of the day might signifie to them that God abhorres those that hate the light of the word and requires that his people should be children of the light and of the day and should abhorre the works of darknesse and the workers of them according to that of the Apostle Ephes 5. 11. Have no fellowship with the unfruitfull works of darknesse but rather reprove them The first word here translated the Owl is in the Hebrew the daughter of the Owl concerning which some Interpreters have noted that because many fowls are desired for meat whileâ—â— young which are refused being old as yâ—ung Daws and Rooks therefore the young ones of this kind are forbidden and much more then the old ones also Vers 18. And the Geir-eagle the Stork These two fowls are little known in our parts the Geir-eagle in the Hebrew hath its name from dear love which these kind of birds bear to their young ones and the Hebrew word translated here the Stork signifâ—eth kindnesse such as young Storks whereto also agreeth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are said to shew to their dammes whom they nourish in their age It is a bird much like a Crane cometh in Summer and goeth away in Winter and in cities buildeth her nest on tops of houses and chimneys as the Swallow also doth though elsewhere upon the tops of firre trees Psal 104. 17. Where the birds make their nests as for the Stork the firre trees are her house It feedeth much on fishes snakes frogges c. and so it is forbidden as unclean Vers 20. All fowls that creep c. That is not onely the Bat last mentioned in the foregoing verse but all of that sort are unclean both because being of a mungrell kind they do well resemble men of a mungrell religion as also because in their crawling with all foure they set forth men given wholly to cares and delights of the world Vers 22. And the Bald-locust after his kind c. These are undoubtedly flying creeping things though with us unknown Vers 24. Whosoever toucheth the carcase of them shall be unclean untill the even That is till the end of that day and beginning of a new And this might signifiâ— mans pollution by sinne till he come to the new day of salvation by Christ or that those legall pollutions were to continue onely till the new day of the Gospel Col. 2. 16 17. Let no man therefore judge you in meat or drink or in respect of an holy day or of the new moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ Vers 25. And whosoever beareth ought of the carcase c. That is though he do not touch them with his flesh here the clothes must be washed because by carrying it both the man and his clothes also are defiled and this legall washing was a type of our cleansing by repentance and faith in the bloud of Christ Vers 31. Whosoever doth touch them when they be dead c. And so by the rule of proportion grounded upon vers 25. if he did bear them he was to wash his clothes and be unclean untill the even Vers 34. That on which such water cometh shall be unclean That is water out of any such defiled vessell Vers 35. Whether it be oven or ranges for pots c. This is added to shew the full extent of this law and by this strictnesse of the law were they taught how strict they were to be in avoiding the least pollution of sinne Vers 37. And if any part of their carcase fall upon any sowing seed that is to be sowen it shall be clean To wit because of necessity since there might be too great inconvenience in being deprived by such accidents of seed to be immediately sowen as for the like reason fountains and wells of water were to be excepted vers 36. Vers 38. But if any water be put upon the seed c. Not because then being wet with water it was more apt to take pollâ—tion as most Expositours but because being wet with water it was not in case to be presently sowen and scattered abroad and therefore was not by the foregoing rule grounded upon necessity excepted from being polluted Vers 39. And if any beast of which ye may eat die c. That is as he that toucheth the carcase of an unclean beast whereof ye may not eat shall be polluted thereby so also he that toucheth the dead body of any clean beast of which you may eat to wit if it dyeth of it self or be strangled or torn by a wild beast for in those cases indeed they might not eat of the dead bodies of clean beasts and so consequently not touch them neither without pollution Yet by the law Levit. 7. 24. And the fat of the beast that dyeth of it self and the fat of that which is torn with beasts may be used in any other use but ye shall in no wise eat of it it is evident that they were allowed to make use of the fat of such beasts and therefore by the touch of the fat perhaps they were not defiled Vers 40. And he that eateth of the carcase of it c. To wit unwittingly or of urgent necessity for if he did it presumptuously and in contempt of Gods law he was to die for it Num. 15. 30. But the soul that doth ought presumptuously whether he be born in the land or a stranger the same reprocheth the Lord and that soul shall be cut off from among his people Vers 42. What soever goeth upon the belly c. That is no manner of creeping thing may ye eat whether it goeth upon the belly as snakes or wormes c. or crawls upon all foure as toads and scorpions c. or â—ath any feet to creep withall as caterpillars c. CHAP. XII Vers 2. SPeak unto the children of Israel saying unto them If a woman have conceived seed c. As former laws concerned uncleannesse which came from without so those which next follow in this and the following chapters concern uncleannesse which came from within and the first which we have in this chapter is concerning the uncleannesse of women in childbirth to wit that if a woman had conceâ—ved seed and born a man-child then she should be unclean seven dayes according to the dayes of her separation for her infirmity that is for those first seven dayes she should be unclean with as contagious a pollution as in the seven dayes of her separation for the infirmity of her monethly fluors wherein as we may reade in the law Levit. 15. 19. 24. she was not onely debarred from going to the Sanctuary but was also separated from all communion with others and defiled whatsoever she did sit or lie upon or touch c. and was therefore restrained to her chamber though not shut out of the camp as lepers and others were Now this law was delivered as others were to the
