blood " within the veil, and do A. M. 2514. with that blood as he did with the An. Exod. isr. -z. blood of the bullock, and sprin- ^bib or Nisan. kle it upon the mercy-seat, and before the mercy-seat:
16 And he shall "make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the consresation, that '" remaineth among them in tlie midst of their uncleanness.
17 ^ And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the ho\j place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel.
18 And he shall go out unto the altar that is before the Lord, and y make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.
The night and day of the world of the spirits of deceased ancestors; 4. The night and day of morta/*. These four kinds are typified in his four feet. The rest of his bones are the constellations of the fixed stars, which are the twenty-eight stages of the moon's course, called the lunar year; his flesh is the clouds; his food, the sand; his tendons, the rii'ers; his spleen and liver, the mountains; the hair of his body, the vegetables; and his long hair, the trees; tlie forepart of his body typifies the first half of the day, and the hinder part, the latter half; his yawning is the flash of the lightning, and his turning himself is the thunder of the cloud; his urine represents the rain, and his mental reflection is his only speech. The golden vessels wliich are prepared before the horse is let loose are the light of the day, and the place where those vessels are kept is a type of the ocean of the east; the silver vessels which arc prepared after the horse is let loose are the light of the night, and the place where those vessels are kept is a type of the ocean of (he west. These two sorts of vessels are ahv;iys before and after the horse. Tlie Arabian horse, which on account of his swiftness is called Hy, is the performer of the journeys of angels; the Tujee, which is of the race of Persian horses, is the performer of the journeys of the Kundherps, (or good spirits;) the Wazba, which is of the race of the deformed Tazee horses, is the performer of the journeys of the Jins, (or demons;) and the Ashov, which is of the race of Turkish horses, is the performer of the joarneys of mankind: this one hotse which perforins these several service*
77(6 scape-goat dismissed
to the wilderness.
A. M. 25H. 19 And he shall sprinkle of the
An. Exod. isr. 2. blood upoii It With liis hiigcr sevcn
^'"''°^'^'"'""- limes, and cleanse it, and '• hallow it from the unclcanness of the children of
20 And when he hath made an end of " reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat:
21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, '' putting them upon the head of the goat, and
on account of his four dinerent sorts of riders, obtains tlie four different appellations. The place, where this horse remains is the great ocean, whicli signifies the ijreat spirit of Perm- Alma, or the universal soul, which proceeds also from that Perm-Alma, and is comprehended in the same Perm-Alma. The intent of this sacrifice is, that a man should consider himself to be in Ihe place nf that horse, and look upon all these articles as typified in himself; and conceiving the Alma (or Divine soul) to be an ocean, should let all thought of self be ab.sorbed in that Atma."
This sacrifice is explained, in sec. ix., p. 127, of the Code of Hindou Laws, thus: —
"An Ashummced Jugg is when a person, having commenced a Jugg, (i. e., religious ceremony,) writes various articles upon a scroll of paper on a horse's ueck, and dismisses the horse, sending along with the horse a stout and valiant person, equi])ped with the best necessaries anfl accoutrements to accompany the liorse day and night whithersoever he shall clioose to go; and if any creature, either man, genius, or dragon, should seize the horse, that man opposes such attempt, and having gained the victory upon a battle, again gives the horse his freedom. If any one in this world, or in heaven, or beneath the earth, would seize this horse, and the horse of himself comes to llie house of the celebrator of the Jugg, upon killing that horse he must throw the flesh of him upon the fire uf Ihe Jak, and utter the prayers of his deity; such a Jugg is called a Jugg Ashummeed, and the merit <<f it as a religious work is infinite."
This is a most curious circumstance; and the coin-, cidence between the religious rites of two people who probably never had any intercoui-se with eacli other, is very remarkable. I would not however say that the Hindoo ceremony could not have been borrowed from the Jews; (though it is very unlikely;) no more than 1 should say, as some have done, that the Jewish rite was borrowed from the Egyptian sacrifice to Apis mentioned above, which is still more unlikely. Sec particularly the note on chap. i. 4.
Verse 21. Aaron shall lay both his hands upon the head, i^c] What this imposition of hands meant see ui the notes on Exod. xxix. 10, and on chap. i. 4. a &62
22 And the goat shall ^ bear upon him all their iniquities, unto a land ' not inhabited: and he shall let go the goat in the wilderness.
23 And Aaron shall come into the tabernacle of the congregation, ''and shall put off the linen garments which he put on when he went into the holy place, and shall leave them there:
24 And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, f and offer his burnt-offering, and the burnt-offering of the people, and make
And confess over him all the iniquities — transgressions—.sin.s] The three terms used here, ixiQtJiTiES, n21> avonolh, from m>' avah, to pervert, distort, or turn aside; transgressions, tID'i'M pcshaim, from j,'iy3 pasha, to transgress, to rebel; and sins, nXLjn chatiaoth, from san chata, to miss the mark, are supposed by the Jews to comprise every thing that implies a breach of the Divine law, or an offence against God. See the note on Gen. xii. 13. Maimonides gives us the confession in the following words: —
" O Lord, thy people, the house of Israel, have sinned and done iniquity, and trespassed before ihec. 0 Lord, make atonement now fur the iniquities and transgressions and sins that thy people, the house of Israel, have sinned and transgressed against thee; as it is written in the law of Moses thy servant, saying: That in this day he shall make atonement for you, to clcatise you from all your sins before the Lord, and ye shall be clean.'' — See the Mishna. vol. ii., p. 239.
When this confession was finished, the goat was sent by a proper hand to tlfe wilderness, and there let loose: and nothing farther was ever heard of it. Did not all this signify that Christ has so carried and borne away our sins, that against them who receive him as the only true atoning sacrifice they should never more be brought to remembrance?
On the head of the scape-goat a piece of scarlet cloth was tied, and the tradition of the Jews states that if God accepted the sacrifice, the scarlet clolh turned while while the goat was led to the desert; but if God had not accepted this expiation, the redness continued, and the rest of the year was sjient in mourning.
From the foundation of the Church of God it was i ever believed by his followers, that there were certain infallible tokens by which he discovered to genuine believers his acceptance of them and their services. This was sometimes done by a fire from heaven consuming the sacrifice; sometimes by an oracular com- I munication to the priest or prophet; and at other times, according to the Jewish account, by clianging the fillet or cloth on the head of the scape-goal from scarlet to white: but most commonly, and especially under the Gospel dispensation, he gives this assurance
26 And he that let go the goat for the scape-goat shall wash his clothes, ' and bathe his flesh in water, and afterward come into the camp.
27 "^ And the bullock fm- the sin-offering, and the goat for the sin-offering, whose blood was brought in to make atonement in the holy place, shall one carry fortli without the camp; and tiicy shall burn in the fire their skins, and their flesh, and their dung.
28 And he that burnetii them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.
29 And this shall be a statute for ever unto you: that ' in the seventh month, on the tenth day of the month, ve shall afflict your souls, and do no work at all, whether it he one of your own country, or a stranger that sojourneth among you:
30 For on that day shall the K. M. 2514.
to true believers by the testimony of his Spirit in their consciences, that he has forgiven their iniquities, transgressions, and sins, for his sake who has carried their griefs, and borne their sorrows.
Verse 26. He that let go the goat — shall wash, JfC.'\ Not only the person who led him away, but the priest who consecrated him, was reputed unclean, because the goat himself was unclean, being considered as bearing the sins of the whole congregation. On this account both the priest and the person who led him to the wilderness were obliged to wash their clothes and bathe ihemsclves, before they could come into the camp.
Verse 29. The seventh month, on the tenth day of the month] The commandment of fasting, and sanctifying tliis tenth day, is again repeated chapter xxiii. 27-32; but in the last verse it is called the ninth day at even, because the Jewish day began with the evening. The.sacrifices which the day of atonement should have more than other d<ays, are mentioned Num. xxi.\. 7—1 1; and the jubilee which was celebrated every tiftieth year was solemnly proclaimed by sound of trumpet on this tenth day, chap. xxv. 8, 9. A shadow, says Mr. Ainsworth, of that acceptable year of the lioril, the year of freedom, which Christ has proclaimed by the trumpet of his Gospel, Luke iv. 18— 31; 2 (/or. vi. 2. This seventh month was Tlsri, and answers to a part of our September and October. It was the seventh qf the sacred and the first month of the cieil year.
may be clean from all your sins before the
31 "It shall he a Sabbath of rest unto you, and ye shall aflSict your souls, by a statute for ever.
