Lot upon the Goats severally as they stood before him on his right and left Hand Maim Jom Hak-kippur c. 3. With reference to the Box the Lot may be said to come up and with respect to the Goat on whom it was put to fall Josh 18.11 ch 19.1 Numb 33.54 10. To make an atonement This Goat was a Sin-offering as well as the other and is so called v. 5. And though he were not slain as the other yet was he charged with the Iniquity of the Israelites and might therefore be said to bear their Iniquities and to make Atonement for them 12. The Altar i. e. The Altar of Burnt-offerings or the brazen Altar 13. Put the incense This was done after the Bullock mentioned v. 3 11. was killed and before the blood was sprinkled And by this means the way was prepared into the Holy of Holies v. 2. Incense was a Figure of Prayer And the Incense which the High-priest here offers up was a Figure of the fervent Prayers which our Saviour made a little before his going into Heaven or that entring into the Holy place which is mentioned Heb. 9.12 That he die not See v. 2. and Exod. 33.20 14. He shall take Heb. 9.13 and ch 10.4 Sprinkle Ch. 4.6 Vpon the mercy-seat i. e. Upon the top of the Mercy-seat This the Jews say was done once besides the seven times before the Mercy-seat as follows 16. Because of the uncleanness Or from the uncleanness By this means it shall be purged or cleansed from the uncleanness of the Israelites Heb. 9.23 Remaineth Heb. Dwelleth 17. No man Luk. 1.10 The High-priest alone was concerned in this Service and in that a fit Type of Christ who by himself purged our sins Heb. 1.3 18. Altar i. e. The Altar of Incense Exod. 30.10 And the blood viz. Mingled together 20. Reconciling Or Purging See v. 19. 21. His hands See ch 4.1 Confess In the name of the People this Confession was to be made and the Jews in after-times tell us the form of words which were used viz. O Lord thy people the house of Israel have done iniquity trespassed and sinned before thee O Lord make atonement for the iniquities transgressions and sins which thy people the house of Israel have done unrighteously transgressed and sinned before thee as it is written in the law of Moses thy servant saying In this day he shall make atonement for you c. Joma c. 6. m. 2. Putting them upon c. After this manner transferring the guilt of Israel upon the head of the Goat which was a Type of Christ on whom the Lord hath laid the iniquity of us all Isa 53.6 2 Cor. 5.21 A fit man Heb. A man of opportunity Or a man prepared and designed for that service 22. Not inhabited Heb. Of separation 25. Fat This was onely to be burnt upon the Altar the Body was burnt without the Camp v. 27. 27. And the Bullock c. Ch. 6.30 Heb. 13.11 29. A statute for ever During the Legal Dispensation it was to continue among them But then Christ put an end to it and rendred the Service useless and the destruction of their Temple rendred it unpracticable 30. From all your sins This is to be understood with relation to the Blood of Christ 1 Joh. 2.1 2. which cleanseth us from all Sin 1 Joh. 1.7 And also upon the Repentance of the Sinner without which he was not pardoned by the day of Expiation 31. A Sabbath of rest c. It was a time in which they were to forbear their ordinary and common Work and abstain from their food and sensual Pleasures See Isa 58.13 Levit. 23.29 30. 32. Whom he shall anoint i. e. Who shall be anointed as the Vulgar hath it And so whom he shall consecrate i. e. who shall be consecrated An active Verb without a Person is frequently in the Holy Scripture to be taken passively The well observing whereof will tend to the removing many difficulties E. g. They could not believe because that Esaias said again He hath blinded their eyes and hath hardened their hearts Joh. 12.39 40. The Jews unbelief is not there imputed to God as to the Cause 'T is not so imputed by the Prophet Esai 6.9 nor by St. Matthew who cites that place ch 13.14 15. All it imports is That their eyes were blinded and their hearts hardened And thus 't is expressed Act. 28.27 Thus He hardened Pharaoh's heart Exod. 7.13 signifies no more than that his heart was hardened See the Note on that place Thus He moved David 2 Sam. 24.1 imports no more but this That David was moved There are many such places See Luk. 12.20.16.9.14.35 Isa 9.9 Matt. 5.13 34. Once a year Exod. 30.10 Heb. 9.7 CHAP. XVII The ARGUMENT Whoever killed an Ox Lamb or Goat during the Israelites stay in the Wilderness was obliged to bring it to the door of the Tabernacle that the Blood of it might be sprinkled on the Altar Sacrificing to Devils is forbidden The eating of Blood again forbidden That which dies of it self and is torn by Beasts is also forbidden 1. AND the LORD spake unto Moses saying 2. Speak unto Aaron and unto his sons and unto all the children of Israel and say unto them This is the thing which the LORD hath commanded saying 3. What man soever there be of the house of Israel that killeth an ox or lamb or goat in the camp or that killeth it out of the camp 4. And bringeth it not unto the door of the tabernacle of the congregation to offer an offering unto the LORD before the tabernacle of the LORD blood shall be imputed unto that man he hath shed blood and that man shall be cut off from among his people 5. To the end that the children of Israel may bring their sacrifices which they offer in the open field even that they may bring them unto the LORD unto the door of the tabernacle of the congregation unto the priest and offer them for peace-offerings unto the LORD 6. And the priest shall sprinkle the blood upon the altar of the LORD at the door of the tabernacle of the congregation and burn the fat for a sweet savour unto the LORD 7. And they shall no more offer their sacrifices unto devils after whom they have gone a whoring This shall be a statute for ever unto them throughout their generations 8. And thou shalt say unto them Whatsoever man there be of the house of Israel or of the strangers which sojourn among you that offereth a burnt-offering or sacrifice 9. And bringeth it not unto the door of the tabernacle of the congregation to offer it unto the LORD even that man shall be cut off from among his people 10. And whatsoever man there be of the house of Israel or of the strangers that sojourn among you that eateth any manner of blood I will even set my face against that soul that eateth blood and will cut him off from among his people 11. For the
and on that consideration were obliged in Gratitude to Obedience so not being yet possessed of Canaan they were now obliged by thâ—â—r Interest which generally takes the fastest 〈◊〉 of Mankind not to forfeit their hopes of it by their disobedience to the Law of God If we consider the Law it self we shall find it like the Author very good The Ten Commandments are laid before us ch 20. where â—â—so we are acquainted with the Consternation of the People at the solemn delivery of these laws To which is subjoined a most needfull prohibition whereby the People are warned 〈◊〉 to make WITH God Gods of Silver or Gold v. 23. and also some directions about the Altar they were to build for the service of the God of Israel v. 24 25 26. The following Precepts ch 21 22 23. God commands Moses to set before them and they are called Judgments and were political Precepts or Laws of the Country they were to govern themselves by Such are the Laws concerning Servants Man-slaughter smiting or â—â—â—sing of Parents Man-stealing Damage Theft â—â—d Restitution Falsewitness Bribery c. where we find great Equity commended and Charity as well as Justice And many of those laws are but the several Branches of the Ten Commandments and fairly reducible as such to those Precepts After which God promiseth to send an Angel before them and requires their Obedience to him and exhorts them thereunto After this we have an account of the calling of Moses up into the Mountain of his writing of this Law of God called afterwards The Book of the Covenant of his building an Altar and causing Sacrifices to be slain and solemnly entring the People into a Covenant to obey this Law which had been made known to them Upon which Moses is called up into the Mountain promised Tables of Stone and continued in the Mount forty Days and forty Nights ch 24. Thus did things stand between God and the Israelites He had given his Law a great and peculiar favour this was and they had not only promised Obedience but had solemnly entred into Covenant to make their promise good In such an happy case were this People now whose God was the Lord. For the farther assurance of the Israelites that he would dwell among them and direct them in their Religious Worship of Himself he lets Moses know that it was his pleasure that a Sanctuary should be built and that the People should freely offer Materials for this Work the pattern whereof he would shew him in the Mount And accordingly he receives directions concerning this Sanctuary and its Instruments He is directed as to the Ark the Mercy-seat and Cherubims the Table of Shew-bread the Candlestick the several Curtains Covering Boards of the Tabernacle the Altar and Courts c. thereunto belonging ch 25 26 27. Aaron and his Sons are also set apart for the Priest's Office The Holy Garments are prescribed and the Ceremonies of their Consecration appointed and God promiseth to dwell among that People and to be their God ch 29.45 Care is also taken about the Altar of Incense and of the ransom-Money of the brazen Laver the anointing Oyl and Perfume Bezaleel and Aholiab are appointed for the Work of the Tabernacle and Moses receives the two Tables of Stone written with the Finger of God ch 31. Whiles Moses continues in the Mount when God had done such great things for Israel and was designing for them farther pledges of his Favour the People fell into a great sin God had expressly forbidden the Worship of any Image or the making WITH Him any Gods of Silver or Gold Exod. 20. They not regarding this Law prevailed with Aaron in the absence of Moses to make them Gods as they worded it to go before them Upon which Aaron makes them a Golden Calf which the People worshipped WITH God For 't is not credible that they had intirely renounced the true God which had done such Wonders for them Upon this is God greatly displeased with the People and Moses casts down the Tables of Stone and breaks them many of the People were destroyed and God lets them know his great displeasure for their grievous fault ch 32. For hereupon God refuseth to go with thiâ— People as he had promised upon condition of their Obedience ch 23.22 and Moses removes his Tent out of the Camp and the Pillar of Cloud followed him But Moses intercedes for the People and begs God's Presence and that he would shew him his Way and his Glory which Intercession and Request of Moses God favourably accepts ch 33. Upon this Moses is commanded to hew two Tables of Stone and God promises to write on them as he had on the former Moses is called into the Mount whither he goes with the two Tables The Name of God is there proclaimed being full of Mercy and Benignity upon which Moses intercedes for the People and God Covenants with them and puts them in mind of their duty in several instances Moses stays in the Mount forty Days and forty Nights fasting comes down with the two Tables with his Face shining and commands the People to obey God in keeping the Sabbath ch 34 and 35. v. 2. After this Interruption occasioned by the worshipping of the Golden Calf and what followed thereupon Moses gives order to the People to bring in Materials according to their Free-will towards the building of the Tabernacle Upon which the People brought in their Free-offerings which were delivered to those who were to be imployed in that Work And this they did with that alacrity and in such plenty that it was thought convenient to restrain them they having brought in Materials more than enough ch 35 36. And now the Workmen apply themselves to the building the Tabernacle and making all the Instruments thereof according to the Pattern delivered to Moses in the Mount And we have a very particular account hereof ch 36 37 and 38. The Clothes of service and the Priests Vestments are also made and all these are brought to Moses who approved of them and blessed the People ch 39. The Tabernacle being finished Moses receives a command to set it up and to set it a-part by â—â—ointing it as also to cloath Aaron and his Sons and to anoint them for the Office of the Priesthood which was accordingly done Upon which a Cloud covered the Tent of the Congregation and the Glory of the Lord filled the Tabernacle ch 40. This is a short account of the subject matter of this Book of Moses called Exodus and as it gives a sufficient account why the Book is so called so it does abundantly commend the Book it self to the Reader 's greatest care and diligence And indeed this Holy Book well â—â—serves our very serious perusal and will make us a sufficient recompence for our pains therein For First Here is great variety of Argument to â—â—tertain us with If History will entertain us here is a most remarkable one Here we have the History of
