erection and setting of it up, chap. xl Lyranus."
— Willet's Hexapla, in
loco.
ft115
"Sepulchra concupiscentiae." —
Lat.
ft116
"Les tables comme instrument de la faveur paternelle de Dieu." —
Fr.
ft117
jql,
the verb (to take,) whose future,
jqy,
occurs
<023307>Exodus
33:7. —
W
ft118
A.V., an offering; margin, heave-offering. See note on
Deuteronomy 12:6, ante, p.
132.
ft119
The third person singular masculine future of
bdn,
with the pronoun affix
wn,
it. The verb signifies to do, or give, anything with a cheerful
readiness. -
W.
ft120
The concluding sentence omitted in
Fr.
ft121
"This was perhaps the acacia horrida, a kind of mimosa, a native of
Arabia, since the Arabic word resembles the Hebrew. The thorns are twinned, and
nearly equal to the leaves in length. The leaves are repeatedly winged. The
spikes, of white flowers, proceed from the bosom of the leaves. The wood is of
an excellent quality, whence it deserves the name given by the Greek
translators, xu>la
a]shpta, wood that never decays." —
Illustrated Comment., in loco. "The most important material, the wood for
the tent, is just that which is found here most plentifully, while Palestine is
deficient in acacia trees." — Comp. Theophrast., Hist. P1. 4 3. Prosper
Alpinus, de Plant. AEg., 100. 1., "Acaciae arbores copiosissime in montibus
Sinai penes Rubrum Mare positis proveniunt." Hieron. ad Joel, 4., "Quae ligna in
locis cultis, et in Romano solo absque Arabiae solitudine non inveniuntur.
Forskal. Flora AEg. Arab., p. 56." Havernick, Introd. Pent., p.
284.
ft122
"Et fussent induits a essayer de faire plus qu'eux;" and they might be induced
to try to do more than they. —
Fr.
ft123
Hengstenberg,. Dissertations on the Pentateuch, vol. 2. pp. 504-505,
briefly, but most satisfactorily, enumerates the objects of the Ceremonial Law
in reply to the deistical writers, who, like De Wette, "can find
out no rational basis for it," and can form no other notion of these
pedantic regulations, this gnat-straining, as he calls it, than as the
production of a later priestcraft. "The best apology Hengstenberg
says)of the Ceremonial Law lies in pointing out its objects, and these,
therefore, we present to refute the charges brought against it: —
First, It served to cherish the religious sentiment. The Israelite was
reminded by it in all his relations, even the most insignificant and external,
of God; the thought of God was introduced into the very midst of the popular
life. Secondly, It required the recognition of sin, and thus called forth
the first thing essential for the reception of redemption, a sense of the need
of redemption. The people must be burdened and heavy-laden, in order that the
Lord might say to them, Come unto me, all ye that are weary and heavy, laden,
and I will give you rest. The Law was, and was intended to be, a heavy yoke,
and therefore would awaken a longing after the Redeemer. Everywhere it
proclaimed, Touch not, taste not, handle not! and thus was a perpetual
remembrancer of sin. Thirdly, It served to separate Israel from the
heathen; it erected between the two a wall of separation, by which communication
was prevented. Compare
<490214>Ephesians
2:14. Not yet strong enough to conquer heathenism, the people were, so to speak,
shut up, to be withdrawn from its influence, to preserve them for the time in
which, armed with power from on high, they might commence an offensive war
against it. The preliminary limitation effected by the Ceremonial Law served as
the means of the future illimitedness. Fourthly, Many things in the
Ceremonial Law served, by impressions on the senses, to awaken reverence for
holy things among a sensual people. The bad consequence of denying this is, that
it will then be necessary to impose a symbolic meaning on institutions, in which
evidently nothing of the kind is to be found. Fifthly, One principal
object of the Ceremonial Law lay in its symbolic meaning. The people, enthralled
in visible objects, were not yet capable of vitally appropriating supersensual
truth in words, the form most suited to their nature. It was needful for the
truth to condescend, to come down to their power of apprehension, to prepare
itself a body from visible things, in order to free the people from the bondage
of the visible. This form was common to the Israelitish religion with that of
the heathen, and therein lies its best apology. Would we rather not speak at all
to the dumb than make use of signs? The Ceremonial Law was not the opposite to
the worship of God in spirit and in truth, but only an imperfect form of the
same, a necessary preparation for it. The accommodation was only formal, one
which did not alter the essence, but only presented it in large capital letters
to children who could not yet read a small running-hand." - Ryland's
Translation, Edinburgh,
1847.
ft124
Added from
Fr
ft125
Lat., "lusorias." Fr., "frivoles et comme
badinages."
ft126
"Rupertus thus collecteth, that as the Ark is described to be two
cubits and a half in length, equal to the stature of a man, so God hath appeared
on earth, and shewed himself unto the capacity of men." —
Willet, Hexapla, in
loco.
ft127
"A testimony, or public evidence," from
dw[,
to affirm, or testify. —
W.
ft128
trpk.
C. has not derived his explanation of the verb
rpk
from his usual guide in Hebrew, viz., S.M.; but his remark, that it
signifies to smear over with bitumen, or pitch, agrees with its generally
acknowledged meaning in
<010614>Genesis
6:14. It is in the Pihel conjugation, — the effect of which is frequently
the same as that proper to the Hiphil, — that the verb means to expiate.
The noun, as C. observes, properly signifies a covering. —
W.
ft129
Addition in Fr., "quand il le magnifie tant,
et."
ft130
See Commentary on Genesis 3:23. Calvin Society Translation, vol. 1. p. 186. The
fanciful derivation to which C. objects, he had found in S. M.,
who states it as popular with the Rabbis, But as untenable. —
W.
ft131
Que pour donner goust au peuple de la doctrine de la Loy, et l'accoustumer aux
ceremonies;" as to give the people a taste for the doctrine of the Law, and to
accustom them to its ceremonies. —
Fr.
ft132
Gregorius in Gloss. Ord. "The two cherubim are the two
Testaments. One of them stands on one end of the mercy-seat, and the other on
the other; because what the Old Testament begins to promise in prophecy
respecting the Incarnation of Christ, the New relates to be perfectly fulfilled.
They are made of very pure gold, because both Testaments are written with pure
and simple truth.They stretch out their wings and cover the oracles; because we
(who are God's oracles) are protected from imminent errors by the study of
sacred Scripture; and whilst we earnestly look at it, we are covered by its
wings from the mistakes of ignorance. They look towards one another with their
faces turned to the mercy-seat, because the Testaments differ in nothing, and
look mutually to each other; for what the one promises the other exhibits. And
they see the mercy-seat, i.e., the Mediator between God and men, placed
between them; for they would turn away their faces from each other, if the one
promised what the other denied." — See also Bede in Gloss. Ord.,
and Augustin Qoest. in Ex.
105.
ft133
"Particular stress is laid on the contrast, which the condition of the
Israelitish nation at that time presents to the splendor and speedy completion
of the tent. That tent was certainly splendid, but, in point of fact,
exceedingly simple in its construction. If we compare it with the monuments of
Egyptian architecture, its relative simplicity must strike us in a much greater
degree. As to the materials that were required for it, it admits of proof that
the Israelites might well have been possessed of them at that time. The
wilderness even might supply them with many of these things. With respect to
other things, the metals, precious stones, etc, we must keep in view the
condition of a people that had just come out of Egypt. History describes that
country as having mercantile transactions with Asia, even from the earliest
times. The people had acquired property, in part at least, in Egypt; the
description in Exodus 32, leaves us no doubt as to the possessions, and even
wealth, that they had gained there. They had not gone out of Egypt empty-handed,
but richly provided with silver and gold, 12:36. — "Havernick, Introd. to
Pentat. Edin., 1850, pp.
