Leviticus 24 commentary

The loaves of bread typify Christ as the Bread of life, and the food of the souls of his people. He is the Light of his church, the Light of the world; in and through his word this light shines. By this light we discern the food prepared for our souls; and we should daily, but especially from sabbath to sabbath, feed thereon in our hearts with thanksgiving. And as the loaves were left in the sanctuary, so should we abide with God till he dismiss us.

This offender was the son of an Egyptian father, and an Israelitish mother. The notice of his parents shows the common ill effect of mixed marriages. A standing law for the stoning of blasphemers was made upon this occasion. Great stress is laid upon this law. It extends to the strangers among them, as well as to those born in the land. Strangers, as well as native Israelites, should be entitled to the benefit of the law, so as not to suffer wrong; and should be liable to the penalty of this law, in case they did wrong. If those who profane the name of God escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgments. What enmity against God must be in the heart of man, when blasphemies against God proceed out of his mouth. If he that despised Moses' law, died without mercy, of what punishment will they be worthy, who despise and abuse the gospel of the Son of God! Let us watch against anger, do no evil, avoid all connexions with wicked people, and reverence that holy name which sinners blaspheme.

We now come to the third part of the external service of God, which will bring us to the end of our exposition of the Second Commandment. We have, then, now to treat of the sacred oblations, the first place amongst which I have thought it best to give to the loaves, which had their peculiar table opposite the candlestick on the north side, as we saw in the construction of the Tabernacle; for although the mention of them will recur elsewhere, yet, since they were offered separately, and placed before the Ark of the Covenant, as it were in God’s sight, they must not be treated of apart from the sacrifices. I have already explained that this was no ordinary symbol of God’s favor, when He descended familiarly to them, as if He were their messmate. They were called “the bread of faces,” לחם-פנים “panes facierum.” In Exodus 25:30, as in several other places, the shew-bread of A. V. is a translation of these words. — W because they were placed before the eyes of God; and thus He made known His special favor, as if coming to banquet with them. Nor can it be doubted but that He commanded them to be twelve in number, with reference to the twelve tribes, as if He would admit to His table the food offered by each of them. The “two tenths” make the fifth part of the epah. And it is plaia indeed that this rite was thus accurately prescribed by God, lest diversity in so serious a matter might gradually give birth to many corruptions. In the word “tenths,” He seems to allude to the tax which He had imposed on the people, that thus the holiness of the loaves might be enhanced. But why He required two “tenths” rather than one I know not, nor do I think it any use more curiously to inquire. I refer to the frankincense the words, “that it may be on the bread for a memorial:” as if it were said that the bread, seasoned by the smell of the incense, would renew the memory of the children of Israel, so that they should be of sweet savor before God. Others translate it “a monument” instead of “for a memorial,” but with the same meaning. But although some think that the bread itself is called a memorial, it is more applicable to the frankincense; for it is afterwards added, that the incense should be at the same time a burnt sacrifice, viz., because in it the bread was, as it were, offered in burnt sacrifice.

Sacrifices

Exodus 29

Exodus 29:38-46

38. Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually.

38. Hoc est quod facies super altare, agnos anniculos jugiter in singulos dies.

39. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even:

39. Agnum unum facies mane, et agnum unum inter duas vesperas.

40. And with the one lamb a tenth-deal of flour mingled with the fourth part of an hin of beaten oil; and the fourth part of an hin of wine for a drink offering.

40. Et decimam partem similae mistae oleo contuso, quartam partem hin et libamen, quartam partem hin vini in agnam unum.

41. And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savour, an offering made by fire unto the LORD.

41. Agnum alterum facies inter duas vesperas sicut minha matutino, et sicut libamini ejus facies ei in odorem quietis, oblationem ignitam Jehovae.

42. This shall be a continual burnt offering throughout your generations, at the door of the tabernacle of the congregation before the LORD: where I will meet you, to speak there unto thee.

42. Holocaustum juge in generationes vestras, ad ostium tabernaculi conventionis coram Jehova, quo conveniam vobiscum nt tecum loquar.

43. And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory.

43. Et conveniam illie cum filiis Israel, et locus sanctificabitur in gloria mea.

44. And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest’s office.

44. Sanctificabo tabernaculum conventionis et altare, Aharonem quoque et filios ejus, et sacrificia, ut sacerdotio fungantur mihi.

45. And I will dwell among the children of Israel, and will be their God.

45. Habitaboqne in medio filiorum Israel, et ero ipsis in Deum.

46. And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.

46. Et scient quod sum Jehova Dens eorum, qui eduxi eos e terra AEgypti: ut habitarem in medio eorum. Ego Jehova Deus eorum

The custom of sacrificing has always been in use among all nations, and its origin is doubtless to be traced to the ancient Fathers; but after the whole world had fallen away into superstition, first of all, the rites themselves became degenerate, when every one invented something new for himself, and made an absurd mimicry of whatever remained having any similarity, since they no longer retained their proper end and use. All heathendom was ignorant of the reason why it was needful that God should be appeased by blood; and therefore they shed the blood of their victims unreasonably, inasmuch as they did not know themselves to be guilty before God, so as humbly to seek for pardon; and much less did they apply their minds to embrace the atonement, which was not only predestinated in God’s secret counsels, but likewise promised to men. Hence we infer that all the religious services of the Gentiles were rejected of God, (reprobatos,) since they were not based upon His word. Only let this be deemed sure, that, by the very custom of sacrifice, adulterated as it was, they were convicted of their own unworthiness, so that they should have acknowledged that God can only be propitiated towards the human race through the medium of a reconciliation. Foolish, then, was the philosophy of Pythagoras, which held that God’s name was contaminated by sacrifices; for thus does the Poet introduce him, inveighing against the eating of flesh, (εἰς τὴν σαρκοφαγίαν)

"Nor will the sin itself their hearts content: The very gods must share that guilty deed, And He, they think, who reigns omnipotent, Joys to behold the patient victim bleed. Spotless it stands, of perfect form confess’d,

(Its beauty nerves the hand which else might spare,) Before the shrine, with gold and fillets dress’d, And all unconscious, hears its murderer’s prayer. It sees the fruits itself has toiled to rear Placed on its horned brow; and as the blow Descends, perchance the blood-stained knives appear, Mirror’d before it in the streamlet’s flow.” Ovid Metam. 15:127. The version here attempted is at least literal. That in Garth’s Translation, though sanctioned by a great name, is but a poor paraphrase. The Fr. omits the whole quotation. The original stands thus, —

"Nec satis est quod tale nefas committitur: ipsos Inscripsêre deos sceleri, numenque supernum Ctede laboriferi credunt gaudere juvenci. Victima labe carens, et prtestantissima form’a, (Nam placuisse nocet) vittis prsesignis et auro Sistitur ante aras, auditque ignara precantem; Imponique sum videt inter cornua fronti Quas colttit fruges: percussaque sanguine cultros Inficit in liquid& prmvisos forsitan unda."

He “Ce fantastique, etc.” — Fr. was pained that an innocent animal should be slain for man’s sin; but he might have considered, what it was gross ignorance not to feel, that men are but too impudently audacious and foolhardy if they come into God’s presence to ask His pardon, seeing that He is justly offended with them all. There is, therefore, nothing absurd in submitting to the eyes of sinners that judgment of death which they deserve, in order that, descending into themselves, they may begin seriously to abominate the sin in which they fondly indulged themselves. But this was the chief cause of the error of Pythagoras, that he knew not that God could not be reconciled without an expiation. Since, however, this is a thing which is beyond the reach of the human mind, let us, who have ever truly sought after God, learn, under the guidance and teaching of Scripture, that He has appointed the propitiation to be by blood; so that, before the delivery of the Law, religion was always sanctioned by sacrifices. Nor can it be doubted but that by the sacred inspiration of the Spirit, the holy fathers were directed to the Mediator, by whose death God was hereafter to be appeased; and surely if Christ be put out of sight, all the sacrifices that may be offered differ in no respect from mere profane butchery. But afterwards a clearer revelation was added in the Law; and since many modes of sacrificing were heaped together by the Gentiles, God left out no part of them at all which might afford a profitable exercise for believers, whether their piety was to be testified, or thanksgivings to be made, or zeal to be added to their prayers, or purification to be sought, or sins to be atoned for. Yet the twofold division of them is complete and clear when we say that some of them were expiatory, and others testimonies of gratitude. Thus, under the first head I include the rites of consecration, by which God would have the priests initiated, since purification was their main object. Moreover, since it is plain that God can listen to no prayers without the intercession of Christ, the constant morning and evening sacrifice was instituted to consecrate the prayers of the Church; and, even when they only celebrated the bounties of God, blood was shed, that they might know that not even their gratitude was acceptable to Him, except through the sacrifice of the Mediator; in a word, that nothing pure can proceed from men unless purged by blood.

10. And the son of an Israelitish woman. In what year, and in what station in the desert this occurred, is uncertain. I have, therefore, thought it advisable to couple together two cases, which are not dissimilar. It is probable that between this instance of punishment, and that which will immediately follow, there was an interval of some time: but the connection of two similar occurrences seemed best to preserve the order of the history; one of the persons referred to having been stoned for profaning God’s sacred name by wicked blasphemy, and the other for despising and violating the Sabbath. It is to be observed that the crime of the former of these gave occasion to the promulgation of a law, which we have expounded elsewhere: See vol. 2, p. 431, on Leviticus 24:15, 16. in accordance with the common proverb, Good laws spring from bad habits: for, after punishment had been inflicted on this blasphemer, Moses ordained that none should insult the name of God with impunity.

It was providentially ordered by God that the earliest manifestation of this severity should affect the son of an Egyptian: for, inasmuch as God thus harshly avenged the insult of His name upon the offspring of a foreigner and a heathen, far less excusable was impiety in Israelites, whom God had, as it were, taken up from their mothers’ womb, and had brought them up in His own bosom. It is true, indeed, that on his mother’s side he had sprung from the chosen people, but, being begotten by an Egyptian father, he could not be properly accounted an Israelite. If, then, there had been any room for the exercise of pardon, a specious reason might have been alleged why forgiveness should be more readily extended to a man of an alien and impure origin. The majesty of God’s name, however, was ratified by his death. Hence it follows that it is by no means to be permitted that God’s name should be exposed with impunity to blasphemies among the sons of the Church.

We may learn from this passage that during their tyrannical oppression many young women married into the Egyptian nation, in order that their affinity might protect their relatives from injuries. It might, however, have been the case that love for his wife attracted the father of this blasphemer into voluntary exile, unless, perhaps, his mother might have been a widow before the departure of the people, so as to be at liberty to take her son with her.

To proceed, he is said to have “gone out,” not outside the camp, but in public, so that he might be convicted by witnesses; for he would not have been brought to trial if his crime had been secretly committed within the walls of his own house. This circumstance is also worthy of remark, that, although the blasphemy had escaped him in a quarrel, punishment was still inflicted upon him; and assuredly it is a frivolous subterfuge to require that blasphemies should be pardoned on the ground that they have been uttered in anger; for nothing is more intolerable than that our wrath should vent itself upon God, when we are angry with one of our fellow-creatures. Still it is usual, when a person is accused of blasphemy, to lay the blame on the ebullition of passion, as if God were to endure the penalty whenever we are provoked.

The verb נקב, nakab, which some render to express, is here rather used for to curse, or to transfix; and the metaphor is an appropriate one, that God’s name should be said to be transfixed, when it is insultingly abused. See vol. 2, p. 431, and note. “La similitude de transpercer le nom de Dieu convient tres bien; pource que nous disons deschirer par pieces ou despiter.” — Fr.

13. And the Lord spoke unto Moses. It must be remembered, then, that this punishment was not inflicted upon the blasphemer by man’s caprice, or the headstrong zeal of the people, but that Moses was instructed by Divine revelation what sentence was to be pronounced. It has been elsewhere stated Vol. 2, p. 83, on Deuteronomy 13:9. why God would have malefactors slain by the hands of the witnesses. Another ceremony is here added, viz., that they should lay their hands upon his head, as if to throw the whole blame upon him.

