should be if upon the drinking the water her belly should swell and her thighes rot her miseries should no way be impuâ—ed to him but must lie upon his wife who by her uncleannesse and impudent denyall of it had drawn this judgement upon her self and on the other side if the woman upon â—â—is tryall should be found innocent the husband must not be lyable to any censure â—or it because he onely used the liberty given him of God for the discovery of the trâ—th the blame if any must lie upon the wife who had given occasion of suspicion to her hâ—sband and so still â—aith the text the woman shall bear her iniquity And indeed iâ—is most probable that husbands were not admitted to bring their wives to this tryall unlesse they could show that their wives had given some cause of jealousie though they could not prove them guilty of adultery in which case no wonder at all it is though the husband were judged guiltlesse in bringing his wife to this tryall and all the fault laid upon the wife what ever the event of the tryall was CHAP. VI. Vers 2. WHen either man or woman shall separate themselves c. Having ordered those things that concerned his people in generall the Lord now takes order for those who desired to be more nearly and closely bound to God by a speciall vow to wit what they should do who desired by vow to separate themselves from the ordinary course of men that they might the more freely and wholly dedicate themselves to God that is to a more strict and pure course of serving of God then other men used and were therefore called Nazarites that js men or women separate from others and bound to a peculiar profession or course of life These God here allows first that their example might allure others to strict holinesse these being the miroirs of their times and admired amongst the people Lam. 4. 7. Her Nazarites were purer then snow they were whiter then milk and secondly that they might be types and shadows of Christ who was indeed the true Nazarite even holy harmlesse undefiled and separate from sinners Heb. 7. 26. and was therefore by the providence of God though upon another ground namely his dwelling in Nazareth called a Nazaren or a Nazarite Matth. 2. 23. But withall God prescribes laws to these men and women to prevent the excesse of superstition Vers 3. He shall separate himself from wine and strong drink c. Because the Nazarites were to give themselves wholly to the service of God during the time of their separation therefore as the priests were forbidden the drinking of wine or strong drink when they were to go into the tabernacle of the congregation Levit. 10. 9 so were the Nazarites also yea the drinking or eating of any thing that came of the vine vineger or raisons c. thereby also to signifie their full and peâ—fect renouncing of all worldly pleasures or any thing tending thereto and how exactly carefull we ought to be not onely to avoid all evil but also to abstain from all appearance of evil 1. Thess 5. 22. But yet still we must note that both this and the other laws following these Nazarites were bound to observe onely during the dayes of their separation as is expressed vers 4. 5 6. There were indeed some Nazarites perpetuall during their whole life such as were Samuel 1. Sam. 1. 28. and Samson Judg. 13. 7. and these were Nazarites by commandment not vow But these Nazarites concerning whom these laws are given were such as did of their own accord take upon them the vow of a Nazarite for some certain dayes some for a longer time some for a shorter as they pleased themselves Vers 5. All the dayes of the vow of his separation there shall no rasour come upon his head c. To wit that his hair being kept thus uncut might be a memoriall to him of his separation and consecration unto the Lord and therefore in the next words it follows Untill the dayes be fulfilled in the which he separateth himself unto the Lord he shall be holy for indeed the chief thing that God required of these Nazarites was inward and spirituall holinesse these outward ceremonies being but onely signes and remembrances of that and without that nothing but mere vanity That this law is to be understood onely of men and not of women Nazarites of whom mention was also made in the beginning of the chapter we may easily conceive because their hair was alwayes kept uncut and so could not be to them a memoriall of their consecration But for men Nazarites this was enjoyned as a memoriall of their consecration and that for these reasons as may be probably conceived First that it might be a signe of their cleannesse from pollutions for when the Nazarites casually defiled vers 9. or the Leper Levit. 14. 8. 9. were cleansed from theirimpurity their hair was shaven off and therefore the Nazarites keeping his hair from shaving was a signe that he had kept himself from being defiled Secondly that it might be a signe of their speciall subjection to God as the womans long hair is a signe of her subjection to her husband 1. Cor. 11. 5 10. Thirdly that the neglect of trimming their hair might be a signe of the neglect of the outward adorning of theâ—r bodies and how wholly they were intent upon the service of God and the adorning of their souls that they were mortified to all worldly delights and onely taken up with spirituall and heavenly things Vers 7. He shall not make himself unclean for his father c. Namely by touching mourning for or burying them wherein as much exactnesse was required of the Nazarite as was required of the high priest Levit. 21. 11. and thus by avoiding these legall impurities they were taught what exactnesse of spiritâ—all purity and holinesse God required of them for this refraining from the dead in whom the image as it were of Gods curse for sinne was to be seen for the wages of sinne is death Rom. 6. 23. figured our abstaining from sinfull and dead works that we may keep our selves unspotted of the world pure and undefiled before God Jam. 1. 27. Besides this taught them to moderate their affections and sorrow for their earthly friends that they might be holy to their father in heaven Because the consecration of his God is upon his head That is because the signe of his consecration is upon his head to wit his long hair Vers 9. Then shall he shave his head in the day of his cleansing on the seventh day shall he shave it The hair of the Nazarites was as it were a holy thing consecrate to God as being the signe sanctified or set apart to be a memoriall of that strict vow of singular holinesse whereby he had bound himself this being therefore defiled it was to be shaven off that new hair might come in the room whereby was signified how strict
