Leviticus 24
OGCLeviticus 24:1-4
2. HOLY LAMPS AND SHOWBREAD 24:1-9 a. THE HOLY LAMP 24:1-4 TEXT 24:1-4
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And Jehovah spake unto Moses, saying,
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Command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.
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Without the veil of the testimony, in the tent of meeting, shall Aaron keep it in order from evening to morning before Jehovah continually: it shall be a statute for ever throughout your generations.
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He shall keep in order the lamps upon the pure candlestick before Jehovah continually.
THOUGHT QUESTIONS 24:1-4
Who was to supply the oil for the lamp?
What is meant by pure olive oil beaten?
How often was the lamp to be trimmed?
The light in the holy place was there continuously. Is this true?
Was the candlestick to be kept clean? Is this the meaning of Lev 24:4?
PARAPHRASE 24:1-4
The Lord said to Moses, Tell the people of Israel to bring you pure olive oil for an eternal flame in the lampstand of pure gold which stands outside the veil that secludes the Holy of Holies. Each morning and evening Aaron shall supply it with fresh oil and trim the wicks. It will be an eternal flame before the Lord from generation to generation.
COMMENT 24:1-4
S. H. Kellogg has given us some very splendid comments on these verses. We offer them here to our readers:
First (Leviticus 24:1-4) is given the direction for the ordering of the daily light, which was to burn from evening until morning in the holy place continually. The people themselves are to furnish the oil for the seven-branched candlestick out of the product of their olive yards. The oil is to be pure, carefully cleansed from leaves and all impurities; and beaten, that is, not extracted by heat and pressure, as are inferior grades, but simply by beating and macerating the olives with water, a process which gives the very best. The point in these specifications is evidently this, that for this, as always, they are to give to God’s service the very best, an eternal principle which rules in all acceptable service to God. The oil is to come from the people in general, so that the illuminating of the Holy Place, although specially tended by the high priest, is yet constituted a service in which all the children of Israel have some part. The oil was to be used to supply the seven lamps upon the golden candlestick which was placed on the south side of the Holy Place, without the veil of the testimony, in the tent of meeting. This Aaron was to order from evening to morning before the Lord continually. According to Exodus 25:31-40, this candlestickor, more properly, lampstandwas made of a single shaft, with three branches on either side, each with a cup at the end like an almond blossom; so that, with that on the top of the central shaft, it was a stand of seven lamps, in a conventional imitation of an almond tree.
The significance of the symbol is brought clearly before us in Zechariah 4:1-14, where the seven-branched candlestick symbolises Israel as the congregation of God, the giver of the light of life to the world. And yet a lamp can burn only as it is supplied with oil and trimmed and cared for. And so in the symbol of Zechariah the prophet sees the golden candlestick supplied with oil conveyed through two golden pipes into which flowed the golden oil, mysteriously self-distilled from two olive trees on either side of the candlestick. And the explanation given is this: Not by might, nor by power, but by My Spirit, saith the Lord. Thus we learn that the golden seven-branched lampstand denotes Israel, more precious than gold in God’s sight, appointed of Him to be the giver of light to the world. And yet by this requisition of oil for the golden candlestick the nation was reminded that their power to give light was dependent upon the supply of the heavenly grace of God’s Spirit, and the continual ministrations of the priest in the Holy Place. And how this ordering of the light might be a symbolic act of worship, we can at once see, when we recall the word of Jesus (Matthew 5:14; Matthew 5:16): Ye are the light of the world. Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven.
How pertinent for instruction still in all its deepest teaching is this ordinance of the lamp continually burning in the presence of the Lord, is vividly brought before us in the Apocalypse (Leviticus 1:12-13), where we read that seven candlesticks appeared in vision to the Apostle John; and Christ, in His glory, robed in high-priestly vesture, was seen walking up and down, after the manner of Aaron, in the midst of the seven candlesticks, in care and watch of the manner of their burning. And as to the significance of this vision, the Apostle was expressly told (Leviticus 24:20) that the seven candlesticks were the seven Churches of Asia,types of the collective Church in all the centuries. Thus, as in the language of this Levitical symbol, we are taught that in the highest sense it is the office of the Church to give light in darkness; but that she can only do this as the heavenly oil is supplied, and each lamp is cared for, by the high-priestly ministrations of her risen Lord.
FACT QUESTIONS 24:1-4
In what sense was the oil to be pure and beaten?
What principle is here given?
Why was the oil supplied by the people?
Zechariah 4:1-14 explains the significance of the symbol. What was it?
Was Israel to be a light to the world? Explain,
Revelation 1:12-13 gives us the application of the Golden Lampstand for our life. What is it?
Leviticus 24:5-9
b. THE SHOWBREAD 24:5-9 TEXT 24:5-9
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And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts of an ephah shall be in one cake.
