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Leviticus 24 - Treasury of Scripture Knowledge vs Calvin John

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Leviticus 24

Leviticus 24:1

And the LORD spake unto Moses, saying,

Leviticus 24:2

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

that they

Exodus 27:20,21 And you shall command the children of Israel, that they bring you …

Exodus 39:37 The pure candlestick, with the lamps thereof, even with the lamps …

Exodus 40:24 And he put the candlestick in the tent of the congregation, over …

Numbers 8:2-4 Speak to Aaron and say to him, When you light the lamps, the seven …

1 Samuel 3:3,4 And ere the lamp of God went out in the temple of the LORD, where …

the lamps

2 Chronicles 13:11 And they burn to the LORD every morning and every evening burnt sacrifices …

Psalm 119:105,130 Your word is a lamp to my feet, and a light to my path…

Proverbs 6:23 For the commandment is a lamp; and the law is light; and reproofs …

Isaiah 8:20 To the law and to the testimony: if they speak not according to this …

Isaiah 11:2 And the spirit of the LORD shall rest on him, the spirit of wisdom …

Matthew 4:16 The people which sat in darkness saw great light; and to them which …

Matthew 5:16 Let your light so shine before men, that they may see your good works, …

Matthew 25:1-8 Then shall the kingdom of heaven be likened to ten virgins, which …

Luke 1:79 To give light to them that sit in darkness and in the shadow of death, …

Luke 12:35 Let your loins be girded about, and your lights burning;

John 1:4,9 In him was life; and the life was the light of men…

John 5:35 He was a burning and a shining light: and you were willing for a …

John 8:12 Then spoke Jesus again to them, saying, I am the light of the world: …

Acts 26:18 To open their eyes, and to turn them from darkness to light, and …

2 Corinthians 4:6 For God, who commanded the light to shine out of darkness, has shined …

Ephesians 1:17 That the God of our Lord Jesus Christ, the Father of glory…

Ephesians 1:18 The eyes of your understanding being enlightened; that you may know …

Ephesians 5:8-14 For you were sometimes darkness, but now are you light in the Lord: …

Philippians 2:15,16 That you may be blameless and harmless, the sons of God, without …

burn continually [heb] ascend

Leviticus 24:3

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.

Leviticus 24:4

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

the pure

Exodus 25:31-39 And you shall make a candlestick of pure gold: of beaten work shall …

Exodus 31:8 And the table and his furniture, and the pure candlestick with all …

Exodus 37:17-24 And he made the candlestick of pure gold: of beaten work made he …

Exodus 39:37 The pure candlestick, with the lamps thereof, even with the lamps …

Numbers 3:31 And their charge shall be the ark, and the table, and the candlestick, …

Numbers 4:9 And they shall take a cloth of blue, and cover the candlestick of …

1 Kings 7:49 And the candlesticks of pure gold, five on the right side, and five …

1 Chronicles 28:15 Even the weight for the candlesticks of gold, and for their lamps …

Jeremiah 52:19 And the basins, and the fire pans, and the bowls, and the caldrons, …

Zechariah 4:2,3,11-14 And said to me, What see you? And I said, I have looked, and behold …

Hebrews 9:2 For there was a tabernacle made; the first, wherein was the candlestick, …

Revelation 1:20 The mystery of the seven stars which you saw in my right hand, and …

Revelation 2:1,5 To the angel of the church of Ephesus write; These things said he …

Revelation 11:4 These are the two olive trees, and the two candlesticks standing …

Leviticus 24:5

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

The loaves of bread which the officiating priest placed every sabbath day upon the golden table in the Sanctum, before the Lord, were twelve in number, representing the twelve tribes of Israel. The loaves must have been large, since two tenth deals (about six pints) of flour were used for each,

Leviticus 24:3,6,7 Without the veil of the testimony, in the tabernacle of the congregation…

They were served up hot on the sabbath day in the Sanctum, when the stale ones, which had been exposed the whole week, were taken away, and none but the priests were allowed to eat them. In an extraordinary extremity, David and his men partook of the shew-bread

1 Samuel 21:6 So the priest gave him hallowed bread: for there was no bread there …

Exodus 25:30 And you shall set on the table show bread before me always.

