the
faithful of whom the Church of Christ is composed.
faithful of whom the Church of Christ is composed.
Summa Theologica
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 Kings 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 Kings 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" [*Or 'Sanctuary'. The Douay version uses both
expressions], 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 Mat. 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
toJn. 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 10: 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"
[*Douay and A. V. and R. V. read: 'Boughs of thick trees'], 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.
__________________________________________________________________
Whether there can be any suitable cause for the sacraments of the Old Law?
Objection 1: It would seem that there can be no suitable cause for the
sacraments of the Old Law. Because those things that are done for the
purpose of divine worship should not be like the observances of
idolaters: since it is written (Dt. 12:31): "Thou shalt not do in like
manner to the Lord thy God: for they have done to their gods all the
abominations which the Lord abhorreth. " Now worshippers of idols used
to knive themselves to the shedding of blood: for it is related (3
Kings 18:28) that they "cut themselves after their manner with knives
and lancets, till they were all covered with blood. " For this reason
the Lord commanded (Dt. 14:1): "You shall not cut yourselves nor make
any baldness for the dead. " Therefore it was unfitting for circumcision
to be prescribed by the Law (Lev. 12:3).
Objection 2: Further, those things which are done for the worship of
God should be marked with decorum and gravity; according to Ps. 34:18:
"I will praise Thee in a grave [Douay: 'strong'] people. " But it seems
to savor of levity for a man to eat with haste. Therefore it was
unfittingly commanded (Ex. 12:11) that they should eat the Paschal lamb
"in haste. " Other things too relative to the eating of the lamb were
prescribed, which seem altogether unreasonable.
Objection 3: Further, the sacraments of the Old Law were figures of the
sacraments of the New Law. Now the Paschal lamb signified the sacrament
of the Eucharist, according to 1 Cor. 5:7: "Christ our Pasch is
sacrificed. " Therefore there should also have been some sacraments of
the Old Law to foreshadow the other sacraments of the New Law, such as
Confirmation, Extreme Unction, and Matrimony, and so forth.
Objection 4: Further, purification can scarcely be done except by
removing something impure. But as far as God is concerned, no bodily
thing is reputed impure, because all bodies are God's creatures; and
"every creature of God is good, and nothing to be rejected that is
received with thanksgiving" (1 Tim. 4:4). It was therefore unfitting
for them to be purified after contact with a corpse, or any similar
corporeal infection.
Objection 5: Further, it is written (Ecclus. 34:4): "What can be made
clean by the unclean? " But the ashes of the red heifer [*Cf. Heb. 9:13]
which was burnt, were unclean, since they made a man unclean: for it is
stated (Num. 19:7, seqq. ) that the priest who immolated her was
rendered unclean "until the evening"; likewise he that burnt her; and
he that gathered up her ashes. Therefore it was unfittingly prescribed
there that the unclean should be purified by being sprinkled with those
cinders.
Objection 6: Further, sins are not something corporeal that can be
carried from one place to another: nor can man be cleansed from sin by
means of something unclean. It was therefore unfitting for the purpose
of expiating the sins of the people that the priest should confess the
sins of the children of Israel on one of the buck-goats, that it might
carry them away into the wilderness: while they were rendered unclean
by the other, which they used for the purpose of purification, by
burning it together with the calf outside the camp; so that they had to
wash their clothes and their bodies with water (Lev. 16).
Objection 7: Further, what is already cleansed should not be cleansed
again. It was therefore unfitting to apply a second purification to a
man cleansed from leprosy, or to a house; as laid down in Lev. 14.
Objection 8: Further, spiritual uncleanness cannot be cleansed by
material water or by shaving the hair. Therefore it seems unreasonable
that the Lord ordered (Ex. 30:18, seqq. ) the making of a brazen laver
with its foot, that the priests might wash their hands and feet before
entering the temple; and that He commanded (Num. 8:7) the Levites to be
sprinkled with the water of purification, and to shave all the hairs of
their flesh.
Objection 9: Further, that which is greater cannot be cleansed by that
which is less. Therefore it was unfitting that, in the Law, the higher
and lower priests, as stated in Lev. 8 [*Cf. Ex. 29], and the Levites,
according to Num. 8, should be consecrated with any bodily anointing,
bodily sacrifices, and bodily oblations.
