Leviticus 24
PATbe observed, and whose benefits ought to be remembered. - 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.
Leviticus 24:1
JjlND the Lord spake unto Moses,$aying. The following precepts, which contain in n manner all their duty, seem to have been delivered to Moses immediately after Ihe former; being in a great part a repetition of some principal things which had been already commanded. j&ND 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. (Numb. vii. 1, 2, &c. viii. 1.)
Leviticus 24:2
Speak unto all tlie congregation of the children of Israel. It is uncertain whether he delivered these precepts only to their elders and heads of their tribes; to be communicated by them to the people; or at several times he called every family of every tribe, and spake these words to them himself. And say unto them, Ye shall be holy, for I the Lord your God am holy.] This very thing was said to them before, with respect. to several, meats which are forbidden them, xi. 44. (See there.) And now is repeated with a peculiar respect(as Maimonides thinks,Morc Ncvoch. par. iii. cap. 47.) to the filthy marriages and abominable idolatries mentioned in the foregoing chapter; as it is repeated again in the next chapter, (xx. 7. 26.) with respect to some other things. It being a general reason, why they should be separated from all other people, by the observation of peculiar laws (which is the meaning of being holy), because they were the worshippers of Him, whose most excellent nature transcended all other beings, not only in purity, but in all other perfections. A. u Command the children of Israel, that they bring I unto thee.] The daily sacrifices were to be maintained at the public 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 Exod. xxx.: 13, &c.) Pure oil-olive, beaten, for the light, to cause the lamps to burn continually.] All this hath been explained, Exod. xxvii. 20. where this order was first given, and now is commanded io 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 Scacchns endeavours to make out, (Myrothcc. i. Elaeochrys. Sacr. 10.)
Leviticus 24:3
Ye shall fear every man his mother and his father. This duty is called honour in the fifth commandment, (Exod. xx. 12.) and the father there. put before the mother; which being here called fear, and the mother put before the father, it shews, saith Maimonides, that honour and fear are equally due to both, without any difference. And the proper expressions of/ear and reverence are (according to those doctors), not to sit in their seat, nor to contradict them in anything they say; much less to cavil against them; -nor to call them by their proper names, but to add the title of Sir, &c. (as we speak) or the like. And the expressions of honour, are not to sit down in their presence; and to provide them with necessaries, if they fall into poverty, &c. (See Selden, lib. ii. de Syncdriis, cap. 13. p. 557, &c. and It. Levi Barzelonita, Praecept. xxvii.) And keep my sabbaths.] Obedience, as well as reverence, is included in the word fear: but if parents commanded them to break the sabbath-day, or to profane any other day consecrated to God’s service, they were not to be obeyed. J am the Lord your God.] 1 rested on the sabbath-day; who am your sovereign, and therefore have power to require you to rest on any other days. Particularly on the great day of atonement, (xvi. 31.) when I am so gracious as to accept of an expiation for all your sins. This is repeated ver. 30. and xxiii. 3. Without the veil of the testimony, &c] This is a short expression, which, in Exod. xxvii. 21. is delivered more fully, without the veil, which is before the testimony, that is, before the ark. Shall Aaron order it.] He or his sons, as it is explained in Exod. xxvii. 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 sliew-bread on it; and both of them before the Lord, i. e. before the ark of the testimony, where the Divine Majesty dwelt, (Exod. xxv. 30. xxvi. 35.) It shall be a statute for ever, &c] Exod. xxvii. 21.
Leviticus 24:4
Turn ye not unto idols. Not so much as to look upon them; no, nor to think of them, (as It. Levi Barzelonita expounds it, Prascept. cexxv.) much less to inquire after what manner the gentiles worshipped them, (which is expressly forbidden Deut. xii. 30.) for by this means they might be allured to idolatry. The word we here translate idols, is a word of contempt, signifying a thing of nought. Or, as some of the Jews will have it, this word j elilim, is compounded of the particle al, signifying not; and El, i.e. God. As much as to say, which are not gods; and therefore called in Scripture vanities, which can do neither good nor hurt. Nor make to yourself molten gods.] This seems to have respect to the golden calf, which they made to worship, and is called a molten calf (Exod. xxxii. 4.) But all graven images are no less forbidden: for if to look towards an idol was a sin, much more was it to make an image of any sort to worship it. The Jews are something curious in their observations upon. this precept. For, in the book Siphra, they say that they might not make molten gods for others, much less for themselves. Whence that saying, " He that makes to himself an idol, violates a double precept; first in making it, and then in making it to himself." (See R. Levi beforcmentioncd, Praecept. cexxvi.) lam the Lord your God.~] The same reason.is given in the foregoing verse for the observation of their sabbaths: and that of the seventh day every week, was ordained in memory of the creation of the world; and consequently intended as a preservative from idolatry, (as I observed upon Exod. xx. 8.) which, perhaps, makes these two precepts be here put together. But it is evident Moses doth not observe the order wherein these precepts.were first delivered; but rather inverts it, beginning with the fifth commandment, and so going back to the fourth; and here to the two first. He shall order the lamps upon the pure candlestick.] The candlestick was made of pure gold,(Exoi. xxv. 31. xxxvii. 17.) and thence seems to be called the pure candlestick, (Exod. xxxi. 8.) But here it is possible Moses may have respect to the making it clean every day, before the lamps were lighted. vol. i. Digitized by Before the Lord continually.] Sec Exod. xxx. 7, 8.