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And thou shalt set them in two rows, six on a row, upon the pure table before Jehovah.
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And thou shalt put pure frankincense upon each row, that it may be to the bread for a memorial, even an offering made by fire unto Jehovah.
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Every sabbath day he shall set it in order before Jehovah continually; it is on the behalf of the children of Israel, an everlasting covenant.
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And it shall be for Aaron and his sons; and they shall eat it in a holy place: for it is most holy unto him of the offerings of Jehovah made by fire by a perpetual statute.
THOUGHT QUESTIONS 24:5-9
How much flour was in each cake by our measurement? Were these cakes unleavened or leavened?
Were these cakes in piles or rows?
What is meant by calling the table pure?
Where was the frankincense? Why use it?
How often were the cakes to be changed?
In what sense was the observance an everlasting covenant on behalf of the children of Israel?
Who was to eat of this showbread? Where?
PARAPHRASE 24:5-9
Every Sabbath day the High Priest shall place twelve loaves of bread in two rows upon the golden table that stands before the Lord. These loaves shall be baked from finely ground flour, using a fifth of a bushel for each. Pure frankincense shall be sprinkled along each row. This will be a memorial offering made by fire to the Lord, in memory of His everlasting covenant with the people of Israel. The bread shall be eaten by Aaron and his sons, in a place set apart for the purpose. For these are offerings made by fire to the Lord under a permanent law of God, and most holy.
COMMENT 24:5-9
Leviticus 24:5-6 We must read Exodus 25:23-30; Exodus 37:10-16 for comparative descriptions. The amount of flour used to produce one loaf, i.e. about one-half peck (or six quarts) would present a very large loaf. The top of the table of showbread was 18 inches wide and 36 inches long. If these loaves were placed in rows they probably covered the top of the table, or if they were piled on top of each other, they made sizeable piles.
The term showbread means presence bread or bread of faces. This refers either to the fact that the bread was baked in square or six-sided pans to provide several faces on the bread, or because the bread was placed in the presence of God (or before the face of God) in the Holy Place. We prefer the latter interpretation. The number twelve indicates the priest would be eating this sacrifice on behalf of the united nation. It is probably true that these loaves were unleavened since no leaven was allowed on the altar. However no direct statement is made. The table is called pure because it was cleansed by the sprinkling of blood. The total concept of these twelve loaves that were kept continually before Jehovah in the Holy Place was of a perpetual cereal offering. The whole nation of Israel were saying by these loaves that they were daily grateful before God for all His benefits. Here is a continual consecration sacrifice.
Leviticus 24:7 The location of the frankincense has been a question. Was it sprinkled on the bread and burned there? Or was it placed in containers beside the bread: Josephus tells us that the incense was placed in golden saucers with each row of bread. He also indicates that the incense was burned upon the altar on the Sabbath at the time the bread was changed. Cf. Exodus 37:16; Exodus 25:30; Exodus 35:13; Exodus 39:36; Numbers 4:7; 1 Chronicles 9:32; 1 Chronicles 23:29; 2 Chronicles 13:11; Nehemiah 10:33; 2 Chronicles 29:18.
Leviticus 24:8 Aaron was to carry out this instruction as indicated in Leviticus 24:3. The priests were to attend to this duty every sabbath throughout the year. Four priests according to Jewish tradition enter, two of them carrying the piles of bread, and two of them the cups of incense. Four priests had gone in before them, two to take off the two old piles of showbread, and two to take off the cups of incense. Those who brought in the new stood at the north side facing southward; those who took away the old, at the south side, facing northwards. One party lifted off and the other put on, the hands of one being over against the hands of the other, as it is written, -Thou shalt set upon the table bread of the Passover always before Me.-’ The loaves that were removed were delivered to the priests for their consumption within the tabernacle, the whole quantity amounting to seventy-five pounds per week. (Meyrick)
Leviticus 24:9 From what has been said it becomes apparent that this bread could have provided a substantial part of the food for several priests. Ginsburg observes: Of the many things connected with the national service which became prerequisites of the priests, there were eight only that had to be consumed within the precincts of the sanctuary, and the showbread was one of them. The others were: (1) the remnant of the meal offeringLev 2:3; (2) the flesh of the sin offeringLev 6:26; (3) the flesh of the trespass offeringLev 7:6; (4) the leper’s log of oilLev 14:10; (5) the remainder of the omerLev 23:10-11; (6) the peace offering of the congregation; (7) the two loavesLev 23:19-20.
FACT QUESTIONS 24:5-9
How much flour for each loaf? Why such large loaves?
Was the table large enough to hold the bread?
What is the meaning of the term showbread?
Why twelve loaves? Were they leavened?
What is the basic teaching of this table?
Where was the frankincense? When burned?