Objection 10: Further, as stated in 1 Kings 16:7, "Man seeth those
things that appear, but the Lord beholdeth the heart. " But those things
that appear outwardly in man are the dispositions of his body and his
clothes. Therefore it was unfitting for certain special garments to be
appointed to the higher and lower priests, as related in Ex. 28 [*Cf.
Lev. 8:7, seqq. ]. It seems, moreover, unreasonable that anyone should
be debarred from the priesthood on account of defects in the body, as
stated in Lev. 21:17, seqq. : "Whosoever of thy seed throughout their
families, hath a blemish, he shall not offer bread to his God . . . if
he be blind, if he be lame," etc. It seems, therefore, that the
sacraments of the Old Law were unreasonable.
On the contrary, It is written (Lev. 20:8): "I am the Lord that
sanctify you. " But nothing unreasonable is done by God, for it is
written (Ps. 103:24): "Thou hast made all things in wisdom. " Therefore
there was nothing without a reasonable cause in the sacraments of the
Old Law, which were ordained to the sanctification of man.
I answer that, As stated above ([2117]Q[101], A[4]), the sacraments
are, properly speaking, things applied to the worshippers of God for
their consecration so as, in some way, to depute them to the worship of
God. Now the worship of God belonged in a general way to the whole
people; but in a special way, it belonged to the priests and Levites,
who were the ministers of divine worship. Consequently, in these
sacraments of the Old Law, certain things concerned the whole people in
general; while others belonged to the ministers.
In regard to both, three things were necessary. The first was to be
established in the state of worshipping God: and this institution was
brought about---for all in general, by circumcision, without which no
one was admitted to any of the legal observances---and for the priests,
by their consecration. The second thing required was the use of those
things that pertain to divine worship. And thus, as to the people,
there was the partaking of the paschal banquet, to which no
uncircumcised man was admitted, as is clear from Ex. 12:43, seqq. : and,
as to the priests, the offering of the victims, and the eating of the
loaves of proposition and of other things that were allotted to the use
of the priests. The third thing required was the removal of all
impediments to divine worship, viz. of uncleannesses. And then, as to
the people, certain purifications were instituted for the removal of
certain external uncleannesses; and also expiations from sins; while,
as to the priests and Levites, the washing of hands and feet and the
shaving of the hair were instituted.
And all these things had reasonable causes, both literal, in so far as
they were ordained to the worship of God for the time being, and
figurative, in so far as they were ordained to foreshadow Christ: as we
shall see by taking them one by one.
Reply to Objection 1: The chief literal reason for circumcision was in
order that man might profess his belief in one God. And because Abraham
was the first to sever himself from the infidels, by going out from his
house and kindred, for this reason he was the first to receive
circumcision. This reason is set forth by the Apostle (Rom. 4:9, seqq. )
thus: "He received the sign of circumcision, a seal of the justice of
the faith which he had, being uncircumcised"; because, to wit, we are
told that "unto Abraham faith was reputed to justice," for the reason
that "against hope he believed in hope," i. e. against the hope that is
of nature he believed in the hope that is of grace, "that he might be
made the father of many nations," when he was an old man, and his wife
an old and barren woman. And in order that this declaration, and
imitation of Abraham's faith, might be fixed firmly in the hearts of
the Jews, they received in their flesh such a sign as they could not
forget, wherefore it is written (Gn. 17:13): "My covenant shall be in
your flesh for a perpetual covenant. " This was done on the eighth day,
because until then a child is very tender, and so might be seriously
injured; and is considered as something not yet consolidated: wherefore
neither are animals offered before the eighth day. And it was not
delayed after that time, lest some might refuse the sign of
circumcision on account of the pain: and also lest the parents, whose
love for their children increases as they become used to their presence
and as they grow older, should withdraw their children from
circumcision. A second reason may have been the weakening of
concupiscence in that member. A third motive may have been to revile
the worship of Venus and Priapus, which gave honor to that part of the
body. The Lord's prohibition extended only to the cutting of oneself in
honor of idols: and such was not the circumcision of which we have been
speaking.