let him give her a writing of divorcement But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery Vers 4. Her former husband which sent her away may not take her again to bâ— his wife after that she is defiled To wit by marrying and lying with a second husband her first husband being still living It seems that after a man had given his wife a bill of divorce and sent her away if he repented of what he had done and was reconciled to his wife thus unjustly divorced before she had taken another husband he might with her consent cancell the bill of divorce and receive her again as his wife but after she had once marryed another husband he might not take her again no not after her second husband was dead and that because she was defiled But why is the wife here said to be defiled with lying with her second husband since by the law of God she might lawfully marry him I answer the most of Expositours say that it is because this her second marriage her first husband being yet living was against the first institution of marriage and so sinfull and onely tolerated for a time amongst the Jews because of the hardnesse of their hearts Matth. 5. 31 32. but yet because it is hard to say how it could be sinâ—e in her who was as it were perforce put away by her first husband especially since the Apostle hath determined in a like case to wit in the case of a wilfull separation that the innocent party may marry again 1. Cor. 7. 15. therefore others think that by being defiled here is meant onely her lying with her second husband which in a naturall way is accounted a pollution without any intimation of the sinfulnesse thereof or else her being defiled in regard of him that is one whom he might no more touch nor meddle with it being as it follows in the next words an abomination before the Lord that a man should deliver up his wife as it were to another mans bed and then take her when he pleased himself again Thou shalt not eause the land to sinne c. That is thou shalt not cause the land to be defiled with sinne and so to be liable to punishment or make others to sinne by thine example Vers 5. When a man hath taken a new wife he shall not go out to warre c. This law was for the exemption of those that had taken a new wife that is those that had newly marryed a wife from being sent forth to warre or from being charged with any businesse to wit any publick imployment that would necessarily cause him to be absent from his wife and the ground of this law was not so much the unfitnesse of such men for publick imployments in regard their minds would still be so much upon their wives as the providing for the settling of their love one to another as is manifest by the following words he shall be free at home one year and shall chear up his wife which he hath taken When a woman is newly marryed and so taken from her fathers house and family and transplanted into a new stock she is subject to grieve much and hath the more need to be tendered and cherished by her husband and besides if the first year by living lovingly together their hearts be once throughly settled one to the other there would be the more hope of wellknit affections for ever after and to give a priviledge to the new-marryed man in this respect was this law given the Israelites Vers 6. No man shall take the nether or the upper milstone to pledge c. For one of the milstones being gone the other is unusefull and by consequence the taking of any thing as a pledge that is of the like necessary use for the exercise of a mans calling or for the sustenance of his life is here forbidden See Exod. 22. 26. Vers 7. If a man be found stealing any of his brethren of the children of Israel c. See the note upon Exod. 21. 16. Vers 9. Remember what the Lord thy God did unto Miriam c. This example is added to render them the more carefull of what he had enjoyned in the foregoing verse to wit that in the plague of leprosie they should observe diligently and do according to all that the priests the Levites should teach them Remember saith Moses what the Lord thy God did unto Miriam that is remember how for her sinne and contempt of Moses the Lord struck her with leprosy and thereby be warned to take heed of sinning against God by slighting the directions of the Levites whom God hath set over you to teach you in all things what ye should do lest otherwise ye provoke God to punish you and to strike you with leprosy as he did her or rather Remâ—mber what the Lord thy God did unto Miriam that is remember how she was by Gods speciall command shut out of the camp seven dayes untill she had been purified according to the law If she might not be exempted who then shall plead exemption See that therefore ye carefully observe those laws given concerning the shutting up of the lepers and the cleansing of them when they are healed and whatever else from the law of God the Levites shall direct you to do Vers 10. When thou dost lend thy brother any thing thou shalt not go into his house to fetch his pledge c. Some conceive that the end of this law enjoyning the pledge still to be brought to the doore was to make men carefull so to order their expenses that they might not be put in the sight of their neighbours to pawn their cloaths and to curb the creditour that he might not be too harsh and gâ—eedy in exacting a pledge But farre more probable that is which is held by most of Expositours namely that God did heâ—ein provide for the poore man both that the creditour might not pick and chuse his pledge where he pleased though it was that which he was very unwilling to part with but should be content wiâ—h that which should be brought out to him as likewise becâ—â—se poore men are usually ashamed that strangers should come in and in every corner behold their penury and want Vers 13. In any case thou shalt deliver him the pledge again when the sunne goeth down that he may sleep in his own raiment and blesse thee Concerning this law see the Noâ—e upon Exod. 22. 26. As there the Lord presseth this work of mercie upon his people by threatning that if by keeping away such a necessary pledge the poore man were provoked to crie unto him he would heare his cries and be avenged on such a hard-hearted creditour so here also by promising that in case they did herein shew mercie to the poore the poore should blesse them