Numbers 15

Numbers 15:32-36

32. And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the Sabbath-day.

32. Quum autem essent filii Israel in deserto, invenerunt virum colligentem ligna die Sabbathi:

33. And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation.

33. Et adduxerunt illum qui invenerunt colligentem ligna, ad Mosen et Aharon, et universam congregationem.

34. And they put him in ward, because it was not declared what should be done to him.

34. Qui posuerunt eum in custodiam: quia nondum patefactum erat quid faciendum esset ei.

35. And the Lord said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp.

35. Et dixit Jehova ad Mosen, Moriendo moriatur vir ille: lapidet eum lapidibus universa congregatio extra castra.

36. And all the congregation brought him without the camp, and stoned him with stones, and he died; as the Lord commanded Moses.

36. Eduxerunt ergo eum congregatio extra castra, et lapidaverunt eum lapidibus, et mortuus est, quemadmodum praeceperat Jehova Mosi.

15. And thou shalt speak unto the children of Israel. Hence it now more clearly appears that the object of the Third Commandment was that God’s holy name should be honored with the respect and veneration which it deserves, since the insult whereby it is violated is condemned to capital punishment. By the expression “cursing,” Moses designates all profane and impure words which tend to brand it with dishonor; as if any one should accuse God either of injustice or cruelty; or should assail Him with blasphemies; or designedly detract from His glory either in anger or wantonness, since many, when exasperated, launch forth horrible blasphemies, whilst others make a parade of their audacity by scoffing at Him. The second verb, which is twice repeated in the next verse, נקב, nakab, Here C. again gives an opinion as to the best way of rendering נקב in this passage, for which he is not indebted to S.M.; and modern lexicographers have given their sanction to C.’s view. — W means in Hebrew to hollow out or perforate, and metaphorically to unfold, thus the Latins say that what is thoroughly brought out is “enucleated.” The source of the metaphor as applied to contumely is not very dissimilar. The translation “he who shall have expressed,” which some give, is lame; to me the word “transfix” seems to be very suitable in the present passage, nor are the Latin phrases proscindere or lacerate very different. As to the meaning there is tolerable agreement, i.e., that God would not have His holy name disrespectfully traduced; and assuredly it is insupportably impious when the tongue of mortal man, which was created to celebrate the praises of God, is employed in insulting Him. The kind of death is also appointed, when He commands the offender to be stoned by the whole people, so that all may learn from the sight that such a monster should be annihilated as contaminating the earth. God also would prove the zeal of His people, by calling them all forth in defense of His glory, and arming them for vengeance. Moreover, He did not subject to this punishment the Jews only, who professed to be His worshippers, but also strangers who were dwelling in the land in the exercise of their business; viz., that they might more severely punish the crime in His own servants who were less excusable.

The Fourth Commandment

Exodus 20

Exodus 20:8-11

8. Remember the sabbath day, to keep it holy.

8. Recordare diei Sabbathi, ut sanctifices eum:

9. Six days shalt thou labour, and do all thy work:

9. Sex diebus operaberis et facies universum opus tuum.

10. But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:

10. Dies autem septimus Sabbathum Jehovae Dei tui est. Non facies ullum opus, tu, et filius tuus, et filia tua, servus tuus, et ancilla tua, et inquilinus tuus qui est in portis tuis:

11. For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

11. Quoniam sex diebus fecit Jehova coelum et terram, mare et quaecunque in illis sunt, et quievit die septimo: propterea benedixit Jehova diem sabbathi, et sanctificavit eum.

its repetition

Deuteronomy 5

Deuteronomy 5:12-15

12. Keep the sabbath-day to sanctify it, as the LORD thy God hath commanded thee.

12. Observa diem Sabbathi ut eum sanctifices, quemadmodum praecepit Jehova Deus tuus.

13. Six days thou shalt labour, and do all thy work:

13. Sex diebus operaberis, et facies universum opus tuum: dies autem septimus sabbathum est Jehovae Dei tui.

14. But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.

14. Non facies ullum opus tu, et filius tuns, et asinus tuus, quodvis jumentum tuum, et inquilinus tuus qui est in portis tuis, ut quiescat servus tuus et ancilla tua sicut tu.

15. And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.

15. Ac recordare quod servus fueris in terra Aegypti, et eduxerit to Jehova Deus tuus inde per manum fortem et brachium extentum. Idcirco praecepit Jehova Deus tuus ut facias diem sabbathi.

17. And he that killeth any man. We now proceed to the confirmation of the Sixth Commandment afforded by the Judicial Law; and first, the punishment of death is awarded to murderers. To “smite the life” See margin of A. V. is equivalent to wounding mortally, so that death ensues, as Moses more clearly explains himself in Exodus. But although he speaks briefly, like a legislator, there is no doubt but that he would have those whom he adjudges to die put to death by the sentence of the judges; the manner of executing the punishment we shall see in its proper place. Now although God did not carry out to absolute perfection the laws which He enacted, yet in their principle He desired that a clear and unreserved approval of His Commandments should appear. And this was the reason why I commenced with this passage, because it directly corresponds with the Sixth Commandment. Lat., “quia praecepto respondet quasi ἀντίςροφος.”

God here prescribes, that whosoever has inflicted a loss upon another shall make satisfaction for it, although he may not have turned it to his own profit; for in respect to a theft, its profit is not to be considered, but the intention to injure, or other cause of guilt; for it might happen that he who has killed another’s ox should not deliberately desire to do him an injury, but in a fit of passion, or from unpremeditated impulse, should nevertheless have inflicted loss upon him. In whatever way, therefore, a man should have committed an offense, whereby another is made poorer, he is commanded to make good the loss. Whence it is clear, that whosoever do not so restrain themselves as to care for a neighbor’s advantage as much as for their own, are accounted guilty of theft before God. The object, however, of the law is, that no one should suffer loss by us, which will be the case if we have regard to the good of our brethren.

Exodus 21

Exodus 21:33-36

33. And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein;

33. Quum aperuerit quis cisternam, vel foderit quis cisternam, et non cooperuerit eam: cecideritque illuc bos vel asinus:

34. The owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his.

34. Dominns cisternae reddet pecuniam, et restituet domino ejus: et quod mortuum est, erit illius.

35. And if one man’s ox hurt another’s, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide.

35. Si percusserit bos alicujus bovem proximi sui, mortuusque fuerit, tunc vendet bovem vivum, et partientur pretium ejus: mortuum quoque partientur.

36. Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own.

36. Quod si notum fuerit bovem esse cornupetam ab heri et nudiustertius, et non custodierit eum dominus ejus, reddendo reddet bovem pro bove, et mortuus erit illius.

19. And if man cause a blemish in his neighbor, he now also subjects to punishment those who shall have mutilated the body of their neighbor by blows; and this was necessary, because otherwise every very great villain, who might be accomplished in the art of inflicting injury, would have broken his brother’s leg or arm, and then would not only have laughed at the poor man himself, but also at God and His Law. If, therefore, a person had injured a member of another, the law of retaliation is enacted, which has also been in use among other nations. This is the earliest account we have of the Lex Talionis, or law of like for like, which afterwards prevailed among the Greeks and Romans. Among the latter it constituted a part of the Twelve Tables, so famous in antiquity; but the punishment was afterwards changed to a pecuniary fine, to be levied at the discretion of the Praetor. It prevails less or more in most civilized countries, and is fully acted upon in the Canon Law in reference to all calumniators: “Clumniator, si in accusatione defecerit, talionem recipiat.” Nothing, however, of this kind was left to private revenge; the magistrate awarded the punishment when the fact was proved. Otherwise the Lex Talionis would have utterly destroyed the peace of society, and have sowed the seeds of hatred, revenge, and all uncharitableness.” — Adam Clarke on Exodus 21:24.

The enactment of the Twelve Tables to this effect appears from Festus to have been the following: “Si merebrum rupsit, (ruperit,) ni cum eo pacit, (paciscetur,) talio est;” presenting a singular coincidence with the Mosaic provision. See Aul. Gell., lib. 20 c. 1, where the words are given somewhat differently, as in C.’s text. The objection of Favorinus is that it was impossible to be kept; for if the like were inflicted for the like, as one wound for another, they must take care that the like wound in every respect should be made, neither longer nor deeper; if it were, then a new retaliation must arise, and so ad infinitum. But God thus distinctly prescribes when and how the injury was to be retaliated, that the law might not be open at all to the foolish cavils with which Favorinus attacks the law of the Twelve Tables in Gellius. And certainly the words of the Decemvirs were too obscure, “Si membrum fregeris meum, ex pacto talio est.” (If you have broken my limb; without agreement made, there must be retaliation.) But God does not command an eye to be plucked out for an eye, or a tooth for a tooth, till He has set forth that this was only to be the case if any one had knowingly and willfully inflicted the injury; thus, He does not bring to justice accidental blows, but only a premeditated crime. It is vain to object that the members of different persons can hardly be broken with exact. equality, for the intention of God was none other than that, being alarmed by the severity of the punishment, men should abstain from injuring others; and therefore these two things were connected together, If one killeth a man, let him die, and if one hath taken away a part of life, let him suffer a similar privation. And the same is the tendency of the distinction, that the loss of an animal may be repaid, but that if a man be killed, there could be no just compensation made by money.

22. Ye shall have one manner of law. That the people of Israel, with their usual arrogance, might not suppose the race of Abraham only to be privileged, the Law is extended also to foreigners; and thus God shows that the whole body of the human race are under His care, so that He would not have those that are farthest off exposed to the licentious violence of the ungodly. In other points tie provided special privileges for His elect people; but here, because He created all men without exception after His own image, He takes them under His care and protection, so that none might injure them with impunity.

Exodus 21

Exodus 21:12-14, 18-32

12. He that smiteth a man, so that he die, shall be surely put to death.

12. Qui percusserit virum ad mortem, morte moriatur.

13. And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.

13. At qui non insidiatus fuerit ei, sed tradiderit illum Deus in manus ejus, tunc dabo locum ad quem fugiet.

14. But if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from mine altar, that he may die.

14. Sin vero insultando se extulerit quispiam in proximum suum, ut occidat eum malitiose, ab altari meo tolles eum ut moriatur.

18. And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed;

18. Quod si rixati fuerint aliqui, et percusserit alter proximum suum lapide vel pugno, nec mortuus fuerit, sed jacuerit in lecto:

19. If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.

19. Si surrexerit, et ambulaverit foris super baculum suum, tunc innocens erit qui percussit, tantum cessationem ejus pensabit: et medendo medicandum curabit

20. And if a man smite his servant or his maid, with a rod, and he die under his hand; he shall be surely punished.

20. Quum percusserit quispiam servum suum vel ancillam suam baculo, et mortuus fuerit sub manu ejus, vindicando vindicabitur.

21. Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.

21. Veruntamen si per diem vel duos dies steterit, non vindicabitur, quia pecunia ejus est.

22. If men strive, and hurt a woman with child, so that her fruit depart. from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine

22. Quum autem rixati fuerint viri, et percusserint mulierem praegnantem ut egrediatur foetus ejus, nec tamen sequatur mors, puniendo punietur quemadmodum imposuerit ei maritus mulieris, et solvet apud judices.

23. And if any mischief follow, then thou shalt give life for life,

23. Quod si mors fuerit, tunc dabis animam pro anima,

24. Eye for eye, tooth for tooth, hand for hand, foot for foot,

24. Oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede,

25. Burning for burning, wound for wound, stripe for stripe.

25. Adustionem pro adustione, vulnus pro vulnere, livorem pro livore.

26. And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye’s sake.

26. Quum autem percusserit quispiam oculum servi sui, vel oculum ancillae suae, et corruperit eum, liberum dimittet eum pro oculo ejus.

27. And if he smite out his manservant’s tooth, or his maid-servant’s tooth; he shall let him go free for his tooth’s sake.

27. Quod si dentem servi sui, vel dentem ancillae suae excusserit: liberum dimittet eum pro dente ejus.

28. If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.

28. Si cornu petierit bos virum aut mulierem ut moriatur, lapidando lapidabitur bos, neque comedetur caro ejus: dominus autem bovis erit innocens.

29. But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death.

29. Quod si bos cornupeta fuerit ab heri et nudiustertius, et contestatio facta fuerit domino ejus, nec custodierit eum, occidendo autem occiderit virum vel mulierem, bos lapidabitur, et dominus quoque ejus morietur.

30. If there be laid on him a sum of money, then he shall give, for the ransom of his life, whatsoever is laid upon him.

30. Si pretium redemptionis impositum fuerit ei, tunc dabit redemptionem animae suae quantum impositum fuerit ei.

31. Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.