32 ° And the priest, whom he shall anoint, and whom he shall p consecrate i to minister in the priest's office in his father's stead, shall make the atonement, and ' shall put on the linen clothes, even the holy garments:
33 And " he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation.
34 ' And this shall be an everlasting statute unto you, to make an atonement for the children of Israel, for all their sins " once a year. And he did as the Lord commanded Moses.
rites, and ceremonies prescribed for it, were commanded to be solemnized by the Jews through the whole of their dispensation, and as long as God should acknowledge them for his people: yet in the present day scarcely a shadow of these things remains; there is no longer a scape-goat, nor a goat for sacrifice, provided by them in any place. They are sinners, and they are without an atonement. How strange it is that they do not see that the essence of their religion is gone, and that consequently God has thrown them entirely out of covenant with himself! The true expiation, the Christ crucified, they refuse to receive, and are consequently without temple, altar, scape-goat, atonement, or any means of salvation! The state of the Gentile world is bad, but that of the Jews is doubly deplorable. Their total excision excepted, wrath is come upon them to the uttermost. What a proof is this of the truth of the predictions in their own law, and of those in the Gospel of Christ! Who, with the Jews and the Bible before his eyes, can doubt the truth of that Bible as a Divine revelation 1 Had this people been extinct, we might have doubted whether there were ever a people on the earth that acknowledged such a law, or observed such ordinances; but the people, their law, and their prophets are still in being, and all proclaim what God has wrought, and that he has now ceased to work among them, because they have refused to receive and jirofit by the great atonement; and yet he preserves them alive, and in a stale of complete separation from all the people of the earth in all places of their dispersion! How power- folly does the preservation of the Jews as a distinct people bear testimony at once to the truth of their own!aw wliicli they acknowledge, and the Gospel of Christ wliich they reject!
2. But while tlie Jews sit in thick darkness, because of the veil that is on their hearts, though the light of the glory of God is shining all around them, but not into them because of their unbelief; in what stale are those who profess to see their unbelief and obstinacy, acknowledge the truth of the New Testament, and yet are living without an atonement applied to their souls for the removal of their iniquities, transgressions, and sins 1 These are also in the gall of bitterness, and bond of iniquity. An all-sufficient Saviour held out in the New Testament can do them no more good than a scape-goat and day of atonement described in the law can do the Jews. As well may a man imagine that the word bread can nourish his body, as that the name Christ can save his soul. Both must be received and applied in order that Uie man may live.
3. The Jews prepared themselves to get benefit from this most solemn ordinance by the dcp))est humiliations. According to their canons, they were obliged to abstain from all meat and dnnk — from the lath — from anointing themselves — to go barefoot — and to be in a state of perfect continenci/. lie who is likely to get benefit for his soul through the redemption that is in Christ, nmst humble himself under the mighty hand of God, confess his iniquity, abstain from every appearance of evil, and believe on him who died for his offences, and rose again for his justification. The sonl that seeks not shall no\ find, even under the Gospel of Christ.
The people are commanded to bring all the cattle they intend to kill to the door of the tabernacle, where they are tn be made an offering to the Lord; and those who disobey are to be cut off, 1—5. The priest is to sprinkle the blood, 6. They are forbidden to offer sacrifices to devils, 7. The injunction to bring their offerings to the door of the tabernacle is repealed, 8, 9. The eating of blood is solemnly forbidden, 10. It is the life of the beast, and is given to make an atonement for their souls, 11, 12. If a bird or beast he taken in hunting, its blood must be poured out and covered with dust, for the reasons before assigned, 13, 14. JVone shall cat an animal that dies of itself, or is torn by beasts; if any act otherwise he must bathe his clothes and hisjlcsh, or bear his iniquity, 15, IG.
2 Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto tliem; Tliis is the thing which the Lord hath commanded, saying,
3 What man soever there he of the house of Israel, " that kiliclh an ox, or lamb, or goat, in the camp, or that killeth it out of the camp,
4 '^ -\nd bringeth it not unto the door of the tabernacle of the congregation, to offer an
Verse 4. And bringeth it not unto the door] As sacrifice was ever deemed essential to true religion, it was necessary that it should be performed in such a way as to secure the great purpose of its institution. God alone could show how this should be done so as to be pleasing in his sight, and therefore he has given the most plain and particular dirfcliuiis concerning it. The Israelites, from their long residence in Egypt, an idolatrous country, had doubtless adopted many of their usages; and many portions of the Pentateuch seem to have been wTitten merely to correct and bring them back to the purity of the Divine worship.
That no blood should be oflered to idols, God commands every animal used for food or sacrifice to be slain at the door of the tabernacle. Wliile every animal was slain in this sacrificial way, even the daily offering unto the Lord before the A- M. 2514 tabernacle of the Lord, blood shall An. Eiod. isr! 2. be '^ imputed unto that man; he "'"'
hatli shed blood; and that man ^ shall be cut off from among his people:
5 To the end that the cliildren 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.
food of the people must put them in mind of the necessity of a sacrifice for sin. Perhaps St. Paul had this circumstance in view when he said. Whether therefore yc eat or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. x. 31; and, Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.
While the Israelites were encamped in the wilderness, it was comparatively easy to prevent all abuses of this Divine institution; and therefore they were all commanded to bring the oien, sheep, and goats to the door of the tabernacle of the congregation, that they might he slain there, and their blood sprinkled upon the altar of the Lord. But when they became settled in the promised land, and the distance, in many cases, rendered it impossible for them to bring the animals to be slain for domestic uses to the temple, tln^ were
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 tiieir 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
Blood shall be imputed unto that man] Having poured out the blood improperly, he shall be considered as guilty of murder, because that blood, had it been properly and sacrijicially employed, might have made atonement for the life of a man.
Verse 7. They shall no more offer their sacrifices unto devils] They shall not sacrifice D'T^JB'S lasseirim, to the hairy ones, to goats. The famous heathen god. Pan, was represented as having the posteriors, horns, and ears of a goat; and the Mendesians, a people of Egypt, had a deity which they worshipped under this form. Herodotus says that all goats were worshipped in Egypt, but the he-goal particularly. It appears also that the different ape and monkey species were objects of superstitious worship; and from these sprang, not only Mendes and Jupiter Amman, who was worshipped under the figure of a ram, but also Pan and the Sileni, with the innumerable herd of those imaginary beings, satyrs, dryads, hamadryads, &c., &c., all woodland gods, and held in veneration among the Egyptians, Greeks, and Romans.
After whom they have gone a whoring.] Though this term is frequently used to express idolatry, yet we are not to suppose that it is not to be taken in a literal sense in many places in Scripture, even where it is used in connection with idolatrous acts of worship. It is well known that Baal Peor and Ashtaroth were worshipped with unclean rites; and that public prostitution formed a grand part of the worship of many deities among the Egyptians, Moabites, Canaanites, Greeks, and Romans. The great god of the two latter nations, Jupiter, was represented as the general corrupter of women; and of Venus, Flora, Priapus, and others, it is needless to speak. That there was public prostitution in the patriarchal times, see the note on Gen. xxxviii. 21. And that there was public prostitution of women to goats in Egypt, see Herodotus, lib. ii., c. 46, the Lord; even that man shall a. m. 2514. be cut off from among his An. Exod isr. 2.
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 life of the flesh is in the blood: and I have given it to you upon the altar, p to make an atonement for your souls; for 1 it is the blood that maketh an atonement for the soul.
1 2 Therefore I said unto the children of Israel, No soul of you shall eat blood, neither
p. 108, edit. Gale, who gives a case of this abominable kind that took place in Egypt while he was in that country. See also many examples in Bochart, \o\.n., col. 641; and see the note on chap. xx. 16.