worship false Gods or to worship the true God in a false manner which is all one for he that pretends to worship the true God with false worship doth not indeed worship the true God but an idol-god which he phaâ—cieth to himself thou shalt not hearken to him that is thou shalt not because of his signes and wonders regard what he saith And indeed though a false Prophet may be known by his foretelling things which afterwards come not to passe according to that rule chap. 18. 22. Whou a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken c. yet the accomplishment of what a Prophet foretells is no sure signe that he is a true Prophet nor to be regarded if his doctrine be not according to the truth which God hath taught us Vers 3. For the Lord your God proveth you c. These words are added as the reason why they were not to hearken to any Prophet that should perswade them to idolatry yea though he gave them any signe or wonder which should accordingly come to passe to wit because hereby the Lord did prove them to see whether they did sincerely love God or no. For the understanding whereof we must know the Lord is here said to prove them by that which the false Prophets did to seduce them to idolatry first because even the Lord himself may by the Spirit of prophecy reveal things to come even to wicked men and false Prophets as he did to Balaam and Caiaphas as knowing how thereby to bring glory to himself though they onely intend to corrupt and seduce his people secondly because though these predictions given and wonders wrought are usually either mere forgings and impostures or else satanicall delusions whereby men are made to think they see those things done which indeed are not done or lastly are such wonders as are indeed done but by the power of the devil yet it is of God that either men or devils are permitted to do such things who could easily restrain them if he saw cause to do it and thirdly because the Lords aim in suffering the devil and wicked men thus to abuse men is to make tryall that is by this tryall to make it known whether they love the Lord their God with all their heart and with all their soul this being a sure rule that those whose hearts are upright towards God will not be drawn away from the truth of God by such delusions according to that of the Apostle 1. John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us Vers 5. And that Prophet or that dreamer of dreams shall be put to death c. Here they are enjoyned to put the false Prophet to death that shall so seduce the people for the better understanding whereof we must note first that every spreading of false doctrines in matters of lesse consequence was not thus to be punished but onely the seducing of men from the true religion to the direct worship of false Gods and in this case though many Expositours hold that this Law concerned onely the policie of the Jews yet I see not but that it gives the Christian Magistrate power also to provide for the securing of his people even by the capitall punishment of those that seduce them to an apostacy of so high a nature secondly that in the reason here rendred why they should put such false prophets to death the phrase that is used because he had spoken to thrust thee out of the way which the Lord thy God commanded thee to walk in is intended to imply what a dangerous and strong temptation that of pretended miracles is to seduce men from the way of truth and therefore our Saviour also speaking of such said Mat. 24. 24. They shall deceive if it were possible the very elect and thirdly that the last clause so shalt thou put the evil away from the midst of thee is meant both of the evil men that were the seducers and the hurt which they might have done to wit that by cutting off these evil men the hurt which they might do amongst the people should be prevented Vers 6. If thy brother the sonne of thy mother c. The drift of this place is to let them know that not onely false prophets of whom he had spoken in the former verses but all others whatsoever were to be put to death that should seduce them to idolatry not openly but secretly and that they were not to spare those that were dearest to them c. And for the fuller clearing of this we may note first that this phrase If thy brother the sonne of thy mother is here used either to distinguish true brothers from kindred yea from all other Israelites who are frequently in the Scripture called their brethren or else emphatically to expresse that brother that is usually most beloved to wit a brother both by father and mother at least a brother by the mothers side that lay in the same belly with them and that because our love to such is naturally the strongest and secondly that in the particular mention that is here made of the daughter as well as of the sonne as also of the wife there is not onely respect had to the love that men bear to them but also to the pity that men are prone to take of that sex men are naturally enclined to take compassion of that sex and therefore this is particularly expressed that in case a daughter or wife seek to seduce them to idolatry they must be put to death and there must be no pity shown them because of their sex Indeed because there is no mention made here of father and mother therefore some have thought that by this Law the child was not bound to accuse either father or mother if they sought to seduce him to idolatry the Lord not enjoyning this in regard it was so much against the reverence which children do naturally bear to their parents But these build upon too weak a ground Doubtlesse in Gods cause there is no more reason for the child to regard the parents then for the husband to regard the wife of his bosome and Levi in this case is commended for closing his eyes against his parents because he said unto his father and to his mother I have not seen him chap. 33. 9. and therefore questionlesse under these that are named all other persons that are most dear to men even parents also are comprehended Vers 7. Namely of the Gods of the people which are round about you c. In this clause of the Gods of the people which are round about you c. there is a warning couched that they should not be moved with this argument that the nations round about them farre and near all over the face of the earth went
