THE CHRISTADELPHIAN EXPOSITOR
It provides remarkable lessons. Its presence by an oasis, always denotes the
proximity of water. It produces nourishing, health-giving fruit, whilst every portion of the tree is used in some way or
other. As the palm stands erect above
other trees (Jer. 10:5), so does the bnde
above all others (Song 7:7). See notes on
the Psalm in Romance For Ettrnity at
Song 7:7. '
"And the boughs orthick trees" — Here
the word for "boughs" is different to that
referred to above. The Hebrew word is
anaph signifying "to cover". Accordingly, worshippers, at the Festival of Tabernacles, Drougnt in their hands the symbols of fruit and of covering.
The word "thick" is the Hebrew 'aboth,
and signifies intertwined, thus referring to
trees with a thick foliage, the very word
used suggesting co-operation. Some render the expression as "thick-leaved
trees", and identify it with the myrtle.
Certainly branches of myrtle trees were
used to make the booths during the Festival of Tabernacles (Nch. 8:15). The
myrtle has been associated wiih the ideas
Ol love, peace and immortality from ancient times. As thorns are symbolic of
rebellious Israel (Hcb. 6:8). so the myrtle.
of repentant and restored Israel (Isa.
41:19; 55;I3; 61:3). The mynle finds a
place in the vision of Zechariah regarding
the Millennium (Zech. 1:8), or the antitypical Feast of Tabernacles (Zech.
14:16). Ii is a large, evergreen shrub,
growing over 18 ft. high, bearing beautiful
white flowers that give forth an exquisite
perfume, with leaves noted for their
'ragrance. It bears purplish black-berries,
known as mursins, which have a medicinal value. Esther's first name Hadassah
is the Hebrew title for the Myrtle.
"And willows of the brook" — The
Hebrew title 'arabim is from a root signifying "to braid, intermix, traffic, give
pledge, or provide security". The willow
is so named probably because of the
excellent, all-embracing cover of its
heavy foliage, providing a covering of
security. See Isa. 44:4. Some identify the
willow of this verse with the poplar, but
the reference to the tree as providing
foliage to "cover him about" (Job. 40:22)
certainly indicates the willow's all-embracing foliage. It favours brooks, watercourses, or moist places, growing rapidly
with an abundance of well-leafed boughs,
and easily propagated by slip. Its leaves
are pretty, us bark was used for medicinal
228
CHAPTER TWENTY-THREE
purposes (salicin, a substitute for quinine
is extracted from it), and its roots perform a useful purpose in binding the
banks of rivers, keeping them from being
washed away. The tree, therefore, symbolically provides an excellent example of
the value of drinking deeply of the water
of life; being beautiful in appearance,
health-giving and useful. It is used in
Scripture of Godly people who make
quick progress in the truth (Psa. 1:3; Isa.
15:7; 44:4).
"And ye shall rejoice before Yahweh seven
days" — The word samach, "rejoice",
signifies "to brighten up, to make blithe or
gleesome" (Strong). The Festival was
celebrated with great enthusiasm and joy;
and certainly the trees listed in this verse
would help to stimulate the feeling of
pleasure. Consider them in the order of their
listing. The goodly trees reminded Israelites
of (he great privilege of their standing
before God. The palm tree denoted
usefulness and fruit, produced in the desert,
reminding Israelites that they can produce
fruit to the glory of God and the wellbeing of
one another, even though they .might
dwell in a spiritual wilderness. The boughs
of thick trees called them to fellowship and
cooperation. The willows of the brook witnessed to the source of true blessing:
drinking deeply of the water of life so as to
manifest ample, all-embracing growth,
providing beauty, covering, and healing tolor others. With the harvest gathered in as a
witness of Yahweh s goodness towards
them, and with the ideals set before them as
expressed in (he figurative meaning of the
boughs of the trees that formed their
covering during the Festival-,!/4 true
Israelites rejoiced together in view or the
great hope set before them. They could do
so in anticipation of the great lime when
"the sun shall not light onj them nor any
heat" (symbols of persecu-£\ lion and
trouble — Rev. 7:16), but when, in the
covering provided of Yahweh, they would
rejoice in the goodness of God (Rom.