284-285.
ft134
This was Acacius, bishop of Amida, who sold the treasures of the Church for the
redemption of 7000 Persian slaves, who were perishing by famine in the hands of
some Roman soldiers. Vide Socrates, lib. 7-121, quoted in Bingham, book
5-100; 6-6 JO Qeo>v hJmw~n
u]te di>skwn o]ute pothri>wn crh>|bei? ou]te ga<r ejsqi>ei, u]te
pi>nei, ejpei< mh< prosdeh>v ejstin,
seem to be the words referred to by
C.
ft135
A.V., shew-bread. "In Hebrew called bread of faces or presence; because
they were to be set before the face, or in the presence of God continually. The
Hebrew doctors give also another reason, because every cake was made square, and
so had as it were many faces." — Ainsworth, in
loco.
ft136
The seven gifts of the Holy Ghost are represented in Roman Catholic Catechisms
to be, — 1. Wisdom; 2. Understanding; 3. Counsel; 4. Fortitude; 5.
Knowledge; 6. Godliness; 7. The fear of the Lord: founded, of course, on
<231102>Isaiah
11:2. Augustin says, Sermo 8, (Edit. Ben., tom. 5. p. 46,) speaking of
the Holy Spirit, "Ipse requiescit super humilem et quietum, tanquam in Sabbato
suo. Ad hoc septenarius numerus etiam Sancto Spiritui deputatur, hoc
Scripturae nostrae satis indicant. Viderint meliora meliores, et majora majores;
et de isto septenario numero subtilius aliquid et divinius aliquid dicant et
explicent: ego tamen, quod in presenti sat est, illud video, illud vos ad
videndum commemoro, septenariam istam rationem inveniri proprie Sancto Spiritui
deputatam; quia; septimo die sonat sanctificatio,"
etc.
ft137
"Et que ce n'est point assez d'estre eselaire par bouffees;" and
that it is not enough to be enlightened by puffs. —
Fr.
ft138
"Au dix-septieme chapitre de Genese." —
Fr.
ft139
tam,
from the. A. V., on the behalf of. C. adheres to S.M., and in so
doing he has kept close to the Hebrew. —
W.
ft140
S. M. is the translator who has here rendered cherubim, pictures.
V. renders it, paraphrastically, "pulchra varietate contextum." —
W.
ft141
See Institutes, vol. 1. p. 122, et seq.; see also Petr. Martyr, Loci.
Com. Cl. Sec., cap. 5; and Becon, Catechism, Part 3; Parker Soc. Edit., pp. 61,
62.
ft142
"Idcirco enim pictura in ecelesiis adhibetur, ut hi, qui literas nesciunt,
saltem in parietibus videndo legant, quae legere in codicibus non valent."
— Greg. Magni, lib. 9, indict, 2, epist, 105, ad Serenum Massil.
Episc.
ft143
The actual words of Juvenal, Sat. 14:97, are: —
"Nil proeteter
nubes, et coeli numen
adorant;"
Nought but
the clouds, and heaven's God adore.
ft144
A. V.,
"sockets."
ft145
C. quotes the translation of the V., "in atrio sancto ejus." See
note on Psalm 29:2, in C. Society's Commentary, vol. 1, p.
476.
ft146
Arietes rubricati, Christus sanguine passionis cruentatus; significantur etiam
martyres, etc. — Gloss.
Ord.
ft147
C. alludes to their Hebrew name,
hl[,
the primary signification of which is mounting upwards. —
W.
ft148
"Mais que la sainctete des sacremens," etc. — Fr. be an
hundred cubits, and the breadth fifty every where, and the height five cubits
of fine twined linen, and their sockets of
brass.
ft149
It will be seen that he quotes
<198410>Psalm
84:10, somewhat
parathrastically.
ft150
A. V.,
hooks.
ft151
A.V., "And it shall be an altar most holy." Ainsworth, in loco,
says: "Heb. holinesse of holinesses; i.e., most holy, not only
sanctified itself, but sanctifying the gifts that were offered to God upon
it."
ft152
A. V., Margin, ver.
8.
ft153
"Ut fide et precibus adolerent mortem Christi." — Lat. "Afin qu'en
appliquant a eux la vertu de la mort de Jesus Christ par foy et prieres;" in
order that applying to themselves the virtue of the death of Jesus Christ by
faith and prayers. —
Fr.
ft154
"Not of strong and evil savor, as R. Salomom, for then it had been
unfit to make a perfume of." — Tostatus in Willet. "Dioscor.
asserit galbanum esse gravis odoris, et Plinius ait galbanum foetere et castorem
olere; quod forte intelligit de partibus galbani magis terrestribus —
ideoque noster interpres addit
to<
bonis odoris;" (i.e., V., after LXX.
Calba>nhn
hJdusmu~?) Corn. a Lapide, in
loco.
ft155
Addition in Fr.,"Sans savoir pourquoy il estoit basti;" without knowing
what it was made
for.
ft156
AEn. 2:719, 720. They are among the words which AEneas reports
himself to have spoken to Anchises, when about to bear him out of
Troy:
"Tu, genitor, cape
sacra manu, patriosque Penates.
Me, bello e tanto
digressum et caede recenti,
Adtrectare nefas;
donec me flumine vivo Abluero."
ft157
Doering's note on Hor. Carm. 3:1. 1. — "Odi profanum vulgus et arceo,"
contains the following words: "He uses these formulas which the
priests were accustomed to use at the commencement of their ceremonies, in order
to drive away the profane,
eJka>v,
be>bhloi! or
eJka>v, eJka>v, o[stiv
ajlitro>v? (Callim. Hymn., Ap. 2.) Procul o
procul este, profani. (Virg. AEn.
6:258.)"
ft158
Supplied from
Fr.
ft159
"Non pas en effigies exterieures de diamans et rubies." —
Fr.
ft160
Added from
Fr.
ft161
"Ad Dei cultum." — Lat. "A sacrifier." —
Fr.
ft162
The Hebrew name of the breastplate, viz.,
ˆçj,
is a word whose root has not been preserved in the Heb. But in the Arabic
its root signifies elegant, or adorned with beauty, according to
Simon's Lexicon. There is no discoverable reason for its signifying strength,
or a treasure. —
W.
ft163
"R. Salomon thinketh, that the Urim and Thummim was nothing else but the
name of Jehovah, which was written in letters and put within the breastplate;
which name some ancient Hebrews, even before Christ, did take to signifie the
Trinitie. In this word,
hwhy
Jehovah, they would have the first letter yod, taken for the Father;
he, for the Son, which letter is doubled to signifie his two natures, the
humane and divine; and vau, which is a conjunctive copulative, signifieth
the Holy Ghost. — Vatab. But between these words, Urim and Thummim,
and the name Jehovah, there seemeth to be small affinitie." — Willet in
loco.
ft164
Lat., "in malogranatis, vel malts punicis;" the latter being the
translation of the
V.
ft165
"Que la justice de Jesus Christ nous rend odoriferans par la predication de
l'Evangile;" (leads us to this) that the righteousness of Jesus Christ makes us
sweet through the preaching of the Gospel. —
Fr.
ft166
Quoted in the Glossa Ordinaria in loco: "Quia tram contra se
occulti Judicis provocat, si sine praedicationis sonitu
incedit."
ft167
Addition in Fr., "Et qu'on puisse condamner par le sens commun;" and
which even common sense must
condemn.
ft168
Lat., "In beneplacitum." A. V., "That they may be accepted." The
translation I have given is that of Ainsworth.
ft169
This sentence is omitted in the Fr.
ft170
"Les successeurs de la souveraine sacrificature;" the successors in the
sovereign
priesthood.
ft171
A.V., "consecrate," v. 41. Margin, "fill their hand;" i.e.,
says Rosenmuller, in loco, "thou shalt deliver them the power
of their office. Le Clerc suggests that the phrase is perhaps borrowed from some
ancient oriental rite, in which the ensigns of office were put into the hands of
those to whom it was entrusted. It appears also, from the following chapter,
ver. 24, that all the sacred offerings were placed by Moses in the hands of the
priests at their
inauguration."
ft172
"To minister in the holy place." — A.