vvith the vvicked and so he saved Lot for Abrahams sake It is true indeed that God had respect to the piety and righteousnesse of Lot in delivering him for so the Apostle faith 2. Pet. 2. 7 8. That he delivered just Lot and that because the righteous soul of this good man was vexed from day to day in seeing and hearing the filthy conversation of those vvicked vvretches but this doth not exclude that vvhich is here said concerning Abraham There may be divers causes of one and the same effect the main cause of all vvas Gods free grace both to Abraham and Lot and not any merit in them but subordinate hereunto there vvere also other inducements to vvit the joynt respect that the Lord had to the righteousnesse of Lot his faithfull servant and to the intercession of Abraham as here is expressed Vers 30. For he feared to dwell in Zoar c. The cause of this fear is not expressed but may probably be thought to have been either that seeing the abominable sinnes of that citie he feared lest God vvould also destroy that or else that he doubted lest because of his escape the people vvould fall upon him as the cause of the overthrovv of those neighbouring cities and indeed his hiding himself in the cave makes this most probable Vers 31. And there is not a man on the earth to come in unto us c. Some conceive that they did verily think that all nations of the earth vvere destroyed by fire but many things make this improbable 1. Their knovvledge that Zoar vvas not destroyed and that the Angels had promised that it should not be destroyed 2. Their seeing that the shower of fire which had burnt up those cities of the plain reached not so farre as the mountains wherein at present they were 3. The remembrance of Abraham their uncle a righteous man not like to be destroyed and 4. That last clause after the manner of all the earth which seems to be spoken of the time present that they were deprived of that society with man which every-where else they did enjoy Others conceive that she meant onely this that there was not a godly man with whom onely they durst marry They take the perishing of their sisters in Sodom to be a punishment of God upon them for their marrying with the wicked Sodomites not daring to do so therefore and grieving by this means to be deprived of the common blessing of mankind they resolve upon a more wicked course But I rather conceive thus of the place Lot and his daughters flying in some great fear into the mountain and being there in a manner mured up in a cave his eldest daughter utters these words as a complaint that by this solitary life they were deprived of all hope of marriage the common blessing of all the earth There is not a man in the earth to come in unto us That is here we live in a cave without society of any but our selves and it is to us all one as if there were not a man upon the earth Come let us make our father drink wine c. But indeed any of these expositions may be imbraced for whatever absurdity there is in their resolutions must be ascribed to their fear that passion blinding men and driving them upon any absurd thoughts or courses Vers 32. Let us make our father drink wine To wit the wine which they had brought from Zoar. Vers 37. And called his name Moab c. Moab is by interpretation of the father and Benammi is sonne of my people or sonne of my kindred In both names â—here was a memoriall of their incestuous procreation That which these daughters of Lot it seemed boasted of was their having children of their own kinne not of the fâ—ithlesse and cursed nations CHAP. XX. Vers 1. ANd Abraham journeyed from thence c. The cause of this remove is not expressed but in likelyhood it was because of some inconveniency arising from the late fearfull destruction of Sodom Vers 2. And Abimelech king of Gerar c. Abimelech was the common title of the kings of Palestina as Pharaoh was of the kings of Egypt Psal 34. the title A Psalme of David when he changed his behaviour before Abimelech Vers 3. But God came to Abimelech in a dream by night By that which we reade verse 17. So Abraham prayed unto God and God healed Abimelech and his wife and his maid-servants c. it appears that presently upon the taking of Sarah the Lord struck Abimelech with a dangerous sicknesse and plagued his Court with a strange disease Now in his sicknesse the Lord by a dream the extraordinary glory whereof was undoubtedly such that Abimelech might easily perceive it came from heaven informs him of the cause and tells him he was a dead man which must be understood conditionally unlesse he restored Abrahams wife vers 7. Now therefore restore the man his wife for he is a Prophet and he shall pray for thee and thou shalt live and if thou restore her not know thou that thou shalt surely die c. Vers 4. Wilt thou slay also a righteous nation That is him and his people vers 18. For the Lord had fast closed up all the wombes of the house of Abimelech Vers 7. For he is a Prophet They are called Prophets in the Scripture to whom the Lord did more familiarly reveal his will then to other men and by whom he did teach and instruct others Such was Abraham Gen. 18. 17 18 19. And the Lord said Shall I hide from Abraham that thing which I do seeing that Abraham shall surely become a great nation c. For I know that he will command his children and his houshold after him c. And of this the Lord gives notice to Abimelech 1. That he might not dare to detain Sarah because her husband was not an ordinary man but a Prophet one in speciall favour with God whose wrongs God would surely avenge Psal 105. 15. Touch not mine Anoynted and do my Prophets no harm 2. That he might hope by his prayers being a man so prevalent with God to have the plague removed that was laid upon them Vers 12. And yet indeed she is my sister c. He addes to excuse himself that it was not altogether false which he had faid because it was true in a sense that she was his sister as in the same sense Lot and he are called brethren Gen. 13. 8. For we be brethren namely because she was the daughter of his father though not of his mother And for the clearing this the Hebrews hold that Sarah was that Iscah the daughter of Haran Abrahams brother as being the sonne of Terah though by another woman for this being yielded she was indeed the grandchild of Terah Abrahams father and so might be called the daughter of his father as Jethroes daughters are called Revels who was their grandfather Exod. 2. 18. and yet withall not be the daughter
