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Objection 1: It would seem that no sufficient reason can be assigned
for the ceremonies of the Old Law that pertain to holy things. For
Paul said (Acts 17:24): "God Who made the world and all
things therein; He being Lord of heaven and earth, dwelleth not in
temples made by hands." It was therefore unfitting that in the Old
Law a tabernacle or temple should be set up for the worship of God.
Objection 2: Further, the state of the Old Law was not changed
except by Christ. But the tabernacle denoted the state of the Old
Law. Therefore it should not have been changed by the building of a
temple.
Objection 3: Further, the Divine Law, more than any other
indeed, should lead man to the worship of God. But an increase of
divine worship requires multiplication of altars and temples; as is
evident in regard to the New Law. Therefore it seems that also under
the Old Law there should have been not only one tabernacle or temple,
but many.
Objection 4: Further, the tabernacle or temple was ordained to the
worship of God. But in God we should worship above all His unity
and simplicity. Therefore it seems unbecoming for the tabernacle or
temple to be divided by means of veils.
Objection 5: Further, the power of the First Mover, i.e.
God, appears first of all in the east, for it is in that quarter that
the first movement begins. But the tabernacle was set up for the
worship of God. Therefore it should have been built so as to point to
the east rather than the west.
Objection 6: Further, the Lord commanded (Ex. 20:4) that
they should "not make . . . a graven thing, nor the likeness of
anything." It was therefore unfitting for graven images of the
cherubim to be set up in the tabernacle or temple. In like manner,
the ark, the propitiatory, the candlestick, the table, the two
altars, seem to have been placed there without reasonable cause.
Objection 7: Further, the Lord commanded (Ex. 20:24):
"You shall make an altar of earth unto Me": and again (Ex.
20:26): "Thou shalt not go up by steps unto My altar." It
was therefore unfitting that subsequently they should be commanded to
make an altar of wood laid over with gold or brass; and of such a
height that it was impossible to go up to it except by steps. For it
is written (Ex. 27:1,2): "Thou shalt make also an altar of
setim wood, which shall be five cubits long, and as many broad . .
. and three cubits high . . . and thou shalt cover it with brass":
and (Ex. 30:1,3): "Thou shalt make . . . an altar to
burn incense, of setim wood . . . and thou shalt overlay it with the
purest gold."
Objection 8: Further, in God's works nothing should be
superfluous; for not even in the works of nature is anything
superfluous to be found. But one cover suffices for one tabernacle or
house. Therefore it was unbecoming to furnish the tabernacle with many
coverings, viz. curtains, curtains of goats' hair, rams' skins
dyed red, and violet-colored skins (Ex. 26).
Objection 9: Further, exterior consecration signifies interior
holiness, the subject of which is the soul. It was therefore
unsuitable for the tabernacle and its vessels to be consecrated, since
they were inanimate things.
Objection 1:: Further, it is written (Ps. 33:2): "I
will bless the Lord at all times, His praise shall always be in my
mouth." But the solemn festivals were instituted for the praise of
God. Therefore it was not fitting that certain days should be fixed
for keeping solemn festivals; so that it seems that there was no
suitable cause for the ceremonies relating to holy things.
On the contrary, The Apostle says (Heb. 8:4) that those who
"offer gifts according to the law . . . serve unto the example and
shadow of heavenly things. As it was answered to Moses, when he was
to finish the tabernacle: See, says He, that thou make all things
according to the pattern which was shown thee on the mount." But that
is most reasonable, which presents a likeness to heavenly things.
Therefore the ceremonies relating to holy things had a reasonable
cause.
I answer that, The chief purpose of the whole external worship is
that man may give worship to God. Now man's tendency is to reverence
less those things which are common, and indistinct from other things;
whereas he admires and reveres those things which are distinct from
others in some point of excellence. Hence too it is customary among
men for kings and princes, who ought to be reverenced by their
subjects, to be clothed in more precious garments, and to possess
vaster and more beautiful abodes. And for this reason it behooved
special times, a special abode, special vessels, and special
ministers to be appointed for the divine worship, so that thereby the
soul of man might be brought to greater reverence for God.