Exodus 40:23 And he set the bread in order on it before the LORD; as the LORD …

1 Kings 18:31 And Elijah took twelve stones, according to the number of the tribes …

1 Samuel 21:4,5 And the priest answered David, and said, There is no common bread …

Matthew 12:4 How he entered into the house of God, and did eat the show bread, …

Acts 26:7 To which promise our twelve tribes, instantly serving God day and …

James 1:1 James, a servant of God and of the Lord Jesus Christ, to the twelve …

Leviticus 24:6

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

in two rows

1 Corinthians 14:40 Let all things be done decently and in order.

pure

Exodus 25:23,24 You shall also make a table of shittim wood: two cubits shall be …

Exodus 37:10-16 And he made the table of shittim wood: two cubits was the length …

Exodus 39:36 The table, and all the vessels thereof, and the show bread,

Exodus 40:22,23 And he put the table in the tent of the congregation, on the side …

1 Kings 7:48 And Solomon made all the vessels that pertained to the house of the …

2 Chronicles 4:19 And Solomon made all the vessels that were for the house of God, …

2 Chronicles 13:11 And they burn to the LORD every morning and every evening burnt sacrifices …

Hebrews 9:2 For there was a tabernacle made; the first, wherein was the candlestick, …

Leviticus 24:7

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

Leviticus 2:2 And he shall bring it to Aaron's sons the priests: and he shall take …

Ephesians 1:6 To the praise of the glory of his grace, wherein he has made us accepted …

Hebrews 7:25 Why he is able also to save them to the uttermost that come to God …

Revelation 8:3,4 And another angel came and stood at the altar, having a golden censer; …

the bread

John 6:35,51 And Jesus said to them, I am the bread of life: he that comes to …

a memorial

Genesis 9:16 And the bow shall be in the cloud; and I will look on it…

Exodus 12:14 And this day shall be to you for a memorial; and you shall keep it …

Exodus 13:9 And it shall be for a sign to you on your hand, and for a memorial …

Exodus 17:14 And the LORD said to Moses, Write this for a memorial in a book, …

Acts 10:4,31 And when he looked on him, he was afraid, and said, What is it, Lord? …

1 Corinthians 11:23-25 For I have received of the Lord that which also I delivered to you…

Leviticus 24:8

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

Numbers 4:7 And on the table of show bread they shall spread a cloth of blue, …

1 Chronicles 9:32 And other of their brothers, of the sons of the Kohathites, were …

1 Chronicles 23:29 Both for the show bread, and for the fine flour for meat offering, …

2 Chronicles 2:4 Behold, I build an house to the name of the LORD my God, to dedicate …

Nehemiah 10:33 For the show bread, and for the continual meat offering, and for …

Matthew 12:3-5 But he said to them, Have you not read what David did, when he was …

Leviticus 24:9

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.

Aaron's

Leviticus 8:31 And Moses said to Aaron and to his sons, Boil the flesh at the door …

1 Samuel 21:6 So the priest gave him hallowed bread: for there was no bread there …

Malachi 1:12 But you have profaned it, in that you say, The table of the LORD …

Matthew 12:4 How he entered into the house of God, and did eat the show bread, …

Mark 2:26 How he went into the house of God in the days of Abiathar the high …

Luke 6:4 How he went into the house of God, and did take and eat the show …

they shall

Leviticus 6:16 And the remainder thereof shall Aaron and his sons eat: with unleavened …

Leviticus 8:3,31 And gather you all the congregation together to the door of the tabernacle …

Leviticus 10:17 Why have you not eaten the sin offering in the holy place, seeing …

Leviticus 21:22 He shall eat the bread of his God, both of the most holy, and of the holy.