V.
ft173
The primary signification of this word is hidden; hence a period of time,
of which either the end or the beginning is hidden; and therefore frequently it
is used for eternity, or as in the A. V.,for ever. —
W.
ft174
Probably the Fr., "de speculations volantes," suggests the right reading
of the Lat. here, viz., alatis for
aliis.
ft175
A. V., "mine ears hast thou opened." Margin, "Heb., digged."
See C.'s own Commentary, in loco, with Mr. Anderson's note.
Calvin Translation Society's edition, vol. 2, p.
99.
ft176
"La grace de reconcilier." —
Fr.
ft177
This last sentence omitted in
Fr.
ft178
Vide
<040343>Numbers
3:43-51.
ft179
"En disant qu'ils luy ont este donnez, il n'entend pas que ce soit de don
gratuit, mais qu'ils luy appartienent comme de paction faite;" in saying that
they were given to Him, He does not mean as a gratuitous gift, but that they
belonged to Him as by agreement made. —
Fr.
ft180
"Lesquels partissent tellement l'ordre de leur Hierarchyie qu'en la fin ils
parvienent a la primaute du Siege Romain;" who so divide the order of their
Hierarchy, that at length they arrive at the primacy of the See of Rome —
Fr.
ft181
Added from
Fr.
ft182
"Ou il est dit, Que tout ce que, etc., aucuns mettent legendre masculin,
Celuy qui les sanctifiera;" where it is said, "Whatsoever," etc., some put the
masculine gender, "He who shall sanctify them." This is the translation of
LXX. and
V.
ft183
The reference here is to
<420228>Luke
2:28. It does not, however, appear that Simeon actually called Him "the Lord's
Christ," though the Evangelist states, ver. 26, that "it was revealed to
him by the Holy Ghost that he should not see death, before he had seen the
Lord's
Christ."
ft184
Lat., "Nugas;" Fr, "L'autel avec tout leur bagage." "Now
that your oil came not from the Apostles, your own doctor Panormitane is
witness; for thus he writeth: 'The Apostles in old time gave the Holy Ghost only
by laying on of hands; but now-a-days, because bishops be not so holy, order
hath been taken that they should give this sacrament with chrism.'" —
Jewel's Defence of the Apology, Parker Society's edition, p.
178.
"Transtulerunt item sua haec olea, cure ad
homines moribundos, tum etiam ad parietes, altaria, and campanas: necnon
calices et alia hujusmodi, qum videmus,
kakobhli>a|
improbanda ex veteri Judaismo esse traducta. Excusat ille Innocentius,
(Decret. Greg., lib. 1, tit. 15, de Sacra Unctione.) Ecclesiam haec faciendo non
Judaizare," etc. — Petr. Mart. Loci Com., Cl. 4, cap.
1:21.
ft185
Addition in Fr., "Qui estoyent neanmoins les plus prochains parens:" who
were nevertheless the nearest
relations.
ft186
The Fr. says, "De leur
exemple."
ft187
Vide vol. 1, p.
370.
ft188
Lat., "sicera." Fr, "ce qui est nomme en Hebrieu Sechar."
Blunt, "The veracity of the Books of Moses, etc.," art. 13, argues on the
probability of Nadab and Abihu's sin in the offering of strange fire having been
the effect of intoxication, from the fact of its relation being immediately
followed by this prohibition. — Edit., 1835. Pp. 113, et
seq.
Lorinus, however, in loco,
refutes the notion from Tostatus, and so also Willet. It appears to have
been of Jewish origin; and the principal arguments against it are, — 1.
That it is not mentioned in the Scripture; and 2. That the offenders had been
ministering from an early hour in the
morning.
ft189
Ainsworth's literal translation is "a virgin of his peoples." Fr.,
"Ailleurs il se prend pour tout le corps de la lignee d'Abraham:"
elsewhere it is taken for the whole body of the race of
Abraham.
ft190
It is surely strange that C., who here seems to draw out the Christology
of the ordinances of the Law with unusual fullness and precision, should have
omitted to mention "the mystical union which is between Christ and His Church,"
as most luminously set forth in this type. Vide Song, passim.
Psalm 95;
<471102>2
Corinthians 11:2;
<490527>Ephesians
5:27;
<661908>Revelation
19:8,
etc.
ft191
Added from
Fr.
ft192
"La nouristure assignee aux enfans d'Aaron." —
Fr.
ft193
"Peust contreroler, par maniere de dire, les Sacrificateurs:" might, so to say,
control the priests. —
Fr.
ft194
Lat., "Custodiant custodiam meam." Ainsworth, "Keep my
charge."
ft195
"Ils eussent ttenu foire et marche des viandes, qui leurs fussent demeurees de
residu, ce qui n'eust pas este sans grand opprobre:" they would have kept fair
and market of the meats which remained over to them, which could not have taken
place without much scandal. —
Fr.
ft196
As in margin of A.
V.
ft197
"Peace — this word generally signifieth all prosperity, and the perfect
enjoying of all good things; it is opposed to war,
<210308>Ecclesiastes
3:8; to discord and emnity,
<490214>Ephesians
2:14, 15;
<421251>Luke
12:51; to tumult and confusion,
<461433>1
Corinthians 14:33; and to all adversity,
<014327>Genesis
43:27;
<120426>2
Kings 4:26;
<181603>Job
16:33; and is therefore added for a conclusion of blessings,
<192911>Psalm
29:11, and Psalm 125:4;
<600514>1
Peter 5:14. This peace is obtained by Jesus Christ,
<490214>Ephesians
2:14, 15, 17;
<450501>Romans
5:1; and enjoyed by the Holy Ghost,
<450806>Romans
8:6, 9, and
<451417>Romans
14:17." — Ainsworth in
loco.
ft198
This latter sentence is much abbreviated in
Fr.
ft199
"Les huit mille coudees prinses aux quatre quatriers conviendront avec
les mille coudees d'espace entre la ville, et les bornes des fanbourgs." —
Fr. The more common solution of this difficulty appears to be that
suggested by Maimonides, viz., that besides the 1000 cubits allotted to the
suburbs, 2000 more were added for fields and vineyards. Rosenmuller, however,
demurs to this interpretation, which he does not consider the text will bear. I
have translated C. word for word, but I believe his figures are wrong. It
is probable that his theory is the same as that of Corn. a Lapide, which he thus
more clearly propounds, "God seems here to comprise the city and its suburbs in
a circle, so that the center should be the city, and the circumference should
end at the distance of 1000 cubits on every side of the city walls. This circle
He divides into four triangles, each of which is isosceles, i e., it, has
its two sides equal, which are drawn from the center to the circumference. God,
therefore, here commands, that the suburbs on every side should be extended a
thousand cubits, and that the east side should be contained in two lines (each,
of course, of 1000 cubits) drawn from the city to the circumference of the
suburbs, which two lines comprehend that east side in the shape of a triangle;"
and so also with the other sides, "so that the two lines drawn to the
circumference of each side, which are the two equal sides of the triangle,
should together contain 2000
cubits."
ft200
"Qui estions estrangers, et rejettez au pris d'eux." —
Fr.
ft201
"Donum posui munus vestrum." — Lat. "I have given your office
unto you as a service of gift. — A. V. The latter part of
the sentence is omitted in
Fr.
ft202
See margin, A. V. He paraphrases the words of verse
23.
ft203
"D' s'avancer, ou ingerer:" to put themselves forward, or to interfere. —
Fr.
ft204
"The open field," A.
