Verses 20 and 28, and chap, xxiii., v. 13. Who and what are these Gods, and why these commands? The sole end of this religion is the worship of one God, yet here are other Gods referred to. If I sacrifice to them, I hazard destruction, and if I revile them, I shall fare no better. As for cursing the ruler of my people, I am one of those who deem curses to be vain words, which a man had far better leave unuttered; if the ruler does wrong, let him rule no longer, but let the people place another in his stead.
Chapter xxiv., vv. 9 to 14, are contradicted in chap, xxxiii., v. 20, John, chap, i., v. 18, 1st Epistle of John, chap, iv., v. 12, 1st Epistle to Timothy, chap, i., v. 17, Colossians, chap, i. vv. 15. It cannot be urged that this is figurative, because the evident intention is to give a literal account of seventy-four persons going up to see God. To what place they went up is not clear, it was not the mount, or but a short distance on it, for Moses and Joshua left them, and went up from them into the mount.
In the Hindoo mythology we shall find several instances of Gods, under whose feet paved work may be seen; but these Gods are neither omnipotent, infinite, nor omniscient. All enlightened Christians admit that the whole list of Indian deities is fabulous, and while they gaze on the curious pictures given in the 'Asiatic Researches,' and other works, they feel convinced of the superiority of their own system, which is free from such ridiculous absurdities. But how do these enlightened Christians deal with this chapter, which tells them their 'invisible' God was seen by seventy-four men in a fiery mount, with as it were, a paved work under his feet?
Dr. John Pye Smith, never at a loss, easily reconciles these apparent discrepancies by asserting that they refer to the different persons of the Father and the Messiah, but this is only 'confusion worse confounded,' for it is quite clear that it was not the Messiah who is referred to, either here or in the many other texts speaking of the appearance of the Lord to Abraham, Isaac, and Jacob; it is also clear that Jesus was not invisible; so we are left without aid from the Reverend Dr.'s comment, and must still wonder how an 'invisible' God ever appeared to anybody.
Chapter xxv., v. 30. Here is an absurd and useless regulation. God could not and did not eat this bread.
Verse 40. What patterns were these, and is not Moses supposed to be in the mount when these words were spoken? This verse either refers to a previous interview, of which we have no account, or else this did not take place in the mount at all.
Chapter xxviii., w. 40, 41, and 42. Can anything be more puerile than to imagine the God of the universe giving directions for the particular description of girdle, bonnet, and breeches to be worn by some insignificant puny creatures, crawling on the outside of a little planet called the earth?
Chapter xxix., v. 44. At the very time that God was thus intimating that he would sanctify Aaron, the latter must have been engaged in the manufacture of the calf. Did God know this? If he did, it is hard to understand how he chose an idolator for his priest. If otherwise, God is not omniscient. The family of Levi, who were so severely cursed by Jacob, seem the most favoured by Jacob's God.
Chapter xxx., v. 6. It is not quite clear where this altar was to be placed; but from the text it appears to have been placed in the 'holiest of holies,' which creates a doubt as to how an altar in daily use could be situate in a place only entered once a year. The text is, however, rather complex in its description, and I may be mistaken in my reading.
Verse 15. The words 'when they gave an offering unto the Lord to make atonement for your souls,' are totally omitted in the Douay version.