31. Sive filium cornu petierit, sive filiam, secundum judicium hoc fiet ei.

32. If the ox shall push a manservant, or maid-servant; he shall give unto their master thirty shekels of silver, and the ox shall he stoned.

32. Si servum bos cornu petierit, vel ancillam, argenti triginta siclos dabit domino ejus, et bos the lapidabitur.

CHAPTER 24

Le 24:1-23. Oil for the Lamps.

2. Command the children of Israel--This is the repetition of a law previously given (Ex 27:20, 21).

pure oil olive beaten--or cold-drawn, which is always of great purity.

3-4. Aaron shall order it from the evening unto the morning--The daily presence of the priests was necessary to superintend the cleaning and trimming.

5-9. take fine flour, and bake twelve cakes--for the showbread, as previously appointed (Ex 25:30). Those cakes were baked by the Levites, the flour being furnished by the people (1Ch 9:32; 23:29), oil, wine, and salt being the other ingredients (Le 2:13).

two tenth deals--that is, of an ephah--thirteen and a half pounds weight each; and on each row or pile of cakes some frankincense was strewed, which, being burnt, led to the showbread being called "an offering made by fire." Every Sabbath a fresh supply was furnished; hot loaves were placed on the altar instead of the stale ones, which, having lain a week, were removed, and eaten only by the priests, except in cases of necessity (1Sa 21:3-6; also Lu 6:3, 4).

10. the son of an Israelitish woman, &c.--This passage narrates the enactment of a new law, with a detail of the circumstances which gave rise to it. The "mixed multitude" [Ex 12:38] that accompanied the Israelites in their exodus from Egypt creates a presumption that marriage connections of the kind described were not infrequent. And it was most natural, in the relative circumstances of the two people, that the father should be an Egyptian and the mother an Israelite.

11. And the Israelitish woman's son blasphemed the name of the Lord--A youth of this half-blood, having quarrelled with an Israelite [Le 24:10], vented his rage in some horrid form of impiety. It was a common practice among the Egyptians to curse their idols when disappointed in obtaining the object of their petitions. The Egyptian mind of this youth thought the greatest insult to his opponent was to blaspheme the object of his religious reverence. He spoke disrespectfully of One who sustained the double character of the King as well as the God of the Hebrew people; as the offense was a new one, he was put in ward till the mind of the Lord was ascertained as to his disposal.

14. Bring forth him that hath cursed without the camp--All executions took place without the camp; and this arrangement probably originated in the idea that, as the Israelites were to be "a holy people" [De 7:6; 14:2, 21; 26:19; 28:9], all flagrant offenders should be thrust out of their society.

let all that heard him lay their hands upon his head, &c.--The imposition of hands formed a public and solemn testimony against the crime, and at the same time made the punishment legal.

16. 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--Although strangers were not obliged to be circumcised, yet by joining the Israelitish camp, they became amenable to the law, especially that which related to blasphemy.

17-22. he that killeth any man shall surely be put to death--These verses contain a repetition of some other laws, relating to offenses of a social nature, the penalties for which were to be inflicted, not by the hand of private parties, but through the medium of the judges before whom the cause was brought.

23. the children of Israel did as the Lord's commanded--The chapter closes with the execution of Shelomith's son [Le 24:14]--and stoning having afterwards become the established punishment in all cases of blasphemy, it illustrates the fate of Stephen, who suffered under a false imputation of that crime [Ac 7:58, 59].

Pure oil olive - See every thing relative to this ordinance explained on Exo 27:20, Exo 27:21 (note).

Bake twelve cakes - See the whole account of the shew-bread in the notes on Exo 25:30 (note); and relative to the table on which they stood, the golden candlestick and silver trumpets carried in triumph to Rome, see the note on Exo 25:31.

The son of an Israelitish woman, whose father was an Egyptian, etc. - This is a very obscure account, and is encumbered with many difficulties.

1. It seems strange that a person proceeding from such an illegal mixture should have been incorporated with the Israelites.

2. What the cause of the strife between this mongrel person and the Israelitish man was is not even hinted at. The rabbins, it is true, supply in their way this deficiency; they say he was the son of the Egyptian whom Moses slew, and that attempting to pitch his tent among those of the tribe of Dan, to which he belonged by his mother's side, Lev 24:11, he was prevented by a person of that tribe as having no right to a station among them who were true Israelites both by father and mother. In consequence of this they say he blasphemed the name of the Lord. But,

3. The sacred text does not tell us what name he blasphemed; it is simply said ויקב את השם vaiyihkob eth hashshem, he pierced through, distinguished, explained, or expressed the name. (See below, article 10). As the Jews hold it impious to pronounce the name יהוה Yehovah, they always put either אדני Adonai, Lord, or השם hashshem, The Name, in the place of it; but in this sense hashshem was never used prior to the days of rabbinical superstition, and therefore it cannot be put here for the word Jehovah.

4. Blaspheming the name of the Lord is mentioned in Lev 24:16, and there the proper Hebrew term is used שם יהוה shem Yehovah, and not the rabbinical השם hashshem, as in Lev 24:11.

5. Of all the manuscripts collated both by Kennicott and De Rossi, not one, either of the Hebrew or Samaritan, has the word Jehovah in this place.

6. Not one of the ancient Versions, Targum of Onkelos, Hebraeo-Samaritan, Samaritan version, Syriac, Arabic, Septuagint, or Vulgate Latin, has even attempted to supply the sacred name.

7. Houbigant supposes that the Egypto-Israelitish man did not use the name of the true God at all, but had been swearing by one of his country gods; and if this was the case the mention of the name of a strange god in the camp of Israel would constitute a very high crime, and certainly expose to the punishment mentioned in Lev 24:14.

8. Probably the word השם hashshem was the proper name of some Egyptian deity.

9. The fifteenth verse seems to countenance the supposition that the god whose name was produced on this occasion was not the true God, for it is there said, whosoever curseth his god, אלהיו elohaiv, shall bear his sin - shall have the punishment due to him as an idolater; but he that blasphemeth the name of the Lord, שם יהוה shem Yehovah, shall surely be put to death - when he blasphemeth the name (שם shem) he shall die, Lev 24:16.

10. The verb נקב nakab, which we translate blaspheme, signifies to pierce, bore, make hollow; also to Express or Distinguish by Name; see Isa 62:2; Num 1:17; 1Chr 12:31; 1Chr 16:41; 1Chr 28:15; or, as the Persian translator has it, sherah kerd, mir an nam, he expounded or interpreted the name. Hence all that we term blasphemy here may only signify the particularizing some false god, i. e., naming him by his name, or imploring his aid as a helper, and when spoken of the true God it may signify using that sacred name as the idolaters did the names of their idols. On blaspheming God, and the nature of blasphemy, see the notes on Mat 9:3. In whatever point of view we consider the relation which has been the subject of this long note, one thing is sufficiently plain, that he who speaks irreverently of God, of his works, his perfections, his providence, etc., is destitute of every moral feeling and of every religious principle, and consequently so dangerous to society that it would be criminal to suffer him to be at large, though the longsuffering of God may lead him to repentance, and therefore it may be consistent with mercy to preserve his life.

Lay their hands upon his head - It was by this ceremony that the people who heard him curse bore their public testimony in order to his being fully convicted, for without this his punishment would not have been lawful. By this ceremony also they in effect said to the man, Thy blood be upon thy own head.

Whosoever curseth his God - יקלל אלהיו yekallel Elohaiv, he who makes light of him, who does not treat him and sacred things with due reverence, shall bear his sin - shall have the guilt of this transgression imputed to him, and may expect the punishment.

Blasphemeth the name of the Lord - ונקב שם יהוה venokeb shem Yehovah, he who pierces, transfixes, or, as some translate it, expounds, the name of Jehovah; see the note on Lev 24:10. This being the name by which especially the Divine Essence was pointed out, it should be held peculiarly sacred. We have already seen that the Jews never pronounce this name, and so long has it been disused among them that the true pronunciation is now totally lost; See on the word Jehovah, Exo 6:3 (note).

He that killeth any man - Blasphemy against God, i. e., speaking injuriously of his name, his attributes, his government, and his revelation, together with murder, is to be punished with death: he that blasphemes God is a curse in society, and he who takes away, wilfully and by malicious intent, the life of any man, should certainly be put to death. In this respect God has absolutely required that life shall go for life.

Breach for breach - This is a repetition of the lex talionis, which See explained Exo 21:24 (note).

Ye shall have one manner of law, as well for the stranger as for one of your own country - Equal laws, where each individual receives the same protection and the same privileges, are the boast only of a sound political constitution. He who respects and obeys the laws has a right to protection and support, and his person and property are as sacred in the sight of justice as the person and property of the prince. He who does not obey the laws of his country forfeits all right and title to protection and privilege; his own actions condemn him, and justice takes him up on the evidence of his own transgressions. He who does what is right need not fear the power of the civil magistrate, for he holds the sword only to punish transgressors. Universal obedience to the laws is the duty of every citizen; none can do more, none should do less: therefore each individual in a well regulated state must have equal rights and privileges in every thing that relates to the safety of his person, and the security of his property. Reader, such was the Mosaic code; such Is the British Constitution.

And stone him with stones - We are not to suppose that the culprit was exposed to the unbridled fury of the thousands of Israel; this would be brutality, not justice, for the very worst of tempers and passions might be produced and fostered by such a procedure. The Jews themselves tell us that their manner of stoning was this: they brought the condemned person without the camp, because his crime had rendered him unclean, and whatever was unclean must be put without the camp. When they came within four cubits of the place of execution, they stripped the criminal, if a man, leaving him nothing but a cloth about the waist. The place on which he was to be executed was elevated, and the witnesses went up with him to it, and laid their hands upon him, for the purposes mentioned Lev 24:14. Then one of the witnesses struck him with a stone upon the loins; if he was not killed with that blow, then the witnesses took up a great stone, as much as two men could lift, and threw it upon his breast. This was the coup de grace, and finished the tragedy. When a man was stoned by the mob, then brutal rage armed every man, justice was set aside, and the will and fury of the people were law, judge, jury, and executioner. Such disgraceful stonings as these were, no doubt, frequent among the Jews. See Calmet's Dict., article Stoning, and Ainsworth on this place. What the crime of Shelomith's son was, we cannot distinctly say; doubtless it was some species of blasphemy: however, we find it was a new and unprecedented case; and as there was no law by which the quantum of guilt could be ascertained, nor consequently the degree of punishment, it was necessary to consult the great Lawgiver on the occasion; the man was therefore secured till the mind of the Lord should be known. Moses, no doubt, had recourse to the tabernacle, and received the directions afterward mentioned from Him who dwelt between the cherubim. In what way the answer of the Lord was communicated we know not, (probably by Urim and Thummim), but it came in such a manner as to preclude all doubt upon the subject: the man was declared to be guilty, and was sentenced to be stoned to death; and on this occasion a law is made relative to blasphemy in general. However sinful the Jews might have been at this time, we have reason to believe they did not take the name of the Lord in vain, and blasphemy was not known among them. But what shall we say of Christians, so called, whose mouths are full of cursing and bitterness? Were every blasphemer among us to be stoned to death, how many of the people would fall in every corner of the land! God is longsuffering; may this lead them to repentance! We have excellent laws against all profaneness, but, alas, for our country! they are not enforced; and he who attempts to put the laws in force against profane swearers, Sabbath breakers, etc., is considered a litigious man, and a disturber of the peace of society. Will not God visit for these things? This is not only contempt of God's holy word and commandments, but rebellion against the laws.

To cause the lamps to burn - Heb. the lamp: yet Lev 24:4, it is the lamps: The seven lamps made all one lamp. In allusion to which, the Blessed Spirit is represented, Rev 4:5, by seven lamps of fire before the throne. For there are diversities of gifts, but one spirit.

Aaron - Either by himself, or by his sons, Exo 25:37.

The pure candlestick - So called, partly because it was made of pure gold, partly because it was to be always kept clean.

Thou - By the priests or Levites, whose work it was to prepare them, 1Chr 9:32. Twelve cakes - Representing the twelve tribes.

Two rows - Not one above another, but one beside another, as the frankincense put upon each, Lev 24:7, shews.

Pure frankincense - Unmixed and uncorrupted, or of the best sort, to be burnt before the Lord. On the bread - And this was done every time that the bread was changed. For a memorial - For that part which properly belonged to God, whereas the rest belonged to the priests.