11:22).
VERSE 41
"And ye shall keep it a feast unto
Yahweh seven days in the year. It shall be
a statute for ever in your generations; ye
shall celebrate it in the seventh month" —
This command taught Israelites that they
must ever keep in mind the goodness of
Yahweh towards them, as a token of the
greater goodness to be revealed at the
i
CHAPTER TWENTY-THREE
Millennium.
VERSE 42
"Ye shall dwell in booths seven days"
— The Hebrew word is suchah from
whence the festival is given the title of
Suchoth. The word denotes a hastily constructed and insubstantial, temporary
shelter. Dwelling in these booths reminded Israelites of the nation's escape from
Egypt (Exod. 13:20; Deut. 5:15). and in
their prosperity to recognise, and thank
Yahweh for His goodness towards them,
thus instilling in them a humble and
modest attitude. At the same time, they
would be induced to look to the promised
Millennium, when the temporary protection afforded Yahweh today will be replaced by one of permanency in the King.dom of God.
"All that are Israelites born shall
dwell in booths" — The "booths" in
which Israelites kept the Festival, and the
tents in which they dwelt during their
sojourn in the wilderness, had this in
common, that they were temporary
places of abode: they belonged to the
camp-life of a travelling community. The
seven days of the Festival, therefore, was
a fair symbol of the forty years of abode
in tents in the wilderness, and were thus
indicative of the state of believers prior to
the setting up of the Kingdom: that of
strangers ana sojourners in the world.
The limitation of the command to "bom
Israelites" is remarkable, particularly in
view of the invitation to strangers to
THE CHRISTADELPHIAN EXPOSITOR
rejoice with Israelites (cp. Deut. 16:14).
This provision of the Law was evidently
designed to teach that the hope is Israelilish, and that a Gentile must become
completely identified with the nation in
order to partake of its benefits. If proselytes followed the example of the
Kenites, they would have constantly
dwelt in tents, indicative that the state of
Israel, under the present dispensation is
not that to which they are called, and
which constituted the Kenites' hope (Jcr.
35).
VERSE 43
"That your generations may know that
I made the children of Israel to dwell in
booths when I brought them out of the
land of Egypt" — The Festival constantly
recalled the separation of Israel from
Egypt, and the temporary covering provided the nation in the wilderness until it
entered the Land and the people dwelt in
permanent dwellings. It thus pointed forward to the Millennium. The antitype is
the temporary covering provided in
Christ until the future age.
"I am Yahweh your God" — This
declaration authenticated ihe command
to keep ihe Festival.
VERSE 44
"And Moses declared unto the children
of Israel the feasts of Yahweh" — The
word "feasts" is tnowade, "the appointed
times" of Yahweh.
CHAPTER TWENTY-FOUR
REQUIREMENTS FOR THE TABERNACLE
This chapter continues instructions regarding service
at the Tabernacle, particularly in regard to individual
responsibilities thereto. It is divided into two parts: (I)
Requisites for the Tabernacle supplied by the people; and
(2) The penalty for blasphemy. A little thought will reveal
that both sections are closely related.
Requisites For The Tabernacle Supplied By the Tabernacle. The instructions for so
doing are introduced at this place because
the People — vv. 1-9
the provision of such represents the resThe people are commanded to make
ponse of Israelites to the leaching of
available oil and flour for the serviceofponseofIsraelitestotheleaching of
229 the
THE CHRISTADELPHIAN EXPOSITOR
CHAPTER TWENTY-FOUR
Festivals. In supplying oil for the lamp,
the people acknowledge their obligation
to shine forth as witnesses of Yahweh; in
providing flour for the shewbread, they
acknowledge their obligations to dedicate
the fruits of their labour to His service.
a. Oil For Th« Lamps — w. 1-4
VERSE 1
'
"And Yahweh spake unco Moses, saying" — This is the re-occuring formula
for introducing a sub-section.'