Exodus 29:32,33 And Aaron and his sons shall eat the flesh of the ram…

Leviticus 24:10

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;

Exodus 12:38 And a mixed multitude went up also with them; and flocks, and herds, …

Numbers 11:4 And the mixed multitude that was among them fell a lusting: and the …

Leviticus 24:11

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:)

blasphemed

Leviticus 24:15,16 And you shall speak to the children of Israel, saying, Whoever curses …

Exodus 20:7 You shall not take the name of the LORD your God in vain; for the …

2 Samuel 12:14 However,, because by this deed you have given great occasion to the …

1 Kings 21:10,13 And set two men, sons of Belial, before him, to bear witness against …

2 Kings 18:30,35,37 Neither let Hezekiah make you trust in the LORD, saying, The LORD …

2 Kings 19:1-3,6,10,22 And it came to pass, when king Hezekiah heard it, that he rent his …

2 Chronicles 32:14-17 Who was there among all the gods of those nations that my fathers …

Psalm 74:18,22 Remember this, that the enemy has reproached, O LORD, and that the …

Matthew 26:65 Then the high priest rent his clothes, saying, He has spoken blasphemy; …

Acts 6:11-13 Then they suborned men, which said, We have heard him speak blasphemous …

Romans 2:24 For the name of God is blasphemed among the Gentiles through you, …

1 Timothy 1:13 Who was before a blasphemer, and a persecutor, and injurious: but …

Revelation 16:11,21 And blasphemed the God of heaven because of their pains and their …

the name Houbigant and others think that {the name} which this man blas- phemed was the name of the god of his native land. But that {hashshem} THE NAME, denotes Jehovah, appears from its being used in the latter part of verse

Leviticus 24:16 And he that blasphemes the name of the LORD, he shall surely be put …

cursed

Job 1:5,11,22 And it was so, when the days of their feasting were gone about, that …

Job 2:5,9,10 But put forth your hand now, and touch his bone and his flesh, and …

Isaiah 8:21 And they shall pass through it, hardly bestead and hungry: and it …

brought him

Exodus 18:22,26 And let them judge the people at all seasons: and it shall be, that …

Numbers 15:33-25 And they that found him gathering sticks brought him to Moses and …

Leviticus 24:12

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 them. [heb] to expound unto them according to the mouth of the Lord

Exodus 18:15,16,23 And Moses said to his father in law, Because the people come to me …

Numbers 27:5 And Moses brought their cause before the LORD.

Numbers 36:5,6 And Moses commanded the children of Israel according to the word …

Leviticus 24:13

And the LORD spake unto Moses, saying,

Leviticus 24:14

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.

without

Leviticus 13:46 All the days wherein the plague shall be in him he shall be defiled; …

Numbers 5:2-4 Command the children of Israel, that they put out of the camp every …

Numbers 15:35 And the LORD said to Moses, The man shall be surely put to death: …

all that

Deuteronomy 13:9 But you shall surely kill him; your hand shall be first on him to …

Deuteronomy 17:7 The hands of the witnesses shall be first on him to put him to death, …

let all the

Leviticus 20:2,27 Again, you shall say to the children of Israel, Whoever he be of …

Numbers 15:35,36 And the LORD said to Moses, The man shall be surely put to death: …

Deuteronomy 13:10 And you shall stone him with stones, that he die; because he has …

Deuteronomy 21:21 And all the men of his city shall stone him with stones, that he …

Deuteronomy 22:21 Then they shall bring out the damsel to the door of her father's …

Joshua 7:25 And Joshua said, Why have you troubled us? the LORD shall trouble …

John 8:59 Then took they up stones to cast at him: but Jesus hid himself, and …

John 10:31-33 Then the Jews took up stones again to stone him…

Acts 7:58,59 And cast him out of the city, and stoned him: and the witnesses laid …

Leviticus 24:15

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

bear his sin

Leviticus 5:1 And if a soul sin, and hear the voice of swearing, and is a witness, …

Leviticus 20:16,17 And if a woman approach to any beast, and lie down thereto, you shall …

Numbers 9:13 But the man that is clean, and is not in a journey, and declines …

Leviticus 24:16

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.

blasphemeth As the word {nakav} not only signifies to curse, or blaspheme, but also to express, or distinguish by name,

Numbers 1:17 And Moses and Aaron took these men which are expressed by their names:

1 Chronicles 12:31 And of the half tribe of Manasseh eighteen thousand, which were expressed …

Isaiah 62:2 And the Gentiles shall see your righteousness, and all kings your …

hence the Jews, at a very early period, understood this law as prohibiting them from uttering the name jehovah, on any other than sacred occasions. The Septuagint, which was made at least

Exodus 20:7 You shall not take the name of the LORD your God in vain; for the …

1 Kings 21:10-13 And set two men, sons of Belial, before him, to bear witness against …

Psalm 74:10,18 O God, how long shall the adversary reproach? shall the enemy blaspheme …

Psalm 139:20 For they speak against you wickedly, and your enemies take your name in vain.

