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Leviticus
Chapter Twenty-four
Leviticus 24
Chapter Contents
Oil for the lamps, The shew-bread. (1-9) The law of
blasphemy, blasphemer is stoned. (10-23)
Commentary on Leviticus 24:1-9
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.
Commentary on Leviticus 24:10-23
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.
── Matthew Henry《Concise Commentary on Leviticus》
Leviticus 24
Verse 2
[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.
To cause the lamps to burn — Heb. the lamp: yet Leviticus 24:4, it is the lamps: The seven lamps
made all one lamp. In allusion to which, the Blessed Spirit is represented, Revelation 4:5, by seven lamps of fire before
the throne. For there are diversities of gifts, but one spirit.
Verse 3
[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.
Aaron —
Either by himself, or by his sons, Exodus 25:37.
Verse 4
[4] He
shall order the lamps upon the pure candlestick before the LORD continually.
The pure candlestick — So called, partly because it was made of pure gold, partly because it
was to be always kept clean.
Verse 5
[5] And
thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals
shall be in one cake.
Thou — By
the priests or Levites, whose work it was to prepare them, 1 Chronicles 9:32.
Twelve cakes —
Representing the twelve tribes.
Verse 6
[6] And thou shalt set them in two rows, six on a row, upon the pure table
before the LORD.
Two rows —
Not one above another, but one beside another, as the frankincense put upon
each, Leviticus 24:7, shews.
Verse 7
[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.
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.
Verse 8
[8]
Every sabbath he shall set it in order before the LORD continually, being taken
from the children of Israel by an everlasting covenant.
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.
Verse 9
[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.
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.
Verse 10
[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;
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, Exodus 12:32. It is probable, this was done when
the Israelites were near Sinai.
Verse 11
[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:)
The name of the Lord — The words of the Lord, or of Jehovah, are supplied out of Leviticus 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 Leviticus 24:15,16.
And they brought him — Either the people who heard him, or the inferior magistrate, to whom he
was first brought.
Verse 12
[12] And
they put him in ward, that the mind of the LORD might be shewed them.
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.
Verse 14
[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.
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.
Verse 15
[15] And
thou shalt speak unto the children of Israel, saying, Whosoever curseth his God
shall bear his sin.
Whosoever curseth his God — Speaketh of him reproachfully.
Shall bear his sin —
That is, the punishment of it; shall not go unpunished.
Verse 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.
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, Leviticus 24:15, so both the sin and the
punishment are particularly expressed, Leviticus 24:16.
All the congregation — To shew their zeal for God, and to beget in them the greater dread and
abhorrence of blasphemy.
Verse 17
[17] And
he that killeth any man shall surely be put to death.
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.
Verse 22
[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.
One law —
That is, in matters of common right, but not as to church privileges.
Verse 23
[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.
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.
── John Wesley《Explanatory Notes on
Leviticus》
24 Chapter 24
Verses 2-9
Pure oil-olive beaten for the light.
Directions for furnishing of the sanctuary
Care is here taken, and orders 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 (Exodus 27:20-21). It is here repeated,
probably because now it began to be put in execution when other things were
settled.
1. The people were to provide oil (Leviticus 24:2); and this, as everything
else that was to be used in God’s service, must be of the best, pure oil-olive
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 (Leviticus 24:2), “To cause the ‘lamp’ to
burn”; but plural (Leviticus 24:4), “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 (Revelation 4:5); for there are
diversities of gifts, but one Spirit (1 Corinthians 12:4). 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, supply them with oil morning and evening (Leviticus 24:3-4). 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.
II. The table must
always be kept spread. This was appointed before (Exodus 25:30). And here also:
1. The table was furnished with bread; not dainties or varieties to gratify a luxurious
palate, but twelve loaves or cakes of bread (Leviticus 24:5-6). 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.
2. A handful of frankincense was put in a golden saucer upon or by each row (Leviticus 24:7). 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 (Leviticus 2:2). Thus a little was
accepted as an 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 10:4). 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 (Leviticus 24:9); and new ones were
provided at the public charge, and put in the room of them (Leviticus 24:8). 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 11:5). (Matthew Henry, D.
D.)
The sanctuary and its furniture
To conceive of the shape and appearance of the Tabernacle, you
must measure out in your imagination a level ground-plot, about one hundred and
fifty feet long, and about seventy-five feet broad; that is, an oblong square
enclosed with linen canvas fastened on stakes, and cords about ten feet in
height. Everything relating to the Tabernacle was inside of this enclosed area,
which was called the court of the Tabernacle. The Tabernacle proper was a
smaller enclosure at the far end of this court, equally distant from the two
sides of it. It was formed of boards, overlaid with gold, fifteen feet high,
set up alongside of each other in sockets of silver, and held together above by
golden bars passing through golden rings fastened to the boards on the outside.
The roof of this inner enclosure was formed of heavy curtains of several
thicknesses thrown over these rows of upright boards from side to side. This
was the Tabernacle proper, which was divided again into two apartments by heavy
curtains dropped from the roof. The inmost of these covered chambers was the
Holy of Holies; and the other, which was the ante-chamber to it, was the
sanctuary, otherwise called the Holy Place. You thus observe three departments
in this sacred structure: first, the enclosed uncovered space outside of the
Tabernacle proper; then the sanctuary, or first room of the covered part; and
third, that peculiarly sacred room in the deepest interior, called the Holy of
Holies. Nor could any one come to the most Holy Place except by passing in
through the court and through the sanctuary. In all this I see a symbolic
history of redemption, and of the sinner’s progress from his state of
condemnation and guilt to forgiveness and peace in Christ, and to his final
glory in the presence of his Lord. The first apartment was the outside court.