VERSE 2
"Command (he children of Israel, that
(hey bring un(o thee pure oil olive beaten
Tor the light1' — As the command is to
Israelites in general (see note Exod.
27:20-21), the oil was probably obtained
at the public expense, rather than relying
upon individuals to supply it. Beaten oil
was the best quality. The berries were
ripened by the influence of the sun to a
purple colour — the colour of God manifestation. They were pounded in a mortar, and the juice extracted was then
strained in order to ensure purity. This
process illustrated the experience of
every true Israelite then or now. It taught
that true Israelites (represented by the
berries) are brought to maturity by the
strength of the Sun of righteousness (cp.
Mai. 4:2); they are then subjected to trial
and discipline (the pounding); are cleansed by the influence of the Word (John
15:3; Eph. 5:26); to finally produce the
golden oil of faithful witness (see Psa.
43:3; Zech. 14:12-14; Phil. 2:15-16). See
notes: Exod. 27:20; Rom. 11:17; Rev.
1:12-20.
"To cause the lamps to burn continually" — In the Hebrew, lamps is given in
(he singular number, indicating that the
various bowls were part of the multitudinous whole. The verb to burn is
literally to cause to ascend. The oil of the
lamp was replenished daily causing the
light to shine continuously and brightly in
the darkness of the Holy Place. This
taught that believers should make daily
contact with the Word of God that they
might manifest the light of its teaching
before men (Matt. 5:16).
morning before Yahweh continually. It
shall be a statute for ever in your generalions" — In this statement "congregation" is mowade, so that the reference is
to the "tabernacle of meeting", or the
dwelling of Yahweh in Israel to which the
people should resort at the set times
appointed of Him. To '"order" is from the
verb 'arak and signifies "to arrange in
order, to set in a row" as in v. 8 (see also
Exod. 40:4; Lev. 1:7). The context suggests that it was the oil that was so
ordered", the bowls being replenished
one after the other each evening, so that
there would be no danger of the light
going out whilst all slept. In the morning,
the various lamps were "ordered" (v. 4),
or "dressed" (Exod. 30:7; 39:37), so that
the light was always burning, and never
went out, as Josepnus testifies (see Num.
8:3).
VERSE 4
"lie shall order the lamps upon (he
pure candlestick before Yahweh continually" — See note Exod. 27:21. The
oil was replenished in the evening, and
the wicks of the lamps ("candlestick"
should be "lampstand' ) every morning.
The trimming ot the wicks is suggestive of
the pruning of the vine (John 15:1-2), the
discipline that saints receive in life, and
which has a salutary effect upon them in
developing their characters. In that regard, the Lord showed infinite patience
in his treatment of his fellowmen (cp.
Matt. 12:20), and his followers are called
upon to imitate him in that regard. They
are to do so as Aaron was called upon to
perform his duties; for all that he did, or
supervised, had to be done "before Yahweh", in conscious acknowledgement of
the divine presence. Believers need to
replenish their oil, and to trim their wicks
with the presence of Yahweh always in
mind.
VERSE 3
"Without the vail of the testimony, in
the tabernacle of (he congregation, shaU
Aaron order it from the evening unto the
230
b. Shewbread For The Tables — w. 59
VERSE5
"And thou shall take fine flour, and
bake twelve cakes thereof" — The twelve
cakes so provided, primarily represented
the twelve tribes, and therefore were
indicative of the Israelitisli nature of the
hope (John 4:22; Acts 26:7; 28:20; Rom.
9:4). But, typically, the twelve cakes also
point forward to the multitudinous
Christ, the nucleus of whom is Christ
CHAPTER TWENTY-FOUR
himself. The symbolism is significant.