In like manner the state of the Old Law, as observed above
(Article 2; Question 100, Article 12; Question 101,
Article 2), was instituted that it might foreshadow the mystery of
Christ. Now that which foreshadows something should be determinate,
so that it may present some likeness thereto. Consequently, certain
special points had to be observed in matters pertaining to the worship
of God.
Reply to Objection 1: The divine worship regards two things:
namely, God Who is worshipped; and men, who worship Him.
Accordingly God, Who is worshipped, is confined to no bodily
place: wherefore there was no need, on His part, for a tabernacle or
temple to be set up. But men, who worship Him, are corporeal
beings: and for their sake there was need for a special tabernacle or
temple to be set up for the worship of God, for two reasons. First,
that through coming together with the thought that the place was set
aside for the worship of God, they might approach thither with greater
reverence. Secondly, that certain things relating to the excellence
of Christ's Divine or human nature might be signified by the
arrangement of various details in such temple or tabernacle.
To this Solomon refers (3 Kgs. 8:27) when he says: "If
heaven and the heavens of heavens cannot contain Thee, how much less
this house which I have built" for Thee? And further on (3 Kgs.
8:29,20) he adds: "That Thy eyes may be open upon this house
. . . of which Thou hast said: My name shall be there; . . .
that Thou mayest hearken to the supplication of Thy servant and of
Thy people Israel." From this it is evident that the house of the
sanctuary was set up, not in order to contain God, as abiding therein
locally, but that God might be made known there by means of things
done and said there; and that those who prayed there might, through
reverence for the place, pray more devoutly, so as to be heard more
readily.
Reply to Objection 2: Before the coming of Christ, the state of
the Old Law was not changed as regards the fulfilment of the Law,
which was effected in Christ alone: but it was changed as regards the
condition of the people that were under the Law. Because, at first,
the people were in the desert, having no fixed abode: afterwards they
were engaged in various wars with the neighboring nations; and lastly,
at the time of David and Solomon, the state of that people was one of
great peace. And then for the first time the temple was built in the
place which Abraham, instructed by God, had chosen for the purpose
of sacrifice. For it is written (Gn. 22:2) that the Lord
commanded Abraham to "offer" his son "for a holocaust upon one of
the mountains which I will show thee": and it is related further on
(Gn. 22:14) that "he calleth the name of that place, The
Lord seeth," as though, according to the Divine prevision, that
place were chosen for the worship of God. Hence it is written (Dt.
12:5,6): "You shall come to the place which the Lord your
God shall choose . . . and you shall offer . . . your holocausts
and victims."
Now it was not meet for that place to be pointed out by the building of
the temple before the aforesaid time; for three reasons assigned by
Rabbi Moses. First, lest the Gentiles might seize hold of that
place. Secondly, lest the Gentiles might destroy it. The third
reason is lest each tribe might wish that place to fall to their lot,
and strifes and quarrels be the result. Hence the temple was not built
until they had a king who would be able to quell such quarrels. Until
that time a portable tabernacle was employed for divine worship, no
place being as yet fixed for the worship of God. This is the literal
reason for the distinction between the tabernacle and the temple.
The figurative reason may be assigned to the fact that they signify a
twofold state. For the tabernacle, which was changeable, signifies
the state of the present changeable life: whereas the temple, which
was fixed and stable, signifies the state of future life which is
altogether unchangeable. For this reason it is said that in the
building of the temple no sound was heard of hammer or saw, to signify
that all movements of disturbance will be far removed from the future
state. Or else the tabernacle signifies the state of the Old Law;
while the temple built by Solomon betokens the state of the New Law.
Hence the Jews alone worked at the building of the tabernacle;
whereas the temple was built with the cooperation of the Gentiles,
viz. the Tyrians and Sidonians.
Reply to Objection 3: The reason for the unity of the temple or
tabernacle may be either literal or figurative. The literal reason was
the exclusion of idolatry. For the Gentiles put up various times to
various gods: and so, to strengthen in the minds of men their belief
in the unity of the Godhead, God wished sacrifices to be offered to
Him in one place only. Another reason was in order to show that
bodily worship is not acceptable of itself: and so they restrained from
offering sacrifices anywhere and everywhere. But the worship of the
New Law, in the sacrifice whereof spiritual grace is contained, is
of itself acceptable to God; and consequently the multiplication of
altars and temples is permitted in the New Law.