It was here that the Jews came to offer their sacrifices. They accordingly
appeared there as sinners. The outside court, therefore, represents man in his
native condition. It is our place or moral locale so long as we are only beginning to
believe on Christ and to cleanse ourselves from our filthy ways. The third and
most interior apartment represents the heavenly, post-resurrection, or
glorified estate of man. There was the visible presence of the Lord. It was the
hidden and guarded place into which vulgar eyes could not look, or unholy ones
at all enter. But between the outside court and this inmost chamber of the
Tabernacle was the sanctuary, or that department with which the text is
directly concerned, and of which I propose more particularly to treat. Its
position shows that it refers to a condition of things this side of the
heavenly estate, and yet in advance of those rudimental experiences by which we
come to be Christians. It was a picture of the Christian Church estate, that
is, of the immunities and relations in which we stand as the accepted followers
and servants of Jesus while yet we remain in this world. With this idea, then,
let us take our station in the holy sanctuary, and simply look around us upon
the objects to which the text directs attention. The chapter before us speaks
of lamps. These were the burners upon the famous seven-armed candlestick of
gold, which God directed Moses to make for the holy Tabernacle. The central and
all-supporting shaft represented Christ, or rather “the right hand” of Christ,
on which everything Christian depends. As the seven candlesticks and their
lamps were sustained by that massive golden stem, so Christ sustains every
member, branch, institution, and minister of His universal Church. It is He
alone “that is able to keep us from falling.” You will observe that the number
of lamps and branches of this peculiar fabric was seven--the complete
number--indicating that the whole Church was thereby represented. All rested
upon the one central shaft; indicating that there is no true Church, and no
branch of the true Church, which does not repose in Christ as its great and
only foundation and dependence. The whole fabric was of one piece. The parts
were all solidly joined together as one continuous mass of solid gold. And so
the Holy Catholic Church is one. All the branches are compactly joined together
in one central support and stay, which is Christ Jesus. And yet in that unity
there was multiplicity and diversity. There were seven branches, and these
seven were not all exactly alike. Some were shorter and lighter, and some were
longer and heavier; some looked towards the east and some towards the west;
some seemed to diverge very far from the central shaft, others rose immediately
by its sides. There was multiplicity and diversity, and yet perfect, unbroken,
graceful unity. Beautiful picture of the Church of Jesus! It is not confined to
one nation, one dispensation, one denomination, but takes in all who are really
united to Christ, and built upon Him, as their only dependence, no matter how
diverse or remote from each other they may be in other respects. The object of
these candlesticks and lamps was to furnish light to the sanctuary. The place
had no windows, no other modes of illumination. The light which characterises
Christendom as such is not from nature--not from human reason and
philosophy--but from Christ and that pure Spirit which flowed and shone through
Him and His inspired ministers. Without Christ, and the light which comes from
the golden candlesticks of His glory, and the pure olive-oil of His Spirit,
mankind are in darkness on all sacred things. “But he that doeth truth cometh
to the light,” and thus is made a son of light, whose path shall ever shine
more and more unto the perfect day. But the chapter before us speaks of bread
as well as lamps and light. Twelve loaves, baked of fine flour, arranged in
piles on a table of gold, ever stood in the holy sanctuary. These loaves were
to be renewed every Sabbath, and were to be eaten by the priests in the Holy
Place. This golden table, the same as the supporting shaft of the golden
candlesticks, represented Christ, and these unleavened loaves upon it, that
pure bread from heaven which He giveth for the sustenance of them that are His.
“Man liveth not by bread alone.” There are wants and cravings in our nature
which cannot be satisfied with the produce of the fields. There is in us a
spiritual man, which must be fed and nourished with spiritual food, or it
languishes and dies. We need higher supplies than this world can furnish, and
which can be found only in the holy sanctuary. Jesus furnishes those supplies.
It has been touchingly remarked that “every sigh of Jesus was a crumb of
imperishable bread to us.” The breaking of His body on the Cross has furnished
the sublimest feast of time. There “they that hunger and thirst after
righteousness” are for ever filled. There wisdom hath furnished her table,
saying, “Come, eat of my bread, and drink of the wine which I have mingled.”
Here love hath poured out all her lavish fulness for the famishing children of
men. There were to be twelve loaves ever on the golden table--a loaf for every
name upon the jewelled breastplate of the priest. And they were ample loaves.
One omer of manna was enough to serve a man for a day; but each of these loaves
contained two omers. The bounties provided for our souls in Christ Jesus are
superabundant--far more than enough for all that will ever come to partake.