when it ceased to be with her after the manner of women chap. 18. 11. for so much the words imply as if she had said As long as there was any hope I have waited but now the Lord hath restrained me from bearing that is I perceive now there is no hope the Lord hath locked up my wombe now for ever bearing and therefore we must seek the promise some other vvay Vers 5. And Sarai said unto Abram My wrong be upon thee c. Though it be not expressed hovv Hagar discovered her contempt of her mistresse yet considering that Sarai vvas so grave a Matron of a svveet and meek spirit and for her obedience therefore propounded as a pattern to other vvives 1. Pet. 3. 6. by the violence of her passion at present expressed in such bitter language to her husband we may probably gather that it was some notable insolencie in Hagar that had so highly provoked Sarai for if we note them well every word she speaks is excessively sharp for in these words my wrong be upon thee either she layes all the blame upon him as if she had said Thou art the cause oâ— all the wrong I have suffered I blame not her so much as thee thereby implying that either by shewing her too much respect or by his connivance at her petulancy he had emboldned her to carry her self with that insolence as she did or else she wisheth that her wrong that is the punishment of that injury which she had sustained might fall upon him who had been the cause of it yea and perhaps she particularly desired that since Hagar had despised her and he had suffered it that she might likewise at length carry her self as insolently toward him and so her wrong might be upon him And then again in the next words she upbraids him for his unworthy requitall of that respect she had shown to him in giving her handmaid into his bosome that he might have children by her and thereupon concludes with an imprecation that God would judge and punish him for it so make it manifest what wrong he had done her for that is the drift of those last words The Lord judge between me and thee all which discovers how strangely Sarai was at present overborn with passion But thus in these bitter effects of Hagar being given to Abram God was pleased to correct both Abram and Sarai for seeking to gain children to Abram by such an unwarrantable way Vers 7. And the Angel of the Lord found her by a fountain of water c. This Angel is expresly called Jâ—hovah vers 13. And she called the name of the Lord or Jehovah that spake to her Thou God seest me and he ascribeth unto himself that which is the onely proper work of God vers 10. And the Angel of the Lord said unto her I will multiply thy seed excâ—edingly c. both which are undeniable arguments that this Angel was no other but Christ the sonne of God who is also called the Angel of the Covenant Mal. 3. 1. Neâ—ther is it without cause that the place where Hagar was found is here thus particularly described for we may hence probably gather 1. that she was flying home to Egypt her native countrey for Shur was a town in the wildernesse between Canaan and Egypt Exod. 15. 22. So Moses brought Israel from the red sea and they went out into the wildernesse of Shur 2. That wandring in this desert where she might best escape though they sent out after her she was wearied and afflicted with travel and thirst and thereby brought to rest her self at a fountain of waters hereby the bitternesse of her spirit is seen in that she was content to indure such inconveniences rather then abide in her mistris house Vers 11. Because the Lord hath heard thy affliction He intendeth both Sarai's rough usage and the misery wherein at present she was this affliction the Lord is said to have heard her afflictions spake when she held her peace and God heard that is took pity of her in her trouble Vers 12. And he will be a wild man This is principally spoken concerning Ishmael but in a second place concerning his posteritie also In the originall it is a man like a wild asse the meaning of it is this he shall be of a fierce warlike untamed disposition so that his hand shall be against every man c. that is of such power and invincible courage and strength shall he be that though all about him set themselves against him he alone shall match them all they shall get no good by opposing him and this must needs be a comfort to Hagar to heare that her sonne should be of such might And this therefore I conceive is especially meant by these words though happely the vvild and savage condition of his life may also be implied Gen. 21. 20. And God was with the lad and he grew and dwelt in the wildernesse and became an Archer And he shall dwell in the presence of his brethren That is He and his posteritie shall dwell near unto his brethren the other sonnes of Abram and their posteritie As if he had said Though Abram shall have other children yet shall Ishmael thy sonne be great amongst them for in these words is implyed 1. that his seed as a severall Nation should dwell apart by themselves 2. that this their countrey should border upon that of their brethren 3. that he should be of that power that though his brethren should envy his prosperity he should yet dwell iâ— their presence and they should not be able to overbear him Vers 13. And she called the name of the Lord that spake unto her Thou God seest me That is under this name and for this cause she magnified the Lord that his eye of providence had watched over her to comfort her in this her aâ—fliction and to reduce her again into the right way As if one should say of David in regard of that we reade Psal 65. 2. O thou that hearest prayer c. that he called the name of the Lord Thou God that hearest prayer For she said Have I also here looked after him that seeth me This is rendred as a reason why she magnified God under that attribute Thou God seest me to wit because by this appearing of God to her she now â—ound by experience that the eye of God did watch over her for good and this she expresseth by way of an interrogation the better to set forth the joy of her heart Have I also here looked after him that seeth me as if she should have said How can I enough wonder at this favour that the Lord Jehovah whose eye doth ever behold me should afford me the honour to behold him even me that am a poore bondmaid and that here in the wildernesse when I was run away from my mistris yea and that I should see him too without perill to my life being still alive after I have
Isaac Thus testifying his faith that Isaac and his seed should onely enjoy the land of Canaan Vnto the East-countrey A part of Arabia and hence is mention made of the sonnes of the East Job 1. 3. it is said of Job that he was the greatest of the sonnes of the East Vers 8. An old man and full of years Hereby is meant a willingnesse to die without desiring longer life on the earth And was gathered â—nto his people This phrase signifieth the immortality of the soul and that men when they die die not like beasts but that their souls passe to an everlasting estate and condition Vers 16. These are the sonnes of Ishmael and these are their names by their towns and by their castles That is after these names were their severall castles and towns called Vers 18. And he died in the presence of all his brethren Some reade and he dwelt however see chap. 16. 12. He shall dwell in the presence of all his brethren for certainly the same is intended here as accomplisht that was there foretold Vers 20. The daughter of Bethuel the Syrian of Padan-aram By Padan-aram is meant a part of Syria the same that is called Gen. 24. 