he had thought to have done unto his brother Vers 10. If a man deliver unto his neighbour an asse or an ox or a sheep or any beast to keep and it die c. As before concerning dead goods so here concerning cattel committed to the keeping of a friend the Law appoints how the judges must determine to wit that in case such cattel die or be hurt or by force driven not stollen away no man seeing it but the keepers because those losses are not to be prevented by the keepers care therefore the owner most bear them Vers 12. And if it be stollen from him he shall make restitution unto the owner thereof Dead goods stollen from the keeper were not to be made good to the owner ver 8. yet cattel must be restored the reason is first because there might be some neglect in keeping cattel abroad which cannot be so likely of things laid up in a mans dwelling house secondly it is most likely they were paid for keeping cattel because it required watching and charge and then it was just they should make it good through whose neglect it was stollen away Whence is that of Jacob Gen. 31. 39. Of my hand didst thou require it whether stollen by day or stollen by night Vers 14. And if a man borrow ought of his neighbour and it be hurt or die c. The Law here concerning things borrowed that are lost or hurt whilest they were with the borrower is this That if the owner were by when the thing borrowed did miscarry the borrower should not make it good because the owners presence made it manifest that the mischief could not be prevented But if the owner were not by then the borrower was to make it good Nor was the severity of this branch of the Law unequall For however it might miscarry without any neglect of the borrower though the owner was not by yet it was fit that such a penalty should by Law be imposed to prevent all fraudulent dealing in the borrower and to make him the more circumspectly carefull of the thing he borrows and so likewise by this means men had the more encouragement to lend freely Vers 15. If it be an hired thing it came for his hire That is if it were not borrowed gratis but hired then though it miscarry and the owner be not by he that hired it shall not make it good Vers 16. If a man entice a maid that is not betrothed and lie with her c. If a maid were betrothed it was death to lie with her Deut. 22. 23 24. If a damsel that is a virgin be betrothed unto an husband and a man find her in the city and lie with her ye shall stone them with stones that they die but this Law is concerning the defiling of a maid that is not betrothed in which case it is here provided that if a man entice a maid either by promise of marriage or otherwise and lie with her he was to endow her and marry her and in case her father refused to let him marrie her he was then to pay her a summe of money according to the dowry of virgins that is according to her estate and condition as dowries used to be given with maids of like parentage and estate There is another Law much like this Deut. 22. 28 29. to wit that if a man did find a damsel a virgin not betrothed and did lay hold on her and lie with her and they were found he was then to marry her and might never asterwards put her away and was withall to pay unto the maids father fifty shekels of silver To shew the disference betwixt these two Laws some say that this here is meant of such as by enticing maids did perswade them to consent and so lie with them but that the Law in Deuteronomie is meant of such as did defile maids without their consent that therefore a greater penalty is allotted to those there then to these here that had the consent of the maids they defiled But because it is most probable that violent rapes where the maid no way consented were alwayes amongst this people punished with death therefore I cannot think that that Law in Deuteronomie is meant of those that ravished maids Rather the difference betwixt these Laws consists in this That in that place of Deuteronomie the Law speaks of defiling maids that being occasionally laid hold on yielded presently to the lust of him that defiled them not being beforehand allured and perswaded by degrees and that this speaks of such as did entice maids with promise of marriage and so defiled them and in this case the Law is not so severe Indeed here nor there is there any punishment at all appointed for the woman though her sinne was great and that because besides that the losse of her virginitie was a brand of ignominy to her and the hope of marriage might chiefly deceive her being under her fathers power and having nothing of her own she could not be chargeable with paying any mulct of money Vers 18. Thou shalt not suffer a witch to live The word here used in the originall is in the feminine gender a woman-woman-witch to intimate that women in this case were not to be pittied But elsewhere the same is decreed both concerning men and women and withall it is expressed by what kind of death they were to die to wit that they were to be stoned Lev. 20. 27. A man or a woman that hath a familiar spirit or that is a wizard shall surely be put to death they shall stone them with stones And some adde that this Law against witches is set next after those against fornication because it was usuall in those times with men by witchcraft to winne the hearts of maids to them Vers 20. He that sacrificeth unto any God save unto the Lord onely he shall be utterly destroyed Or Anathematized that is put to death without mercie destroyed as an execrable and cursed thing Vers 25. If thou lend money to any of my people that is poore by thee thou shalt not be to him as an usurer c. To such as these we are bound to lend not expecting so much as the principall if they be not able to pay much lesse the use Luke 6. 34 35. And if ye lend to them of whom ye hope to receive what thank have ye c. But love ye your enemies and do good and lend hoping for nothing again c. Vers 26. If thou at all take thy neighbours raiment to pledge thou shalt deliver it unto him by that the sunne goeth down That is which he lieth in by night as is evident in the next verse for that is his covering onely yet under this is comprehended all other garments and other things whereof he hath present use as tools to work with c. which must be restored against the time he should need them and therefore also such things as were of continuall use
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
within the compasse of three and twenty years they shew thus to wit 1. That Judah might marry and have his three sonnes Er Onan and Shelah by his wife the daughter of Shuah in the first three years after Joseph vvas sold into Egypt 2. That Er might be marriedto Tamar when he vvas sixteen years old Onan also the following year vvhich was towards the latter end of the seven plenteous years in Egypt about eighteen years after Joseph was sold thither and 3. That in the five following years Tamar might by Judah as is here related conceive with child and bring forth Pharez and Zarah a little before their going into Egypt And whereas it may be objected that Pharez had two sonnes Hezron and Hamul vvhen Jacob vvent dovvn into Egypt Gen. 46. 12. The sonnes of Pharez were Hezron and Hamul to this they answer That Hezron and Hamul are there reckoned amongst those that vvent dovvn vvith Jacob into Egypt not because they were then born but because they vvere of Jacobs family in Egypt vvhilest Jacob vvas yet living Thus I say some Expositours understand this place that Judah married this Canaanites daughter contrary no doubt to his father Jacobs mind who vvas himself strictly forbidden to marry amongst them by Isaac that very year that Joseph was sold into Egypt But 2. because Hezron and Hamul are so expresly reckoned amongst those that vvent dovvn vvith Jacob into Egypt Gen 46. 