Verse 11. For the life of the flesh is in the hlood] This sentence, which contains a most important truth, had existed in the Mosaic writings for 3600 years before the attention of any philosopher was drawn to the subject. This is the more surprising, as the nations in which philosophy flourished were those which especially enjoyed the Divine oracles in their respective languages. That the blood actually possesses a living principle, and that the life of the whole body is derived from it, is a doctrine of Divine revelation, and a doctrine which the observations and e.xperiments of the most accurate anatomists have served strongly to confirm. The proper circulation of this important fluid through the whole human system was first taught by Solomon in figurative language, Eccles. xii. 6; and discovered, as it is called, and demonstrated by Dr. Harvey in 1628; though some Italian philosophers had the same notion a little before. This accurate anatomist was the first who fully revived the Mosaic notion of the vitality of the blood; which notion was afterward adopted by the justly celebrated Dr. John Hunter, professor of anatomy in London, and fully established by him by a great variety of strong reasoning and accurate experiments. To support this opinion Dr. Hunter proves, —
1. That the blood unites living parts in some circumstances as certainly as the yet recent juices of the branch of one tree unite with that of another; and he thinks that if either of these fluids were dead m.atter, they would act as stimuli, and no union would take place in the animal or vegetable kingdom; and he shows that in the nature of things there is not a more intimate connection between life and a solid than between life and a fluid.
2. He shows that the blood becomes vascular, like other living parts of the body; and he demonstrated this by a preparation in which vessels were clearly seen to arise from wliat had been a coagulum of blood; for those vessels opened into the stream of the circulating blood, which was in contiguity with this coagulated mass.
3. He proved that if blood be taken from the arm in the most intense cold that the human body can suffer, it will raise the thermometer to the same height as blood taken in the most sultry heat. This is a ver)' powerful argument for the vilali/i/ of the blood, as it is well known that living bodies alone have the power of resisting great degrees of heat and cold, and of inaintaining in almost every situation while in health that temperature \\hich we distinguish by the name of animal heat.
4. He proves that blood is capable of being acted upon by a stimulus, as it coagulates on exposure to the air, as certainly as the cavities of the abdomen and thorax become inflamed from the same cause. The more the blood is alive, i. e., the more the animal is in health, the sooner the blood coagulates on exposure; and the more it has lost of the living principle, as in cases of violent inflammation, the less sensible it is to the stimulus produced by being exposed, and coagulates more slowly.
5. He proves that the blood preserves life in different parts of the body. When the nerves going to any part arc lied or cut, the part becomes paralytic, and loses all power of motion, but it does not mortify. But let the artery be cut, and then the part dies and mortification ensues. It must therefore be the vital principle of the Mood that keeps the part alive; nor does it appear that this fact can be accounted for on any other principle.
6. He thinks this vitality farther proved from the case of a person who was brought to St. George's hospital for a simple fracture of the os humeri, and who died about a month after. As the bones had not united, he injected the arm, and thus found that the coagulated blood which filled the cavity between the extremities of the fractured bones was become vascular, and in some places very much so, which vessels, had it been dead matter, it never could have produced.
This.system has been opposed, and arguments have been adduced to prove that the principle of vitality exists not in the hlood but in the nervous st/stem. But every argument on this ground appears to be done away by the simple consideration that the whole nervous system, as well as every other part of the body, is originally derived from the blood; for is it not from the blood of the mother that the fetus has its being and nourishment in the womb ' Do not all the nerves, as well as the brain, &c., originate from that alone f And if it be not vital can it give the principle of vitality to something else, which then exclusively (though the effect of a cause) becomes the principle of vilahly to all the solids and fluids of the bodv ' This seems absurd. That the human being pro- 56G ceeded originally from the blood admits of no doubt; and it is natural and reasonable to suppose that as it was the cause under God which generated all the other parts of the body, so it still continues to be the principle of life, and by it alone all the wastes of the system are repaired. Two points relative to this subject are strongly asserted in Divine revelation, one by Moses, the other by St. P.iul.
1. Moses says. The life of the flesh is in the BLOOD, ver. 11. This has been proved by the most indisputable facts.
2. •S/. Paul says, God hath made of one blood all nations of men, Acts xvii. 26. And this is demonstrated, not only from there being only one pair from whom all the nations of men have been derived, but also from the fact that every human being, from the first-born of Eve to the present hour, has been formed out of and supported by the mother's blood; and that from the agency of this fluid the human body, after being born into the world, has its increment and support. The reason given by God for the law against eating blood is perfectly conclusive: / trill sit my face against that soul that cateth blood — for the life (tffSJ ncphesh) of the flesh is in the blood, and I have given it to you upon the altar, to 7nal<e an atonement for your souls {jmyVi'iSZi naphsholhcyrhem, your LIVES;) for it is the blood (because it is the life, caj ncphesh) that rnaketh an atonement for the soul {VlSii bannrp/iesh, for the life; for the word is the same in all these cases.) By transgression a man forfeits his life to Divine justice, and he must die did not mercy provide him a substitute. The life of a beast is appointed and accepted by God as a substitute for the sinner's life (in reference to the life of Christ, which was to be given for the life of the world;) but as this life is in the blood, and as the blood is the grand principle of vitaliti/, therefore the blood is to be poured out upon the altar: and thus the life of the beast becomes a substitute for the life of the man.
And it is well worthy of being remarked, that Christ not only died for sinners, but our redemption is every where attributed to his blood, and the shedding of that blood; and tiiat on the altar of the cross, this might make an atonement for the lives and soulj of men, he not only bowed his head, and gave up the i^host, but his side was opened, the pericardium and the heart evidently pierced, that the vital fluid might be poured out from the very seat of life, and that thus the blood, which is the life, should be poured out to make an atonement for the life of the soul.
The doctrine of Moses and Paul proves the truth of the doctrine of Harvey and Hunter; and the reasonings and experiments of Harvey and Hunter illustrate and confirm the doctrine of Moses and Paul. — Here then is a farther proof of the truth and authority of Divine revelation. See the note on Gen. ix. 4. Dr. J. Corrie's Essay on the Vitality of the Blood i and tho article Blood, in the Encyclopadias.
14 ' For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off.
Verse 14. Ye shall eat the blood of no manner of fesh] Independently of the moral reasons given above, we may add, I. That blood, being highly alkalescent, espefiall}' in hot climates, is subject to speedy putrefaction. 2. That it affords a gross nutriment, being very difficult of digestion, so much so that builds blood was used in ancient times.as poison, " its e.Ktreme viscidity rendering it totally indigestible by the powers of the human stomach." 3. It is allowed that when blood was used in this country in great quantities, the scurvy was more frequent than at other times. 4. It appears from history that those nations who lived most on it were very fierce, savage, and barbarous, such as the Scythians, Tartars, Arabs of the desert, the Scandinavians, &c., &c., some of whom drank the blood of their enerai«%, making cups of their sculls!
1 5 "^ And every soul that eateth A. M. 2514. 'that which died of itself, or An^fe'^n^.T;. 2. that which was torn with beasts, ^bib or Nisan. whether it be one of your own country, or a stranger, ^he shall both wash his clothes, ^ and bathe himself in water, and be unclean until the even: then shall he be clean.
16 But if he wash them not, nor bathe his flesh; then " he shall bear his iniquity.
Verse 15. That which died of itself, or that which leas lorn] Because, in both ca.ses, the blood was retained in the body; hence the council at Jerusalem forbade things strangled as well as blood, because in such beasts the blood was coagulated in the veins and arteries. See Acts xv. 28.
EvERi' thing considered, surely there is as little propriety in eali.ig of blood as there is necessity to do it. They who will do otherwise must bear their iniquity. If blood eating be no offence, then they have no sin to answer for. The principal subjects of this chapter have been already so amply handled in the notes, that there is no need to add any thing bv way of reflection or improvement.
