3 And " I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, Lo " defile my sanctuary, and '^ to profane my holy name.
4 % And if the people of the land do any Avays hide their eyes from the man, when he giveth of his seed unto Molech, and ' kill him not;
5 Then ^ I will set my face against that man, and " against his family, and will cut him off, (and all that ' go a whoring after him, to commit whoredom with Molech,) from among their people.
Verse 2. Tliat giveth any of his seed unto Motech} To what has been said in the note on chap, xviii. 21. we may add, that the Rabbins describe this idol (who was probably a representative or emblematical personification of tlie 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 comparlmi-nis within; in one of which they put Jioicr, in the second turtle doves, in the third a ewe, in the fourth a ra?n, in the fifth a cnlf, in the sixth an or, and in the seventh a child, which (by heating the statue on the outside) were all buiiit alive together. I question the whole truth of these statemenls, whether from Jewish or Christian Kabbins. There is no evidence of all this in the Sacred Writings. And there is but presumptive proof, and that not very strong, that hunmn sacrifices were at all oftered to Molech by the Jews. The jmssing through the fire, so frequently spoken of, might mean no more than a simple rite of consecration, to the service of this idol. Probably a kind of ordeal was meant, the persons passing suddenlj/ through the flame of a large j
6 % And " the • soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I Avill even set my face against that soul, and will cut him off from among his people.
7 5F ' 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 am the Lord which sanctity 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; '' Iiis blood sJiall be upon him.
10 ^ And ""the man that committeth adultery with a?iother man's wife, even he that committeth adultery with his neighbour's wifeSif; the adulterer and the adulteress shall surely be;"' put to death.
11^' And the man that lieth with his fa^ ther's wife, hath uncovered his" father's nakedness: both of them shall surely be put to death; their blood shall be upon them.
fire, by which, though they might be burnt or scorched, yet they were neither killed nor consumcd.—-Or they might have passed between two large fires, as a sort of purification. See the note on ver. 14. and on chap, xviii. 21.
Verse 6. Familiar spirits^ See the note on chap. xix. 3 1. and Exod. xxii 18.
Verse 9. Curseth his father or his Tnother"] See the notes on Gen. xlviii. 12. Exod. xx. 12. He who conscientiou.^ly keeps the fifth commandment, can be in no danger of this judgment. The term SSp' yekulel, signifies not only to curse, but to speak of a person cvntemptuously 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, piety, &c. suspected and contemptible, maybe liere inrluded: though the act of cursing, or of treating the parent with injurious and opprobrious language, is that which is particularly intended.
Verse 10. Committeth aduttery] To what has been said in the note on Exod. xx. 14. we may add, that the word adultery coiues from the Latin adultcrium, which is compounded of <J(/, to or vjith, and alter, another, or according to IMinshieu, of ad alterius thorwn, he that approaches to another man's bed.
Verse 12. T/if^j/ hare H'rojrght confiuionl See chap, xviii. anJ especially the note on ver. 6.
Verse 14. Tlici/ shall be burnt with ftrc] As there are worse crimes meiilionetl here, see verses II. and 17. where the delinquent is ordered simply to be put to death, or to be cut off, it is very likely that the crime mentioned in this verse, was not punished by burning alive; but by some kind of branding, by which they were ever after rendered infamous. I need not add, that the original 1f^U/» 2^X3 ba-esh yishrephu, may, without violence to its grammatical meaning, be understood as above, though in other placx^s, it is certainly used to signify a consuming by fire. But the case in question requires sonic explanatioti; it is this, a man marries a wife, and afterwards takes his mother-in-law, or wife's mother, to wife al.^o: now for this offence, the text says, all three shall be burnt ■with fire; and this is understood as signifying, that they shall be 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 n'idoxv; and in neither of these cases, can any blame attach to the man <jr the jiarty he marries; the crime therefore lies in taking both. Either therefore, they were all branded as infamous iiersons, 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, thcrclbie wc should seek for another interpretation of
12/ And if a man lie witli his daughter in law, botli of tliein shall surely be put to death: ^ they have wrought confu.sion; their blood shall be upon them.
13 % " If a man also He 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 deatli: and yc shall slay the beast.
1 6 And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood sliall be upon them.
17 ^ '^ And if a man s])all take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be
cut off in the sight of their people: he hath uncovered his sister's nakedness; he shall bear his iniquity.