Neither did these loaves ever wax old or become stale. Every Sabbath they were
carefully renewed, and thus kept always fresh and sweet. The bread which Jesus
gives never moulds, never spoils, and never loses its relish on the tongues of
His priests. Having thus looked at the beautiful provisions for light and
sustenance which characterised tile holy sanctuary, there is yet a thought or
two respecting its relation to the Holy of Holies, to which I will direct your
attention. I have said that the Holy of Holies was meant to represent heaven,
or that invisible and glorious state into which Christ has entered as our
Priest and Forerunner, and into which all His saints shall enter in time to
come. Now, the way
into this most Holy Place was through the sanctuary. There was no other way of
entering it. May not this be meant to signify that the way to heaven is through
the Church? If there is any way of salvation outside of this holy Catholic
Church I cannot find it revealed in the Scriptures, and fearful is the risk of
him who ventures to trust in it. But connected with this is another and more
sunny thought. If the sanctuary is the way to heaven, those who are in that way
are very near heaven. Every true member of the Church has but a veil between
him and the glorious presence of God and angels. (J. A. Seiss, D. D.)
Symbols and their meaning
Among the very first symbols appointed in this chapter, is the
pure beaten oil for the lamps that were “to burn continually without the veil
of the testimony in the Tabernacle of the congregation.” Now we find that John
in the Apocalypse
uses the very imagery that is here to set forth the completeness, the unity, and yet the
variety of the Christian Church. The seven candlesticks, or the seven branches
of the one candlestick, are seven churches; all the seven knit together in one golden
stem; and through that stem rushing into each tube, and supplying each lamp with the most precious
and perfumed oil, beaten oil rising from the stem and enabling it thus to burn.
Now we have in that image the most complete exhibition of the variety of the
Christian Church. It is not one stem, there are seven stems. There is not one
visible Church, but many visible congregations, all of them, greater or less,
constituting together the one universal or Catholic Church. It was never meant
that there should be but one visible economy, but many differing economies;
having their unity not in the uniformity of A to B, and B to C, but in the
unity of all with the central stem to which they are all knit. So is it now in
the Christian Church. The discipline of the Church is temporary, but the
doctrines of the Church are eternal. In ecclesiastical polity it has varied,
and it will vary; in essential attachment to the Saviour, trust in His
sacrifice, love of vital and essential truth, it has been one in every age. The
oil that supplied it was oil that rose from the stem, penetrated the branches,
and thus fed the flame. I need not remind you how that very image is constantly
used to denote the Holy Spirit of God. Then the object of this candlestick was
to give light in the Tabernacle. So the object of a Church is to give light;
and if it fail to give light it is worthless. The best candlestick would not be
that which gave least light, but most; and no exquisite beauty of its chasing,
no amount of gold in its composition, would be any compensation for its failing
to do that which is its end and its mission, to give light to them that are in
the household. The very end and object of a Christian is to be a light; and
that is the best Church that casts the light upon the truths of the Bible, the
problems of the soul, the hopes of the Christian, the way that leads to glory.
After the representation of the candlestick we have the bread for a memorial before the Lord. This
bread consisted of twelve loaves upon a table of gold, and had two meanings;
probably one was to bring the produce of the fields of the earth under the roof
of the sanctuary of God, that it might be seen that the same God who saves the
soul and feeds it with living bread also supplies the wants of the body, and
makes the corn to grow upon the earth to bring forth abundance for man and for
beast. Or, secondly, it may have been designed to show that there was a higher want than the
want of the bread that perisheth; that there is in man’s soul a need, a hunger
for the bread that endureth unto life eternal; which the viands of nature never
could furnish, which God must send as He sent the manna--directly and
immediately from heaven. And lastly, it was used to be food for Aaron and the
priests; everything being consecrated in that sanctuary, and associated in some
way with God and the hopes of heaven and of eternity. (J. Cumming, D. D.)
The priest setting the lamps in order daily represents Christ
causing His people daily to receive and give forth light and life
In the midst of a dark world believers are set up as lights (see Philippians 2:15; Matthew 5:16). They should be as the
Baptist, “burning and shining lights.” They should be representatives of Christ
Himself, who “shone as the light
in darkness.” And they must shine--
1. Not by natural gifts, but by grace. There must be the beaten oil,
pressed out of Israel’s olive-trees; not merely talent or natural fervour and
benevolence.
2. Clearly. There were golden snuffers for these lamps, and the use
of them was committed to the priest who went in to set things in order.
Believers must have their gifts and graces stirred up, so that there be no
dulness, indecision, languor.
3. Constantly. Every day in succession shine as before; never hide
the light. If there be a place where it is not duty to speak, yet there is no
place where it is not duty to think and feel for God.
4. Calmly; for the light of these lamps did not sputter as it burned.
The oil was pure. Believers must have the lamb-like spirit of Jesus, putting
away all admixture of human temper; not reproving with the heat of human
passion, not harshly upbraiding the obstinate sinner, not impatient or hasty or
fierce even when enormous wickedness and deceit appear. A calm light generally
shines full.
5. In the face of the world. Cast your light fair on the world’s
sins, that they may see them. Point out their ungodliness, their lawlessness,
their unbelief. Bear your testimony where the truth is denied in your presence.
Never be afraid of dazzling the world with too much light, but plainly show
them that they are wholly sinful, wholly ruined, wholly helpless; and speak of
a present, immediate, free, full pardon in the Saviour.
6. So as to show the golden table and the golden altar. The lights of
the candlestick did so. Was not this pointing the eye to Christ, who died and
who is risen? The bread on the table is Christ, who gave His life for us; the
golden altar and its incense is Jesus exalted and accepted. Here is full
salvation.
