mh_parser/vol_split/3 - Leviticus/Chapter 24.xml

<div2 id="Lev.xxv" n="xxv" next="Lev.xxvi" prev="Lev.xxiv" progress="61.38%" title="Chapter XXIV">
<h2 id="Lev.xxv-p0.1">L E V I T I C U S</h2>
<h3 id="Lev.xxv-p0.2">CHAP. XXIV.</h3>
<p class="intro" id="Lev.xxv-p1">In this chapter we have, I. A repetition of the
laws concerning the lamps and the show-bread, <scripRef id="Lev.xxv-p1.1" osisRef="Bible:Lev.24.1-Lev.24.9" parsed="|Lev|24|1|24|9" passage="Le 24:1-9">ver. 1-9</scripRef>. II. A violation of the law against
blasphemy, with the imprisonment, trial, condemnation, and
execution, of the blasphemer, <scripRef id="Lev.xxv-p1.2" osisRef="Bible:Lev.24.10-Lev.24.14" parsed="|Lev|24|10|24|14" passage="Le 24:10-14">ver.
10-14</scripRef>, with <scripRef id="Lev.xxv-p1.3" osisRef="Bible:Lev.24.23" parsed="|Lev|24|23|0|0" passage="Le 24:23">ver.
23</scripRef>. III. The law against blasphemy reinforced (<scripRef id="Lev.xxv-p1.4" osisRef="Bible:Lev.24.15-Lev.24.16" parsed="|Lev|24|15|24|16" passage="Le 24:15,16">ver. 15, 16</scripRef>), with sundry other
laws, <scripRef id="Lev.xxv-p1.5" osisRef="Bible:Lev.24.17-Lev.24.23" parsed="|Lev|24|17|24|23" passage="Le 24:17-23">ver. 17</scripRef>,
&amp;c.</p>
<scripCom id="Lev.xxv-p1.6" osisRef="Bible:Lev.24" parsed="|Lev|24|0|0|0" passage="Le 24" type="Commentary"/>
<scripCom id="Lev.xxv-p1.7" osisRef="Bible:Lev.24.1-Lev.24.9" parsed="|Lev|24|1|24|9" passage="Le 24:1-9" type="Commentary"/><div class="Commentary" id="Bible:Lev.24.1-Lev.24.9">
<h4 id="Lev.xxv-p1.8">Laws Concerning the Lamps. (<span class="smallcaps" id="Lev.xxv-p1.9">b. c.</span> 1490.)</h4>
<p class="passage" id="Lev.xxv-p2">1 And the <span class="smallcaps" id="Lev.xxv-p2.1">Lord</span>
spake unto Moses, saying,   2 Command the children of Israel,
that they bring unto thee pure oil olive beaten for the light, to
cause the lamps to burn continually.   3 Without the vail of
the testimony, in the tabernacle of the congregation, shall Aaron
order it from the evening unto the morning before the <span class="smallcaps" id="Lev.xxv-p2.2">Lord</span> continually: <i>it shall be</i> a statute
for ever in your generations.   4 He shall order the lamps
upon the pure candlestick before the <span class="smallcaps" id="Lev.xxv-p2.3">Lord</span> continually.   5 And thou shalt take
fine flour, and bake twelve cakes thereof: two tenth deals shall be
in one cake.   6 And thou shalt set them in two rows, six on a
row, upon the pure table before the <span class="smallcaps" id="Lev.xxv-p2.4">Lord</span>.   7 And thou shalt put pure
frankincense upon <i>each</i> row, that it may be on the bread for
a memorial, <i>even</i> an offering made by fire unto the <span class="smallcaps" id="Lev.xxv-p2.5">Lord</span>.   8 Every sabbath he shall set
it in order before the <span class="smallcaps" id="Lev.xxv-p2.6">Lord</span>
continually, <i>being taken</i> from the children of Israel by an
everlasting covenant.   9 And it shall be Aaron's and his
sons'; and they shall eat it in the holy place: for it <i>is</i>
most holy unto him of the offerings of the <span class="smallcaps" id="Lev.xxv-p2.7">Lord</span> made by fire by a perpetual statute.</p>
<p class="indent" id="Lev.xxv-p3">Care is here taken, and orders are given,
for the decent furnishing of the candlestick and table in God's
house.</p>
<p class="indent" id="Lev.xxv-p4">I. The lamps must always be kept burning.