taken away by violence or hath deceived his neighbour 3. Or have found that which was lost and lyeth concerning it and sweareth falsly in any of all these that a man doeth sinning therein 4. Then it shall be because he hath sinned and is guilty that he shall restore that which he took violently away or the thing which he hath deceitfully gotten or that which was delivered him to keep or the lost thing which he found 5. Or all that about which he hath sworn falsely he shall even restore it in the principal and shall add the fifth part more thereto and give it unto him to whom it appertaineth in the day of his trespass-offering 6. And he shall bring his trespass-offering unto the LORD a ram without blemish out of the flock with thy estimation for a trespass-offering unto the priest 7. And the priest shall make an atonement for him before the LORD and it shall be forgiven him for any thing of all that he hath done in trespassing therein 8. And the LORD spake unto Moses saying 9. Command Aaron and his sons saying This is the law of the burnt-offering It is the burnt-offering because of the burning upon the altar all night unto the morning and the fire of the altar shall be burning in it 10. And the priest shall put on his linen garment and his linen breeches shall he put upon his flesh and take up the ashes which the fire hath consumed with the burnt-offering on the altar and he shall put them besides the altar 11. And he shall put off his garments and put on other garments and carry forth the ashes without the camp unto a clean place 12. And the fire upon the altar shall be burning in it it shall not be put out and the priest shall burn wood on it every morning and lay the burnt-offering in order upon it and he shall burn thereon the fat of the peace-offerings 13. The fire shall ever be burning upon the altar it shall never go out 14. And this is the law of the meat-offering the sons of Aaron shall offer it before the LORD before the altar 15. And he shall take of it his hand-full of the flour of the meat-offering and of the oyl thereof and all the frankincense which is upon the meat-offering and shall burn it upon the altar for a sweet savour even the memorial of it unto the LORD 16. And the remainder thereof shall Aaron and his sons eat with unleavened bread shall it be eaten in the holy place in the court of the tabernacle of the congregation they shall eat it 17. It shall not be baken with leaven I have given it unto them for their portion of my offerings made by fire it is most holy as is the sin-offering and as the trespass-offering 18. All the males among the children of Aaron shall eat of it It shall be a statute for ever in your generations concerning the offerings of the LORD made by fire Every one that toucheth them shall be holy 19. And the LORD spake unto Moses saying 20. This is the offering of Aaron and of his sons which they shall offer unto the LORD in the day when he is anointed the tenth part of an ephah of fine flour for a meat-offering perpetual half of it in the morning and half thereof at night 21. In a pan it shall be made with oyl and when it is baken thou shalt bring it in and the baken pieces of the meat-offering shalt thou offer for a sweet savour unto the LORD 22. And the priest of his sons that is anointed in his stead shall offer it It is a statute for ever unto the LORD it shall be wholly burnt 23. For every meat-offering for the priest shall be wholly burnt it shall not be eaten 24. And the LORD spake unto Moses saying 25. Speak unto Aaron and to his sons saying This is the law of the sin-offering In the place where the burnt-offering is killed shall the sin-offering be killed before the LORD it is most holy 26. The priest that offereth it for sin shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation 27. Whatsoever shall touch the flesh thereof shall be holy and when there is sprinkled of the blood thereof upon any garment thou shalt wash that whereon it was sprinkled in the holy place 28. But the earthen vessel wherein it is sodden shall be broken and if it be sodden in a brasen pot it shall be both scoured and rinsed in water 29. All the males among the priests shall eat thereof it is most holy 30. And no sin-offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withall in the holy place shall be eaten it shall be burnt in the fire 2. Against the LORD The swearing falsely v. 3. is directly a Sin against God And when we wrong our Neighbour we offend God and break his Laws Gen. 20.6 ch 39.9 Psal 51.4 Fellowship Or in dealing Heb. Putting of the hand 3. Sweareth falsely Numb 5.6 The Thief or he that was suspected of Theft was among the Jews put to his Oath to purge and clear himself where there wanted sufficient proof See the Notes on Exod. 22.11 5. Restore He must make restitution before he can hope to be pardoned and confess his Sin also Numb 5.7 without this his Sacrifice will not procure his atonement ch 5.16 The fifth part He that stole an Ox or Sheep and killed and sold it was bound to restore five and four-fold Exod. 22.1 If they were found in his hand he was to restore double v. 4. This was the case of a Thief who continued in his Sin and was convicted by others But he who was penitent and of his own accord made restitution was onely obliged to add a fifth part and offer his Sacrifice according to what is commanded here and Numb 5. Joseph Antiqu. l. 3. c. 10. Maimon H. Shevuoth c. 8. Chethuvoth c. 3. m. 9. The reason of which difference as to restitution seems to be this In the first case the Thief by killing or selling is presumed to have no mind to make restitution of what he had stollen In the second case it might be supposed that he who kept the Goods might also restore them however not having done it he was obliged to restore double In the last case the Thief is supposed to be a Penitent and therefore obliged onely to restore the principal or thing stollen To add a fifth part by way of Compensation for the care given to the injured person and to bring his Sacrifice as a testimony of his Repentance The due consideration of what is said above on this matter will help us to reconcile the different accounts we have in the Books of Moses of this business of Restitution And the difference as to the Restitution was observed also in the Roman Laws and is very reasonable according to the different kinds
well become us to observe it But still we must do all we possibly can to exclude those from the participation of Holy Things who live in contradiction to the Precepts of our Holy Religion III. The Law concerning Restitution in case of a Trespass mentioned in the same Chapter This is of great use to us and shews us the absolute necessity of making restitution for any wrong or injury that we have done By this Law he that had done the wrong was obliged to make Restitution to the injured person and he is directed what to doe in case the injured person could not be found 'T was not his confessing his sin not his Sacrifice with that Confession that would procure his Pardon if he did not make Restitution as he is directed there This is the Doctrine of the Law and of the Prophets also Ezek. 33.15 as well as of the New Testament Luk. 18.8 Rom. 13.8 9. This is a most unquestionable truth and that the Reader ought to lay to Heart IV. The passages related ch 11 12. are of great moment towards the awakening us to avoid Murmuring Discontent and Sedition We have severe Examples related there of the sad effects of those sins and the Mischiefs that follow upon such Crimes are unspeakable No Man can tell where his Discontent will stop or what will be the effects of it Let us see how the Apostle applies this Neither murmur ye as some of them also murmured and were destroyed of the destroyer Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come Wherefore let him that thinketh he standeth take heed lest he fall 1 Cor. 10.10 11 12. V. The Account we have of the Spies sent into the Land of Canaan and of their Report of it and what followed thereupon ch 13 14. This represents to us the great mischief of Diffidence and Distrust and contempt of the Kingdom of Heaven Let us see how the Author of the Epistle to the Hebrews applies this To whom sware he that they should not enter into his rest but to them that believed not So we see they could not enter in because of unbelief Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it Heb. 3.18 19. and ch 4.1 It follows Let us therefore labour to enter into that rest lest any man fall after the same example of unbelief v. 11. Those Men that went to see the Land owned it to be a good Land and brought some of the Fruit thereof thence But after all they discouraged the People from the difficulties that would attend their Conquest of it notwithstanding the many Experiences which they had received of the Power and Providence of God These Men died by the Plague in the Wilderness the murmuring Israelites wandered about in it till they were consumed and they were a sad example of Distrust and Unbelief VI. The account we have of the Rebellion of Korah Dathan and Abiram ch 16. This Relation is of great moment to keep Men from the like sin for the time to come These Men rebelled against Moses and Aaron whom God had chosen The Rebels were swallowed up by the Earth and consumed with Fire from Heaven and God took care for the perpetuating the Memory of their sin and asserting the Divine right of the Priesthood They envyed Moses in the Camp and Aaron the saint of the Lord. The earth opened and swallowed up Dathan and covered the company of Abiram And a fire was kindled in their company the flame burnt up the wicked Ps 106.16 17 18. God would have the Israelites keep up the Memory of these things and learn from this sad example to have due regard to them whom he chose to Minister in Holy Things And to this purpose he commands that Plates should be made of the Censers of the Rebels for the Altar of Burnt-offering that so there might remain a Memorial of this fatal Rebellion in the view of the People He caused also Aaron's Rod to flourish and to be preserved as a token against the Rebels And upon that follows a most particular account ch 18. of the Honorary Maintenance of the Priests Such care God thought fit to take to vindicate the Priests his Servants and to keep up the Memory of this Relation VII The account we have of the People's being bitten with the Fiery Serpents and healed by looking upon the Brazen Serpent ch 21. This cure was as the Jews call it a Miracle in a Miracle The Brazen Serpent was a Type of the Death of Christ Joh. 3.14 by whose Stripes we are healed This Brazen Serpent is called by the Author of the Book of Wisdom A Sign of Salvation It was put upon a Pole or set up for a Sign and he that looked upon it lived i. e. Recovered of the harm he had received from the bite of the Fiery Serpent He that turned himself toward it was not saved by the thing that he saw but by thee that art the Saviour of all Wisdom 16.6 7. Thus did God sending his own son in the likeness of sinfull flesh and for sin condemned sin in the flesh Rom. 8.3 VIII The account of Balak's sending to Balaam to curse the Israelites and his coming to him upon this occasion and what he said and did follows in Chapters 22 23 24. And that Relation is of great use to us and such as well deserves our serious reflecting upon It lets us know that we need not fear the Curses of a false Prophet nor the attempts of our most powerfull Enemies whiles we do adhere to God and keep his Laws God will so long defend us and then we need not fear what Man can do unto us We have also in that Relation many excellent Prophecies and one particularly of the Messias of which the Reader will find an account in the Notes in their proper place IX The account of the Whoredom and Idolatry of the People at Shittim ch 25. We have there a particular account of the sin and very exemplary punishment of the People for their Wickedness And the Reader will easily believe that this was contrived by Balaam from what hath been said to that purpose in the Noâ—es upon that History which follow Balaam could not prevail by Inchantments and Divination by Sacrifices or Magical Arts. He took the onely course that was left and that was to tempt them by the Women of Midian to Whoredom first and then to Idolatry The Beauty of the Women was the first snaâ—e and thence they were drawn on to commit Idolatry They called the people to the sacrifices of their Gods And the people did eat and bowed down to their Gods Thus were they joined unto Baal Peor and did eat the sacrifices of the dead Ps 106.28 Thus did the People fall by their own Wickedness whom Balaam and Balak could never have harmed