7. As if you alone were responsible for the enlightening of the dark
world. The candlestick was the only light; so is the Church. And let every
member feel responsibility. Perhaps if you shine not, some soul shall be left
for ever in darkness. If one lighthouse on the sea-shore were obscured, how
many ships might be lost in consequence, especially if formerly that lighthouse
used to direct to the haven! Oh, then, how many may perish if you backslide and
shine not as before! This is our time for shining. When Jesus comes His light
will dim ours; we shall shine with Him, but our privilege of bringing others
shall be ended. When the sun rises the vessel needs no more the help of the
beacon-light. (A. A. Bonar.)
Christ an enlightening presence
Here is the experience of a little blind boy, which shows
what a blessed light the presence of Jesus gives. This boy had had an attack of
scarlet fever, which left him perfectly blind. One day his minister called to
see him. In talking about this affliction, he said, “Well, my dear boy, this is
hard for you, isn’t it?” He did not answer for a moment; then he said, “I don’t
know that I ought to say ‘ hard’; God knows best”; but his lips quivered, and a
little tear stole down his cheek. “ Yes, my child; you have a kind Saviour, who
loves you, and feels for you, even more than your mother does.” “I know it,
sir,” said the little boy, “ and it comforts me.” “I wish Jesus was here to
cure Frank,” said his little sister. “Well,” said I, “He will open the eyes of
little Frank’s soul to see what a dear, loving Saviour He is. He will show him
that a blind heart is worse than blind eyes; and He will help him to see and
enjoy heavenly things in all their beauty, and this will make him a thousand
times happier than many children who have the use of their bodily eyes.”
“Still, I can’t help wishing he could see,” said Lizzie. “I dare say; but I
hope you don’t try to make Frank discontented?” “Frank isn’t discontented,”
said Lizzie, earnestly;” he loves God. And love makes its own sunshine, doesn’t
it, Frank?” “I don’t feel cross about it now,” said the poor blind boy, meekly.
“I pray, and think about the sweet hymns I learned in Sabbath School, and I
sing, and sing, and then I think that Jesus is with me, and it feels light,
and--and--I forget that I’m blind at all,” and a sweet light played over his
pale features as he spoke. That was the light which the presence of Jesus
gives. The Tabernacle taught us that His presence with His people was intended
to be an enlightening presence. (Richard Newton, D. D.)
Christ a comforting presence
Another thing that the Tabernacle taught, in reference to
Christ’s presence with His people, was that it will be a comforting presence.
There was the table of shewbread. This was a table covered over with gold, and
on which twelve fresh loaves of bread were placed every Sabbath day. It was
intended to teach the Jews what God teaches us in that sweet promise which says,
“Bread shall be given him; his waters shall be sure “ (Isaiah 33:16). This table of shewbread
pointed to Jesus. He is “the living bread that came down from heaven; if any
man eat of this bread he shall live for ever” (John 6:51). And we know how bread
strengthens, or comforts, men’s hearts. And then the golden altar of incense
taught the same thing. As the priest burnt the incense on this altar, the
perfume rose in clouds of fragrant smoke that filled the Tabernacle. This
fragrance was most pleasing and refreshing. And the meaning of it was, that
when we love and serve Jesus, the prayers that we offer to God, and the work
that we do for Him, are just as pleasant to Him as the fragrance of this
incense is to us. How much comfort there is in this thought! And then all the
things in the Tabernacle-.the brazen altar of burnt-offering, the laver, the
candlestick, the table of shewbread, and the golden altar of incense--were
intended to lead the thoughts of those who worshipped there to what was on the
other side of the veil that hung down in the Holy Place. There, beyond that
veil, was the most Holy Place. In it was the ark, with the glory of God shining
brightly upon it. That place represented heaven. And so, when we see the
Tabernacle showing us how
Jesus was to be with His people, to pardon them, and to purify them, and to
enlighten them, and strengthen them, we see it teaching us how all that Jesus
does for His people now is to make them ready for heaven. And if this is so, we
may well say that the presence of Jesus with His people is a comforting
presence. We have just had an illustration of one point of our subject from a
little blind boy. We have another illustration here from an old blind woman.
She lived in North Wales, and was known all through that part of the country as
“Blind Mary.” Wales is a grand old country. Mountains, and rocks, and lakes,
and waterfalls in every variety of form are found there. Mary’s cottage was in
one of the wildest parts of this country. Great rocks lay scattered around on
every side. Ferns and wild flowers peeped out from under them. There was no
more charming view in all that country than was to be seen in front of Mary’s
cottage. One beautiful summer evening she was sitting there, with her large
Bible on her knee. She was spelling out its meaning as her fingers went slowly
over the raised letters. Just then a traveller who had been climbing the
mountain came near. With the usual quickness of the blind Mary heard his
footsteps, and asked him to take a seat. As he did so she pointed out to him
the most interesting views in the landscape before them. He looked at her with
surprise, and said, “They told me that blind Mary lived up here; but I can
hardly believe that you are blind. You seem to see the mountains and lakes as
well as I do.” “I used to look at them with so much pleasure when I could see,
that I know all about them, although I have been blind for years.” “Doesn’t it
make you unhappy, Mary, to think that you can never look at them again?” The
blind woman’s eyes filled with tears, as she answered, “Don’t ask me that, sir.
