Bible Commentary (1871–1879 Edition) (continued)
T-'mxt of Tnaiijit'ls. LEVITICUS XXIV, XXV. SuuLatli of t.'c Seven h Year.
ilmlt not make clean riddance of the corners of fity ciinistances which gave rise to it. The "mixed multitude" that accompanied the Israelites in tlieir exodua from Egyjit, creates a presumption that marriage connections of the kind described were not infrequent. And fields wlien thou reapest, &c.—(See on ch. 19.9.) The repetition of tliis law here probably arose from the priests reminding the people, at the presentation of the first-fruits, to unite piety to God with charity to it was most natural. In the relative circumstances of the two people, that the father should be an Egyptian and the mother an Israelite. 11. tlie Israelltish woman's son blaspltemed the name of the Lord—A youtli of this halfblood, having quarrelled with an Israelite, vented his rage in some horrid form of impiety. It was a common practice among the Egyptians to curse their idols when disappointed in obtaining the object of their petitions. The Egyptian mind of tliis youtli thought the greatest insult to his opponent was to blaspheme tlie object of his religious reverence. He spoke disrespectfully of One who sustained the double character of the king as well as the God of the Hebrew people; and as the oti'ence was a new one, he was put in ward till the mind of the Loni was ascertained as to his disposal. 14. Bring forth liim that hath oirsed witliont the camp—All executions took place without the camp; and this arrangement probably originated in the idea that, as the Israelites vi'ere to be "a holy people," all flagrant offenders should be thi'ust out of their society, let all that heard l»im Iny their hands upon his head, &c.—The imposition of hands formed a public and solemn testimony against the crime, and at tlie poor.
2S-i5. Feast of Trumpets. In the seventh month, the first day of the month, shall ye have a Sabbath— That was the first <lay of the ancient civil year, a memorial of blowing; of trnmpets—Jewish writers say that tlie trumpets were sounded tliirty successive times, and the reason for the institution was for tlie double purpose of announcing tlie commencement of tlie new year, whicli was (v. '£>) to be religiously obsei'ved (see Numbers
and of preparing tlie people for the approacliing solemn feast. 37-3^. tJicre sliall be a day of atonement . . . and ye shall afflict your souls—An unusual festival, at wliicli tlie sins of tlie wliole year were expiated. (See ch. 16. 29-31.) It is liere only stated that the severest penalty was incurred by the violation of this day. 33-4r-l. Tlie feast of tabernacles, for seven days unto the L.ord—Tliis festival, wliicli was instituted in grfiteful commemoration of tlie Israelites having securely dwelt in bootlis or tabernacles in the wilderness, was the third of the tiiree great annual festivals, and, like the other two, it lasted a week. It began on the fifteenth day of the month, corresponding to the end of our September and beginning of October, which was observed as a Sabbath ; and it could be celebrated only at the place of t!ie sanctuary, offerings being made on the altar every day of its continuance. The Jews were commanded during the whole period of the festival to dwell in booths, which were erected on the flat roofs of houses, in the streets or tlie same time made the punishment legal. IG. As well the stranger, as he tl»at is born in the land, when he blasphemetlk the name of tine Lord, slinll lie ptit to death—Although strangers were not obligeil tobecireumcised, yet by joining the Israelitish camp they became amenable to the law, especially that which related to blasphemy. 17-22. He that killeth any man shall surely be put to deatli—These verses contain a rejietition of some other laws, relating to offences of a social nature, the penalties for which were to be inflicted, not V>y the hand of private parties, but through the medium of the judges before whom the cause was brought. 23. The cJiildren of Israel did as tlie Lord commanded—The chapfields; and the trees made use of are by some stated to be the citron, tlie palm, tlie myrtle, and the willow, while others maintain the people were allowed to take any trees they could obtain that were distinguished for verdure and fragrance. While the solid branches were reserved for the construction of the booths, the lighter branches were carried by men, who marched in triumphal procession, singing psalms, and crying "Hosanna!" which signifies, " Save, we beseech thee !" (Psalm ter closes with the execution of Slielomith's son—and stoning having afterwards become the established punishment in all cases of blasphemy, illustrates the fate of Stephen, who suffered under a false Imputation of that crime.
118. 15, 25, 26.) It was a season of great rejoicing. But the ceremony of drawing water from the pool, which was done on tlie last day, seems to have been the introduction of a later period. (John 7. 37.) That last day was the eighth, and, on account of the scene at Siloam, was called "the great day of the feast." The feast of ingathering, when the vintage was over, was celebrated al.so on that day, and, as the conclusion of one of the great festivals, It was kept as a Sabbath.
