5 He sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of cattle to Yahweh.
*Minor differences ignored. Grouped by changes, with first version listed as example.
And he sent young men of the children of Israel. He either means that they were the sacrificial attendants (victimarios,) by whose hands the victims were killed, or that some were chosen who might be active and strong to drag the oxen to the altar. The tribe of Levi was not yet consecrated; whereas the word used for "offering," is only applied to the priests, where a distinction is marked between the Levites and the rest of the people. The first meaning is, therefore, the most suitable. We have stated elsewhere that the [1] sacrifices of prosperities were designed as acts of thanksgiving; and yet that they were not only expressions of gratitude, but also that prayers were mixed with them in supplication of good success. This offering, however, comprised in it a ratification of the Covenant, as appears immediately afterwards; for, in order to increase the sanctity and security of covenants, they have in all ages, and even [2] amongst heathen nations, been accompanied with sacrifices. To this end Moses, the victims being slain, pours half the blood upon the altar, and keeps half in basins to sprinkle the people, that by this symbol the Covenant might be ratified, whereof he was the mediator and surety. Paul, in allusion to this custom, says, that he should rejoice, if he were "offered upon the sacrifice and service of their faith" whom he had gained for Christ, (Philippians 2:17;) and he uses the word spendesthai, which [3] is primarily applied to covenants. But the case of this sacrifice was peculiar; for God desired the Jews to be reminded of the one solid confirmation of the Covenant, which He made with them; as if He had openly shown that it would then only be ratified and effectual, when it should be sealed with blood. And this the Apostle (Hebrews 9:19) carefully takes into consideration, when he says, that after the Law had been declared, Moses "sprinkled both the book and all the people" with blood; for, although there is no express mention here made of the book, the Apostle does not unreasonably comprise it under the word "altar." He also alludes to another kind of sacrifice, treated of in Numbers 19:5, and therefore mentions "the scarlet-wool and hyssop." The sum is, that the blood was, as it were, the medium whereby the covenant was confirmed and established, since the altar, as the sacred seat of God, was bathed with half of it, and then the residue was sprinkled over the people. Hence we gather that the covenant of gratuitous adoption was made with the ancient people unto eternal salvation, since it was sealed with the blood of Christ in type and shadow. Now, if this doctrine hold good under the Law, much more must it occupy a place with us now; and hence, in order that God's promises may always maintain their power and certainty, let this sealing be constantly kept before us; and let us remember that the blood of Christ has therefore once been shed, that it might engrave upon our hearts the covenant whereby we are called to the hope of the kingdom of heaven. For this reason Christ in the Holy Supper commends His blood as the seal of the New Covenant; nay, whenever we take the sacred books into our hands, the blood of Christ, ought to occur to our minds, as if the whole of its sacred instruction were written therewith; for it is obvious that Christ compares with the figure the truth which was manifested in Himself; to which also the admonition of the Apostle, which I have just quoted, refers. We must now carefully observe the course of the proceeding. First, Moses states that he read the book before the people; and then adds that the people themselves embraced the covenant proposed to them. Finally, he relates that when the people had professed their obedience, he sprinkled the blood, not without adding his testimony, and that in a loud voice. The context here shews us the true and genuine nature of the Sacraments, together with their correct and proper use; for unless doctrine precede them to be a connecting link between God and man, they will be empty and delusive signs, however honorable may be the encomiums passed on them. But inasmuch as mutual consent is required in all compacts, so, when God invites His people to receive grace, He stipulates that they should give Him the obedience of faith, so as to answer, Amen. Thus nothing can be more preposterous than the invention of dumb sacraments: such as those childish charms which the Papists hawk about as sacraments, without the word of God; whilst, at the same time, it must be added that the word, which gives life to the Sacraments, is not an obscure whisper, like that magical incantation of the Papists, when they blow on the bread and the cup, and which they call the consecration; but it is a clear and distinct voice which is addressed to men, and avails to beget faith in them. Thus Moses here speaks aloud to the people, and reminds them that God enters into covenant with him. Now, although the profession here recorded might seem to be derived from too great confidence, when the people declare that they will do whatsoever God commands, still it contains nothing amiss or reprehensible; inasmuch as the faithful among them promised nothing, except in reliance on the help of God: and gratuitous reconciliation, if they should sin, was included in it. This was not indeed the proper office of the Law, to incline men's hearts to the obedience of righteousness; as also under the Law there was no true and real expiation to wash away the guilt of sins; but the office of the Law was to lead men step by step to Christ, that they might seek of Him pardon and the Spirit of regeneration. It is, therefore, unquestionable that the elect of God embraced by faith the substance and truth of the shadows when they voluntarily offered themselves to keep the covenant of God.