The law for this we had before, <scripRef id="Lev.xxv-p4.1" osisRef="Bible:Exod.27.20-Exod.27.21" parsed="|Exod|27|20|27|21" passage="Ex 27:20,21">Exod. xxvii. 20, 21</scripRef>. It is here repeated,
probably because it now began to be put in execution, when other
things were settled. 1. The people were to provide oil (<scripRef id="Lev.xxv-p4.2" osisRef="Bible:Lev.24.2" parsed="|Lev|24|2|0|0" passage="Le 24:2"><i>v.</i> 2</scripRef>), and this, as every thing
else that was to be used in God's service, must be of the best,
<i>pure olive-oil, beaten,</i> probably it was double-strained.
This was to <i>cause the lamps to burn;</i> all our English copies
read it <i>lamps,</i> but in the original it is singular in
<scripRef id="Lev.xxv-p4.3" osisRef="Bible:Lev.24.2" parsed="|Lev|24|2|0|0" passage="Le 24:2"><i>v.</i> 2</scripRef>—to <i>cause the
lamp to burn;</i> but plural in <scripRef id="Lev.xxv-p4.4" osisRef="Bible:Lev.24.4" parsed="|Lev|24|4|0|0" passage="Le 24:4"><i>v.</i> 4</scripRef>—<i>he shall order the lamps.</i>
The seven lamps made all one lamp, in allusion to which the blessed
Spirit of grace is represented by <i>seven lamps of fire before the
throne</i> (<scripRef id="Lev.xxv-p4.5" osisRef="Bible:Rev.4.5" parsed="|Rev|4|5|0|0" passage="Re 4:5">Rev. iv. 5</scripRef>), for
there are <i>diversities of gifts, but one Spirit,</i> <scripRef id="Lev.xxv-p4.6" osisRef="Bible:1Cor.12.4" parsed="|1Cor|12|4|0|0" passage="1Co 12:4">1 Cor. xii. 4</scripRef>. Ministers are as
burning and shining lights in Christ's church, but it is the duty
of people to provide comfortably for them, as Israel for the lamps.
Scandalous maintenance makes a scandalous ministry. 2. The priests
were to tend the lamps; they must snuff them, clean the
candlestick, and supply them with oil, morning and evening,
<scripRef id="Lev.xxv-p4.7" osisRef="Bible:Lev.24.3-Lev.24.4" parsed="|Lev|24|3|24|4" passage="Le 24:3,4"><i>v.</i> 3, 4</scripRef>. Thus it is
the work of the ministers of the gospel to <i>hold forth that word
of life,</i> not to set up new lights, but, by expounding and
preaching the word, to make the light of it more clear and
extensive. This was the ordinary way of keeping the lamps burning;
but, when the church was poor and in distress, we find its lamps
fed constantly with <i>oil from the good olives</i> immediately,
without the ministry of priest or people (<scripRef id="Lev.xxv-p4.8" osisRef="Bible:Zech.4.2-Zech.4.3" parsed="|Zech|4|2|4|3" passage="Zec 4:2,3">Zech. iv. 2, 3</scripRef>); for, though God has tied us
to means, he has not tied himself to them, but will take effectual
care that his lamp never go out in the world for want of oil.</p>
<p class="indent" id="Lev.xxv-p5">II. The table must always be kept spread.
This was appointed before, <scripRef id="Lev.xxv-p5.1" osisRef="Bible:Exod.25.30" parsed="|Exod|25|30|0|0" passage="Ex 25:30">Exod. xxv.
