John Calvin Commentary Exodus 29:38

"Now this is that which thou shalt offer upon the altar: two lambs a year old day by day continually." — Exodus 29:38 (ASV)

Now this is what you shall offer. I have thought it well to give the first place among the sacrifices to that daily one which is called the continual sacrifice. God would have two lambs offered to Him every morning and evening, so that the people might continually exercise themselves in the recollection of the future reconciliation.

But, although the sacrifices were constantly repeated under the Law, since their offering had no efficacy in expiating sin, it must still be observed that, just as the priest entered the holy of holies once every year with blood, so it was beneficial that another kind of victim should be daily set before the people’s eyes, so that they might reflect that they had constant need of being reconciled to God.

Propitiation was, therefore, daily made with two lambs, so that the Israelites, being reminded of their guilt and condemnation from the beginning to the end of the day, might learn to flee to God’s mercy.

The lamb chosen for this sacrifice was spotless and entire, for the mention of its age (one year) implies its perfection or completeness. It was offered with a cake made with oil, and a libation of wine. Doubtless, the ancients were reminded by these symbols that it is not lawful to offer anything tasteless to God.

It is true that God was not gratified by their sweet aroma, nor did He desire to accustom the priests to delicacies so that they might be gluttons under the guise of religion; for the scent of wine cannot in itself be pleasing to God. The object of these seasonings was that the people should not rest in the bare and empty symbols, but should acknowledge that something better and more excellent lay beneath them.

The aroma of the wine and oil, then, was nothing other than the spiritual truth: that the people, for their part, might bring faith and repentance to the sacrifices. And certainly, the external ceremony without the reality would have been mere folly. Even heathen nations partially imitated this rite, from which come those words of Horace—

"Utque sacerdotis fugitivus, liba recuso:”²³⁰
"And like a runaway from priests, cakes I refuse:"

By which he implies that cakes were universally offered to idols. But this was a mere blind mimicry, for they looked no higher, but thought that their gods took delight, like human beings, in sweet and delicate foods.

While, as I have hinted above, God’s intention was very different. For by the external aroma, He desired to arouse His people, so that, being moved by a serious feeling of repentance and by pure faith, they should seek the remission of their sins, not in these lambs that they saw slain, but in the victim promised to them.

They called it the “continual” sacrifice because God commanded it to be offered continually through all generations. But it appears from Daniel that it was temporary, for it ceased at the coming of Christ. For so speaks the angel: Christ

"shall confirm the covenant with many for one week: and in the midst of the week he shall cause the continual sacrifice, and the oblation (minha) to cease.”²³¹ (Daniel 9:27)

It is clear that he speaks of this kind of sacrifice. From this, we certainly gather that by this sacrifice the minds of the people were directed to Christ. But if this was its use and object with the ancients, its profit now returns to us, that we may know that whatever was then shown under the symbol was fulfilled in Christ.

God promises that this sacrifice would be to Him “a savor of rest.”²³² We may not, therefore, doubt that He has been completely propitiated to us by the sacrifices of His only-begotten Son, and has remitted our sins.

But although Christ was once offered, that by that one offering He might consecrate us forever to God, yet by this daily sacrifice under the Law, we learn that by the benefit of His death pardon is always ready for us, as Paul says²³³ that God continually reconciles Himself to the Church when He sets before it the sacrifice of Christ in the Gospel.

As for the word minha,²³⁴ although it is derived from נחה nachah, which means to offer, we must still consider it to be specifically applied to this oblation, which was a kind of appendix to the daily sacrifice. There are some, also, who restrict it to the evening sacrifice alone, but when it is used in connection with victims, it is also extended generally to other offerings.

²³⁰ Hor. Epis. 1 10:10.

²³¹ A. V., “The sacrifice and the oblation to cease." “The sacrifice and the oblation to cease."

²³² See Numbers 28:2. Margin, . Margin, A. V. “a savor of my rest." “a savor of my rest."

²³³ The reference here is to 2 Corinthians 7:2, a misprint, I presume, for , a misprint, I presume, for 6:2..

²³⁴ מנחה, , A. V., “meat offering.” In deriving this word from, “meat offering.” In deriving this word from, נחה, , C. follows follows S. M.; but later lexicographers observe that this verb means to go or lead, and not to but later lexicographers observe that this verb means to go or lead, and not to offer; while they tell us that the root while they tell us that the root מנח has been preserved in Arabic, and signifies to has been preserved in Arabic, and signifies to give freely. —— W.