Commentary on Leviticus, Book · Chapter 24
CHAP. XXIV.
Ver. 1. Verſe 1 AND the LORD ſpake unto Moſes, ſaying.] Directions having been given, after the ſetting up of the Tabernacle, for the ſeveral ſorts of Sacrifices that were to be offered there, (particularly upon the great Day of Atonement) and Aaron and his Sons having been conſecrated, and care taken that none of their Poſterity ſhould Miniſter before God, but ſuch only as were without blemiſh; nor any other Sacrifices be offered, but ſuch as were every way perfect; and only ſuch Feaſts obſerved, as are mentioned in the foregoing Chapter; he proceeds now to give order for the daily Service of God in the Sanctuary, which was not yet ſettled, till the Princes had all made their Offerings, &c. VII Numb. 1, 2, &c. VIII. 1.
Ver. 2. Verſe 2 Command the Children of Iſrael, that they bring unto thee.] The daily Sacrifices were to be maintained at the publick Charge; and ſo were the Incenſe and the Lamps: and therefore it was proper to ſpeak to all the People, in whoſe name the Prieſts performed all theſe things, to take care they ſhould be furniſhed with them. See XXX Exod. 13, &c.
Pure Oil-olive, beaten, for the light, to cauſe the Lamps to burn continually.] All this hath been explained XXVII Exod. 20. where this order was firſt given, and now is commanded to be put in execution. It is not improbable, that the Oil, to make it more pure and free from all Dregs, paſſed through two Strainers into the Lamps; as Fortunatus Scacchus indeavours to make out, Myrothec. I. Elaiochriſ. Sacr. 10.
Ver. 3. Verſe 3 Without the vail of the Teſtimony, &c.] This is a ſhort expreſſion, which in XXVII Exod. 21. is delivered more fully, without the Vail, which is before the Teſtimony, that is before the Ark.
Shall Aaron order it.] He or his Sons, as it is explained in XXVII Exod. 21.
From the evening unto the morning.] The Hebrew word Boker properly ſignifies that part of the Morning, which is from break of day till Sun-riſe; and the other word Arvaim the Evening, after Sun-ſet till it be dark. Therefore very early in the Morning, and late at Night, the Prieſts were to look after the Lamps.
Before the LORD continually.] For the Lamps burnt on one ſide of the Sanctuary, as the Table ſtood on the other ſide with the Shew-bread on it: and both of them before the LORD, i. e. before the Ark of the Teſtimony, where the Divine Majeſty dwelt, XXV Exod. 30. XXVI. 35.
It ſhall be a ſtatute for ever, &c.] XXVII Exod. 21.
Ver. 4. Verſe 4 He ſhall order the Lamps upon the pure Candleſtick.] The Candleſtick was made of pure Gold, XXV Exod. 31. XXXVII. 17. and thence ſeems to be called the pure Candleſtick, XXXI Exod. 8. But here it is poſſible, Moſes may have reſpect to the making it clean every day, before the Lamps were lighted.
Before the LORD continually.] See XXX Exod. 7, 8.
Ver. 5. Verſe 5 And thou ſhalt take fine flour.] Of the beſt Wheat.
And bake twelve Cakes.] Theſe are called the Bread of the Preſence (which we tranſlate Shew-bread) in the place now named, XXV Exod. 30. where ſee what I have noted. They were prepared by the Levites, 1 Chron. 9.32. XXIII. 29. and were in number XII. to repreſent the Twelve Tribes of Iſrael, as continually before God, i. e. under the care of his gracious Providence. Nor was this number diminiſhed after the Apoſtacy of Ten Tribes from the Worſhip of God at the Tabernacle; but ſtill Twelve Cakes were ſet before the LORD; becauſe there were a remnant of true Iſraelites among them, (1 Kings XXX. 18.) and this was a conſtant Teſtimony againſt thoſe Apoſtates, and ſerved to turn them back to the right Worſhip of God at that place; where they were aſſured they and their Sacrifices would be acceptable, and no where elſe. Which made Abijah mention this to Jeroboam and the Ten Tribes, among other things, that ſhould induce them to repent of their forſaking God and his dwelling place; where he tells them, The Priests the. Sons of Aaron miniſter, and the Levites wait on their buſineſs: And they burn unto the LORD every morning and every evening, Burnt-ſacrifices and ſweet Incenſe: the Shew-bread alſo ſet they in order upon the pure Table; and the Candleſtick of Gold with the Lamps thereof, to burn every evening, &c. See 2 Chron. XIII. v. 9, 10, 11, &c.