the Israelites might be called Gods first-born sonne to wit 1. to intimate how dear they were to God even as mens first-born children are usually to them 2. in regard of their preheminence and dignity above all other Nations that were at that time upon the face of the earth 3. with respect to the Gentiles that were afterwards to become the people of God and to be received into the covenant of being Gods sonnes and daughters the Israelites being first admitted to this peculiar priviledge of being Gods people so that those of the Gentiles that were afterwards received to this dignity were but as Israels younger brothers 4. because the root of primogeniture rested in them in that he was to be born of this people who was to be the first-born among many brethren Rom. 8. 29. But the chief reason and that which I conceive was principally intended in this place is because God had chosen the Israelites to be his peculiar people and heirs as his first-born of the land of Canaan the type of the heavenly inheritance wherein they were to live under the laws and governmeut of God unto the coming of the promised Messias for if we mark it this is alledged as the ground why Pharaoh was bound to let the Israelites go Now their being received into a covenant of adoption did not inferre any necessity of being freed from Pharaohs service but Gods chusing them to be his first-born people that were to inherit Canaan and there to live under his government could not stand with their continuance under the tyranny of Pharaoh and therefore upon this ground Pharaoh is required to dismisse the Israelites Israel is my sonne even my first-born and I say unto thee Let my sonne go that he may serve me c. Vers 24. The Lord met him and sought to kill him c. How the Lord endangered the life of Moses whether by sicknesse or rather by appearing with a sword drawn in his hand it is not expressed it is therefore sufficient for us to know that Moses was in danger to be killed by the hand of the Lord and that the cause was at the same time by the Lord himself revealed to him for though this be not expressed yet it is clearly enough implyed for why else should his wife so readily circumcise her sonne had it not been told them that their neglecting hitherto to circumcise that their sonne was the cause of Moses danger And this the Lord did not till now that he was upon his way going into Egypt partly for the tryall of his faith to see whether upon this occasion he would turn his back upon that great service to which God had called him and partly because there was now a necessity of doing it there being a manifest incongruity in it that he should undertake to be as a judge and governour of Gods circumcised people himself neglecting this badge of the covenant in his own child Vers 25. Then Zipporah took a sharp stone and cut off the foreskin of her sonne c. To wit Eliezer her youngest sonne whence it seems probable especially if we observe how his wife at this time carries her self that Moses had hitherto neglected the circumcising of this his youngest sonne because she was so highly displeafed at the circumcising of the first CHAP. V. Vers 1. ANd afterward Moses and Aaron went in and told Pharaoh c. They went to Pharaoh and with them some good number of the Israelites vers 4. Wherefore do you Moses and Aaron let the people from their works gâ—t you unto your burdens Vers 3. Lest he fall upon us with pâ—stilence c. Herein Moses and Aaron do not onely discover to Pharaoh that it stood them upon to do what in them lay that they might obey God in this which he required of them even to prevent the judgement which otherwise they might well fear he would bring upon them but withall likewise they covertly intimate to him how justly he might fear lest the Lord should bring the same or some greater judgements upon him and his people if he should refuse to let them go as God had commanded him Vers 6. And Pharaoh commanded the same day the taskmasters of the people c. The taskmasters were doubtlesse Egyptians appointed to require and receive from the Israelites the work which for the kings service they were enjoyned to do but their officers here mentioned with them were Israelites appointed to have the oversight of their brethren in their labour and to see that every one did the task that was set them as is evident vers 14. And the officers of the children of Israel which Pharaohs taskmasters had set over them were beaten c. because the people had not done their task Vers 7. Ye shall no more give the people straw to make brick c. For in making brick they used straw both for covering their new-made bricks that they might not be parched and chapped with the sunne before they came to be dryed by the fire and also for firing in their kilnes where they burnt their bricks Vers 8. And the tale of the bricks which they did make heretofore c. That is though some of them be sent about the countrey to gather straw where they can get it yet those that are left to make the bricks shall make the full number of bricks which they did all make before and thus did Pharaoh seek to make the Israelites hate and abhorre Moses and Aaron as the cause of this misery that was fallen upon them CHAP. VI. Vers 3. BVt by my name Jehovah was I not known to them This is not meant of the syllables and letters of these two names as if the Patriarchs had nâ—ver heard of this name Jehovah but onely that of God Almightie for the contrary is manifest Gen. 22. 14. And Abraham called the name of that place Jehovah-jireth c. but it is meant of that which is signified by these names This name Jehovah denoteth both Gods eternall being in himself and also his giving of being unto others that is the performance of his promises and in regard of this he saith that he was not known to their fathers by this name They being sustained by faith in Gods almightie power rested upon the promise not enjoying the thing promised but now to their children the promise should be performed and so they should have full knowledge and experience of the efficacie of that name Jehovah But withall we must know that this is onely spoken comparatively As the glorious ministration of the law is said to have had no glory in respect of the excellent glory of the Gospel 2. Cor. 3. 10. so the fathers are said not to have known God by his name Jehovah in comparison of that which their posteritie knew Vers 9. But they hearkened not unto Moses for anguish of spirit and for cruel bondage That is so grievous was the bondage and miserie they lay under and so