The people are commanded to avoid the doings of the Egyptians and Canaanites, 1—3. They are to do God''s judgments, and to keep his ordinances, that they may live, 4, 5. Marriages with those who are near of kin are prohibited, 6. None to marry with his mother or step-mother, 7, 8; tcilh his sister or stepsister, 9; witli his grand-daughter, 10; nor ivith the daughter of his step-mother, 11; nor with his aunt, by father or mother, 12, 13; nor with his uncle's wife, 14; nor with his daughter-in-law, 15; nor sisterin-law, 16; nor with a woman and her daughter, son's daughter, or daughter's daughter, 17; nor with two sisters at the same time, 18. 'Several abominations prohibited, 19-23, of which the Canaanites, (.]c.,tocre guilty, and for which they ivere cast out of the land, 24, 25. The people are exhorted to avoid these abominations, lest they be treated as the ancient inhabitants of the land were treated, and so cast out, 26-28 Threatenings against the disobedient, 29, and promises to the obedient, 30.
3 '' After the doings of the land of Egj^pt, wherein ye dwelt, shall ye not do: and ■= after tlie doing? of the land of Canaan, whither I
NOTES ON CH.A-P. XAqil. Verse 3. The doings of the land of Egypt — the land if Canaan] The worshipping of demons, beasts,
bring you, shall ye not do: neither shall ye walk in their ordi- An. Exod. isr. 2.
4 "^ Ye shall do my judgments, and keep mine ordinances, to walk therein: I atn the
5 Ye shall therefore keep my statutes, and my judgments: ^ which if a man do, he
&c., as mentioned in the preceding chapter, verse 7. and the abominations mentioned in this chapter from verse 21 to 23.
6 None of yon shall approach to any that is « near of kin to him, to uncover their nakedness: I am the Lord.
7 ^ The nakedness of thy father, or the nakedness of thy mother, shall thou not uncover: she IS thy mother; thou shalt not uncover her nakedness.
8 ' The nakedness of thy father's wife shalt thou not uncover: it is thy father's nakedness.
9 '' The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, lohether sJie he born at home, or born abroad, even their nakedness thou shalt not uncover.
1 0 The nakedness of thy son's daughter, or of thy daughter's daughter, even their nakedness thou shalt not uncover: for theirs is thine own nakedness.
1 1 The nakedness of thy father's wife's danglitcr, begotten of lliy father, she is thy sister, thou shalt not uncover her nakedness.
12 ' Thou shalt not uncover the nakedness of thy father's sister: she is thy father's near kinswoman.
1 3 Thou shalt not uncover the nakedness of
14 -»Thou shalt not uncover -^''*'> " N»mn. the nakedness of thy father's brother, thou shalt not approach to his wife: she is thine aunt.
15 "Thou shalt not uncover the nakedness of thy daughter-in-law: she w thy son's wife; thou shalt not uncover lier nakedness.
1 6 " Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness.
17 >■ Thou shalt not uncover the nakedness of a woman and her daughter, neithe' shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness; for they ai'e her near kinswomen: it is wickedness.
18 Neither shalt thou take 1 a wife to her sister, "■ to vex her, to uncover her nakedness, beside the other in her life lime.
19 'Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her unclcanness.
20 Moreover ' thou shalt not lie carnally with thy neighbour's wife, to defile thyself with her.
21 And thou shalt not let any of thy seed " pass through the fire to "" Molcch, neither
Verse 6. Any that is near of kin'] yyo'i "MtW h2 col shear besaro, any remnant of his flesh, i. e., to any particularly allied to his own family, the prohibited degrees in which are specified from the 7th to the 17th verse inclusive. Notwithstanding the prohibitions here, it must he evident that in the infancy of the world, persons very near of kin must have been joined in matrimonial.alliances; and that even brothers must have inatched with their own sisters. This must have been the c:use in the family of Adam. In these first instances necessity required this; when this necessity no longer existed, the thing became inexpedient and improper for two reasons; 1. That the duties owing by nature to rilalivcs might not be confounded with those of a social or political kind; for could a man be a brother and a husband, a son and a husband, at the same time, and I'ulfil the duties of both ' Impossible. 2. That by intermarrying with other families, the bonds of social coinpact might be strengthened and extended, so that the love of our neighbour, Ac, might at once be felt to be not only a maxim of sound policy, but also a very practicable and e;i.sy duty; and thus feuds, divisions, and wars be prevented.
marriage, unless the brother died childless. In that case it was not only lawful for her to marry her brother-in-law, but lie was obliged by the law, Deut. xxt. 5, to take her to wife.
Verse 18. A wfe to her sister] Thou shalt not marry two sisters at the same time, as Jacob did Rachel and Leah; hut there is nothing in this law that rendered it illegal to marry a sister-in-law when her sister was dead; therefore the text says. Thou shalt not take her in her life time, to vex her, alluding probably to the case of the jealousies and vexations which subsisted between Leah and Rachel, and by which the family peace was so often disturbed. Some think that the text may be so understood as also to forbid polygamy.
Verse 19. As long as she is put apart] See the note on chap. xv. 24.
Verse 21. Pass thrortgh the fire to Molech] The name of this idol is mentioned for the first time in this place..\s the word "[St molech or melech signifies king or governor, it is very likely that this idol represented the sun; and more particularly as the ^rf appears to have been so much employed in his wor-
An. Eiod. isr. 2. thy God: 1 am the Lord. Abib or Nisan. ^2 ^ Thoushalt not lie with mankind as with womankind: it is abomination.
23 ^ Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it is ^ confusion.
24 " Defile not ye yourselves 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 itself " vomiteth out her inhabitants.
26 ' Ye shall therefore keep my statutes and my judgments, and shall not commit a7ii/ of these abominations: neither any of your own
ship. There are several opinions concerning the meaning of passing through the fire \,o Molech. 1. Some think that the semen humanum was offered on the fire to this idol. 2. Others think that the children were actually made a burnt-offering to him. 3. But others suppose the children were not burnt, but only passed through the fire, or betiueen two fires, by way of consecration to him. That some were actually burnt alive to this idol several scriptures, according to the opinion of commentators, seem strongly to intimate; see among others, Psa. cvi. 38; Jer. vii. 31, and Ezek. xxiii. 37-39. That others were only consecrated to his service by passing between two fires the rabbins strongly assert; and if Ahaz had but one son, Hezekiah, (though it is probable he had others, see 2 Chron. xxviii. 3,) he is said to have passed through the fire to Molech, 2 Kings- xvi. 3, yet he succeeded his father in the kingdom, chapter xviii. 1, therefore this could only be a consecration, his idolatrous father intending thereby to initiate him early into the service of this demon. See the note on chapter xx. 2.
Verse 22. With mankind] This abominable crime, frequent among the Greeks and Romans as well as the Canaanites, may be punished»with rfea/A in this country.
Verse 23. With any beast] This abomination is also punishable with death by the laws of this country.
Any woman stand before a beast] That this was often done in Egypt there can be no doubt; and we have already seen, from the testimony of Herodotus, that a fact of this kind actually took place while he was in Egypt. See the note on chap. xvii. 7, and xx. 16.
Verse 25. The land itself vomiteth out her inhabitants.] This is a very nervous prosopopoeia or personification; a figure by which any part of inanimate nature may be represented as possessing the passions and reason of man. Here the land is represented as an intelligent being, with a deep and refined sense of
27 (For all these abominations Abib or Nisan. have the men of the land done, which were before you, and the land is defiled:)
28 That ff 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
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 yourselves therein: ^ I am the Lord your God.
moral good and evil: information concerning the abominations of the people is brought to this personified land, with which it is so deeply affected that a nausea is produced, and it vomits out its abominable and accursed inhabitants. It was natural for the inspired penman to make use of such a figure, as the description he was obliged to give of so many and enormous abominations must have affected him nearly in the same way in which he represents the land to be affected.
Verse 30. Shall ye heep mine ordinance] The only way to be preserved from all false worship is seriously to consider and devoutly to observe the ordinances of the true religion. He who in the things of God goes no farther than he can say, Thus it is written, and thus it behoves me to do, is never likely to receive a false creed, nor perform a superstitious act of worship.