Two tenth deals ſhall be in one Cake.] That is, two Omers; for an Omer was the tenth part of an Ephah, XVI Exod. 36. Where we likewiſe read v. 22. that every Iſraelite, while they were in the Wilderneſs, gathered juſt his his quantity againſt every Sabbath. On which day theſe Cakes being ſet upon God's Table, (as it here follows v. 8.) Dr. Lightfoot thinks, both the Meaſure and the Time, were deſigned to put the Iſraelites in mind of their Suſtenance in their Wilderneſs.
Ver. 6. Verſe 6 And thou ſhalt ſet them in two rows, &c.] One upon another, as the Hebrew Writers expound it. Who ſay alſo, that they were ſet length-wiſe croſs over the breadth of the Table: and that they were ten hand-breadths long, and five broad, and ſeven fingers thick. See Dr. Lightfoot's Temple Service, Chap. 14. ſect. 5.
Ʋpon the pure Table.] It was called pure; becauſe it was overlaid with pure Gold, XXV Exod. 24. and we may be ſure, was kept very clean and bright.
Before the LORD.] Who dwelt in the moſt holy place; before which the Bread was ſet.
Ver. 7. Verſe 7 And thou ſhalt put pure Frankincenſe.] The beſt that could be got, unmixed with any thing elſe. And there was no better in the World, than their neighbouring Countries afforded.
Ʋpon each row.] On the top of each row of Cakes, there was ſet a golden Diſh, with an handful of Frankincenſe therein.
That it may be on the bread.] Or, for the bread. That is, offered unto God, inſtead of the Bread; which was to be given to the Prieſts, who waited on him at his Table, for their portion.
For a memorial.] For an Acknowledgment of God and of his Soveraignty over them; and to beſeech him to be always gracious to them, (See Chap. 2. v. 2.) and to repreſent alſo (as Conradus Pellicanus underſtands it) that God was ever mindful of his People, and had a great love to them; for the eyes of the LORD are over the righteous, and his ears open to their prayers.
Even an offering made by fire unto the LORD.] The Frankincenſe being ſet upon the Bread, they ſeem to be conſidered as one thing: part of which was to be offered unto God; and the reſt to be given to his Miniſters. Now inſtead of the Bread, which was the principal, the Frankincenſe was burnt every Week unto the LORD, when the Bread was eaten by the Prieſts. Which Bread, it is evident, (v. 9.) is called one of the Offerings of the LORD made by fire: becauſe this Frankincenſe, which ſtood upon it all the Week, was burnt as an Oblation to him.
Ver. 8. Verſe 8 Every Sabbath he ſhall ſet it in order before the LORD continually.] The Shew-bread was prepared the Evening before: and then on the Sabbath four Prieſts went in to fetch away the old Loaves and Frankincenſe that had ſtood there all the Week before; and other four followed after them to carry new ones, and Frankincenſe in their ſtead. For two of them carried the two rows of Bread (ſix Cakes apiece) and the other two carried each of them a golden Diſh, in which the Frankincenſe was ſet upon the Bread. See Dr. Lightfoot of the Temple Service, Chap. 14. ſect. 5.
Being taken from the Children of Iſrael.] At whoſe charge they were provided; though prepared by the Levites. See X Nehem. 32, 33.
By an everlaſting Covenant.] By vertue of that Command (which they had all agreed to obſerve) which required the Shew-bread to be ſet before the LORD alway, XXIV Exod. 3. XXV. 30.
Ver. 9. Verſe 9 And it ſhall be Aaron's and his ſons.] Who as God's Servants, eat of the Bread which came from his Table.
And they ſhall eat it in the holy place.] For the moſt holy things could be eaten no where elſe. See VI. 26, 29.
For it is most holy unto him.] See Chap. II. of this Book, v. 3.