At first I felt almost angry with God for afflicting me so; but now I can bless
His holy name. I see something better, sir, than rocks and mountains. I see
Jesus, my Saviour, and the thought that He loves me makes me happy. Forgive an
old woman’s boldness, sir. You tell me you have good eyesight, and that you can
see yonder lakes, and the blue mountains beyond; but, oh I sir, did you ever
see that wonderful sight, Jesus Christ laying down His life for you?” The
traveller looked at blind Mary with great interest, and said, “Mary, I am
afraid I have not thought about these things as I ought; but I promise you that
I will do so; I shall never forget my evening’s climb up these mountains, and
what you have said to me.” “God bless you, sir I But what should I, a poor old
blind woman, do without my Saviour? I’m never alone, for He is with me. I’m not
afraid to die, either, because He has washed away my sins in His blood; and
when I leave these mountains and lakes I shall go, I know, to a better country.
‘Mine eyes shall see the King in His beauty; they shall behold the land that is
very far off.’ And I believe I shall meet you there, because I shall ask my
Saviour to open your eyes, that you may see yourself first as a sinner, and
then see Jesus as your Redeemer.” Certainly the presence of Jesus was a
comforting presence to poor blind Mary. (Richard Newton, D. D.)
Take fine flour, and bake
twelve cakes thereof.
The shewbread as typical of Christ
Twelve loaves were always on the golden table, answering to the
number of the twelve tribes; and Christ is all-sufficient; His salvation can
suffice for every case; Christ for every man--refused, indeed, and rejected by
numbers, but sufficient for all. They were fresh, as week by week they were
placed there; and Christ is ever the same gracious Saviour, and His salvation
ever fresh and ever satisfying. He is able to save to the uttermost all who
come unto God by Him. He is “the continual Bread.” At all times His words
apply--“I am the Bread of Life,” &c. The shewbread also was eaten by the
priests in the sanctuary on the Sabbath. And here we may discern a blessed type
of privilege and communion; for we remember that all true believers in the Lord
Jesus Christ, all who have been born again of the Spirit, and are led and
taught by the Spirit, answer to these privileged priests. All true believers
are addressed as a holy priesthood, whose office it is to offer up spiritual
sacrifices acceptable to God by Jesus Christ, as a royal priesthood, a peculiar
people, that they should show forth the praises of Him who hath called them out
of darkness into His marvellous light. The arrangement of the Tabernacle may
remind us that such have come to this communion with God by blood. They have
passed, in the Tabernacle court, the brazen altar of burnt-offering, that which
told of atonement through the propitiatory sacrifice of Jesus, the Lamb of God.
Through this sacrifice they have found pardon and acceptance. They have been
cleansed in the laver, having received the washing of regeneration and renewing
of the Holy Ghost; and thus they reach the Holy Place, where they may have
sweet communion and fellowship with God through His dear Son, may feed upon
Christ the living Bread, may rejoice in the light of Christ, and in the
prevailing efficacy of His intercession. (J. H. Holford, M. A.)
The table for the bread of faces
1. Here remark,
2. Let us inquire into the typical meaning of the table, its
furniture, and its contents. In general it exhibits Messiah as the Bread of
God, that comes down from heaven and sustains the life of the Church (John 6:35-39). But particularly,
Christ the true Presence Bread
Christ Jesus is the True Presence Bread. On Him the eye of Jehovah
ever looks with infinite complacency. He is the “Bread of God.” “All that God
is, finds sweet refreshment in Him.” We, too, by faith, see Him, and in Him are
seen. His place is ours. We are made to sit together with Him in heavenly
places. Where He is there, representatively, are we. His perfect obedience,
too, is ours. What He is, that are we. Christ, too, is our Staff of Life. He
who is the Bread of God is our Bread also. The Bread of our life. By faith we
eat His flesh, and drink His blood. He is the true, the proper nourishment of
our souls. We live only as we feed upon Him. It was not lawful for any of the
priests to eat of the shewbread of the Tabernacle (Matthew 12:4). Under the new covenant the
priesthood includes every believer. All, who by faith are born unto the Israel
of God, may eat of the True Shewbread. God has spread a table in the wilderness
of which all His people are called to be partakers. He Himself invites them to
feast upon its rich provison. He says, “Eat, O My friends, yea, drink
abundantly.” (F. H. White)
.
The table and shewbread typical of Christ and His Church
.--
I. The mystery or
the gospel of the table, upon which this bread was set every Sabbath, and there
continued all the week, until a fresh set of loaves were placed in their room.