30</scripRef>. And here also, 1. The table was furnished with
bread; not dainties nor varieties to gratify a luxurious palate,
but twelve loaves or cakes of bread, <scripRef id="Lev.xxv-p5.2" osisRef="Bible:Lev.24.5-Lev.24.6" parsed="|Lev|24|5|24|6" passage="Le 24:5,6"><i>v.</i> 5, 6</scripRef>. 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 <i>in our Father's house
there is bread enough.</i> They were all provided for by the divine
bounty, and were all welcome to the divine grace. Even after the
revolt of the ten tribes this number of loaves was continued
(<scripRef id="Lev.xxv-p5.3" osisRef="Bible:2Chr.13.11" parsed="|2Chr|13|11|0|0" passage="2Ch 13:11">2 Chron. xiii. 11</scripRef>), for
the sake of those few of each tribe that retained their affection
to the temple and continued their attendance on it. 2. A handful of
frankincense was put in a golden saucer, upon or by each row,
<scripRef id="Lev.xxv-p5.4" osisRef="Bible:Lev.24.7" parsed="|Lev|24|7|0|0" passage="Le 24:7"><i>v.</i> 7</scripRef>. 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 <i>memorial thereof,</i> <scripRef id="Lev.xxv-p5.5" osisRef="Bible:Lev.2.2" parsed="|Lev|2|2|0|0" passage="Le 2:2"><i>ch.</i> ii. 2</scripRef>. Thus a little was accepted as
a humble acknowledgment, and all the loaves were consigned to the
priests. All God's spiritual Israel, typified by the twelve loaves,
are made through Christ a sweet savour to him, and their prayers
are said to come up before God <i>for a memorial,</i> <scripRef id="Lev.xxv-p5.6" osisRef="Bible:Acts.10.4" parsed="|Acts|10|4|0|0" passage="Ac 10:4">Acts x. 4</scripRef>. 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
(<scripRef id="Lev.xxv-p5.7" osisRef="Bible:Lev.24.9" parsed="|Lev|24|9|0|0" passage="Le 24:9"><i>v.</i> 9</scripRef>), and new ones
were provided at the public charge, and put in the room of them,
<scripRef id="Lev.xxv-p5.8" osisRef="Bible:Lev.24.8" parsed="|Lev|24|8|0|0" passage="Le 24:8"><i>v.</i> 8</scripRef>. 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 <i>before the Lord continually.</i>" God is never unprovided for
the entertainment of those that visit him, as men often are,
<scripRef id="Lev.xxv-p5.9" osisRef="Bible:Luke.11.5" parsed="|Luke|11|5|0|0" passage="Lu 11:5">Luke xi. 5</scripRef>. Every one of
those cakes contained two tenth-deals, that is, two omers of fine
flour; just so much manna every Israelite gathered on the sixth day
for the sabbath, <scripRef id="Lev.xxv-p5.10" osisRef="Bible:Exod.16.22" parsed="|Exod|16|22|0|0" passage="Ex 16:22">Exod. xvi.
22</scripRef>. Hence some infer that this show-bread, which was set
on the table on the sabbath, was intended as a memorial of the
manna wherewith they were fed in the wilderness. Christ's ministers
should provide new bread for his house every sabbath day, the
production of their fresh studies in the scripture, that <i>their
proficiency may appear to all,</i> <scripRef id="Lev.xxv-p5.11" osisRef="Bible:1Tim.4.1 Bible:1Tim.4.5" parsed="|1Tim|4|1|0|0;|1Tim|4|5|0|0" passage="1Ti 4:1,5">1
Tim. iv. 1, 5</scripRef>.</p>
</div><scripCom id="Lev.xxv-p5.12" osisRef="Bible:Lev.24" parsed="|Lev|24|0|0|0" passage="Le 24" type="Commentary"/>
<scripCom id="Lev.xxv-p5.13" osisRef="Bible:Lev.24.10-Lev.24.23" parsed="|Lev|24|10|24|23" passage="Le 24:10-23" type="Commentary"/><div class="Commentary" id="Bible:Lev.24.10-Lev.24.23">
<h4 id="Lev.xxv-p5.14">The Blasphemy of Shelomith's Son; The
Punishment of Shelomith's Son. (<span class="smallcaps" id="Lev.xxv-p5.15">b. c.</span> 1490.)</h4>
<p class="passage" id="Lev.xxv-p6">10 And the son of an Israelitish woman, whose
father <i>was</i> an Egyptian, went out among the children of
Israel: and this son of the Israelitish <i>woman</i> and a man of
Israel strove together in the camp;   11 And the Israelitish
woman's son blasphemed the name <i>of the <span class="smallcaps" id="Lev.xxv-p6.1">Lord</span>,</i> and cursed. And they brought him unto
Moses: (and his mother's name <i>was</i> Shelomith, the daughter of
Dibri, of the tribe of Dan:)   12 And they put him in ward,
that the mind of the <span class="smallcaps" id="Lev.xxv-p6.2">Lord</span> might be
showed them.   13 And the <span class="smallcaps" id="Lev.xxv-p6.3">Lord</span>
spake unto Moses, saying,   14 Bring forth him that hath
cursed without the camp; and let all that heard <i>him</i> lay
their hands upon his head, and let all the congregation stone him.