1. How true is that word, The law of the Lord is PERFECT! In a small compass, and in a most minute detail, it comprises every thing that is calculated to instruct, direct, convince, correct, 3.nd fortify the mind of man. Whatever has a tendency to corrupt or injure man, that it forbids; whatever is calculated to comfort him, promote and secure his best interests, that it commands. It takes him in all possible slates, views him in all connections, and provides for his pre-.sent and eternal happiness.
2. As the human soul is polluted and tends to pollution, the great doctrine of the law is holiness to the Lord: this it keeps invariably in view in all its commands, precepts, ordinances, rites, and ceremonies. And how forcibly in all these does it say. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; and thy neighbour as thyself! This is the prominent doctrine of the preceding chapter; and this shall be fulfilled in all them who believe, for Christ is the end of the law for righteousness to them that believe. Reader, magnify God for his law, for by it is the knowledge of sin; and magnify him for his Gospel, for by this is the cure of sin. Let the law be thy schoolmaster to bring thee to Christ, that tliou mayest be justified by faith; and that tlie righteousness ot tlic law may be fulfilled in thee, and that thou mayest walk, not after the flesh, but aftei the Spirit.
Exhortations to holiness, and a repetition of various laws, 1, 3. Duty to parents, and olservance of Jie Sabbath, 3. Against idolatry, 4. Concerning peace-offerings, 5-8. The gleanings of the harvest and vintage to be left far the poor, 9, 10. Against stealing and lying, 1 1; false swearing, 12; defrauding Me hireling, 13. Laus in behalf of the deaf and the blind, 14. Against respect of persons in judgment, 15; tale-bearing, 16; hatred a?irf uncharitableness, 17; revenge, 18; unlawful mixtures in cattle, seed, and garments, 19. Laws relative to the bondmaid that is betrothed, 20-32. The fruit of the trees of the land not to be eaten for the first three years, 23; but this is lawful in the fourth and fifth years, 24, 25. Against eating of blood, and using incantations, 2G; superstitious cutting of the hair, 27; and cutting of the flesh in the times of mourning, 28; prostitution, 29. Sabbaths to be reverenced, 30. Against con.sulting those who are wizards, and have familiar spirits, 31. Respect must be shown to the aged, 32. The stranger shall not be oppressed, 33, 34. They shall keep just measures, weights, and balances, 35, 36. Conclusion, 37.
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 ajn the
4 "^ Turn ye not unto idols, ' nor make to yourselves 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 aught 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.
Verse 3. Yc shall fear every man his mother, <SfC.] Ye shall have the profoundest reverence and respect for them. See the notes on Gen. xlviii. 12, and on Exod. XX. 8, 12.
Verse 4. Turn ye not unto idols] dS'/N elilim, literally nothings; and to this St. Paul seems to allude 1 Cor. viii. 4, where he says, \Yc know that an idol is NoTHiNu m the world.
Verse 7. If it be eaten — on the third day] See the note on chap. vii. 15.
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
9 And K when ye reap the harvest of your land, thou shall not wholly reap the corners of thy field, neither shalt thou gather the gleanings of the harvest.
10 And thou shall not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shall leave them for the poor and stranger: I arn the Lord your God.
1 1 '' Ye shall not steal, neither deal falsely, ' neither lie one to another.
1 2 And ye shall not '' swear by my name falsely, ' neither shalt thou profane the name of thy God: I am the Lord.
1 3 "■ Thou shalt not defraud thy neighbour,
Verse 9. When ye reap the harvest] Liberty for the poor to glean both the corn-fields and vineyards was a Divine institution among the Jews; for the whole 9f the Mosaic dispensation, like the Christian, breathed love to God and benevolence to man. The <oor in Judca were to live by gleanings from the corn-fields and vineyards. To the honour of the public and charitable spirit of the English, this merciful law is in general as much attended to as if it had been incorporated with the Gospel.
Verse 13. The wages — shall not abide tvilh thet aU
An. E.xod. isr. 2. him that IS hired shall not abide ] ^''"' "'• ^''^''- with thee all night until the morning.
1 4 Thou shalt not curse the deaf, ° nor put a stumbling-block before the blind, but shalt P fear thy God: I am the Lord.
15 1 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 ihy neighbour.
1 6 ' Thou shalt not go up and down as a tale-bearer among thy people; neither shalt
night] For this plain rea.son, it is the support of the man's life and family, and they need to expend it as fast as it is earned.
Verse 14. Thou shalt not curse the deaf] Or speak evil of him, because he cannot hear, and so cannot vindicate his own character.
Nor put a stumbling-block before the blind] He who is capable of doing this, must have a heart cased with cruelty. The spirit and design of these precepts are, that no man shall in any case take advantage of the ignorance, simplicity, or ine.xperience of his neighbour, but in all things do to his neighbour as he would, on a change of circumstances, that his neighbour should do to him.
Verse 1 G. Thou shalt not go up and down as a talebearer] S'^Jl rachil signifies a trader, a pedlar, and is here applied to the person who travels about dealing in scandal and calumny, getting the secrets of every person and family, and retailing them wherever he goes. A more despicable character exists not: such a person is a pest to society, and should be exiled from the habitations of men.
Neither shalt thou stand against the blood, cj-c] Thou shalt not be a false witness, because by such testimony the blood — the life of an innocent man may oe endangered.
Verse 17. Thou shalt not hate thy brother] Thou shalt not only not do him any kind of evil, 1)ut thou shalt harbour no hatred in thy heart towards him. On the contrary, thou shalt love him as thyself, ver. 18. Many persons suppose, from misunderstanding our Lord's words, John xiii. 34, A new commandment give I unto you, that ye love one another, &c., that loving our neighbour as ourselves was first instituted under the Gospel. This verse shows the opinion to be unfounded: but to love another as Christ has loved us, i. e., to lay down our lives for each other, is certainly a new commandment; we have it simply on the authority of Jesus Christ alone.
17 ' Thou shalt not hate thy ^bib or N.aan. brother in thine heart: "thou shah 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 tliyself: I am the Lord.
19 Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: ^ thou shalt not sow thy field with mingled seed: ^ neither shall a garment mingled of
or know him to be addicted to any thing by which the safety of his soul is endangered, thou shalt mildly and affectionately reprove him, and by no means permit him to go on without counsel and advice in a way that is leading him to perdition. In a multitude of cases timely reproof bus been the means of saving the soul. Speak to him privately if possible; if not, write to him in such a way that himself alone shall see it.
Verse 19. Gender with a diverse kind] These precepts taken literally seem to imply that they should not permit the horse and the she-ass, nor the he-ass and the cow, (as they do in the East,) to couple together; nor sow different kinds of seeds in the same field or garden; nor have garments of silk and woollen, cotton and silk, linen and wool, &c. And if all these were forbidden, there must have been some moral reason for the prohibitions, because domestic economy required several of these mixtures, especially those which relate to seeds and clothing. With respect to heterogeneous mixtures among cattle, there is something very unnatural in it, and it was probably forbidden to prevent excitements to such unnatural lusts as those condemned in the preceding chapter, ver. 22, 23. As to seeds, in many cases it would be very improper to sow different kinds in the same plot of ground. It would be improvident to sow oats and wheat together: the latter would be injured, the former ruined. The turnip and carrot would not succeed conjointly, where either of them separately would prosper and yield a good crop; so we may say of many other kinds of seeds; and if this be all that is intended, the counsels are prudential agricultural maxims. As to different kinds of garments, such as the linsey woolsey, the prohibition here might be intended as much against pride and vanity as any thing else; for it is certain that both these articles may be so manufactured in conjunction as to minister to pride, though in general l\te linsey woolsey or drugget is the clothing of the poor. Bui we really do not" know what the original word nBJ'W shaatnez, which we translate ttnen and woollen, means.
Abib Of Ni»an. ^q And whosoevcr lieth camally with a woman that is a bondmaid, " betrothed to a 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.
2 1 And " he shall bring his trespass-offering unto tlic Lord, unto the door of the tabernacle of the congregation, even a ram for a trespass-offering.