From the children of Israel - And these cakes are said to be received from or offered by the children of Israel, bought with the money which they contributed. By an everlasting covenant - By virtue of that compact made between me and them, by which they were obliged to keep this amongst other commands, and, they so doing, I am obliged to be their God and to bless them. And this may be here called an everlasting covenant, not only because it was to endure as long as the Jewish polity stood, but also because this was to stand everlastingly, or continually, and therefore the new cakes were first brought before the old were taken away.

It - The old bread now to be taken away. Made by fire - The incense was offered by fire, and that for or instead of the bread, and therefore the bread was reputed as if it had been so offered.

Whose father was an Egyptian - This circumstance seems noted, partly to shew the danger of marriages with persons of wicked principles, and partly by this severity against him who was a stranger by the father, and an Israelite by the mother, to shew that God would not have this sin go unpunished amongst his people, what - soever he was that committed it. Went out - Out of Egypt, being one of that mixed multitude, which came out with the Israelites, Exo 12:32. It is probable, this was done when the Israelites were near Sinai.

The name of the Lord - The words of the Lord, or of Jehovah, are supplied out of Lev 24:16, where they are expressed; here they are omitted perhaps for the aggravation of his crime. He blasphemed the name so called by way of eminency; that name which is above every name; that name which a man should in some sort tremble to mention; which is not to be named without cause or without reverence. And cursed - Not the Israelite only, but his God also, as appears from Lev 24:15,16. And they brought him - Either the people who heard him, or the inferior magistrate, to whom he was first brought.

That the mind of the Lord might be shewed - For God had only said in general, that he would not hold such guiltless, that is, he would punish them, but had not declared how he would have them punished by men.

Lay their hands upon his head - Whereby they gave public testimony that they heard this person speak such words, and did in their own and all the peoples names, demand justice to be executed upon him, that by this sacrifice God might be appeased, and his judgments turned away from the people, upon whom they would certainly fall if he were unpunished. Stone him - The same punishment which was before appointed for those who cursed their parents.

Whosoever curseth his God - Speaketh of him reproachfully. Shall bear his sin - That is, the punishment of it; shall not go unpunished.

He that blasphemeth the name of the Lord - This is a repetition of the same sin in other words, which is common. As this law is laid down in general terms, Lev 24:15, so both the sin and the punishment are particularly expressed, Lev 24:16. All the congregation - To shew their zeal for God, and to beget in them the greater dread and abhorrence of blasphemy.

He that killeth - This law is repeated here, to prevent the mischievous effects of men's striving together, which as here it caused blasphemy, so it might in others lead to murder.

One law - That is, in matters of common right, but not as to church privileges.

Stone him with stones - This blasphemer was the first that died by the law of Moses. Stephen the first that died for the gospel, died by the abuse of the law. The martyr and the malefactor suffered the same death; but how vast the difference between them.

2 Command the children of Israel, that they bring unto thee pure oil-olive, beaten, for the lights, to cause the lamps to burn continually.

At their common charge, because it was for their common good and service. This command was given before, Exod. 27. 20.

Marginal references: Heb. to [illegible: 1 word] to ascend.

3 Without the vail of the testimony, in the tabernacle of the congregation shall Aaron order it from the evening unto the morning, before the LORD continually: it shall be a statute for ever in your generations.

(i. e.) Which was before the Ark of the Testimony.

Either by himself, or by his sons, Exod. 25. 37.

4 He shall order the lamps upon the pure candlestick before the LORD continually.

So called, partly because it was made of pure gold, partly because it was to be oft dressed and always kept clean.

Marginal references: Exod. 31▪

5 And thou shalt take fine flour, and bake twelve cakes thereof: two tenth-deals shall be in one cake.

By the Priests or Levites, whose work it was to prepare them, 1 Chron. 9. 32.

Representing the twelve tribes.

(i. e.) Two Omers. See Levit. 23. 13.

Marginal references: Exod. [illegible: 1 word] ▪

6 And thou shalt set them in two rows, six on a row, upon the pure table before the LORD.

Not one above another, but one besides another, as the frankincense put upon each ver. 7. shews.

So called because it was covered with pure Gold, Exod. 25. 24. and because it was always to be kept very pure and clean by the care of the Priests.

7 And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD.

Unmixed and uncorrupted, or of the best sort.

Or, to the bread, or for the bread, to wit, to be burnt before the Lord instead of the bread which could not conveniently be offered to God in that manner. And this was done every time that the bread was changed.

For that part which properly belonged to God, whereas the rest belonged to the Priests. See on Levit. 2. 2.

8 Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant

When it was called the shew-bread, Heb. the bread of faces or of presence, i. e. the bread which was put upon the Table in the Lords presence.

Such supplements are not unusual. Thus in the floor, 1 King. 22. 10. is put for sitting in the floor, 2 Chron. 18. 9. and burdens, 2 Chron. 2. 18. for carrying burdens, 1 King. 5. 15. And these cakes are said to be received from or offered by the children of Israel, because they were bought with the mony which they contributed, as may be seen Nehem. 10. 32, 33. as Iudas is said to purchase the field, Act. 1. 18. which was purchased by his money, Ma[illegible: 1+ letters]. 27. 7.

By vertue of that compact made between me and them, by which they are obliged to keep this amongst other commands, and, they so doing, I am obliged to be their God and to bless them. And this may be here called an everlasting covenant, not onely because it was to endure as long as the Iewish religion and policy stood, but also because this was to stand there everlastingly, or continually as is here said, and therefore the new cake; were first brought before the old were taken away.

9 And it shall be Aarons and his sons, and they shall eat it in the holy place: for it is most holy unto him, of the offerings of the LORD made by fire, by a perpetual statute.

(i. e.) The old bread now to be taken away.

Or, as one or being one of the offerings, &c. in regard of the incense which was offered by fire, and that for or in stead of the bread, as was said on ver. 7. and therefore the bread was reputed as if it had been so offered.

Marginal references: Exod. 29. 33. chap. 8. 31. 1 Sam. 21. 6. Mat. 12. 4.

10 And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman, and a man of Israel strove together in the camp.

This circumstance seems noted, partly to shew the danger of marriages with persons of wicked principles or practises, wherein the children, as one wittily and truly observes, like the conclusion, do commonly follow the worse part, and are more easily taught by word or example to do ten things agreeable to their corrupt natures, than one thing contrary to it; and partly by this severity against him who was a stranger by the father, and an Israelite by the mother, to shew that God would not have this sin to go unpunished amongst his people, whatsoever he was that committed it.

To wit, out of Egypt, being one of that mixed multitude, which came out with the Israelites, Exod. 12. 38. It is probable, this was done when the Israelites were near Sinai.

This is added to shew, that provocation to sin is no justification of sin.

11 And the Israelitish womans son blasphemed the Name of the LORD , and cursed, and they brought him unto Moses, (and his mothers name was Shelomith, the daughter of Dibri, of the tribe of Dan.)

The words of the Lord, or of Iehovah, are here conveniently supplied out of v. 16. where they are expressed, but here they are omitted for the aggravation of his crime, he blasphemed the name so called by way of eminency, that name which is above every name, that name which a man should in some sort tremble to mention, which is not to be named without cause and without reverence. For which reason the godly Iews did many times rather understand than express the name of God, as Mark 14. 62. the right hand of power, for of the power of God, as it is Luk. 22. 69▪ and the blessed for the blessed God, Mat. 26. 63. Mark 14. 61.

Not the Israelite onely, but his God also, as appears from ver. 15, 16.

Either the people who heard him, or the inferiour Magistrate, to whom he was first brought.

According to the order settled by Iethro's advice, Exod. 18. 26.

Marginal references: Or, named. Numb. 1. 17

12 And they put him in ward, that the mind of the LORD might be shewed them.

For God had onely said in general, that he would not hold such guiltless, i. e. he would punish them, but had not declared how he would have them punished by men.

Marginal references: Numb. 15. 34.; Heb. to ex [illegible: 1+ letters]und unto them according to the [illegible: 1+ letters]uth of the LORD.

14 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.

Whereby they gave publick testimony that they heard this person speak such words, and did in their own and in all the peoples names desire and demand justice to be executed upon him, that by this sacrifice God might be appeased and his judgments turned away from the people, upon whom they would certainly fall if he were unpunished.

The same punishment which was before appointed for those who cursed their parents, whereas it deserved a far more grievous death. Thus God in this life mixeth mercy with judgment and punisheth men less than their iniquities deserve.

Marginal references: Deut. 13. 9. [illegible: 1+ letters]nd 17. 7.

15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God, shall bear his sin

(i. e.) Speaketh of him reproachfully and with contempt. They therefore are greatly mistaken that understand this of the heathen Gods, whom their worshippers are forbidden to reproach or curse. But Moses is not here giving laws to Heathens, but to the Israelites, nor would he concern himself so much to vindicate the honour of Idols, nor doth this agree either with the design of the holy Scriptures, which is to beget a contempt and detestation of all Idols and Idolatry; or with the practise of the holy Prophets, who used oft to vilify them. See 1 [illegible: 1+ letters]ing. 18. 27. Ier. 10. 11.

(i. e.) The punishment of it▪ shall not go unpunished. Some say he was to be beaten with stripes: other say, with death, which is described ver. 16.

16 And he that blasphemeth the Name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: 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.

This some make a distinct sin from [illegible: 1 word] his God mentioned ver. 15. but the difference they make seems arbitrary and without evidence from reason or the use of the words. And therefore this may be a repetition of the same sin in other words, which is common. And as this law is laid down in more general terms ver. 15. so both the sin and the punishment are more particularly expressed ver. 16. Or the first part of ver. 16. may be an application of the former rule to the present case. And as for him that blasphemeth, &c. or, is blaspheming, &c. in the present tense, which is fitly used concerning words just now uttered and scarce yet out of their ears, he shall, &c. And so the following words, as well the stranger, &c. may be a repetition and amplificatio[illegible: 1+ letters] of the former law.

To shew their zeal for God, and to beget in them the greater dread and abhorrency of blasphemy.

Marginal references: Or. [illegible: 1+ letters]e that [illegible: 1 word].; Or, [illegible: 1 word].

17 And he that killeth any man, shall surely be put to death.

This law is repeated here, either to justifie this sentence of putting blasphemers to death, from the same severity executed for a less crime: or, to prevent the mischievous effects of mens striving or contending together, which as here it caused blasphemy, so it might in others lead to murder.

Marginal references: Exod. 21. 12. Num. 35. 31. Deut. 10. 21.; Heb. [illegible: 1 word] [illegible: 1 word] of a [illegible: 1 word].

22 Ye shall have one manner of law, as well for the stranger, as for one of your own countrey: for I am the LORD your God.

To wit, in matters of common right, but not as to Church priviledges.

Marginal references: Exod. 12. 49.

Lev 24:1-4

The directions concerning the oil for the holy candlestick (Lev 24:1-4) and the preparation of the shew-bread (Lev 24:5-9) lose the appearance of an interpolation, when we consider and rightly understand on the one hand the manner in which the two are introduced in Lev 24:2, and on the other their significance in relation to the worship of God. The introductory formula, “Command the children of Israel that they fetch (bring),” shows that the command relates to an offering on the part of the congregation, a sacrificial gift, with which Israel was to serve the Lord continually. This service consisted in the fact, that in the oil of the lamps of the seven-branched candlestick, which burned before Jehovah, the nation of Israel manifested itself as a congregation which caused its light to shine in the darkness of this world; and that in the shew-bread it offered the fruits of its labour in the field of the kingdom of God, as a spiritual sacrifice to Jehovah. The offering of oil, therefore, for the preparation of the candlestick, and that of fine flour for making the loaves to be placed before Jehovah, formed part of the service in which Israel sanctified its life and labour to the Lord its God, not only at the appointed festal periods, but every day; and the law is very appropriately appended to the sanctification of the Sabbaths and feast-days, prescribed in ch. 23. The first instructions in Lev 24:2-4 are a verbal repetition of Exo 27:20-21, and have been explained already. Their execution by Aaron is recorded at Num 8:1-4; and the candlestick itself was set in order by Moses at the consecration of the tabernacle (Exo 40:25).