  15 And thou shalt speak unto the children of Israel, saying,
Whosoever curseth his God shall bear his sin.   16 And he that
blasphemeth the name of the <span class="smallcaps" id="Lev.xxv-p6.4">Lord</span>, he
shall surely be put to death, <i>and</i> all the congregation shall
certainly stone him: as well the stranger, as he that is born in
the land, when he blasphemeth the name <i>of the <span class="smallcaps" id="Lev.xxv-p6.5">Lord</span>,</i> shall be put to death.   17 And
he that killeth any man shall surely be put to death.   18 And
he that killeth a beast shall make it good; beast for beast.  
19 And if a man cause a blemish in his neighbour; as he hath done,
so shall it be done to him;   20 Breach for breach, eye for
eye, tooth for tooth: as he hath caused a blemish in a man, so
shall it be done to him <i>again.</i>   21 And he that killeth
a beast, he shall restore it: and he that killeth a man, he shall
be put to death.   22 Ye shall have one manner of law, as well
for the stranger, as for one of your own country: for I <i>am</i>
the <span class="smallcaps" id="Lev.xxv-p6.6">Lord</span> your God.   23 And
Moses spake to the children of Israel, that they should bring forth
him that had cursed out of the camp, and stone him with stones. And
the children of Israel did as the <span class="smallcaps" id="Lev.xxv-p6.7">Lord</span> commanded Moses.</p>
<p class="indent" id="Lev.xxv-p7">Evil manners, we say, beget good laws. We
have here an account of the evil manners of a certain nameless
mongrel Israelite, and the good laws occasioned thereby.</p>
<p class="indent" id="Lev.xxv-p8">I. The offender was the son of an Egyptian
father and an Israelitish mother (<scripRef id="Lev.xxv-p8.1" osisRef="Bible:Lev.24.10" parsed="|Lev|24|10|0|0" passage="Le 24:10"><i>v.</i> 10</scripRef>); his mother was of the tribe of
Dan, <scripRef id="Lev.xxv-p8.2" osisRef="Bible:Lev.24.11" parsed="|Lev|24|11|0|0" passage="Le 24:11"><i>v.</i> 11</scripRef>. Neither
he nor his father is named, but his mother only, who was an
Israelite. This notice is taken of his parentage either, 1. To
intimate what occasioned the quarrel he was engaged in. The Jews
say, "He offered to set up his tent among the Danites in the right
of his mother, but was justly opposed by some or other of that
tribe, and informed that his father being an Egyptian he had no
part nor lot in the matter, but must look upon himself as a
stranger." Or, 2. To show the common ill effect of such mixed
marriages. When a daughter of Israel would marry an idolatrous
malignant Egyptian, what could be the fruit of such a marriage but
a blasphemer? For the children will be apt to take after the worse
side, whichsoever it is, and will sooner learn of an Egyptian
father to blaspheme than of an Israelitish mother to pray and
praise.</p>
<p class="indent" id="Lev.xxv-p9">II. The occasion of the offence was
contention: He <i>strove with a man of Israel.</i> The mixed
multitude of Egyptians that came up with Israel (<scripRef id="Lev.xxv-p9.1" osisRef="Bible:Exod.12.38" parsed="|Exod|12|38|0|0" passage="Ex 12:38">Exod. xii. 38</scripRef>) were in many ways hurtful to
them, and this was one, they were often the authors of strife. The
way to preserve the peace of the church is to preserve the purity
of it. In this strife he broke out into ill language. Note, When
quarrels begin we know not what mischief they will make before they
end, nor how treat a matter a little fire may kindle. When men's