10. Aram-naharaim in the Hebrew for the Greek turneth them both Mesopotamia of Syria Padan in the Syrian tongue signifieth a pair or couple and it seems therefore that this part of Aram or Syria vvas so called because it lay betvvixt tvvo rivers vvhence also the Greek vvord Mesopotamia as it vvere in the midst of the rivers Vers 21. And Isaac intreated the Lord for his wife That is he prayed many years together and at length God heard his prayers Vers 22. And she said If it be so why am I thus These vvords I conceive to be spoken out of an admiration and fear If it be so why am I thus that is if I be vvith child as I have hitherto believed vvhat is the reason of this strange and extraordinary struggling in my vvomb this is not like the motion that other vvomen feel at their quickning and what should I think is the reason of it And therefore is it that she presently went to enquire of the Lord that is she went into some secret place to pray and received the following answer by some revelation from God Vers 23. Two nations are in thy womb c. This answer God returned Rebekah to satisfie her concerning that strange and supernaturall struggling of the children that were in her womb wherein she is informed 1. that she had two sonnes in her womb that should be the heads of two severall nations the Edomites and the Israelites the one the posterity of Esau the other the posterity of Jacob 2. that these two nations should differ much the one from the other and not agree together but be crosse and contrary one to the other the which is implyed in these words two manner of nations shall be separated from thy bowels as they should be divided in regard of their habitation seated in two severall countreys so they should differ much in their laws Religion and manners and be so farre from living at unity as brethren that descended from the same loyns that they should be almost alwayes at variance one with the other and indeed to signifie this it was that these two Twinnes did now so struggle together in her womb 3. that the one people should be stronger then the other that is the Edomites the posterity of Esau the elder brother should be stronger then the Israelites the posterity of Jacob the truth whereof the story of these two Nations doth sufficiently manifest As Esau was stronger then Jacob and therefore Jacob was forced to fly from his fury Gen. 27. and at his return From Mesopotamia to crouch to him and by presents to seek his favour Gen. 32. and Gen. 33. 3. He passed over before them and bowed himself to the ground seven times untill he came near unto his brother so the Edomites were a long time a Nation farre more potent then the Israelites as may be seen by their churlish answer to the Israelites Num. 20. 18. And Edom said unto him thou shalt not passe by me lest I come out against thee with the sword and 4. that notwithstanding the elder should be the stronger yet in the conclusion the younger should prevail and get the better of the elder and so the elder should serve the younger How this was accomplisht carnally to wit in the Israelites subduing of the Edomites is evident in severall places of sacred story 2. Sam. 8. 14. He put garrisons in Edom throughout all Edom put he garrisons and all they of Edom became Davids servants 1. Kings 22. 47. There was then no King in Edom a Deputy was King Obadiah 17. 18. And the house of Jacob shall possesse their possessions And the house of Jacob shall be a fire and the house of Joseph a flame and the house of Esau for stubble and they shall kindle in them and devour them and there shall not bâ— any remaining of the house of Esau c. But withall we must know that under this expression which most evidently hath respect to fleshly prerogatives there is also covertly foretold the preheminence and superiority of the younger brother and his posterity above the elder in regard of spirituall priviledges as 1. that his should be the birthright 2. that the inheritance of the land promised to Abraham should be settled upon him 3. that out of his loyns the Messiah should spring and 4. that the blessing of the Adoption and Covenant c. should be conferred upon him and his posterity To these spirituall priviledges S. Paul applies these words Rom. 9. 11 12. For the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth it was said unto hâ—r The elder shall serve the younger And though it is evident that â—saac did not thus understand this Oracle because he sought to conferre the blessing upon Esau chap. 27. and it were unreasonable to think that Rebekah did not acquaint her husband with this which God had revealed to her concerning her children or that he would wittingly seek to crosse that which God had made known to them yet it may be most pâ—obably conceived that Rebekah did thus understand this prediction concerning the preheminence of the younger and upon that very ground because she knew it was so decreed of God did so confidently afterward plot to have the blessing conferred upon the younger against Isaacs intention Vers 25. And the first came out red all over like an hairy garment and they called his name Esau Which signifieth made or perfected because he was born hairy more like a man then a child Vers 26. And his hand took hold on Esau's heel and his name was called Jacob That is one that held by the heel or supplanted because when he was
one that is uncircumcised that is we may not do it or else rather that they were not able to do it which I rather approve because vers 2. there is expresse mention of the greatnâ—sse of the stone and upon Rachels coming it was rolled away before all came together or why may not both be included we cannot that is we neither may do it nor are we able to do it Vers 10. And rolled the stone from the wells month To wit either by his own strength or with the help of the shepherds Vers 12. And Jacob told Rachel that he was her fathers brother That is his kinsman his sisters sonne for near kinsmen in the Scripture are usually called brethren Gen. 13. 18. Though Abraham were Lots unclâ— yet saith he Let there be no strife between me and thee for we be brethren Vers 13. And he told Laban all these things That is what had been formerly related concerning Jacob who were his parents what had passed betwixt him and his brother how he was sent away thither by his father and what had befallen him in his journey else Laban might have wondred to see him come so unfurnished whereas he had seen Abrahams servant come so richly provided when he fetched thence Rebekah Vers 14. And Laban said to him Surely thou art my bone and my fleâ—â— This is either an acknowledgement that he was satisfied concerning his person to wit that he was indeâ—d his siâ—ters sonne or else a courteous reply to his relation vers 13. as if he had said However be the occasion of thy journey what it will thou art my near kingsmaâ— and must expect loving entertainment here Vers 15. Because thoâ— art my brother shouldest thou therefore serve me for nought Laban perceiving in this moneths time of Jacobs abode with him mentioned in the former versâ— that he was wondrous able and active for his businesse for it seems Jacob not vvilling to be burdensome to his uncle nor to eat the bread of idlenesse did presently buckle himself to do him what service he might he begins now to tamper with him about giving him some recompense for his labour under a pretence that it was not fit that he should do him service for nothing though he were his near kinsman but aiming indeed to bind him thereby to some farther stay there because he saw his service would be very profitable to him Vers 18. I will serve thee seven years for Rachel thy younger daughter It was it seems the custome in these Eastern countreys that at making up of any match of marriage both the husband and wife did mutually give dowries the one unto the other as is evident chap. 34. 