any other way So true are the words of Solomon Righteousness exalteth a nation but sin is a reproach to any people Prov. 14.34 This passage deserves great consideration It is not onely the Duty but the Interest of Kings and Governours to encourage Men in the exercise of true Religion and by all possible ways and means to suppress Vice and all Profaneness Where-ever a People are profane they are weak at the same time Besides that they by their Wickedness call down the Vengeance of Heaven their very Wickedness does infeeble them and render them an easie Prey to their Enemies The Israelites were strong while Innocent when they had forsaken their God they fell Let us hear what Balaam was forc'd to say before their Whoredom and Idolatry He hath not beheld iniquity in Jacob neither hath he seen perverseness in Israel The Lord his God is with him and the shout of a king is among them God brought them out of Egypt He hath as it were the strength of an Vnicorn surely there is no enchantment against Jacob neither is there any divination against Israel 〈◊〉 Behold the people shall rise up as a great Lion and lift up himself as a young Lion He shall not lie down till he eat of the prey and drink the blood of the slain Numb 23.21 22 23 24. This was the condition of Israel but alas they soon fell by their own Follies whom no Power or Malice of their Enemies could have hurt There is nothing a plainer and more incontestable Truth than this That true Religion and Vertue is not onely the Glory but the Strength and Safety of any Nation or Kingdom On the other hand Vice and Wickedness Profaneness and Discontent are the greatest Mischiefs and the saddest Presages of the Ruin of any People The History of the Israelites delivered in this Book will confirm any considering Man in this belief Here we have a Relation of their Follies and their Wandrings of their Vices and their Plagues of their Sin and Punishment They were delivered from the Egyptians and from Amalek They needed not to fear their Enemies about them They fell indeed in the Wilderness but they fell as the Jews say a drunken Man does he needs none to throw him down he falls of himself They fell by their own Lust their Discontent their Profaneness and Idolatry God grant that we when we seem to stand may take heed lest we fall X. There are in this excellent Book many other things of admirable use for the better understanding the Jewish Religion and the other parts of the Holy Writ which I have not time in this place to enlarge upon but such things they are as will entertain with great variety and delight the inquisitive and diligent Reader Such are the Law of the Nazarite's Vow concerning the Water of Jealousie The form of blessing the People The Law about a Second Passeover The Relation of the guidance of the Cloud and the Law concerning sins of Ignorance and Presumption and of the Ashes of the red Heifer The Relation of the smiting the Rock by Moses Of the Conquest of Sihon and Og The Laws concerning the stated Sacrifices and concerning dividing the Spoil Concerning Inheritances and the Marriage of Heiresses Every one of which will deserve a serious Consideration NOTES ON THE Book of NUMBERS CHAP. I. The ARGUMENT Moses is commanded to number the People The Princes of the Tribes who were appointed to assist in numbring them The People of the several Tribes are numbered from Twenty years old and upward The Number of the whole The Levites are not numbred but appointed to their Office 2514. 1490. 1. AND the LORD spake unto Moses in the wilderness of Sinai in the tabernacle of the congregation on the first day of the second month in the second year after they were come out of the land of Egypt saying 2. Take ye the sum of all the congregation of the children of Israel after their families by the house of their fathers with the number of their names every male by their poll 3. From twenty years old and upward all that are able to go forth to war in Israel thou and Aaron shall number them by their armies 4. And with you there shall be a man of every tribe every one head of the house of his fathers 5. And these are the names of the men that shall stand with you Of the tribe of Reuben Elizur the son of Shedeur 6. Of Simeon Shelumiel the son of Zurishaddai 7. Of Judah Nahshon the son of Aminadab 8. Of Issachar Nethaneel the son of Zuar 9. Of Zebulun Eliab the son of Helon 10. Of the children of Joseph of Ephraim Elishama the son of Ammibud of Manasseb Gamaliel the son Pedahzur 11. Of Benjamin Abidan the son of Gideoni 12. Of Dan Ahiezer the son of Ammishaddai 13. Of Asher Pagiel the son of Ocran 14. Of Gad Estasaph the son of Deuel 15. Of Naphtali Ahira the son of Enan 16. These were the renowned of the congregation princes of the tribes of their fathers heads of thousands in Israel 17. And Moses and Aaron took these men which are expressed by their names 18. And they assembled all the congregation together on the first day of the second month and they dâ—â—lared their pedigrees after their families by the house of their fathers according to the number of the names from twenty years old and upward by their poll 19. As the LORD commanded Moses so he numbred them in the wilderness of Sinai 20. And the children of Reuben Israel's eldest son by their generations after their families by the house of their fathers according to the number of the names by their poll every male from twenty years old and upward all that were able to go forth to war 21. Those that were numbred of them even of the tribe of Reuben were forty and six thousand and five hundred 22. Of the children of Simeon by their generations after their families by the house of their fathers those that were numbred of them according to the number of the names by their polls every male from twenty years old and upward all that were able to go forth to war 23. Those that were numbred of them even of the tribe of Simeon were fifty and nine thousand and three hundred 24. Of the children of Gad by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 25. Those that were numbred of them even of the tribe of Gad were forty and five thousand six hundred and fifty 26. Of the children of Judah by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 27. Those that were numbred of them even of the tribe of Judah were threescore and fourteen
Scripture represented by the flowing out of Waters Isa 48.1 Prov. 5.15 16 17 18. And many waters in the Scripture phrase are put for many people Rev. 17.15 Psal 144.7 Jer. 47.2 His king shall be higher then Agag The Amalekites were at this time a powerfull and daring People See v. 20. with Exod. 17.20 Agag was the common Name as hath been with great probability thought of the Kings of that People As Pharaoh and in after-times Ptolomy was of the Egyptian Kings and then these words foretell the great Power of the Israelites which should exceed that of their most potent Neighbours And with respect to the Amalekites also as the Israelites had in some measure overcome them Exod. 17. so they did it afterwards in the days of Saul 1 Sam. 15. and in the days of Mordecai Esther 3.1 with ch 7.10 8. God c. chap. 23.22 9. He couched Gen. 49.9 10. He smote his hands together In token of great Anger and Displeasure Ezek 21.17 and 22.13 14. Come therefore and I will advertise thee c. Or Come I will counsel thee The Chaldee so renders this Verse as that it does both express Balaam's Counsel as well as his Prediction of what should come to pass in after-times And though his Evil Counsel be not particularly set down here yet both Philo the Jew and Josephus tell us it thus viz. That Balaam upon his departure told Balak that the onely way to prevail upon this people would be to draw them into sin and to that purpose he counselled him to tempt them with their beautifull Women These were first to entice the Israelites with their Beauty and compliant Conversations and when they had entangled their Affections they were to consent to their Embraces upon condition that the Israelites would forsake their own Law and worship the God of the Moabites That this came to pass is evident from chap. 25.1 2 3. And that Balaam was the Author of this Advice is moreover confirmed from ch 31.16 where Moses speaking of the Women of Midian saith These caused the children of Israel through the counsel of Balaam to commit trespass against the Lord in the matter of Peor and there was a plague among the congregation of the Lord. Balaam is also said to have taught Balak to cast a stumbling block before the Children of Israel to eat things sacrificed to Idols and to commit Fornication Rev. 2.14 In the latter days That is In time to come 17. I shall see him but not now c. Or I do see though at a great distance what I am now foretelling A Star out of Jacob A Star a King says the Chaldee And considering what follows Shall smite the corners of Moab it may very well referr to King David 2 Sam. 8.2 Psal 60.8 and the other Kings who subdued Moab 2 King 3.4 But then the Prophecy looks farther even to the Messias an eminent Type of whom David was Jer. 30.9 Ezek. 34.23 And well may he be called a Star here who is elsewhere called The Sun of righteousness Mal. 4.2 and the bright and morning Star Rev. 22.16 And the true light Joh. 1.9 and whose Birth was attended with a Star Matt. 2. And we find that the Jewish Writers acknowledge that Balaam does here foretell of the Messias A Scepter The Chaldee renders it Messias And a Rod or Scepter being the Ensign of a Ruler is put for the Person The Messias is elsewhere called a Ruler Isa 16.1 and chap. 22.23 compared with the Greek a Governour Jer. 30.21 Smite the corners of Moab Or Smite through the princes of Moab How this was verified in David may be learned from 2 Sam. 8.2 But the Messias wrought a greater Conquest than David his Dominion was to be from Sea to Sea and from the River unto the ends of the Earth Ps 72.8 9 10. Ps 2.8 9. He vanquished the Superstition and Idolatry that had overspread the World he did smite the earth with the rod of his mouth and slay the wicked with the breath of his lips Isa 11.4 Now as his Person was typified by David so the advancement of his Kingdom is represented here by his Conquests also over Moab and Edom c. It is said of David that he put Garrisons in Edom and all the Edomites became David's servants 1 Chron. 