12. therefore many Expositours yea the most conceive that these vvords And it came to passe at that time must not be taken strictly that Judah married thus at that time vvhen Joseph was sold into Egypt but that it vvas done about that time that is say they at Jacobs first coming into the land of Canaan vvhen he left his uncle Laban and the ground of this their opinion is this because Jacobs coming from Laban vvhich vvas when Joseph vvas six years old as is evident if vve compare Gen. 30. 25. And it came to passe when Rachel had born Joseph that Jacob said unto Laban Send me away c. give me my wives and my children for whom I have served thee and let me go c. vvith Gen. 31. 40. Thus have I been twenty years in thy house I served thee fourteen years for thy two daughters and six years for thy cattel c. vvas but eleven years before Joseph vvas sold into Egypt consequently not above foure thirty years at the most ere Jacob vvent dovvn thither to Joseph all vvhich time vvill be strait enough if not too little for all these things to be done in that are here related and for the birth of Ezron and Hamul the sonnes of Pharez vvho are reckoned amongst those that vvent dovvn vvith Jacob into Egypt for though Judah married the daughter of Shuah about tvvo years after their coming into Canaan and yet vvas he then but thirteen years old as being at the utmost but five yâ—ars older then Joseph and had by her Er Onan and Shelah in the three next years after his marriage and though he then married Er his eldest sonne to Tamar vvhen he vvas also but thirteen years old vvhich vvas sixteen years after their coming into Canaan three years at least after Joseph vvas sold into Egypt to this if you adde but three years for the death of Er the marriage and death of Onan the going home of Tamar to her fathers house Judahs incest with her and the conception and birth of her tvvo twinnes Pharez and Zarah the fruit of that incest and then fifteen years more ere Pharez could be marriageable and have those his two sonnes Hezron and Hamul who are numbred amongst those that went dovvn vvith Jacob into Egypt this vvill make the vvhole number of foure and thirty years from Jacobs coming into Canaan till his removing into Egypt And so they conclude that doubtlesse the time here spoken of vvhen Judah married this Canaanites daughter vvas vvithin a vvhile after their coming into Canaan And indeed neither of these Expositours do suppose any thing impossible yet the first may seem most probable because it were very strange if Judah and his sonnes Er and Pharez should all marry at twelve or thirteen years of agâ— Vers 7. And the Lord slew him The like also is said of Onan his younger brother vers 10. and the meaning in both places is that they died not an ordinary naturall death but that they were taken away in an extraordinary manner by some remarkable judgement whereby it was manifest unto others that they were cut off by the revenging hand of God for their notorious wickednesse And this was the fruit of Judahs marriage with a daughter of that accursed nation of the Canaanites that were in time to come to be rooted out that the Israelites might dwell in their room his children that he had by her proved sonnes of Belial and were destroyed by the just judgement of God upon them Vers 8. Go in unto thy brothers wife c. By this it appears that God had given this in charge to the Patriarchs as many other things which was afterward established by the written Law Deut. 25. 5. If brethren dwell together and one of them die and have no child the wife of the dead shall not marry without unto a stranger her husbands brother shall go in unto her and take her to him for wife and perform the duty of an husbands brother unto her Vers 11. Remain a widow in thy fathers house till Shelah my sonne be grown It is evident that in these words Judah thought to assure Tamar that assoon as his sonne Shelah was marriageable he also should take her to wife and raise up feed to his deceased brethren but withall it is most probable that he meant nothing lesse but onely intended to put her off and that as suspecting that she had some way been the occasion of the death of his other two sonnes as the words following do import For he said to wit within himself Lest peradventure he die also as his brethren did And indeed why â—lse did he send her home to her father she might have stayed awhile unmarried with him and when Shelah was grown we see Judah minded not the performance of his promise as is noted vers 14. yea his own confession makes it manifest vers 26. where he accuseth himself of doing her wrong She hath been more righteous then I because that I gave her not to Shelah my sonne Vers 12. Judah was comforted and went up to his sheep-shearers to Timnath A city in the Philistines countrey which also befell Judahs children for a possession Josh 15. 20 57. This is the inheritance of the tribe of Judah c. Cain Gibea and Timnath Vers 14. And sate in an open place Such open places harlots used Ezech. 16. 25. Thou hast built thy high places at every head of the way Jer. 3. 2. Lift up thine eyes unto the high places and see where thou hast
to require of him Look to it saith he for evil is before you if you trouble me further I shall make you smart for it Vers 13. The east-wind brought the locusts Or grashoppers and with them caterpillars Psal 78. 46. He gave also their increase unto the caterpillar and labour to the locust Psal 105. 34 35. He spake and the locusts came and caterpillars and that without number and did eat up all the herbs in their land and devoured the fruit of their ground Vers 16. I have sinned against the Lord your God and against you To wit against Moses and Aaron by using them so scornfully and reprochfully by threatning them for the faithfull discharge of their dutie and driving them away out of his presence as in the 10. and 11. verses or else the Israelites in generall by the cruel bondage under which he had held them and by refusing to dismisse them and to grant them that libertie of going forth to serve the Lord which by Moses and Aaron they had so often desired of him Vers 17. Now therefore I pray thee forgive me my sinne onely this once That is pardon the wrong I have done you and procure that the Lord may not further be offended with me and if this be done this once I require no more for if I fail you any more and not do what I promise I desire not that you should ever any more afford me the least favour Yet withall we must know that the main thing which Pharaoh intended in desiring that his sinne might be forgiven was that the plague might be taken away which now lay upon them for he was farre from a sincere desire of reconciliation with â—od Vers 17. Intreat the Lord your God that he may take away from me this death onely That is this deadly plague or destruction And so he calls this plague of the locusts not onely because it killed and destroyed all the fruit of the ground but also especially because by this means it deprived them of that which was to be food both for man and beast it was likely if it continued to bring a grievous famine and so death and mortalitie amongst them As for that opinion of some Expositours that these locusts with their biting killed even men themselves it is altogether uncertain and cannot be concluded from these words Yet probable it is that there were sometimes in those countreys some kind of locusts that killed men with their biting and that therefore Rev. 9. 