18^^ And if a man shall lie with a woman ha\ ing 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 die nakedness of thy mother's sister, nor of thy father's sister: "^ for he uncovereth his near kin: they shall beai" their iniquity.
20 ' And if a man shall lie with his 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 them: that the
they shall be burnt with fire, than tliat 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 necessary to limit the meaning of the words, as above.
Verse 16. If u woman approach unto any beast] We have the authority of one of the most eminent historians in the 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. Eysi/ETO J' cv rco No/xu ra/Tcn ctt' tfitu TOUTO TO Tffa;, TuvaiKt Tfayoj ifiuyiTO avapavSov. Tovtq £j ettiJeiIiv avB^iii'Trav aTnxero. Herod, in Euterp. p. 108. Edit. Gale. Lond. 1 67!.'. " In this district, within my own recollection, this portentous business 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 wer« not only practised amongst the Egyptians, but were parts of a super.stitious religious system. This one observation will account for many of those strange prohibitions which we find in the I\Iosaic law: others, the reasons of which are not so plain, we should see the projiriety of, equally, had we ampler historic records, of the customs that existed in that country.
Verse 22. The land, whither I bring you to dwell tlterein^ spue you 7tot out.} See this energetic prosopopoeia explained
The good land is promised. LEVITICUS
land, wliither I bring you to dwell therein, ' spue you not out.
23 ° And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and ' therefore I abhorred them. 24 But "^ I have said unto
Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk and honey: I am the Lord your God, " which have separated you from otiier people.
25 ' Ye shall therefore put ditierence between clean beasts and unclean, and between unclean
in the note on chap, xviii. 25. From this we learn, that the cup of 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 ivith milk and koneij] See this explained, Exod. iii. 8.
Verse 27. A familiar spirit^ A spirit or djemon, which by majrical rites, is supposed to be bound to appear at the call of his employer. See the notes on Gen. xli. 8. E.xod. vii. 1 1, 22, and 25. and on chap. xix. 31.
The people must be holtf.
fowls and clean: ^ and ye shall not make your souls abominable by beast,
or by fowl, or by any manner of
living thing that " creepeth on the ground, which I have separated fi:om you as
26 And ye shall be holy unto me: ' for I the Lord am holy, and '' have severed you from other people, that ye should be mine.
27 IF ' 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 witli stones: "" their blood shall be upon them.
From the accounts we have of the abominations both of Egypt and Canaan, we may blush for human nature; for wherever it is without cultivation, and without the revelation of God, it is every tliino^ that is vile in principle and detestable in practice. Nor would any part of the Inibitrdile globe materially difl'er from Egypt and Canaan, had they net that rule of righteousnes.s, the revealed LAW of God; and life and imrnnrtalily 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, difllrs little from the brute.
The priests shall not mourn for the dead, except for near relatives, such as mother, father, son, daughter, and sister if a virgin, 1 — 4. Theij shall not shave their heads nor beards, nor make ani/ cuttings in the Jiesh, because they are holy unto God, 5, 6. A priest shall not marrj/ a rcoman zcho is a whore, profane, or divorced from her husband, 7,6- Of the priest's daughter zcho profanes herself, Q. The high-priest shall not nncover his head, or rend his clothes, 10. nor go in unto a dead body, 11. nor go out of the sanciuary, 12. Of his marriage and offspring, 13 — 15. No person shall be made a priest that has any blemish, nor shall any person with any of the blemishes mentioned here, he permitted to ojjiciate in the zcorship of God, l6 — 24.
AN D the Lord said unto Moses, Speak unto the priests the sons of Aaron, and sav unto them, "There ^^orAW^ shall none be defiled for the dead among his people:
NOTES ON CHAP. XXL Verse 1. There shall none be defiled for the dead]
2 But for his kin, that is near unto him, that is, for his mother, and for his fiither, and for his son, and for his daughter, and for his brother.
prie t shall ass'st in laying out a do.nd body; or preparing it' for interment. Any eonluCt with the dead was supposed to
3 And for his sister is nigli unto him, which hath liad no may
4 But * he sliall not defile liimsclf, being a chief man among his people, to j)roiiine himself".
5 '' They shall not make baldness upon their head, neither shall they shave ofll" the corner of tlieir beard, nor make any cuttings in their flesh.
6 ^ They shall be holy unto their God, and ' not profane the name of their God: for the of^erinj^s of tlie Lord made by fire, and '' the bread of tlieir God, they do offer; therefore they shall be holy.