As to those matters that regarded the spiritual worship of God,
consisting in the teaching of the Law and the Prophets, there were,
even under the Old Law, various places, called synagogues,
appointed for the people to gather together for the praise of God;
just as now there are places called churches in which the Christian
people gather together for the divine worship. Thus our church takes
the place of both temple and synagogue: since the very sacrifice of the
Church is spiritual; wherefore with us the place of sacrifice is not
distinct from the place of teaching. The figurative reason may be that
hereby is signified the unity of the Church, whether militant or
triumphant.
Reply to Objection 4: Just as the unity of the temple or tabernacle
betokened the unity of God, or the unity of the Church, so also the
division of the tabernacle or temple signified the distinction of those
things that are subject to God, and from which we arise to the worship
of God. Now the tabernacle was divided into two parts: one was
called the "Holy of Holies," and was placed to the west; the other
was called the "Holy Place", which was situated to the east.
Moreover there was a court facing the tabernacle. Accordingly there
are two reasons for this distinction. One is in respect of the
tabernacle being ordained to the worship of God. Because the
different parts of the world are thus betokened by the division of the
tabernacle. For that part which was called the Holy of Holies
signified the higher world, which is that of spiritual substances:
while that part which is called the Holy Place signified the corporeal
world. Hence the Holy Place was separated from the Holy of Holies
by a veil, which was of four different colors (denoting the four
elements), viz. of linen, signifying earth, because linen, i.e.
flax, grows out of the earth; purple, signifying water, because the
purple tint was made from certain shells found in the sea; violet,
signifying air, because it has the color of the air; and scarlet twice
dyed, signifying fire: and this because matter composed of the four
elements is a veil between us and incorporeal substances. Hence the
high-priest alone, and that once a year, entered into the inner
tabernacle, i.e. the Holy of Holies: whereby we are taught that
man's final perfection consists in his entering into that (higher)
world: whereas into the outward tabernacle, i.e. the Holy Place,
the priests entered every day: whereas the people were only admitted to
the court; because the people were able to perceived material things,
the inner nature of which only wise men by dint of study are able to
discover.
But regard to the figurative reason, the outward tabernacle, which
was called the Holy Place, betokened the state of the Old Law, as
the Apostle says (Heb. 9:6, seqq.): because into that
tabernacle "the priests always entered accomplishing the offices of
sacrifices." But the inner tabernacle, which was called the Holy of
Holies, signified either the glory of heaven or the spiritual state of
the New Law to come. To the latter state Christ brought us; and
this was signified by the high-priest entering alone, once a year,
into the Holy of Holies. The veil betokened the concealing of the
spiritual sacrifices under the sacrifices of old. This veil was
adorned with four colors: viz. that of linen, to designate purity of
the flesh; purple, to denote the sufferings which the saints underwent
for God; scarlet twice dyed, signifying the twofold love of God and
our neighbor; and violet, in token of heavenly contemplation. With
regard to the state of the Old Law the people and the priests were
situated differently from one another. For the people saw the mere
corporeal sacrifices which were offered in the court: whereas the
priests were intent on the inner meaning of the sacrifices, because
their faith in the mysteries of Christ was more explicit. Hence they
entered into the outer tabernacle. This outer tabernacle was divided
from the court by a veil; because some matters relating to the mystery
of Christ were hidden from the people, while they were known to the
priests: though they were not fully revealed to them, as they were
subsequently in the New Testament (cf. Eph. 3:5).
Reply to Objection 5: Worship towards the west was introduced in
the Law to the exclusion of idolatry: because all the Gentiles, in
reverence to the sun, worshipped towards the east; hence it is written
(Ezech. 8:16) that certain men "had their backs towards the
temple of the Lord, and their faces to the east, and they adored
towards the rising of the sun." Accordingly, in order to prevent
this, the tabernacle had the Holy of Holies to westward, that they
might adore toward the west. A figurative reason may also be found in
the fact that the whole state of the first tabernacle was ordained to
foreshadow the death of Christ, which is signified by the west,
according to Ps. 67:5: "Who ascendeth unto the west; the Lord
is His name."