5. it is said of those cruel enemies of the Church that are compared to locusts ascending out of the bottomlesse pit that their torment was as the torment of a scorpion when he striketh a man Vers 21. Even darknesse which may be felt The darknesse threatned is here called darknesse that may be felt either by way of an hyperbole to signifie what an exceeding great darknesse it should be or else because the aire should be so thickned with grosse mists and vapours that it might be felt which in such an extraordinary horrid darknesse as that was might indeed well be Vers 23. They saw not one another neither rose any from his place for three dayes They saw not one another because neither it seems had they any light by sunne moon or starres from above nor yet from fire or candle beneath the thick clouds wherewith the aire was darkned being such that either they did put out the fire or at least wholly hide and cover it from the sight of men And being thus deprived of all light whatsoever and that by a divine hand of judgement no marvell though with the terrour thereof they durst not so much as move from the places where they were as is here expressed How easily the Israelites that had light in their dwellings might have gone away with all that they had whilest the Egyptians lay thus for three dayes together imprisoned in darknesse we may easily conceive but they had learnt to depend and wait upon God and would not stirre but by his appointment Vers 24. And Pharaoh called unto Moses and said c. Pharaohs sending for Moses and charging him not to see his face any more ver 28. argue plainly that this was done after the three dayes darknesse was over But is it likely that when the plague was removed he would relent To which I answer And is it likely that lying bound in the chains of darknesse he would not have yielded to let the cattel go or at least have desired the help of Moses prayers as at other times Onely let your flocks and your heards be stayed And this he desired chiefly that they might be as pledges of their return again Vers 28. I will see thy face again no more That therefore which follows in the next chapter concerning the death of their first-born was spoken immediately by Moses at this time before he went from Pharaoh and therefore it is said chap. 11. 8. that he went out in a great anger CHAP. XI Vers 1. ANd the Lord said unto Moâ—es yet â—illâ— I bring onâ— plagâ—e more upon Pharaoh That is the Lord had said unto Moses yet will I bring c. for this message Moses râ—ceived from the Lord immediately before Pharaoh sent last for him chap 10. 24. when he charged him not to see his face any more and it is here added as the gâ—ound of Moses confidence in answering so readily as we have it in the last verse of the former chapter that he would come to him no more the reason was because God had before that last coming to Pharaoh told him this which is here recorded It is true God had told Moses at first somewhat of the Israelites borrowing of the Egyptians jewels of silver and gold Exod. 3. 21 22. And it shall come to passâ— that when yâ— go ye shall not go empty but every woman shall borrow of hâ—r nâ—ighbour and of her that soâ—ouâ—neth in her house jewels of siâ—ver and jewels of gold c. as also of this plague of slaying their first-born Exod. 4. 23. Let my sonnâ— go that he may serve me and if thou refuse to let him go behold I will slay thy sonne even â—hy first-born But this message which is here related he received from the Lord immediately before that his last going to Pharaoh whereof mention is made in the 24. verse of the former chapter and therefore he saith Yet will I bring one plague more upon Pharaoh c. Vers 3. The man Moses was very great in the land of Egypt in the sight of Pharaohs servants c. Implying thaâ—the reverend esteem the Egyptians had of Moses was a furtherance to the enclining of their hearts thus to lend their jewels to the Hebrews Vers 4. And Moses said Thus saith the Lord c. That is immediately after he had told him that he would see his face no more chap. 10. ver 29. Vers 5. Even unto the first-born of the maid-servant that is behind the
befall his father or mother nor yet any unreverent and undutifull language but all kind of malitious reviling speeches whether by way of imprecation or otherwise as manifestly argued a contempt of their parents and therefore we see that Solomon saith with respect doubtlesse to this law The eye that mocketh at his father and despiseth to obey his mother the ravents of the valley shall pick it out c. Prov. 30. 17. and Christ having joyned this law with the fifth Commandment Matth. 15. 4. God commanded saying Honour thy father and thy mother and he that curseth father or mother let him die the death he applyeth it to the condemning of that Tradition of the Pharises who allowed men to withhold necessary sustenance from their parents so that what they withheld from them they gave to the Temple and concludes that hereby they made the commandment of God of none effect by their Tradition whence it is manifest that by the judgement of Christ they transgresse this law and deserve death before God that shall either revile their parents or under the pretence of any religious vow shall whithhold from them that relief which by the law and light of nature they are bound to afford them Vers 18. If men strive together and one smite another with a stone c. That is by throwing any thing at him or by the stroke of any thing held in his hand Vers 19. If he rise again and walk abroad upon his staff then shall he that smote him be quit c. That is if he recover so farre as to go forth though weakly he that struck him shall not be put to death though he die afterward Vers 20. If a man smite his servant or his maid with a rod c. Some Expositours understand this law thus that if a man with any thing fit to give correction with do correct or beat his manservant or maidservant yet if he do it so immoderately that the servant dies under his hands he shall be punished to wit as a man-slayer with death for the word in the originall signifâ—eth he shall be avenged and the vengeance to be inâ—licted by the civill magistrate was the putting them to death that had wilfully been the death of others Now this law was concerning servants that were not Israelites for it is meant of servants that were absolutely their Masteâ—s money as is expressed in the following verse which the Hebrew servants were not but were onely bought for a time and for Hebrew servants there is another law given Levit. 25. â—9 If thy brother that dwelleth by thee be waxen poore and be sold unto thee thou shalt not compell him to serve as a bondservant c. But now others again hold that the Israelites were not to be put to death for this correcting their servants here spoken of to wit when their servants dyed under their hands And indeed it may well be questioned why it should not be said here as in other laws of that nature he shall surely die but onely he shall be surely punished if it were not purposely done because in this case the guilty party was to be left to the wisdome of the Judges to be punished as they should see cause Vers 21. If he continue a day or two he shall not be punished for he is his money That is it may be thought he intended not to bring that losse upon himself by killing him whom he had purchased with his money and since it may well be judged that he did not do it willingly even the losse of his servant bought with his money shall be deemed sufficient punishment Vers 22. If men strive and hurt a woman with child so that her fruit depart from her and yet no mischief follow c. That is if a woman with child come in to help her husband or friend when men are fighting together or to part them or upon any other occasion be nigh them and so do casually receive some hurt and by that means miscarry yet so as that no mischief follow thereupon that is neither the woman nor child die or be maimed in this case the party that was the cause of the womans miscarrying shall pay such a penalty as the womans husband will lay upon him onely it is in the next clause provided that the womans husband shall not be his own judge but shall onely require to have such or such a penalty imposed upon him which shall there be accordingly awarded him by the judge and he shall pay as the judges determine whereby also is implyed that the judges had power to moderate the penalty if the womans husband demanded that which was unreâ—sonable Vers 23. And if any mischief follow then thou shalt give life for life Whether of the mother or child having shape and life as appears by that which follows Vers 24. Eye for eye tooth for tooth hand for hand foot for foot This was the law amongst the Hebrews which we call the law of Retaliation whereby the Magistrate was authorised to punish man that had done voluntarily any hurt to their neighbours according to the hurt which they had done them And it was doubtlesse most equall as those times were and frequently practised amongst them yet withall very probable it is that it was in the Judges power in some cases to allow a change or commutation of this penalty and in stead of this to award a pecuniary mulct or fine of money first Because in some cases the law of retaliation could not be equall as for example If a man that had but one eye should put out one of his neighbours eyes the putting out of this mans onely eye in lâ—ew thereof would not be perfectly equall or if the man that had cut off his neighbours arm were of such a weak constitution that it was altogether unlikely that he should escape death if his arm should be cut off too by way of punishing that harm he had done his neighbour sâ—condly Because that law Numb 35. 