In what manner was the bread changed? Why? How often?
Where was the bread to be eaten? Name five other items to be eaten in the Holy Place.
Leviticus 24:10-23
3. HISTORICAL: THE PUNISHMENT OF A BLASPHEMER 24:10-23 TEXT 24:10-23
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And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp:
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and the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.
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And they put him in ward, that it might be declared unto them at the mouth of Jehovah.
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And Jehovah spake unto Moses, saying,
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Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.
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And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.
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And he that blasphemeth the name of Jehovah, he shall surely be put to death; all the congregation shall certainly stone him: as well the sojourner, as the home-born, when he blasphemeth the name of Jehovah, shall be put to death.
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And he that smiteth any man mortally shall surely be put to death.
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And he that smiteth a beast mortally shall make it good, life for life.
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And if a man cause a blemish in his neighbor; as he hath done, so shall it be done to him:
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breach for breach, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be rendered unto him.
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And he that killeth a beast shall make it good: and he that killeth a man shall be put to death.
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Ye shall have one manner of law, as well for the sojourner, as for the home-born: for I am Jehovah your God.
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And Moses spake to the children of Israel; and they brought forth him that had cursed out of the camp, and stoned him with stones. And the children of Israel did as Jehovah commanded Moses.
THOUGHT QUESTIONS 24:10-23
Why mention that the father of this offender was an Egyptian?
About what do you imagine they were fighting, or arguing?
Just what was the sin?
Why not know immediately what to do with him?
How do you suppose this man found a place in the camp of Israel? Cf. Exodus 12:38.
Why the laying on of hands? Who did the stoning? Why?
Does Leviticus 24:15 say that cursing is not the same as blasphemy?
What a severe penalty for a verbal sin! Discuss the reason for it.
Why repeat the laws of retribution here?
Are we to understand that mutilation of the body was punishment for sin? Discuss.
These laws seem to be repeated here for the benefit of the sojourners. Is this a fair estimate? Discuss.
PARAPHRASE 24:10-23
Out in the camp one day, a young man whose mother was an Israelite and whose father was an Egyptian, got into a fight with one of the men of Israel. During the fight the Egyptian man’s son cursed God, and was brought to Moses for judgment. (His mother’s name was Shelomith, daughter of Dibri of the tribe of Dan.) He was put in jail until the Lord would indicate what to do with him. And the Lord said to Moses, Take him outside the camp and tell all who heard him to lay their hands upon his head; then all the people are to execute him by stoning. And tell the people of Israel that anyone who curses his God must pay the penalty: he must die. All the congregation shall stone him; this law applies to the foreigner as well as to the Israelite who blasphemes the name of Jehovah. He must die. Also, all murderers must be executed. Anyone who kills an animal (that isn-’t his) shall replace it. The penalty for injuring anyone is to be injured in exactly the same way: fracture for fracture, eye for eye, tooth for tooth. Whatever anyone does to another shall be done to him. To repeat, whoever kills an animal must replace it, and whoever kills a man must die. You shall have the same law for the foreigner as for the home-born citizen, for I am Jehovah your God. So they took the youth out of the camp and stoned him until he died, as Jehovah had commanded Moses.
COMMENT 24:10-23
Leviticus 24:10-11 We could account for the presence of this incident in the midst of the many laws because it occurred while such laws were being given. There are similar records in Deuteronomy 4:41-49 and Numbers 15:32-36. It could be that this man whose father was an Egyptian was of that mixed multitude that came out of Egypt with Israel. Cf. Exodus 12:38.
The expression went out among the children of Israel might suggest that he was camped elsewhere. Much traditional information can be read concerning this man. We do not know his name or who he was, other than his immediate family. Such is not important; the principle, not the person, is important here. We do not know of the cause of this argument but we do know of the sin involved. It was a flagrant violation of the third commandment. God had said He would not hold the transgressor guiltless but no penalty was given. We need to appreciate the enormity of this sin. The strong and repeated emphasis upon the character of God found in this book and throughout the Old Testament should give us some insight. God is very concerned about maintaining a good name among men. To lose respect for the person of God is for Him to lose all influence in life. There is nothing more important than hallowing the name of God. Reverence and respect are the beginning of worship and service. Kellogg gives us an interesting comment upon the use of the name:
The incident which was the occasion of the promulgation of these laws was as follows. The son of an Israelitish woman by an Egyptian husband fell into a quarrel in the camp. As often happens in such cases, the one sin led on to another and yet graver sin; the half-caste man blasphemed the Name, and cursed; whereupon he was arrested and put into confinement until the will of the Lord might be ascertained in his case. The Name is of course the name of God; the meaning is that he used the holy name profanely in cursing. The passage, together with Leviticus 24:16, is of special and curious interest, as upon these two the Jews have based their well-known belief that it is unlawful to utter the Name which we commonly vocalise as Jehovah; whence it has followed that wherever in the Hebrew text the Name occurs it is written with the vowels of Adonay Lord, to indicate to the reader that this word was to be substituted for the proper name,a usage which is represented in the Septuagint by the appearance of the Greek word Kurios, Lord, in all places where the Hebrew has Jehovah (or Yahveh); and which, in both the authorised and revised versions, is still maintained in the retention of Lord in all such cases,a relic of Jewish superstition which one could greatly wish that the Revisers had banished from the English version, especially as in many passages it totally obscures to the English reader the exact sense of the text, wherever it turns upon the choice of this name. It is indeed true that the word rendered blaspheme has the meaning to pronounce, as the Targumists and other Hebrew writers render it; but that it also means simply to revile, and in many places cannot possibly be rendered to pronounce, is perforce admitted even by Jewish scholars. To give it the other meaning here were so plainly foreign to the spirit of the Old Testament, debasing reverence to superstition, that no argument against it will be required with any but a Jew.