Reply to Objection 6: Both literal and figurative reasons may be
assigned for the things contained in the tabernacle. The literal
reason is in connection with the divine worship. And because, as
already observed (ad 4), the inner tabernacle, called the Holy of
Holies, signified the higher world of spiritual substances, hence
that tabernacle contained three things, viz. "the ark of the
testament in which was a golden pot that had manna, and the rod of
Aaron that had blossomed, and the tables" (Heb. 9:4) on which
were written the ten commandments of the Law. Now the ark stood
between two "cherubim" that looked one towards the other: and over
the ark was a table, called the "propitiatory," raised above the
wings of the cherubim, as though it were held up by them; and
appearing, to the imagination, to be the very seat of God. For this
reason it was called the "propitiatory," as though the people
received propitiation thence at the prayers of the high-priest. And
so it was held up, so to speak, by the cherubim, in obedience, as it
were, to God: while the ark of the testament was like the foot-stool
to Him that sat on the propitiatory. These three things denote three
things in that higher world: namely, God Who is above all, and
incomprehensible to any creature. Hence no likeness of Him was set
up; to denote His invisibility. But there was something to represent
his seat; since, to wit, the creature, which is beneath God, as
the seat under the sitter, is comprehensible. Again in that higher
world there are spiritual substances called angels. These are
signified by the two cherubim, looking one towards the other, to show
that they are at peace with one another, according to Job 25:2:
"Who maketh peace in . . . high places." For this reason, too,
there was more than one cherub, to betoken the multitude of heavenly
spirits, and to prevent their receiving worship from those who had been
commanded to worship but one God. Moreover there are, enclosed as it
were in that spiritual world, the intelligible types of whatsoever
takes place in this world, just as in every cause are enclosed the
types of its effects, and in the craftsman the types of the works of
his craft. This was betokened by the ark, which represented, by
means of the three things it contained, the three things of greatest
import in human affairs. These are wisdom, signified by the tables of
the testament; the power of governing, betokened by the rod of
Aaron; and life, betokened by the manna which was the means of
sustenance. Or else these three things signified the three Divine
attributes, viz. wisdom, in the tables; power, in the rod;
goodness, in the manna---both by reason of its sweetness, and
because it was through the goodness of God that it was granted to man,
wherefore it was preserved as a memorial of the Divine mercy. Again,
these three things were represented in Isaias' vision. For he "saw
the Lord sitting upon a throne high and elevated"; and the seraphim
standing by; and that the house was filled with the glory of the
Lord; wherefrom the seraphim cried out: "All the earth is full of
His glory" (Is. 6:1,3). And so the images of the seraphim
were set up, not to be worshipped, for this was forbidden by the first
commandment; but as a sign of their function, as stated above.
The outer tabernacle, which denotes this present world, also
contained three things, viz. the "altar of incense," which was
directly opposite the ark; the "table of proposition," with the
twelve loaves of proposition on it, which stood on the northern side;
and the "candlestick," which was placed towards the south. These
three things seem to correspond to the three which were enclosed in the
ark; and they represented the same things as the latter, but more
clearly: because, in order that wise men, denoted by the priests
entering the temple, might grasp the meaning of these types, it was
necessary to express them more manifestly than they are in the Divine
or angelic mind. Accordingly the candlestick betokened, as a sensible
sign thereof, the wisdom which was expressed on the tables (of the
Law) in intelligible words. The altar of incense signified the
office of the priest, whose duty it was to bring the people to God:
and this was signified also by the rod: because on that altar the
sweet-smelling incense was burnt, signifying the holiness of the
people acceptable to God: for it is written (Apoc. 8:3) that
the smoke of the sweet-smelling spices signifies the "justifications
of the saints" (cf. Apoc. 19:8). Moreover it was fitting
that the dignity of the priesthood should be denoted, in the ark, by
the rod, and, in the outer tabernacle, by the altar of incense:
because the priest is the mediator between God and the people,
governing the people by Divine power, denoted by the rod; and
offering to God the fruit of His government, i.e. the holiness of
the people, on the altar of incense, so to speak. The table
signified the sustenance of life, just as the manna did: but the
former, a more general and a coarser kind of nourishment; the latter,
a sweeter and more delicate. Again, the candlestick was fittingly
placed on the southern side, while the table was placed to the north:
because the south is the right-hand side of the world, while the north
is the left-hand side, as stated in De Coelo et Mundo ii; and
wisdom, like other spiritual goods, belongs to the right hand, while
temporal nourishment belongs on the left, according to Prov.