31. Ye shall take no satisfaction for the life of a murderer which is guilty of death may seem to imply that except onely in that case of life and death they were allowed to take satisfaction in stead of corporall punishments thirdly Because it is evident in the thirtieth verse of this chapter that when a mans ox had killed a man after warning had been given to the owner to keep him in though the owner was by the law to be stoned yet the Judges were allowed in some cases not to adjudge him to be stoned but in stead thereof to impose a summe of money whence by the rule of analogy we may conceive that in this case of taking eye for eye and tooth for tooth c. the Judges had likewise the same liberty In Matth. 5. 39. our Saviour having repeated this law addeth But I say unto you that ye resist not evil whereby he never intended to abolish this law but onely to clear
corner for otherwise we cannot say whether the corner pillar was to be numbred amongst the twenty pillars appointed on each side for the length of the court or the â—â—n appointed for the breadth Vers 16. And for the gate of the court shall be an hanging of twenty cubits c. See the note chap. 26. 36. Vers 18. And the height five cubits c. This court therefore of thâ— tabernacle was but half so high as the tabernacle and therefore the tabernacle might be easily seen yet these hangings were so high that men could not overlook them Vers 19. All the vessels of the tabernacle c. shall be of brasse That is such as were onely for the taking down and settiâ—g up of the tabernacle as the pinnes or stakes which were driven into the ground to fasten it Vers 20. And thou shalt command the children of Israel that they bring pure oyl olive beaten c. It seems that oyl which was first gotten out of the olives by beating or stamping of them was farre purer â—nd clearer from dregges then that which was afterward crushed out with a presse This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick even pure oyl olive beaten wherewith the priests were to maintain the lamps to cause the lamp to burn alwayes that is every night by renewing them still at the appointed times As the daily sacrifice is called a continuall burnt-offering Exod. 29. 42. and yet it was offered but twice every day at morning and evening And so this word alwayes is explained in the following verse Aaron and his sonnes shall order it from evening to morning before the Lord. At the East end of the ta bernacle either abovâ— the vail or at the opening of it there might come in light sufficient in the day time and therefore I conceive then the lamps burnt not but in the night onely and were put out in the morning which some inferre also from that 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God to wit before the break of day Now by this pure oyl was signified the gifts and graces of the Spirit whereby the ministers of God are fitted to be as lights among the people Vers 21. In the tabernacle of the congregation c. The â—abernacle is here called the tabernacle of the congregation because though the people did not enter into this place yet to the doore of this tabernacle they brought their offerings and there did the Lord meet with the people and make known his will to them Aaron and his sonnes shall order it c. Signifying that the priests lippes should preserve knowledge CHAP. XXVIII Vers 1. ANd take thou unto thee Aaron thy brother c. Because Aaron was the brother of Moses to prevent any envy amongst the people this is in the first place expressed that it was by the Lords appointment and command that he and his sonnes were set apart to the office of the priesthood Vers 2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty That is glorious and beautifull And hereby was signifyed 1. the insufficiency of Aarons priesthood that there was not in him if you look on him in his own person sufficient worth that he should mediate between God and man for thâ—refore was this holinesse in his garments to cover the pollution of his own pâ—rson 2. the more then angelicall purity and holinesse of Christ whose type Aaron thus attired was Heb. 9. 14. Christ through the eternall spirit offered himself without spot to God By whom also his Church is clothed with garments of beautifull glory Isai 52. 1. Put on thy beautifull garments oh Jerusalem the holy citie Rev. 19. 8. To her was granted that she should be arrayed in fine linen clean and white for the fine linen is the righteousnesse of the Sainâ—s 3. to shew the extraordinary degrees of holinesse required in those that serve at the altar Vers 3. And thou shalt speak unto all that are wise-hearted c. that they may make Aarons garments to consecrate him c. That is to be a signe of his consecration and sanctification from God therefore it was death to minister without these garments Vers 6. And thâ—y shall make the ephod of gold c. It was called the ephod of an hebrew word which signifieth to close compasse or gird about because it compassed fitly the body and was tied thereto it was the outmost of all Aarons garments and covered his whole body both back and breast from the shoulders down to the loyns excepting onely the breast where the breast-plate was fastened Vers 7. It shall have the two shoulder-pieces thereof joyned at the edges thereof and so it shall be joyned together These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod and so met together on the top of each shoulder and were joyned together in the edge thereof a hole being left in the midst through which the priests head went when he put on the ephod or else it is meant of certain wings as we call them which were joyned to the ephod in the edge round about each shoulder Vers 8. And the curious girdle of the ephod which is upon it shall be of the same c. By this is meant two pieces or slaps which came from the back part of the ephod under the arm-holes and are called the curious guard or girdle because the nether lappets served as a girdle to fasten it below and it is said that it should be upon it that is is joyned as a part of it which is added to distinguish it from the girdle mentioned ver 39. Thou shalt make the girdle of needlework which was not a part of the ephod as this which is therefore called often the golden girdle Vers 9. And thou shalt take two onyx-stones and grave on them the names of the children of Israel These two onyx-stones whereon were graven the names of the twelve sonnes of Jacob signified the firm and perpetuall love of Christ toward his Church and also how precious they be to him how continually mindfull he is of them Cant. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm for love is strong as death See also Hag. 2. 23. In that day saith the Lord of hosts will I take thee O Zorobbabel my servant c. and will make thee as a signet Vers 10. Six of their names on one stone and the other six names of the rest on the other stone according to their birth That is first Reuben then Simeon and so the rest according to their age And this signified the like precious faith and dignity which all have obtained before God in Christ 2. Pet. 1. 1. To them that have obtained the like precious faith So Gal. 3.