V.
ft205
In these verses (8, 9) the offering of a burnt-offering, or sacrifices, is only
spoken of, from whence C. appears justly to conclude that the word "kill"
in ver. 3, referred merely to animals killed in
sacrifice.
ft206
hrwt
ypAl[, ver. 11. "According to the sentence of the
law," A. V. The noun
hrwt
is avowedly formed from the verb,
hry
whose most ordinary meaning in Hiphil is to teach. Hence the noun in its
primary meaning signifies teaching.
yp
is the mouth, and hence the voice, which proceeds from it.
YpAl[
according to the word, or declaration. —.
W.
ft207
"C'estoit pour inciter les gens a une fole convoitise de se monstrer, et faire
leurs parades:" it would have incited men to a foolish ambition for
ostentation and parade. —
Fr.
ft208
A. V. "The most holy things:" "the holy of holies:" Ainsworth,
whose note is, "Heb. 'of the holiness of holinesses,' i.e., of the
most holy things; which the Greek translateth 'of the hallowed (or sanctified)
holy things.' Some oblations in the sanctuary are called holy, and, by
the Hebrew doctors, light holy things, some holy of holies, i.e.,
most holy things,"
etc.
ft209
See Numbers 5:8, infra, p.
273.
ft210
qj
from
qqj
describere, decernere, statuere. — Taylor's Concordance.
ft211
Addition Fr. "voire, Paction de
sel."
ft212
A. V., "Whatsoever," following the V. and not
LXX.
ft213
"Depend bien de la matiere qui est traitee plus au long des larrecins:"
depends indeed on the subject of theft which is treated more at length.
—
Fr.
ft214
"The common opinion is, that it was in the fourth century, when magistrates
began to favor the Church, and the world was generally converted from
heathenism. Some think Constantine settled them by law upon the Church, but
there is no law of Constantine's now extant that makes express mention of any
such thing. — Before the end of the fourth century, as Mr. Selden not only
confesses but proves out of Cassian, Eugippius, and others, tithes were paid to
the Church." — Bingham Antiq. B. 5:ch. 5:Section
3.
ft215
By the "Lex Hieronica," referred to by Cicero in C. Verrem., lib.
2:13, and
3:6.
ft216
See Tacitus Ann. 15:20. "Usu probatum est, patres conseripti, leges egregias,
exempla honesta, apud bonos ex delictis aliorum gigni,
etc."
ft217
"S'ils soustrayent et desrobbent a leurs freres ce qui est assigne pour leur
nouristure:" if they withheld and stole from their brethren what was assigned
them for their maintenance. —
Fr.
ft218
"Que l'annec troisieme ne se prend pas d'une suite continuelle." —
Fr.
ft219
"Il n'y a rien qui esveille mieux les hommes, et les touche plus au vif, que
quand Dieu leur est amend et produit pour juge, et qu'ilsont adjournez comme en
sa presence:" there is nothing which awakens men more, or touches them more on
the quick, than when God is brought forward and produced as their Judge, and
when they are summoned as it were into His presence. —
Fr.
ft220
The Fr. gives a different turn to this, "seulement Dieu les a
voulu aussi examiner, en les faisant tesmoins et juges de leur syncerite et
rondeur:" God only wished them also to make an examination, calling themselves
as witnesses of their own sincerity and
integrity.
ft221
r[b,
is to consume, and especially as fire consumes. The verb is here in
Pihel, in which conjugation it further signifies to carry away, as
rendered in A.V. Our author gives the paraphrase of Aben Ezra, as quoted
in S. M. —
W.
ft222
"En rien appliquant a soy de ce qui appartenoit a Dieu:" by appropriating
anything to themselves of what belonged to God. —
Fr.
ft223
"Telle apparence pouvoit enhardir les gens a y employer les offertes deues a
Dieu:" this pretext might embolden the people to employ upon it the offerings
due to God. —
Fr.
ft224
Ver. 30. 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."
ft225
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.
ft226
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
threshing-floors, 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. 8. See also ch. 9, sec.
2.
ft227
µynpAµjl
"panes facierum." In
<022530>Exodus
25:30, as in several other places, the shew-bread of A. V. is a
translation of these words. —
W.
ft228
Ovid Metam. 15:127. The version here attempted is at least literal. That in
Garth's Translation, though sanctioned by a great name, is but a poor
paraphrase. The Fr. omits the whole quotation. The original stands thus,
—
"Nec satis est quod
tale nefas committitur: ipsos
Inscrips~re deos
sceleri, numenque supernum
Ctede laboriferi
credunt gaudere
juvenci.
Victima labe
carens, et prtestantissima form'a,
(Nam placuisse
nocet) vittis prsesignis et auro
Sistitur ante aras,
auditque ignara precantem;
Imponique sum videt
inter cornua
fronti
Quas colttit
fruges: percussaque sanguine cultros
Inficit in
liquid& prmvisos forsitan unda."
ft229
"Ce fantastique, etc." —
Fr.
ft230
Hor. Epis. 1
10:10.
ft231
A. V., "The sacrifice and the oblation to
cease."
ft232
See
<042802>Numbers
28:2. Margin, A. V. "a savor of my
rest."
ft233
The reference here is to
<470702>2
Corinthians 7:2, a misprint, I presume, for 6:2.
ft234
hjnm,
A. V., "meat offering." In deriving this word from,
hjn,
C. follows S. M.; but later lexicographers observe that this verb
means to go or lead, and not to offer; while they tell us that the root
jnm
has been preserved in Arabic, and signifies to give freely. —
W.
ft235
"Conventionis:" of the convention. —
Lat.
ft236
A.V., "a sweet savor." Margin, "Heb., a savor of my
rest."
ft237
Fr., "c'a este moins que ripopper, comme on dit;" Ripope,
i.e.,bad
wine.
ft238
"Josephus and Maimonides understand that they were distinct sacrifices.
Aben-Ezra and others thnk that it was left to the priest which he would offer."
— Brightwell on the Pentateuch, in
loco.
ft239
The conjecture of C. receives no support from the modern collections of
various readings; for though the number two is wanting in one of
Kennicott's MSS., the word for bullocks is in the plural in that same
MS.; and the two most ancient versions, viz., the LXX. and the
Syriac agree with the received text both here and in
<032308>Leviticus
23:8. —
W.
ft240
"La plus authentique." —
Fr.
ft241
Scott's conjecture is not without force: "The decrease of the number of
the bullocks which were sacrificed on the several days of the feast,
until on the last and great day only one was offered, is the most observable
circumstance in this law. The reason is not evident, unless it be intimated that
the Mosaic institution would gradually wax old, and at length vanish away when
the promised Messiah came.