11 12. And Shechem said unto her father and unto her brethren what ye shall ask I will give ask me never so much dowry and gift and I will give according as ye shall say unto me but give me the damsell to wife 1. Sam. 18. 25. And Saul said Thus shall ye say to Davâ—d The King desireth not any dowry but an hundred foreskins of the Philistines c. and 2. Sam. â— 14. And David sent Messengers to Ishbosheth Sauls sonne saying Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines Jacob therefore being in a strange place and having nothing else to give and being withall carried away with the strength of his affection to Rachel that he might prevail with his uncle vvhose base covetousnesse by this time he had discovered tenders him seven years service for his daughter Rachel Vers 19. It is better that I give her to thee then I should give her to another man Laban regarding more his own profit then to deal fairly and ingenuously with so near a kinsman makes advantage of the affection of Jacob to his daughter and accepts of his proffer yet because his words are so ambiguous and not an expresse promise It is better that I give her to thee then that I should give her to another abide with me it may be probably supposed that hâ— did purposely equivocate and had already some thought of dealing doubly and deceitfully vvith Jacob. Vers 20. And Jacob served seven years for Rachel Junius conceives that immediately after Jacob had agreed with Laban to serve with him seven years for his daughter the marriage was solemnized and having then Leah given him in stead of Rachel he then made a new agreement for Rachel and so married them both in the very beginning of his foureteen years service But that cannot agree with his relation for first it might then as well have been said here that he served fourteen years for Rachel again secondly it is said vers 27. Fulfill her week and we will give thee this also for the service which thou shalt serve with me yet other seven years and thirdly when Jacob expostulates the wrong which Laban had done him ver 25. he saith Did not I serve with thee for Rachel which shows that seven of his years service were spent ere Leah was imposed upon him And they seemed unto him but a few dayes for the love he had to her Love makes men think every day a year till they enjoy the party loved and therefore this must be understood with reference to his labour and service that the service of seven years seemed as nothing to him because of the great love he bare to Rachel Vers 25. And it came to passe that in the morning behold it was Leah He perceiveth it not before both because it was the custome for brides to be veiled and also because by her fathers direction she might be silent vvhich he might impute to her modesty Vers 27. Fulfill her week and we will give thee this also The marriage feast or solemnitie used to be kept a vveek Judg. 14. 12. I will now put forth a riddle unto you If you can certainly declare it me within the seven dayes of the feasâ— c. this Laban desires him to fulfill vvith Leah that so by this his voluntary consent the marriage might be confirmed and then he promises to give him Rachel so then vve see that he married Rachel vvithin a vveek after Leah and served seven years for her after the marriage Vers 31. And whâ—n the Lord saw that Leah was hated That is not simply but in comparison of Rachel ver 30. He loved Rachel more then Leah Vers 35. And left bearing That is for a while for afterwards she conceived again Gen. 30. 17. And God hearkned unto Leah and she conceived and bare Jacob the fifth sonne See the Note in the following chapter upon ver 9. CHAP. XXX Vers 1. GIve me children or else I die That is either let me have children by thee as well as my sister or I am but a dead woman I shall never be able to endure it it will be my death and indeed I had rather die then live in this condition and this Rachel saith to Jacob not as
it from the false exposition of the Jews who thence took unto themselves liberty for private revenge which Christ condemnes and rather enjoyns his discipiles to bear patiently any wrong done them then to be Judges and revengers in their own cause Vers 26. He shall let him go free for his eyes sake And so also for the losse of any other member the chiefest the eye and the meanest the tooth being onely expressed Vers 28. If an ox gore a man or a woman that they die then the ox shall be surely stoned c. One kind of beast most usuall amongst the Hebrews is here put for all Vers 31. Whether he have gored a sonne or have gored a daughter c. The same punishment that was allotted in the former verses for the punishment of him whose ox had killed any man or woman of grown years is here also allotted though it be onely a mans child whether sonne or daughter that is killed by such an ox Vers 32. If an ox shall push a manservant or a maidservant he shall give unto their Master thirty shekâ—ls The price at which Christ was valued who became a servant for our sakes is here appointed to be paid in liew of a servant killed Vers 33. And if a man shall open a pit c. Some conceive that this must onely be meant of pits madâ— in open and publick wayes not of those which men digged in their own private grounds And whereas there is no punishment appointed in case a child or any man or woman in the dark should fall into such a pit it is probable that this was left to the judges to be determined proportionably to that which is determined in this and the former law vers 28. 29 30. CHAP. XXII Vers 1. IF a man shall steal an ox or a sheep and kill it or sell it c. For the understanding of this law we must know first that what is here said concerning the stealing of ox or sheep must also by the rule of proportion be understood concerning any other cattel the ox and sheep being onely mentioned because they were the chief and therefore vers 4. the asse is also mentioned secondly that upon the thief that stole cattel a greater fine was set then upon him that stole other things for those that stole other things were onely allotted to pay double vers 7. but those that stole cattel were to restore fourefold or fivefold and the reason was because mens cattel being left abroad were most in danger and therefore such theft was to be restrained with the greater severity thirdly that the reason why fourefold or fivefold restitution was enjoyned in case the cattel stollen were killed or fold whereas if they were found in the hands of him that stole them he was onely to restore double vers 4. was because in him that had the cattel still with him there might seem to be some remorse or simplicity but in him that killed or sold it there seemed to be more cunning and boldnesse and besides the owner was put to the greater charge or trouble in finding it out and therefore his penalty was the greater and fourthly that the thief was to restore five oxen for an ox and but foure sheep for a sheep because the losse of an ox was the greater losse and besides the owner lost the labour of his ox and therefore was this theft to be restrained with somewhat the greater severity Vers 4. He shall restore double That is in case he hath not made away the ox or sheep c. he shall restore that which was stollen and another as good or the full value of it And indeed double restitution was the ordinary penalty of theft unlesse in the case before mentioned when they stole cattel and afterwards killed or sold them for so it is expressely said concerning those that stole other things in the seventh verse of this chapter If the thief be found let him pay double And though it be said Prov. 6. 