atonement for him Though burnt-offerings were usually given in signe of thankfulnesse to God and so betokened a new creature and holy life Psal 51. 18 19. Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Then shalt thou be pleased with sacrifices of righteousnesse with burnt-offering and whole burnt-offering and Gen. 8. 20. And Noah builded an altar unto the Lord and took of every clean beast and of every fowl and offered burnt-offerings on the altar yet they were also for atonement and remission of sinnes to wit generall sinnes Job 1. 5. And it was so when the dayes of their feasting were gone about that Job sent and sanctified them and rose up early in the morning and offered burnt-offerings according to the number of them all for Job said It may be that my sonnes have sinned c. whereas for speciall sinnes there was a speciall sacrifice and sinne-offering Levit. 4. Vers 5. And he shall kill the bullock before the Lord. That is the priest in the name of the offerer for this was usually the work of the priests and therefore Moses did it when he supplyed the priests office Exod. 29. 10 11. though sometimes the Levites also helped herein when there were not priests enough to do it 2. Chron. 25. 10 11. The priests stood in their places and the Levites in their courses and they killed the Passeover that is the Passeover-offerings and the priests sprinkled the bloud from their hands as being given of God to be assistant to the priests in such services Numb 8. 19. I have given the Levites as a gift to Aaron and to his sonnes to do the service of the children of Israel in the tabernacle of the congregation and to make an atonement for the children of Israel Now the sacrifice was killed to signifie the death of Christ Who was slain that he might redeem us to God by his bloud Revel 5. 9. and the mortifying of Gods people by the word and spirit and it was killed by the priest to signifie that Christ should offer up himself unto God as being both our priest and sacrifice and that there is no possibility for men to please God by any service they do him but onely in and through the mediation of Christ of whose priesthood the Leviticall priest was a type and figure As for the place where it was killed that may be gathered by the rule of Analogy from that which is expressed verse the 11. concerning the second sort of burnt-offerings namely that it was killed at the north-side of the altar And the priests Aarons sonnes shall bring the bloud and sprinkle the bloud c. And this was done in a large measure so that the corners of the altar were filled with bloud Zach. 9. 15. to teach the people that this bloud of their sacrifice should not be lost as spilt upon the ground but should be accepted of God as a propitiation for their sinnes as being a figure of the bloud of Christ which should be offered up to God and accepted by him in our behalf as for our reconciliation so also for our sanctification who are elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinkling of the bloud of Jesus Christ 1. Pet. 1. 2. Vers 6. And he shall flay the burnt-offering That is the priest for the flaying of the sacrifice was also ordinarily the work of the priest who had therefore the skinne for himself Levit. 7. 8. though upon extraordinary occasions as is before noted concerning killing the burnt-offerings even in this also the Levites sometime helped them 2. Chron. 29. 34. The priests were too few so that they could not flay all the burnt-offerings wherefore their brethren the Levites did help them Because the sacrifices were offered as I may say as a holy feast unto the Lord whence the altar is called the table of the Lord and the sacrifice offered thereon his meat Mal. 1. 12. therefore nothing but what was usually eaten by men was burnt upon the altar and hence it was that the skinne was alwayes flayed off Yet withall it is commonly held by Expositours that this flaying of the sacrifice did also signifie First the sufferings of Christ who being first stripped of his garments Matth. 27. 28 they did afterwards most shamefully intreat so that there was no beauty in him why men should desire him Secondly the afflictions of Gods people under the rage of cruell oppressours and persecutours Who as the Prophet speaks Micha 3. 3. eat their flesh and flay their skinne from off them And thirdly the mortification which God requires in those that give up their names to him even that They put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Ephes 5. 22. Vers 7. And the sonnes of Aaron the priest shall put fire on the altar c. Here the Lord gives direction for the burning of these sacrifices by the inseriour priests enjoyning them first to put fire upon the altar Now because they were to use no strange fire in burning the sacrifices but onely that fire which was continually nourished upon the altar Levit. 6. 12 13. and which at first came down from heaven Levit. 9. 24. therefore by putting fire upon the altar is meant onely the laying of the fire together or laying it on again when they had laid it by for the clearing of the altar Secondly to lay the wood in order and then all the pieces of the sacrifices in order upon the wood which was so appointed because the discreet laying of the wood doth much conduce to the well burning of the fire And then lastly thus to burn all upon the altar The mistery of this might be twofold First to signifie the consecrating of Christ and his members by afflictions and sufferings for as he the Captain of our salvation was made perfect by sufferings Heb. 2. 10. so must his members also be ready alwayes through these fiery trials to enter into glory for every one shall be salted with fire and every sacrifice shall be salted with salt Mark 9. 49. Secondly to signifie that holy zeal whereby we should wholly give up our selves to God through the operation of Gods holy spirit which is often in the Scriptures compared to fire as Matth. 3. 11. He that cometh after me is mightier then I he shall baptize you with the holy Ghost and with fire for as Christ through the eternall spirit offered himself without spot unto God Heb. 9. 14. so likewise it is the spirit whereby we must be enabled to consecrate our selves to Gods service Ye have purified your souls in obeying the truth saith the Apostle Peter through the spirit 1. Pet. 1. 22. to which end we must not onely be carefull not to quench the spirit 1. Thess 5. 19. but also by prayer holy meditation and all other things conducing thereto we must do what we can
Moabites the Edomites the Amalekites c. â—t is no way likely that a clause should be here inserted concerning the destruction of all mankind So that I make no question but as in the following verse the subduing of the Edomites is foretold under two severall expressions Edom shall be a possession and Seir also shall be a possession for his enemies so here also the conquest of the Moabites is likewise expressed first by smiting the corners of Moab and then by destroying all the children of Sheth the Moabites being called the children of Sheth either because some one of their progenitours the sonnes of Moab famous in his time was called Sheth and thence they were called the children of Sheth or else because this people did mightily boast of the antiquity of their nation and so did vainly style themselves the children of Sheth and so are called by Balaam ironically by way of deriding them for that their vain boasting that ancient people the children of Sheth How this prophecy was literally accomplished in David is evident 2. Sam. 8. 2. where it is said that he smote Moab and measured them with a line casting them down to the ground even with two lines measured he to put to death and with one full line to keep alive and so the Moabites became Davids servants But withall it is spiritually meant of Christs vanquishing them and all other his enemies either by his word converting them or by his power subduing them and so agreeth with that of the Prophet Esa 11. 4. He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked Vers 18. And Edom shall be a possession Seir also shall be a possession c. That is the Edomites that inhabit mount Seir shall also be subdued by the Israelites This was likewise literally fulfilled in David of whom it is said 1. Chron. 