HOME CHAT NAB PRAYERS FORUMS COMMUNITY RCIA MAGAZINE CATECHISM LINKS CONTACT
 CATHOLIC ENCYCLOPEDIA  A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
 CATHOLIC SAINTS INDEX  A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
 CATHOLIC DICTIONARY  A B C D E F G H I J K L M N O P Q R S T U V W X Y Z


Home
 
Bible
 
Catechism
 
Chat
 
Catholic Encyclopedia
 
Church Fathers
 
Classics Library
 
Church Documents
 
Discussion
 
Mysticism
 
Prayer
 
Prayer Requests
 
RCIA
 
Vocations
 
Ray of Hope
 
Saints
 
Social Doctrine
 
Links
 
Contact
 







HAYDOCK CATHOLIC BIBLE COMMENTARY ON THE OLD TESTAMENT



LEVITICUS 1

 

CHAPTER I.

 

Ver. 2.  Offer, voluntarily, without any command.  Some sacrifices were of precept.  Ex. xxii. 29.  M. --- These first chapters are addressed to the people; the 6th from v. 9, to the priests.  Oxen, goats, and sheep, pigeons, and turtles, were to be offered in sacrifice, and small birds also, in the purification of lepers, (C. xiv. 4,) as they might easily be procured.  C. --- By sacrifice, we testify the dominion of God over all.  They were offered by the patriarchs, and by all nations.  God requireth that the victim should be without blemish, and slain with certain ceremonies wisely ordained.  Ps. ciii. 24.  W. --- A sacrifice.  Hebrew korban, a present of any sort.  Mark vii. ---  Sheep and goats, v. 10. The same term, tson, signifies both.   M.

 

Ver. 3.  A holocaust.  That is, a whole burnt-offering; (olocauston) so called, because the whole victim was consumed with fire; and given in such manner to God as wholly to evaporate, as it were, for his honour and glory; without having any part of it reserved for the use of man.  The other sacrifices of the Old Testament were either offerings for sin, or peace-offerings: and these latter again were either offered in thanksgiving for blessing received, or by way of prayer for new favours or graces.  So that sacrifices were then offered to God for four different ends or intentions, answerable to the different obligations which man has to God: 1. By way of adoration, homage, praise, and glory, due to his divine Majesty. 2. By way of thanksgiving for all benefits received from him. 3. By way of confessing and craving pardon for sins. 4. By way of prayer and petition for grace an relief in all necessities.  In the New Law we have but one sacrifice, viz. that of the body and blood of Christ: but this one sacrifice of the New Testament perfectly answers all these four ends; and both priests and people, as often as it is celebrated, ought to join in offering it up for these four ends.  Ch.  S. Aug. de C. D. viii. 17.  S. Chrys. in Ps. xcv. --- We have an altar, (Heb. xiii. 10,) on which the unbloody sacrifice is offered, (Matt. xxvi. 25,) as the blood of Christ was on the cross.  Heb. ix. 25.  W.

 

Ver. 4.  Victim.  To transfer all the curses due to him upon it, (Eus. Demon. i. 10,) and to testify that he gives it up entirely for the honour of God.  Lyran. --- The Egyptians cut off the head of the victim, and vented upon it imprecations, begging that the gods would discharge upon it all the evils which they had deserved.  Then they sold it to some foreigner, or threw it into the Nile.  Herod. ii. 39.  All nations seem to have acknowledged, that life would be given for life.  Hanc animam vobis pro veliore damus: (Ovid Fast. i.) and they had holocausts, in imitation of the Hebrews.  Bochart. --- Expiation.  Heb. "it shall be accepted for him to make atonement for him," provided he be in proper dispositions.  M. --- The primary intention of the holocaust was to honour God: but this insured his favour also, and pardon.  D.

 

Ver. 5.  He, by the hands of the priests, (C. x. 1,) as the Sept. express it, "they shall immolate;" (M.) though we might infer from this text, that the person who offered the victim, had to slay it; (C.) while the priests alone could pour the blood upon and around the altar.  Without the effusion of blood remission is not made.  Heb. ix. 22.  H.

 

Ver. 6.  They.  Regularly the Levites performed this office.  The skin belonged to the priest.  C. vii. 8.  C.

 

Ver. 7.  Fire.  Heb. and Sept. place the fire first, then the wood.  It was the sacred fire which was never extinguished, but removed from the altar in marches, (C. iv. 13,) perhaps in a censer or pan.  H.

 

Ver. 8.  All things, &c. Heb. pador, may signify the fat, or the trunk of the animal.  C.

 

Ver. 9.  Sweet.  Not that the Deity can take delight in sweet odours; but he is pleased with the devotion of men.  For their advancement in piety, he required these sacrifices; 1. to keep the people from idolatry; 2. to teach them to consecrate their body and effects to him, as well as their souls, to serve justice unto sanctification; (Rom. vi. 19.  Jo. iv. 24,) as without the help of exterior observances, the mind will hardly rise to the contemplation of truth; 3. to prefigure the greater mysteries of the Christian religion, of which the law was only a shadow, incapable of conferring justifying grace.  Jo. i. 17.  Gal. iii. 11.  W. --- The law was our pedagogue, in Christ, that we might be justified by faith, v. 24.

 

Ver. 10.  Male.  Lyranus seems to have read "a year old," in the Vulg.  But it is not found in the Heb. or in any version.  It may have been taken from Exod. xii. 5, where the paschal lamb must be a male of one year. --- Blemish.  The Sept. add, "and he shall put his hand upon its head."  H.

 

Ver. 14.  Pigeons.  Heb. and Sept. say nothing about the age; though the Rabbins assure us, that old turtles and young pigeons were to be immolated, as being more excellent.  God requires only what each person may easily procure.  This third species of holocaust was chiefly intended for the poor.  C. xii. 8.  But if they could not afford even this, they might offer flour.  C. ii.

 

Ver. 15.  The neck.  Some say, without pulling the head off (Grotius); which the Rabbins deny.  C.

 

Ver. 16.  Throat.  Heb. mierath, is rendered "the crop and its contents," by the Chal. Syr. and Sam.

 

Ver. 17.  Pinions, as if it were to be roasted.  Eusebius remarks, that the pagans plunged their birds into the sea, then poured the blood round the altar, and afterwards burnt them.  Abram did not divide the birds.  Gen. xv. 10.  C. --- Oblation.  Heb. "made by fire;" or which must be all consumed, except the crop and feathers.  H.

 

 








Copyright ©1999-2018 e-Catholic2000.com