(<580807>Hebrews
8:7-13.)" As a specimen of the ancient opinions, I subjoin the following,
— "The Hebrews say that the offerings were made for other nations; and,
therefore, seventy calves were offered altogether, according to the
number of the seventy nations, divided into seventy languages. But fourteen
calves were offered on the first day, and on the second day thirteen,
thus decreasing one every day to the last inclusive; by which is designated
that the dominion of the Gentiles was to be diminished and terminated under King
Messiah, to whom all nations are to be subdued," etc. — De Lyra,
in
loco.
ft242
The two Greek words here used are the same as those employed in
<460413>1
Corinthians 4:13. wv
perikaqa>rmata (or, with others,
wJsperei<
kaqa>rmata)
tu~ ko>smu ejgenh>qhmen,
pa>ntwn peri>yhma e[wv a]rti? which our A.
V. translates, "we are made as the filth of the world, and are the
offscouring of all things unto this day." Commentators seem to be agreed
that they are citative by St. Paul of the Hebrew words in
<250345>Lamentations
3:45, which A.V. translates "offscouring and refuse." C.
(Comment. on Cor., vol. 1, p. 1650 says that
ka>qarma
"denotes a man who, by public execrations is devoted, with the view to
the cleansing of a city,
etc."
ft243
"Piaculum." — Lat. "Une beste maudite." —
Fr.
ft244
C. adopts the opinion of S. M. in regarding Azazel as the name of
a place. Most lexicographers agree that,
lzaz[
cannot well mean anything else than what is its necessary translation, if
divided thus lza
z[, viz., the goat departing. —
W.
ft245
Thus Jupiter is addressed: —
Dw~ron
ajlexika>koio Dio<v — Orph.
Li>qika,
i.
and Lactantius says, that an image of Apollonius was
worshipped at Ephesus, "sub Herculis Alexieaci nomine constitutum."
— De Just. v.
3.
ft246
"Pour faire ce perfum exquis et solennel:" to make the exquisite and
solemn incense-offering. —
Fr.
ft247
Margin,
A.V.
ft248
C. refers to his own translation, "tunc offeret hircum vivum."
Lorinusin loco says, "The Greek
prosa>xei
signifies he shall bring or lead near, (offeret vel adducet.)
Although
byrqh
hikriub, is not infrequently rendered to
offer.
ft249
Lat., "piaculum." Fr., "mais aussi de la malediction a
cause du
peche."
ft250
"It is interesting to notice here, (says Bonar, in loco,) that
Outram, Witzius, and others, seem to have proved that in patriarchal ages every
man might offer his own sacrifice. The patriarchal ages were taught that every
man must take Christ for himself personally. In the Mosaic economy, however,
this is altered; there is another truth to be shewn forth. Any one
(<143017>2
Chronicles 30:17) might kill the animal — any common Levite, or even the
offerer himself — for there may be many executioners of God's wrath. Earth
and hell were used in executing the Father's purpose toward the Prince of Life.
But there is only one appointed way for dispensing mercy, and therefore only
priests must engage in that act that signified the bestowal of pardon." He
appears, however, to be singular in his opinion that any but a Levite might kill
the
victim.
ft251
This word only occurs here, and in ver. 12, and chap. 8:20. S.M. says
that the Jewish expositors declare it to mean that fat, or network of fat which
is found upon the liver, and with which the severance (locus
de-collationis) of the head was covered, when the head was put upon
the fire. It is not easy to discover who may have said that it meant a
dissevered head. — W. "Some translate it (says Poole, in
loco) the body, or the trunk of the body, (whence,
perhaps, C.'s error.) So the ancient Hebrews quoted in Fagius; so
Vatablus, Grotius, Malvenda, Mercerus in
Bochart."
ft252
They appear, indeed, to have been manifold. "R. Salomon (says Corn. a Lapide,
in loco) understands by honey, sweet fruits, such as figs and
dates. Philo, lib. de Vict., thinks that honey was forbidden in the
sacrifices, because the bee is an impure animal, generated by the putrid
carcases of oxen." Oleaster gives as a reason that honey burns with an offensive
smell; and many commentators, because it was constantly offered in the Gentile
sacrifices.
ft253
Vide supra, p. 139, and
note.
ft254
A.V., "before the
Lord."
ft255
Abundance of these may be found collected by Lorinus. Bonar says, "Observe that
all these portions of the animal are the richest; and also deep-seated, near the
heart. In an offering of thanks and fellowship, nothing was more appropriate
than to enjoin that the pieces presented should be those seated deep within."
The marginal deduction of Corn. a Lapide, is not very dissimilar: "Mystice,
adeps est devotio et intentio, quae in omni opere ad Deum est
dirigenda."
ft256
S.M. says the word means, "a sin into which the perplexed mind has been
driven under the impulse of some passion, through thoughtlessness, imprudence,
or error, when inattentive to the dictates of reason and of the Spirit." —
W.
ft257
"A superbiis." — Lat. "De ses fiertes, et rebellions." —
Fr.
ft258
Lexicographers make no distinction between the approximate roots
ggç
and
hgç.
Hence
twaygç,
is regarded as meaning the same as the word used in
<030402>Leviticus
4:2. By
µydz,
are understood sins committed with a high hand and rebellious spirit. —
W.
ft259
A. V., "against any of the commandments." Ainsworth's version is, "A
soule, when it shall sin through ignorance of all the commandments," etc.; and
his Gloss. "of all, understand, by doing any one of all the
commandments. So Moses himself explaineth it in the words here following,
and in ver. 13, 22,
27."
ft260
"Sur toute la maison d'Aaron." —
Fr.
ft261
"D'estre comme estourdis pour un temps, et n'y voir goutte;" are, as it
were, stupified for a time, and cannot see a wink. —
Fr.
ft262
Instead of this and the following sentences, the Fr. says, "Les
expositeurs font bien ici quelques difficultez literales, mais pource que la
deduction ne serviroit rien a ceux, qui ne sont point lettrez, je les passe."
Commentators certainly make some literal difficulties here, but since the
statement of them would be useless to the unlearned, I pass them
by.
ft263
wa,
Or. Noldius, in his Concord. particularum, cites instances, such as
<092010>1
Samuel 20:10, in which this conjunction is equivalent to If.
µça
is that last word of ver. 22 which S.M. has rendered deliquerit;
but A. V. more happily, is guilty,
[dwh,
says S.M., is here used for
[dwn,
the niphal of
[dy,
but it is simpler to regard it as a not unusual variation of
[rwh,
the hophal, strictly meaning, caused to become known. —
W.
ft264
"Ce mot d'inadvertence." —
Fr.
ft265
"This law differs from
<030413>Leviticus
4:13, 14. Outram thinks the bullock was to be offered under that law when the
whole congregation of Israel, though in other respects retaining their own rites
and following the worship of the true God, yet, led away by one common
error, transgressed, without knowing it, some prohibitory precept. The kid for a
sin-offering, accompanied with a bullock for a burnt-offering, (see ver. 24,)
Outram says he apprehends to have been required when the people, neglecting
their ancient rites and unmindful of the divine laws, (which often happened
under wicked kings,) were seduced into strange worship. What is recorded in
<142824>2
Chronicles 28:24, 29:3, 21, 24, Outram thinks adds much probability to his
opinion. See Outram, D. 1:ch. 14:Section 2." — Brightwell in
loco.
ft266
It was in S. M. that C. found it mentioned that some took
hla
to mean execration, blasphemy, or perjury; but S. M. himself held
it to be equivalent to
h[wbç,
adjuration, and explains the passage as meaning, "If any person
shall be adjured, and will not declare the truth, etc." —
W.
ft267
"Ce qui seroit repute a crime enorme;" which would be accounted an enormous
crime. —
Fr.
ft268
"Un poete payen a dit, 'que celuy qui offrira un grain d'encens, ou un espi de
ble en integritd de coeur, appaisera Dieu autant que s'il tuoit une centaine de
bestes.' Or, Il n'a parle qu'a demi, et m'esbahi comment les Chrestiens osent
alleguer ceste sentence comme vraye;" a heathen poet has said, that he who shall
offer a grain of incense, or an ear of corn in integrity of heart, will appease
God as much as if he had killed a hundred beasts. Now he only spoke by halves;
and I am astonished how Christians dare to allege this sentence, as if it were
true. — Fr.
