Exodus 22:29

_THOU SHALT NOT DELAY TO OFFER THE FIRST OF THY RIPE FRUITS, AND OF THY LIQUORS: THE FIRSTBORN OF THY SONS SHALT THOU GIVE UNTO ME._ Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors. х_ MªLEE'AATªKAA_ (H4395) _ WªDIM`ªKAA_ (H1831) _ LO'_ (H3808) _ Tª'ACHEER_ (H309)] - literally, Thou shalt not defer thy fulness and thy tear, or collective, tears. The first word, 'fulness,' is conjoined sometimes with grain (Deuteronomy 22:9), and at other times with the vintage (Numbers 18:27). In this passage, where it stands by itself it must be restricted to dry fruits, incl

29._Thou shalt not delay. _We may gather from this passage that the first-fruits were offered, to the end that the Israelites should devote themselves and their possessions to God; for Moses enjoins these two things in conjunction, that they should not delay to consecrate to God of the abundance of their fresh fruits, and their first-born. But we know that, in offering the first-born, the recollection of their deliverance was revived, by the acknowledgment of the preservation of their race, and of their cattle. And there was, moreover, added to the grace of their redemption, the continual supply of food to them from day to day. I do not assent to their opinion who restrict the word _fullness _(339) to wine, because it flows more abundantly from the press, and take the word _tear _(340) to mean oil, because it runs less freely; nor do I approve of their notion who a

Verse Exodus 22:29. _THE FIRST OF THY RIPE FRUITS_] This offering was a public acknowledgment of the bounty and goodness of God, who had given them their proper _seed time_, the _first_ and the _latter rain_, and the _appointed weeks of harvest_. From the practice of the people of God the heathens borrowed a similar one, founded on the same reason. The following passage from _Censorinus, De Die Natali_, is beautiful, and worthy of the deepest attention: - _Illi enim (majores nostri) qui alimenta, patriam, lucem, se_ _denique ipsos deorum dono habebant, ex omnibus aliquid diis_ _sacrabant, magis adeo, ut se gratos approbarent, quam quod deos_ _arbitrarentur hoc indigere. Itaque cum perceperant fruges,_ _antequam vescerentur, Diis libare instituerunt: et cum agros_ atque urbes, deorum munera, possid

The offering of firstfruits appears to have been a custom of primitive antiquity and was connected with the earliest acts of sacrifice. See Genesis 4:3. The references to it here and in Exodus 23:19 had probably been handed down from patriarchal times. The specific law relating to the firstborn of living creatures was brought out in a strong light in connection with the deliverance from Egypt Exodus 13:2, Exodus 13:12; compare Exodus 23:19; Leviticus 22

EXPOSITION II. LAWS CONNECTED WITH RIGHTS OF PROPERTY (verses 33-36). From the consideration of injuries to the person, the legislator proceeds to treat of injuries to property, and, as he has been speaking of cattle under the one head, places cattle in the fore-front of the other. In this chapter two enactments only are made—one providing compensation in the case of a man' s cattle being killed by falling into the pit, or well, of a neighbour (verses 33, 34); and the other making provision for the case of one man' s cattle killing the cattle of another (verses 35, 36) EXODUS 21:33 IF A MAN SHALL OPEN A PIT. Rather, "If a man shall uncover a cistern." Cisterns, very necessary in Palestine, were usually closed by a

THOU SHALL NOT DELAY TO OFFER THE FIRST OF THY RIPE FRUITS,.... Which, according to Maimonides k, were of seven kinds only; for he says, "they do not bring the firstfruits, but of the seven kinds, said in the praise of the land, (the land of Canaan), Deuteronomy 8:8 and they are wheat, barley, grapes, figs, pomegranates, olives, and dates;'' and how much of these were to be offered is not fixed by the law, but were left to the generosity of the people: the above mentioned writer asks l, "what measure do the wise men set? a good eye (or a bountiful man) brings one of forty (or the fortieth part of his fruits); a middling one (one that is neither liberal nor niggardly) brings one of fifty (or the fiftieth part); and an evil one (a covetous man) one of sixty (or the sixtieth part), but never less than that.'' Now this was not to be delayed,

CHAPTER 22 FURTHER JUDGMENTS _ 1. Concerning theft (Exodus 22:1)_ 2. Concerning neglect in case of fire (Exodus 22:6) 3. Concerning dishonesty (Exodus 22:7) 4. Concerning immoralities and forbidden things (Exodus 22:16) 5. Concerning oppression (Exodus 22:21) 6. Concerning offerings to God (Exodus 22:29) These laws need no further comment; they are good and just. The wisdom of them is the wisdom from above. We call atte

EXODUS 22:18 E. VARIOUS ORDINANCES. From this point up to Exodus 23:9 we have to do with miscellaneous laws, differing in the main both in form and substance from the Judgments, and therefore here regarded as belonging to the Book of the Covenant. But they may have come independently of either code. The death penalty for a sorceress (Exodus 22:18) sounds unduly severe, and this law may be taken as a classical instance of the progressive nature of revelation. Conditions change, and conscience gains light: hence Hebrew laws must not, it is at last perceived, bind Christian men, unless ratified afresh by the conscience. For lack of this perception witches were executed up to...

RIPE FRUITS, AND... LIQUORS. thy corn and wine and oil. Figure of speech _Synecdoche_ (of Species). App-6. GIVE. On the eighth day....

Exodus 20:22 to Exodus 23:33 _The Book of the Covenant_ The -Book of the Covenant" (see Exodus 24:7 in explanation of the name) is the oldest piece of Hebrew legislation that we possess. The laws contained in it are spoken of in Exodus 24:3 as consisting of two elements, the WORDS (or commands) and the JUDGEMENTS: the JUDGEMENTS (see on Exodus 21:1) are the provisions relating to civil and criminal law, prescribing what is to be done when particular cases arise, and comprised in...