18.13 and upon this account David himself said Moab is my washpot over Edom will I cast out my shooe Ps 60.8 Compare Isa 63.1 2. All the children of Seth By the Jews this is understood of all Mankind which are called the children of Seth because derived from him Nizachon pag. 70. Abel was killed and we read of no Children he had The Children of Cain perished in the Flood those that escaped and from whom all Men proceeded were the Posterity of Seth and certain it is that the Messias was to have Dominion over the World However it is very probable that this is not the meaning of the place here and that by the Children of Seth is meant some particular People either part of Moab or Ammon or some other neighbouring Country then well known 18. And Edom shall c. See the Note on v. 17. to which add Amos 9.12 and Obadiah v. 18. 19. He that shall have dominion That is David and other powerfull Kings but especially the Messias Of the city particularly of the Edomites 1 King 11.15 And the Messias shall overcome the strongest Enemies of his Church 20. The first of the nations i. e. The first of the nations that warred against Israel Exod. 17. This sense the Chaldee gives of the place And the Victory the Israelites gained over Amalek was not onely a pledge of succeeding Victories over other Enemies but over Amalek also See Exod 17.16 Shall be that he perish for ever Or Shall be even to destruction This was in great measure fulfilled 1 Sam. 30.17 and farther afterward 2 Sam. 8.12 21. Kenites A People of whom was Jethro and who were mingled with the People of Midian and Amalek and that too in very secure places which rendered them secure as if they had been seated in a Rock Exod. 3.1 Judg. 1.16 1 Sam. 15.6 22. Nevertheless the Kenite Heb. Kein shall be wasted They shall from time to time suffer among the People with whom they were joined viz. That of Midian and Amalek c. Vntil Asshur shall carry thee away captive Or How long shall it be ere Asshur carry thee away captive The Kenites who lived in the Land of Israel Judg. 4.11 were involved in the Captivity by the King of Assyria as well as they in the two Tribes in that by the King of Babylon which is also called the King of Assyria Ezr. 6.22 See 1 Chron. 2.55 23. Alas who shall live These words imply that great will be the Calamity of the Times last predicted of 24. Ships shall come from the coast of Chittim Chittim was the Son of Javan who was one of the Sons of Japhet Gen. 10.4 From him
of wait 23. Or with any stone wherewith a man may die seeing him not and cast it upon him that he die and was not his enemy neither sought his harm 24. Then the congregation shall judge between the slayer and the revenger of blood according to these judgments 25. And the congregation shall deliver the slayer out of the hand of the revenger of blood and the congregation shall restore him to the city of his refuge whither he was fled and he shall abide in it unto the death of the high-priest which was anointed with the holy oyl 26. But if the slayer shall at any time come without the border of the city of his refuge whither he was fled 27. And the revenger of blood find him without the borders of the city of his refuge and the revenger of blood kill the slayer he shall not be guilty of blood 28. Because he should have remained in the city of his refuge until the death of the high-priest but after the death of the high-priest the slayer shall return into the land of his possession 29. So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings 30. Whoso killeth any person the murderer shall be put to death by the mouth of witnesses but one witness shall not testifie against any person to cause him to die 31. Moreover ye shall take no satisfaction for the life of a murderer which is guilty of death but he shall be surely put to death 32. And ye shall take no satisfaction for him that it fled to the city of his refuge that he should come again to dwell in the land until the death of the priest 33. So ye shall not pollute the land wherein ye are for blood it defileth the land and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it 34. Defile not therefore the land which ye shall inhabit wherein I dwell for I the LORD dwell amâ—ng the children of Israel 2. Command Josh 21.2 4. A thousand cubits round about The Greek Interpreters say two thousand And this seems to agree best with what is said in the following Verse But the difficulty which ariseth from comparing these words with verse 5. may be solved without supposing any Error in the Hebrew Text in this place For supposing One thousand Cubits in length from each side of the City to be the extent of its Suburbs which is here affirmed the Two thousand Cubits v. 5. is but the Measure of the breadth of the Suburbs on each quarter of the City viz. On the East and South and West and North-sides of it Nor does it appear that the fifth Verse imports any more than the breadth of the several Sides or extremities of the Suburbs 6. Six cities for refuge Deut. 4.41 Josh 20.2 and 21.3 These were for the relief of the Man-slayer but not of the Murderer verse 21. To them ye shall add Heb. Above them ye shall give 8. He inheriteth Heb. They inherit 10. When Deut. 19.2 Josh 20.2 11. Vnawares Heb. By Error i. e. Without Malice or Design See v. 20 21. 12. From the avenger He is called The avenger of blood v. 19. The Hebrew signifies a Redeemer and because the right of Redemption of Estates belonged to the nearest of the kindred it imports such a Kinsman here Vntil he stand before the Congregation The City of Refuge protected the Innocent and such as were not condemned but it did not protect them from giving an account before the Judges This they were obliged to do at their entrance into the City of Refuge Josh 20.4 or in the place where the fact was committed 15. For the stranger Or Proselyte as the Greek have it i. e. One who undertakes the Religion of the Israelites and was thereby distinguished from the Sojourner who though he did not oblige himself to all their Laws was yet permitted to live among them 16. And if he smite him c. Exod. 21.14 Here are mentioned an Instrument of Iron a Stone and Hand-weapon of Wood because it is presumable that he who strikes with such killing Instruments does intend to take away life whereas it is indeed the Design and Enmity which speak a Man a Murderer v. 20 21. 17. With throwing a stone Heb. With a stone of the hand 19. The revenger of blood himself shall slay the murderer He may not onely do it lawfully but is obliged to see it be done by others at least for the Murderer ought not to live See v. 31. and the City of Refuge must not protect him Deut. 19.12 13. 20. If he Deut. 19.11 21. With his hand In this case where the Enmity is proved he that kills is a Murdererer whatever Instrument he used And on the other hand he that did not hate is no Murderer though he killed a Man with a killing Instrument See the Note on v. 16. 22. Without enmity Exod. 21.13 24. The congregation The Judges or Elders to whom such Causes belong See v. 12. and Josh 20.4 25. Vnto the death of the high-priest That being a time of publick mourning when their great Advocate died was a fit season for Men to lay aside their private Animosities and forget their particular Feuds and Quarrels Beside this does fairly intimate that our Redemption and our Liberty from the guilt of our sins is owing to the death of Christ our great High-priest 27. He shall not be guilty of blood Heb. No blood shall be to him 29. In all your dwellings That is In the whole Land which you are going to possess you shall observe this Law which did not oblige them out of their own Land See v. 10. 30. Mouth of witnesses Deut. 17.6 and 19.15 Matt. 18.16 2 Cor. 13.1 Heb. 10.28 31. Satisfaction Or Price Guilty of death Heb. Faulty to die 33. Pollute Or Make it guilty The land cannot be cleansed Heb. There can be no expiation for the land 34. Defile not Do not render unclean by your evil practices CHAP. XXXVI The ARGUMENT A Question put to Moses relating to the Inheritances of Daughters The Law concerning the Marriage of Heiresses The Marriage of the Daughters of Zelophehad agreeably to that Law 1. AND the chief fathers of the families of the children of Gilead the son of Machir the son of Manasseh of the families of the sons of Joseph came 〈◊〉 and spake before Moses and before the princes the chief fathers of the children of Israel 2. And they said The LORD commanded my lord to give the land for an inheritance by lot to the children of Israel and my lord was commanded by the LORD to give the inheritance of Zelophebad our brother unto his daughters 3. And if they be married to any of the sons of the other tribes of the children of Israel then shall their inheritance be taken from the inheritance of our fathers and shall be put to the inheritance of the
1. These Repetitions of Laws formerly given are such that they give a more clear and distinct meaning of those Laws than was to be collected from what had been said So that the Repetition does lay before the Reader an Explication of the repeated Law Of this I shall give some instances Exod. 21.16 He that stealeth a man c. shall surely be put to death Onkelos renders it He that stealeth one of the children of Israel I shou'd in this case be ready to suspect that Paraphrast as partial and giving too limited a sense of those words But when Moses repeats the Law he â—ixeth the Sense and confirms that Sense which that Paraphrast hath given For thus he hath it If a man be found stealing any of his â—rethren of the children of Israel Deut. 24.7 Again If thou buy an Hebrew servant six years it shall serve and in the seventh he shall go â—â—t free for nothing Exod. 21.2 This Law is repeated and explained in Deuteronomy There 't is said When thou sendest him out free from thee thou shalt not let him go away empty thou shall furnish him liberally out of thy flock c. chap. 15.12 13 14. Again If thou meet thine enemies ox or his ass going astray c. Exod. 23.5 c. This Law is repeated thus Thou shalt 〈◊〉 see thy brother's Ass c. Deut. 22.24 see Deut. 22.1 Which words determine the sense of that Law Exod. 23.15 And none shall apâ—ear before me empty This Law is farther explained Deut. 16.2 See the Note on that place The wages of him that is hired shall not 〈◊〉 with thee all night c. Levit. 19.13 This Law receives a great Explication from Deut. 24.14 15. Thou shalt not oppress an hired servant that is poor and needy whether he be 〈◊〉 thy brethren or of thy strangers that are in â—â—y land c. At his day thou shalt give him â—â—s hire c. 2. Sometimes a Law is repeated with a Caution to the Israelites that they do not make an ill use of the Law Of this we have a remarkable instance Deut. 15. where there is a Repetition of the Law of Release mentioned Levit. 