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81. Sacrifices

156332 min read

Exodus 29:38-46

Exodus 29

38. Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually.

39. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even:

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.

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 savour, an offering made by fire unto the LORD.

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.

43. And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory.

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.

45. And I will dwell among the children of Israel, and will be their God.

46. And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.

The custom of sacrificing has always been in use among all nations, and its origin is doubtless to be traced to the ancient Fathers; but after the whole world had fallen away into superstition, first of all, the rites themselves became degenerate, when every one invented something new for himself, and made an absurd mimicry of whatever remained having any similarity, since they no longer retained their proper end and use. All heathendom was ignorant of the reason why it was needful that God should be appeased by blood; and therefore they shed the blood of their victims unreasonably, inasmuch as they did not know themselves to be guilty before God, so as humbly to seek for pardon; and much less did they apply their minds to embrace the atonement, which was not only predestinated in God’s secret counsels, but likewise promised to men. Hence we infer that all the religious services of the Gentiles were rejected of God, (reprobatos*,*) since they were not based upon His word. Only let this be deemed sure, that, by the very custom of sacrifice, adulterated as it was, they were convicted of their own unworthiness, so that they should have acknowledged that God can only be propitiated towards the human race through the medium of a reconciliation. Foolish, then, was the philosophy of Pythagoras, which held that God’s name was contaminated by sacrifices; for thus does the Poet introduce him, inveighing against the eating of flesh, (εἰς τὴν σαρκοφαγίαν)

“Nor will the sin itself their hearts content:
The very gods must share that guilty deed,
And He, they think, who reigns omnipotent,
Joys to behold the patient victim bleed.
Spotless it stands, of perfect form confess’d,

(Its beauty nerves the hand which else might spare,) *
Before the shrine, with gold and fillets dress’d,
And all unconscious, hears its murderer’s prayer.
It sees the fruits itself has toiled to rear
Placed on its horned brow; and as the blow
Descends, perchance the blood-stained knives appear,
Mirror’d before it in the streamlet’s flow.”* 1

He 2 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:” 3
“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.” 4 (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.” 5 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 6 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, 7 although it is derived from, נחה 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 8 of the congregation. This passage shews us in what sense the word מועד 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 יגד 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, עדה 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 יעד 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 28:1-15

Numbers 28

1. And the LORD spake unto Moses, saying,

2. Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savour unto me, shall ye observe to offer unto me in their due season.

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.

4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even;

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.

6. It is a continual burnt offering, which was ordained in mount Sinai for a sweet savour, a sacrifice made by fire unto the LORD.

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.

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 savour unto the LORD.

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:

10. This is the burnt offering of every sabbath, beside the continual burnt offering, and his drink offering.

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;

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;

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 savour, a sacrifice made by fire unto the LORD.

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.

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.

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.” 9 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 ) 10 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 28:16-31

Numbers 28

16. And in the fourteenth day of the first month is the passover of the LORD.

17. And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten.

18. In the first day shall be an holy convocation; ye shall do no manner of servile work therein:

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:

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;

21. A several tenth deal shalt thou offer for every lamb, throughout the seven lambs:

22. And one goat for a sin offering, to make an atonement for you.

23. Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering.

24. After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savour unto the LORD: it shall be offered beside the continual burnt offering, and his drink offering.

25. And on the seventh day ye shall have an holy convocation; ye shall do no servile work.

26. Also in the day of the firstfruits, 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:

27. But ye shall offer the burnt offering for a sweet savour unto the LORD; two young bullocks, one ram, seven lambs of the first year;

28. And their meat offering of flour mingled with oil, three tenth deals unto one bullock, two tenth deals unto one ram,

29. A several tenth deal unto one lamb, throughout the seven lambs;

30. And one kid of the goats, to make an atonement for you.

31. Ye shall offer them beside the burnt offering, and his meat offering, (they shall be unto you without blemish) and their drink offerings.

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. 11 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; 12 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 29:1-39

Numbers 29

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.

2. And ye shall offer a burnt offering for a sweet savour unto the LORD; one young bullock, one ram, and seven lambs of the first year without blemish:

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,

4. And one tenth deal for one lamb, throughout the seven lambs:

5. And one kid of the goats for a sin offering, to make an atonement for you:

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 savour, a sacrifice made by fire unto the LORD.