18. 13. that he put garisons in Edom and all the Edomites became Davids servants and thereupon he sung that triumphant song Psal 60. 8. Moab is my washpot over Edom will I cast out my shooe but especially it was fulfilled in Christ whose conquest over these and other his enemies the Prophet sets forth most gloriously Esa 6â— 1 2. c. Who is this that cometh from Edom with dyed garments from Bozrah c. Vers 19. Out of Jacob shall come he that shall have dominion and shall destroy him that remaineth of the citie That is of the cities of the Edomites of whom he had spoken in the foregoing verse The meaning is that he should destroy them all not suffering any to escape that even those few that shall shut up themselves in the most fortified places and remain a while safe when others are destroyed shaâ—l at length partake with the reft But in Christ shall this be most eminently fulfilled who having destroyed his enemies here with a great destruction shall at his second coming destroy all that remain Vers 20. Amalek was the first of the nations but his latter end shall be that he perish for ever That is thou hast been reputed the first and chief of the nations and wert indeed the first that made warre against Israel but as glorious as thou art now thy end shall be utter destruction as thou wert the first-fruits of the nations vanquished by the Israelites so art thou appointed still to be destroyed till thou be rooted fâ—om the face of the earth This was fulfilled in part by Sanl 1. Sam. 15. but principally by Christ Vers 21. And he looked on the Kenites and took up his parable c. Not the people of Canaan so called Gâ—n 15. 19. for we reade not that they continued undestroyed till the Assyrians carryed them away to Babylon as it is said of these Kenites vers 22. But by the Kenites are here meant the Midianites one principall family or people amongst them being put for the whole nation for such a people there was amongst the Midianites whence Jethro Moses father in law priest of Midian is called the Kenite Judg. 1. 16. and his posterity also Judg. 4. 11. Now Heber the Kenite which was of the children of Hâ—bab the father in law of Moses had severed himself from the Kenites and they are next named because they bordered upon Amalek and dwelt many of them amongst the Amalekites 1. Sam. 15. 6. And Saul said unto the Kâ—nites Go depart get you down from among the Amalekites c. Strong is thy dwelling place and thou puttest thy nest in a rock This he speaks as alluding to their name for Ken signifieth a nest Vers 22. Neverthelesse the Kenite shall be wasted untill Asher shall carry thee away captive That is they shall endure much at the hand of severall enemies which was in part accomplished when the Midianites were vanquished by Gedeon Judg. 7. 2. and shall at length be carryed away captive by the Assyrians who together with the Jews carried all the nations away round about them Jer. 25. 9. and particularly we reade of Kenites mentioned after the return of the people out of Babylon 1. Chron. 2. 55. Vers 23. And he took up his parable and said Alas who shall live when God doth this In these words are implyed how grievous calamities would in a manner befall all nations when the Assyrians should make that havock of which he had made mention in the foregoing verse and when those troubles should happen whereof he prophecyeth in the following words Vers 24. And ships shall come from the coast of Chittim c. Kittim or Chiâ—tim was one of Japhets posterity who seated themselves in Macedonia Cilicia Cyprus and other the Grecian Islands By Chittim here Expositours therefore do commonly understand Macedonia and other parts of Greece and thereto agreeth that in 1. Maccab. 1. 1. when it is said that Alexander sonne of Philip the Macedonian came out of the land of Chittim But yet because in Dan. 11. 30. it is generally almost held that by the ships of Chittim are meant ships that came out of Italy therefore here also they hold that by Chittim is meant Italy and indeed it is proâ—â—ble enough that though the Greek Islands were ordinarily called Chittim yet the Greeks passing over from thence into Italy and planting themselves there even Italy was afâ—erwards also called Chittim and so both may be here comprehended under this word Chittim to wit both the Greek Islands and Italy Now concerning these ships that should come from the coast of Chittim Balaam prâ—phecieth here first that he should afflict Ashur secondly that he should afflict Eber thirdly that he also that is the people of Chittim should perish for ever for the first that these ships that came from the coast of Chittim should afflict Ashur if we understand by Chittim the Grecians the accomplishment hereof is clear for Alexander the great Grecian Monarch did utterly vanquish the Persian Empire to whom the Assyrians that came of Ashur
house c. There being â—o probable reason that can be given why that which was said before concerning the husbands ratifying or disannulling his wives vows vers 6 7 8. should here be repeated again it is rather to be thought that there is some difference betwixt that which is said there and that which is added here Some hold that the Law given vers 6 7 8. is concerning the woman that is onely betrothed and that this here is concerning the woman that is married But seeing in both places the words are concerning the woman that hath a husband I see no warrant for this conceit Either therefore the first is meant of a woman married to a husband but living still in her fathers house and this of the wife that is gone to her husbands house which may seem to be implyed in these words And if she vowed in her husbands house or â—ather the first Law is concerning the wives vows that were to be performed in the time of her being under the subjection of her husband which might be established or made void by her husband as he pleased But here the Law speaks concerning vows made by the wives their husbands yet living but to be performed after the husbands death concerning which the Lord gives the same Law to wit that the husbands should have power to ratifie or disannull them Women married might be very forward to make large vows what they would do if ever they came to be freâ— women again and then being free might make light of performing their vows under a pretence that those vows were made when they were under the power of their husbands To prevent this therefore this Law is here added that in case a woman vowed in her husbands house if her husband held his peace as it follows vers 11. then all her vows should stand to wit even after her husbands death or after she is made free by divorce and indeed the very dependance of these words upon that which went before vers 9. concerning widows or wives divorced is a strong argument for this exposition Vers 13. Every vow and every binding oath to afflict the soul her husband may establish it or her husband may make it void These words to afflict the soul seem to be added to shew thâ— full extent of the former Law and not by way of limitation or restraint to wit that it is in the husbands power to establish or make void very vow of his wife yea though it be a vow that concerns not the goods of the husband but onely the affliction of her own person by abstinence fasting c. Vers 15. But if he shall any wayes make them void after that he hath heard them then he shall bear her iniquitie That is though the wife hath full libeâ—ty to perform her vow if her husband heard it and did not that day contradict it yet if afterward the husband shall violently refuse to let her perform it which however by Gods Law he might not do in this case the wife must not strive against her husband and why he shall bear her iniquity that is the sinne shall be imputed to her husband not to her that would have kept her promise if she might CHAP. XXXI Vers 2. AVenge the children of Isrâ—el of the Midianites afterwards sâ—alt thou be gathered unto thy people Moâ—es must not die till the Midianites be spoiled and that first for Moses sake that he might be comforted before his death by seeing the Israelites avenged upon their enemies the Midianites who had been the occasion of so much mischief to them chap. 25. 