passion is up they are apt to forget both their reason and their
religion, which is a good reason why we should not be apt either to
give or to resent provocation, but leave off strife before it be
meddled with, because the beginning of it is <i>as the letting
forth of water.</i></p>
<p class="indent" id="Lev.xxv-p10">III. The offence itself was blasphemy and
cursing, <scripRef id="Lev.xxv-p10.1" osisRef="Bible:Lev.24.11" parsed="|Lev|24|11|0|0" passage="Le 24:11"><i>v.</i> 11</scripRef>. It
is supposed that his cause came to be heard before the judges, who
determined that he had no right to the privileges of an Israelite,
his father being an Egyptian, and that, being enraged at the
sentence, 1. He <i>blasphemed the name of the Lord.</i> He
blasphemed <i>the name,</i> that is, he blasphemed God, who is
known by his name only, not by his nature, or any similitude. Not
as if God were a mere name, but his is a name above every name. The
translators add <i>of the Lord,</i> which is implied, but not
expressed, in the original, for the greater reverence of the divine
Majesty: it is a shame that it should be found on record that the
very name of Jehovah should be blasphemed; <i>tell it not in
Gath.</i> It is a fond conceit of the superstitious Jews that his
blasphemy was in pronouncing the name of <i>Jehovah,</i> which they
call ineffable: he that made himself known by that name never
forbade the calling of him by that name. It is probable that
finding himself aggrieved by the divine appointment, which
separated between the Israelites and strangers, he impudently
reproached both the law and the Law-maker, and set him at defiance.
2. He cursed either God himself (and then his cursing was the same
with blaspheming) or the person with whom he strove. Imprecations
of mischief are the hellish language of hasty passion, as well as
of rooted malice. Or perhaps he cursed the judges that gave
sentence against him; he flew in the face of the court, and
ridiculed the processes of it; thus he added sin to sin.</p>
<p class="indent" id="Lev.xxv-p11">IV. The caution with which he was proceeded
against for this sin. The witnesses or inferior judges brought him
and his case (which was somewhat extraordinary) unto Moses
(<scripRef id="Lev.xxv-p11.1" osisRef="Bible:Lev.24.11" parsed="|Lev|24|11|0|0" passage="Le 24:11"><i>v.</i> 11</scripRef>), according
to the order settled (<scripRef id="Lev.xxv-p11.2" osisRef="Bible:Exod.18.22" parsed="|Exod|18|22|0|0" passage="Ex 18:22">Exod. xviii.
22</scripRef>), and Moses himself would not give judgment hastily,
but committed the offender into custody, till he had consulted the
oracle in this case. Note, Judges must deliberate; both those that
give the verdict and those that give the sentence must consider
diligently what they do, and do nothing rashly, for <i>the judgment
is God's</i> (<scripRef id="Lev.xxv-p11.3" osisRef="Bible:Deut.1.17" parsed="|Deut|1|17|0|0" passage="De 1:17">Deut. i. 17</scripRef>),
and before him there will be a rehearing of the cause. They waited
to know what was <i>the mind of the Lord,</i> whether he was to be
put to death by the hand of the magistrate or to be left to the
judgment of God: or, rather, they wanted to know whether he should
be stoned, as those were to be that only cursed their
<i>parents</i> (<scripRef id="Lev.xxv-p11.4" osisRef="Bible:Lev.20.9" parsed="|Lev|20|9|0|0" passage="Le 20:9"><i>ch.</i> xx.