Lev 24:5-9

The preparation of the shew-bread and the use to be made of it are described here for the first time; though it had already been offered by the congregation at the consecration of the tabernacle, and placed by Moses upon the table (Exo 39:36; Exo 40:23). Twelve cakes (challoth, Lev 2:4) were to be made of fine flour, of two-tenths of an ephah each, and placed in two rows, six in each row, upon the golden table before Jehovah (Exo 25:23.). Pure incense was then to be added to each row, which was to be (to serve) as a memorial (Azcarah, see Lev 2:2), as a firing for Jehovah. על נתן to give upon, to add to, does not force us to the conclusion that the incense was to be spread upon the cakes; but is easily reconcilable with the Jewish tradition (Josephus,Ant. iii. 10, 7; Mishnah, Menach. xi. 7, 8), that the incense was placed in golden saucers with each row of bread. The number twelve corresponded to the number of the twelve tribes of Israel. The arrangement of the loaves in rows of six each was in accordance with the shape of the table, just like the division of the names of the twelve tribes upon the two precious stones on Aaron’s shoulder-dress (Exo 28:10). By the presentation or preparation of them from the fine flour presented by the congregation, and still more by the addition of incense, which was burned upon the altar every Sabbath on the removal of the loaves as azcarah, i.e., as a practical memento of the congregation before God, the laying out of these loaves assumed the form of a bloodless sacrifice, in which the congregation brought the fruit of its life and labour before the face of the Lord, and presented itself to its God as a nation diligent in sanctification to good works. If the shew-bread was a minchah, or meat-offering, and even a most holy one, which only the priests were allowed to eat in the holy place (Lev 24:9, cf. Lev 2:3 and Lev 6:9-10), it must naturally have been unleavened, as the unanimous testimony of the Jewish tradition affirms it to have been. And if as a rule no meat-offering could be leavened, and of the loaves of first-fruits prepared for the feast of Pentecost, which were actually leavened, none was allowed to be placed upon the altar (Lev 2:11-12; Lev 6:10); still less could leavened bread be brought into the sanctuary before Jehovah. The only ground, therefore, on which Knobel can maintain that those loaves were leavened, is on the supposition that they were intended to represent the daily bread, which could no more fail in the house of Jehovah than in any other well-appointed house (see Bähr,Symbolik i. p. 410). The process of laying these loaves before Jehovah continually was to be “an everlasting covenant” (Lev 24:8), i.e., a pledge or sign of the everlasting covenant, just as circumcision, as the covenant in the flesh, was to be an everlasting covenant (Gen 17:13).

Lev 24:10-12

The account of the Punishment of a Blasphemer is introduced in the midst of the laws, less because “it brings out to view by a clear example the administration of the divine law in Israel, and also introduces and furnishes the reason for several important laws” (Baumgarten), than because the historical occurrence itself took place at the time when the laws relating to sanctification of life before the Lord were given, whilst the punishment denounced against the blasphemer exhibited in a practical form, as a warning to the whole nation, the sanctification of the Lord in the despisers of His name. The circumstances were the following: - The son of an Israelitish woman named Shelomith, the daughter of Dibri, of the tribe of Dan, and of an Egyptian whom the Israelitish woman had married, went out into the midst of the children of Israel, i.e., went out of his tent or place of encampment among the Israelites. As the son of an Egyptian, he belonged to the foreigners who had gone out with Israel (Exo 12:38), and who probably had their tents somewhere apart from those of the Israelites, who were encamped according to their tribes (Num 2:2). Having got into a quarrel with an Israelite, this man scoffed at the name (of Jehovah) and cursed. The cause of the quarrel is not given, and cannot be determined. נקב: to bore, hollow out, then to sting, metaphorically to separate, fix (Gen 30:28), hence to designate (Num 1:17, etc.), and to prick in malam partem, to taunt, i.e., to blaspheme, curse, = קבב Num 23:11, Num 23:25, etc. That the word is used here in a bad sense, is evident from the expression “and cursed,” and from the whole context of Lev 24:15 and Lev 24:16. The Jews, on the other hand, have taken the word נקב in this passage from time immemorial in the sense of ἐπονομάζειν (lxx), and founded upon it the well-known law, against even uttering the name Jehovah (see particularly Lev 24:16). “The name” κατ ̓ ἐξ. is the name “Jehovah” (cf. Lev 24:16), in which God manifested His nature. It was this passage that gave rise to the custom, so prevalent among the Rabbins, of using the expression “name,” or “the name,” for Dominus, or Deus (see Buxtorf, lex. talmud. pp. 2432ff.). The blasphemer was brought before Moses and then put into confinement, “to determine for them (such blasphemers) according to the mouth (command) of Jehovah.” פּרשׁ: to separate, distinguish, then to determine exactly, which is the sense both here and in Num 15:34, where it occurs in a similar connection.

Lev 24:13-16

Jehovah ordered the blasphemer to be taken out of the camp, and the witnesses to lay their hands upon his head, and the whole congregation to stone him; and published at the same time the general law, that whoever cursed his God should bear (i.e., atone for) his sin (cf. Exo 22:27), and whoever blasphemed the name of Jehovah should be stoned, the native as well as the foreigner. By laying (resting, cf. Lev 1:4) their hands upon the head of the blasphemer, the hearers or witnesses were to throw off from themselves the blasphemy which they had heard, and return it upon the head of the blasphemer, for him to expiate. The washing of hands in Deu 21:6 is analogous; but the reference made by Knobel to Deu 17:7, where the witnesses are commanded to turn their hand against an idolater who had been condemned to death, i.e., to stone him, is out of place.

Lev 24:17-18

The decision asked for from God concerning the crime of the blasphemer, who was the son of an Egyptian, and therefore not a member of the congregation of Jehovah, furnished the occasion for God to repeat those laws respecting murder or personal injury inflicted upon a man, which had hitherto been given for the Israelites alone (Exo 21:12.), and to proclaim their validity in the case of the foreigner also (Lev 24:17, Lev 24:21, Lev 24:22). To these there are appended the kindred commandments concerning the killing of cattle (Lev 24:18, Lev 24:21, Lev 24:22), which had not been given, it is true, expressis verbis, but were contained implicite in the rights of Israel (Exo 21:33.), and are also extended to foreigners. אדם נפשׁ הכּה, to smite the soul of a man, i.e., to put him to death; - the expression “soul of a beast,” in Lev 24:18, is to be understood in the same sense.

Lev 24:19-22

“Cause a blemish,” i.e., inflict a bodily injury. This is still further defined in the cases mentioned (breach, eye, tooth), in which punishment was to be inflicted according to the jus talionis (see at Exo 21:23.).

Lev 24:23

After these laws had been issued, the punishment was inflicted upon the blasphemer.

Laws Concerning the Lamps. (b. c. 1490.)

1 And the Lord spake unto Moses, saying, 2 Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually. 3 Without the vail of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the Lord continually: it shall be a statute for ever in your generations. 4 He shall order the lamps upon the pure candlestick before the Lord continually. 5 And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. 6 And thou shalt set them in two rows, six on a row, upon the pure table before the Lord . 7 And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the Lord . 8 Every sabbath he shall set it in order before the Lord continually, being taken from the children of Israel by an everlasting covenant. 9 And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the Lord made by fire by a perpetual statute.

Care is here taken, and orders are given, for the decent furnishing of the candlestick and table in God's house.

I. The lamps must always be kept burning. The law for this we had before, Exod. xxvii. 20, 21. It is here repeated, probably because it now began to be put in execution, when other things were settled. 1. The people were to provide oil (v. 2), and this, as every thing else that was to be used in God's service, must be of the best, pure olive-oil, beaten, probably it was double-strained. This was to cause the lamps to burn; all our English copies read it lamps, but in the original it is singular in v. 2—to cause the lamp to burn; but plural in v. 4—he shall order the lamps. The seven lamps made all one lamp, in allusion to which the blessed Spirit of grace is represented by seven lamps of fire before the throne (Rev. iv. 5), for there are diversities of gifts, but one Spirit, 1 Cor. xii. 4. Ministers are as burning and shining lights in Christ's church, but it is the duty of people to provide comfortably for them, as Israel for the lamps. Scandalous maintenance makes a scandalous ministry. 2. The priests were to tend the lamps; they must snuff them, clean the candlestick, and supply them with oil, morning and evening, v. 3, 4. Thus it is the work of the ministers of the gospel to hold forth that word of life, not to set up new lights, but, by expounding and preaching the word, to make the light of it more clear and extensive. This was the ordinary way of keeping the lamps burning; but, when the church was poor and in distress, we find its lamps fed constantly with oil from the good olives immediately, without the ministry of priest or people (Zech. iv. 2, 3); for, though God has tied us to means, he has not tied himself to them, but will take effectual care that his lamp never go out in the world for want of oil.

II. The table must always be kept spread. This was appointed before, Exod. xxv. 30. And here also, 1. The table was furnished with bread; not dainties nor varieties to gratify a luxurious palate, but twelve loaves or cakes of bread, v. 5, 6. Where there is plenty of bread there is no famine; and where bread is not there is no feast. There was a loaf for every tribe, for in our Father's house there is bread enough. They were all provided for by the divine bounty, and were all welcome to the divine grace. Even after the revolt of the ten tribes this number of loaves was continued (2 Chron. xiii. 11), for the sake of those few of each tribe that retained their affection to the temple and continued their attendance on it. 2. A handful of frankincense was put in a golden saucer, upon or by each row, v. 7. When the bread was removed, and given to the priests, this frankincense was burnt upon the golden altar (I suppose) over and above the daily incense: and this was for a memorial instead of the bread, an offering made by fire, as the handful of the meat-offering which was burnt upon the altar is called the memorial thereof, ch. ii. 2. Thus a little was accepted as a humble acknowledgment, and all the loaves were consigned to the priests. All God's spiritual Israel, typified by the twelve loaves, are made through Christ a sweet savour to him, and their prayers are said to come up before God for a memorial, Acts x. 4. The word is borrowed from the ceremonial law. 3. Every sabbath it was renewed. When the loaves had stood there a week, the priests had them to eat with other holy things that were to be eaten in the holy place (v. 9), and new ones were provided at the public charge, and put in the room of them, v. 8. The Jews say, "The hands of those priests that put on were mixed with theirs that took off, that the table might be never empty, but the bread might be before the Lord continually." God is never unprovided for the entertainment of those that visit him, as men often are, Luke xi. 5. Every one of those cakes contained two tenth-deals, that is, two omers of fine flour; just so much manna every Israelite gathered on the sixth day for the sabbath, Exod. xvi. 22. Hence some infer that this show-bread, which was set on the table on the sabbath, was intended as a memorial of the manna wherewith they were fed in the wilderness. Christ's ministers should provide new bread for his house every sabbath day, the production of their fresh studies in the scripture, that their proficiency may appear to all, 1 Tim. iv. 1, 5.

The Blasphemy of Shelomith's Son; The Punishment of Shelomith's Son. (b. c. 1490.)

10 And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp; 11 And the Israelitish woman's son blasphemed the name of the Lord , and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan:) 12 And they put him in ward, that the mind of the Lord might be showed them. 13 And the Lord spake unto Moses, saying, 14 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. 15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin. 16 And he that blasphemeth the name of the Lord , he shall surely be put to death, and all the congregation shall certainly stone him: 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. 17 And he that killeth any man shall surely be put to death. 18 And he that killeth a beast shall make it good; beast for beast. 19 And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him; 20 Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again. 21 And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death. 22 Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the Lord your God. 23 And Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the Lord commanded Moses.

Evil manners, we say, beget good laws. We have here an account of the evil manners of a certain nameless mongrel Israelite, and the good laws occasioned thereby.

I. The offender was the son of an Egyptian father and an Israelitish mother (v. 10); his mother was of the tribe of Dan, v. 11. Neither he nor his father is named, but his mother only, who was an Israelite. This notice is taken of his parentage either, 1. To intimate what occasioned the quarrel he was engaged in. The Jews say, "He offered to set up his tent among the Danites in the right of his mother, but was justly opposed by some or other of that tribe, and informed that his father being an Egyptian he had no part nor lot in the matter, but must look upon himself as a stranger." Or, 2. To show the common ill effect of such mixed marriages. When a daughter of Israel would marry an idolatrous malignant Egyptian, what could be the fruit of such a marriage but a blasphemer? For the children will be apt to take after the worse side, whichsoever it is, and will sooner learn of an Egyptian father to blaspheme than of an Israelitish mother to pray and praise.