CHAPTER XXV.
Ver. 1-7. Sabbath OF THE Seventh Year. 2-4. When ye come to the land which I give unto you—It has been questioned on what year, after the occupation of Canaan, the Sabbatic year began to be observed. Some think it was the seventh year after their entrance. But others, considering that as the first six years were spent in the conquest and division of tlie land (Joshua 5.12), and that the Sabbatical year was to be observed after six years of agriculture, maintain that the observance did not commence till the fourteenth year, tlie land keep a Sabbath unto the Lord—This was a very peculiar arrangement. Not only all agricultural processes were to be intermitted every seventh year, but the cultivators had no right to the soil. It lay entirely fallow, and its spontaneous produce was the common property of the poor and the stranger, the cattle and game. This year of rest was to invigorate the productive powers of the land, as the weekly Sabbath was a refresliment to men and cattle. I{ commenced immediately after the feast of ingathering, and it was calculated to teach the people, in a remarkable manner, the reality of the presence and providential power of God.
CHAPTER XXIV.
Ver. 1-23. Oil for the Lamps. 2. Command the children of Israel—This is tlie repetition of a law given (Exodus 27.20,21). pure oil olive beaten—or cold-drawn, which is always of great purity. 3, 4. Aaron shall order it from the evening unto the morning—The daily presence of the priests was necessary to superintend the cleaning and trimming, of tlie pure candlestick—so called because of pure gold. This was symbolical of the light which ministers are to diffuse througli the Church.
fl-'J. Take fine flour and bake twelve cakes—for the showbread,as previously appointed. (Exodus 2.). 30.) Tliose cakes were baked by tlie Levites, the flour being furnished by the people (1 Chronicles 9. 32; 21. 29), oil, wine, and salt being the other ingredients, (ch. 2. 13.) two-tenth deals —t. e., of an ephah—thirteen and a half lbs. weight each
8-23. The Jubilee. T1»ou slialt number seven Sah baths of years—This most extraordinary of all civil inand on each row or pile of cakes some frankincense was strewed, which, being burnt, led to the sliowbread being called "an ol Tering made by flre." Every Sabbath a fresh supply was furnished ; hot loaves were placed on the altar Instead of the stale ones, which, having lain a week, were removed, and eaten only by the priests, except in cases of necessity. (1 Samuel 21. 3-«; also Luke 6. 3, 4.) 10. The •on of an Israelitish woman, &c.—This passage narstitutions, which revived the name of "Jubilee" from a Hcbreiu word signifying a musical instrument, a horn or trumpet, liegan on the tenth day of tlie seventh month, or the great day of atonement, when, by order of the public authorities, the sound of trumiiets proclaimed the beginning of the universal redemiitioii. All iirisoners and captives obtained their liberties, slavi's were declared free, and debtors were absolved. The land, as on the Sabitttes the enactment of a new law, with a detail of the clr-
The Jubilee. LEVITICUS XXVI. A Blessing to the Obedient.
liberty to make exchanges amongst themselves; and a priest might sell his house, garden, and right of pasture to another priest, but not to an Israelite of another tribe. (Jeremiah 41. 7-9.) 35-38. If tliy brother be Avaxen poor, relieve him—Tills was a most benevolent provision lor the poor and unfortunate, designed to aid them or alleviate the evils of their condition. AVhethcr a native Israelite or a mere sojourner, his richer neighbour was required to give him food, lodging, and a supply of money without usury. The latter was sevei'ely condemned (Psalm batic year, was neither sowed uor reaped, but allowed to m.joy with its iiiliabitauts a SabbiitLi of repose; and its natural produce wiis the common property of all. Moreover, every inheritance throughout the land of Judea was restored to its ancient owner, yc sliitll liallow tlic liltictli year— Much difference of opinion exists as to wliether the jubilee was observed on the forty-ninth, or, in round numbers, it is called the fiftieth. Tlie prevailing opinion, both in ancient and modern times, has been in favour of the latter. 13. Ye sliall eat t!»e Increase tlicreof out of tUe field, Ac—All that the ground yielded spontaneously <Uiriug that period might be eaten for their
15. 5; Ezekiel 18. 8, 17), but the prohibition cannot be considered as applicable to the modern practice of men in business borrowing and lending at legal rates of interest. 39-46. If thy brotlier be waxen i)oor, and be sold unto thee, thou shalt not compel him to serve as a bond-servant—An Israelite might be compelled, through misfortune, not only to mortgage his inheritance, but himself. In the event of his being reduced to this distress, he was to be treated not as a slave, but a hired servant, whose engagement was temporary, and who might, through the friendly aid of a relative, be redeemed at any time before the Jubilee. Tlie ransom money was determined on a most equitable principle. Taking account of the number of years from the proposal to redeem and the Jubilee, of the current wages of Labour for that time, and multiplying the remaining years by that sum, the amount was to be paid to the master for his redemption. But If no such friendly interposition was made for a Hebrew slave, he continued in servitude till the year of Jubilee, when, as a matter of course, he regained his liberty, as well as Ills inheritance. Viewed in the various aspects in which it is presented in this chapter, the Jubilee was an admirable institution, and subservient in an eminent degree to uphold the interests of religion, social order, and freedom amongst the Israelites.