This table was a type of our Lord Jesus Christ, and of communion with Him, in
the administration of the Word and ordinances. It was typical of the person of
Christ, in both His natures: for there are two natures in Him, human and
Divine. The human nature of Christ may be signified by the wood of which this
table was made, and His Divine nature by the gold it was overlaid with. And
this shewbread table was not only typical of Christ, as to the matter of it;
being made of such excellent, incorruptible wood, and that overlaid with pure
gold; but also with respect to the decorations of it. It had a crown of gold
upon it, which may be expressive of that honour and glory which is due to
Christ, and is given unto Him as the King of kings and Lord of lords. The
border of gold, with the crown upon it, about this table of shewbread, is also
significant of what may be observed in Christ. For as this phrase, when applied
to the Church of Christ, where it is said, “We will make thee borders of gold,
with studs of silver” (Song of Solomon 3:11), may denote the
graces of the Spirit of God bestowed upon His people, which is as ornamental to
them as borders of gold and studs of silver; so this, being applied to Christ,
may denote that fulness of grace that there is in Him. He is full of grace and
truth. He hath received the Spirit, and the gifts and graces thereof without
measure. Thus this table was typical of the person of Christ. It may also be
considered as typical of communion with Him. A table among men is an emblem of
communion and fellowship. Here men sit, eat, drink, and converse together: and
this shewbread table is an emblem of the saints’ communion with Christ, in the
present state more especially. There is the table of the Lord, to which His
people are now admitted, where He sits down with them, and they with Him, to
have fellowship with Him in the ministration of the Word and ordinances, cf
which He is the sum and substance. Before I dismiss this head, give me leave to
observe unto you that there were rings upon the shewbread table, and staves to
be put in there rings, which were for the removing and carrying it from place
to place, and which was done by the Levites, when it was necessary; as while
they were in the wilderness, and before the Tabernacle had a fixed place for
it. For wherever the Tabernacle was carried, the ark and the table were also.
II. I proceed in
the second place to give you some account of the gospel, and the mystery of the
shewbread set upon his table. This may be considered as typical of the Church
of God, who are called bread. “We being many, are one bread, and one body” (1 Corinthians 10:17). They are all
one bread; and they may be fitly signified by the shewbread, by these twelve
cakes of unleavened bread, set continually upon the table every Sabbath-day. As
they were made of fine flour, and into unleavened cakes, so they may denote those
that are upright in heart and conversation. Israelites, indeed, who have the
truth of grace in them; who are such as keep the feast, not with the leaven of
malice and wickedness, but with the unleavened bread of sincerity and truth.
The twelve cakes had reference to the twelve tribes of Israel; so these may
signify the whole of the spiritual Israel of God, whether consisting of Jews or
Gentiles; even that general assembly and Church of the first-born, whose names
are written in heaven. In the original text it is “the bread of faces”; because
this bread was always before the face or faces of God, before all the Three
Divine Persons in the Trinity; before God the Father, Son, and Spirit; before
Jehovah, before the Divine Shechinah, which dwelt between the cherubim, over
the mercy-seat of the ark, a symbol of the Divine presence. It was continually
before the Lord, as our
text expresses it; and this may denote the people of God’s constant and
continual presentation of themselves before the Lord in acts of public and
religious worship. But it may still have a higher sense than this; it may have
respect unto these persons, being always under the eye and care of God. Not
only are the eyes of His providence upon them which run to and fro throughout
the whole earth, to show Himself strong in the behalf of those whose hearts are
upright towards Him, to see that no hurt comes to them, that they stand in need
of nothing, and to protect, preserve, and defend them; but His eyes of love,
grace and mercy are always upon them. He never withdraws His eyes from them.
Again, this shewbread, and the twelve loaves thereof, were placed upon the
table, where they stood firm and safe. This may denote the standing and
security of the saints and people of God upon our Lord Jesus Christ, that sure
foundation God has laid in Sion: that foundation of the apostles and prophets.
Here they have a sure and safe standing, as on a rock--the Rock of
Ages--against which the powers of hell and earth can never prevail. And as
about this shewbread table there was a border of gold, to keep everything put
upon it from falling off, this may still further point out unto us the safety
of the people of God, who are set upon the shewbread table, our Lord Jesus
Christ. And then you may further observe, this shewbread was placed upon the
table every Sabbath-day; there was a constant succession; the table was never
empty. This may denote the constancy of true believers, that have the interest
of Christ at heart, in assembling continually before the Lord. Not forsaking
the assembling of themselves together, but, like the primitive Christians,
continuing steadfastly in the apostles’ doctrine, and in fellowship, and in
breaking of bread, and in prayers. Or, rather, it may denote the constant
succession of the children and people of God in the world. This shewbread, set
upon the table, may also be emblematical of Christ Himself; and that as He is
the spiritual food of His people. And there being twelve of these loaves upon
the table, may denote the fulness and sufficiency of Christ. Here is bread
enough and to spare. And as this bread was continual bread, was always upon the
table, so it may denote the permanency of Christ. He is always the same--the
same yesterday, to-day, and for ever. And as this was set upon the table by the
priests, and only by them, and none ate of this bread but the priests only,
Aaron and his sons (who may be significant of the ministers of the Word, or of
Christians in common under the gospel dispensation); if we understand it of the
ministers of the Word, it points out that they set before the people the
shewbread, even the wholesome and salutary words of our Lord Jesus Christ, and
feed the people with knowledge and understanding. But if we understand it (as I
rather do) as expressive of the people of God in common, who under the gospel
dispensation are all made kings and priests to God, it denotes that these, and
these only, eat of this spiritual food. None but they do it; none but they can
do it. (John Gill, D. D.)
Verses 10-16
Blasphemed the name of the Lord.
Blaspheming against God’s holy name
“Swearing is a sin that hath more malignancy in it against God, by
how much the less is the temptation to it,” says Burroughs; and adds, “I verily
believe that if God had never made the Third Commandment, there could never
have been so many oaths in the world; but it springs from a mere malignancy of
spirit in man against God because He has forbidden, for no profit can arise
from the practice.” Yet, while “no profit” comes to the blasphemer, great ill
and grief are thereby caused to others.