And this young man, in the heat of his passion reviled the Name. The words of the Lord are not in the Hebrew; the name Jehovah is thus brought before us expressively as THE NAME, par excellence, of God as revealing Himself in covenant for man’s redemption. (Cf. the expression used with reference to Jesus Christ, Philippians 2:9 [R.V.] the name which is above every name.) Horrified at the man’s wickedness, they brought him unto Moses; and they put him in ward (Leviticus 24:12), that it might be declared unto them at the mouth of the Lord what should be done unto him. This was necessary because the case involved two points upon which no revelation had been made: first, as to what should be the punishment of blasphemy; and secondly, whether the law in such cases applied to a foreigner as well as to the native Israelite. The answer of God decided these points. As to the first (Leviticus 24:15), Whosoever curseth his God shall bear his sin, i.e. he shall be held subject to punishment; and (Leviticus 24:16), He that blasphemeth the name of the Lord, he shall surely be put to death; all the congregation shall certainly stone him. And as to the second point, it is added, as well the stranger, as the home born, when he blasphemeth the Name, shall be put to death.
Leviticus 24:12-16 No prison sentence is found in the whole Mosaic legislation. Safe custody was practiced, but only until the judgment could be given and punishment meted out; which always consisted of stripes or death.
It is quite possible that Moses went into the sanctuary to receive the message of God from the mercy seat between the cherubim. Cf. Exodus 25:22. The sentence was not delayed: the offender must be taken outside the camp where all unclean persons were found. Cf. Numbers 5:2-3. It was here that certain other malefactors were executed. Cf. Hebrews 13:12-13.
Laying hands upon the head of the offender was in essence saying to all who observed that the persons contained by his sin were now transferring it to him. The total consequences of his act were upon him. The solemn circumstance of the act added much to its meaning.
Do Leviticus 24:15-16 contemplate one or two sins? i.e. is cursing his God the same as blaspheming the name of God? We believe there is but one sin involved. Leviticus 24:16 is an enlargement upon Leviticus 24:15. The Scriptures recognize but one God, and he is the Lord Jehovah. Whoever curses him shall bear his sin, that is, shall be guilty in such a way that his sin must be purged either by punishment or by sacrifice, in this case the purging can only come by death. (Meyrick)
Leviticus 24:17-23 This is a reiteration of Laws discussed earlier. Cf. Exodus 21:12; Exodus 21:33-34. They are given here again to show their application to the stranger and foreigner as well as the Israelite. O. T. Allis summarizes these verses in a fine way:
With regard to this lex talionis, three things are to be noted. First, it was intended to be a law of exact justice, not of revenge. Secondly, it was not private vengeance, but public justice. Thirdly, by excluding murder from the crimes for which ransom is permissible (Numbers 35:31 f.) it makes it probable that compensation for injuries was often or usually allowed to take the form of a fine. The claim that there is in Jewish history no instance of the law of retaliation ever having been carried out literallyeye for an eye, tooth for a tooth may or may not be justified, although such mutilating of the body was contrary to the spirit of the Mosaic law. Yet for centuries in Christian lands, torture and mutilation was the customary punishment for crime, and often, contrary to both the spirit and the letter of the Mosaic law, it was utterly out of proportion to the offense. This incident serves to remind us of the grievousness of the sin of profanity, which is one of the great evils of today.
FACT QUESTIONS 24:10-23
How account for this historical incident in the midst of these laws?
How does Exodus 12:38 relate to this section?
What is the most important part of this account?
Explain the enormity of the sin of blasphemy.
The name was very important to Israel. Discuss this fact.
There were no jails in all the nation. Why?
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What was said in the act of laying on of hands?
What are the three things to be noted in Leviticus 24:17-23?