30 31. Men do not despise a thief if he steal to satisfie his soul when he is hungry But if he be found he shall restore sevenfold yet I do not thence conclude that in the dayes of Solomon theft was more severely punished then God by his law had appointed but rather conceive that by those words he shall restore sevenfold is onely meant that he should abundantly satisfie him as the phrase is elsewhere used not for a set quantity but for the abundant doing of any thing as Psal 79. 12. Render unto our neighbours sevenfold into their bosome their reproch wherewith they have reproched thee O Lord. Vers 5. If a man shall cause a field or a vineyard to be eaten and shall put in his beast c. Under this particular expressed all kind of hurting another mans ground is here forbidden as with trampling of cattel c. yet it is not punished as theft because it might be doâ—e unwillingly Vers 7. If a man shall deliver unto his neighbour money or stuff and it be stollen c. To wit of trust and for no reward but of friendship Vers 8. If the thief be not found then the Master of the house shall be brought unto the Judges c. To wit to have it cleared either by witnesses or the oath of the party as ver 11. whose oath it was fit should be taken since the owner had trusted him with his goods whether the goods left with him were indeed as he pretended stollen from him or whether he had himself made them away Vers 9. For all manner of trespasse whether it be for ox for asse for sheep for raiment c. This is a generall law inserted concerning the power of the magistrate in deciding controversies of this kind that so it might not be repeated in every severall law As he had before ordered concerning dead things as money or stuff committed to the trust of any man if any difference did grow betwixt the owner and the party entrusted the magistrate must decide it so here he shews that in the same manner in other trespasses as if cattel were committed to a friends trust and were lost or if any thing lost by the owner were denyed by the party that found it or in any other trespasse the magistrate must still award how it shall be So that this Law doth not as the former and following Laws shew how the Judge should determine in what cases he should condemne men to pay double and in what cases he should absolve them but onely takes order that the Judge should determine such differences and as he did absolve or condemne any man to pay double so it should be he shall pay double unto his neighbour that is the party accused if found guilty and happely the party falsely accusing by virtue of that Law Deut. 19. 16 19. If a false witnesse rise up against any man to testifie against him that which is wrong Then shall ye do unto him as
which were also couplâ—d togâ—â—her witâ— loopâ— and taâ—hâ—â— as is â—xprâ—ssâ—d in thâ— following vâ—â—sâ—â— Vers 4. Aâ—d tâ—oâ— shâ—lt 〈◊〉 loopâ— of â—lâ—w â—pâ—â— the â—dgâ— of onâ— curtain c. The meaning of this clause is That there should be loops of blew set upon thâ—â—dgâ—â— of thâ— two gâ—â—â—â— curtainâ— that lay nâ—xt together when thâ—â—urtains wâ—â—â— spread over tâ—e tabâ—â—nacle to wit upon thâ— farthest edgâ— Wâ—stwâ—rd of the â—â—rst grâ—â—t curâ—â—in whâ—â—â— it was to be coupled to the othâ—r grâ—at curtain and upon that edgâ— of thâ— sâ—cond cuâ—â—â—in wâ—â—re iâ— was to 〈◊〉 coupled to the 〈◊〉 and so with thosâ— tâ—â—hâ—â— oâ—â—gold mentioned vers 6. these loops on the edgâ—â— of thâ— two curtâ—inâ— wâ—r◠〈◊〉 togâ—ther Now this I coâ—â—â—ivâ— was thâ—â— ordâ—râ—d boâ—h â—haâ— thâ—sâ— loopâ— and taches on the outside might shew the division of the holy place from the most holy for jusâ— undâ—r that place the vail dividâ—d them vers 33. Thou shâ—lâ— haâ—g up thâ— vail unâ—â—r thâ— tacâ—es and also that being so â—astâ—ned thâ—y might bâ— takâ—n asuâ—der and tâ—at with the more convâ—â—iâ—nciâ— and lâ—ssâ— troublâ— thâ—y migh◠〈◊〉 tâ—â—m down and fold them up when they removed the tabernacle But besides the fastening 〈…〉 curtains together signified the spirits 〈◊〉 oâ— coupliâ—g oâ— thâ— Sainâ—â— togâ—â—her by faith and love in Christ of which the Apostle speaks Epâ—â—s 4 3 4. whâ—râ— he exhorts us to endeavour to keep the unity of the spirit in the bond of peace telling us that they that are Christians are one body and spirit even as they are called in one hope of their calling c. And the coupling of the two great curtains together to mâ—â—e oâ—◠〈◊〉 migâ—â— also 〈◊〉 â—â—at the Sainâ—s both in heaven 〈◊〉 earth â—owever â—eveâ—ed â—n place one from anotâ—er do make but one Church all things 〈◊〉 in heaven and earth being gathered together in one even in Chriâ—t Eph. 1. 10. Vers 6. And it shall be one taberâ—acle This is addâ—d as a reason why the two great curtains made up each of them of five leâ—â—er curtains should be thus coupled together wâ—th loops and taches to wit that they migâ—t make one tabernacle which had not been if as some conceive it was each â—â—ve had been coupled together and nâ—â— the five to the five See ver 11. Vers 7. And thou shalt make curtains of goats hair c. To wit goats hair spunne by women Exod. 35. 26. And all the women whose heart stirred them up in wisdome spunne goats hair and woven into stuff not much unlike our chamlet Eleven curtains thou shalt make Whereas the embroydered curtains were but ten the reason see in ver 9. Vers 8. The length of one câ—rtâ—in shall be thirty câ—bits Two cubits that is a yard longer then the embroydered oâ—es and so these reached on both sides to the ground whereas the other came â—hort of the ground half a yard on both sides Sâ—â— ver 13. Vers 9. And sâ—alt doâ—â—le tâ—e sâ—xtâ— curtâ—iâ— in the forefroâ—t of the taberâ—acle It was doubled or folded back in the forefront that it might serve as a pentâ—ce to deâ—end the vail which did hang there Vers 12. The half câ—â—â—ain that remaineth c. There being of this curtain one covering more then of the embroydered curtains it was the breadth of a curtain that is foure cubits or two yards of larger extent then the other which overplus was thus used a yard of it was doubled back in the forefront as in ver 9. And the other yard hung over on the backside and so fell down lower then the other curtain by half a yard folded or doubled Vers 13. And a cubit on the one side and a cubit oâ— the other side c. Seâ— above ver 8. Vers 14. And thou shalt make a covering for the tent of rammes skinnes died red c. Of the measure and fashion of these two coverings there is no mention and happely because in all things they agreed with that of the goats hair These served for the service of the tabernacle and things in the same from the injury of the weather and withall signified 1. the safety of the Church covered and hiâ— from the injuries of the world whence is that of the Prophet Isai 4. 6. And there shall be a tabernaclâ— for a shadow in the day time for the heat and for a place of râ—fuge and for a covert from storm and from rain and that of David Psal 27. 