That is if you do not punish him according to that Law before given Exod. 22. 18. Thoâ— shalt not suffer a witch to live Verâ— 9. For every one that curseth his father or his mother shall surely be put to death This word for hath reference to the foregoing exhortation sanctiâ—ie your selves and be ye holy c. and it must be extended also to all the parâ—icular penall statutes that follow in this chapter as if it had been said For if you do not sanctifie your selves and keep my statutes behold thus and thus as you shall now hear have I in all those following particulars appointed you to be punished The Law that is first here delivered is for the putting of him to death that curseth his father or his mother which is not meant of every wayward word but of such reviling speeches as they might plainly perceive proceeded from a manifest contempt of their parents of which see Exod. 21. 17. By what manner of death they were to die it is not expressed Some conceive that because stoning is appointed both in the beginning and end of the chapter as may be seen ver 2. and ver 27. therefore in all other places of this chapter where no other kind of death is expressed this of stoning is intended But however in this particular of children that cursed their parents we may the rather think it was so because elsewhere this kind of death is appointed for rebellious children Deut. 21. 20 21. His bloud shall be upon him That is he is the cause of his own death which is added to shew that however men may think this Law too severe yet he hath deserved this punishment and must therefore undergo it Verâ— 10. He that committetâ— adultery with his neighbours wife the adulterer and the adulteresse shall surely be put to death Namely by stoning as it may probably be gathered from these places Deut. 22. 22 23 24. If a damsell that is a virgin be betrothed unto an husband and a man find her in the citie and lie with her Then ye shall bring them both unto the gate of the citie and ye shall stone them with stones that they die and so also Deut. 16. 38 40. and John 8. 4 5. The words of this Law are onely expresse for the adultery of the wife and so they are also Deut. 22. 23 24. Nor do we any where reade that the husband breaking the covenant of marriage by lying with a single woman was punished with death and that because the adultery of the wife in some degrees is more injurious to the husâ—and by causing him to father a bastard brood Vers 14. And if a man take a wife and her mother â—t is wickednesse they shall be burnt with fire both he and they That is the man and both mother and daughter married to him if both consented to this wickednesse or either of them indifferently whether mother or daughter that is taken to the other And the severity of the punishment was to shew the â—ainousnesse of the sinne Vers 15. And if a man lie with a beast he shall surely be pâ—t to death and ye shall sâ—ay the beast Both to shew how horrible and detestable that fact was as likewise that the â—ight of such a beast being unfit for other imployments also for no man would willingly keep such an one might not bring to remembrance so filthy a sin Vers 16. They shall surely be put to death their bloud shall be upon them That is both the woman and the man before spoken of that are found guilty of this unnaturall sinne of beastiality Vers 17. And if a man shall take his sister c. In this law concerning the punishment of incest between the brother the sister there is mention made of their seeing one anothers nakednesse whereby either nothing else is intended but what in other Laws is called uncovering their nakednesse or else because this might happen this is added to shew the hainousnesse of the sinne and how justly it is appointed to be punished with death The manner of their death is not expressed and therefore happely that was left to the Magistrate or else it was stoning as is noted before upon ver 9. onely it is said they shall be cut off in the sight of their people whereby is intended that they were immediately to be put to death and that openly for a warning to others and that if the Magistrate should forbear to cut them off then the Lord himself would do it Vers 18. And if a man shall lie with a woman having her sicknesse c. That is if he doth it wittingly for if he did it unwittingly he was onely rendred unclean thereby and was to be purified and to make an atonement for himself according to the direction of other Laws Vers 19. They shall bear their iniquities That is they shall be cut off for the puniâ—hment of incest being expressed in other places here it suffices to expresse their guiltinesse Vers 20. They shall bear their â—inne they shall die childlesse That is they shall presently be put to death Here the phrase is thus carried to shew that one reason why the Lord appointed such to be cut off was that the Land might not be filled with the issue of such unclean mixture CHAP. XXI Vers 1. THere shall none be defiled for thâ— dead among his people That is none of the inferiour priests shall by reason of mourning for the dead defile themselves to wit by touching their dead bodies or being in the house where their dead bodies were or coming nigh them aâ—d so consequently being present at their funeralls c. And severall reasons may be given why this was forbidden 1. that they might not too frequently be thereby disabled from attending the work of their prieâ—â—ly office 2. that hereby it might be seen that there was a higher degree oâ— holinesse required in the priests then in the rest of the people 3. that they might be the clearer types of the Messias who should be so exactly holy 4. that their refâ—aining to mourn might be a reall inâ—â—ruction to the people of the hope of the resurrection and 5. to teach us what purity is required in those that are by Christ made priests unto God Rev. 1. 6. Vers 2. But for his kinne that is near to him that is for his mother and for his father c. Amongst others here expressed for whom the priests might defile themselves the brother is one But why then were Eleazar and Ithamar the sonnes of Aaron forbidden to bewail the death of Nadab and Abihu their brethren Lev. 10. 6. Uncover not your heads neither rend your clothes leâ—t you die c. I answer that charge was extraordinary and peculiar 1. Because hereby they were required to testifie their submission to that severe proceeding of the Lord against their brethren and 2. Because they were newly that day entred upon the execution of their priestly office for