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:

8. But ye shall offer a burnt offering unto the LORD for a sweet savour; one young bullock, one ram, and seven lambs of the first year; they shall be unto you without blemish:

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,

10. A several tenth deal for one lamb, throughout the seven lambs:

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.

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:

13. And ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the LORD; thirteen young bullocks, two rams, and fourteen lambs of the first year; they shall be without blemish:

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,

15. And a several tenth deal to each lamb of the fourteen lambs:

16. And one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

17. And on the second day ye shall offer twelve young bullocks, two rams, fourteen lambs of the first year without spot:

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:

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.

20. And on the third day eleven bullocks, two rams, fourteen lambs of the first year without blemish;

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:

22. And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.

23. And on the fourth day ten bullocks, two rams, and fourteen lambs of the first year without blemish:

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:

25. And one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

26. And on the fifth day nine bullocks, two rams, and fourteen lambs of the first year without spot:

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:

28. And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.

29. And on the sixth day eight bullocks, two rams, and fourteen lambs of the first year without blemish:

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:

31. And one goat for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

32. And on the seventh day seven bullocks, two rams, and fourteen lambs of the first year without blemish:

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:

34. And one goat for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

35. On the eighth day ye shall have a solemn assembly: ye shall do no servile work therein:

36. But ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the LORD: one bullock, one ram, seven lambs of the first year without blemish:

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:

38. And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.

39. These things ye shall do unto the LORD in your set feasts, beside your vows, and your freewill offerings, for your burnt offerings, and for your meat offerings, and for your drink offerings, and for your peace offerings.

1 And in the seventh month. I have already observed that the festivals are not here (generally) treated of, but only the sacrifices, by which their solemnization was to be graced. In the beginning of the seventh month was the memorial, as it was called, of the blowing of trumpets. Because it was a minor festival, Moses only commands one bullock to be killed; but the number was increased on other grounds, for we have already seen that on the first of every month two bullocks were sacrificed. This day, therefore, had three larger victims, whilst the number of the others was doubled, so that there were two rams and fourteen lambs. Thus, then, God consecrated this day doubly to Himself, so that one celebration diminished nothing of the other; else He might have seemed to have abrogated what He had once commanded. The memorial of trumpets was not, then, an abolition of the new-moon, but they kept both ordinances at the same time.

7. And ye shall have on the tenth day. This was the day of Atonement. For although they never came into God’s presence without supplication for pardon, they then in a special manner confessed their sins, because a fast was appointed in token of their guilt. For thus it is written in Leviticus 23:29,

“Whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.”

As to the sacrifices, one bullock only is required; the rest is as before, except that an exception is added, which was omitted in the former cases. For another propitiation is appointed besides the goat, to accord with the fact of their affliction. For the acknowledgment of guilt would have been a dreadful torment to their consciences without the hope of reconciliation. The reason of this sacrifice will be soon explained.

12. And on the fifteenth, day. Amongst their festivals this last was the chief 13 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. 14 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.

← 80. The Sacred Oblations (Lev. 24.5-9) · Contents · 82. The Great Yearly Atonement →

Footnotes

  1. 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 Inscripsêre 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.” ↩

  2. “Ce fantastique, etc.” — Fr. ↩

  3. Hor. Epis. 1 10:10. ↩

  4. A. V., “The sacrifice and the oblation to cease.” ↩

  5. See Numbers 28:2. Margin, A. V. “a savor of my rest.” ↩

  6. The reference here is to 2 Corinthians 7:2, a misprint, I presume, for 6:2. ↩

  7. מנחה, A. V., “meat offering.” In deriving this word from, נחה, 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 מנח has been preserved in Arabic, and signifies to give freely. — W. ↩

  8. “Conventionis:” of the convention. — Lat. ↩

  9. A.V., “a sweet savor.” Margin, “Heb., a savor of my rest.” ↩

  10. *Fr., “*c’a este moins que ripopper, comme on dit;” Ripope, i.e., bad wine. ↩

  11. “Josephus and Maimonides understand that they were distinct sacrifices. Aben-Ezra and others think that it was left to the priest which he would offer.” — Brightwell on the Pentateuch, in loco. ↩

  12. 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 Leviticus 23:8. — W. ↩

  13. “La plus authentique*.”* — Fr. ↩

  14. 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. (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. ↩

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