Of the offerings of the LORD made by fire.] It need not ſeem ſtrange that this Bread, which was not burnt upon the Altar, as Meat-offerings were, ſhould be reckoned among the Offerings made by fire: for as the Altar (where thoſe Meat-offerings were burnt) is called God's Table, I Mal. 12. ſo this Table where the Shew-bread ſtood was really God's Altar. Inſomuch that the Bread which was ſet upon it before him, was lookt upon as offered upon him: and the Frankincenſe ſet upon the Bread as a part of it, being really burnt, it may be called an Offering made by fire. Thus the Gentiles alſo, as an excellent Perſon of our own hath obſerved, thought Tables, rightly dedicated unto their Gods, to ſupply the place of Altars. So Macrobius ſaith (Lib. III. Saturnal. cap. 11.) it evidently appeared by Papyrian's Law, That arae vicem praeſtare poſſe menſam dicatam, a Table conſecrated might ſerve inſtead of an Altar. Of which he gives an inſtance in the Temple of Juno Populonia; and then proceeds to give a reaſon for it, becauſe Altars and Tables, eodem die, quo aedes ipſae, dedicari ſolent, were wont to be dedicated on the ſame day with the Temples themſelves. From whence it was that a Table, hoc ritu dedicata, dedicated in this manner, was of the ſame uſe in the Temple with an Altar. See Dr. Owtram de Sacrificiis, Lib. I. cap. 8. n. 7.
By a perpetual ſtatute.] As long as theſe Sacrifices laſted.
Ver. 10. Verſe 10 And the ſon of an Iſraelitiſh woman, whoſe father was an Egyptian, went out among the Children of Iſrael.] In the Hebrew the words run thus; And there went out the ſon of an Iſraelitiſh woman, and he was the ſon of an Egyptian man, in the midst of (or, among) the Children of Iſrael. Which laſt words ſignifie, that though his Father was an Egyptian by birth, yet he was become a Proſelyte by Religion. And was one of thoſe (it is probable) who went along with the Iſraelites when God brought them out of Egypt, XII Exod. 38. So R. Solomon Jarchi interprets this phraſe, Among the Children of Iſrael. Hence, ſaith he, we learn that he was a Proſelyte of Righteouſneſs. And Aben-Ezra to the ſame purpoſe, He was received into the number of the Jews. See a great many more in Mr. Selden, Lib. II. de Synedriis, cap. 1. numb. 2. where he obſerves, That it is the common Opinion of the Jews, this Man was the Son of him whom Moſes kill'd in Egypt, II Exod. 12.
And this ſon of the Iſraelitiſh woman, and a man of Iſrael, ſtrove together in the Camp.] When God was delivering the foregoing Laws unto Moſes, this Caſe ſeems to have hapned. And the Jews ſay the Controverſie between theſe two was this: The former, looking upon himſelf as having a good right to it by his Mother, came and endeavoured to ſet up a Tent among the Children of Dan, in that place where their Tribe had pitched their Tents: which was oppoſed by one of that Tribe, who told him the right of his Mother would do him no ſervice, unleſs his Father had been an Iſraelite: for the Law was (II Numb. 2.) that every Man of the Children of Iſrael ſhould pitch by his own Standard, with the Enſign of their Father's Houſe. Which Law, though given afterward, yet they ſuppoſe was the Rule before: by which this Man was condemned, by thoſe that heard the Cauſe, to be in the wrong.
Ver. 11. Verſe 11 And the Iſraelitiſh womans ſon blaſphemed the Name of the LORD, and curſed.] Sentence being given againſt him, he uttered blaſphemous words againſt God himſelf, (perhaps renounced the LORD) and alſo curſed thoſe Judges that had condemned him.
The Jews commonly think that this Blaſphemy was his pronouncing the peculiar Name of God; which he heard at Mount Sinai, when the Law was given. But this is a meer fancy; for there were ſome reproachful words utter'd againſt God, as well as againſt the Judges, as appears from v. 15. And they themſelves acknowledge, that a Proſelyte was guilty of death, whether he curſed by the proper Name of God, or any other, as Mr. Selden ſhows, Lib. II. de Jure Nat. & Gent. cap. 12. Pellicanus thinks it probable that this Man mockt at the foregoing Laws which were delivered about the Worſhip of God; and contemned God himſelf when he was told by whoſe Authority they were enacted.
And they brought him unto Moſes.] If the occaſion of their ſtrife was ſuch as the Jews imagine, then Mr. Selden thinks it highly probable that the Cauſe had been heard and judged by ſome of the leſſer Courts eſtabliſhed by Jethro's advice, (XVIII Exod. 21, 22.) where the Blaſphemy had been ſo plainly proved, that he was convicted of it: but they doubting about the Puniſhment of ſo high a Crime, referred the conſideration of that to Moſes, as the Supream Judge.