Shemosh c. In this clause of their song the Amorites scoff at Shemosh who was the god of the Moabites 1. King 11. 7. the Amorites had another god to wit Milcom 1. King 11. 5. they therefore now derided the Moabites because their God though they had been so long his people and had served him so carefully was not able to help them but had delivered them into captivity to Sihon as it follows in the next words He that is their God Shemosh hath given his sonnes that escaped and his daughters into captivity unto Sihonking of the Amorites But how much more properly might the Israelites take up this proverb now against the Amorites Vers 30. We have shot at them To wit first the Amorites then the Israelites Vers 32. And Moses sent to spie out Jaazer c. A city also that haâ— been Moabs Jer. 48. 31 32. but now was the Amorites a fruitfull pasture-countrey it stood in and was given to Gad Numb 32. 1. Vers 33. And they turned and went up by the way of Bashan c. A rich countrey this Bashan was famous for its huge oaks Ezek. 27. 6. Of the oaks of Bashan have they made thine oars also the pastures nourished strong and fat cattel whereto the Scripture often alludeth Deut. 32. 14. Butter of kine and milk of sheep with fat of lambs and rammes of the breed of Bashan and Amos 4. 1. Hear this word ye kine of Bashan and there were in it threescore cities with high walled gates and barres Deut. 3. 4 5. and indeed this which is said of their high walled cities makes it manifest that the Israelites spyes were here amongst other places when they searched the land of Canaan Vers 34. And the Lord said unto Moses Fear him not c. Og the king of Bashan was a huge gyant Deut. 3. 11. his bedsted was a bedsted of iron nine cubits was the length thereof and foure cubits the breadth of it and the rather doubtlesse did the Lord encourage Moses not to fear him because they were like enough to be scared with the very sight of him to which end also he assures him that he should do to him as he did unto Sihon King of the Amorites making the experience he had of Gods help against Sihon a ground of encouragement for the present against Og and his armie too CHAP. XXII Vers 1. ANd the children of Israel set fâ—rward and pitched in the plains of Moab on this side Jordan by Jericho In the third chapter vers 48. it is said that they dâ—parted from the mountains of Abarim and pitched in the plains of Moab by Jordan near Jericho and that is the last removall of the camp of Israel there mentioned Now they came to the mountains of Abarim at their first passing over the river Arnon as is noted before upon vers 13. And therefore it seems that all those things related from the 13. verse of the former chapter to the end of the chapter as concerning their going to Beer vers 16. where a well sprung up so miraculously and concerning the conquests of Sihon and Og were done the camp and the tabernacle still abiding at the mountains of Abarim and then after that the camp of Israel set forward from thence and pitched in the plains of Moab so called because they had been sometime Moabs and did border upon the land of Moab though they were afterwards the Amorites and now the Israelites by conquest These plains reached unto Jordan right over against Jericho And here the Israelites remained till after Moses death they passed over Jordan into the land of Canaan in which time many notable things fell out even all recorded from this place to the end of Deuteronomy and in the beginning of Joshua till their entrance into Canaan Vers 3. And Moab was sore afraid of the people because they were many c. The Moabites had no cause at all to be afraid of the Israelites though they were many for the Israelites had made known to them their resolution not to meddle with them and accordingly had peaceably passed by their countrey yea they had to their own trouble fetched a great compasse about purposely that they might not annoy them by passing through their land and besides in destroying the Amorites they had done them a pleasure having thereby freed them from ill neighbours who had lately by the sword taken away a great part of their countrey from them chap. 21. 26. But yet being stricken with terrours from God all this could not quiâ—t their minds They saw they were a numerous mighty people and that they had now already vanquished two great kings and that they were still upon the borders of their countrey and hereupon they were ready to conclude that as the Amorites had lately taken away part of their countrey so this people that had now destroyed the Amorites would take away the rest and so were mightily perplexed and distressed The Lord herein making good his promise to his people Exod. 15. 15. The mighty men of Moab trembling shall take hold upon them all the inhabitants of Canaan shall melt away and again Deut. 2. 25. This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven who shall hear report of thee and shall tremble and be in anguish because of thee Vers 4. And Moab said unto the Elders of Midian c. That is the Moabites being in this distresse and considering that the onely way to secure themselves against the evil feaâ—ed was so strengthen themselves against the Israelites and that hereby also they might happely regain what the Amorites had formerly taken from them they sent to the elders of Midian to desire them to joyn with them against the Israelites and that because the Midianites were subject to the same king or at least were neighbours confederate wiâ—h them and so it is evident they did though they had no cause for it for first they were in a manner allyed to the Israelites being the posterity of Midian who was the sonne of Abraham by his wife Keturah Gen. 25. 1 2. and secondly the Israelites had not meddled with them and thirdly the Israelites conquest of the Amorites was an advantage to the Midianites who were by this means freed from Sihons tyrannous yoke for that they were before in bondage to him appears because the five kings of Midian that combined with Moab and perished for the same chap. 31. 8. are called the Dukes of Sihon Josh 13. 21. Some conceive that the Ammonites did also joyn with the Moabites and Midianites at this time which they ground upon that place Deut. 23. 3 4. An Ammonite or a Moabiteâ—shall not enter into the congregation of the Lord Because they met you not with bread and with water in the way when you came forth out of Egypt aâ—d because they hired against thee Balaam the sonne of Beor of