5. In the time of trouble he shall hide me in his pavilion in the secret of his tabernacle he shall hide me c. And 2. the state of the Church then which had the mysteries of Christ under shadows and coverings now taken away Vers 15. And thoâ— sâ—alt makâ— boards for the tabernacle of shâ—â—tim-wood standing up These boards of the tabernacle which were fastened in silver soclâ—â—â— ver 19. signiâ—â—ed the severall members of the Church wâ—o are built upon the fouâ—dation of thâ— Prâ—phâ—ts and Apostles â—â—sâ—â— Christ himsâ—lf bâ—ing thâ—â—â—iâ—f corner stone In whom all the building fitly framâ—d â—ogether groweth unto â—n holy temple in the Lord Ephes 2. 20 21. See Rev. 3. 12. Him that overcomâ—th will I mak a pillar in the temple of my God Vers 16. Ten cubits shall be the length of a board c. Which was the height of the tabernacle ten cubitâ— or five yards Vers 17. Two tenons shall there be in one board c. That is pieces of board cut out of the same breadth and depth in the bottome of each board to put into the sockets for their fastning Vers 18. And thou shalt make boards for the tabâ—rnacle twenty boards c. Twenty boards each of them being a cubit and an half broad ver 16. make thirâ—â— cubits that is fifteen yards which was the length of the tabernacle Vers 19. And thou shalt make fourty sockets of silver c. Or footstalls having hollow mortaises for the tenons of the boards to be fastned in Vers 22. And for the sides of the tabernacle Westward That is for the whole West end from one side or corner of it to the other Vers 23. And two boards shalt thou make for the corners c. These are called the corner boards either because they stood sloping and so joyned the boards of the side and end together or because they were made purposely of another fashion that standing in the corners they might strengthen the whole frame of the tabernacle Vers 24. And they shall be coupled together bâ—neath c. That is they shall be cut or slit in the midst and then doubled the Hebrew word signifieth twined they were to be cut just of the same proportion every way and then clapt together one to line the other and by this means though there were eight boards in the end yet the tabernacle was not twelve but ten cubits that is five yardâ— broad And they shall be coupled together above the head of it into one ring This I understand of a
of oyl is commonly thought to be half a pint the three tenth deals of fine flowre were for accessory meat-offerings for the three sacrifices afore mentioned Indeed in the fifteenth of Numbers meat-offerings are appointed onely for burnt-offerings and peace-offerings nor do we any where reade of a meat-offering that was to be joyned either with sinne-offering or trespasse-offering And besides where an offering of fine flowre is injoyned for a sinne-offering Levit. 5. 11. to wit to be offered apart by it self not as accessory to any other sacrifice they were forbidden to put any oyl upon it whereas these are appointed to be mingled with oyl And therefore it seems these sacrifices for the cleansing of the leper had peculiar rites and were not in all things performed according to the ordinary way of other sacrifices Vers 12. And wave them for a wave-offering See the notes upon Exodus 29. 24. Vers 1â— And he shall slay the lamb in the place c. See the note upon Levit 1. 11. and upon Levit. 7. 7. Vers 14. And the priest shall put it upon the tip of the right ear c. Hereby was signified that by virtue of Christs bloud the leper was now restored to his former freedome of entercourse and commerce with others as also that the whole man was to be renewed and consecrated to Gods service See the note upon Exod. 29. 20. Vers 15. And the prâ—est shall take some of the log of oyl The oyl in the hand of the priest fignified the spirit by Christ conveyed unto us Vers 16. And sprinkle of the oyl with his finger c. Figuring our consecraâ—ion to Gods service by the same spirit Vers 17. And the rest of the oyl that is in his hand shall the priest put upon the tip of the right ear c. This signified the sanctification of the whole man by the same spirit Vpon the bloud of the trespasse-offering That is upon the very same place where the bloud was sprinkled Vers 20. And the priest shall offer the burnt-offering To wit that other he-lamb mentioned vers 10. Now by these rites the lepers were to professe their thankfulnesse to God in and through Christ as for the cure of their leprosie so also for the remission of their sinnes which had brought that judgement upon them and for their sanctification by his spirit Vers 31. And the other for a burnt-offering with the meat-offering That is the meat-offering that was to accompany the turtle dove or young pigeon offered for the burnt-offering whereby it appears that even the smaller burnt-offerings of turtle doves had also their meat-oâ—ferings as well as the greater of lambs c. Vers 36. Then the priest shall command that they all empty the house c. The priest must before he goeth into the house to view the place in the house suspected of leprosie command all that are in the house to come forth and the reason is given that all that are in the house be not made unclean Whereby it is evident that though the house had indeed the plague of leprosie yet the inhabitants that were in the house were not rendred unclean thereby till the priest had pronounced it to be a leprosie but then all that came iâ—to the house were thereby unclean And so it seems therefore it was with men too that were infected with leprosie No man was unclean by being in the company of a leprous person till the priest had pronounced him to be a leper Vers 40. And they shall cast them into an unclean place without the citie That by the uncleannesse of the place they may be known to be unclean things that so â—oâ—emay be defiled thereby Vers 41. And he shall cause the house to be scraped c. To wit lest the plague of leprosie should be in any other part of the walls of the house and being hidden under the plaister should not be discovered CHAP. XV. Vers 3. WHether his flesh runne with his issue or his flesh be stopped from his issue it is his uncleannesse That is he shall for it be counted unclean The issue here spoken of which rendred men unclean is that which we call the running of the reins Now because this disease men have in a different manner for sometime their seed being of a thinne substance runs continually from them and sometimes again being of a thicker substance it slows not so freely forth buâ— stops in the passage and so putrifies the place through which it should passe in both these cases they are declared to be unclean Now though by this legall pollution they were taught the filthinesse of all sinne whatsoever yet more especially I conceive it was to signifie that originall corruption and filthinesse of our nature which is conveyed unto us in our first conception by that very seed and substance whereof we are made Vers 4. Every bed whereon he lyeth that hath the issue is unclean These laws following shew the contagion of siâ—ne which defileth not onely men themselves but every thing besides which a wicked man hath to do with for unto them that are defiled and unbelieving is nothing pure Tit. 1. 