7 if 'They shall not take a wife that is a whore, or profane;" neither shall they take a woman ' put away from her husband: for he is holy
■ 8 Thou shalt sanctify him therefore; for he [ofltbreth the bread of thy God: he shall be holy; unto thee: ^ for I the Lord, which sanctify you ] you, am holy.
9 ^ "^ And the daughter of any priest, if she
be of a defil)n|if nature, probably because putrefaction had then taken place; and animal putrefaction was ever held in detestalion bj' all men.
Verse 4. A chief man among liis people] The word 7j?3 badi, signifies a master, chief, hiislxmd, &c. and is as variously tran.-lated here. 1. lie being; a chief among the people, it would be improper to see biin in such a slate of humiliation, as inourninji; for the dead necessarily implies. 2. Thoutjh a huibund, he shall not defile himself even for the death of a wife, because the anointing of his God is upon bim. But the first sense appears to be the best.
Verse 5. They shall not make baldness'] See the note on chap. xix. 27. U is supposed that these tilings were particularly jirohibited; because used superstiliously by the Egyjitian priests who. according to iye)0(/o/«s, shaved the whole body every third day, that lliere might be no undeanness about Ihem when they ministered in their temples. Tliis appear* to have been a general ciistoin among tlie heathen. In the book of Barucli, chap. vi. ver. 31. the priests of Babylon, are represented ailting in tlieir temples, wtlh tlieir clothes rent, and their heads and beards shaven, and having nothim^ upon their heads, fivcry person knows the toniure of the Catholic priests. Should not this be avoided as an approach to a heatbenisli custom.'
among his brethren, upon whose head the anointing oil was poured, and " that is consecrated to put on the garments, ' shall not uncover his head, nor rend his clotlies;
1 1 Neither shall he "go in to any dead body, nor defile himself for his father, or for his mother;
12 "Neither shall he go out of the sanctuary, nor profane the sanctuary of hi.s Gotl; for ° the crown of the anointing oil of his God is upon him: I am the Lord.
1 3 ^ And ^ he shall take a wife in her virginity.
14 A widow, or a divorced woman, or profane, or a harlot, the.se shall he not take: but he shall take a virgin of his own people to
15 Neither shall he profane his seed among his people: for '' I the Lord do sanctify him.
16 ^ And the Lord spake unto Mioses, say-
Put away from her husband] Becaase tliis very circumstance might lead to suspicion that the priest and ihe divorced woman, might have been improperly connected before.
Verse 9. She shall be burnt with Jire.] Probably not burnt alive, but strangled first, and then burnt afterwards. Though it is barely possible, that some kmd of branding may be intcndtd.
iVerse 10. He that is the hiiih priest]- This is the first place where thii title is introduced: the title is very emphatic Snjn \nn Im-cohen ha-gadol, that priest, the great one. For the meaning of \rO colien, see the note on Gen. xiv. 18. A* the chief or h gh priest was a representative of our b!e.'=.sed Lord, therefore he was required to be especially holy j and he is represenleJ as God's king among ihr people.
Verse 12. The croivn of the anointing oil — is upon ftim.] By bis office the priesl represented Christ in his sacrificial character. By jiis anointing, the prophetic iiitluence; and by the crown, the regal dignity of our Lord.
Verse 13. He shall take a wife i'l her viri:;ini/y.] n'SlTia bethuUyah. This is a full proof that nSins bcihulah is the proper Hebrew term for a tirgin; Iroin the emphatic root *?n3 bathal, to separate; because such a person was in her separate state, and bad nevei been in any way united t» man.
Aaron, Wliosoever he be of thy seed in their generations, that hath miy blemish, let him not * approach to ofter the " bread of his God.
18 For whatsoever man he be that hath a blemish, he shall not approach: a bUnd man, or a lame, or he that hath a flat nose, or any thing ' superfluous;
19 Or a man that is brokenfooted, or brokenhanded;
Verse 17. Whosoever — hath zny blemish, let him tioI approach to offer the bread of his God.] Never was a wiser, a more rational, and a more expedient law enacted relative to sacred matters. The man who ministers in holy things, who professes to be the interpreter of the will of God, should have nothing in his person, nor in his maimer, which cannot contribute to render him respectable in the eyes of those to whom he ministers. If, on tbe contrary, he has any personal defect, any thing that may render him contemptible or despicable, his usefulness will be greatly injured, if not entirely prevented. If, however, a man have received any damage in the work of God, by persecution, or otherwise, his scars are honourable, and will add to his respectability. But if he be received into the ministi-y with any of the blemishes specified here, he never will, and never can, have that respect which is essentially necessary to secure his usefulness. Let no man say this is a part of the Mosaic lavs, and He are not bound by it. It is an eternal law, founded on reason, propriety, common sense, and absolute necessity. The priest, the prophet, the Christian minister, is the representative of Jesus Christ — let nothing in his person, carriage, or doctrine, be unworthy of the personage he represents. A deformed person, though consummate in diplomatic wisdom, would never be employed as an ambassador, by any enlightened court, if any fit person, unblemished, could possibly be procured.