25 But there is added a Caution v. 9. Beware that there be not a thought in thy wicked heart saying The seventh year the year of release is at hand And thine eye be evil against thy poor brother and thou givest him nought and he cry unto the Lord against thee and it be sin unto thee 3. Sometimes new matter or a new reason is added to the repeated Law Thus it is in those Laws repeated from Exod. 20. in Deut. 5.15 16. Another instance we have to this purpose chap. 16.2 And another Deut. 18.3 where we have an addition granted towards the Maintenance of the Priests 4. Sometime we have a Dispensation allowed in some case as to a Temporal Law that was mentioned before Of this we have a remarkable instance Deut. 12.15 21. IV. These Repetitions do mightily engage the diligent and carefull Reader to compare Spiritual things with Spiritual God is not tied to our Rules and Methods to deliver his Laws as we teach Arts and Sciences by certain Rules which the Wit of Man hath devised 'T is enough that he deliver his Will as he thinks fit And if He think fit to do it by Parts and upon sundry Occasions 't will well become us to use the greater diligence in collecting and laying things together that we may by this means arrive at the sense and meaning of the whole Revelation If these things be duly considered we shall not find any force in this popular and loose Objection which is brought against this Book And I shall onely on this occasion add V. That if these Repetitions had not been written by Moses and had been put together by an uncertain Collector of some loose Papers they might have been omitted easily 'T is not very likely we had ever had these Books in this Order if Moses himself had not been the Author of them Here 's no shew of worldly Artifice or Craft nothing appears here like Artifice And the Way and Order in which these things are delivered will hardly allow us if we consider things with Application to call the Author or Authority of these Holy Books in question I am of belief that the little variety we find in the four Gospels is so far from being an Objection against those Books that they rather confirm us in the belief of them as Books that were not composâ—â— by Confederacy and Combination The sâ—me may be said of these Books The Repetitions and Varieties are no Objection against them or against their Author I return to this Book called Deuteronomy which lies before us A Book that hath all the Marks and Signatures of a Divine Original and an inspired Author as Moses was 'T is hardly possible for any man to read it with any care but he must be the better for it 'T is fraught with admirable Precepts of Piety Justice Charity Humanity and Fortitude These Precepts are backed with Motives to Obedieâ—ce that are strong and penetrating that are lively and poinant that are most pathetical and moving He must be very stupid and profligate that does not embrace it with the Highest Veneration How does Moses this Man of God Court the Israelites to be Obedient and Happy What wondrous Care does he shew He speaks as becomes the greatest Prophet and one Divinely inspired Take heed to thy self and keep thy soul diligently lest thou forget the things which thine eyes have seen chap. 4.9 Take ye therefore good heed unto your selves v. 15. Beware that thou forget not the Lord thy God chap. 8.11 Take heed to your selves that your heart be not deceived chap. 11.16 He calls Heaven and Earth to witness against them He lays before them Life and Death Blessing and a Curse To conclude Here 's enough to engage the Reader that hath any sparks of Goodness left And for the Pious Reader his Heart must be melted down when he reads it and burn within him Here 's nothing required so much as an honest Mind The Book is generally plain and very easie to be understood God grant we may read it with due care and not put a bar to our profiting by it NOTES ON THE Book of DEUTERONOMY CHAP. I. The ARGUMENT The Speech of Moses to the Israelites at the end of the fortieth year He puts them in mind of God's Oath to their Fathers of his giving them Rulers and the sending the Spies to search the Land and of God's Anger for their Vnbelief 1. THese be the words which Moses spake unto all Israel on this side Jordan in the wilderness in the plain over against the Red sea between Paran and Tophel and Laban and Hazeroth and Dizahab 2. There are eleven days journey from Horeb by the way of mount Seir unto Kadesh-barnea 3. And it came to pass in the fortieth year in the eleventh month on
in mine hand 4. And he wrote on the tables according to the first writing the ten commandments which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly and the LORD gave them unto me 5. And I turned my self and came down from the mount and put the tables in the ark which I had made and there they be as the LORD commanded me 6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera there Aaron died and there he was buried and Eleazar his son ministred in the priest's office in his stead 7. From thence they journeyed unto Gudgodah and from Gudgodah to Jotbath a land of rivers of waters 8. At that time the LORD separated the tribe of Levi to bear the ark of the covenant of the LORD to stand before the LORD to minister unto him and to bless in his name unto this day 9. Wherefore Levi hath no part nor inheritance with his brethren the LORD is his inheritance according as the LORD thy God promised him 10. And I stayed in the mount according to the first time forty days and forty nights and the LORD hearkned unto me at that time also and the LORD would not destroy thee 11. And the LORD said unto me Arise take thy journey before the people that they may go in and possess the land which I snare unto their fathers to give unto them 12. And now Israel what doth the LORD thy God require of thee but to fear the LORD thy God to walk in all his ways and to love him and to serve the LORD thy God with all thy heart and with all thy soul 13. To keep the commandments of the LORD and his statutes which I command thee this day for thy good 14. Behold the heaven and the heaven of heavens is the LORD 's thy God the earth also with all that therein is 15. Onely the LORD had a delight in thy fathers to love them and he chose their seed after them even you above all people as it is this day 16. Circumcise therefore the fore-skin of your heart and be no more stiff-necked 17. For the LORD your God is God of gods and Lord of lords a great God a mighty and a terrible which regardeth not persons nor taketh reward 18. He doth execute the judgment of the fatherless and widow and loveth the stranger in giving him food and raiment 19. Love ye therefore the stranger for ye were strangers in the land of Egypt 20. Thou shalt fear the LORD thy God him shalt thou serve and to him shalt thou cleave and swear by his name 21. He is thy praise and he is thy God that hath done for thee these great and terrible things which thine eyes have seen 22. Thy fathers went down into Egypt with threescore and ten persons and now the LORD thy God hath made thee as the stars of heaven for multitude 1. HEW Exod. 34.1 3. I made an Ark Or I caused it to be made For if by Ark in this place be meant the Ark of the Covenant as is very probable from verse 5. This Ark was made by Bezaleel Exod. 37.1 and not made before this going of Moses into the Mount but after he came down Exod. 34. But as Moses in this short Repetition of what was past need not strictly observe the Order of Time so he may be said to make that Ark which he commanded to be made Bezaleel made also the Table of Shittim-wood Exod. 37.10 But Moses received a Command to make it Exod. 25.23 4. Commandments Heb. Words 6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera This place is very difficult and the difficulties of it are several and require a distinct Consideration For First It may be inquired what Connexion there is between these words and them that go before Answer Moses having mentioned his Intercession for the Israelites when for their Sins they were in danger to be destroyed and when the Tables of the Law were broken ch 9.26 adds what the effect of this Intercession was viz. That thereby the favour of God was regained of which he gives several instances viz. The restoring the two Tables and placing them in the Ark v. 1 5. The Journeys of them which were not stopped v. 6. And that they journeyed to places well watered also v. 6 7. And though indeed Aaron died yet his Priesthood continued in Eleazar And as God gave them a token of his favour in the Ark of the Covenant so he gave them another in separating the Levites to bear that Ark c. v. 8. Secondly It may be inquired how this Journey from Beeroth of the Children of Jaakan to Mosera can be reconciled with Numb 33.31 where it 's said they departed from Moseroth and pitched in Bene-jaakan Answ Besides many other very material things which might be said towards the removing of this difficulty it is enough to say that the Israelites in their Wandrings in the Wilderness might as well here as they did elsewhere go to and fro viz. From Jaakan to Mosera and back again from Mosera to Jaakan And this supposing these places the same with those in Numbers and the place here truly rendred is all that the words do import See Numb 33.30 And then Moses here doth but insert a passage omitted in the place in the Book of Numbers There Aaron died Obj. But how can this be reconciled with Numb 20.25 28. where it is evident that Aaron died at Mount Hor Answ It is no unusual thing that one place should have different Names especially with respect to the several Parts thereof Thus Horeb and Sinai were two Names of the same Mountain Exod. 3.1 2. compared with Act. 7.30 And so might Mosera be the other Name for Hor or the Name of a Place adjoining to it 7. From thence i. e. From Beeroth of the Children of Jaakan Numb 33.32 where Horhagidgad is the same with Gudgodah here and what is here called Jotbath is called Jotbathah Numb 33.33 8. At that time Or About that time viz. After Moses came down from the Mount For this seems manifestly to referr to verse 5. the 6th and 7th Verses being here brought in by way of Parenthesis And that the words at that time do not necessarily import the very precise time but admit of a Latitude will appear from Gen. 38.1 and the Note upon that place To bear the Ark Which belonged to the Kohathites Numb 3.27 31. To stand before the LORD c. That is to attend upon the Sanctuary and be in readiness for Service 1 Chron. 23.16 And to bless in his name This was the peculiar Office of the Priests the Sons of Aaron Numb 6.23 Who were also the Sons of Levi and are so called when this peculiar Office of theirs is mentioned Deut. 21.5 And though the solemn pronouncing of the Blessing upon the People
inheritance 2. Thy elders and thy judges That is some of those Elders which are constituted Judges of the People viz. Of the Seventy mentioned Numb 11.16 The Elders of the City next to the Slain are mentioned afterward v. 3. 4. Vnto a rough valley which is neither eared nor sown That is a solitary and uncultivated place and separated from the fruitfull Field and from Inhabitants This intimated that the Murther was committed in such a secret place Compare Levit. 16.8 22. Strike off the heifer's neck In the room of the Murtherer who secretly killed him that is slain and treacherously also possibly coming behind him as he does who strikes off the Neck 5. And the priests the sons of Levi shall come near For the better putting this Law in execution the Priests shall be present See the Note on v. 8. By their word c. See Deut. 17.8 9. with the Notes 6. Wash their hands This they shall do in token of their being innocent Matth. 27.24 7. Answer i. e. Speak See Job 3.2 They shall not onely wash their Hands but make a formal Declaration of their Innocence 8. Be mercifull c. These are the words of the Priests who were present as the Jews affirm and it is very probable from v. 5. See Onkelos on the place and Maimon Hilc Rotseah chap. 9. Shall be forgiven i. e. Shall not be laid to their charge as it is phrased just before 9. When thou shalt do c. i. e. If thou shalt do that which is pleasing to God 10. When thou goest forth to war c. These words relate to the latter sort of War of which mention is made in the Note on chap. 20. v. 10. as appears from ch 20.16 17. compared with v. 11. of this Chapter and with Exod. 34.16 12. Then thou shalt bring her home c. That is thou shalt not presently marry her there being danger in being joined to an heathen Woman Exod. 34.16 but thou shalt stay till her mourning for her Captivity and her being parted from her Father and Mother be over after which she may well be supposed to be more disposed to become a Proselyte and in the mean time he that took her will have time to deliberate Pare her Nails Or suffer them to grow as the Marginal reading hath it and the Chaldee renders it 14. Thou hast humbled her i. e. lain with her as this Phrase is known to import 17. A double portion i. e. Two parts of the Goods See 1 Chron. 