The figurative reason for circumcision was that it foreshadowed the
removal of corruption, which was to be brought about by Christ, and
will be perfectly fulfilled in the eighth age, which is the age of
those who rise from the dead. And since all corruption of guilt and
punishment comes to us through our carnal origin, from the sin of our
first parent, therefore circumcision was applied to the generative
member. Hence the Apostle says (Col. 2:11): "You are circumcised" in
Christ "with circumcision not made by hand in despoiling of the body of
the flesh, but in the circumcision of" Our Lord Jesus "Christ. "
Reply to Objection 2: The literal reason of the paschal banquet was to
commemorate the blessing of being led by God out of Egypt. Hence by
celebrating this banquet they declared that they belonged to that
people which God had taken to Himself out of Egypt. For when they were
delivered from Egypt, they were commanded to sprinkle the lamb's blood
on the transoms of their house doors, as though declaring that they
were averse to the rites of the Egyptians who worshipped the ram.
Wherefore they were delivered by the sprinkling or rubbing of the blood
of the lamb on the door-posts, from the danger of extermination which
threatened the Egyptians.
Now two things are to be observed in their departure from Egypt:
namely, their haste in going, for the Egyptians pressed them to go
forth speedily, as related in Ex. 12:33; and there was danger that
anyone who did not hasten to go with the crowd might be slain by the
Egyptians. Their haste was shown in two ways. First by what they ate.
For they were commanded to eat unleavened bread, as a sign "that it
could not be leavened, the Egyptians pressing them to depart"; and to
eat roast meat, for this took less time to prepare; and that they
should not break a bone thereof, because in their haste there was no
time to break bones. Secondly, as to the manner of eating. For it is
written: "You shall gird your reins, and you shall have shoes on your
feet, holding staves in your hands, and you shall eat in haste": which
clearly designates men at the point of starting on a journey. To this
also is to be referred the command: "In one house shall it be eaten,
neither shall you carry forth of the flesh thereof out of the house":
because, to wit, on account of their haste, they could not send any
gifts of it.
The stress they suffered while in Egypt was denoted by the wild
lettuces. The figurative reason is evident, because the sacrifice of
the paschal lamb signified the sacrifice of Christ according to 1 Cor.
5:7: "Christ our pasch is sacrificed. " The blood of the lamb, which
ensured deliverance from the destroyer, by being sprinkled on the
transoms, signified faith in Christ's Passion, in the hearts and on the
lips of the faithful, by which same Passion we are delivered from sin
and death, according to 1 Pet. 1:18: "You were . . . redeemed . . .
with the precious blood . . . of a lamb unspotted. " The partaking of
its flesh signified the eating of Christ's body in the Sacrament; and
the flesh was roasted at the fire to signify Christ's Passion or
charity. And it was eaten with unleavened bread to signify the
blameless life of the faithful who partake of Christ's body, according
to 1 Cor. 5:8: "Let us feast . . . with the unleavened bread of
sincerity and truth. " The wild lettuces were added to denote repentance
for sins, which is required of those who receive the body of Christ.
Their loins were girt in sign of chastity: and the shoes of their feet
are the examples of our dead ancestors. The staves they were to hold in
their hands denoted pastoral authority: and it was commanded that the
paschal lamb should be eaten in one house, i. e. in a catholic church,
and not in the conventicles of heretics.
Reply to Objection 3: Some of the sacraments of the New Law had
corresponding figurative sacraments in the Old Law. For Baptism, which
is the sacrament of Faith, corresponds to circumcision. Hence it is
written (Col. 2:11,12): "You are circumcised . . . in the circumcision
of" Our Lord Jesus "Christ: buried with Him in Baptism. " In the New Law
the sacrament of the Eucharist corresponds to the banquet of the
paschal lamb. The sacrament of Penance in the New Law corresponds to
all the purifications of the Old Law. The sacrament of Orders
corresponds to the consecration of the pontiff and of the priests. To
the sacrament of Confirmation, which is the sacrament of the fulness of
grace, there would be no corresponding sacrament of the Old Law,
because the time of fulness had not yet come, since "the Law brought no
man [Vulg. : 'nothing'] to perfection" (Heb. 7:19). The same applies to
the sacrament of Extreme Unction, which is an immediate preparation for
entrance into glory, to which the way was not yet opened out in the Old
Law, since the price had not yet been paid. Matrimony did indeed exist
under the Old Law, as a function of nature, but not as the sacrament of
the union of Christ with the Church, for that union was not as yet
brought about. Hence under the Old Law it was allowable to give a bill
of divorce, which is contrary to the nature of the sacrament.
