| Back to Home Page | Back to Book Index
|
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》