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Calvin's Commentaries, Vol. 4: Harmony of the Law, Part II, tr. by John King, [1847-50], at sacred-texts.com
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 shall 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, and it shall be the priest’s that sprinkleth the blood of the peace offerings.
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.
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,
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 282 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. 283 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 רצון, 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 רצון, ratson, is sometimes used in this sense; but since in the same chapter 284 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 285 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, 286 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, 287 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.
These words are omitted in Fr.
Viz., at Le 7:19, 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."
That is, at Le 22:20
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.
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.