Reply to Objection 4: As already stated, the purifications of the Old
Law were ordained for the removal of impediments to the divine worship:
which worship is twofold; viz. spiritual, consisting in devotion of the
mind to God; and corporal, consisting in sacrifices, oblations, and so
forth. Now men are hindered in the spiritual worship by sins, whereby
men were said to be polluted, for instance, by idolatry, murder,
adultery, or incest. From such pollutions men were purified by certain
sacrifices, offered either for the whole community in general, or also
for the sins of individuals; not that those carnal sacrifices had of
themselves the power of expiating sin; but that they signified that
expiation of sins which was to be effected by Christ, and of which
those of old became partakers by protesting their faith in the
Redeemer, while taking part in the figurative sacrifices.
The impediments to external worship consisted in certain bodily
uncleannesses; which were considered in the first place as existing in
man, and consequently in other animals also, and in man's clothes,
dwelling-place, and vessels. In man himself uncleanness was considered
as arising partly from himself and partly from contact with unclean
things. Anything proceeding from man was reputed unclean that was
already subject to corruption, or exposed thereto: and consequently
since death is a kind of corruption, the human corpse was considered
unclean. In like manner, since leprosy arises from corruption of the
humors, which break out externally and infect other persons, therefore
were lepers also considered unclean; and, again, women suffering from a
flow of blood, whether from weakness, or from nature (either at the
monthly course or at the time of conception); and, for the same reason,
men were reputed unclean if they suffered from a flow of seed, whether
due to weakness, to nocturnal pollution, or to sexual intercourse.
Because every humor issuing from man in the aforesaid ways involves
some unclean infection. Again, man contracted uncleanness by touching
any unclean thing whatever.
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 Kings 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 Kings 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" [*Or 'Sanctuary'. The Douay version uses both
expressions], 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 Mat. 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
toJn. 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 10: 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"
[*Douay and A. V. and R. V. read: 'Boughs of thick trees'], 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.
__________________________________________________________________
Whether there can be any suitable cause for the sacraments of the Old Law?
Objection 1: It would seem that there can be no suitable cause for the
sacraments of the Old Law. Because those things that are done for the
purpose of divine worship should not be like the observances of
idolaters: since it is written (Dt. 12:31): "Thou shalt not do in like
manner to the Lord thy God: for they have done to their gods all the
abominations which the Lord abhorreth. " Now worshippers of idols used
to knive themselves to the shedding of blood: for it is related (3
Kings 18:28) that they "cut themselves after their manner with knives
and lancets, till they were all covered with blood. " For this reason
the Lord commanded (Dt. 14:1): "You shall not cut yourselves nor make
any baldness for the dead. " Therefore it was unfitting for circumcision
to be prescribed by the Law (Lev. 12:3).
Objection 2: Further, those things which are done for the worship of
God should be marked with decorum and gravity; according to Ps. 34:18:
"I will praise Thee in a grave [Douay: 'strong'] people. " But it seems
to savor of levity for a man to eat with haste. Therefore it was
unfittingly commanded (Ex. 12:11) that they should eat the Paschal lamb
"in haste. " Other things too relative to the eating of the lamb were
prescribed, which seem altogether unreasonable.
Objection 3: Further, the sacraments of the Old Law were figures of the
sacraments of the New Law. Now the Paschal lamb signified the sacrament
of the Eucharist, according to 1 Cor. 5:7: "Christ our Pasch is
sacrificed. " Therefore there should also have been some sacraments of
the Old Law to foreshadow the other sacraments of the New Law, such as
Confirmation, Extreme Unction, and Matrimony, and so forth.