neco'Nsary subsistence, but no persons were at liberty to hoard or form a private stock in reserve. 13. Ye sJiall return every mau unto Uis possession, &e.—luherit-
R.UCCS, from whatever cause, and how frecjuently soever they had been alienated, came back into tlie hands of the original proprietors. This law of entail, by wliich the right heir could never be excluded, was a provision of great wisdom for preserving families and tribes perfectly distinct, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to the ancestral property. Hence the tribe and family of Christ were readily discovered at his birth. 17. Ye sliall not opiiressoneanotlier, Imt tlions Ualt feartliy Goil—This, which is the same as i'. If, related to the sale or purchase of possessious,and theduty of payingan honestand equitable regard, on both sides, to the limited period during which thebargain could stand. Theol)jectof the legislator was, as far as possible, to maintain the original order of families, and <an equality of condition among the peojjle. 'ii, "3^. I tvlll eoiiintaiiil my blessing upon yon In tlie sixtU year, and it sUall bring fortli fruit for tlirec years, &c. —A provision was made, by the special interposition of God, to supply the deficiency of food which would otherwise have resulted from the suspension of all labour during the Sabbatic year. Tlie sixth year was to yield amir.aculous supply for three continuous years. And the remark
CHAPTER XXVI.
Ver. I, 2. Of Idoi>atry. 1. Y'e shall make you no Idols—Idolatry had been previously forbidden (Kxodus
Is applicable to the year of Jubilee as well as the Sal)batic year. (See allusions to this extraordinary provision in 2 Kings 19. 29 ; Isaiah 37. 30.) None but a legislator who was conscious of acting under Divine authority would have st>aked his character on so singular an enactment as that of the Sabbatic year ; and none l)ut a people wlio hail witnessed the fulfilment of the Divine jiromise would tiave been induced to suspend their agricultural prepamtions on a recurrence of a periodical .jul)ilc(?. a3-ri8. Tlie land
20. 4, 5), but the law was repeated here with refei-enco to some particular forms of it that were very prevalent among the neighbouring nations, a standing image— t. c, upright pillar, the image of stone— i. c, an obelisk, inscribe<l with hleroglyphical and superstitious cliar.acters. The former denoting the common and smaller pillars of the Syrians or Canaanites; the latter, pointing to the large and elaborate obelisks which the Egyptians worshipped as guardian divinities, or used as stones ol adoration to stimulate religious worship. The Israelites were enjoined to beware of them. 'I. Ye sltall keep my Sabl)ntl»s, and reverence my sanctuary—Very frequently, in this book of the L.aw, the Sabl)alli and the sanctuary are mentioned as antidotes to idolatry.