The grain gave up its life, submitted to
being bruised into flour, and was carefully
silted for purity and consistency. It was
then baleen into cakes, and so, by being
subjected to heat, was brought to
maturity. The application to Christ is
obvious: "he learned obedience by the
things that he suffered" (Heb. 5:8-9), and
so must those who would be incorporated
into the multitudinous Christ. As the
"bread of life" he can feed and strengthen all spiritual life (see Psa. 104:15 and
notes on Exod. 25:30).
"Two tenth deals shall be in one cake"
— The reference to two draws attention
to the two families into which humanity is
divided: Jew and Gentile. The word for
"tenth" is asarah in Hebrew, from a root
signifying to accumlale, to grow rich, and
thereby suggesting the "riches of the
glory of his inheritance in the saints"
(Eph. 1:18; 4:13; Lev. 23:13). The cakes,
or loaves of bread, were of considerable
size, for the measure of flour indicated
represents about 81b, or 8.400k. Josephus
says that they were made of unleavened
flour, baken flat and perforated. The
"two tenth deals" formed "one cake",
thereby suggesting the principle advanced by Paul (1 Cor. 10:17): "We being
many are one bread" in Christ. It is
significant that the material was the
same, both in quality and in quantity,
with that of each one of the wave-loaves
of Pentecost (Lev. 23:17). The truth, as
proclaimed on the Day of Pentecost, is
the measure expected throughout the
ages.
VERSE 6
"And thou shall set them in two rows,
six on a row, upon the pure table before
Yahweh" — Six is the number of flesh,
but when multiplied by two, makes
twelve: the number of perfect government. The two rows of six cakes making
twelve in all and placed in order "before
Yahweh" suggest flesh disciplined and
governed according to His will.
VERSE 7
"And thou shall put pure frankincense
upon each row" — The frankincense
suggests prayer and communion with
Yahweh. Josephus states that two cups,
or vials, of it were placed upon the piles
of flat cakes.
"Thai It may be on the bread for ■
THE CHRISTADELPHIAN EXPOSITOR
memorial, even an offering made by fire
unto Yahweh" — See note Lev. 2:2. Dr.
Young renders this as "it may be to the
bread for a memorial . . . " Frankincense
is a symbol of prayer, and bread speaks of
the spirit word. By absorption of that
word we partake ot Christ, the bread of
life (John 6:51). The type taught that
prayer should be added to the study of
the Word. The frankincense was put into
small gold cups, or vials (Exod. 25:29),
and, most likely, was burnt upon the altar
each sabbath.
VERSE 8
"Every sabbath he shall set it in order
before Yahweh continually" — There
were important lessons taught by this
provision of the Law. First, it drew attention to the day itself. The sabbath, as
such, was the sign of the Covenant between Yahweh and Israel (Exod. 31:1617). Next, it illustrated the principle of
"order" or "regularity" in divine service,
for such is pleasing to God (1 Cor. 14:40;
16 : 2; Col. 2:5; Heb. 10:25). Finally,
it emphasised the basis of fellowship: the
hope of Israel. The shewbread was to
be changed every sabbath, and the
loaves, or cakes, that were removed were
eaten by the priests in the holy place.
Disciples of the Lord, are described as
"priests of God". As such they enjoy
fellowship with one another, and with
God, by eating "bread" in the "holy
lace" (their status in Christ, cp. Heb.
3:10). The bread, was used "as a memorial" in that the rank and Gle of Israel
witnessed the priests engaged in the service of the bread each sabbath. The eating of it by the priests (who represented
both Yahweh and Israel) was typical of
Yahweh's acceptance of the nation.