Objection 4: Further, purification can scarcely be done except by
removing something impure. But as far as God is concerned, no bodily
thing is reputed impure, because all bodies are God's creatures; and
"every creature of God is good, and nothing to be rejected that is
received with thanksgiving" (1 Tim. 4:4). It was therefore unfitting
for them to be purified after contact with a corpse, or any similar
corporeal infection.
Objection 5: Further, it is written (Ecclus. 34:4): "What can be made
clean by the unclean? " But the ashes of the red heifer [*Cf. Heb. 9:13]
which was burnt, were unclean, since they made a man unclean: for it is
stated (Num. 19:7, seqq. ) that the priest who immolated her was
rendered unclean "until the evening"; likewise he that burnt her; and
he that gathered up her ashes. Therefore it was unfittingly prescribed
there that the unclean should be purified by being sprinkled with those
cinders.
Objection 6: Further, sins are not something corporeal that can be
carried from one place to another: nor can man be cleansed from sin by
means of something unclean. It was therefore unfitting for the purpose
of expiating the sins of the people that the priest should confess the
sins of the children of Israel on one of the buck-goats, that it might
carry them away into the wilderness: while they were rendered unclean
by the other, which they used for the purpose of purification, by
burning it together with the calf outside the camp; so that they had to
wash their clothes and their bodies with water (Lev. 16).
Objection 7: Further, what is already cleansed should not be cleansed
again. It was therefore unfitting to apply a second purification to a
man cleansed from leprosy, or to a house; as laid down in Lev. 14.
Objection 8: Further, spiritual uncleanness cannot be cleansed by
material water or by shaving the hair. Therefore it seems unreasonable
that the Lord ordered (Ex. 30:18, seqq. ) the making of a brazen laver
with its foot, that the priests might wash their hands and feet before
entering the temple; and that He commanded (Num. 8:7) the Levites to be
sprinkled with the water of purification, and to shave all the hairs of
their flesh.
Objection 9: Further, that which is greater cannot be cleansed by that
which is less. Therefore it was unfitting that, in the Law, the higher
and lower priests, as stated in Lev. 8 [*Cf. Ex. 29], and the Levites,
according to Num. 8, should be consecrated with any bodily anointing,
bodily sacrifices, and bodily oblations.
Objection 10: Further, as stated in 1 Kings 16:7, "Man seeth those
things that appear, but the Lord beholdeth the heart. " But those things
that appear outwardly in man are the dispositions of his body and his
clothes. Therefore it was unfitting for certain special garments to be
appointed to the higher and lower priests, as related in Ex. 28 [*Cf.
Lev. 8:7, seqq. ]. It seems, moreover, unreasonable that anyone should
be debarred from the priesthood on account of defects in the body, as
stated in Lev. 21:17, seqq. : "Whosoever of thy seed throughout their
families, hath a blemish, he shall not offer bread to his God . . . if
he be blind, if he be lame," etc. It seems, therefore, that the
sacraments of the Old Law were unreasonable.
On the contrary, It is written (Lev. 20:8): "I am the Lord that
sanctify you. " But nothing unreasonable is done by God, for it is
written (Ps. 103:24): "Thou hast made all things in wisdom. " Therefore
there was nothing without a reasonable cause in the sacraments of the
Old Law, which were ordained to the sanctification of man.
I answer that, As stated above ([2117]Q[101], A[4]), the sacraments
are, properly speaking, things applied to the worshippers of God for
their consecration so as, in some way, to depute them to the worship of
God. Now the worship of God belonged in a general way to the whole
people; but in a special way, it belonged to the priests and Levites,
who were the ministers of divine worship. Consequently, in these
sacraments of the Old Law, certain things concerned the whole people in
general; while others belonged to the ministers.
In regard to both, three things were necessary. The first was to be
established in the state of worshipping God: and this institution was
brought about---for all in general, by circumcision, without which no
one was admitted to any of the legal observances---and for the priests,
by their consecration. The second thing required was the use of those
things that pertain to divine worship. And thus, as to the people,
there was the partaking of the paschal banquet, to which no
uncircumcised man was admitted, as is clear from Ex. 12:43, seqq. : and,
as to the priests, the offering of the victims, and the eating of the
loaves of proposition and of other things that were allotted to the use
of the priests. The third thing required was the removal of all
impediments to divine worship, viz. of uncleannesses. And then, as to
the people, certain purifications were instituted for the removal of
certain external uncleannesses; and also expiations from sins; while,
as to the priests and Levites, the washing of hands and feet and the
shaving of the hair were instituted.