Leviticus 24:5
And if ye offer a sacrifice of peace-offerings unto the Lord. As they were to av6id all idolatry, so they were to be careful to perform the service due to the true God in a right manner. Peace-offerings axe only mentioned, because they were the most.common sacrifices, being of three sorts, (see chap. vii. 31, &c. and xvii. 5.) Ye-shdll offer it at your own will] Either of the herd, or of the flock; male or female, (chap. iii. 1. 6.) Or rather, (as the Vulgar Latin. and the LXX. understand it) they were to offer it so, that it might be acceptable to the Lord; according to the rules prescribed in the seventh chapter. Ver. G. It shall be eaten the same day ye offer it, and on the morrow.] This shews he speaks particularly of those peace-offerings which were a vow, or a voluntary offering, (chap. vii. 16.) for sacrifices of thanksgiving might not be kept till the morrow, but were to be eaten on the same day, ver. 15. of that chapter: (see the reason of this, Exod. xxiii. IS. the latter end.) And if aught remain till the third day, it shall be burnt with fire.’] See chap. vii. 17. And thou shall take fine flour.] Of the best wheat. And bake twelve calces.] These are called the bread of the presence (which we translate shew-bread), in the place now named, Exod. xxv. 30. where see what I have noted. They were prepared by the Levites, (1 Chron. ix. 32. xxiii. 29.) and were in number twelve, 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 was 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, burntsacrifices 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. 9 — 11, &c.) Two tenth-deals shall be in one cake.] That is, two omers; for an omer was the tenth part of an ephah, (Exod. xvi. •36.) Where we likewise read, ver. 22. that every Israelite, while they were in the wilderness, gathered just this quantity against every sabbath. On which day these cakes being set upon God’s table, (as it here follows, ver. 8.) Dr. Lightfoot thinks, both the measure and the time were designed to put tho Israelites in mind of their sustenance in the wilderness.
Leviticus 24:6
And thou shall 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.) Upon the pure table.] It was called pure, because it was overlaid with pure gold, (Exod. xxv. 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.
Leviticus 24:7
And if it be eaten at all on the third day, it is abominable. See chap. vii.*18. It shall not be accepted.] See there. This seems to justify the sense which the Vulgar puts upon those words, ver. 5. which we translate, according to thy wilL And thou shall put pure frankincense.] The best that could be got, unmixed with any thing else. And there was no better in the worid than their neighbouring countries afforded. Upon each row.] On the top of each row of cakes there was set a golden dish, with a 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 sovereignty over them; and to beseech him to be always gracious to them; (see chap. ii. ver. 2.) and to represent also (as Conradus Pellicanus understands it) that God was ever mindful of his people, and had a great love 4GG [chap. XXIV, 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 w r as the principal, the frankincense was burnt every week unto the Lord, when the bread was eaten by the priests. “Which bread, it is evident, (ver. 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.
Leviticus 24:8
Therefore every one that eateth it shall bear his iniquity,. See chap. vii. IS. Because he hath profaned the hallowed things of the Lord.] By keeping them till they were in danger to stink, or to be corrupted. That soul shall be cut off from his people.] By the judges, if the thing was known: otherwise by the hand of God. Every sabbath he shall set it in order before the *Lord continually.’] The shcw-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 a-piece), 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. J 4. sect. 5.) Being taken from the children of Israel.] At whose charge they were provided, though prepared by the Levites. (See Neheiri.x. 32,33.) By an everlasting covenant.] By virtue of that command (which they had all agreed to observe) which required the shew-bread to be set before the Lord alway, (Exod. xxiv. 3. xxv. 30.)
Leviticus 24:9
And when ye reap the harvest of your land. Which was a time of great joy, when they offered, it is likely, many peace-offerings of that sort beforcmentioncd. And it shall be Aaron’s and his sons’.] Who, as God’s servants, ate 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 chap. iv. 26. 29.) For it is most holy unto him.] See chap. ii. of this book, ver. 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, (Mai. i. 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 looked upon as offered unto 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 arce vicem pr&stare posse mensam dicatam, a table consecrated might serve instead cf an altar. Of which he gives an instance in the temple of Juno Populonia; and tbcn proceeds to give a reason for it, because altars and tables, eodem die, quo ades ipsa, dedicari solent, were wont to be dedicated on the same day with the temples themselves. From whence it was that a table, /oc ritu dcdicata, dedicated in this manner, was of the same use in the temple with an altar. (See Dr. Outram de Sacrificiis, lib.i. cap. 8. n. 7.). By a perpetual, statute.] As long as these sacrifices lasted.