"Being taken from the children of Israel by an everlasting covenant" — As a
form of meal offering, the twelve loaves
symbolised the dedication of the nation's
fruits of labour unto Yahweh. The sabbath represented the Millennium when
the dedicated fruits of present labour in
His service will find open approval by
Him. Each cake represented a tribe.
f
VERSE 9
"And it shall be Aaron's and his sons"
— In the service of the Temple, the preparation and arrangement of the cakes
were committed to the Levites (1 Chron.
9:32; 23:27-29; 2 Chron. 13:11).
231
THE ChKlSTADELPHIAN EXPOSITOR
CHAPTER TWENTY-FOUR
"And they shall eat it in the holy place:
for it is most holy unto Him of the offerings of Tire made by a perpetual statute"
— See note Lev. 2:3.
bances have been caused in the Ecclesias
by some who have insisted on their
"rights", whilst, at the same time, disobeying the marriage laws incidental to a
proper walk in the Truth. The parentage
of this trouble-maker indicated that such
was the root cause of the problem.
The Penalty of Blasphemy — w. 10-23
The method of execution relating to an
offence of blasphemy has not previously
been laid down. A case now arising, the
matter is referred to Moses, and by him to
Yahweh, mat the divine will in such cases
may be made known. The punishment is
threefold (a) The blasphemer is to be put to
death (vv. 10-16); (b) The accused is lo be
tried judicially (vv. 17-22); (c) The guilty
party is to be publicly executed by being
stoned by representatives of the whole
nation (v. 23).
(a) The Blasphemer To Be Put To Death
— vv. 10-16
VERSE 10
"And th* son of an Israelilish woman,
whose fat. r was an Egyptian" — As
such he was a member of the mixed
multitude that left Egypt in company with
Israel (Exod. 12:38). Moses had trouble
with those Gentiles from the beginning
(Exod. 11:4); a warning to Gentile believers today.
"Went out among the children of Israel" — The very way in which this is
recorded suggests an act of defiance. The
foreigner moved among the Israelites as
though he were of equal status with them
by birth, and hence failed to "remember"
the privilege that he enjoyed by being
separated from Gentilism, and incorporated into the Commonwealth of Israel
(Eph. 2:11-13). Egyptians had to qualify
for full entrance into the congregation of
Israel; they were not permitted therein
until the third generation (Deut. 23:8).
Therefore, this person should have remained in the separate allotment of the
camp that evidently was reserved for such
as he.
"And this son of the Israelitish woman
and a man of Israel strove together in the
camp" — The emphasis given to his
mother suggests that he lay claim to being
a full Israelite on the grounds of his
relationship to her, whereas, in fact, her
marriage had been a disgrace. The narrative does not record the cause of the
strife, but Jewish tradition suggests, that
he claimed the right to a position in the
allotment of Dan, and that his insistence
on this created the disturbance. Dislur-
VERSE 11
"And the Israelitish woman's son blasphemed the Name of the Lord" — The
addition of the Lord is not in the original.
A reference to the Name was all-sufficient
to indicate to a true Israelite what Name
was referred to: the name Yahweh. It is
this verse that the Jews use to justify their
refusal to pronounce the name, and accordingly, the Hebrew nachav, which is
correctly translated blaspheme is incorrectly rendered pronounced in the Septuagml, as though the blasphemy was in
pronouncing the name. Why should this
man of mixed parentage blaspheme? Perhaps he tried to force himself upon the
Israelites as being of pure stock, and when
reminded of the exclusiveness of the nation based upon the Name (Exod. 3:15),
and the stigma of his parents' marriage, he
was induced to blaspheme, if so', instead
of acting in that way, he should have
acknowledged a fault in the mixed marriage, and humbly submitted to Yahweh's
requirements. But, whatever the circumstances, he added sin to sin by blaspheming the Name. The word nachav is
from a root signifying "to pierce", and
hence to violently set aside (it is rendered
"pierce" in 2 Kings 18:21). It denotes to
execrate, or to pierce one's character. He
evidently spoke disrespectfully of the exclusiveness demanded by Yahweh.