The reference is
probably to Persius, Sat 2, in finem —
"Composttum
jus, fasque animi, sanctosque recessus
Mentis, et incoctum
generoso pectus honesto,
Hoc cedo ut admoveam
templis, etfarre litabo."
Horace has nearly the same idea, Od. 3:23, 17-20
—
"Immunis
aram si tetigit
manus,
Non sumptuosa
blandior
hostia
Mollivit
aversos Penates
Farre
pio, et saliente mica."
ft269
"Ainsi revienent a vingt huit sols de roy, ou environ;" thus they amount to
twenty-eight sols of the king, or thereabouts. — Fr.Vide note, vol.
1 p.
483.
ft270
This is the gloss of Bonfrerius in Poole's
Synopsis.
ft271
Novatus, a Carthaginian Presbyter, who in conjunction with Novatian a Presbyter
of Rome, was the founder of the Novatian sect, a.d. 251, also called Cathari, or
Aristeri. They "considered the genuine Church of Christ to be a society, where
virtue and innocence reigned universally, and refused any longer to acknowledge
those as its members who had even once degenerated into unrighteousness."
— Waddington's Church Hist., vol. 1 pp. 165,
166.
C. mentions, Inst., book 4 ch.
1:see. 23, (Calvin Society's Translation, vol 3 p. 35,) the similarity of some
of the opinions held by the Anabaptists of his day to those of the
Novatians.
ft272
For a statement of this doctrine, see Canons of the Council of Trent, Sess. 6,
Can. 30; Sess. 14. Caput. 8, 9, Can. 12, 13, 14, 15. See C.'s "Antidote
to the Canons of the Council of Trent," (Calvin Society's Edition,) p.
160.
ft273
"Qui'ls apportassent rien du leur aux sacremens;" that they bring
something of their own to the sacraments. —
Fr.
ft274
Addition in Fr., "c'est a dire, qu'il n'y apporte rien du sien, mais
qu'il y recoit;" that is, that he brings nothing of his own to it, but receives
something from
it.
ft275
Or peace-offerings, vide supra, p.
105.
ft276
"The Persians regarded with reverence the sun and every kind of fire. The fire
continually kept alive in their temples, was considered as sacred. It had been
kindled from fire, which Zoroaster pretended to have brought down from heaven.
It was fed by a particular kind of wood, and was supposed to be polluted even by
the breath of those who approached it." — Hill's Essays on Ancient Greece,
Essay 20. The sacred fire was kept alive even in their marches. — Curt, 3
3; Ammian Marcel.,
23:6.
ft277
"Virgines Vestales in urbe custodiunto ignem loci publici sempiternum." —
Cicero de Legg. 2:8.
ft278
Added from Fr.
ft279
"Omettant les gasteux, et les tourtes, et bignets, tant cuits au four que
frits;" omitting the cakes, and the tarts, and fritters, both cooked in the oven
and fried. —
Fr.
ft280
"Leurs belles parades." —
Fr.
ft281
A. V., "The sin-offering and the trespass-offering." Michaelis has
affirmed that the former was a sacrifice for sins of commission, and the latter
for sins of omission: but the Hebrew lexicographer, J. Simons, has observed that
this distinction is by no means compatible with the text in all instances.
Professor James Robertson, "Clavis Pentat.," in a note on
<030403>Leviticus
4:3, gives other opinions about the distinction, but expresses himself as most
approving of that which supposes the first to be an offering for offenses
against the First Table of the Decalogue: the second for those against the
Second Table. —
W.
ft282
Vide, p.
105.
ft283
These words are omitted in
Fr.
ft284
Viz., at ver. 19, vide infra, p. 380. In both cases it will be seen that
A.V. is "at your own will," whilst Ainsworth renders both "for your
favorable
acceptation."
ft285
That is, at
<032220>Leviticus
22:20
ft286
The Fr. throws some light on this rather obscure passage: "D'autant qu'il
ne s'ensuit pas, que quarid ils offriront au bon plaisir de Dieu, il doyvent
garder une facon pareille, et egale;" since it does not follow that when
they shall offer at God's good pleasure, they must observe a precisely similar
method.
ft287
Lat., "damnatus esset." Fr., "si quelqu'un avoit voue, et obtenu ce qu'il
demandoit;" if any one had vowed, and obtained what he
asked.
ft288
"La punition est raise bien grieve;" the punishment awarded is very heavy.
—
Fr.
ft289
Vide on Leviticus 3:16, ante, p.
334.
ft290
See Margin, A.
V.
ft291
"Son pain et sa viande;" his bread and meat. —
Fr.
ft292
A. V., "They that are of a froward heart are abomination to the
Lord." The word
çq[,
however, says Cocceius, quoted in Taylor's Concordance, "expresseth the
character of a man who walketh in a double way,"
etc.
ft293
"Wherefore the schoolmen grossly err when they lay it down that actual
attention, as they call it, is not required in our prayers, but that it is
sufficient for us to give virtual attention, as they say, since our
hearts, they affirm, are not in our own power; and hence it is enough if, at the
commencement, we resolve to wish to pray to God." — Petr. Mart. Loci Com.
C1. 3 chap. 13:11.
Luther ridicules this mode of
praying in his "Simplex Orandi Modus," (Witteb. 1558,) vol. 7:132: "Quemadmodum
sacrificulus ille rurestris ipsis periculis (precibus?) subinde aliena miscebat,
ad hunc modum, Deus in adjutorium meum intende; (Heus, serve, deme helcia
equis.) Domine ad adjuvandum me festina; (Vade, famula, mulge vaccas.) Gloria
Patri, etc.; (Etiam cessas, puer? Dii te perdant, etc.) Tales preculas audivi
sub Papatu quamplurimas, atque omnes adeo eorum orationes fere ejusmodi
fuere."
ft294
A.V. "At your own will," vide supra, p.
370.
ft295
This is S.M.'s solution; and after him Fonseca. Willet. "Some
understand this (says Bonar) as forbidding them to let a stranger supply them
with animals for sacrifices, q. d., take it not out of a stranger's flock
or herd: But this is contrary to practice approved of in after days; as when
Cyrus gave, and Darius ordered others to supply. But the true meaning is
evidently that the same rule shall hold in regard to a strangers offering as in
regard to their own. 'The stranger' may be a proselyte, as ver. 18; or he may be
such an one as
Cyrus."
ft296
This closing sentence is omitted in
Fr.
ft297
"Hostes nos dicunt idolorum suorum. Sic praestet Deus, et det omnia in
potestate, quomodo dedit quod fractum est. Hoc enim dicimus caritati vestrae, ne
faciatis ista, quando in porestate vestra non est, ut faciatis illud.
Pravorum hominum est, furiosorum Circumcellionum, et ubi potestatem non habent
saevire, et velle mort properant sine causa. Audistis quae vobis legimus, omnes
qui nuper in Mappalibus adfuistis. 'Cum data vobis fuerit terra in potestatem
(prius ait in potestatem, et sic dixit quae facienda sunt;) aras eorum,
inquit, destruetis, lucos eorum comminuetis, et omnes titulos eorum
confringetis.'