1. 6. and so might be the more willing to râ—signe them up chearfâ—lly into the hands of God who had so lately given proof how tender he was over them how severe against all those that should seek to hurt them and secondly for the peoples sake because if Moses had beâ—n newly dead tâ—ey would not have gone forth happely with such courage against the Midianites as also because this late experience they had of Gods helping tâ—em against the Midianites might make them the more boldly to enter upon the conquest of Canaan aâ—ter the deaâ—h of Moses under the conduct of Joshua Vers 4. Of every tribe a thousand throâ—ghout all the tribes of Israel shall ye send to the warre Considering the multitude of the enemie with whom they were to encounter which may be gathered from the riches of the prey and the death of five kings amongst others that were slain vers 8. and withall how manâ— hundred thousand fighting men of Israel Moses might have sent forth it would have been a strange course in Moses of his own head onely to send forth twelve thousand against such a mighty enemy And therefore I make no question but Moses received particular direâ—tions from God though it be not expressed both that he should send out but twelve thousand thereby to try the faith of the Israelites and to make Gods hand in the victory the more evident and that they should be equally câ—lled out of every tribe that one tribe might not exalt it self above another for this victoâ—y but that all the glory might be given to God Vers 6. And Moses sent them to the warre a thousand of every tribe them and Phinehas c. Who was sent out as their captain to lead them in this warre against the Midianites it is not here exprâ—ssed most probable it is that Joshua who was so lately appointed of God to succeed Moses in the government was imployed in this service that so the sâ—ccesse of this enterprise might whilest Moses yet lived procure him the more respect and honour in the hearts of the people And indeed had not Joshua been amongst these forces that went out to fight against the Midianites why is he not mentioned amongst those that went out to meet them at their return as well as Moses and Eleazar vers 13. I know that some hold that Phinehas was their captain but for this they have no just ground nor do we any where reade that the priests in those times used to go out as captains in the warre Phinehas went out onely as one of the priests to encourage the people as justly it might be expected that he would be zealous in this cause because of the zeal he had already shown against that Midâ—anitish harlot chap. 25. 6. and withall to take care of the holy things of the Sanctuary which they carried with them to the warre as is implyed in the following words where it is said that Phinehas went with them to the warre with the holy instruments and trumpets to blow in his hand where by the holy instruments are meant the ark with the mercy-seat and other things appertaining thereto which they used in those times to carry with them when they went out to warre as a comfortable signe of Gods presence amongst them Vers 8. And they slew the kings of Midian c. These it seems were
another way in the service of God but rather should say as S. John doth 1. John 5. 19. We know that we are of God and the whole world lâ—eth in wickednesse Yet withall we may understand it as intended also to shew the extent of this Law to wit that whatsoever gods they were which they were perswaded to worship they must not consent to do it but must onely worship the Lord their God Vers 9. But thou shalt surely kill him thine hand shall be first upon him c. Thou shalt surely kill him that is thou shalt inform against him to the Magistrate and so procure that justice may be executed upon him according to this Law to wit that he may be put to death and therefore is that added in the next words thine hand shall be first upon him to wit as being the party accusing and giving testimonie against him for that was Gods Law that the witnesses should throw the first stones at him that was to be stoned Deut. 17. 7. Vers 13. Certain men the children of Belial are gone out from among you c. That is certain vild wicked and mischievous persons Belial is by inteâ—pretation without profit or without yoke that is base lawlesse rebellious and wicked whence this name is given to Satan or Antichrist opposed to Christ 2. Corinth 6. 15. What concord hath Christ with Belial and to men and women given over unto wickednesse Judg. 19. 22. The men of the citie certain sonnes of Belial beset the house round about c. and 1. Sam. 1. 16. Count not thine handmaid for a daughter of Belial and 1. Sam. 25. 25. Let not my Lord regard this man of Belial even Nabal As for the phrase here used of going out from among the Israelitâ—s certain men the children of Belial are gone out from among you it intimates first their separating of themselves from Gods people in point of religion according to that of S. John 1. John 2. 19. They went out from us but they were not of us c. and secondly their bold and presumptuous carriage of themselves herein in that they did it openly as proclaiming warre against the Lord. Vers 14. Then shalt thou enquire and make search c. This is added by way of caution in two regards first to let them know that though they did but heare some flying report of such a wickednesse yet they might not slight such a report but must enquire carefully whether it were so or no and secondly to put them in mind that on the other side yet they must not arm themselves against their brethren as is afterwards enjoyned merely upon uncertain reports but must first make diligent search and enquiry and if they sound it evident and certain then they should proceed against them as is here appointed CHAP. XIV Vers 1. YE are the children of the Lord your God This is prefixed as a reason why they should carefully observe as all the commandments of God so more especially these that are here prescribed for being the children of God and so consequently heirs of eternall salvation it was fit that they should be very carefull that they did nothing that might dishonour their father or disparage themselves and therefore not to mourn as men without hope nor to conform themselves to heathens from whom God had separated them Ye shall not cut your selves nor make any baldnesse between your eyes for the dead That is in the fore-part of your heads just over the space that is between your eyes See the notes upon Levit. 21. 5. and 19. 27 28. Vers 3. Thou shalt not eat any abominable thing c. See the notes on the 11. chapter of Leviticus Vers 13. And the glede c. This bird is not mentioned in the 11. of Leviticus but is comprehended under others of the same kind that are there named Vers 21. Thou shalt give it unto the stranger that is in thy gates that he may eat it c. Not the proselyte or stranger joyned to the Church for such were bound to keep the whole law and this in speciall Levit. 17. 15. but the stranger of anotheâ— religion who onely sojourned amongst them Vers 22. Thou shalt truly tithe all the increase of thy seed c. There was a tithe payed every yeare to the Levites in the severall places of their habitation Numb 18. 24. and there was likewise another tithe as was noted before on chap. 12. 6. which the owners carried yearly with them to Jerusalem and was spent there in holy feasting before the Lord. Either therefore these words in the 22. verse Thou shalt truly tithe all the mâ—râ—ase of thy seed that thy field bringeth forth year by year are meant of the first of these tithes payed to the Leviâ—eâ— and then those that follow verse 23. And thou shalt eat before the Lord thy God in the place which he shall â—â—oose to place his name there the tithe of thy corn of thy wine and of thine oyl are meant of the second tithe spent in their holy feasts or if both verâ—es are meant of one and the same tithe then doubtlesse they are both meant of the second tithe for neither vvâ—re the first tithes carried up to Jerusalem nor had the owners any power to eat of them Vers 23. And thou shalt eat before the Lord thy God in the place which he shall choose c. The tithes here appointed to be eaten by the people in the place which God should choose cannot be meant of the tithes which were yearly paid to the Levites Numb 18. 