5.1 2. and the Note on Genes 49.3 19. Then shall his Father and his Mother They must both consent which they probably would not do till he were altogether incorrigible and could not do it till after they had chastened him v. 18. 22. And thou hang him on a tree That is after he be put to death as appears from the foregoing Words as the Jews truly interpret For hanging was none of the Capital Punishments commonly used among the Jews But the Idolater and Blasphemer those accursed Offenders after they were stoned were or might be hanged up 23. Is accursed of God i. e. He is thus shamefully exposed for his enormous Sin against God Defiled viz. by keeping the Body of such a Malefactor exposed beyond the time which God allows CHAP. XXII The ARGUMENT Several Precepts requiring Brotherly-kindness Decency and Mercy Several other Laws relating to building plowing and garments Of the Man that defames his Wife and of his Punishment and the Punishment of the Women that was guilty The Punishment of Adultery Of Rape and Fornication 1. THou shalt not see thy brother's ox or his sheep go astray and hide thy self from them thou shalt in any case bring them again unto thy brother 2. And if thy brother be not nigh unto thee or if thou know him not then thou shalt bring it unto thine own house and it shall be with thee until thy brother seek after it and thou shalt restore it to him again 3. In like manner shalt thou do with his ass and so shalt thou do with his raiment and with all lost things of thy brothers which he hath lost and thou hast found shalt thou do likewise thou mayest not hide thy self 4. Thou shalt not see thy brother's ass or his ox fall down by the way and hide thy self from them thou shalt surely help him to lift them up again 5. The woman shall not wear that which pertaineth unto a man neither shall a man put on a woman's garment for all that do so are abomination unto the LORD thy God 6. If a bird's nest chance to be before thee in the way in any tree or on the ground whether they be young ones or eggs and the dam sitting upon the young or upon the eggs thou shalt not take the dam with the young 7. But thou shalt in any wise let the dam go and take the young to thee that it may be well with thee and that thou mayest prolong thy days 8. When thou buildest a new house then thou shalt make a battlement for thy roof that thou bring not blood upon thine house if any man fall from thence 9. Thou shalt not sow thy vineyard with divers seeds lest the fruit of thy seed which thou hast sowen and the fruit of thy vineyard be defiled 10. Thou shalt not plough with an ox and an ass together 11. Thou shalt not wear a garment of divers sorts as of woollen and linen together 12. Thou shalt make thee fringes upon the four quarters of thy vesture wherewith thou coverest thy self 13. If any man take a wife and go in unto her and hate her 14. And give occasion of speech against her and bring up an evil name upon her and say I took this woman and when I came to her I found her not a maid 15. Then shall the father of the damsel and her mother take and bring forth the tokens of the damsels virginity unto the elders of the city in the gate 16. And the damsels father shall say unto the elders I gave my daughter unto this man to wife and he hateth her 17. And lo he hath given occasions of speech against her saying I found not thy daughter a maid and yet these are the tokens of my daughter's virginity and they shall spread the cloth before the elders of the city 18. And the elders of that city shall take that man and chastise him 19. And they shall amerce him in an hundred shekels of silver and give them unto the father of the damsel because he hath brought up an evil name upon a virgin of Israel and she shall be his wife he may not put her away all his days 20. But if this thing be true and the tokens of virginity be not found for the damsel 21. Then they shall bring out the damsel to the door of her father's house and the men of her city shall stone her with stones that she die because she hath wrought folly in Israel
willing to name the People as those to whom the Curses belonged which were such as did reach other Nations and were not like the Blessings peculiar to the Israelites For the Blessing and Cursing here mentioned the most probable account is this viz. That as the Levites pronounced the following Curses v. 14. so for the Blessings upon Obedience mentioned chap. 28. they were repeated by the Tribes which were on Mount Gerizim and the Curses which follow in that Chapter were pronounced by the six other Tribes on Mount Ebal 14. The Levites i. e. Those of the Levites which bare the Ark and stood between the Tribes Josh 8.33 For the body of the Levites were among the Tribes on Mount Gerizim 15. In a secret place viz. Thinking to conceal his wickedness 16. That setteth light by c. The duty we owe to our Parents and Superiors stands in the Decalogue next to that which we owe to God Exod. 20.12 and a contempt of them is here placed next to Idolatry 17. That removeth This is an act of great injustice and fatal consequence See the Note on ch 19.14 18. That maketh the blind c. i. e. That misleads either the Blind or the Simple into danger or sin 20. With his father's wife c. See chap. 22.30 with the Note 23. With his mother-in-mother-in-law Or with his daughter-in-law as the Greek render it 26. Confirmeth not i. e. Who does not obey Or that continueth not in all things which are written in the book of the law to do them Gal. 3.10 CHAP. XXVIII The ARGUMENT Many Blessings promised to the Israelites upon condition of their Obedience to the Law of God A great number of Evils threatened to those who should be disobedient 1. AND it shall come to pass if thou shalt hearken diligently unto the voice of the LORD thy God to observe and to do all his commandments which I command thee this day that the LORD thy God will set thee on high above all nations of the earth 2. And all these blessings shall come on thee and overtake thee if thou shalt hearken unto the voice of the LORD thy God 3. Blessed shalt thou be in the city and blessed shalt thou be in the field 4. Blessed shall be the fruit of thy body and the fruit of thy ground and the fruit of thy cattel the increase of thy kine and the flocks of thy sheep 5. Blessed shall be thy basket and thy store 6. Blessed shalt thou be when thou comest in and blessed shalt thou be when thou goest out 7. The LORD shall cause thine enemies that rise up against thee to be smitten before thy face they shall come out against thee one way and flee before thee seven ways 8. The LORD shall command the blessing upon thee in thy store-houses and in all that thou settest thine hand unto and he shall bless thee in the land which the LORD thy God giveth thee 9. The LORD shall establish thee an holy people unto himself as he hath sworn unto thee if thou shalt keep the commandments of the LORD thy God and walk in his ways 10. And all people of the earth shall see that thou art called by the name of the LORD and they shall be afraid of thee 11. And the LORD shall make thee plenteous in goods in the fruit of thy body and in the fruit of thy cattel and in the fruit of thy ground in the land which the LORD sware unto thy fathers to give thee 12. The LORD shall open unto thee his good treasure the heaven to give the rain unto thy land in his season and to bless all the work of thine hand and thou shalt lend unto many nations and thou shalt not borrow 13. And the LORD shall make thee the head and not the tail and thou shalt be above onely and thou shalt not be beneath if that thou hearken unto the commandments of the LORD thy God which I command thee this day to observe and to do them 14. And thou shalt not go aside from any of the words which I command thee this day to the right hand or to the left to go after other gods to serve them 15. But it shall come to pass if thou wilt not hearken unto the voice of the LORD thy God to observe to do all his commandments and his statutes which I command thee this day that all these curses shall come upon thee and overtake thee 16. Cursed shalt thou be in the city and cursed shalt thou be in the field 17. Cursed shall be thy basket and thy store 18. Cursed shall be the fruit of thy body and the fruit of thy land the increase of thy kine and the flocks of thy sheep 19. Cursed shalt thou be when thou comest in and cursed shalt thou be when thou goest out 20. The LORD shall send upon thee cursing vexation and rebuke in all that thou settest thine hand unto for to do until thou be destroyed and until thou perish quickly because of the wickedness of thy doings whereby thou hast forsaken me 21. The LORD shall make the pestilence cleave unto thee until he have consumed thee from off the land whither thou goest to possess it 22. The LORD shall smite thee with a consumption and with a fever and with an inflammation and with an extream burning and with the sword and with blasting and with mildew and they shall pursue thee until thou perish 23. And thy heaven that is over thy head shall be brass and the earth that is under thee shall be iron 24. The LORD shall make the rain of thy land powder and dust from heaven shall it come down upon thee until thou be destroyed 25. The LORD shall cause thee to be smitten before thine enemies thou shalt go out one way against them and flee seven ways before them and shalt be removed into all the kingdoms of the earth 26. And thy carcase shall be meat unto all fowls of the air and unto the beasts of the earth and no man shall fray them away 27. The LORD will smite thee with the botch of Egypt and with the emerods and with the scab and with the itch whereof thou canst not be healed 28. The LORD shall smite thee with madness and blindness and astonishment of heart 29. And thou shalt grope at noon-day as the blind gropeth in darkness and thou shalt not prosper in thy ways and thou shalt be onely oppressed and spoiled evermore and no man shall save thee 30. Thou shalt betroth a wife and another man shall lie with her thou shalt build an house and thou shalt not dwell therein thou shalt plant a vineyard and shalt not gather the grapes thereof 31. Thine ox shall be slain before thine eyes and thou shalt not eat thereof thine ass shall be violently taken away from before thy face and shall not be restored to thee thy sheep shall be given unto thine enemies and thou shalt have none to rescue them 32. Thy sons