22.\nd the priest shall malie an atonement for him willi the ram of the trespass-offering before the Lord, for liis sin whicli he hath
it is true that in Deut. xxii. 1 1, where it is again used, it seems to be explained by the words immediately followin]ar, Thou shah not wear a garment of divers sorts, as of linen and woollen together; but this may as well refer to a garment made up of a sort of patch-work differentb/ coloured and arranged for pride and for show. A folly of this kind prevailed anciently in this very land, and I shall give a proof of it, taken from a sermon against luxury in dress, composed in the fourteenth century.
" As to the first sinne in superfluitie of clothing, soche that ninketh it so dere, to the harme of the peple, nat only the cost of enbraudering, the disguised endenling, or b.arring, ounding paling, winding or bending and semblable wast of clothe in vanite. But there is also the costlewe furring in their gounes, so moche pounsing of chesel, to make holes; so moche dagging with sheres foorth; with the superfluitie in length of the forsaied gounes, — to grete dammage of pore folke. — And more ouer — they shewe throughe disguising, in departing of tlier liosen in white and red, semeth that halfe ther members were slain. — They departe ther hosen into other colours, as is ichi/e and blewe, or ichite and blade, or hlacke and red, and so forth; than semeth it as by varlaunce of colour, that the halfe part of ther members ben corrupt by the fire of Saint Anthony, or by canker, or other suche mischaunce." The Parson''s Tale, in Chaucer, p. 198. Urrifs edit. The reader will pardon the anti(|iiatpd spelhng.
" What could exhibit," says Dr. Henry, " a more fantastical appearance than an English beau of the 14th century \ He wore long pointed shoes, fastened to his knees by gold or silver chains; hose of one colour on the one leg, and of another colour on the other; short breeches which did reach to the middle of his thighs; a coat the one half white, the other half hi ark or blue; a long beard; a silk hood buttoned under his chin, embroidered with grotesque figures of animals, dancing men, &c., and sometimes ornamented with gold anil precious stones." This dress was the height of the mode in the reign of King Edward III. S79 done; and the sin which he hath A. M. 2514. done shall be forgiven him. An. Exod. l«r 2.
23 And when ye shall come into Abib or Nisan. 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 withal.
25 And in tiie 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 enchantment, nor observe times.
Something of the same kind seems to have existed in the patriarchal times; witness the coat of many colours made by Jacob for his son Joseph..See the note on Gen. xxxvii. 3. Concerning these different mixtures much may be seen in the Mishna, Tract. Kilaim, and in Ainswortk, and Cahnet on this place.
Verse 20. A woman that is a bondmaid] Had she been free, the law required that she should be put to death; (see Deut. xxii. 24;) but as she was Sislaoe, she is supposed to have less self-command, and therefore less guilt; but as it is taken for granted she did not make resistance, or did consent, she is to be scourged, and the man is to bring a ram for a trespass-offering.
A'erse 23. Three years shall it be as uncircumcued] I see no great reason to seek for mystical meanings in this prohibition. The fruit of a young tree cannot be good; for not having arrived at a slate of maturity the juices cannot be sufficiently elaborated to produce fruit excellent in its kind. The Israelites are commanded not to eat of the fruit of a tree till the fifth year after its planting: in the three first years the fruit is unwholesome; in the fourth year the fruit is holy, it belongs to God, and should be consecrated to him, ver. 24; and in the ffth year and afterward the fruit may be employed for common use, ver. 25.
Verse 20. Neither shall ye use enchantment] X7 ItynJn lo thenachashu. Conjecture itself can do little towards a proper explanation of the terms used in this verse. 'i3V\i nachash in Gen. iii. I wc translate serpent, and with very little propriety; but though the word may not signify a serpent in that place, it has that signification in others. Possibly, therefore, the superstition here prohibited may be what the Greeks calleil Ophiomantcia, or divination by serpents.
JS'or observe limes.] UJiyn n'?! veto teonenu, ye shall 7iot divine by clouds, which was also a superstition much in practice among the heathens, as well as divi nation by the flight of birds. What these prohibitions may particularly refer lo, we know not. See the notes on Gen..xli. 8.
*''''' "' ^'"'"- Shalt thou mar the corners of thy beard.
Verse 27. Ye shall not round the comers of your Aeads] This and the following verse evidently refer to customs which must have existed among the Egyptians when the Israelites sojourned in Egypt; and what they were it is now difficult, even with any probability, to conjecture. Herodotus observes that the Arabs shave or cut their hair round, in honour of Bacchus, who, they say, had his hair cut in this way, lib. iii., cap. 8. lie says also that the Macians, a people of Libya, cut their hair round, so as to leave a tuft on the top of the head, lib. iv., cap. 175. In this manner the Chinese cut their hair to the present day. This might have been in honour of some idol, and therefore forbidden to the Israelites.
The hair was much used in divination among the ancients, and for purposes of religious superstition among the Greeks; and particularly about the time of the giving of this law, as this is supposed to have been the era of the Trojan war. We learn from Homer that it was customary for parents to dedicate the liair of their children to some god; which, when they came to manhood, they cut ofl" and consecrated to the deity. Achilles, at the funeral of Patroclus, cut off his golden locks which his father had dedicated to the river god Sperchius, and threw them into the flood: —
But great Achilles stands apart in prayer. And from his head divides the yellow hair, Those curling locks which from his youth he vowed, And sacred threw to Sperchius'' honoured flood. Then sighing, to the deep his looks he cast. And rolled his eyes around the watery waste. Sperchius! whose waves, in mazy errors lost. Delightful roll along my native coast 1 To whom we vainly vowed, at our return.
From Virgil we learn that the topmost lock of hair was dedicated to the infernal gods; see his account of the death of Dido: —
' Nondum illi flavum Proserpina verlicc crinem Abstulerat, Slygioque caput damnaverat orco —
The sisters had not cut the topmost hair, Which Proserpine and they can only know,
If the hair was rounded, and dedicated for purposes of this kind, it will at once account for the prohibition in this verse.
The corners of thy beard.^ Probably meaning the hair of the cheek that connects the hair of the head with the beard. This was no doubt cut in some peculiar manner for the superstitious purposes mentioned above. Several of our own countrymen wear this said hair in a curious form; for what purposes they know best: we cannot say precisely that it is the ancient Egyptian custom revived. From the images and paintings which remain of the ancient Egyptians, we find that they were accustomed to shave the whole hair off their face, except merely that upon the chin, which last they cut off only in times of mourning.
Verse 28. Any cuttings in your flesh for the dead] That the ancients were very violent in their grief, tearing the hair and face, beating the breast, &c., is well known. Virgil represents the sister of Dido " tearing her face with her nails, and beating hei breast with her fists."
Nor print any marks upon you] It was a very ancient and a very general custom to carry marks on the body in honour of the object of their worship. All the castes of the Hindoos bear on their foreheads or elsewhere what are called the sectarian marhs, which distinguish them, not only in a civil but also in a religious point of view, from each other.
Most of the barbarous nations lately discovered have their faces, arms, breasts, &c., curiously carved or tatoocd, probably for superstitious purposes. Ancient writers abound with accounts of marks made on the face, arms, &c., in honour of different idols; and to this the inspired penman alludes. Rev. xiii. 16, 17; xiv. 9, 1 1; XV. 3; xvi. 2; xix. 90; xx. 4, where false worshippers are represented as receiving in their hands and in their forehead the marks of the beast. These were called aTiyfiara stigmata among the Greeks, and to these St. Paul refers when he says, I bear about in my body the marks {stigmata) of the Lord Jesus; Gal vi. 17. I have seen several cases where persons have got the figure of the cross, the Virgin Mary, &c., made on their arms, breasts, &c., the skin being first punctured, and then a bine colouring matter rubbed in, which is never ' afterward effaced..A.11 these were done for.superstitious purposes, and to such things probably the prohibition in this verse refers. Calmet,. on this verse, gives several examples. See also Martner's Tonga Islands, vol. i., p. 311-313.