3:16: "In her left hand (are) riches and glory." And the
priestly power is midway between temporal goods and spiritual wisdom;
because thereby both spiritual wisdom and temporal goods are dispensed.
Another literal signification may be assigned. For the ark contained
the tables of the Law, in order to prevent forgetfulness of the Law,
wherefore it is written (Ex. 24:12): "I will give thee two
tables of stone, and the Law, and the commandments which I have
written: that thou mayest teach them" to the children of Israel.
The rod of Aaron was placed there to restrain the people from
insubordination to the priesthood of Aaron; wherefore it is written
(Num. 17:10): "Carry back the rod of Aaron into the
tabernacle of the testimony, that it may be kept there for a token of
the rebellious children of Israel." The manna was kept in the ark to
remind them of the benefit conferred by God on the children of Israel
in the desert; wherefore it is written (Ex. 16:32): "Fill a
gomor of it, and let it be kept unto generations to come hereafter,
that they may know the bread wherewith I fed you in the wilderness."
The candlestick was set up to enhance the beauty of the temple, for
the magnificence of a house depends on its being well lighted. Now the
candlestick had seven branches, as Josephus observes (Antiquit.
iii, 7,8), to signify the seven planets, wherewith the whole
world is illuminated. Hence the candlestick was placed towards the
south; because for us the course of the planets is from that quarter.
The altar of incense was instituted that there might always be in the
tabernacle a sweet-smelling smoke; both through respect for the
tabernacle, and as a remedy for the stenches arising from the shedding
of blood and the slaying of animals. For men despise evil-smelling
things as being vile, whereas sweet-smelling things are much
appreciated. The table was place there to signify that the priests who
served the temple should take their food in the temple: wherefore, as
stated in Mt. 12:4, it was lawful for none but the priests to eat
the twelve loaves which were put on the table in memory of the twelve
tribes. And the table was not placed in the middle directly in front
of the propitiatory, in order to exclude an idolatrous rite: for the
Gentiles, on the feasts of the moon, set up a table in front of the
idol of the moon, wherefore it is written (Jer. 7:18): "The
women knead the dough, to make cakes to the queen of heaven."
In the court outside the tabernacle was the altar of holocausts, on
which sacrifices of those things which the people possessed were offered
to God: and consequently the people who offered these sacrifices to
God by the hands of the priest could be present in the court. But the
priests alone, whose function it was to offer the people to God,
could approach the inner altar, whereon the very devotion and holiness
of the people was offered to God. And this altar was put up outside
the tabernacle and in the court, to the exclusion of idolatrous
worship: for the Gentiles placed altars inside the temples to offer up
sacrifices thereon to idols.
The figurative reason for all these things may be taken from the
relation of the tabernacle to Christ, who was foreshadowed therein.
Now it must be observed that to show the imperfection of the figures of
the Law, various figures were instituted in the temple to betoken
Christ. For He was foreshadowed by the "propitiatory," since He
is "a propitiation for our sins" (1 Jn. 2:2). This
propitiatory was fittingly carried by cherubim, since of Him it is
written (Heb. 1:6): "Let all the angels of God adore Him."
He is also signified by the ark: because just as the ark was made of
setim-wood, so was Christ's body composed of most pure members.
More over it was gilded: for Christ was full of wisdom and charity,
which are betokened by gold. And in the ark was a golden pot, i.e.
His holy soul, having manna, i.e. "all the fulness of the
Godhead" (Col. 2:9). Also there was a rod in the ark, i.e.
His priestly power: for "He was made a . . . priest for ever"
(Heb. 6:20). And therein were the tables of the Testament,
to denote that Christ Himself is a lawgiver. Again, Christ was
signified by the candlestick, for He said Himself (Jn.