II. The occasion of the offence was contention: He strove with a man of Israel. The mixed multitude of Egyptians that came up with Israel (Exod. xii. 38) were in many ways hurtful to them, and this was one, they were often the authors of strife. The way to preserve the peace of the church is to preserve the purity of it. In this strife he broke out into ill language. Note, When quarrels begin we know not what mischief they will make before they end, nor how treat a matter a little fire may kindle. When men's passion is up they are apt to forget both their reason and their religion, which is a good reason why we should not be apt either to give or to resent provocation, but leave off strife before it be meddled with, because the beginning of it is as the letting forth of water.

III. The offence itself was blasphemy and cursing, v. 11. It is supposed that his cause came to be heard before the judges, who determined that he had no right to the privileges of an Israelite, his father being an Egyptian, and that, being enraged at the sentence, 1. He blasphemed the name of the Lord. He blasphemed the name, that is, he blasphemed God, who is known by his name only, not by his nature, or any similitude. Not as if God were a mere name, but his is a name above every name. The translators add of the Lord, which is implied, but not expressed, in the original, for the greater reverence of the divine Majesty: it is a shame that it should be found on record that the very name of Jehovah should be blasphemed; tell it not in Gath. It is a fond conceit of the superstitious Jews that his blasphemy was in pronouncing the name of Jehovah, which they call ineffable: he that made himself known by that name never forbade the calling of him by that name. It is probable that finding himself aggrieved by the divine appointment, which separated between the Israelites and strangers, he impudently reproached both the law and the Law-maker, and set him at defiance. 2. He cursed either God himself (and then his cursing was the same with blaspheming) or the person with whom he strove. Imprecations of mischief are the hellish language of hasty passion, as well as of rooted malice. Or perhaps he cursed the judges that gave sentence against him; he flew in the face of the court, and ridiculed the processes of it; thus he added sin to sin.

IV. The caution with which he was proceeded against for this sin. The witnesses or inferior judges brought him and his case (which was somewhat extraordinary) unto Moses (v. 11), according to the order settled (Exod. xviii. 22), and Moses himself would not give judgment hastily, but committed the offender into custody, till he had consulted the oracle in this case. Note, Judges must deliberate; both those that give the verdict and those that give the sentence must consider diligently what they do, and do nothing rashly, for the judgment is God's (Deut. i. 17), and before him there will be a rehearing of the cause. They waited to know what was the mind of the Lord, whether he was to be put to death by the hand of the magistrate or to be left to the judgment of God: or, rather, they wanted to know whether he should be stoned, as those were to be that only cursed their parents (ch. xx. 9), or whether, the crime being so much greater, some sorer punishment should be inflicted on him. Note, Those that sit in judgment should sincerely desire, and by prayer and the use of all good means should endeavour to know the mind of the Lord, because they judge for him (2 Chron. xix. 6) and to him they are accountable.

V. Sentence passed upon this offender by the righteous Judge of heaven and earth himself: Let all the congregation stone him, v. 14. God could have cut him off by an immediate stroke from heaven, but he would put this honour upon the institution of magistracy to make use of it for the supporting and vindicating of his own glory in the world. Observe, 1. The place of execution appointed: Bring him forth without the camp. To signify their detestation of the crime, they must thus cast out the criminal as an abominable branch, and separate him from them as an unclean thing and unworthy a place in the camp of Israel. 2. The executioners: Let all the congregation do it, to show their zeal for the honour of God's name. Every man should have a stone to throw at him that blasphemes God, reckoning himself nearly concerned in the reproaches cast on God, Ps. lxix. 9. Thus also the greater terror would be cast upon the congregation; those that once helped to stone a blasphemer would ever after dread every thing that bordered upon blasphemy, that looked like it or looked towards it. 3. The solemnity of the execution; before the congregation stoned him, the witnesses were to lay their hands upon his head. The Jews say that this was used in the execution of no criminals but blasphemers; and that it was done with words to this purport, "Thy blood be upon thy own head, for thou thyself hast occasioned it. Let no blame be laid on the law, judges, juries, or witnesses; if thou scornest, thou alone shalt bear it."

VI. A standing law made upon this occasion for the stoning of blasphemers, v. 15, 16. Magistrates are the guardians of both tables, and ought to be as jealous for the honour of God against those that speak contemptuously of his being and government as for the public peace and safety against the disturbers of them. 1. A great stress is laid upon this law, as in no case to be dispensed with: He shall surely be put to death; they shall certainly stone him. Those that lightly esteemed God's honour might think it hard to make a man an offender for a word (words are but wind); but God would let them know that they must not make light of such words as these, which come from malice against God in the heart of him that speaks, and must occasion either great guilt or great grief to those that hear. 2. It is made to extend to the strangers that sojourned among them, as well as those that were born in the land. God never made any law to compel strangers to be circumcised and embrace the Jewish religion (proselytes made by force would be no honour to the God of Israel), but he made a law to restrain strangers from speaking evil of the God of Israel. 3. He that was put to death for blasphemy is said to bear his sin, in the punishment of it; no sacrifice being appointed, on the head of which the sin might be transferred, he himself was to bear it upon his own head, as a sacrifice to divine justice. So his own tongue fell upon him (Ps. lxiv. 8), and the tongue of a blasphemer will fall heavily.

VII. A repetition of some other laws annexed to this new law. 1. That murder should be punished with death (v. 17, and again v. 21), according to an ancient law in Noah's time (Gen. ix. 6), and the very law of nature, Gen. iv. 10. 2. That maimers should in like manner be punished by the law of retaliation, v. 19, 20. Not that men might in these cases be their own avengers, but they might appeal to the civil magistrate, who should award suffering to the injurious and satisfaction to the injured as should be thought fit in proportion to the hurt done. This law we had before, Exod. xxii. 4, 5. And it was more agreeable to that dispensation, in which were revealed the rigour of the law and what sin deserved, than to the dispensation we are under, in which are revealed the grace of the gospel and the remission of sins: and therefore our Saviour has set aside this law (Matt. v. 38, 39), not to restrain magistrates from executing public justice, but to restrain us all from returning personal injuries and to oblige us to forgive as we are and hope to be forgiven. 3. That hurt done wilfully to a neighbour's cattle should be punished by making good the damage, v. 18, 21. Thus the divine law took not only their lives, but their goods also under its protection. Those beasts which belonged to no particular person, but were, as our law speaks, ferae naturae—of a wild nature, it was lawful for them to kill; but not those which any man had a property in. Does God take care for oxen? Yes; for our sakes he does. 4. That strangers, as well as native Israelites, should be both entitled to the benefit of this law, so as not to suffer wrong, and liable to the penalty of this law in case they did wrong. And, it should seem, this is it that brings in these laws here, to show how equitable it was that strangers as well as Israelites should be punished for blasphemy, because strangers as well as Israelites were punishable for other crimes. And there may be this further reason for the recognition of these laws here, God would hereby show what provision he had made for man's safety, in punishing those that were injurious to him, which should be an argument with magistrates to be jealous for his honour, and to punish those that blasphemed his name. If God took care for their comfort, they ought to take care for his glory.

VIII. The execution of the blasphemer. Moses did, as it were, sign the warrant or it: He spoke unto the children of Israel to do it, and they did as the Lord commanded Moses, v. 23. This teaches that death is the wages of sin, and that blasphemy in particular is an iniquity to be punished by the judges. But, if those who thus profane the name of God escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgments. This blasphemer was the first that died by the law of Moses. Stephen, the first that died for the gospel, died by the abuse of this law; the martyr and the malefactor suffered the same death: but how vast the difference between them!

CHAP. XXIIII.

AND Iehovah spake unto Moses, saying. Command the sonnes of Israel; that they take unto thee, pure oile olive, beaten, for the Light: to cause the lampe to ascend up, continually. Without the veile of the Testimonie, in the Tent of the congregation; shall Aaron order it, from evening unto morning, before Iehovah, continually: it shall be a statute for ever, through-out your generations. Vpon the pure candlesticke, shall he order the lamps: before Iehovah, continually.

And thou shalt take fine-flowre, and bake it, twelve cakes: two tenth-deales, shall be in one cake. And thou shalt set them, in two rowes, sixe on a row: upon the pure table, before Iehovah. And thou shalt put upon each row, pure frankincense: that it may bee for the bread, for a memoriall, a Fire-offring unto Iehovah. In the sabbath day in the sabbath day, he shall set-in-order, before Iehovah, continually: from the sonnes of Israel, an everlasting covenant. And it shall be, for Aaron and for his sonnes; and they shall eat it, in the holy place: for it is holy of holies to him, of the Fire-offrings of Iehovah, by an everlasting statute.

And there went out, the sonne of an Israelitish woman; and he was, the sonne of an Egyptian man; amongst the sons of Israel: and the son of the Israelitesse, and a man an Israelite, strove-together in the campe. And the Israelitish womans son, blasphemed the Name, and cursed; and they brought him; unto Moses: and his mothers name, was Shelomith the daughter of Dibri, of the tribe of Din. And they put him in ward: that hee might declare unto them, by the mouth of Iehovah. And Iehovah spake unto Moses, [illegible: 2 words] saying. Bring-forth him that hath cursed, out of the campe; and let all that heard him, lay their hands upon his head: and let al the congregation stone him. And thou shalt speake, unto the sonnns of Israel, saying: Any man, when hee shall curse his God, then hee shall beare his sinne. And he that blasphemeth the Name of Iehovah; shall surely bee put to death; all the congregation, stoning shall stone him: as well the stranger, as the home-borne; when he blasphemeth the Name, shal be put to death.

And a man, when he shall smite, any soule of man: shall surely be put to death. And he that smiteth the soule of a beast, shall recompense it: soule for soule. And a man when he shall give a blemish upon his neighbour: as he hath done, so shall it bee done unto him. Breach for breach; eye, for eye; tooth, for tooth: as hee hath given a blemish, upon a man, so, shall i[illegible: 1 letter] be given upon him. And he that smiteth a beast, shall recompense it: and he that smiteth a man, shall be put-to-death. One judgement, shall yee have; as well the stranger as the home-borne, shal have it: for, I am Iehovah, your God. And Moses spake, to the sonnes of Israel: and they brought-forth him that had cursed, out of the campe, and stoned him, with stones: and the sons of Israel did, as Iehovah commanded Moses.