And his mothers name was Shelomith, the daughter of Dibri, of the Tribe of Dan.] I ſee no reaſon of mentioning the name of the Woman from whom he was deſcended; but that all might be ſatisfied of the Truth of this Hiſtory.
Ver. 12. Verſe 12 And they put him inward.] Committed him to Priſon; that he might be ſecured till his Puniſhment was declared.
That the mind of the LORD might be ſhewed them.] In the Hebrew the words are, That it might be expounded to them (viz. by Moſes) according to the mouth of the LORD: that is, as the LORD ſhould declare to him. And ſo Onkelos renders them, Till the matter was expounded to them, according to the ſentance of the word of the LORD. For it is noted here by a famous Commentator among the Jews, (as Mr. Selden obſerves in the place before mentioned, Lib. II. de Synedr. c. 1.) that God was conſulted about this matter, becauſe they did not know whether he was to die for this crime; or whether his judgment was to be expected from the hand of Heaven, or otherwiſe. Whence Jarchi ſays, they did not know whether he was guilty of death or not. And ſo Theodoret Q. XXXIII. in Lev. There was no Law, as yet, about this matter. But there was a plain Law, that whoſoever curſed his Father or Mother, ſhould die, XXI Exod. 17. from whence they might juſtly infer he was to be ſo puniſhed, who curſed his heavenly Father; there being alſo another Law againſt thoſe that reviled the Judges and Rulers, XXII Exod. 28. And therefore I take it, they only doubted what kind of death he ſhould die, about which Moſes conſulted the Divine Majeſty.
Ver. 13. Verſe 13 And the LORD ſpake unto Moſes, ſaying.] It's likely Moſes went into the Sanctuary to enquire of God, who from the Mercy-ſeat pronounced the following Sentence againſt him; and alſo made a perpetual Law about this Caſe, with ſome others.
Ver. 14. Verſe 14 Bring forth him that curſed without the Camp.] This is the Sentence pronounced by the mouth of God, from whom they expected it. And firſt he orders the Criminal to be carried forth out of the Camp, as an unclean, (V Numb. 2, 3.) nay an accurſed thing, VII Joſh. 24.
And let all that heard him.] Next, he orders the Witneſſes to be produced, who heard him ſpeak the blaſphemous words.
Lay their hands upon his head.] This was a peculiar thing in this Caſe, Hands being laid upon no Man's head condemned by the Sanhedrim, but only upon a Blaſphemer. By which Ceremony they ſolemnly declared, that they had given a true teſtimony againſt him, and thought him worthy of the Death he was condemned to ſuffer. And perhaps prayed God, that all the puniſhment of this Sin might fall upon this Man, and not upon them, nor the reſt of the People. And ſo the Jews tell us their manner was to ſay, Let thy blood be upon thy own head, which thou haſt brought on thy ſelf by thy own guilt.
And let all the Congregation ſtone him.] This was the laſt part of the Sentence, that when they that heard him Curſe had taken off their hands, all the Congregation ſhould ſtone him. Which is the ſame Puniſhment the Law inflicted on him that curſed his Father or his Mother, XX. 9. See there.
Ver. 15. Verſe 15 And thou ſhalt ſpeak unto the Children of Iſrael, ſaying.] Upon this occaſion a new Law is made, in expreſs terms againſt Blaſphemy.
Whoſoever curſeth his God.] Some of the Hebrews underſtand this of a Gentile who lived among them, and was not yet ſolemnly made a Proſelyte of the Gate, that if he curſed the God which was worſhipped in his Country, he ſhould die for it. See Selden Lib. II. de Jure Nat. & Gent. cap. ult. And Procopius Gazaeus extends the words to ſuch Perſons as curſed the God they worſhipped, though he were a falſe God. Which is according to the common Rule of the Talmudiſts, that where we find theſe words iſch, iſch, (man, man, which we well tranſlate whoſoever) they comprehend Gentiles as well as Jews. But no doubt this Law particularly concerned the People of Iſrael; whom God intended by this Law to preſerve from ſuch horrid impiety, as is here mentioned.
Shall bear his ſin.] Be ſtoned. See XX. 9. If the word curſeth be underſtood in the proper ſenſe, Procopius well obſerves, that nothing could be more ſenſleſs than this Sin, and upon that account deſerved ſtoning; for he that curſeth his God, upon what God will he call to confirm his curſe? But the Hebrew words ſeems to import only ſpeaking contemptuouſly of God.