glial 1 not be gold for ever—or, "be quite cut oil," as llie margin better renders it. The land was (Joil's, and, in prosecution of an important design. In; gave it to flu; people of his choice, dividing it ninongst their tril)es and families—who, however, held it of Him merely as tenants at will, and had no right or power of disposing of it to strangers. In necessitous circrumstances, individuals might effect a temporary sale, liut they possessed the
3-13. A liLESSiN(} TO THE OBi;niENT. 3. If ye walk ill my statutes—In that covenant into which (Jod graciously enteredwith the people of Israel, He promised to bestow upon them a variety of blessings, so long as they continued obedient to Htm as their .\lmiglity Ruler; and in their suhse(|Uont history that people found every promise amply fultille<l, in the enjoyment of plenty, (leace, a populous country, and victory over a 1 eiu niies. 'I. I will give you rain In due season, niul the lain! shall yield her Increase—Haih seldom fell in Judea except at two seasons—the former rain at the end of autumn, the seedtime; and the latter rain in spring, before the beginning of harvest. (Jeremiah 5. 21.) Ct. Yojir tJireshlng sliall reach unto the vintage, and the vintage shall reach unto the Howiiig-tlme, iVc—The barley harvest in Judea was about the middle of April ; the wheat harvest about six weeks after, or In the beginning of .lune. .\fter the harvest comes the vintage, and fruit gathering toward? the latter end of July. Moses led tli(> Hel)rews to believe, that, providiMl they were laitliful to Ood, there would be no Idle time between the harvest and vintage, so gn-at would bo the Increase. (See Amos 9. IS.) This promiso would be very animating to a peov>le who had come from a country where, for three months, tluy wore pent up riglit of redeeming it, at <i>iij time, on payment of an ailequate compensation to the present holder; and by the enactments of tlie.Iubilee they recovered it free—so that the land was rendered inalienable. (See an exception to this law, ch. 27. 20.) atl-.H. If a man sell a divelllng Iiouse in a walled eily, then he may redeem it » Itliiiik a wliole year after it is 8old—All sales of liouses were
to the same condition. Ihit there was a diderenco between the houses of villages, which, being conuec'ted witli agriculture, were treated an parts of the land; and houses possessed by trading i)eopl(! or foiclguers in walled towns, whicli could only be redeemed witliin tlie year after tli(! sale; if not then redeemed, tliesedid not, revert to the former owner at the Jubilee. 3'i-:il. NotwitliStandlng, tlic cities of tlic Levltes, iSit:—The Levites, having no possessions but their tt)wns and their houses, the law conlerred on them the sanu? jjrlvileges that were granted to thfi lands of the other Israelites. A certain portion of the ands surrounding the Levltlcal cities was appropriated to them for the pasturage of their catt U> and flocks. (Numljers 35. 4, 5.) This was a pernument enilowmont for the support of the ministry, and could not bo alienated foi anv time The Lii.'Vlles, however, were ut y2
A Curae to the Disobedient. LEVITICUS XXVII. Concerning Vows.
without being able to walk abroad, from the fields being under water. 10. Ye sliall eat old stoz-c—Their stock of old corn would be still unexhausted and large when the next harvest brouglit a new supply. 13. I have l»rolten their land of its appointed season of rest. The number of those Sabbatic years seems to b.ave been seventy, as determined by the duration of the captivity. This early prediction is very remarkal)le, considering that the usual policy of the Assyrian conquerors was to send colonies to cultivate and inhabit their newly-acquired provinces. 38. The lanfl of your enemies sliall eat you up, <Sc.—On the removal of the ten tribes into captivity, they never returded, and all traces of them were lost. 40-45. If they shall confess their iniquity, &c.—This passage holds out the gracious promise of Divine forgiveness and favour on their repentance, and their happy restoration to their land. In memory of the covenant made with their fathers (Romans 2). 46. These are the statutes and judgment* and laws—It has been thought by some that the last chapter was originally placed after the twenty-fifth [Adam Clarke], while others consider that the next chapter was added as an appendix, in consequence of many people being Influenced by the promises and threats of the preceding one, to resolve that they would dedicate themselves and their possessions to the service of God. [Calmet.]
tlie bands of yowiyoUe, and made you go iiprlglxt— metaphorical expression to denote their emancipation from Egj-ptian slavery.
14-39. A Curse to the Disobedient. But If ye will not Iiearkrit unto me, &c.—In proportion to the great and manifold privileges bestowed upon the Israelites, would be the extent of their national criminality and the severity of their national punishmeis if they disobeyed. 10. I will even appoint over yon terror the falling sickness. [Patrick.] consumption and tlic burning ague—Some consider these as symptoms of the same disease; con.sumption followed by the shivering, burning, and sweating fits that are the usual concomitants of that malady. According to the Septuagint, ague is "the jaundice," which disorders the eyes and produces great depression of spirits. Others, however, consider the word as referring to a scorching wind ;—no certain explanation can be given. 18. If ye ivlll not yet for all tUis hearlcen unto me, then I tT'lll punish yon seven times more i. e., with far more severe and protracted calamities. 19. Will mnlce your heaven as iron, and your earth as brass—No figures could' have been employed to convey a better idea of severe and long-continued famine. 33. I will send wild beasts among you—This was one of the four judgments threatf>ned (Ezekiel 14. 21 ; see also 2 Kings
CHAPTER XXVII.