Sin by requiring piacular Sacrifices to make atonement not thinking it fit it should go altogether unpunished Besides we may clearly see the Divine Mercy that God would accept any Sacrifice is a great favour and a greater still that he requires such as are not costly and rare and allows of a meaner Offering from the poor and indigent I will not pursue this matter Otherwise 't were easie to give farther instances of the great usefulness of the knowledge of these things The nine first Chapters of this Book are generally spent on this Subject We have an account of the Death of Nadab and Abihu for offering strange fire ch 10. Of the Beasts that were clean and unclean for food ch 11. The Law of Purification after Child-birth ch 12. And that concerning Leprosie and cleansing the Leper ch 13.14 Of legal Impurities and the cleansing of them ch 15. And that of the day of expiation and the service required thereupon ch 16. We have also a Law dispensed with afterwards requiring the bloud of Beasts slain for food in the Wilderness to be brought to the Tabernacle And another forbidding the Eating of bloud c. ch 17. And then follows the Law concerning unlawfull Marriages ch 18. Many other Laws are repeated ch 19. And wicked Practices forbid and denounced against ch 20. We have also an account of the Mourning of the Priests of their Marriages and the blemishes which hinder them from ministring in their Office ch 21. Which is very instructive to those of the Clergy and may well awaken them to take the utmost care to be holy and exemplary and to shun what is a fault or hath any appearance of Evil. Then follow Laws concerning Sacrifices and solemn and appointed Festivals and many other particular Statutes and Precepts ch 22.23 24 25. And after these things the Blessings of Obedience and Mischiefs of Disobedience are most pathetically laid before the Israelites ch 26. And the Book ends with a Chapter concerning Vows and devoted things and such as were set a-part to an holy use Here is enough in this Book to invite and engage and highly entertain all those Men who are inquisitive into Theological Truths and especially those which relate to the Priesthood of Christ to his Death and his Intercession at God's right hand Here is a Book fraught with variety of excellent Precepts and that is full of Symbols and Representations of better things to come NOTES ON THE Book of LEVITICUS CHAP. I. The ARGUMENT Of the Holocaust or whole Burnt-offering of the Herd Of that of the Flock viz. the Sheep or Goats Of that of the Fowls viz. of Turtle-doves or young Pigeons 1. AND the LORD called unto Moses and spake unto him out of the tabernacle of the congregation saying 2. Speak unto the children of Israel and say unto them If any man of you bring an offering unto the LORD ye shall bring your offering of the cattel even of the herd and of the flock 3. If his offering be a burnt-sacrifice of the herd let him offer a male without blemish he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD 4. And he shall put his hand upon the head of the burnt-offering and it shall be accepted for him to make atonement for him 5. And he shall kill the bullock before the LORD and the priests Aaron's sons shall bring the blood and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation 6. And he shall slay the burnt-offering and cut it into his pieces 7. And the sons of Aaron the priest shall put fire upon the altar and lay the wood in order upon the fire 8. And the priests Aaron's sons shall lay the parts the head and the fat in order upon the wood that is on the fire which is upon the altar 9. But his inwards and his legs shall he wash in water and the priest shall burn all on the altar to be a burnt-sacrifice an offering made by fire of a sweet savour unto the LORD 10. And if his offering be of the flocks namely of the sheep or of the goats for a burnt-sacrifice he shall bring it a maâ—e without blemish 11. And he shall kill it on the side of the altar north-ward before the LORD and the priests Aaron's sons shall sprinkle his blood round about upon the altar 12. And he shall cut it into his pieces with his head and his fat and the priests shall lay them in order on the wood that is on the fire which is upon the altar 13. But he shall wash the inwards and the legs with water and the priest shall bring it all and burn it upon the altar it is a burnt-sacrifice an offering made by fire of a sweet savour unto the LORD 14. And if the burnt-sacrifice for his offering to the LORD be of fowls then he shall bring his offering of turtle-doves or of young pigeons 15. And the priest shall bring it unto the altar and wring off his head and burn it on the altar and the blood thereof shall be wrung out at the side of the altar 16. And he shall pluck away his crop with his feathers and cast it beside the altar on the east-part by the place of the ashes 17. And he shall cleave it with the wings thereof but shall not divide it asunder and the priest shall burn it upon the altar upon the wood that is upon the fire it is a burnt-sacrifice an offering made by fire of a sweet savour unto the LORD 1. OVT of the tabernacle Which Moses was not able to enter into because the Cloud abode thereon and the Glory of the Lord filled it Exod. 40.35 2. An Offering Or Gift according to the Greek which rendring of theirs is confirmed Mark 7.11 Matth. 5.23 ch 8.4 The Hebrew word comes from a word that signifies To draw near Ye shall bring c. i. e. When you bring an Offering of the Cattel it shall be either of the Herd or of the Flock 3. Burnt-sacrifice The Hebrew word implies Ascent It was a Sacrifice that was intirely consumed and wholly given to God Neither the Priest nor Offerer had any share of it 1 Sam. 7.9 and v. 9. of this Chapter It is the principal Sacrifice and is fitly mentioned first as being that which speaks the good Will of the Offerer 2 Chron. 29.31 and best represents the intire and unreserved Devotion of the Worshippers of God Rom. 12.1 A male Of the most perfect kind This is required where the Burnt-offering is of the Cattel but not when of Fowlâ— Without blemish See Exod. 12.5 Of his own voluntary will Or For his own acceptation i. e. That he may be favourably accepted by God v. 4. It is however very certain That a whole Burnt-offering was a Sacrifice which a private person might offer of his voluntary Will whereas a Sin and Trespass-offering
could not be offered voluntarily but then onely when they were commanded by the Law of Moses See the General Argument of this Book Before the LORD i. e. Before that place where God more especially presentiated himself The Head of the Bullock the Jews tell us was directed as well as the Face of the Offerer toward the Holy of Holies where God did still more especially dwell Vid. Ch. 3.1 2. ch 4.4 6. 4. Put his hand See the Notes on Exod 29.10 Atonement Or Reconciliation 5. He shall kill The Priest was not obliged to do it as the Jews with good reason teach By the door Exod. 40.29 7. And the sons of Aaron the priest I shall here consider the Offices that were peculiar to the Priests and lay them before the Reader at once And that the rather because this matter is too commonly misunderstood They were not obliged to kill the Beast v. 5. And though they decided Controversies and sometimes expounded the Law yet were not these things peculiarly the Office and Function of Priests Generally speaking their Office and Holy Function consisted in two things I. In blessing the People Numb 6.23 II. In ministring in Holy Things and performing Divine Offices Them the Lord thy God hath chosen to minister unto him and to bless in the Name of the Lord Deut. 21.5 And elsewhere Aaron is said to be separated that he should sanctifie the most holy things he and his sons for ever to burn incense before the Lord to minister unto him and to bless in his name 1 Chron. 23.16 A Priest is strictly speaking the Peoples Advocate with God And the Ministry required of the Priests the Sons of Aaron was various viz. It generally related either to the Altar of Incense within the Veil where they were obliged to offer up Incense Numb 18.7 or the Altar of Burnt-offering without And as to the latter they were obliged to sprinkle the Blood Levit. 1.5 and ch 4.6 To put Fire and Wood on the Altar Levit. 1.11 Numb 18.3 7. To burn the parts Lev. 1.8 To remove the Ashes Lev. 6.10 11. And to offer the Memorial of the Meat-offering Lev. 2.2 ch 6.15 'T was their work also to light the Lamps Num. 8.2 To blow the Trumpets Num. 10.8 and to judge of the Leprosie Lev. 13. Put fire i. e. Shall order and dispose the Fire which was never quite extinguished ch 6.12 13. 8. The priests In the following Burnt-offerings this work is laid upon the Priest here seems to be required more than one The reason of which seems to be this That this Burnt-offering being of the Herd required greater help than those which follow which were of the Flocks or Fowls 9. A sweet savour i. e. Acceptable to God as the Testimony of the sincere Devotion of the Offerer 12. Priest See the Notes on v. 8. 15. Wring off his head Or Pinch off the head with the nail 16. His feathers Or The filth thereof viz. Which was laid up in the Crop and and that Sense the Chaldee follows On the east-part That part which was most remote from the Holy Place which required the greatest Purity Place of the Ashes The place appointed for the receiving of the Ashes See ch 6.10 11. 17. Of a sweet savour Though of a mean value yet was it acceptable to God as much as were the more costly Sacrifices of the Rich 2 Cor. 8.12 Luk. 21.3 CHAP. II. The ARGUMENT Of the Meat-offering of fine Flour The remnant of it assigned to the Priest Of several ways of preparing the Meat-offering viz. baking it in an Oven or Pan or frying it Leaven and Honey in these Meat-offerings prohibited but Salt required Of the First-fruits 1. AND when any will offer a meat-offering unto the LORD his offering shall be of fine flower and he shall pour oyl upon it and put frankincense thereon 2. And he shall bring it to Aaron's sons the priests and he shall take thereout his handfull of the flour thereof and of the oyl thereof with all the frankincense thereof and the priest shall burn the memorial of it upon the altar to be an offering made by fire of a sweet savour unto the LORD 3. And the remnant of the meat-offering shall be Aaron's and his sons it is a thing most holy of the offerings of the LORD made by fire 4. And if thou bring an oblation of a meat-offering baken in the oven it shall be unleavened cakes of fine flour mingled with oyl or unleavened wafers anointed with oyl 5. And if thy oblation be a meat-offering baken in a pan it shall be of fine flour unleavened mingled with oyl 6. Thou shalt part it in pieces and pour oyl thereon it is a meat-offering 7. And if thy oblation be a meat-offering baken in the frying-pan it shall be made of fine flour with oyl 8. And thou shalt bring the meat-offering that is made of these things unto the LORD and when it is presented unto the priest he shall bring it unto the altar 9. And the priest shall take from the meat-offering a memorial thereof and shall burn it upon the altar it is an offering made by fire of a sweet savour unto the LORD 10. And that which is left of the meat-offering shall be Aaron's and his sons it is a thing most holy of the offerings of the LORD made by fire 11. No meat-offering which ye shall bring unto the LORD shall be made with leaven for ye shall burn no leaven nor any honey in any offering of the LORD made by fire 12. As for the oblation of the first-fruits ye shall offer them unto the LORD but they shall not be burnt on the altar for a sweet savour 13. And every oblation of thy meat-offering shalt thou season with salt neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering with all thine offerings thou shalt offer salt 14. And if thou offer a meat-offering of thy first-fruits unto the LORD thou shalt offer for thy meat-offering of thy first-fruits green ears of corn dried by the fire even corn beaten out of full ears 15. And thou shalt put oyl upon it and lay frankincense thereon it is a meat-offering 16. And the priest shall burn the memorial of it part of the beaten corn thereof and part of the oyl thereof with all the frankincense thereof it is an offering made by fire unto the LORD 1. A Meat-offering The Hebrew word signifies a Gift or Present whether it be presented to God or to Men Judg. 3.15 16. 1 Sam. 8.2 Here it is considered as an Offering made to God of that which was inanimate There were several kinds of them both publick and private And some there were which were offered alone and by themselves Others which were to attend upon other Oblations Num. 15.4 6. The first sort are spoken of here This Offering was Expiatory 1 Sam. 3.14 and ch 26.19 and being a figure of Christ's Oblation Eph. 5.2 was