24. but were a second tithe as is shown in the foregoing note and the like must be held concerning the firstlings of their herds and slocks here mentioned of which see the note upon châ—p 12. 17. As for the last clause of the verse where a reason is rendered why the Lord did enjoyn them to go up to the place which he should choose and there to feaâ—t together with these their holy things namely that they might learn to fear the Lord their God alwayes the ground of this may be 1. Because the very presenting of themselves thus yearly before the Lord with their sacrifices and offerings must needs be of it self a good means to keep their hearts in a continuall aw and reverence of God and 2. because when they went up to Gods holy place the Priests were wont to instruct them in the law and the proâ—ises concâ—â—ning the Messiah according to the dispensation of those darker times and in their sacrifices they beheld a shadow of their redemption by him all which must needs conduce much to teach them to fear the Lord their God Vers 24. And if the way be too long for thee so that thou art not able to carry it c. In these words there is an exception added to the former law to wit that in case they dwelt very farre from the house of God and their tithes and firstlings were so much in
to passe that she find no favour in his eyes because he hath found some uncleannesse in her then let him write her a bill of divorcemeâ—â— and give it in her hand and send her out of his house Vers 20. But if this thing be true and the tokens of virginitie be not found for the damsel Because in some cases it is found by experience that the tokens of a maids virginitie may fail and so much also is acknowledged by the Hebrews themselves therefore some hold that though the parents could not bring forth the tokens of their daughters virginitie yet this alone was not sufficient to prove her guiltie and make her liable to be stoned unlesse it were by other circumstances found to be true as by the testimonie of witnesses proving that she had no sicknesse upon her to hinder the tokens of her virginitie or some such like evidence But because the words here seem not to implie any such thing I rather think that in those countreys the tokens of a maids virginitie did never fail and so the want of them was taken for a certain proof that the accusation was true and so the damsel was to be stoned for though in other cases the fornication of a woman before marriage was not punisheâ— with death Exod. 22. 16. yet here it was first because of the great wrong she had done to the man that had married her pretending to him that she was a virgin when indeed she was not and secondly because by the evidence of her own words wherein she professed her self a virgin when she promised him marriage it must needs follow that she was desiled after she was betrothed to him and in that case her sinne was adulterie and to be punished with death Vers 27. For he found her in the field and the betrothed damsel cried c. That is it must be presumed that she cried Every one knows that though she were in the sield yet she might consent to that lewdnesse but unlesse that could be proved against her they were bound in charitie to hope and judge the best so accordingly the Scripture speaks of it as of that they were to take for granted the betrâ—thed damsel cried and there was none to help hâ—r Vers 28. If a man find a damsel that is a virgin which is not betrothed and lay hold on her c. Some conceive that this law differeth from that Exod. 22. 16 17. because that was for such as consented being enticed this supposeth violent hands laid upon the damsel but for this see the note upon that place in Exodus Vers 29. Because he hath humbled her he may not put her away all his dayes This libertie afforded or winked at in others Deut. 24. 1. he must not enjoy CHAP. XXIII Vers 1. HE that is wounded in the stones c. By the following laws in the beginning of this chapter certain men are disabled for being admitted into the congregation of the Lord that is as most Expositours do most probably understand it from being admitted into full communion with the commonwealth of Israel at least from being capable of bearing â—ny office of Magistracie amongst them We cannot with any shew of probabilitie think that all these here mentioned to wit eunuchs vers 1. bastards and their children unto the tenth generation vers 2. Ammonites also and Moabites unto the tenth generation vers 3. yea and Edomites and Egyptians unto the third generation vers 7 8. and so consequently all other nations since no nation was like to enjoy more priviledges then the Edomites who are called their brethren vers 8. I say we cannot with any probabilitie hold that all these though by circumcision admitted into the Church were excluded from the holy assemblies where they should hear the word be instructed in the law and be admitted to offer sacrifices as the signes of their faith and hope of salvation in the promised Messiah for there are elsewhere many expresse laws that such as were Proselytes and had embraced the faith and religion of Israel should have equall libertie with the Israelites to celebrate the Passeover Exod. 12. 48 49. When a stranger shall sojourn with thee and will keep the Passeover to the Lord let all his males be circumcised and then let him come near and keep it and he shall be as one that is born in the land one law shall be to him that is home-born and unto the stranger that sojourneth among you and so likewise to bring their sacrifices unto the Lord Numb 15. 14 15. If a stranger sojourn with you or whosoever be among you in your generations that will offer an offering madâ— by fire of a sweet savour unto the Lord as ye do so he shall do one ordinance shall be both for you of the congregation and also for the stranger c. either therefore by the congregation of the Lord here is meant the assembly of Judges and Magistrates so called because the Lord is president over them and they exercise â—hat power they have in his name and by authoritie derived from him Psal 82. 1. God standeth in the congregation of the mighty he judgeth among the gods and so the meaning of this phrase of not entring into the congregation of the Lord is onely this that they should not bear any publick office or place of Magistracie in the Commonwealth of Israel or else by the congregation of the Lord is meant the people or commonwealth of Israel and so this expression is elsewhere often used as Numb 16. 3. Ye take too much upon you seeing all the congregation are holy everâ— one of them and the lord is among them and again Numb 27. 16 17. Let the Lord the God of the spirits of all flesh set a man over the congregation which may go out before them and which may go in before them that the congregation of the Lord be not as sheep without a shepherd and then the meaning of this place must be that such and such as are here named might not be admitted into full communion with the Commonwealth of Israel though they were admitted into the Church and so into the communion of the same faith and worship of God yet they might not be admitted to be members of the same bodie politick and so to enjoy all the priviledges of free-born Israelites and hereupon they stood after a sort separated srom Gods people as the complaint of such and the Lords comfortable answer sheweth Isai 56. 3. c. Neither let the sonne of the stranger that hath joyned himself to the Lord speak saying The Lord hath utterly separated me from his people neither let the eunuch say Behold I am a drie tree c. they were of the Church of Israel but yet aliens and strangers as I may say from the Commonwealth of Israel not being capable of the priviledges of other Israelites as for instance of those of the year of release and the year of Jubile of bearing any