And all these things had reasonable causes, both literal, in so far as
they were ordained to the worship of God for the time being, and
figurative, in so far as they were ordained to foreshadow Christ: as we
shall see by taking them one by one.
Reply to Objection 1: The chief literal reason for circumcision was in
order that man might profess his belief in one God. And because Abraham
was the first to sever himself from the infidels, by going out from his
house and kindred, for this reason he was the first to receive
circumcision. This reason is set forth by the Apostle (Rom. 4:9, seqq. )
thus: "He received the sign of circumcision, a seal of the justice of
the faith which he had, being uncircumcised"; because, to wit, we are
told that "unto Abraham faith was reputed to justice," for the reason
that "against hope he believed in hope," i. e. against the hope that is
of nature he believed in the hope that is of grace, "that he might be
made the father of many nations," when he was an old man, and his wife
an old and barren woman. And in order that this declaration, and
imitation of Abraham's faith, might be fixed firmly in the hearts of
the Jews, they received in their flesh such a sign as they could not
forget, wherefore it is written (Gn. 17:13): "My covenant shall be in
your flesh for a perpetual covenant. " This was done on the eighth day,
because until then a child is very tender, and so might be seriously
injured; and is considered as something not yet consolidated: wherefore
neither are animals offered before the eighth day. And it was not
delayed after that time, lest some might refuse the sign of
circumcision on account of the pain: and also lest the parents, whose
love for their children increases as they become used to their presence
and as they grow older, should withdraw their children from
circumcision. A second reason may have been the weakening of
concupiscence in that member. A third motive may have been to revile
the worship of Venus and Priapus, which gave honor to that part of the
body. The Lord's prohibition extended only to the cutting of oneself in
honor of idols: and such was not the circumcision of which we have been
speaking.
The figurative reason for circumcision was that it foreshadowed the
removal of corruption, which was to be brought about by Christ, and
will be perfectly fulfilled in the eighth age, which is the age of
those who rise from the dead. And since all corruption of guilt and
punishment comes to us through our carnal origin, from the sin of our
first parent, therefore circumcision was applied to the generative
member. Hence the Apostle says (Col. 2:11): "You are circumcised" in
Christ "with circumcision not made by hand in despoiling of the body of
the flesh, but in the circumcision of" Our Lord Jesus "Christ. "
Reply to Objection 2: The literal reason of the paschal banquet was to
commemorate the blessing of being led by God out of Egypt. Hence by
celebrating this banquet they declared that they belonged to that
people which God had taken to Himself out of Egypt. For when they were
delivered from Egypt, they were commanded to sprinkle the lamb's blood
on the transoms of their house doors, as though declaring that they
were averse to the rites of the Egyptians who worshipped the ram.
Wherefore they were delivered by the sprinkling or rubbing of the blood
of the lamb on the door-posts, from the danger of extermination which
threatened the Egyptians.
Now two things are to be observed in their departure from Egypt:
namely, their haste in going, for the Egyptians pressed them to go
forth speedily, as related in Ex. 12:33; and there was danger that
anyone who did not hasten to go with the crowd might be slain by the
Egyptians. Their haste was shown in two ways. First by what they ate.
For they were commanded to eat unleavened bread, as a sign "that it
could not be leavened, the Egyptians pressing them to depart"; and to
eat roast meat, for this took less time to prepare; and that they
should not break a bone thereof, because in their haste there was no
time to break bones. Secondly, as to the manner of eating. For it is
written: "You shall gird your reins, and you shall have shoes on your
feet, holding staves in your hands, and you shall eat in haste": which
clearly designates men at the point of starting on a journey. To this
also is to be referred the command: "In one house shall it be eaten,
neither shall you carry forth of the flesh thereof out of the house":
because, to wit, on account of their haste, they could not send any
gifts of it.
The stress they suffered while in Egypt was denoted by the wild
lettuces. The figurative reason is evident, because the sacrifice of
the paschal lamb signified the sacrifice of Christ according to 1 Cor.