15. Vers 12. And every vessâ—ll of wood shall be rinsed in water That is of wood or any other such strong matter as silver copper brasse c. Vers 16. And if any mans seed of copulation go out c. This is not meant of the issue forespoken of nor when a man lyeth with a woman whereof vers 18. but of the seed of the healthfull issuing by reason of nightly dreams or any such accident whereof see Deut. 23. 10. Vers 19. And whâ—soever toucheth her shall be unclean c. To wit every one that is of years of discretion and so fit to be ordered by this law For it is not likely that infants that lay in the arms and sucked on the breasts of their mothers when they were in this condition were rendred unclean thereby Vers 24. And if any man lie with her at all c. To wit ignorantly for if he did it presumptuously not pollution but cutting off was his punishment Levit. 20. 18. And if a man shall lie with a woman having her sicknesse and shall uncover her nakednesse he hath discovered her fountain and he hath uncovered the fountain of her bloud aud both of them shall bâ— cut off from among the people Yet some conceive that this place is onely meant of lying in the same bed with a woman and not of carnall copulation CHAP. XVI Vers 1. ANd the Lord spake unto Moses after the death of the two sonnes of Aaron c. That is upon that occasion lest they should again endanger themselves by entring into the most holy place as before by offering strange fire and so also within a short time after that happened for it doth not follow that because the Lord upon that occasion gave this ensuing charge therefore the laws set down in the former chapters are transposed and
13. Vers 25. And in the fifth year shall ye eat of the fruit thereof that it may yield you the increase thereof That is abundantly For this last clause hath reference to the whole foregoing Law concerning the first fruit of trees to wit that if they did pluck off and cast away the fruit for three years as uncircumcised and unclean and give the fruit of the fourth year to the Lord and then on the fifth year and not till then gather fruit and eat it themselves the Lord would cause the land to yield the fruit thereof in such abundance as in other things so also in the fruit of their trees that they should have no cause to repent themselves that in obedience to Gods command they had deprived themselves of the fruit of the first foure years Vers 27. Ye shall not round the â—orners of your heads neither shalt thou marre the corners of thy beard It is not easie tâ— determine what is meant by rounding the corners of their heads and marring the corners of their beards Some conceive that by rounding the corners of their heads was meant the polling of their heads with round curled locks after a nice and effeminate manner and by marring the corners of their beards the shaving away their beards as if they affected to be like women and so they conceive the drift of this Law in both particulars is to forbid all effeminate delicacie and quaintnesse in the trimming of their heads and shaving of their beards after the manner and custome of the heathen Again others hold that by rounding the corners of their heads and marring the corners of their beards is meant the cutting off the locks of their heads and the hair of their beards that they might offer them to Idol-Gods as most certain it is the heathen used to do But last of all others determine that hereby is meant the shaving off the hair of their heads and beards when they were in mourning and extreme heavinesse And indeâ—d this was a custome amongst the heathen whence is that Isai 15. 2. Moab shall howl over Nebo and over Medeba on their heads shall be baldnesse and every beard cut off and that Jerem. 48. 37. Every head shall be bald and every beard clipped And the more probable this opinion seems because the heathenish customes here forbidden are joyned together with those in the following verse of cutting their flesh c. when they mourned for the dead chap 21. 5. They shall not make baldnesse upon their head nether shall they shave off the corners of their beard nor make any cutting in their flesh Vers 28. Ye shall not make any cuttings in your flesh for the dead As the heathen used to disfigure themselves both by cutting and shaving their hair espeâ—ially in their mourning so also they used to cut and lance themselves Jer. 16 6. 2. Reg. 18. 28. and to imprint marks upon their flesh cutting themselves and then filling up the place with ink or some other colouâ— that the marks thereof might remain all which customes God here forbids his people to take up both because they were the desperate effects of immoderate mourning as also because they were the customes of idolaters leâ—t conforming themselves to idolaters in these things they should also grow to a conâ—ormity with them in their idolatrous worshipping of false Gods Vers 30. Ye shall keep my Sabbaths and reverence my Sanctuary That is ye shall esteem of it as of the house which I have chosen to be my dwelling-place that accordingly you may be carâ—full to come thither with an inward aw and fear of my presence and not to approch to it in your uncleannesse or any other way to pollute it To the commandment of sanctifying Gods Sabbaths this of reverencing his Sanctuary is joyned because the Sabbaths were the chief times whereon they reâ—orted to the Sanctuary Vers 32. Thou shalt rise up before the hoary head Under this all honour dâ—e to them is included Vers 36. Just ballances just weights a just ephaâ— c. Concerning the Ephah see chap. 5. 11. and concerning the Hin see Exod. 29. 40. And know we must that under these the most usuall measures all other measures are comprehended CHAP. XX. Vers 2. AGain thou shalt say to the children of Israel Whosoever he be of the children of Israel c. Here the punishments are appointed for the transgression of thoâ—e Laws delivered â—n the former chapter Vers 3. And I will set my face against that man c. That is if any maâ— shall sacrifice his children to that idol Molech and his sinne be not known or cannot be sufficiently proved against him in a judiciall way or that you neglect to punish him and through conâ—ivence forbear to proceed against him according to the former Law then will I set my self against that man to destroy him and cut him off And the reason is added Because he hath given of his seed unto Molech to defile my Sanctuary and to profane my holy name Now these that sacrificed their children to Molech are said to defile Gods Sanctuary 1. Because generally the Land was defiled and so the Sanctuary being in the midst of them was polluted by this as by other their â—innes from which it was therefore purged upon the day of expiation chap 16. 16. 2. Because it was a horrible profanation of Gods Sanctuary that men defiled with such abominable â—innes as idolatry and bloud-shed and that too of their own children should yet come into Gods Sanctuary 3. Because it was a vild debasing and contempt of Gods Sanctuary that they should forsake that to go and sacrifice in the valley of Tophet to that idol Molech Why they are said also to profane Gods holy name is noted before chap. 18. 21. Vers 5. Then will I set my face against that man and against his familie c. That is his poâ—terity or kindred The word in the originall is sometime translated kindred Gen. 24. 38. But thou shalt go unto my fathers house and to my kindred and take a wife unto my sonne Sometimes it is meant of the whole people of Israel because they came all from one stock as Jer. 8. 3. And death shall be chosen rather then life by all the residue of them that remain of this evil familie and Micah 2. 3. Thereâ—ore thus saith the Lord Beâ—old against this familie do I devise an evil from which ye shall not remove your necks It is here used because they of his own family and kindrâ—d were most likely to be partiall and to follow his example but all are here threatned that either by solicitation or defending and excusing them or by not accusing them that is winking at their sinne shall further their escaping deserved punishment as likewise all that should tread in his steps and go awhoring after Molech as he had done Vers 6. I will even set my face against that soul and will cut him off from among his people