Matthew 12:31 Why I say to you, All manner of sin and blasphemy shall be forgiven to men…

Mark 3:28,29 Truly I say to you, All sins shall be forgiven to the sons of men, …

John 8:58,59 Jesus said to them, Truly, truly, I say to you, Before Abraham was, I am…

John 10:33-36 The Jews answered him, saying, For a good work we stone you not; …

Acts 26:11 And I punished them oft in every synagogue, and compelled them to …

1 Timothy 1:13 Who was before a blasphemer, and a persecutor, and injurious: but …

James 2:7 Do not they blaspheme that worthy name by the which you are called?

Leviticus 24:17

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

And he

Genesis 9:5,6 And surely your blood of your lives will I require; at the hand of …

Exodus 21:12-14 He that smites a man, so that he die, shall be surely put to death…

Numbers 35:31 Moreover you shall take no satisfaction for the life of a murderer, …

Deuteronomy 19:11,12 But if any man hate his neighbor, and lie in wait for him, and rise …

killeth any man [heb] smiteth the life of a man

Leviticus 24:18

And he that killeth a beast shall make it good; beast for beast.

that killeth

Leviticus 24:21 And he that kills a beast, he shall restore it: and he that kills …

Exodus 21:34-36 The owner of the pit shall make it good, and give money to the owner …

beast for beast [heb] life for life

Leviticus 24:19

And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him;

Deuteronomy 19:21 And your eye shall not pity; but life shall go for life, eye for …

Matthew 5:38 You have heard that it has been said, An eye for an eye, and a tooth …

Matthew 7:2 For with what judgment you judge, you shall be judged: and with what …

Leviticus 24:20

Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again.

Exodus 21:23-25 And if any mischief follow, then you shall give life for life…

Deuteronomy 19:21 And your eye shall not pity; but life shall go for life, eye for …

Matthew 5:38 You have heard that it has been said, An eye for an eye, and a tooth …

Leviticus 24:21

And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death.

a beast

Leviticus 24:18 And he that kills a beast shall make it good; beast for beast.

Exodus 21:33 And if a man shall open a pit, or if a man shall dig a pit, and not …

a man

Leviticus 24:17 And he that kills any man shall surely be put to death.

Leviticus 24:22

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.

Leviticus 17:10 And whatever man there be of the house of Israel, or of the strangers …

Leviticus 19:34 But the stranger that dwells with you shall be to you as one born …

Exodus 12:49 One law shall be to him that is home born, and to the stranger that …

Numbers 9:14 And if a stranger shall sojourn among you, and will keep the passover …

Numbers 15:15,16,29 One ordinance shall be both for you of the congregation, and also …

Leviticus 24:23

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.

Leviticus 24:14-16 Bring forth him that has cursed without the camp; and let all that …

Numbers 15:35,36 And the LORD said to Moses, The man shall be surely put to death: …

Hebrews 2:2,3 For if the word spoken by angels was steadfast, and every transgression …

Hebrews 10:28,29 He that despised Moses' law died without mercy under two or three witnesses…