5:7: "Christ our pasch is sacrificed. " The blood of the lamb, which
ensured deliverance from the destroyer, by being sprinkled on the
transoms, signified faith in Christ's Passion, in the hearts and on the
lips of the faithful, by which same Passion we are delivered from sin
and death, according to 1 Pet. 1:18: "You were . . . redeemed . . .
with the precious blood . . . of a lamb unspotted. " The partaking of
its flesh signified the eating of Christ's body in the Sacrament; and
the flesh was roasted at the fire to signify Christ's Passion or
charity. And it was eaten with unleavened bread to signify the
blameless life of the faithful who partake of Christ's body, according
to 1 Cor. 5:8: "Let us feast . . . with the unleavened bread of
sincerity and truth. " The wild lettuces were added to denote repentance
for sins, which is required of those who receive the body of Christ.
Their loins were girt in sign of chastity: and the shoes of their feet
are the examples of our dead ancestors. The staves they were to hold in
their hands denoted pastoral authority: and it was commanded that the
paschal lamb should be eaten in one house, i. e. in a catholic church,
and not in the conventicles of heretics.
Reply to Objection 3: Some of the sacraments of the New Law had
corresponding figurative sacraments in the Old Law. For Baptism, which
is the sacrament of Faith, corresponds to circumcision. Hence it is
written (Col. 2:11,12): "You are circumcised . . . in the circumcision
of" Our Lord Jesus "Christ: buried with Him in Baptism. " In the New Law
the sacrament of the Eucharist corresponds to the banquet of the
paschal lamb. The sacrament of Penance in the New Law corresponds to
all the purifications of the Old Law. The sacrament of Orders
corresponds to the consecration of the pontiff and of the priests. To
the sacrament of Confirmation, which is the sacrament of the fulness of
grace, there would be no corresponding sacrament of the Old Law,
because the time of fulness had not yet come, since "the Law brought no
man [Vulg. : 'nothing'] to perfection" (Heb. 7:19). The same applies to
the sacrament of Extreme Unction, which is an immediate preparation for
entrance into glory, to which the way was not yet opened out in the Old
Law, since the price had not yet been paid. Matrimony did indeed exist
under the Old Law, as a function of nature, but not as the sacrament of
the union of Christ with the Church, for that union was not as yet
brought about. Hence under the Old Law it was allowable to give a bill
of divorce, which is contrary to the nature of the sacrament.
Reply to Objection 4: As already stated, the purifications of the Old
Law were ordained for the removal of impediments to the divine worship:
which worship is twofold; viz. spiritual, consisting in devotion of the
mind to God; and corporal, consisting in sacrifices, oblations, and so
forth. Now men are hindered in the spiritual worship by sins, whereby
men were said to be polluted, for instance, by idolatry, murder,
adultery, or incest. From such pollutions men were purified by certain
sacrifices, offered either for the whole community in general, or also
for the sins of individuals; not that those carnal sacrifices had of
themselves the power of expiating sin; but that they signified that
expiation of sins which was to be effected by Christ, and of which
those of old became partakers by protesting their faith in the
Redeemer, while taking part in the figurative sacrifices.
The impediments to external worship consisted in certain bodily
uncleannesses; which were considered in the first place as existing in
man, and consequently in other animals also, and in man's clothes,
dwelling-place, and vessels. In man himself uncleanness was considered
as arising partly from himself and partly from contact with unclean
things. Anything proceeding from man was reputed unclean that was
already subject to corruption, or exposed thereto: and consequently
since death is a kind of corruption, the human corpse was considered
unclean. In like manner, since leprosy arises from corruption of the
humors, which break out externally and infect other persons, therefore
were lepers also considered unclean; and, again, women suffering from a
flow of blood, whether from weakness, or from nature (either at the
monthly course or at the time of conception); and, for the same reason,
men were reputed unclean if they suffered from a flow of seed, whether
due to weakness, to nocturnal pollution, or to sexual intercourse.
Because every humor issuing from man in the aforesaid ways involves
some unclean infection. Again, man contracted uncleanness by touching
any unclean thing whatever.
