Leviticus 24:5. Bake twelve cakes thereof— The order given, Exo 25:30 respecting the shew-bread, is here repeated more particularly. The cakes were to be twelve in number, representing the twelve tribes, as is generally observed; each consisting of two tenth-deals, i.e. two omers, or two tenth parts of an ephah, which make about six quarts of English measure: so that they must have been of very considerable size. They were to be placed in two rows or heaps, (Leviticus 24:6.) six in each: and upon the top of each row was to be set (Leviticus 24:7.) a golden dish, with a handful of the best frankincense therein; which frankincense was to be burnt upon the altar at the week's end, instead of the bread for a memorial, i.e. in honor of God, and to commemorate his name. See ch. Leviticus 2:2. The bread itself was to be eaten by the priests, Lev 24:9 and, as the frankincense and bread made but one offering, therefore, a part being put for the whole, the bread is called most holy of the offerings of the Lord made by fire. It is most probable, while the Israelites were in the wilderness, that these cakes were made of the manna. See Wall.
Note; 1. They who would enjoy the light of the gospel should gladly support a godly ministry. 2. They who serve in God's sanctuary must be careful not to adulterate the oil of divine truth, but make the light shine bright in the fervency of their ministrations, and the exemplariness of their own conduct. 3. They who come to God will find a table spread for them even in the wilderness. 4. They who eat of his bread should remember their obligations to serve him. 5. Every sabbath-day, ministers must provide fresh food for the souls of the people, and not lazily put them off with stale discourses.

Leviticus 24:14. Bring forth him that hath cursed, without the camp, &c.— 1st, This was the custom in relation to accursed persons, and such as devoted themselves to destruction. Thus it was that Joshua took Achan—and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had; and they brought them to the valley of Achor. 2nd, Let all that heard him, lay their hands upon his head—This was the practice afterwards of such as gave their evidence against a blasphemer. He was treated as an expiatory victim, which was loaded with the crimes for which it was to be sacrificed; and they said to the unhappy man, let thy blood be upon thy head: it is thou thyself who, by thy blasphemy, hast brought this evil upon thee. Maimonides says, that this ceremony was practised only in the case of those who were guilty of this very crime: but he is mistaken; for history furnishes us with instances to the contrary: witness those perfidious elders who attempted the chastity of Susanna, and accused her of the crime which they themselves would have committed. (See Susan. i. 34.) It is related that they brought her out before the people, and in their presence laid their hands upon the innocent woman, in order to accuse her as a criminal. Finally, Moses commanded the whole congregation to stone the son of Shelomith; and that for ever after every one should cast a stone at blasphemers, to testify that he felt himself wounded with the blow which those impious persons levelled at the Deity. The law which God enacted on this head was not one of those political laws which restrained the Jews only, it had in it the nature of a moral law obligatory on all men. The emperor Justinian condemned blasphemers to death: others bored their tongues through with a hot iron, and others caused them to be drowned. Lewis the VIIIth of France branded them in the forehead; that this mark of infamy might be a warning for every one to avoid correspondence with so scandalous a person. Though this discourse, continues Mr. Saurin, is less calculated to declaim against the manners of our own, than to illustrate the events of past ages, yet we cannot forbear deploring the disorders of Christians upon this head; the heinousness of blasphemy, and the criminal indulgencies of those who are witnesses thereof. We see—men shall I call them, or wild beasts?—who cannot be moved with the least passion but they must shew it externally, vomiting out the most execrable oaths against the Divine Majesty! Some, desirous of shining in the world, and not capable of drawing a sufficient stock for that purpose from their own genius, call in blasphemy to their aid: they fancy an oath, well mouthed, enlivens conversation; and, judging of others by themselves, conceive this kind of elocution irresistible. Vile elocution! which every true Christian must detest. It is not a less crime, says St. Augustin, [perhaps a little too strongly,] to blaspheme the glorified Jesus, than it was to crucify him when on earth. Let every Christian, especially all those whom God has intrusted with the sword of justice, seriously consider how far they are bound by this law, which proceeded from the mouth of God himself—Bring forth him who hath cursed, without the camp; and let all that heard him, lay their hands upon his head; and let all the congregation stone him: and let every one who curseth his God, bear his sin, Leviticus 24:15.
REFLECTIONS.—This is the first capital grime and execution since the giving of the law. The offence was blasphemy. Note; (1.) When an Israelitish woman marries an Egyptian, or a Christian an unbeliever, no wonder the children turn after the worst side. It should seem he wanted to dwell among the Danites, because his mother was of that tribe; and, when opposed by one of the tribe, brought his cause before the judges, and was cast: in indignation and wrath against which decision he blasphemed. Anger and blasphemy are usually allied, and both are heinous sins. If we would avoid the one, we should suppress the other. Hereupon the matter is brought before Moses, that, in a case of such importance, they might be directed how to proceed according to the mind of God. When life or death are at stake, judges need much deliberation, and humbly look up to God for wisdom to judge aright, knowing that, at his bar, they must give account. God commands immediate execution to be done upon him. He is to be dragged out of the camp, as a profanation to it; and all the congregation must stone him, to testify their abhorrence of his sin, when the witnesses had laid their hands on his head, as free from his blood. Note; Blasphemers are now so common, that stones would almost be wanting to cast at them; but though they find impunity for a moment, there is a judgment near when they shall die a more terrible death, suffering the vengeance of eternal fire. The execution of this offender produces a standing law for the future punishment of the like crime. It must in no case be dispensed with; and even a stranger living among them is as liable to the same penalty as the Israelite born. God is a jealous God, and will in no wise spare the blasphemer; and when we hear such dreadful language, we should tremble for those who have no fear for themselves.

Leviticus 24:20. Breach for breach, &c.— These words fully prove that we are to take those in Exo 21:24 in a literal sense. We are not to imagine that individuals were permitted to avenge themselves, they were to refer their injuries to the judges. There is no doubt, however, that reason, in various cases, required a compensation; for the same member is far more valuable to one man than to another; as in that case mentioned by Diodorus Siculus, lib. 12: where the one-eyed man complains of the rigour of this law, as it took place among the heathens: for, if he lost his other eye, he must have suffered more than the man whom he injured, and who still had one eye left; so the right hand of a scribe, or painter, cannot be so well spared as that of a finger. The lex talionis, therefore, of the twelve tables made this exception, si membrum rupit, ni cum eo pacet, talio esto; i.e. unless he agree with the person injured to make him satisfaction, and to redeem the punishment, he was to suffer in the same kind. That, in like manner, the law of Moses allows all these punishments to be redeemed by money, except that of life for life, is gathered from Num 35:31 ye shall take no satisfaction for the life of a murderer: which seems to intimate, that smaller personal injuries might be redeemed; and so it is explained by Maimonides and others. Be it further observed, that though Moses might think it necessary, for preserving the peace and order of the community, to permit this revenge of injuries, yet it is not to be doubted, but many of the pious Jews were far from making use of this permission. Compare Matthew 5:38; Matthew 5:48.

Leviticus 24:22. Ye shall have one manner of law, as well for the stranger, &c.— This was a merciful provision that strangers might not be treated unjustly, God declaring that one and the same law should judge the native and the stranger. For "I am the Lord your God," says he; "a just and holy God, and who will have no respect to persons in judgment."