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Leviticus 24

We now come to the third part of the external service of God, which will bring us to the end of our exposition of the Second Commandment. We have, then, now to treat of the sacred oblations, the first place amongst which I have thought it best to give to the loaves, which had their peculiar table opposite the candlestick on the north side, as we saw in the construction of the Tabernacle; for although the mention of them will recur elsewhere, yet, since they were offered separately, and placed before the Ark of the Covenant, as it were in God’s sight, they must not be treated of apart from the sacrifices. I have already explained that this was no ordinary symbol of God’s favor, when He descended familiarly to them, as if He were their messmate. They were called “the bread of faces,” (227) because they were placed before the eyes of God; and thus He made known His special favor, as if coming to banquet with them. Nor can it be doubted but that He commanded them to be twelve in number, with reference to the twelve tribes, as if He would admit to His table the food offered by each of them. The “two tenths” make the fifth part of the epah. And it is plaia indeed that this rite was thus accurately prescribed by God, lest diversity in so serious a matter might gradually give birth to many corruptions. In the word “tenths,” He seems to allude to the tax which He had imposed on the people, that thus the holiness of the loaves might be enhanced. But why He required two “tenths” rather than one I know not, nor do I think it any use more curiously to inquire. I refer to the frankincense the words, “that it may be on the bread for a memorial:” as if it were said that the bread, seasoned by the smell of the incense, would renew the memory of the children of Israel, so that they should be of sweet savor before God. Others translate it “a monument” instead of “for a memorial,” but with the same meaning. But although some think that the bread itself is called a memorial, it is more applicable to the frankincense; for it is afterwards added, that the incense should be at the same time a burnt sacrifice, viz., because in it the bread was, as it were, offered in burnt sacrifice.

(227) לחם-פנים “panes facierum.” In Exo 25:30, as in several other places, the shew-bread of A. V. is a translation of these words. — W



10. And the son of an Israelitish woman. In what year, and in what station in the desert this occurred, is uncertain. I have, therefore, thought it advisable to couple together two cases, which are not dissimilar. It is probable that between this instance of punishment, and that which will immediately follow, there was an interval of some time: but the connection of two similar occurrences seemed best to preserve the order of the history; one of the persons referred to having been stoned for profaning God’s sacred name by wicked blasphemy, and the other for despising and violating the Sabbath. It is to be observed that the crime of the former of these gave occasion to the promulgation of a law, which we have expounded elsewhere: (81) in accordance with the common proverb, Good laws spring from bad habits: for, after punishment had been inflicted on this blasphemer, Moses ordained that none should insult the name of God with impunity.

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

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

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

The verb נקב, nakab, which some render to express, is here rather used for to curse, or to transfix; and the metaphor is an appropriate one, that God’s name should be said to be transfixed, when it is insultingly abused. (82)



(81) See vol. 2, p. 431, on Lev 24:15.

(82) See vol. 2, p. 431, and note. “La similitude de transpercer le nom de Dieu convient tres bien; pource que nous disons deschirer par pieces ou despiter.” —Fr.



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

(83) Vol. 2, p. 83, on Deu 13:9.



15. And thou shalt speak unto the children of Israel. Hence it now more clearly appears that the object of the Third Commandment was that God’s holy name should be honored with the respect and veneration which it deserves, since the insult whereby it is violated is condemned to capital punishment. By the expression “cursing,” Moses designates all profane and impure words which tend to brand it with dishonor; as if any one should accuse God either of injustice or cruelty; or should assail Him with blasphemies; or designedly detract from His glory either in anger or wantonness, since many, when exasperated, launch forth horrible blasphemies, whilst others make a parade of their audacity by scoffing at Him. The second verb, which is twice repeated in the next verse, נקב, nakab, (328) means in Hebrew to hollow out or perforate, and metaphorically to unfold, thus the Latins say that what is thoroughly brought out is “enucleated.” The source of the metaphor as applied to contumely is not very dissimilar. The translation “he who shall have expressed,” which some give, is lame; to me the word “transfix” seems to be very suitable in the present passage, nor are the Latin phrases proscindere or lacerate very different. As to the meaning there is tolerable agreement, i.e., that God would not have His holy name disrespectfully traduced; and assuredly it is insupportably impious when the tongue of mortal man, which was created to celebrate the praises of God, is employed in insulting Him. The kind of death is also appointed, when He commands the offender to be stoned by the whole people, so that all may learn from the sight that such a monster should be annihilated as contaminating the earth. God also would prove the zeal of His people, by calling them all forth in defense of His glory, and arming them for vengeance. Moreover, He did not subject to this punishment the Jews only, who professed to be His worshippers, but also strangers who were dwelling in the land in the exercise of their business; viz., that they might more severely punish the crime in His own servants who were less excusable.