neighbour's wife to defile thy self with her 21. And thou shalt not let any of thy seed pass through the fire to Molech neither shalt thou profane the name of thy God I am the LORD 22. Thou shalt not lie with mankind as with womankind it is abomination 23. Neither shalt thou lie with any beast to defile thy self therewith neither shall any woman stand before a beast to lie down thereto it is confusion 24. Defile not you your selves in any of these things for in all these the nations are defiled which I cast out before you 25. And the land is defiled therefore I do visit the iniquity thereof upon it and the land it self vomiteth out her inhabitants 26. Ye shall therefore keep my statutes and my judgments and shall not commit any of these abominations neither any of your own nation nor any stranger that sojourneth among you 27. For all these abominations have the men of the land done which were before you and the land is defiled 28. That the land spue not you out also when ye defile it as it spued out the nations that were before you 29. For whosoever shall commit any of these abominations even the Souls that commit them shall be cut off from among their people 30. Therefore shall ye keep mine ordinance that ye commit not any one of these abominable customs which were committed before you and that ye defile not your selves therein I am the LORD your God 3. Egypt Which was an Idolatrous Nation Ezek. 20.7 8. ch 23.8 and where they had defiled themselves And they being warned against Idolatry before ch 17.7 are seasonably here cautioned to shun the doings of Egypt Of Canaan That Land was guilty of that uncleanness which is forbidden in the following words and therefore the Israelites are here very seasonably warned against the Practices of that People v. 24 25 27 28. and ch 20.23 And the Wilderness is chosen as a very fit place to give these Laws in the Israelites being removed from the Snares and Temptations of Egypt and not as yet mingled with the People of Canaan 5. Which if a man do he shall live in them Ezek. 20.11 Rom. 10.5 Gal. 3.12 Life in the phrase of the Holy Scripture implies Ease and Prosperity or the Comforts and Blessings of Life Levit. 25.36 1 Sam. 25.6 1 King 1.25 These were promised to the Israelites upon Obedience to the Laws of Moses In or by these Laws while they adhered to them they enjoyed these good things The express promise of Eternal life belongs to the Gospel-Covenant Joh. 17.3 1 Tim. 4.8 2 Tim. 1.10 Heb. 8.6 For though Obedience to the Law the Moral part of it especially were the way to a future as well as present Happiness Matt. 19.17 18 19. Yet that Obedience through the Corruption of humane Nature being imperfect could not intitle them to the Reward of Eternal life 6. Near of kin to him Heb. Remainder of his flesh This general Expression is to be explained by the following Particulars To uncover their nakedness This is to be understood of carnal Copulation as is plain from what follows as well as from the use of the words themselves in other places v. 18. 1 Cor. 12.23 7. Of thy father or the nakedness of thy mother The Hebrew Particle which we translate Or may be translated Even as it sometimes signifies 1 Sam. 28.3 2 Sam. 2.15 Zech. 9.9 and then the latter words are but Exegetical of the former And then the Prohibition is but one though the fault be double For he that lieth with his Father's Wife doth uncover his Father's nakedness as well as his Mothers ch 20.11 and verse 8. of this Chapter It is expressly said v. 8. that the nakedness of the Father's Wife is the nakedness of the Father And chap. 20.11 that the man that lieth with his father's wife hath uncovered his father's nakedness Again ch 20.20 21. The Man that lies with his Uncle's or Brother's Wife is said to uncover his Uncle's and Brother's nakedness And he that defiles his Father's bed may be fitly said to uncover his Father's nakedness She is thy Mother i. e. Thine own Mother the Mother-in-law being forbid in the next Verse 8. The nakedness Chap. 20.11 Deut. 22.30 and 27.20 1 Cor. 5.1 9. Born at home or born abroad i. e. Begotten by thy Father of another Wife or Woman or born of thy Mother by another man ch 20.17 10. Thine own Thy Son and Daughter being thine own Flesh 11. Thy Sister i.e. By the same Father 12. Thou c. Ch. 20.19 Near kinswoman viz. Partaking of the same Flesh 14. Thou shalt not uncover c. Ch. 20.20 See the Notes on verse 7. 15. Thou c. Ch. 20.12 16. Thou c. Ch. 20.21 Thy brother's wife i. e. During his life but if he dye and dye Childless then the Brother that was next married her Deut. 25.5 17. Wickedness Incest saith the Vulgar 18. Wife to her Sister Or One wife to another This is the Marginal reading but we are not so to understand these words as if Polygamy were here forbid For that it was not is evident from the practice of the Israelites which passeth without reproof And therefore though the Marginal reading be such as the Original abstractly considered will bear yet the subject-matter requires that we take the word Sister in the common acceptation of it and then is an Israelite forbid to take to Wife his Wife's Sister whiles that Wife is living To vex her As a Rival to her which frequently occasions vexation 1 Sam. 1.6 19. Also c. Ch. 20.18 21. Thy seed That is Thy Children or Off-spring Deut. 18.10 Pass through the fire Chap. 20.2 2 King 23.10 Here is no mention of Fire in the Hebrew Text but that it is to be understood is plain from Deut. 18.10 2 King 23.10 Such a Custom obtained among the ancient Heathens they made it a part of their Religion to burn some of their Children as a Sacrifice to their false God 2 Chron. 28.3 Jer. 7.31.19.5 Ps 106.37 38. Molech Called Act. 7.43 Molach the name of an Idol which the Ammonites worshipped 1 King 11.7 and otherwise called Milchom 2 King 23.13 It hath been thought to be the same with the Planet Saturn or else the Sun which they worshipped and Molech may indifferently relate to the Star or the Image and Figure thereof Jer. 49.3 Amos 5.36 It was a very principal Idol among the Heathen and the Hebrew word implies Dominion and Kingly Superiority 23. Neither c. Ch. 20.15 25. Vomiteth out her inhabitants Being as it were overcharged and burthened with them Jer. 9.19 26. Stranger Or Sojourner and Proselyte 27. For all these abominations c. As Abominations implies such things as have a a Moral turpitude a filthiness and malignity antecedent to any positive Law these words cannot extend to all the particulars mentioned from v. 7. but these words must referr to the sins mentioned v. 20 21 22 23.
to which the words v. 24. seem particularly to referr But the word Abomination is sometimes applied to those things which were forbid by a positive Law and that were not antecedently evil as in Levit. 11.10 20 40 41. Deut. 17.1 And the practice of any of the things forbidden from v. 7. might be reckoned as Abominations especially to the Israelites and Proselytes of Justice who were obliged to keep these Laws see v. 26. in the sense of that word 28. Spued out See v. 25. CHAP. XIX The ARGUMENT Obedience to Parents is required and observation of God's Sabbaths Idolatry is forbidden The Law of the Peace-offering A remainder for the Poor out of the Harvest and Vintage Theft Fraud and Perjury Inhumanity Vnjustice and Tale-bearing are forbid so are Revenge and Hatred and divers mixtures Several other Laws viz. Concerning the use of Bondwomen planting Trees of Fruit eating Blood c. 1. AND the LORD spake unto Moses saying 2. Speak unto all the congregation of the children of Israel and say unto them Ye shall be holy for I the LORD your God am holy 3. Ye shall fear every man his mother and his father and keep my sabbaths I am the LORD your God 4 Turn ye not unto idols nor make to your selves molten gods I am the LORD your God 5. And if ye offer a sacrifice of peace-offerings unto the LORD ye shall offer it at your own will 6. It shall be eaten the same day ye offer it and on the morrow and if ought remain until the third day it shall be burnt in the fire 7. And if it be eaten at all on the third day it is abominable it shall not be accepted 8. Therefore every one that eateth it shall bear his iniquity because he hath profaned the hallowed thing of the LORD and that soul shall be cut off from among his people 9. And when ye reap the harvest of your land thou shalt not wholly reap the corners of thy field neither shalt thou gather the gleanings of thy harvest 10. And thou shalt not glean thy vineyard neither shalt thou gather every grape of thy vineyard thou shalt leave them for the poor and stranger I am the LORD your God 11. Ye shall not steal neither deal falsly neither lie one to another 12. And ye shall not swear by my name falsly neither shalt thou profane the name of thy God I am the LORD 13. Thou shalt not defraud thy neighbour neither rob him the wages of him that is hired shall not abide with thee all night until the morning 14. Thou shalt not curse the deaf nor put a stumbling-block before the blind but shalt fear thy God I am the LORD 15. Ye shall do no unrighteousness in judgment thou shalt not respect the person of the poor nor honour the person of the mighty but in righteousness shalt thou judge thy neighbour 16. Thou shalt not go up and down as a tale-bearer among thy people neither shalt thou stand against the blood of thy neighbour I am the LORD 17. Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him 18. Thou shalt not avenge nor bear any grudge against the children of thy people but thou shalt love thy neighbour as thy self I am the LORD 19. Ye shall keep my statutes Thou shalt not let thy cattel gender with a diverse kind Thou shalt not sow thy field with mingled seed neither shall a garment mingled of linen and woollen come upon thee 20. And whosoever lieth carnally with a woman that is a bond-maid betrothed to an husband and not at all redeemed nor freedom given her she shall be scourged they shall not be put to death because she was not free 21. And he shall bring his trespass-offering unto the LORD unto the door of the tabernacle of the congregation even a ram for a trespass-offering 22. And the priest shall make an atonement for him with the ram of the trespass-offering before the LORD for his sin which he hath done and the sin which he hath done shall be forgiven him 23. And when ye shall come into the land and shall have planted all manner of trees for food then ye shall count the fruit thereof as uncircumcised three years shall it be as uncircumcised unto you it shall not be eaten of 24. But in the fourth year all the fruit thereof shall be holy to praise the LORD withall 25. And in the fifth year shall ye eat of the fruit thereof that it may yield unto you the increase thereof I am the LORD your God 26. Ye shall not eat any thing with the blood neither shall ye use inchantment nor observe times 27. Ye shall not round the corners of your heads neither shalt thou mar the corners of thy beard 28. Ye shall not make any cuttings in your flesh for the dead nor print any marks upon you I am the LORD 29. Do not prostitute thy daughter to cause her to be a whore lest the land fall to whoredom and the land become full of wickedness 30. Ye shall keep my sabbaths and reverence my sanctuary I am the LORD 31. Regard not them that have familiar spirits neither seek after wizards to be defiled by them I am the LORD your God 32. Thou shalt rise up before the hoary head and honour the face of the old man and fear thy God I am the LORD 33. And if a stranger sojourn with thee in your land ye shall not vex him 34. But the stranger that dwelleth with you shall be unto you as one born amongst you and thou shalt love him as thy self for ye were strangers in the land of Egypt I am the LORD your God 35. Ye shall do no unrighteousness in judgment in mete-yard in weight or in measure 36. Just balances just weights a just ephah and a just hin shall ye have I am the LORD your God which brought you out of the land of Egypt 37. Therefore shall ye observe all my statutes and all my judgments and do them I am the LORD 2. Ye shall be holy Ch. 11.44 and 20.7 1 Pet. 1.16 3. Fear Or Reverence And this must be an inward Awe and Reverence and is due to the Mother who generally does not over-awe her Children as well as to the Father who hath greater Power and a superior Authority and is generally less despised Sabbaths Not onely the Seventh day but all other appointed times of rest ch 16.31 4. Idols The Hebrew word is observed to signifie things of nought and which have no true Being or Value See 1 Cor. 8.4 and ch 10.19 5. At your own will Or That it may be accepted i. e. Ye shall offer it as is appointed that so God may accept it This sense is confirmed by v. 7. and the Greek and Vulgar See Levit. 1.3 and 23.11 6. The same day If the Sacrifice of Peace-offering be for Thanksgiving ch 7.15 On the morrow If