Ver. 16. Verſe 16 And he that blaſphemeth the name of the LORD ſhall ſurely be put to death, &c.] It is uncertain whether this be an higher degree of the Sin mentioned in the foregoing Verſe; or only a repetition of the ſame Law, with a more expreſs declaration of the puniſhment he ſhould bear for his ſin. The Jews unreaſonably underſtand it of him alone that expreſſed the Name, i. e. the moſt holy Name of God, as they ſay in Sanhedrim, cap. 7. num. 5. where Joh. à Coch obſerves out of the Hieruſalem Targum on XXXII Deut. that it is thus explained, Wo unto thoſe that in their Execrations uſe the holy Name; which is not lawful for the highest Angel to expreſs. But this is a piece of their Superſtition: the meaning undoubtedly is, That if any Man reproached the moſt High, he ſhould die for it; but the meer pronouncing his holy Name, could be no Crime, when Men might ſwear by it, though not take it in vain, VI Deut. 13. XX Exod. 7.
All the Congregation ſhall certainly ſtone him.] As they were ordered to do with the preſent Offender, v. 14.
As well the ſtranger, as he that is born in the Land, &c.] By Stranger may be meant a Proſelyte like the Egyptian, whoſe Offence was the occaſion of this Law: But the Jews extend it to Samaritans and Gentiles; only they ſay, ſuch were to be puniſhed by the Sword, and not by Stoning.
Ver. 17. Verſe 17 And he that killeth any man, ſhall ſurely be put to death.] This Law was given before XXI Exod. 12. And it is not eaſie to give an account, why it is here repeated after the Caſe of a Blaſphemer. Perhaps it was upon the occaſion of the laſt words in the foregoing Verſe, As well the ſtranger, as he that is born in the land, when he blaſphemeth the name of the LORD, ſhall be put to death. For, after the following Laws, they are repeated again as a general Rule, v. 22. that no Man might think it hard a Stranger ſhould be puniſhed for Blaſphemy, as much as an Iſraelite; when in other Caſes the ſame Judgment paſſed upon them both. Procopius Gazaeus thinks a Murderer is joyned with a Blaſphemer, becauſe they have the ſame mind and intention; the one deſiring to deſtroy God, if it were poſſible, as the other doth his Neighbour. Therefore the Law puts them together; just as on the contrary, when it commands the love of God, it couples with it the love of our Neighbour. So he.
Ver. 18. Verſe 18 And he that killeth a beast, ſhall make it good, beast for beaſt.] It was not incongruous, as the ſame Procopius ſpeaks, to annex unto the Law againſt Murder, a Law againſt other Injuries. And concerning this, ſee XXI Exod. 33, 34. For the Hebrew word Behemah here uſed, ſignifies ſuch domeſticktame Beaſts as are there mentioned.
Ver. 19, 20. Verſe 19, 20. If a man cauſe a blemiſh in his neighbour, as he hath done, ſo ſhall it be done to him, &c.] This Law concerns only free Perſons, not their Slaves: and hath been explained, XXI Exod. 24, 25.
Ver. 21. Verſe 21 And he that killeth a beaſt, he ſhall reſtore it: and he that killeth a man, he ſhall be put to death.] This is a ſhort repetition of the two firſt Laws here mentioned, v. 17, 18. to make them the more regarded.
Ver. 22. Verſe 22 Ye ſhall have one manner of law, as well for the ſtranger, as for one of your own Country.] In theſe, and in all other Caſes, as well as Blaſphemy, (v. 16.) you and the Stranger ſhall be judged by one and the ſame Law.
For I am the LORD your God.] Who will neither favour your wickedneſs, nor ſuffer theirs to go unpuniſhed; but do equal Juſtice unto all. Yet the Jews, by a Stranger here, will underſtand only a Proſelyte of Righteouſneſs, as they call him: that is, one who had intirely embraced their Religion; for ſuch alone, they imagine, were equalled with them. See Selden, Lib. IV. de Jure Nat. & Gent. cap. 1. pag. 468.
Ver. 23. Verſe 23 And Moſes ſpake unto the Children of Iſrael, that they ſhould bring forth him that had curſed, out of their Camp, &c.] It appears by this, that all the foregoing Admonitions were repeated to Moſes, upon the occaſion of the Law againſt Blaſphemy, before he proceeded to put it in execution.
And the Children of Iſrael did as the LORD commanded Moſes.] Executed the whole Sentence pronounced by God againſt the blaſphemous Perſon, v. 14.