*''"'°^^'''"' whore; lest ihe land fall to whoredom, and llio land become full of wickedness.
30 ° Yc shall keep my Sabbaths, and " reverence my sanctuary: I am the Lord.
S 1 '1 Regard not ihcm that have familiar spirits, neither seek after wizards, to be defiled by them: I am the Lord your God.
32 ' Thou shall rise up before the hoary head, and honour the face of tlie old man, and '' fear thy God: I am the Lord.
."53.\nd ' if a stranger sojourn with thee in your land, ye shall not " vex him.
34 ^ But iho stranger that dwelleth with you
Verse 29. Do not prostitute thy daughter] This was a very iVequent custom, and with examples of it writers of antiquily abniind. The Cyprian women, aci'ording to Justin, ijaincd that portion which their husbands received with them at marriage by previous public prostitution. And the Phrctiicians, according to Augustine, made a gilt to Venus of the gain acquired by tlie public prostitution of their daughters, previously to titeir marriage. " Veneri donum dabant, et prostitutiones filiaruni, antciiuam jungerent eas viris."' — De Civit. Dei, lib. xviii., c. 5; and see Calmet.
Verse 31. Regard not them that have familiar spirits] The Hebrew word m:iN ohoth jirobably signifies a kind nf engas/romiilhoi or ventriloquists, or such as the Pythoness mentioned Acts xvi. 16, 18; persons who, whde under the influence of tlieir demon, became greatly inflated, as the Hebrew word implies, and gave answers in a sort of phrensy. See a case of this kind in Virgil, -■Eneid, 1. vi., ver. 46, &c.: —
" Deus ecce, Deus! cui talia fanti
Ante fores, subilo non vultus, non color unus, Non coinpla.' mansere coma;; sed pectus anhclum, Et rabie fera corda tument; majorquc videri. Nee mortale sonans, afflata est niimine quando Jam propiore Dei."
Invoke the skies,
I feel the god, the rushing god, she cries. While yet she spoke, enlarged her features grew, Her colour changed, her locks dishevelled flew. The heavenly tumult reigns in every part, Pants in her breast, and swells her rising heart:.Still swelling to the sight, the priestess glowed, And heaved impatient of the incumbent god. Pitt.
Neither seek after wizards] D'y'T yiddeonim, the wise or knowing ones, from ^'T yada, to know or 7/;i- (lerstand; called u'izard in Sftitland, wise or cunning man in Kngland; and hence also the wise woman, the white witch. Not only all real dealers with familiar spirits, or necromantic or magical superstitions, are here forbidden, but also all pretenders lo the knowledge shall be unto you as one born A. M 2514.
among you, and " thou shall love An. KxoJ. Isr. 2. him as thyself; for ye were ^''"'"r Niaan. strangers in the land of Egypt: I am the
35 ''Ye shall do no unrighteousness in judgment, in mete-yard, in weight, or in measure.
36 y Just balances, just 'weights, a just ephah, and:i 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 liiem: I am the Lord.
of futurity, fortune-tellers, astrologers, &c., &c. To attempt to know what God has not thought proper to reveal, is a sin against his wisdom, providence, and goodness. In mercy, great mercy, God has hidden the knowledge of futurity from man, and given him hope — the expectation of future good, in its place..See the note on E.vod. xxii. 18.
Verse 33. If a stranger sojourn] This law to protect and comfort the stranger was at once humane and politic. None is so desolate as the stranger, and none needs the offices of benevolence and charity more: and we may add that he who is not affected bv the desolate state of the stranger has neither benevolence nor charity It was politic to encourage strangers, as in consequence many came, not only to sojourn, but to settle among the Jews, and thus their political strength became increased; and many of these settlers became at least proselytes of the gate if not proselytes of the covenant, and thus got their souls saved. Hence humanity, sound policy, and religion said. Vex not the stranger; thou shall love him as thyself. The apostle makes use of a strong arguinent to induce men to hospitality towards strangers: Be not forgetful to entertain strangers, for thereby some have entertained angels unawares, lleb. xiii. 2. Moses also uses a powerful motive: Yc toere strangers in the land of Egypt. The spirit of the precept here laid down, may be well expressed in our Lord's words: Do unto all men as ye would they should do unto you.
Verse 35. Yc shall do no unrighteousness] Yc shall not act contrary to the strictest justice in any case, and especially in the four following, which properly understood, comprise all that can occur between a m.an and his fellow. I. Judgment in all cases that come before the civil magistrate; he is to judge and decide according to the /oic. 2. IMete- yard, nT33 Aammirfdah, in measures of length and surface, such as the reed, cubit, foot, span, hand's breadth, among the Jews; or ell, yard, foot, and inch, among us. 3. Wbioht,
Of giving seed to Molecli,
Sptyaa bammishkal, in any thing that is weighed, the weights being all according to the standards kept for the purpose of trying the rest in the sanctuary, as ap- Ijears from Exod. xxx. 13; 1 Chron. xxiii. 29; these sleights were the talent, shekel, barleycorn, &c. 4. Measure, nil'JOl bammesurah, from which we derive our term. This refers to all measures of ca/;aci/y, such as the homer, ephah, seah, hin, omer, kah, and log. See all these explained Exod. xvi. 16.
Verse 36. Just balances^ Scales, steel-yard, &c. Weights, D'JjX abanim, stones, as the weights appear to have been originally formed out of stones. Ephah, kin, &c., see before.
Verse 37. Shall ye observe all my statutes] Tpn chukkothi, from pn chak, to describe, mark, or trace out; the righteousness which I have described, and the path of duty which I have traced out. Judgments, ^i33Z''0 mishpalai, from OHW shaphat, to discern, determine, direct, &c.; that which Divine Wisdom has discerned to be best for man, has determined shall promote his best interest, and has directed him conscientiously to use. See the note on chap. xxvi. 15.
1 Many difficulties occur in this very important chap- ter, but they are such only to us; for there can be no doubt of their having been perfectly well known to tho Israelites, to whom the precepts contained in this chap ter were given. Considerable pains however have been taken to make them plain, and no serious mind can read them without profit.
2. The precepts against injustice, fraud, slander, enmity, &c., &e., are well worth the notice of every Christian; and those against superstitious usages are not less so; and by these last we learn, that having recourse to astrologers, fortune-tellers, &c., to get intelligence of lost;» itcJen goods, or to know the future events of our own lives, or those of others, is highly criminal in the sight of God. Those who have recourse to such persons renounce their baptism, and in effect renounce the providence as well as the loord
3. The precepts of humanity and mercy relative to the poor, the hireling, and the stranger, are worthy of our most serious regard. Nor are those which concern weights and 7ncasures, traffic, and the whole system of commutative justice, less necessary to be observed for the benefit and comfort of the individual, and the safety and prosperity of the state
Of giving seed to Molech, and the punishment of this crime, 1-5. Of consulting wizards, <}-c., 6-8. Of disrespect to parents, 9. 0/ adultery, 10. Of incestuous mixtures, 11, 12. Bestiality, 13—16. Different cases of incest and unclcanness, 17—21. Exhortations and promises, 22-24. The difference between clean and unclean animals to be carefully observed, 25. The Israelites are separated from other nations, that they may be holy, 26. A repetition of the law against wizards and them that have familiar spirits, 27.
children of Israel, *■ Wliosocvev he be of tlie children of Israel, or of tlie strangers that sojourn in Israel, that giveth q?iy of liis seed unlo Molech; he shall surely be put to death: the people of the land shall stone him with stones.
A'erse 2. That giveth any of his seed unto Molech] To what has been said in the note on chap, xviii. 21, ive may add, that the rabbins describe this idol, who was probably a representative or emblematical personification of the solar influence, as made of brass, in the form of a man, with the head of an ox; that a fire Was kindled in the inside, and the child to be sacrificed to him was put in his arms, and roasted to death. Others say that the idol, which was hollow, was divided into seven compartments within; in one of which they put /our, in the second turtle-doves, in the third a ewe, in the fourth a ram, in the fifth a calf, in the sixth an ox, and in the seventh a child, which, by heating the statue '.a the outside, were all burnt alive toge-
cause lie hath given of his seed unto Molech, to '^ defile my sanctuary, and " io profane my holy name.