Annotations. THat they take] or, as the Greeke translateth, and let them take unto thee; that is, take and give (or bring) unto thee: see the like phrase in Gen. 15. 9. Exod. 25. 2. Num. 19. 2. As the former lawes in chap. 23. taught Israel the profession of their obedience to God, in the holy times sanctified for his worship: so these here, taught them the like, in respect of the holy things which concerned Gods service in his Sanctuarie. olive] or, of the olive-tree: the oile whereof, figured the graces of Gods spirit; and the beating of the oile, signified the labours and afflictions of Gods people in preaching the word of grace. This Law is here repeated from Exod. 27. 20. &c. where it was before given: see the annotations there. the Lampe] in Chaldee, the Lampes, meaning the seven lampes, as is explained in Num. 8. 2. which are interpreted, the seven Spirits of God, Rev. 4. 5. that is, the manifold graces of the Spirit: now there are diversities of gracious gifts, but one and the same Spirit, 1 Cor. 12. 5. 11. so the seven lampes are here as one Lamp. Likewise in Ex. 27. 20. and [illegible: 1 word] Sam. 3. 3. to ascend-up] that is, to burne, as the Greeke and Chaldee expound it: for the flame alwaies ascendeth. continually] this the Hebrewes expound, from night to night, as the continuall Burnt-offring, which was not but from day to day. Sol. [illegible: 1 letter]archi on Lev. 24. And in Targ. Ionathan it is explained, in the Sabbath day, and in the working day. This Law sheweth the ordinary duty of the Church, to provide oile for the Lampe. In times of distresse, the Prophet saw a vision of two olivetrees on each side of the candlesticke, emptying out of themselves golden oile, through two golden pipes. God teaching that the worke of grace, is not by humane power or might, but by his Spirit. Zach. 4. 2. 3. 6. 11. 12. Vers. 3. without the veile] meaning without the second veile (as it is called in Heb. 9. 3.) which parted betweene the most holy place, and the holy. of the testimony] which is before the testimony. Exod. 27. 21. meaning the Tables within the Arke; called the Testimonie, Exodus 25. 21. before which the veile did hang, Exodus 40. 21. Aaron] and his sonnes: Exod. 27. 21. figuring Christ who by his seven spirits, with the oile of his grace, causeth his word to shine in the sanctuarie of his Church, Rev. 4. 5. from evening unto morning] that is, putting in so much oile as may cause it to burne from evening to morning, all the night: the measure (they say) was halfe a Log, (about a quarter of a pinte,) of oile for every Lampe. Sol. Iarchi. See Exod. 27. 20. 21. And that the lampe went out in the morning, appeareth by 1 Sam. 3. 3. Vers. 4. the pure candlesticke] made all of pure gold; a figure of Gods Law. See Exod. 25. 31. Or, it may be called the pure candlesticke, because it was daily to bee purified and made cleane by the Priests. before Iehovah] there in the holy place were the lamps to be trimmed; and so might not be trimmed without, and afterward brought in; as Chazkuni here observeth. Vers. 5. fine-flowre] of wheat. The making of the shew bread is said to be thus; They brought foure and twentie Seahs [or Peckes, which are eight Ephahs, or Bushels,] of wheat for the Meat-offrings; out of which, being beaten and ground, they boulted foure and twenty tenth-deales (or Pottles) of fine-flowre: and made thereof twelve unlevened cakes. They were kneaded and moulded without the court, but baked within the courtyard, as other Meat offrings. And they had three formes (or moulds) of gold; one wherein they put the cake, when it was dough; and the second, wherein they baked it; and the third wherein they put it after it was taken out of the Oven. Every cake was square, ten hand-bredths long, and five broad; and seven fingers high. And the Table, was twelve hand bredths long, and fixe broad: they set the length of the cake, on the bredth of the table, so that the cake was two band-bredths over the one side, and two over the other, &c. Maimony in Tamidin (or Daily sacrifices) chap. 5. sect. 5.—9. See also the notes on Exod. 25. 29. bake it] not in the Sabbath day, nor on a feast day, but in the evening of the Sabbath they baked it, and set it in order on the morrow, Maim. ibidem, sect. 10. twelve cakes] answerable to the number of the twelve tribes of Israel, represented by these cakes, and in them all Gods elect, (called his Israel, Gal. 6. 16.) which are as unlevened cakes, 1 Cor. 5. 7. presented unto him in Christ, as upon a pure table in his Sanctuary; where his favourable face is alwaies upon them. These are called the Shew bread, whereof see Exod. 25. 30. Vers. 6. sixe] the Greeke addeth, sixe cake; and Targum lonathan, sixe on one row, and sixe on another row. These were not set one by another, (or to the table could not well containe them, but one upon another, as Maimony sheweth, ibidem, sect. 9. 2. and as is noted on Exod. 25. 29. pure table] which was of Shittim wood, but overlaid with pure gold, Exod. 25. 24. Vers. 7. shalt put] Heb. shalt give upon (or by) [illegible: 1 word] row, which the Greeke translateth, shalt put upon the one row: implying the other also. upon the row or, by the row, that is, by each of them. The Hebrew ghnal, signifieth upon, or by, as in Gen. 14. 6. and 16. 7. Exod. 14. 9. and in many other places. The Hebrewes also say this was by the bread, upon the Table: They set by the side of each row, [illegible: 1 word] sell wherein was an handfull of frankincense, and the [illegible: 1 word] sell was called Bezik (a Cup or Vial.) So there were [illegible: 1 word] handfuls of frankincense, in two cups: and the cups [illegible: 1 word] verges, that they might rest upon the table. Maimony in Tamidin, chap. 5. sect. 2. pure frankincense the Greeke version addeth, and salt. By the law in Levit. 2. 13. every meat-offring was to have salt, see the annotations there. So of this, the Hebrew canons say, the frankincense was to have salt, as the other offrings. Maimony in Tamidin, chap. 4. sect. 10. for the bread] or, to the bread, for a memor[illegible: 1 span]: that is, the incense shall bee burned on the altar, (and not the bread.) which shall bee a memoriall for the bread; as the handfull of the Meat-offring with the oile and incense thereof, is called the memoriall thereof, Lev. 2. 2. bringing to Gods remembrance, his covenant with his people. The Greeke translateth thus; and the cakes shall be for a remembrance, set before the Lord. a Fire offring] in Chaldee, an oblation: for these cups of incense were by the Priests burned on the Altar unto God; to teach, that the twelve tribes of Israel (represente[illegible: 1 letter] by these 12. cakes of Shew bread,) were by [illegible: 1 word] in Christ, a sweet edour unto him. Wherefore the Church is said to be persumed with myrrhe, and frankincense. Song 3. 6. And the prayers of the [illegible: 1 word], (likened to incense, Rev. 5. 8.) are as a memors[illegible: 1 span] a sweet smelling odour unto God: Acts 10. 4. Psalme 141. 2. Vers. 8. In the sabbath day in the sabbath day] that is, In every sabbath: the Greeke translateth, in the day of the sabbathes. he] that is, the Priest, meaning the Priests in their courses, as they ministred. The Levites assisted the Priests in the making and preparing of the Shew bread, 1 Chronicles 9. 32. and 23. 28. 29. But the Priests onely might come into the Sanctuarie, to set it on, and take it on the Table. And they when they were many, alwaies ministred by course, Luke 1. 5. 9. (saving at the feasts,) and they entred upon their service, on the Sabbath, 2 Chron. 23. 4. They did this service, thus; Foure Priests went in, two of them h[illegible: 1 span] their hands, the two rowes (of bread,) and two [illegible: 1 word] their hands, the two cups (of frankincense.) And before them, went in foure (Priests,) two to take off the two rowes (of bread,) and two to take off the two ccups (of incense) which were there upon the table. They [illegible: 1 word] caried in, stood on the north side, with their [illegible: 1 word] towards the south: and they that caried out (the bread) stand on the south side, with their faces to the north. These tooke away, (the old bread,) and the other set on (the new:) and the hands of the one, were amidst the handsds of the other; [that is, when the one tooke off, the other set on,] as it is written, BEFORE MEE CONTINVALLY, (Exod. 25. 30.) They went out, and set the bread which they brought out, upon another golden table which was in the Portch (of Solomons Temple,) and burned the cups (of frankincense,) and afterward divided the cakes. Maimony in Tamidin, chap. 5. sect. 4. 5. from the sonnes] understand, receiving it; or, it being taken from the sonnes of Israel: for many such imperfect speeches are to be found, which sometime the Holy Ghost supplieth; as in a void place, 1 King. 22. 10. where is to be understood, sitting in a void place, as 2 Chron. 18. 9. So, burden, 2 Chron. 2. 18. implieth men that bare burden, 1 King. 5. 15. and many the like. See the notes on Exod 4. 5. and 13. 8. Now this was received from the sonnes of Israel, in that it was bought with the money which the people gave, Nehem. 10. 32. 33. And it is the Hebrewes opinion, that with the halfe shekels, which all the people gave yeerely, for the service of the sanctuarie, Exod. 30. 13. 16. they provided the daily sacrifices and offrings for the congregation, salt for the sacrifices, wood, incense, the shew bread, the waved sheafe (or Omer, Levit. 23. 10. 11.) the two wave loaves, Levit. 23. 17. the red heiffer, Numb. 19. the scape goat, Levit. 16. and the like. Maim. treat. of Shekels, c. 4. s. 1. Vers. 9. for Aaron and for his sonnes,] that is, for the high Priest, and for the other Priests, such as did the service; that is, both the Priests that went out, and those that came in on the Sabbath, as before is noted on verse 8. And the Hebrew canons declare it thus; In the Sabbath when there are the daily sacrifices, and the additions, (Num. 28. 9. 10.) and the two cups of frankincense, (Levit. 24. 7.) to bee burned; in the morning, the men of that fathers house (1 Chron. 23. 6. 11. 24.) of the charge (or course) that went-out, they offred the daily sacrifice of the morning, and the two lambs of Burnt-offring which were the additions, &c. and the other course that came in on the Sabbath, offred the daily sacrifice of the evening; and both these and the other, had their part in the Shew bread. And they did not eat the bread, untill the two cups of frankincense were burned on the fire; and the frankincense was to have salt, as the other oblations. And after that they had offred the additions (of the Sabbath,) they burned the two cups of frankincense. And every Sabbath throughout the yeere, they parted the Shew bread thus; the course (of Priests) that came in, had sixe cakes; and they which went out, had sixe. They which came in, parted the bread among them, on the northside of the court,) because they were prepared to serve; and they that went out, parted on the south side. But when there was a feast day, of any of the three sol[illegible: 1 letter]mn feasts, on the Sabbath; likewise on the Sabbath that was in the midst of the feast, all the courses (of the Priests) had their parts equally in the Shew bread: &c. The high Priest, he alwayes tooke from every course, halfe the cakes, which were his due; as it is written, AND IT SHALL BE, FOR AARON AND FOR HIS SONNES: (Levit. 24. 9.) halfe for Aaron, and halfe for his sonnes. Maimony in Tamidin, chap. 4. sect. 9. 10. 11. 12. 14. in the holy place within the court of the Sanctuarie, but without, they might not eate it. The Hebrewes observe that there were Foure and twenty gifts given unto the Priests, all of them expressed in the Law; and concerning them all, was the covenant made with Aaron. And whosoever did eat of a gift, wherein holinesse was, they blessed (God) who sanctified them with the sanctitie of Aaron, and commanded them to eat so and so. Eight of those gifts, the Priests might not eat of, but in the Sanctuarie, within the wals of the Courtyard; and five gifts they might not eat but in Ierusalem, within the wals of the citie. The eight which might not be eaten but in the sanctuarie, were the flesh of the Sin-offring, were it fowle or beast; (Levit. 6. 26.) and the flesh of the Trespasse-offring, (Levit. 7. 6.) and the Peace-offrings of the congregation, (Levit. 23. 19. 20.) and the remainder of the Sheafe or Omer, (Levit. 23. 10. 11.) and the remnant of the Israelites Meat-offrings, (Levit. 2. 3. 10.) and the two loaves, (Levit. 23. 20.) and the Shew bread, (Levit. 24. 9.) and the Lepers leg of oile, (Levit. 14. 10. 12. 13.) These might not be eaten, but in the Sanctuarie. Maimony treat. of First fruits, chap. 1. sect. 1. 2. 3. 4. Of all those gifts, see the annotations on Numb. 18. Vers. 10. Israelitish] Heb. an Israelitesse, which the Chaldee expoundeth a daughter of Israel: her name was Shelomith, vers. 11. Vers. 11. blasphemed] the Greeke here translateth it, named; the Chaldee, expressed. The Hebrew Nakab, properly signifieth to pierce, or, strike through, Esa. 36. 6. Habbak. 3. 14. Whereupon it is figuratively used for cursing or blaspheming, Numb. 23. 13. 25. which is as a striking through with evill words. It is also used for expresse-naming of a thing, sometime in the good part, as Esa. 62. 2. and sometime in the evill, as the Greeke and Chaldee interpret it, in this place. the Name] understand, of Iehovah, as verse 16. which is here omitted, for the more reverence, and because such wickednesse as this; it is even a shame to speake, as Eph. 5. 12. 3. So elsewhere the scripture sometime omitteth the name of God, for reverence, as, the right hand of the power, Mark. 14. 62. for, the right hand of the power of God, Luk. 22. 69. and in common speech among the Iewes, they used to say, the Blessed; for, (the blessed) God: Mark. 14. 