8:12): "I am the Light of the world"; while the seven lamps
denoted the seven gifts of the Holy Ghost. He is also betokened in
the table, because He is our spiritual food, according to Jn.
6:41,51: "I am the living bread": and the twelve loaves
signified the twelve apostles, or their teaching. Or again, the
candlestick and table may signify the Church's teaching, and faith,
which also enlightens and refreshes. Again, Christ is signified by
the two altars of holocausts and incense. Because all works of virtue
must be offered to us to God through Him; both those whereby we
afflict the body, which are offered, as it were, on the altar of
holocausts; and those which, with greater perfection of mind, are
offered to God in Christ, by the spiritual desires of the perfect,
on the altar of incense, as it were, according to Heb. 13:15:
"By Him therefore let us offer the sacrifice of praise always to
God."
Reply to Objection 7: The Lord commanded an altar to be made for
the offering of sacrifices and gifts, in honor of God, and for the
upkeep of the ministers who served the tabernacle. Now concerning the
construction of the altar the Lord issued a twofold precept. One was
at the beginning of the Law (Ex. 20:24, seqq.) when the
Lord commanded them to make "an altar of earth," or at least "not
of hewn stones"; and again, not to make the altar high, so as to
make it necessary to "go up" to it "by steps." This was in
detestation of idolatrous worship: for the Gentiles made their altars
ornate and high, thinking that there was something holy and divine in
such things. For this reason, too, the Lord commanded (Dt.
16:21): "Thou shalt plant no grove, nor any tree near the
altar of the Lord thy God": since idolaters were wont to offer
sacrifices beneath trees, on account of the pleasantness and shade
afforded by them. There was also a figurative reason for these
precepts. Because we must confess that in Christ, Who is our
altar, there is the true nature of flesh, as regards His
humanity---and this is to make an altar of earth; and again, in
regard to His Godhead, we must confess His equality with the
Father---and this is "not to go up" to the altar by steps.
Moreover we should not couple the doctrine of Christ to that of the
Gentiles, which provokes men to lewdness.
But when once the tabernacle had been constructed to the honor of
God, there was no longer reason to fear these occasions of idolatry.
Wherefore the Lord commanded the altar of holocausts to be made of
brass, and to be conspicuous to all the people; and the altar of
incense, which was visible to none but the priests. Nor was brass so
precious as to give the people an occasion for idolatry.
Since, however, the reason for the precept, "Thou shalt not go up
by steps unto My altar" (Ex. 20:26) is stated to have been
"lest thy nakedness be discovered," it should be observed that this
too was instituted with the purpose of preventing idolatry, for in the
feasts of Priapus the Gentiles uncovered their nakedness before the
people. But later on the priests were prescribed the use of
loin-cloths for the sake of decency: so that without any danger the
altar could be placed so high that the priests when offering sacrifices
would go up by steps of wood, not fixed but movable.
Reply to Objection 8: The body of the tabernacle consisted of
boards placed on end, and covered on the inside with curtains of four
different colors, viz. twisted linen, violet, purple, and scarlet
twice dyed. These curtains, however, covered the sides only of the
tabernacle; and the roof of the tabernacle was covered with
violet-colored skins; and over this there was another covering of
rams' skins dyed red; and over this there was a third curtain made of
goats' hair, which covered not only the roof of the tabernacle, but
also reached to the ground and covered the boards of the tabernacle on
the outside. The literal reason of these coverings taken altogether
was the adornment and protection of the tabernacle, that it might be an
object of respect. Taken singly, according to some, the curtains
denoted the starry heaven, which is adorned with various stars; the
curtain (of goats' skin) signified the waters which are above the
firmament; the skins dyed red denoted the empyrean heaven, where the
angels are; the violet skins, the heaven of the Blessed Trinity.
The figurative meaning of these things is that the boards of which the
tabernacle was constructed signify the faithful of Christ, who compose
the Church. The boards were covered on the inner side by curtains of
four colors: because the faithful are inwardly adorned with the four
virtues: for "the twisted linen," as the gloss observes,
"signifies the flesh refulgent with purity; violet signifies the mind
desirous of heavenly things; purple denotes the flesh subject to
passions; the twice dyed scarlet betokens the mind in the midst of the
passions enlightened by the love of God and our neighbor." The
coverings of the building designate prelates and doctors, who ought to
be conspicuous for their heavenly manner of life, signified by the
violet colored skins: and who should also be ready to suffer
martyrdom, denoted by the skins dyed red; and austere of life and
patient in adversity, betokened by the curtains of goats' hair, which
were exposed to wind and rain, as the gloss observes.