Verse 18. A blind man] i. e. in sne eye; for he that was utterly blind could not possibly be employed in such a ser- Tice. AJlai nose, like that of an ape; so the best versions; — any thing superfluous; such as six fingers, six toes, &c.
Verse 20. Crookbacki] Hunchbacked or gibbous; — a ilwarf rn dak, a person too short or too thin, so as to be either particularly observable, or ridiculous in his appearance.
A blemish in his eye] A protuberance on the eye, observable spots or s-nfFusions.
Scurvy or scabbed] A bad habit of body, evidenced by scorbutic or scrophulous affections.
Stones broken.] la ruptured? — an infirmity which would render him incapable of fulfilling the duties of his office, which inigUt be often very fatiguing.
LEVITICUS. that has amj blemish,
that hath a blemish in his eye, or be scurvy, or scabbed, or "hath his stones broken:
21 No man that hath a blemish, of the seed of Aaron the priest, shall come nigh to ' offer the offerings of the Lcrd made by fire: he hath a blemish; he shaU not come nigh to offer the bread of his God.
22 He shall eat the bread of his God, both of the ^ most holy, and of the " holy.
In the above list of blemishes, we meet with some that might render the priest conienqnibU in the eyes of men, and be the means of leading them not only to despise the mart, but to despise the ministry itself: and we meet ^<ith others that would be a very great impediment in the discharge of his ministerial duties, and therefore any person thus blemished, is by this law precluded from t!ie ministry.
The blemishes here ennmernled, have been considered by some, in an allegorical point of \ iew, as if only referring to the necessity of moral purity; but although holiness of heart, and righteousness of life, be essentially necessary in a minister of God, yet an absence of the defects mentioned above, is, I fully believe, what God intends here; and for the reasons too, which have been already advanced. It must however be granted, that there have been some eminent divines who have been deformed; and some with certain blemishes have been employed in the Christian ministry, and have been useful. The Mosaic rule, however, will admit of but few exceptions, when even examined according to the more extended interpretation of the Christian system.
" The Hebrews say there are in all 140 blemishes which disable the priest — eight in the head; two in the neck; nine in the ears; five in the broius; seven in the eyelids; nineteen in the eyes; nine in the nose; nine in the mouth; three in the belly; three in the back; seven in the hands; sixteen in the secrets; e\g\\t in any part o( the body; eight in ihe skin; and seven in the strength and in the breath." Ainsworth. In ancient times, even among heathens, persons of the most respectable appearance were appointed to the priesthood; and the emperor, both among tlie ancient Greeks and Romans, was both king and priest. It is reported of Meteltus, that having lost an eye in endeavouring to save the Palladium from the flames, when the temple of Vesta was on fire, that he was denied the priesthood, though he had rendered such an excellent piece of service to the public; j'et the public opinion was, that a priest who was defective in any member, was to be avoided as ominous. — See Dodd. At Elis, in Greece, the judges chose the finest looking man, to carry the sacred tesseli of the deity; he that was next him in beauty and elegance, led the ox: and the third in personal beauty, &c. carried the garlands, ribands, wine, and the other matters used for the sacrifice. Athen, Deipnosoph, 1. xiii. c. 2,
23 Only he shall not po in unto the vail, nor come nigh unto the ■ T "' altar, because he hath a blemish;
that Mie profane not my sanctuaries for I the Lord do sanctify them. 34 "And MosCvS told it unto Aaron,
Verse 23. He shall not go in unto the vail] Tlie priest villi a blemish was not pcnnilted to enter into tlic Holy of Holier — nor to liiirn incense — nor to ofter the.shew-hroatl — nor to light the yfoldcn eaiulK stick, i^c. In.^^hort, he was not permitted to perl'orni any essential function of the priest- Looil.