1 - "Peace-offerings." -- A.V. Vide ante, [40]vol. 2, pp. 139 and [41]333.
2 - "In all solemn leagues and covenants, they sacrificed to the gods by whom they swore, offering for the most part either a boar, ram, or goat; sometimes all three; sometimes bulls or lambs instead of any of them. Hence comes the phrase, orkia temnein; in Latin, ferire foedus, i e., to make a covenant." -- Potter's Arch. Graeca., Book 2. ch. 6. For the same custom, as existing among the Romans, see Liv. 1. 24. Virg. Aen. 8. 641.
3 - See C in loco. Calvin Soc. edit., p. 74, where, however, I question whether his statement on the word spoudas is correct.
Young men of the children of Israel - See Exodus 19:22; Exodus 28:1; Leviticus 1:5.
Burnt offerings peace offerings - The burnt offerings Leviticus. 1 figured the dedication of the nation to Yahweh, and the peace offerings Leviticus. 3 their communion with Yahweh and with each other.
He sent young men - Stout, able, reputable young men, chosen out of the different tribes, for the purpose of killing, flaying, and offering the oxen mentioned here.
Burnt-offerings - They generally consisted of sheep and goats, Leviticus 1:10. These were wholly consumed by fire.
Peace-offerings - Bullocks or goats; see Hebrews 9:19. The blood of these was poured out before the Lord, and then the priests and people might feast on the flesh.
And he sent young (c) men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD.
(c) For as yet the priesthood was not given to Levi.
And he sent young men of the children Israel,.... To the altar under the hill he had these young men, according to Jarchi, were the firstborn of the children of Israel; and so the Targums Onkelos and Jonathan; and the latter adds,"for unto this hour the worship was among the firstborn, as yet the tabernacle of the covenant was not made, and as yet the priesthood was not given to Aaron.''But though this is a notion that has obtained among learned men, both Jews and Christians, it has been called in question by some, who have such reasons against it, as are not easily refuted. And very probably, as the seventy elders were such as were selected from the senior and graver part of the people, so these were choice young men, that were separated from others for this service, without any regard to birthright:
which offered burnt offerings, and sacrificed peace offerings of oxen unto the Lord; by way of thankfulness; and such were used at making covenants, when the parties ate and drank together. The Vulgate Latin version has it, "twelve calves", without any authority for it.
young men--priests (Exodus 19:22), probably the oldest sons of particular families, who acted under the direction of Moses.
oxen--Other animals, though not mentioned, were offered in sacrifice (Hebrews 9:18-20).
After the foundation and soil had been thus prepared in the place of sacrifice, for the fellowship which Jehovah was about to establish with His people; Moses sent young men of the children of Israel to prepare the sacrifices, and directed them to offer burnt-offering and sacrifice slain-offerings, viz., שׁלמים, "peace-offerings (see at Leviticus 3:1) for Jehovah," for which purpose פּרים, bullocks, or young oxen, were used. The young men were not first-born sons, who had officiated as priests previous to the institution of the Levitical priesthood, according to the natural right of primogeniture, as Onkelos supposes; nor were they the sons of Aaron, as Augustine maintains: they simply acted as servants of Moses; and the priestly duty of sprinkling the blood was performed by him as the mediator of the covenant. It is merely as young men, therefore, i.e., as strong and active, that they are introduced in this place, and not as representatives of the nation, "by whom the sacrifice was presented, and whose attitude resembled that of a youth just ready to enter upon his course" (Kurtz, O. C. iii. 143). For, as Oehler says, "this was not a sacrifice presented by the nation on its own account. The primary object was to establish that fellowship, by virtue of which it could draw near to Jehovah in sacrifice. Moreover, according to Exodus 24:1 and Exodus 24:9, the nation possessed its proper representatives in the seventy elders" (Herzog's Cyclopaedia). But even though these sacrifices were not offered by the representatives of the nation, and for this very reason Moses selected young men from among the people to act as servants at this ceremony, they had so far a substitutionary position, that in their persons the nation was received into fellowship with God by means of the sprinkling of the blood, which was performed in a peculiar manner, to suit the unique design of this sacrificial ceremony.
*More commentary available at chapter level.