I. The historic
interest of this incident. This act of blasphemy, and the judgment which it
called forth on the sinner--
1. Brought out clearly that the name of the Lord was Israel’s most
solemn trust.
2. Introduced the significant custom of avoiding the very use of the
name of the Lord. Certainly this may admonish us against an undue freeness in
the use of the august name either in pious speech or effusive prayer.
II. The heinous
quality of the crime.
1. The crime defined. Blasphemy is calumny and insult against the
holy God, uttered with the intention to defame Him. It not only expresses the
hatred of Him in the speaker’s own heart, but aims at awakening in his hearer’s
mind an equal loathing of Jehovah and all His claims. It is held up in
Scripture as an assault upon the dignity and sanctity of God’s name (Psalms 74:18; Isaiah 52:5; Romans 2:24).
2. The root of the sin. This must be traced to the vileness of the
human heart, and its natural enmity to God (cf. Matthew 15:19)
. It should be noticed also as being the outgrowth of folly and pride (see 2 Kings 19:22; Psalms 74:18). Of all sins, blasphemy is
an indication of a mind mad with impiety.
3. Its great offensiveness to God and man. How hateful to God is
evident from the penalties inflicted (see 5:16 and cf. Isaiah 65:7; Ezekiel 20:27-32; Ezekiel 35:11-12; Matthew 12:31-32), how hurtful to man is
manifest from Psalms 44:15-16; Psalms 74:10; Psalms 74:18; Psalms 74:22. They who revere “this
glorious and fearful name, The Lord thy God” (Deuteronomy 28:58) are distressed at its
profanation. Louis IX. of France branded swearers’ lips with a hot iron for
this offence, and when some complained that the punishment was too severe, he
replied, “I could wish that by searing my own lips I could banish all profanity
from my realm.”
III. Facts explanatory
of such blasphemous speech. The sin of profanity points to--
1. An ungoverned tongue.
2. Passionate contention and strife.
3. An unsanctified heart. (W. H. Jellie.)
Slaying the blasphemer
I. The evil
resulting from connection with the ungodly, “whose father was an
Egyptian”--said by the Rabbins to be the man whom Moses killed.
II. The danger
arising from indulgence in passionate anger: “strove”; the blasphemy was
uttered in a quarrelsome passion.
III. The blasphemy
which, in this case, resulted from such indulgence. “Cursed” the holy name of
Jehovah; which, the Israelites claimed, belonged to none but Israelites.
IV. The punishment
which all like sin merits. (W. Wayland, B. A.)
Stoning the blasphemer
I. His person. He
is said to be the son of an Egyptian by an Israelitish woman. His father was
one of that mixed multitude which came out of Egypt with Israel (Exodus 12:38), whom this woman married as
many other women then married Egyptian men, to decline their rage and fury. For
at that time the law prohibiting marriages with the heathen was not given them,
and some charitably say he was a seeming proselyte; it is more probable that as
his mother taught him to speak his father taught this his son to blaspheme.
II. The occasion.
He was of a quarrelsome, boisterous, and passionate temper, which demonstrates
the danger of mixed marriages. For children, like the conclusion of a
syllogism, follow the worst part.
III. His heinous
action. He both blasphemed and cursed. In the heat and height of contention,
what will not graceless persons both say and do? If this man was drunk, it was
with frenzy, which made him belch forth blasphemies and horrid execrations out
of his black mouth, and blacker gipsy heart.
1. He blasphemed (“Nakab,” Hebrew signifies “perforate,” to bore
through). Thus blasphemers do pierce and strike through the sacred and
tremendous name of God. Such diabolical wretches would both “bore” His name
and” gore “ His person if they could.
2. He cursed (“Kalal,” Hebrew signifies “leviter de aliquo loqui,”to
vilify and scoff at). Thus he set at naught the God of Israel, against whom, it
seems, his quarrel was (saith Jerome)more than against that Israelite he
quarrelled with. Thus he (like those three unnatural sons, that tried their
archery which could shoot nearest their father’s heart) shot his arrows at God
and cursed himself. Cursing men are cursed men; such dogs come not into heaven
by barking (1 Corinthians 6:9, &c.; Revelation 22:15).
IV. The
circumstances of his suffering. As--
1. He was apprehended as a grand malefactor, even against God Himself;
impeaching the Divine honour by blasphemy and cursing out of a deep intestine
malignity.
2. This capital offender is carried away to Moses, the chief
magistrate, who soon committed him to custody, and probably confined him with
chains and fetters; for it is improbable there could properly be any strong
prisons in the wilderness, where they lived only in tents. Though Moses might
have put him to death by virtue of that law against cursing father, &c. (Exodus 21:17), but the crime being very
heinous against God Himself, as he used to do in other arduous cases, so in
this he consults with God for a condign punishment.
3. God, the judge of all the earth, denounces his doom, “He shall be
stoned”: a punishment answerable to his stony heart. Let those that teach their
tongues to lie, swear, curse, and blaspheme by a daily custom, consider this
severe sentence of God, and what danger hangeth over their heads every day.
4. The people stone him,
for--
1. It was a common quarrel to vindicate the contempt cast upon their
common Benefactor, from whom they had their being and well-being.