Ver. 1-19. Concerning Vows. 3-8. When a man shall make a singular vow, &c.—Persons have, at all times and in all places, been accustomed to present votive ofl Terings, either from gratitude for benefits received, or in the event of deliverance from apprehended evil. And Moses was empowered, by Divine authority, to prescribe the conditions of tliis voluntary duty. tJie person shall be for the Lord, &c.—better rendered thus :—" According to thy estimation, the persons shall be for the Lord." Persons might consecrate themselves or their children to the Divine service, in some inferior or servile kind of work about the sanctuary (1 Samuel 3. 1). In the event of any change, the persons so devoted had the privilege in their power of redeeming themselves; and this chapter specifies the amount of the redemption money, which the priest had the discretionary power of reducing, as circumstances might seem to require. Those of mature age, between twent.v and sixty, being capable of the greatest service, were rated highest; young people, from five till twenty, less, because not so serviceable; infants, though devotable by their parents before birth (1 Samuel 1. 11), could not be offered nor redeemed till a month after it; old people were valued below the young, but above children ; and the poor—In no case freed from pa.yment, in order to prevent the rash formation of vows—were rated according to their means. 9-13. If it be a beast whereof men bring an offering unto tlie Lord—a clean beo>it
2. 4). your highways shall be desolate—Trade and commerce will be destroyed—freedom and safety will be gone —neither stranger nor native will be found on the roads (Isaiah 3-3.8). This Is an exact picture of the present sta te of the Holy Land, which has long lain in a state of desolation, brought on by the sins of the ancient .lews. 30. Ten women shall bake your bread in one oven, &c.— The bread used in families is usually baked by women, and at home. But sometimes also, in times of scarcity, it is baked in public ovens for want of fuel; and the scarcity predicted here would be so great, that one oven would be sufficient to bake as much as ten women used in ordinary occasions to provide for famify use ; and even this scanty portion of bread would be distributed by weight (Ezekiel
4. 16). SO. I'e shall eat the tlesh of your sons—The revolting picture was actually exhibited at the siege of Samaria, at the siege of Jerusalem by Nebuchadnezzar '..Lamentations 4. 10), and at the destruction of that city by the Romans. (SeeonDeuteronomy 28.) 30. I will destroy your liigli places—Consecrated enclosures on the tops of mountains, or on little hillocks, raised for practising the rites of idolatry. Cut down your Images—According to some, those images were made in the form of chariots (2 Kings i'i. U); according to others, they were of a conical form, like small pyramids. Reared in honour of the sun, they were usually placed on a very high situation, to enable the worshippers to have a i)etter view of the rising sun. They were forbidden to the Israelites, and when set up, ordered to be destroyed. Cast your carcasses upon the carcasses of your idols, &c.—Like the statues of idols, which, when broken, lie neglected and contemned, the Jews during the sieges and subsequent captivity often wanted tlie rites of sepulture. 31. I will make your cities waste—This destruction of its numerous and HourIshing cities, which was brought upon .ludea through the sins of Israel, took place by the forced removal of the people dviring, and long after, the captivity. But it is realized to a far greater extent now. Bring your sanc,- tuaries unto flesolation, and I will not smell the savour of your sweet odours—Tlie tabernacle and temple, as is evident from the tenor of the subsequent clause. In which God announces that He will not accept or regard their sacrifices. 33. I will scatter you among the heathen, &c.—as was done when the elite of the nation were removed into Assyria, and placed In various parts of the kingdom. 34. Then shall the land enjoy her Snl>bath8, as long as it lieth desolate, &c.—A long arrear of Sabbatic years had accumulated through the avarice and apostasy of the Israelites, who had deprived after It had been vowed, it could neither be em.ployed in common purposes nor exchanged for an equivalent—it must be sacrificed—or If, through some discovered blemish, it was unsuitable for the altar, it miglit be sold, and the money applied for the sacred service. If an unclean beast—such as an ass or camel, for instance—had been vowed. It was to be appropriated to the use of the priest at the estimated value, or it might be redeemed by the person vowing on payment of that value, and the additional fine of a fifth more. 14-16. When a i«u»n shall sanctify his house to be holy unto the Lord, &c.—In this case, the house having been valued by the jiriest and sold, the proceeds of the sale were to be dedicated to the sanctuary. But if the owner wished, on second thoughts, to redeem it, he might have it by adding a fifth [lart to the price. 16-34. If a man shall sanctify unto tl»e Lord some part of a field of his possession, &c.—In the case of acquired property in land, if not redeemed, it returned to the donor at the Jubilee ; whereas the part of a hereditary estate, which had been vowed, did not revert to the owner, but remained attached in perpetuity to the sanctuary. The reason of this remarkable difl'erence was to lay every man under an obligation to redeem the property, or stimulate his nearest kinsman to do it. In order to prevent a patrimonial Inheritance going out from any family in Israel. 36, 37. Only the firstlings of tba 93