1. The great perfection required in the Jewish liigh-priest, wa.s intended principally to point out the perfection of that priesthood of which the Jewi.sh wa.s only the type. And yet
; that law made nolhin;i' perfect, hut pointed out that most perfect priesthood and sacrifice, by which we draw near to
2. As none who had a blemish could enter into the Holy of Holies, and tliis Holy of Holies was a type of ihe kin^'dom of God, so nothinij that is defiled can enter into heaven; fpr he gave himself for his church, that he might purify it to himself, and present it at last before tin presence of the divine iilory, hazing neither spot nor 'j.<rin/cle, nor any such t^i»g, Kph. V. 27. a jiassage wliidi evidently i-efers lo the direction* in the preceding ver.se. Reader, art thou become a kins; and priest unto God and the Lamb.i* and hast thou obtained, oc art thou earnestly seeking that holiness, without which thou canst not see the kingdom of lleaFcn?
O/" ihe uncleantiess of the priests, bif xchich they zotre prevented from ministering in holy things, I — 5. How they should be cleansed, 6, 7. The priest must not cat of any animal that had died of itself, or n-as torn bi/ n'ild beasts, but mml keep God's ordinances, 8, 9. No stranger, sojourner, nor hired servant shall eat of the holy things, 10. ji servant, bought with money, 7nay eat of than, 11. Who of the priest's family 7nay not eat of them, J 2, 13. Of improper persons zcho partake of the holy things unknowingly, 14 — 16. Freewill offerings, and sacrifices in general, must here tthout blemiah, 1? — 25. The age at zt-hich different animals rcere to be offered to God, 2f), 27. ^0 animal and its young, shall be offered on the same day, 28. Hozo the sacrijice o/' thanksgiving n:as to be offered^ 29, 30. All God's teslimonies to be observed, and the reason, 31 — S3.
2 Speak unto Aaron and to his sons, that they ' separate themselves from the holy things of the children of Israel, and that they " profane not my holy name in those tilings which they "" hallow unto me: I am the
NOTES ON CHAP. XXir. Verse 2. Speak unto Aaron and his.vows, that they separate it{eni.':elve^'] The same subject is continued in this chapter, a& in tlic preceding; \\h\i the a<ldilion, that besides the perfection of the priests, it was iudispcn.sably necc.s.sary, that the sacrifices also should be perfect. In the service of God, according to the law, neither an imperfect offeriii-;, nor an imperfect ojfcrer could be admitted. What need then ofj
4 Wliat man soever of the seed of Aaron is a leper, or hath "a 'running issue; he shall not eat of the holy things, '^ until he be clean. And
a merf/Vitor between a holy God, and.«7!/«/ men! Andean wc expect that any of our service.s, howsoever sincere and v.-eJI-intenlioneJ, can be accepted, unless olFcred on that living Altar tliat sanctities the gift?
Verse -I. Is a leper, or hath a running issue] See the case of the leper treated at large in the notes on diajiters xiii. and xiv; and for other uncleannesses, see the notei on chap. XV,
' whoso toucheth any thing unclean by the dead, or "a man whose seed goeth from him; 5 Or Svhosoever toucheth any creeping thing, whereby he may be made unclean, or ""a man of whom he may take uncleanness, whatsoever uncleanness he hath;
6 The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he 'wash his flesh vdth water.
7 And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because ^ it is his food.
8 ^That whieh dieth of itself, or is torn mth beasts, he shall not eat to defile himself therewith: I am the Lord.
9 They shall therefore keep mine ordinance, " lest they bear sin for it, and die therefore, if tliey profane it: I the Lord do sanctify them.
10 ^ 'There shall no stranger eat of the holy thing: a sojourner of the priest, or a hired sei-vant, shall not eat of the holy thing.
11 But if the priest buy a?7y soul ''with his money, he shall eat of it, and he that is born in his house: 'they shall eat of his meat.
1 2 If the priest's daughter also be married unto "a stranger, she may not eat of an offering of the holy things.
1 3 But if the priest's daughter be a widow, or divorced, and have no child, and is "returned
Verse 10. There shall no stranger eat of the holy thing] For the meanint? of the word stranger, see the note on Exod xii. 43. The Jews suppose, that stranger here, means one who has had his ear pierced, see the note on Exod. xxi. 6. and that.lojourner means a.^rvant who is to go free on the sabbatical year. Neither of these was permitted to tat of the holy things, because they were not properly member.^ of the priests' family; and might go out and defile themselve.s even with the abominations of the heathen: but the servant, or slave that was bought with money, ver. 10. might eat ol these things, because he was the property of the master for erer.