(<050701>Deuteronomy
7:1, and
<051209>Deuteronomy
12:9.) Cum acceperitis potestatem, hoc facite. Ubi nobis non est data potestas,
non facimus; ubi data est, non praetermittimus," etc. — Aug. Serm. 62
(Opp. Edit. Bened. T.v.p.
364.)
ft298
<043352>Numbers
33:52,
µtykçm.
A.V., their
pictures.
ft299
ymlx,
tsalemey — "metallic talismanical figures, made under certain
constellations, and supposed, in consequence, to be possessed of some
extraordinary influences and virtues." — Ad. Clarke, in
loco.
ft300
See Lucian in Dea Syria, sub initium;
Prw~toi me<n w+n
ajnqrw>pwn, tw~n hJmei~v i]dmen, Aijgu>ptioi le>gontai qew~n te
ejnnoi>an labei<n, kai< iJra< ei]sasqai, kai< teme>nea, k. t.
l., — Tacitus Germ. 9. "Lucos et
nemora consecrant." Virgil. Eccl. 6:73. "Ne quis sit lucus, quo plus se jactet
Apollo."
ft301
The Fr. here has "ceremonies de Dieu," which seems to be a misprint for
"ennemis de
Dieu."
ft302
Addition in Fr., "Qui est plus
sage."
ft303
"On sait ce qui fur dit a Abraham," etc. —
Fr.
ft304
Addition in Fr., "Dont il s'ensuit, que les Amalechites ont assailli le
peuple comme en trahison;" whence it follows that the Amalekites assailed the
people
treacherously.
ft305
Added from
Fr.
ft306
A. V. "They hired." Malvenda in Poole's Syn. "Hebrews et
conduxit, nempe Moabita." Ainsworth's translation is, "because that
they met you, etc., — and he hired,
etc."
ft307
A.V., translates this word in the past tense, "and hast
inquired."
ft308
The quotation more nearly accords with the Apostle's citation in Romans 14:11,
than with the original passage in Isaiah. See Owen's note in C.'s Romans,
(C. Society's Edition, p.
503.)
ft309
"Au mot Hebrieu, qui nous translatons l'Eternel;" to the Hebrew word,
which we translate the Eternal. —
Fr.
ft310
Cic. de Off. 3 28, 29. "Deinde illud etiam apud Actium
Fregisti fidem. Neque dedi neque do
infideli cuiquam,
quanquam ab impio rege dicitur, luculente tamen
dicitur."
"Nam illud quidem,
Neque dedi, neque
do fidem in fideli cuiquam,
idcirco recte a poeta; quia, cum tractaretur Atreus,
personae serviendum
fuit."
ft311
"Ce qui vaut autant comme de luy rendre l'hommage qu'il merite, en le
constituant tesmoin des choses cachees, et confessant que c'est a luy seul de
maintenir la verite;" which is equivalent to rendering to Him the homage He
deserves, in constituting Him the witness of hidden things, and confessing that
it is His alone to maintain the truth. —
Fr.
ft312
"Nos voeus sont pervers et esgarez." —
Fr.
ft313
"Une chapelle a sainct Christofle, ou a saincte Barbe." —
Fr.
ft314
It will be seen that C. paraphrases, and does not quote literally the
words of St.
Peter.
ft315
"Afin
qu'ils ne se forgent point un remors de conscience, si tost qu'il leur sera renu
en fantaste de vouer;" lest they should conceive a remorse of conscience, as
soon as they shall have taken a fancy to make a vow. —
Fr.
ft316
"Pour dicter, et suggerer les mots;" to dictate and suggest the words. "Mos
erat, ut in exsecrationibus, et devotionibus, in foederibus, in dedicationibus,
in votis, juramentis et aliis hujusmodi, certa verba adhiberentur (quod
carmen dicebatur) a quibus ne minimum quidem licebat discedere. Itaque ne
quo in verbo peccaretur, praesto erat pontilex, aut sacerdos, qui vel memoriter,
vel de scripto dictabat, quae dicenda erant. Liv. 8:9; 31:17; Val. Max. 4:l,
10," etc. — Facciolati in voce
Praeco.
ft317
"Qui vaut antant en Hebrieu, comme destruction, ou desolation;" which is
equivalent in Hebrew to destruction, or desolation. —
Fr.
ft318
"According to his ability that vowed." — A. V. "According to
that which the hand of him that vowed can attain." —
Ainsworth.
ft319
"Car cela signifie disette, ou defant, d'autant que les povres n'ont pas en main
ce qui seroit a souhaiter;" for this signifies want or deficiency, since the
poor have not in hand what might be desired. —
Fr.
ft320
"Sur le quatrieme commandement;" under the fourth
commandment.—Fr.
ft321
Lat. "Corum," from the LXX. translation
ko>rov.
ft322
"A field devoted." — A.V. "Interdit." —
Fr.
ft323
The reference is to Book 3 of the Decretals of Gregory IX. He was Pope from 1227
to 1241; and these decretals form the fifth division of the Papal Canon Law. A
section of Book 3, technically styled Titulus 34, is headed "Concerning a vow
and its redemption;" and all the eleven chapters of this Titulus relate to the
commutation of vows to go on pilgrimage, or on a crusade. The portion especially
alluded to by C. in the above remarks was obviously ch. 7, which consists
of extracts from an answer of Pope Innocent III. to a Suffragan of the
Archbishop of Sens, who had taken a crusader's vow for the purpose of obtaining
access to the Count of Champagne, then in Palestine, and wanted to know whether
the Pope would sanction his staying at home, since he had heard that the Count
was dead. The Pope replies, that as the cause which had induced him to make his
vow no longer existed, he might stay in his diocese; but that he should send to
the holy land a sum equal to what would have been the cost of his going,
staying, and returning. The notes to the same chapter quote other parts of
Innocent's rescript, in which that Pope said, "Since the Word of God is now
fulfilled, saying, The hour shall come and now is, when neither in this mountain
nor in Jerusalem shall ye worship, etc., it may be seen, that not less in your
own Church than in the Eastern country, you may advance the deliverance of that
country by your pious prayers." — Corpus Juris Canon. Lugd. 1522,
cum licentia. —
W.
ft324
"Rabulae." — Lat. "Les caphards, qui ont leurs langues a loage pour
maintenir la Papaute." —
Fr.
ft325
See vol. 1 pp. 478-480, where ver. 26 is commented on, amongst the supplements
to the First
Commandment.
ft326
The Lat. is, "Accidet ut mulier in vidaitate viro non subjecta,
praecipiti zeli fervore voveat, eo mortuo retractet specioso
praetextu, quia tunc libera non erat, nec sui juris." The Fr., "Il
adviendra qu'une femme estante en sujection de mari, vouera par une ardeur
hastive de zele, le marl trespasse, elle prendra honneste couverture de se
retracter, d'autant qu'elle n'estoit pas libre pour lors." I have translated the
latter, not being able to understand the original, nor to reconcile
them.
ft327
Ver. 10, hçya
tybAµaw. Literally, "And if the house of her
husband." C. and A.V. follow LXX. in assuming that the
preposition in should be supplied before the house. S.M., on the
other hand, translates the word
tyb,
family, which is undeniably allowable; but says in a note, "By family, is to
be understood the wife here, as the chief personage in it after its master." To
this treatment of the text C. here adverts, as strange on the part of one
so skillful in the Hebrew tongue. —
W.
ft328
Here C. again gives an opinion as to the best way of rendering
bqn
in this passage, for which he is not indebted to S.M.; and modern
lexicographers have given their sanction to C.'s view. —
W.
ft329
"Sans autre regard que servir a Dieu en se reposant." —
Fr.
ft330
"S'il n'y eust eu quelque mystere excellent, et singulier;" if there had not
been some excellent and peculiar mystery, etc. —
Fr.
ft331
The heading of this 30th chapter is, — " Of the Eternal Felicity of the
City of God, and the Perpetual
Sabbath."
ft332
<194610>Psalm
46:10, "Vacate, et videte quoniam ego sum Deus." — V. "Be still,
and know that I am God." — A.