"And cursed" — The word signifies to
treat lightly, dispose, revile. The Law
pronounced the penalty of death upon
one who cursed father or mother (Exod.
21:17), so there was little doubt as to the
penalty of one who cursed God Whose
status was that of Father to the nation.
The doubt, in question, was as to the
manner of execution.
"And they brought him unto Moses"
— The man was apprehended and taken
before Moses in accordance with the instructions of Exod. 18:22. Moses, in turn,
took the problem to God (Num. 27:5).
"And hismother'snamewasShelomith,
the daughter of Dibre, of the tribe of
Dan" — Her name is recorded for some
purpose. Possibly the reason is found in
232
CHAPTER TWENTY-FOUR the meaning of
i t - "Shelomith" is the feminine form of
Solomon, and signifies peacefulness. Her
action in marriage suggests that she
looked for peace at any price. "Dibre"
signifies wordy; possibly, on her part,
there was too much talk and not
enough action. "Dan" denotes judge. But,
in her marriage, she did not judge aright.
VERSE 12
"And they put him in ward" — This is
the first reference to a jail in Scripture.
Young renders the plural they in the
singular he, claiming that the Massorites
altered it to they, perhaps because the use
of the singular number would imply that
Moses was in ignorance of what should
have been done.
"That the mind of Yahweh might be
shewed them" — The margin renders
this: To expound unto them according to
the mouth of Yahweh. In support of the
emendation, we point out that the word
"mind" is peh in Hebrew, literally
"mouth". "Shewed" is parish, "to separate, spread out" and hence to expound. The Berkeley Version gives the
statement as "awaiting revelation of Yahweh's will . . . " with a footnote: "The
man, half Egyptian and half Hebrew,
obviously not well trained in Hebrew lore
and worship, had spoken the Name insultingly. The Rabbis, when copying the
sacred writings put Adonai instead of
Yahweh to guard against further abuse of
the Name, and so read it in the services."
VERSE 13
"And Yahweh spake unto Moses saying" — Most likely Moses entered the
Most Holy to receive this revelation
(Num. 7:89).
VERSE 14
"Bring forth him that hath cursed without the camp, and let all that heard him
lay their hands upon his head" — There
was a general assembly called that the
lesson might be impressed upon all Israel.
Then witnesses were required to step
forth and lay their hands upon the head
of the blasphemer. At least two witnesses
were required for a conviction (Deut.
17:6), for the evidence had to be corroborated. They placed their hands upon the
head of the reviler, not merely in endorsement of his guilt, but albo as an
indication of the seat and source of sin.
THE CHRISTADELPHIAN EXPOSITOR
See Deut. 13:9; 17:7.
"And let all the congregation stone
him" — The word "congregation" is
edah, "witness". The guilty party was to
be executed by representatives of the
nation, through whom it collectively witnessed to the justice of the penalty.
VERSE 15
"And Ihou shall speak unto the children of Israel, saying. Whosoever curseth
his God shall bear his sin" — Anybody
making light of God shall be accounted
guilty, and compelled to pay the prescribed penalty, whatever that penalty
might be. However, there may be extenuating circumstances, allowing the offence
to be purged by sacrifice.
VERSE 16
"And he that blasphemeth the name of
Yahweh, he shall surely be put to death,
and all the congregation shall certainly
stone him" — The deliberate blasphemer
of the name was to be executed; there
was no remitting of this extreme publishment in such a case. The Law, therefore,
discriminated between "cursing" and
"blaspheming". What is the difference?
The former (qalul) denotes "to treat
lightly", "to despise", as well as "to
revile". A person could treat God lightly
without going to the extreme of vocally
blaspheming God. In such a case, his
crime was judicially considered, and
punishment administered accordingly. To
blaspheme" is to deliberately and knowingly speak against God, and for that
there was no forgiveness. See Christ's
warning: Matt. 12:31.