of these things thus used was to strike the greater terrour into her that if guilty â—he might not darâ— to adde perjury to her other â—inne for the abuse of holy things by the light of nature we know is a foul â—inne and perilous As for the earthen vessel the basenesse of the vessel tended also to expresse the hâ—miliation of the woman and the â—adnesse of the businesse now in hand Besides because it was imployed in bringing uncleannesse to light if any were it may be probably thought that God would have no monument to remain of it but appointed it to be broken after this work was ended as in other cases Levit. 6. 28. and 11. 33. and 15. 12. Vers 17. And of the dust thâ—t is in the floore of the tabernacle the priest shall take and put it into the waâ—er It was fit the drink should be distastfull to put her in mind of the bitter curse that would follow upon her drinking if â—he were guilty and to this end dust is put into it But beâ—ides it was also first because dust in all uses was a â—igne of basenesse sorrow and afflictions as Job 2. 12. Psal 1. 7 5. Psal 22. 15. Lam. 3. 29. and so was fit to imply both the foul and unclean â—inne which was in question the aâ—fliction of the woman suspected and the sorrow she would bring upon her self if guilty and secondly because dust was the food of the cursed serpent Gen. 3. 14. and so might signifie that if she had harkened to his temptations â—he should be partaker of his curse Withall it was holy dust dust of the â—loore of the tabernacle as the ground whereon Moses â—tood Exod. 3. 5. was holy gâ—ound that it might be the more terrible and teach her to fear judgement from the Lord. Vers 18. And the priest shall set the woman before the Lord and uncover the womans head The uncovering of the head was a signe of sorrow Levit. 21. 10. And he that is the high priest among his brethrâ—n upon whose head the anointing oyl was poured shall not uncover his head nor rend his clothes and to have her head bare in such an assembly was a shame 1. Cor. 11. 6. For if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered The covering of this womans head was therefore pulled off by the priest first to shew the sad and wofull condition this woman was now in secondly by the shame hereof to make other women carefull so to carry themselves that they might not give any occasion of suspicion to their husbands thirdly and chiâ—fly to signifie that it was in vain any longer to hide her sinne if she were guilty because God would now lay â—er open and discover to the eyes of all Israel whether or no she were faulâ—y And the priâ—st shall have in his hand the bitter water thaâ— causeth the curse It is called the bitter water from the effeâ—t because it caused the curse to expressâ— which the better it was no doubt made unpleasing to the taste by the dust put â—nto it Vers 21. The Lord make thee a curse and an oath among thy people c. That â—s the Lord make thee such a fearfull example of his wrath and indignation by causing thy thigh to rot and thy belly to swell that in time to come when any of thy people would use a fearfull curse or imprecation upon any they may therein make mention of thee desiring that such plagues and misâ—ries might fall upon them â—s fell upon such a woman that being guilty of adultery did yet drink the water of jealousie The like â—xpression we have Jer. 29. 22. Vers 22. And this water that causeth the curse shall go into thy bowels â—o â—ake thy beâ—ly to swell and thy thigh to rot And so God should punish her in â—â—ose very parts which had been abused in the service of â—inne And the â—oman shall say Amen Amen This word of consent is doubled to shew the fervency of her zeal the innocencie of her cause the uprightnesse of her conscience and the purity of her heart Vers 23. And the priest shall write these curses in a book and he shall blot them out with the bitter water That is he shall write them in a scroll of parchment and then wash and scrape them off into the water And this I conceive was done to assure the woman that the curse threatâ—ed should surely fall upon her if she were guilty and that because though there were no natâ—r ll cause why this water thus â—ingled with dust should have such a â—â—range operation yet the word written should cause the water to work this effect And therefore as sure as she saw the writing of that scroll washt off into the cup so sure she migâ—t be that the â—urse from the word should as I may say passe into the water and in that water should passe into her bowels Vers 24. And he shall cause the woman to drink the bitter water c. To wiâ— after she had offered the jealous-offering for it is evident in the following verse that first the priest did take out of her hand and offer her meat-offering for her vers 25 26. and then afterwards he made her to drink the bitter water vers 27. Vers 26. And the priest shall takâ— an handfull of the offering c. See â—he note upon Levit. 22. Vers 28. And if the woman be not defiled but be clean then â—â—e shall be free and shall canceive seed That is the drinking this water shall no wiâ—e hurt her insomuch that she â—hall be as capable of bringing forth children as ever she was before whereas the guiltie woman should by drinking the water be utterly disabled for ever conceiving with child by reason of those â—ad effects it should work in heâ— body the innocent woman should be free from all such inconveniencies and should conceive and bring forth children as formerly This may well be taken to be most probably the full meaning of the words yet the most of Expositours judge that there is farre more intended thereby to wit that there is a promise here made to the innocent wiâ—e as by way of recompense from the Lord for the shame she should undergo by being so unjustly suspected to wit that upon the drinking of this water she should not fail to conceive and bring forth children to her husband that was then bound to receive her to favour again yea though before she had been barren Vâ—rs 31. Theâ— shall the man be guiltlesse c. That is whereas if the husband should nouriâ—h jealous thoughts in his mind concerning his wife and thereupon either cast her off or any way oppresse her this would be sinne to him if on the other side he should take this legall way to find out whether his wife were faulty or no he should be guiltlesse whatever the event