V.
ft333
Added from
Fr.
ft334
Added from
Fr.
ft335
"Les payens, comme chiens mastins;" the heathen, like dogs. —
Fr.
ft336
"Reverence my sanctuary." — A.V. Ainsworth says, "In Targum
Jonathan this law is explained thus, Ye shall go to the house of my sanctuary in
fear;" and then quotes from Maimon. many Jewish rites observed in the
temple.
ft337
"For it is holy unto you." — A.
V.
ft338
"Ils mettoyent bas la religion comme pour la fouler au pied;" they would cast
down religion as if to trample it under foot. —
Fr.
ft339
Vide C.'s Comment on Genesis, Calvin Society's edit., vol. 1 pp. 447,
et
seq.
ft340
We must beware of being misled by what is a very common misapprehension, not
without the authority of some of our English Dictionary-writers, as if
"earing-time" were the time of gathering the ears of corn, instead of
a derivative from the Saxon "erian," cognate with and equivalent to the Latin
"arare," to plough. See C.'s Latin, "in
aratione."
ft341
"La condition des Juifs n'a gueres este honorable;" the condition of the Jews
was hardly honorable. —
Fr.
ft342
Addition in Fr., "et que chacun en preint ce qu'il pourroit, comme
d'un bien commun;' and that each should take what they could of them, as of a
common
property.
ft343
See Margin, A. V.,
<032505>Leviticus
25:5, °ryzn
ybn[, "grapes of thy separation."
S.M., "uvas a te derelictas." S. M. says in his note, "We follow
the Chaldee interpreter, who renders these words The grapes of thy
relinquishing; but others render them the grapes of thy separation,
(that is, which hitherto thou hast separated or set apart for thyself,) thou
shalt not suffer to be common property." — W. The translation of
V. is, "uvas primitiarum
tuarum."
ft344
Addition from
Fr.
ft345
"The word
rm[,
gomer, was both a measure, which was the tenth part of an ephah, as also a
sheaf, or handful,
(dra>gmata,
LXX.,) as it is taken where Ruth is said to have gathered among
the sheaves; and the reason is, because usually that which was beaten out of a
sheaf might fill a ghomer." — Willet, in
loco.
ft346
Vide ante, p.
132.
ft347
Compare Virgil, Georgic 1:—
Vos, O clarissima
mundi
Lumina,
labentem coelo quae ducitis annum,
Liber et alma Ceres;
vestro si munere tellus
Chaoniam pingui
glandem mutavit
arista,
Poculaque
inventis Acheloia miscuit uvis, etc. — 5:5-9.
ft348
See note
#284
ft349
"The Hebrews and Latins hold that the feast of trumpets was instituted in
memory of the patriarch Isaac having been delivered from the sword of his
father, and of the ram supplied in his place,
(<012211>Genesis
22:11,) and thence that they used to blow rams' horns on that day, etc.
Moreover, the Hebrews report that on this very day, i.e., the first of
the seventh month, Isaac was delivered from slaughter. This blowing of trumpets
was therefore a memorial of Isaac's deliverance, and also a silent prayer that
God would remember them, and as He had delivered Isaac, would also deliver his
posterity from peril of death." — Corn. a Lapide, in loco; see also
R. Salomon Jarchi, in
loco.
ft350
"Se trouva miraculeusement;" was found miraculously. —
Fr.
ft351
Add., "Outre les trois festes dont il sera parle consequemment;" besides the
three festivals which will be spoken of. —
Fr.
ft352
'Pour s'estre disposez en bon estat, comme on parle. —
Fr.
ft353
"Quand elle n'est point feinte;" when it is not feigned. —
Fr.
ft354
A. V., "a solemn assembly." Margin, "Heb., day of restraint."
trx[
from
rx[
to retain, detain, or restrain. S.M. says the Latin interpreters commonly
render the noun an assembly; but the Hebrews interpret it a retaining,
because the people were still retained a day after the completion of seven
days of the solemnity. —
W.
ft355
"Il y a un mot qui emporte antant corame Neantmoins, ou Quoy qu'il en soil;"
there is a word which is equivalent to Nevertheless, or At any rate.
—
Fr.
ft356
"De pluyes, de gresles, de froid, et de chaud." —
Fr.
ft357
"The Jews limit this to the citron; but this is a mere tradition of men.
The words mean any tree whatsoever that was attractive and goodly. Jahn says,
'Any noble tree, such as the palm, or the malum Punicum.' So Rosenmuller."
— Bonar in
loco.
ft358
Added from
Fr.
ft359
µylgr
and
µym[p
each signify the feet, in their primary sense; and each are used, but the
latter more commonly, for times, as when we say, "so many times." —
W.
It is so used in
<050102>Deuteronomy
1:2, and 16:16.
For this critical sentence, the
following is substituted in Fr., "Ainsi trois festes y eussent este
comprises; pource qu'ils ne fussent point retournez jusques a ce qu'elles
eussent este aceomplies;" thus, three festivals would have been comprised in it;
because they would not have returned until they were all
completed.
ft360
Tusc. Quoest iv., "Nam cum ratione animus movetur placide et constanter, tum
illud gaudium dicitur; cum autem inaniter, et effuse animus exultat, tum
ilia laetitia gestiens, vel nimia dici potest; quam ita definiunt, sine
ratione animi elationem." — Edit. Elz., 1661, p. 1088,
a.
ft361
"Aux greniers, ou aux caves, ou fenils, et gardoirs de toute provision." —
Fr.
ft362
Vide A. V., ver. 15, "Because the Lord
thy God shall bless thee," etc.
ft363
"Car il y a ici un mot qui se prend bien pour Toutes fois; mais il signifie
pareillement Tant y a, ou Quoy qu'il en soit, ou Pour vrai;" for there is
here a word, which may properly mean, Nevertheless; but it also means However,
or, At any rate, or, Truly. —
Fr.
"Only (Utique, Vatablus;
veruntamen, Pagninus; profrcto, Malvenda) joyful;
understand, and not sad, i.e., You shall indulge in nothing but
rejoicing." — Pol. Syn. in
loco.
ft364
"Populus tuus liberalitatum est," etc. — Lat. "Ton peuple est de
franche volonte," etc. — Fr. See Calvin on Psalm 110, Calvin
Translation Society's Edition, vol. 4, p. 296, and note, p.
301.
ft365
"Others thus explain it, viz., that you should not be troubled at having to go
so often to Jerusalem, because you should never go there in vain: some blessing
shall always be brought away; I will not send you away empty." Fagii Coll.
Vers. in Poli. Syn.
<022315>Exodus
23:15.
ft366
"Nobody, of what rank soever, appeared before the king without a present, which
custom prevails among the Orientals to this day. When he went on his progress,
or marched out with his army, all the inhabitants of the countries or provinces
through which he passed were obliged to declare their vassalage by some present
or other; even the inhabitants of the villages and fields flocked to him with
some donation, some offering sheep, oxen, corn, wine, etc.; others milk, cheese,
dates, etc., every one according to his ability." Ancient Universal Hist., Vol.
5:139, from Aeliani Var. Hist. 1:32, 33.
Dr.
Kitto, in his little work, "The Court of Persia," gives some remarkable
particulars from Morier respecting this custom as still
existing.