(328) HereC. again gives an opinion as to the best way of rendering נקב in this passage, for which he is not indebted to S.M. ; and modern lexicographers have given their sanction to C.’s view. — W



17. And he that killeth any man. We now proceed to the confirmation of the Sixth Commandment afforded by the Judicial Law; and first, the punishment of death is awarded to murderers. To “smite the life” (26) is equivalent to wounding mortally, so that death ensues, as Moses more clearly explains himself in Exodus. But although he speaks briefly, like a legislator, there is no doubt but that he would have those whom he adjudges to die put to death by the sentence of the judges; the manner of executing the punishment we shall see in its proper place. Now although God did not carry out to absolute perfection the laws which He enacted, yet in their principle He desired that a clear and unreserved approval of His Commandments should appear. And this was the reason why I commenced with this passage, because it directly corresponds with the Sixth Commandment. (27)



(26) See margin of A. V.

(27) Lat. , “quia praecepto respondet quasi ἀντίςροφος.”



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



19. And if man cause a blemish in his neighbor, he now also subjects to punishment those who shall have mutilated the body of their neighbor by blows; and this was necessary, because otherwise every very great villain, who might be accomplished in the art of inflicting injury, would have broken his brother’s leg or arm, and then would not only have laughed at the poor man himself, but also at God and His Law. If, therefore, a person had injured a member of another, the law of retaliation is enacted, which has also been in use among other nations. (28) But God thus distinctly prescribes when and how the injury was to be retaliated, that the law might not be open at all to the foolish cavils with which Favorinus attacks the law of the Twelve Tables in Gellius. And certainly the words of the Decemvirs were too obscure, “Si membrum fregeris meum, ex pacto talio est. ” (If you have broken my limb; without agreement made, there must be retaliation.) But God does not command an eye to be plucked out for an eye, or a tooth for a tooth, till He has set forth that this was only to be the case if any one had knowingly and willfully inflicted the injury; thus, He does not bring to justice accidental blows, but only a premeditated crime. It is vain to object that the members of different persons can hardly be broken with exact. equality, for the intention of God was none other than that, being alarmed by the severity of the punishment, men should abstain from injuring others; and therefore these two things were connected together, If one killeth a man, let him die, and if one hath taken away a part of life, let him suffer a similar privation. And the same is the tendency of the distinction, that the loss of an animal may be repaid, but that if a man be killed, there could be no just compensation made by money.



(28) This is the earliest account we have of the Lex Talionis, or law of like for like, which afterwards prevailed among the Greeks and Romans. Among the latter it constituted a part of the Twelve Tables, so famous in antiquity; but the punishment was afterwards changed to a pecuniary fine, to be levied at the discretion of the Praetor. It prevails less or more in most civilized countries, and is fully acted upon in the Canon Law in reference to all calumniators: “Clumniator, si in accusatione defecerit, talionem recipiat.” Nothing, however, of this kind was left to private revenge; the magistrate awarded the punishment when the fact was proved. Otherwise the Lex Talionis would have utterly destroyed the peace of society, and have sowed the seeds of hatred, revenge, and all uncharitableness.” — Adam Clarke on Exo 21:24.

The enactment of the Twelve Tables to this effect appears from Festus to have been the following: “Si merebrum rupsit, (ruperit,) ni cum eo pacit, (paciscetur,) talio est;” presenting a singular coincidence with the Mosaic provision. See Aul. Gell., lib. 20. c. 1, where the words are given somewhat differently, as in C. ’s text. The objection of Favorinus is that it was impossible to be kept; for if the like were inflicted for the like, as one wound for another, they must take care that the like wound in every respect should be made, neither longer nor deeper; if it were, then a new retaliation must arise, and so ad infinitum.



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




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Treasury of Scriptural Knowledge by R. A. Torrey [ca. 1880]
Expanded version courtesy INT Bible ©2013, Used by permission
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