9</scripRef>), or whether, the crime being so much greater, some
sorer punishment should be inflicted on him. Note, Those that sit
in judgment should sincerely desire, and by prayer and the use of
all good means should endeavour to <i>know the mind of the
Lord,</i> because they <i>judge for him</i> (<scripRef id="Lev.xxv-p11.5" osisRef="Bible:2Chr.19.6" parsed="|2Chr|19|6|0|0" passage="2Ch 19:6">2 Chron. xix. 6</scripRef>) and to him they are
accountable.</p>
<p class="indent" id="Lev.xxv-p12">V. Sentence passed upon this offender by
the righteous Judge of heaven and earth himself: <i>Let all the
congregation stone him,</i> <scripRef id="Lev.xxv-p12.1" osisRef="Bible:Lev.24.14" parsed="|Lev|24|14|0|0" passage="Le 24:14"><i>v.</i>
14</scripRef>. God could have cut him off by an immediate stroke
from heaven, but he would put this honour upon the institution of
magistracy to make use of it for the supporting and vindicating of
his own glory in the world. Observe, 1. The place of execution
appointed: <i>Bring him forth without the camp.</i> To signify
their detestation of the crime, they must thus cast out the
criminal as an abominable branch, and separate him from them as an
unclean thing and unworthy a place in the camp of Israel. 2. The
executioners: <i>Let all the congregation</i> do it, to show their
zeal for the honour of God's name. Every man should have a stone to
throw at him that blasphemes God, reckoning himself nearly
concerned in the reproaches cast on God, <scripRef id="Lev.xxv-p12.2" osisRef="Bible:Ps.69.9" parsed="|Ps|69|9|0|0" passage="Ps 69:9">Ps. lxix. 9</scripRef>. Thus also the greater terror
would be cast upon the congregation; those that once helped to
stone a blasphemer would ever after dread every thing that bordered
upon blasphemy, that looked like it or looked towards it. 3. The
solemnity of the execution; before the congregation stoned him, the
witnesses were to <i>lay their hands upon his head.</i> The Jews
say that this was used in the execution of no criminals but
blasphemers; and that it was done with words to this purport,
"<i>Thy blood be upon thy own head, for thou thyself hast
occasioned it.</i> Let no blame be laid on the law, judges, juries,
or witnesses; <i>if thou scornest, thou alone shalt bear
it.</i>"</p>
<p class="indent" id="Lev.xxv-p13">VI. A standing law made upon this occasion
for the stoning of blasphemers, <scripRef id="Lev.xxv-p13.1" osisRef="Bible:Lev.24.15-Lev.24.16" parsed="|Lev|24|15|24|16" passage="Le 24:15,16"><i>v.</i> 15, 16</scripRef>. Magistrates are the
guardians of both tables, and ought to be as jealous for the honour
of God against those that speak contemptuously of his being and
government as for the public peace and safety against the
disturbers of them. 1. A great stress is laid upon this law, as in
no case to be dispensed with: <i>He shall surely be put to death;
they shall certainly stone him.</i> Those that lightly esteemed
God's honour might think it hard to make a man an offender for a
word (words are but wind); but God would let them know that they
must not make light of such words as these, which come from malice
against God in the heart of him that speaks, and must occasion
either great guilt or great grief to those that hear. 2. It is made
to extend to the strangers that sojourned among them, as well as
those that were born in the land. God never made any law to compel
strangers to be circumcised and embrace the Jewish religion
(proselytes made by force would be no honour to the God of Israel),
but he made a law to restrain strangers from speaking evil of the
God of Israel. 3. He that was put to death for blasphemy is said to
<i>bear his sin,</i> in the punishment of it; no sacrifice being
appointed, on the head of which the sin might be transferred, he
himself was to bear it upon his own head, as a sacrifice to divine
justice. So <i>his own tongue fell upon him</i> (<scripRef id="Lev.xxv-p13.2" osisRef="Bible:Ps.64.8" parsed="|Ps|64|8|0|0" passage="Ps 64:8">Ps. lxiv. 8</scripRef>), and the tongue of a blasphemer
will fall heavily.</p>
<p class="indent" id="Lev.xxv-p14">VII. A repetition of some other laws