Leviticus 24:10
And the son of an Israelitisk woman, whose fatherwas 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 (ox, among) the children of Israel: which last words signify, that, though his father was an Egyptian by birth, yet he was become a proselyte by religion: and was one of those (as it is probable) who went along with the Israelites when God brought them out of Egypt, (Exod. xii. 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 ho observes, that it is the common opinion of the Jews, this man was the son of him whom Moses killed in Egypt, (Exod. ii. 12.) And this son of the Israelitish woman and a man of Israel strove together in the campJ] When God was delivering the foregoing laws unto Moses, this case seems to have happened. And the Jews say the controversy 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, (Numb. ii. 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.
Leviticus 24:11
And the Israelitish woman’s son blasphemed the name of the Lord, and cursed. Sentence being given against him,, he uttered blasphemous tvords 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 mere fancy; for there were some reproachful words uttered against God, as well as against the judges, as appears from ver. 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 shews, (lib. ii. de Jure N. et G. cap. 12.) Pellicanus thinks it probable that this man mocked 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, (Exod. xviii. 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 supreme judge. And his mother’s name was Shelomith, the daughter of
Leviticus 24:12
And they pat him in ward. 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, Tliat it might bt 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 ivas expounded to them, according to the sentence 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 beforementioned, lib. ii. de Synedr. cap. 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, c>f 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, (Exod.xxi. 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, (Exod. xxii. 28.) And therefore I take it, they only doubted what kind of death he should die, about which Moses consulted, the. Divine Majesty.’ “’”*.. ..**,,.
Leviticus 24:13
And the Lord spaie unto Moses, saying. It is likely Moses went into the sanctuary to inquire 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.
Leviticus 24:14
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, (Numb. v. 2, 3.) nay, an accursed thing, (Josh. vii. 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 Sanhedrin, 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 jthe 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 thyself by thy own guilt* - And let all the congregation stonehim.] This was the last part of tjie 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, (chap. xx. 9. see there.).
Leviticus 24:15
And thou shalt speak unto the children of Israel, saying. Upon this occasion anew 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 ho cursed the god, which was worshipped in his country, he should die for it. (See Selden, lib. ii. de Jure Nat. etGent. cap. xdt.) And Procopius Gazseus extends the 1 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 chap. xx. 9.) If the word cursethbe understood in the proper sense,Procopius well observes, that nothing could be, more senseless than this sin, and upon that account. deserved stoning; for he r that curseth his God, upon what God will he call to confirm his curse? But the Hebrew. word seems to import only speaking contemptuously of God. Ver. 1G. And he that blasphemeth the name of the Lord, shall surely be put to, death, &c] It is uncertain, whether this be a 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 punishmenthe 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 Sanhedrin, cap. 7. numb. 5. where J oh. a Coch observes out of the Jerusalem Targum on Deut., xxxii.that it is thus explained, Woe unto those that in their execrations use the holy name; which it 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 re-, preached the MostHigh, he should die for it; but the mere pronouncing his holy name.could be no crime, when men might swear by it, though not take it in vain, (Dent. vi. 13.; Exod. xx. 7.) All the congregation shall certainly stone him.] As they were ordered to do with the present offender, (ver. 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.
Leviticus 24:17
And he that Jcilleth a man, shall surely be put to death. This law was given before, Exod. xxi. 12. And it is not easy 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, ivhen 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, (ver. 22.) that no man might think it haTd a stranger should be punished for blasphemy, as much as an Israelite, when in other cases the same judgment passed upon them both. Procopius Gq,zaeus thinks a murderer is joined 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, utgitizea oy microsoft ® [chap. XXV, Vcr. 18. And he that kitteth a beast shall make it good, beast for beast J] It was incongruous, as the same Procopius speaks, to annex unto the law against murder a law against other injuries. And coriccrning this, see Exod. xxi. 33, 34. For the Hebrew word behemah, here used, signifies such domestic tame beasts as aro there mentioned.
Leviticus 24:19
If a man cause a bleniish in his neighbour, as hehath done, so sfiall it be done to ft//rt,&fc. This law concerns only free persons, not their slaves, and hath been explained, Exod. xxi. 24, 25.
Leviticus 24:21
And he that killeth a beast, he sltall 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, (ver. 17, 18.) to make them the more regarded.
Leviticus 24:22
Ye shall liave one manner of lata, as well for the stranger as for one of your own country. In these, and in all other cases, as well as blasphemy, (ver. 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 entirely embraced their religion; for such alone, they imagine, weTC equalled with them. (See Selden, lib. iv. de Jure Nat. et Gent. cap. I. p.4G8.)
Leviticus 24:23
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, (ver. 14.)
And Moses declared unto the children of Israel the feasts of the Lord. So he was commanded to do, ver. 2. they being concerned, as much as Aaron and the priests, in keeping these holy solemnities in honour of the Lord.