Reply to Objection 9: The literal reason for the sanctification of
the tabernacle and vessels was that they might be treated with greater
reverence, being deputed, as it were, to the divine worship by this
consecration. The figurative reason is that this sanctification
signified the sanctification of the living tabernacle, i.e. the
faithful of whom the Church of Christ is composed.
Reply to Objection 1:: Under the Old Law there were seven
temporal solemnities, and one continual solemnity, as may be gathered
from Num. 28,29. There was a continual feast, since the lamb
was sacrificed every day, morning and evening: and this continual
feast of an abiding sacrifice signified the perpetuity of Divine
bliss. Of the temporal feasts the first was that which was repeated
every week. This was the solemnity of the "Sabbath," celebrated in
memory of the work of the creation of the universe. Another
solemnity, viz. the "New Moon," was repeated every month, and
was observed in memory of the work of the Divine government. For the
things of this lower world owe their variety chiefly to the movement of
the moon; wherefore this feast was kept at the new moon: and not at
the full moon, to avoid the worship of idolaters who used to offer
sacrifices to the moon at that particular time. And these two
blessings are bestowed in common on the whole human race; and hence
they were repeated more frequently.
The other five feasts were celebrated once a year: and they
commemorated the benefits which had been conferred especially on that
people. For there was the feast of the "Passover" in the first
month to commemorate the blessing of being delivered out of Egypt.
The feast of "Pentecost" was celebrated fifty days later, to recall
the blessing of the giving of the Law. The other three feasts were
kept in the seventh month, nearly the whole of which was solemnized by
them, just as the seventh day. For on the first of the seventh month
was the feast of "Trumpets," in memory of the delivery of Isaac,
when Abraham found the ram caught by its horns, which they represented
by the horns which they blew. The feast of Trumpets was a kind of
invitation whereby they prepared themselves to keep the following feast
which was kept on the tenth day. This was the feast of
"Expiation," in memory of the blessing whereby, at the prayer of
Moses, God forgave the people's sin of worshipping the calf. After
this was the feast of "Scenopegia" or of "Tents," which was kept
for seven days, to commemorate the blessing of being protected and led
by God through the desert, where they lived in tents. Hence during
this feast they had to take "the fruits of the fairest tree," i.e.
the citron, "and the trees of dense foliage", i.e. the myrtle,
which is fragrant, "and the branches of palm-trees, and willows of
the brook," which retain their greenness a long time; and these are
to be found in the Land of promise; to signify that God had brought
them through the arid land of the wilderness to a land of delights. On
the eighth day another feast was observed, of "Assembly and
Congregation," on which the people collected the expenses necessary
for the divine worship: and it signified the uniting of the people and
the peace granted to them in the Land of promise.
The figurative reason for these feasts was that the continual sacrifice
of the lamb foreshadowed the perpetuity of Christ, Who is the "Lamb
of God," according to Heb. 13:8: "Jesus Christ yesterday
and today, and the same for ever." The Sabbath signified the
spiritual rest bestowed by Christ, as stated in Heb. 4. The
Neomenia, which is the beginning of the new moon, signified the
enlightening of the primitive Church by Christ's preaching and
miracles. The feast of Pentecost signified the Descent of the Holy
Ghost on the apostles. The feast of Trumpets signified the preaching
of the apostles. The feast of Expiation signified the cleansing of
the Christian people from sins: and the feast of Tabernacles
signified their pilgrimage in this world, wherein they walk by
advancing in virtue. The feast of Assembly or Congregation
foreshadowed the assembly of the faithful in the kingdom of heaven:
wherefore this feast is described as "most holy" (Lev.
23:36). These three feasts followed immediately on one another,
because those who expiate their vices should advance in virtue, until
they come to see God, as stated in Ps. 83:8.
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