annexed to this new law. 1. That murder should be punished with
death (<scripRef id="Lev.xxv-p14.1" osisRef="Bible:Lev.24.17" parsed="|Lev|24|17|0|0" passage="Le 24:17"><i>v.</i> 17</scripRef>, and
again <scripRef id="Lev.xxv-p14.2" osisRef="Bible:Lev.24.21" parsed="|Lev|24|21|0|0" passage="Le 24:21"><i>v.</i> 21</scripRef>),
according to an ancient law in Noah's time (<scripRef id="Lev.xxv-p14.3" osisRef="Bible:Gen.9.6" parsed="|Gen|9|6|0|0" passage="Ge 9:6">Gen. ix. 6</scripRef>), and the very law of nature,
<scripRef id="Lev.xxv-p14.4" osisRef="Bible:Gen.4.10" parsed="|Gen|4|10|0|0" passage="Ge 4:10">Gen. iv. 10</scripRef>. 2. That maimers
should in like manner be punished by the law of retaliation,
<scripRef id="Lev.xxv-p14.5" osisRef="Bible:Lev.24.19-Lev.24.20" parsed="|Lev|24|19|24|20" passage="Le 24:19,20"><i>v.</i> 19, 20</scripRef>. Not
that men might in these cases be their own avengers, but they might
appeal to the civil magistrate, who should award suffering to the
injurious and satisfaction to the injured as should be thought fit
in proportion to the hurt done. This law we had before, <scripRef id="Lev.xxv-p14.6" osisRef="Bible:Exod.22.4-Exod.22.5" parsed="|Exod|22|4|22|5" passage="Ex 22:4,5">Exod. xxii. 4, 5</scripRef>. And it was more
agreeable to that dispensation, in which were revealed the rigour
of the law and what sin deserved, than to the dispensation we are
under, in which are revealed the grace of the gospel and the
remission of sins: and therefore our Saviour has set aside this law
(<scripRef id="Lev.xxv-p14.7" osisRef="Bible:Matt.5.38-Matt.5.39" parsed="|Matt|5|38|5|39" passage="Mt 5:38,39">Matt. v. 38, 39</scripRef>), not to
restrain magistrates from executing public justice, but to restrain
us all from returning personal injuries and to oblige us to forgive
as we are and hope to be forgiven. 3. That hurt done wilfully to a
neighbour's cattle should be punished by making good the damage,
<scripRef id="Lev.xxv-p14.8" osisRef="Bible:Lev.24.18 Bible:Lev.24.21" parsed="|Lev|24|18|0|0;|Lev|24|21|0|0" passage="Le 24:18,21"><i>v.</i> 18, 21</scripRef>. Thus
the divine law took not only their lives, but their goods also
under its protection. Those beasts which belonged to no particular
person, but were, as our law speaks, <i>ferae naturae—of a wild
nature,</i> it was lawful for them to kill; but not those which any
man had a property in. Does God take care for oxen? Yes; for our
sakes he does. 4. That strangers, as well as native Israelites,
should be both entitled to the benefit of this law, so as not to
suffer wrong, and liable to the penalty of this law in case they
did wrong. And, it should seem, this is it that brings in these
laws here, to show how equitable it was that strangers as well as
Israelites should be punished for blasphemy, because strangers as
well as Israelites were punishable for other crimes. And there may
be this further reason for the recognition of these laws here, God
would hereby show what provision he had made for man's safety, in
punishing those that were injurious to him, which should be an
argument with magistrates to be jealous for his honour, and to
punish those that blasphemed his name. If God took care for their
comfort, they ought to take care for his glory.</p>
<p class="indent" id="Lev.xxv-p15">VIII. The execution of the blasphemer.
Moses did, as it were, sign the warrant or it: He <i>spoke unto the
children of Israel</i> to do it, and they <i>did as the Lord
commanded Moses,</i> <scripRef id="Lev.xxv-p15.1" osisRef="Bible:Lev.24.23" parsed="|Lev|24|23|0|0" passage="Le 24:23"><i>v.</i>
23</scripRef>. This teaches that death is the wages of sin, and
that blasphemy in particular is an <i>iniquity to be punished by
the judges.</i> But, if those who thus profane the name of God
escape punishment from men, yet the Lord our God will not suffer
them to escape his righteous judgments. This blasphemer was the
first that died by the law of Moses. Stephen, the first that died
for the gospel, died by the abuse of this law; the martyr and the
malefactor suffered the same death: but how vast the difference
between them!</p>
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