Lev. 24 The oil for the lamps, Lev. 24:1–4. The shew-bread, Lev. 24:5–9. Shelomith’s son blasphemeth, Lev. 24:10–12. The law of blasphemy, Lev. 24:13–16. Of murder, Lev. 24:17. Of damage, Lev. 24:18–22. The blasphemer is stoned, Lev. 24:23.

That they bring, at their common charge, because it was for their common good and service. This command was given before, Ex. 27:20.

The veil of the testimony, i.e. which was before the ark of the testimony. Shall Aaron order it; either by himself, or by his sons, Ex. 25:37.

So called, partly because it was made of pure gold, partly because it was to be oft dressed and always kept clean.

Thou shalt take; by the priests or Levites, whose work it was to prepare them, 1 Chron. 9:32. Twelve cakes, representing the twelve tribes. Two tenth deals, i.e. two omers. See Lev. 23:13.

Not one above another, but one beside another, as the frankincense put upon each, Lev. 24:7, shows. The pure table was so called because it was covered with pure gold, Ex. 25:24, and because it was always to be kept very pure and clean by the care of the priests.

Pure frankincense, unmixed and uncorrupted, or of the best sort. That it may be on the bread, or to the bread, or for the bread, to wit, to be burnt before the Lord instead of the bread, which could not conveniently be offered to God in that manner.

Before the Lord, whence it was called the shew-bread, Heb. the bread of faces, or of presence, i.e. the bread which was put upon the table in the Lord’s presence. Being taken; such supplements are not unusual. Thus in the floor, 1 Kings 22:10, is put for sitting in the floor, 2 Chron.

i.e. The old bread now to be taken away. Of the offerings, or, as one or being one of the offerings, &c., in regard of the incense which was offered by fire, and that for or instead of the bread, as was said on Lev. 24:7, and therefore the broad was reputed as if it had been so offered.

Whose father was an Egyptian: this circumstance seems noted, partly to show the danger of marriages with persons of wicked principles or practices, wherein the children, as one wittily and truly observes, like the conclusion, do commonly follow the worse part, and are more easily taught by word or…

The name of the Lord: the words of the Lord, or of Jehovah, are here conveniently supplied out of Lev. 24:16, where they are expressed, but here they are omitted for the aggravation of his crime.

For God had only said in general, that he would not hold such guiltless, i.e. he would punish them, but had not declared how he would have them punished by men.

By laying their hands upon his head they gave public testimony that they heard this person speak such words, and did in their own and in all the people’s names desire and demand justice to be executed upon him, that by this sacrifice God might be appeased, and his judgments turned away from the…

i. e. Speaketh of him reproachfully, and with contempt. They therefore are greatly mistaken that understand this of the heathen gods, whom their worshippers are forbidden to reproach or curse.

He that blasphemeth the name of the Lord: this some make a distinct sin from cursing his God, mentioned Lev. 24:15, but the difference they make seems arbitrary, and without evidence from reason, or the use of the words.

This law is repeated here, either to justify this sentence of putting blasphemers to death, from the same severity executed for a less crime; or to prevent the mischievous effects of men’s striving or contending together, which as here it caused blasphemy, so it might in others lead to murder.

One manner of law, to wit, in matters of common right, but not as to church privileges.