61. Math. 26. 63. And when the High Priest heard words, which he thought to be blasphemie, hee rent his clothes, Matth. 26. 65. according to a canon which they have, (recorded by Maimony in his treat. of Idolatrie, chap. 2. sect. 10.) thus; Whosoever heareth blasphemy of the Name, he is bound to rend (his clothes;) whether hee himselfe heareth it, or heareth from the mouth of him that heard it, he is bound to rend (his clothes.) But he that heareth it from the mouth of an heathen, is not bound to rend (his clothes:) and Elinkim & Shebna had not rent (their clothes,) but for that Rabshakeh was an Apostate from the faith; (Esa. 36. 22.) they brought] either the witnesses which heard him, or the inferiour Iudges, who not knowing how to punish this man, brought him to Moses, according to the order set, in Exod. 18. 22. 26. [illegible: 1 word] Shelmoith] in Greeke, Salomith, daughter of Dabrei: she being an Hebrewesse, had maried an Egyptian whiles she dwelt in Egypt; whose sonne now blasphemed God. Vers. 12. in ward] or, in prison. [illegible: 1 word] that he might declare] meaning, that Moses might declare, or, that it might be declared unto them. The Hebrew phrase to declare (or expound) may be expressed both these wayes, as is noted on Gen. 6. 19. 20. The Chaldee explaineth it thus, untill it was declared (or expressed) unto them, by the decree of the word of the Lord; to weet, what punishment the blasphemer should have: therefore the Greeke translateth, to judge him, by the commandement of the Lord. For as men judge not for man, but for the Lord, 2 Chron: 19. 6. so are they to judge, according to his judgements, Ezckiel 44. 24. which if they be not manifest, are to be inquired; the cause being brought unto God, Exod. 18. 19. So Moses did in other hard cases, Numb. 27. 1. [illegible: 1 letter]5. and 15. 34. Vers. 14. out of the campe] or, to (a place) without the campe: because the campe of Israel was holy, and all uncleane persons were to be put out of it, Num. 5. 2. 3. much more the flagitious. lay their hands] both to signifie the truth of their testimony, and that his blood should be on his owne head. Wee finde not this rite of imposing hands, commanded for any other malefactors; and the Hebrewes hold it to bee peculiar unto this sinne. All the witnesses and the Iudges every one lay their hands on the blasphemers head, and say unto him, Thy blood (be) upon thine head, for thou hast occasioned it unto thy selfe. And of all that are killed by the Synedrion, there is none upon whom they impose hands, save the blasphemer onely, (Levit. 24. 14.) Maimony treat. of Idolatrie, chap. 2. sect. 10. Vers. 15. Anyman] or Every man: Hebr. Man man: which Targum Ionathan expoundeth yong man or old man. Vpon this particular occasion, a generall law is here given, for punishing of blasphemers. beare his sinne] that is, the punishment due for his sinne. Vers. 16. blasphemeth] in Chaldee, expresseth, in Greeke, nameth: see vers. 11. [illegible: 1 word] name of Iehovah] Hereupon some of the Heb ewes gather, that the blasphemer is not to be stoned, unlesse he expresse that sacred name IEHOVAH, but the wiser of them justly mislike that restraint, though themselves doe overmuch restraine it. There be some that expound it, that he is not guiltie (of death) save for the name IHVH, that is, Iehovah:) but I say that for Adonai [illegible: 1 letter]lsa (that is, LORD) he is to be stoned; saith Maimony treat, of Idolatrie, chap. 2. sect. 7. And they are long since come unto this, that they hold the name of Iehovah unlawfull to be pronounced in [illegible: 1 span]ading of the scripture, or otherwise; except in the Sanctuarie when the Priest blessed the people according to the Law in Numb. 6. 23. 27. there (they say) he pronounced the name as it is written with IHVH, but out of the Sanctuarie they pronounced it Ad[illegible: 1 span]: for they mentioned not the name as it is written, but in the Sanctuarie onely. And after that Simeon the just, was dead, the Priests ceased from blessing by the name as it is written (IHVH, though it were in the Sanctuarie; to the end th[illegible: 1 span] man should learne it, which was not of good esteeme, [illegible: 1 word] meet (for to learne it.) And our first wife men, [illegible: 1 word] not learne it their disciples, or their children, [illegible: 1 word] were meet (or honest;) save once in seven [illegible: 1 word] Maimony treat of Prayer, chapter 14. section 10. By this it appeareth, that this custome was taken up of themselves, not commanded of God: the sanctifying of whose name, standeth not in letters and syllables; but in faith and obedience, Numb. 20. 12. and 15. 30. See the annotations on Exod. 6. 3. and Numb. 6. blasphemeth the name] see verse 11. the Greeke translateth, nameth the name [illegible: 1 word] the Lord: meaning with blasphemie and cursing, as did this Egyptians sonne. Vers. 17. shall smite] that is, as the Chaldee translateth, shall kill. See the notes on Gen. 14. 17. soule] that is, life: see Gen. 19. 17. and 37. 21. and for putting murtherers to death, see Exod. 21. 22. shall surely be put to death] or, shall bee put to dye the death; and Targum Ionathan explaineth it, [illegible: 1 word] be killed with the sword. Vers. 18. the soule of a beast] that is, the life of it: which the Greeke explaineth thus, hee that sm[illegible: 1 span] a beast and it dye. soule for soule] or, life for l[illegible: 1 span], that is, one living beast for another; as oxe for oxe, sheepe for sheepe, and the like. Vers. 19. so shall it be done] by the Magistrate, according to the rigour of justice: except he buy it off with money. For unlesse it were mu[illegible: 1 span], (which God forbade to bee bought off with any ransome, Numb. 35. 31.) the Hebrewes hold [illegible: 1 word] blemishes and hurts might be redeemed with money. Which seemeth also to be warrantable by the Law, in Exod. 21. 18. 19, And for that in some cases it could hardly be done, or not at all. For if a man had smitten his neighbour on the eye, and made him lose halfe or a fourth part of his sight, [illegible: 1 word] if a blinde man had smitten out another mans eye. how should the like bee done againe unto him? The Hebrew canons say; He that hurteth his neighbour, is bound to pay unto him five things; to weet, [illegible: 1 word] his dammage, and for the paine, and for his healing, [illegible: 1 word] for his resting (from his affaires,) and for the s[illegible: 1 span] and these five things must all bee recompenced with [illegible: 1 word] best of his goods. How for the dammage? If he [illegible: 1 word] cut off his neghbours hand, or his foot; they looke on him, as if he were a servant to bee sold in the ma[illegible: 1 letter]ket, him much he was worth, and how much he is worth [illegible: 1 word], and what is abated of his price, hee must pay; [illegible: 3 words], EYE FOR EYE; which wee have b[illegible: 1 span] [illegible: 1 span]got to be meant of paying for it with his goods. That what is said in the Law, (Levit. 24. 20.) As he hath given a blemish upon a man, so shall it be given upon him [illegible: 1 word] not meant that he should be hurt, as his neighbour [illegible: 1 word] hurt, &c. Maimony [illegible: 1 letter]om 4. in Chobel, chap. 1. sect. 1. 2. 3. See also the annotations on Exod. 21. V. 10. Breach for breach] Targum Ionathan saith, The price of ba[illegible: 1 letter]ach, for breach, the price of an eye for [illegible: 1 word] eye, &c. As there are severall sorts and degrees of hurts and blemishes, so were the penalties rated; which the Hebrewes lay downe thus; Her that cutteth off his neighbours hand or foot, or finger, [illegible: 1 word] smiteth out his eye, payeth the five things; for his dammage, for his paine, for his healing, for his resting, and for his shame. If he smite him on the hand, and it swelleth, & after it prove well againe, he payeth foure things, for his paine for his healing, for his resting (from his worke,) and for his shame. If he smite him on the head, and it swelleth; he payeth three things, for the paine, for the healing, and for the shame: If hee smite him on a place which is not seene, as on his backe, he payeth two things, for the paine, and for the healing. If the smite him with a cloth that is in his hand, or the like thing; he payeth one thing, for the shame onely. So hee that shaveth off the hayre of his neighbours head, payeth but for the shame onely; for it will grow againe: &c. Maim. in Chobel, c. 2. s. 2. 4. upon a man] The Hebrew Adam, signifieth, man and woman, Gen. 5. 2. all man-kinde, of what sort soever: and so this law extendeth to all, even the mean est. Hee that hurteth his owne Hebrew servant, is bound to pay all five things (before mentioned) save for his resting. He that hurteth his neighbours Canaanitish (or heathenish) servant; payeth to his master, all the five things. He that hurts his neighbours Hebrew servant, is bound to pay all five, &c. He that burieth another mans wife, payeth for her resting, and for her healing, to her husband; and for the paine, to her selfe: and for the shame, and for the dammage if it be to be seene, as if it be on her face, necke or hand; a third part is payd to her selfe, and two thirds to her husband: if the dammage bee on a secret place, a third part is payd to the husband, and two thirds to the wife. If an husband hurt his owne wife, he is bound to pay unto her out of hand, all the dammage, and all the shame, and the paine; and all is hers, her husband hath no fruit thereof. And if she will, she may give the price to another. And her husband is to heale her, as all sicke persons are wont to be healed. It is unlawfull for a man to hurt either himselfe, or his neighbour: and not he that hurteth-only, but whosoever smiteth a righteous man of Israel, either small or great, man or woman, by way of strife, bear [illegible: 2 letters]sgresseth against a prohibition for it is said (in [illegible: 2 words]. 3.) he shall not adde (or exceed) to smite him: if the law forbiddeth to adde in smiting of a sinner, much more (it forbiddeth) to smite a just man. Though he doe but lift up his hand against his neighbor, it is unlawfull: and whosoever lifteth up his hand against his neighbour though he [illegible: 1 span]ite him not, he is a wicked man. Maimony in Chobel, &c, chap. 4. sect. 10. &c. and chap. [illegible: 1 word]. 1. 2. Vers. 21. that smiteth]. the Chaldee translateth, that killeth a beast: but it extendeth further, even to the-hurting or mayming of his neighbours beast, and consequently any other of his goods, according to the Law, Exod. 22. 5. 6. So the Hebrewes expound this law, saying: Hee that doth d[illegible: 1 word]age to his neighbours goods, is bound to recompence the whole dammage, whether hee doe it of ignorance, or against his will, i[illegible: 1 letter] is as if he did it presumptuously: as if he fall from the top of an house, or stumble [illegible: 2 words], and falleth on a vessell and breaketh it, he [illegible: 1 word] [illegible: 1 span]d, to pay the whole dammage; as it is written, AND HEE THAT SMITETH A BEAST [illegible: 1 span]LL RECOMPENCE (or PAY FOR) IT; the [illegible: 1 word] [illegible: 1 span]e putteth no difference, whether hee doe it [illegible: 1 word] [illegible: 1 span]y or presumptuously. And whether he kill his neighbours beast, or break his vessels, or rent his clothes, or cut downe his plants; there is one law for all. But this is to be understood, if it be within the power (or liberties) of him that suffreth the dammage: for if it be within the liberties of him that doth the dammage, he is not bound to recompence, unlesse he doe the dammage presumptuously: but if he doe it of ignorance, or being forced; he is discharged. Likewise if they be both of them within their liberties, or both of them out of their liberties; and the one d[illegible: 1 letter]th dammage against his will, to his neighbours goods, he is discharged. Hee that th[illegible: 1 span]steth his neighbours beast into the water; or it is fallen in, and hee will not suffer it to come up out of the water; till it dye there; he is bound to recompence it and so in all like cases. Who-soever is the cause of doing dammage to his neighbours goods, hee is bound to recompence the whole dammage, with the best of his substance, as others that doe dammages. Although he doth not this dammage himselfe at last; forasmuch as he was the cause thereof at first he is bound to pay. Maimony in Chobel, &c. ch. 6. sect. 1. 2. 3. 12. and ch. 7 sect. 7. smiteth a man] that is, killeth him, as vers. 17. so the Chaldee translateth it killeth; and the Greeke addeth, hee that smiteth a man, and he dye, shal be put to death. Vers. 22. One judgement] that is, one manner of law and punishment. shall ye have] or, shall be to you as well the stranger] or as the stranger (the proselyte,) so shall the homeborne be. Vers. 23. and stoned him] the Greeke addeth, and all the congregation stoned him as vers. 14. Of the manner of stoning, which they used afterward in Israel, it is recorded in Thalmud Bab. in Sanhedrin. ch. 6. and by Maimony in Sanhedrin. chap. 15. that when they came within foure cubits of the place of execution, they st[illegible: 1 span]t him that was to be stoned, out of his clothes, and covered his naked-shame before him; and a woman was not stoned naked, but in one linnen garment. The place of stoning was high, w[illegible: 1 span]er he and the witnesses went up, and his hands were tyed, and one of the witnesses stroke him behinde on the loynes; if he dyed not with that blow, there was a great stone so much as two men could beare, which the witnesses cast up[illegible: 1 letter] his [illegible: 1 span]art; & if with that he dyed not al Israel threw stones upon him, as it is written The hand of the witnesses shall be first upon him, to put him to death; and afterward, the hand of all the people. De[illegible: 1 span] 17. 7.