that ran astray much more such fugitive servants as thus robbed their masters by flying from them Vers 17. There shall be no whâ—re of the daughters of Israel nor a Sodomite c. Though the tolerating of whores and Sodomites that were of the sonnes and daughters of Israel be here onely expressed yet by necessary consequence the permitting of such open filthinesse by any other nations that should live amongst them is also forbidden who besides the ensnaring of Gods people to commit filthinesse with them might also corrupt them in regard of their religion too and seduce them by degrees to open idolatrie Vers 18. Thou shalt not bring the hire of a whore or the price of a dog into the house of the Lord c. It is a great question amongst Expositours what is meant here by the price of a dog First some conceive that because these two are joyned thus together the hire of a whore and the price of a dog this last is intended of some filthy thing as well as the first and so they conclude that as amongst us men are wont sometimes to give money to have some goodly horse to cover their mares so it was in those times for dogs and this is meant here by the price of a dog Secondly others think it is meant of such men as did openly in the sight of others commit uncleannesse in a most impudent and brutish manner Thirdly others again think that as in the foregoing verse the whore and the Sodomite are joyned together There shall be no whore of the daughters of Israel nor a Sodomite of the sonnes of Israel so it is here likewise and by a dog is meant a Sodomite the word dog being used metaphorically as it is also Rev. 22. 15. without are dogs and by the price of a dog is meant the hire that was given to him with whom men commit that horrid and unnaturall sinne of Sodomie And last of all most Expositours take it according to the plain meaning of the words for the price of a dog that is sold which being an unclean and withall a base and contemptible creature God would not allow them to bring the price of it into his house Now these two last Expositions I conceive are most likely to be intended here but especially the last and that hereby God taught them to reverence his sanctuary and sacrifices Lev. 19. 30. and not to offer him any thing that had been sinfully gotten or to contribute basely to any holy uses as thinking any thing good enough for his worship and service who forbiddeth hiâ— name to be despised his altar and table to be thought contemptible Mal. 1. 6 7 8. or his house to be made a den of thieves Jer. 7. 11. Vers 19. Thou shalt not lend upon usury to thy brother usury of money usury of victualls c. This last clause implyes the hainousnesse of the sinne forbidden to wit the exacting of usury from those that wanted meat and for their supply were glad to borrow of their neighbours Vers 20. Unto a stranger thou mayest lend upon usury c. That is a gentile who was also an infidel for to strangers who were brethren in the faith they might not lend upon usury Levit. 25. 35 3â— Vers 21. When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it To wit a vow which was possible and lawfull See the note upon Numb 30. 2. Vers 25. When thou comest to the standing corn of thy neighbours then thou mayest pluck the ears with thine hand c. And therefore when our Saviours disciples did this the Pharisees charged them not with taking that which was not theirs but onely with doing that which might not be done on the Sabbath day Matth. 12. 1 2. CHAP. XXIV Vers 1. WHen a man hath taken a wife and marryed her c. Two things must be known for the fuller understanding of this law concerning divorces first that whereas it is said here that if after a man hath marryed a wife his wife find no favour in his eyes because he hath found some uncleannesse in her hereby is meant any thing whatsoever either in her person or in her qualities and manners which being at the time of marriage unknown to him he hath afterwards discovered and for it dislikes and abhorres his wife yea though the cause of his dislike were never so slight a matter and therefore did the Pharisees so propound the question they made concerning this law to wit whether a man might put away his wife for every cause Matth. 19. 3. and secondly whereas it is said of such a man so disliking his wife then let him write her a bill of divorcement and give it in her hand and send her out of his house the meaning is onely that if he put her away he must write her a bill of divorcement c. for this was not a dispensation in regard of that first divine institution of marriage allowing the Jews without sinne to put away their wives upon any dislike taken against them contrary to that which God at first dâ—d establish for a law to all poâ—terity to wit that a man should have but one wife and a woman but one husband and they two should be one flesh for even when Moses law was in its full force such divorcings were displeasing to God Mal. 2. 16. The Lord the God of Israel saith that he hateth putting away no it was onely a law made in favour of the wife so put away that she should have in this case a bill of divorce given her that if she were put away causelesly she might have this as a testimony for her that she had not of her own accord forsaken her husband but was put away that without any just cause on her part and so was now free It is true indeed that by this law there was implicitly granted a permission or toleration of these unjust divorces to the Israelites in those times to wit that they might without incurring any punishment thus put away their wives and this injustice in the husband did so farre break the knot of marriage that it was lawfull for the wife so put away to marry another husband but yet still this which was thus tolerated was sinâ—ull in the husband and displeasing to God and onely permitted by Moses for the hardnesse of their hearts Matth. 19. 8. Moses because of the hardnesse of your hearts suffered you to put away your wives that is because they were such a perverse and hard-hearted people that had they been restrained from this they would have been likely to have made the lives of their wives extremely miserable by all kind of savage and cruell tyrannizing â—ver them and perhaps would at last have attempted to make them away and therefore also even this toleration of such causelesse divorces was abrogated by our Saviour Matth. 5. 31 32. It hath been said Whosoever shall put away his wife