"As well the stranger, as he that is born
in the land" — Foreigners when dwelling
in the land governed by Israel must learn
to respect Yahweh.
"When he blasphemeth the name of
hweh, shall be put to death" — Notice
that the words of the Lord are in italics.
The Hebew has only the Name, but every
true Israelite knew what that term signified. For such an offence, the death
penalty was exacted against foreigners as
well as Israelites.
b. All Executions To Be Done Judicially
— vv. 17-22
VERSE 17
"And he that killeth any man shall
surely be put to death" — The Hebrew
233
THE CHRISTADELPHIAN EXPOSITOR
has nephesh adorn, or "soul of man". The
margin renders: smitelh the life of a man.
This describes not an accidental killing,
but a deliberate murder.
VERSE 18
"And he that killeth a beast shall make
it good; beast for beast" — The word for
"beast" in the latter two occurrences of
the word is nephesh, "life". The party
responsible for the death shall make it
good, life for life, or value for value
(see Exod. 21:23; Deul. 19:21, and note
Christ's comment in Matt. 5:38).
VERSE 19
"And if a man cause a blemish in his
neighbour, as he hath done, so shall it be
done to him" — In such a case, the guilty
party shall make, or pay, adequate compensation (see note, Exod. 21:24-25).
VERSE 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" —
This does not mean that if a person
knocked out a tooth of an enemy that he
had a tooth of his own knocked out, but,
as in our note on Exodus 21:24-25, proper compensation must be made for any
hurt caused. This is shown by the legislation of v. 21.
VERSE 21
"And he that killeth a beast shall restore it" — See note, Exod. 21:33-34.
"And he that killeth a man, he shall be
put to death" — There was judicial trial
made, as in the case of the blasphemer
referred to previously in this chapter, and
if it were proved to be deliberate murder,
the death penalty was imposed. See note
Exod. 21:12-14.
VERSE 22
"Ye shall have one manner of law, as
well as for the strangers, as for one of
your own country" — The blasphemer
referred to earlier in this chapter, was not
a true Israelite, and may have pleaded
accordingly as extenuating circumstances
in his case, but such a plea was to be
refused. Anybody visiting Israel became
subject to the law of Yahweh and was
held accountable to its requirements. The
listing of these laws in this place together
with the extreme penalty to be imposed is
thus shown to be appropriate. Indeed,
CHAPTER TWENTY-FOUR
the statement before us reveals the complete justice ot Yahweh's law, in contrast
to those of other nations. British law is
based upon the principle of a common
law for both citizens and foreigners; Roman law was not: it gave preference to
Romans, so that in some cases foreigners
could not plead against such.- But Yahweh's law had to be administered properly. Notwithstanding the provocation offered, or the gravity of the offence, it
must not be exercised in an unlawful
manner, but in a way that witnessed to
the righteousness of Yahweh.
"For I am Yahweh your God" — The
proper administration of God's law added to the dignity of His name, as well as
to the authority of the decrees He pronounced. The Law elevated Yahweh in
the minds of both citizens and foreigners.
A pity that the law of the land today does
not do so.
c. The Blasphemer To Be Stoned — v. 23
VERSE 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" — This is the first
penalty executed for blasphemy (cp.
Exod. 20:7). Stoning was adopted as a
mode of punishment because of its remoteness: the executors had no personal
contact with the dead body, which would
have been defiling. See note Exod. 19:1213.
"And the children of Israel did as Yahweh commanded Moses" — The Scriptures record nine instances of stoning:
The reviler of this chapter (Lev. 24:1123); the sabbath breaker (Num. 15:36);
Achan and his family (Josh. 7:25);
Abimelech (Jud. 9:53); Adoram (1 Kings
12:18); Naboth (1 Kings 21:13); Zechariah by Joash (2 Chron. 24:21); Stephen
(Acts 7:58); Paul (Acts 14:19). Only in
the case of Paul, was the action not fatal.
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