2. That by executing this severity, they might be cautioned from
committing the like abominable crime. Thus the reason is rendered, “That all
Israel may fear” (Deuteronomy 13:11). And--
3. This was a means to pacify God, by putting away that evil (both
person and thing) from among them; whereas His anger would have been incensed
against them, had they permitted the blasphemer to pass unpunished. And whereas
God had not as yet made a particular law against blasphemy; now upon this
particular occasion a general law is here superadded for punishing blasphemers
in all succeeding ages (Leviticus 24:15-16).
And God ordained also, that the witnesses who heard him blaspheme
should lay their hands upon his head when he was to be stoned.
1. To confirm their testimony and the truth of it, that they did not,
by slander, take away his innocency, nor, by murder, his life.
2. That his blood might be upon his own head, and that they were not
guilty of his sin. If so--
3. It was a kind of imprecation, that they might suffer the same
severity (so Deuteronomy 17:7; Deuteronomy 17:12; Deuteronomy 19:20, &c., shows).
4. This sacrifice of justice expiates wrath from the survivors. (C.
Ness.)
“The name”
It is striking to notice that in the Hebrew text it is only
said that he blasphemed “The name”; what that was being left unwritten. On this
omission the later Jews grounded their prohibition of the use of the word
Jehovah, under almost any circumstances. “Those who utter the name of God
according to its sound,” says the Talmud, “have no position in the world to
come.” The priests might use it in the Temple services, but even they were not
to let it cross their lips elsewhere. In the Hebrew Bible the vowels of the
word Adonai, “Lord,” are placed below it, and in the Greek it is always
suppressed, the word Kurios, “Lord,” being used in its place; a practice
followed by the English version. Traces of this aversion to utter the Divine
name occur early in the Old Testament, as where it is withheld from Jacob at Peniel, and from
Mauoah. This dread of using the special name of the Deity characterised antiquity from the
earliest ages, through the belief that it expressed the awful mysteries of the
Divine essence, and was too holy to be breathed. Thus the “name of God is in
the angel,” who was to lead Israel through the wilderness (Exodus 23:21), and the Temple was to be
built for “the name” (2 Samuel 7:13), but in neither case
is it given. Such reverence, just in itself, early led, however, to many
superstitions. The knowledge of the secret name of any god or angel was thought to convey, to
him who knew it, the control of their supernatural powers. He who discovered
the hidden name of the god Ea, of the Accadians, became invested with
attributes higher than those of the gods. The name, in fact, was regarded as a
personification of its owner, with which was indissolubly connected the
possession of his essential characteristics. Thus the Romans used the word
“numen” for a divinity, by a mere play on the word “nomen,” “a name.” Among the
Egyptians there was a god whose name it was unlawful to utter; and it was
forbidden to name or to speak of the supreme guardian divinity of Rome. Even to
mention a god’s name in taking an oath was deemed irreverent. In the book of Henock a
secret magic power is ascribed to the Divine name, and “it upholds all things
which are.” Men learned it through the craft of the evil angel, Kesbeel, who in
heaven, before he was cast out, gained it by craft from Michael, its original
guardian. Nor did the ancient world, alone, regard a name as thus potent. The Scandinavians
firmly believed that if that of a fighting warrior were spoken out loud, his
strength would immediately depart from him, for his name was his very essence.
At this day, moreover, the true name of the Emperor of China is kept a profound
secret, never to be uttered--perhaps to impress his subjects with his
unapproachable elevation above common mortals. (C. Geikie, D. D.)
The sin of profanity
There is not a sin in all the catalogue that is so often
peremptorily and suddenly punished in this world as the sin of profanity. There
is not a city or a village but can give an illustration of a man struck down at
the moment of inprecation. At New Brunswick, U.S., just before I went there as
a student, this occurrence took place in front of the college. On the
rail-track a man had uttered a horrible oath. He saw not that the rail-train
was coming. The locomotive struck him and instantly dashed his life out. The
peculiarity of the circumstance was that the physicians examining his body
found hardly a bruise, except that his tongue was cut out! There was no mystery
about it. He cursed God and died. In Scotland a club assembled every week for
purposes of wickedness, and there was a competition as to which could use the
most profane oath, and the man who succeeded was to be president of the club.
The competition went on. A man uttered an oath which confounded all his
comrades, and he was made president of the club. His tongue began to swell, and
it protruded from the mouth, and he could not draw it in, and he died, and the
physicians said, “This is the strangest thing we ever saw: we never saw any
account in the books like unto it: we cannot understand it.” I understand it.
He cursed God and died. At Catskill, N.Y., a group of men stood in a
blacksmith’s shop during a violent thunderstorm. There came a crash of thunder
and some of the men trembled. One man said, “Why, I don’t see what you are
afraid of. I am not afraid to go out in front of the shop and defy the
Almighty. I am not afraid of the lightning.” And he laid a wager on the
subject, and he went out and shook his fist at the heavens, crying, “Strike, if
you dare!” and instantly he fell under a bolt. What destroyed him? Any mystery
about it? Oh, no; he cursed God and died. Oh, my brother, God will not allow
this sin to go unpunished. There are styles of writing with manifold sheets, so that a man writing on
one leaf writes clear through ten, fifteen, or twenty sheets; and so every
profanity we utter goes right down through the leaves of the book of God’s remembrance.
(T. De Witt Talmage.)
──《The Biblical Illustrator》