4 And if the people of the land do any ways hide their eyes from tlie man, when he giveth of his seed unto Molech, and ^ kill him not;
ther. I question the whole truth of these statements, whether from Jewish or Christian rabbins. There is no evidence of all this in the sacred writings. And there is but presumptive proof, and that not very strong, that human sacrifices were at all offered to Molech by the Jews. The passing through the fire, so frequently spoken of, might mean no more than a simple rite ot consecration to the service of this idol. Probably a kind of or(?ea/ was meant, the persons passing suddenly through the flame of a large fire, by which, though they might be burnt or scorched, yet they were neither killed nor consumed. Or they might have passed between two large fires, as a sort of purification. See the notes on ver. 14; and chap, xviii. 21.
An. E.xod. isr. 2. againsl tliat man, ana "against ^''"' "' ^'^""- his family, and will cut him off, and all that ' go a whoring after him, to commit wiiorcdom with Molech, from among their
6 And '' tiie soul that turncth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people.
7 ' Sanctify yourselves therefore, and be ye holy: for I am the Lord your God.
8 "• And ye shall keep my statutes, and do them: " I awi the Lord which sanctify you.
9 ° For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; r his blood xhall he upon him.
1 0 And 1 the man that committcth adultery with another man's wife, even he that committeth adultery with his neighbour's wife,
mentions a custom of the Druids similar to this. They made an image of wicier-worV., inclosed those in it whom they had adjudged to death, and, setting the whole on fire, all were consumed together.
Verse 9. Curseth his father or his mother] See the notes on Gen. xlviii. 12, and Exod. xx. 13. He who conscientiously keeps the fifth commandment can be in no danger of this judgment. The term SSp' yekallcl signifies, not only to curse, but to speak of a person contemptuously and disrespectfully, to make light of; so that all speeches which have a tendency to lessen our parents in the eyes of others, or to render their judgment, fiety, &c., suspected and contemptible, may be here included; though the act of cursing, or of treating the parent with injurious and opprobrious language, is tliat which is particularly intended.
Verse 10. Committcth adul/ery] To what has been said in the note on Exod. xx. 14, we may add, that the word adultery comes from the Latin adulterium, which is compounded of arf, to or icith, and alter, another, or, according to Minshieu, of ad alterius torvm, he that approaches to another man's bed.
Verse 12. They have wrought confusionl See chap, xviii., and especially the note on ver. 6.
Verse 14. They shall be burnt urilh fire] As there are worse crimes mentioned here, (see verses 1 1 and 17,) where the delinquent is ordered simpiy to be put to death, or to be cut off, it is very likely that the crinie mentioned in this verse was not punished by
U ' And the man that lieth with A''"' "^ Ni»«°- his father's wife, hath uncovered his father's nakedness: both of them shall surely be put to death; their blood shall be upon them.
1 2 ' And if a man lie with his dauirjiter-inlaw, both of them shall surely be put to death: ' they have wrought confusion; their blood shall be upon them.
13 "If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.
14'' And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.
15 " And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast.
1 6 And if a woman approach unto any beast,
burning alive, but by some kind o{ branding, by which they were ever after rendered infamous. I need not add that the original, lai't?' i:'.S3 baesh yishrephu, may, without violence to its grammatical meaning, be understood as above, though in other places it is certainly used to signify a consuming by fire. But the case in question requires some explanation; it is this: a man marries a wife, and afterward takes his mother-in-law or wife's mother to wife also; now for this offence the text says all three shall be burnt with fire, and this is understood as signifying that they shall he burnt alive. Now the first wife, we may safely presume, was completely innocent, and was legally married; for a man may take to wife the daughter if single, or the mother if a widow, and in neither of these cases can any blama attach to the man or the party he marries; the crime therefore lies in taking both. Either, therefore, they were all branded as infamous persons, and this certainly was severe enough in the case of the first wife; or the man and the woman taken last were burnt: but the text says, both he and they; therefore wc should seek for anotner interpretation of Ihcy shall be burnt with fire, than that which is commonly given. Branding with a hot iron would certainly accomplish every desirable end both for punishment and prevention of the crime; and because the Mosaic laws are so generally distinguished by humanity, it seems to be necess.ary to limit the meaning of the words as above.
Verse Ifi. If a woman approach unto any bca.it] We have the authority of one of the most eminent
A. M. 2514. and lie down thereto, thou shall /In. Exod.isr.2. kill the Woman and the beast: ^'°'^ °' ^'^''"- they shall surely be put to death; their blood sliall be upon them.
17 ' And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness, it w a wicked thing; and they shall be cut ofFin the sight of their people: he hath uncovered his sister's nakedness; he shall bear his iniquity.
1 8 5" And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath ^ discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people.
19 ^ And thou shalt not uncover the nakedness of thy mother's sister, nor of thy father's sister: '' for he uncovereth his near kin: they shall bear their iniquity.
20 " And if a man shall lie with his uncle's wife, he hath uncovered his uncle's nakedness: they shall bear their sin; they shall die childless.
21'' And if a man shall take his brother's wife, it is "■ an unclean thing; he hath uncovered his brother's nakedness; they shall be childless.
22 Ye shall therefore keep all my ^ statutes,
and all my judgments, and do a. m. 2514. them: that the land, whither I An. Eiod Jsr. 2. bring you to dwell therein, » spue ^^.b or N.san. you not out.
23 *• And ye shall not walk in the manners of the nation, which I cast out before you: for thev committed all these things, and ' therefore I abliorred tliem.
24 But "^ I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that flowetli with milk and honey: I am the Lord your God, ' which have separated you from other people.
25 "" Ye shall therefore putdifference between clean beasts and unclean, and between unclean fowls and clean: " and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that ° crcepedi on the ground, which I have separated from you as unclean.
26 And ye shall be holy unto me: rfor I the Lord am holy, and 1 have severed you from other people, that ye should be mine.
27 "■ A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: ' their blood shall be upon them.
historians in tlie world, Herodotus, to say that this was a crime not unknown in Egypt; yea, that a case of this nature actually took place while he was there. Eycyero & ev tu vo[iu tovtu fTr* tfitv tovto to repag, VvvatKi Tpajor ejuaynTo avaiavSov. Tovto tr eviStt^tv av6puvuv aTTiKETo. — Herod, in Euterp., p. 108. Edit. Gale, Lond. 1679. " In this district, within my own recollection, this portentous husiness took place: a goat coupled so publicly with a woman that every person knew it, &c." After this, need we wonder that God ^ should have made laws of this nature, when it appears } these abominations were not mly practised among the
Egyptians, but were parts of a superstitious religious system 1 This one observation will account for many of those strange prohibitions which we find in the Mosaic law; others, the reasons of which are not so plain, we should sec the propriety of equally, had we ampler historic records of the customs that existed in that country. Verse 32. The land, whither I bring you to dwell therein, spue yon not out.^ See this energetic prosopopoeia explained in the note on chap, xviii. 25. From this we learn that the cup:f the iniquities of the Canaanitish nations was full; and that, consistently with Divine justice, they could be no longer spared.
Verse 24. A land that floweth with milk and honey'] See this explained Exod. iii. 8.
Verse 27. A familiar spirit] A spirit or demon, which, by magical rites, is supposed to be bound to appear at the call of his employer. Sec the notei on Gen. xli. 8; Exod. vii. 11, 22, 25; and chap xix. 31.
From the accounts we have of the abominations both of Egypt and Canaan, we may blii.sh for human nature; for wherever it is without cidtivation, and without the revelation of God, it is every thing that is vile in principle and detestable in practice. Nor would any part of the habitable globe materially differ from Egypt and Canaan, had they not that rule of righteousness, the revealed law of God, and had not life and irmnortality been brought to light by the Gospel among them. From these accounts, for which we could easily find parallels in ancient Greece and Italy, we may see the absolute need of a Divine revelation. without which man, even in his best estate, differs little from the brute.