We see that it was lawful, under the Mosaic oeconomy, to have slaves under certain restrictions; but these were taken <)rom among the heathen, and instructed in the true religion: liencc we find, as in the above case, that they were reckoned
unto her father's house, "as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof.
14 ^ "And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest with the holy thing.
15 And "they shall not profane the holy things of the children of Israel, which they offer unto the Lord;
16 Or " suffer them ' to bear the iniquity of tre.spass, when they eat their holy things: for I the Lord do sanctify them.
17 If And the Lord spake unto Moses, say-
18 Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, ' Whatsoever he he of the house of Israel,, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the Lord for a burnt offering;
19 "Ye shall offer, at your own will, a male without blemish, of the beeves, of the sheep, or of the goats.
20 "But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for
21 And ^whosoever offereth a sacrifice of peace offerings unto the Lord ^ to accomphsh his vow.
lade themselves with the iniquitii nf trespass in their eating. 'ver 9.
as Apart of the priest's own family, and treated as such. They certainly had privileges which did not e.vtend either to sojourners or to hired servants; therefore, tht ir situation was incomparably better than the situation of the slaves un<ler different European governments, of whose souls their pitiless possessors, in general, take no care, while ihey themselves venture to profess the Christian religion, and quote the Mosaic law in vindication of their system of slavery. How preposterous is such conduct! and how intolerable!
Verse 14. Then he shall put the fifth part thereof unto iti The holy thing of which he has unknowingly eaten, shall be fairly valued, and to this value he shall add one fifth more, and give the whole to the priest.
Verse 20. Wliatsoever hath a blemish] The same perfeclion is required in the sacrifice, that was required \n the priest, fee on ver. 2. and the notes on the preceding chapter^
or a freewill oftering in beeves or * sheep, it shall be perfect to be accepted; there shall be no blemish therein. '' Blind, or broken, or maimed, or having
a wen, or scurvy, or scabbed, ye rfudl not ofter these unto the Lord, nor make ' an otlering by fire of them upon the altar, unto the
23 Either a bullock, or a ''lamb that hath any thing ''superfluous or lacking in his parts, that mayest thou offer Jor a freewill offering; but for a vow it shall not be accepted.
24 Ye shall not offer unto the Lord that which is bruised, or crushed, or broken, or cut; neither shall ye make ani/ ojfering thereof in your land.
25 Neither '^from a stranger's hand shall ye offer ^the bread of your God, of any of these; because their '' corruption is in them, and blemishes be in them: they shall not be accepted for you.
27 ' \Vnien a bullock, or a sheep, or a goat, is brought forth, then it shall be se\en days under the dam; and from the eighth day and thenceforth, it shall be accepted for an offering made by fii'e unto the Lord.
28 And zchether it be cow or "ewe, ye shall not kill it ' and her young both in one day.
29 % And when ye will *" offer a sacrifice of thanksgiving unto the Lord, offer it at your own will,
30 On the same day it shall be eaten up; ye shall leave " none of it until the morrow: I am
31 "Therefore shall ye keep my commandments, and do them: I am the Lord.
32 " Neither sliall ye profane my holy name; but ■' I will be hallowed among the children of Israel: I am the Lord which ' hallow you,
33 * That brought you out of the land of Egypt, to be youi- God; I am tUe Loed.
Verse 23. Thai hath any thing superfluous or lacking] The term pPtP sarua, signifies any thing extended beyond the usual size: and the term tsi'^p kalut, signifies any thing unusually contracted: and both mean any monstrosity, whether in redundance or defect. Such things, it seems, might be offered for a freewill nfi'eri/ig, because that was not prescribed by the Law; God lell it to a man's piety and gratitude to offer such additional gifts as he could — what the law required was indispensably necessary, because it pointed out the gospel oeconomy; — but, he that made a vow, to offer such a sacrifice ac the law had not required, could ofcouise bring an imperfect offering. Some contend that tlie last clause of this verse should be thus read: If thou offer it either for afreeivill offering, or for a tow, it shall not be accepted. It was the opinion of the Jews, and jt appears to be correct, that none of these imperfect animals was ever oftered on the altar: but the person who made the freewill oflering of such things as he had, told the animal, and gave its price, for the support of the Banrtuary-
Verse 24. Bruised, or crushed, or hrnken, or cut] That is, no bullock or lamb that is injured in any of the above ways, shall be offered unto the Lord.
Verse 27. fVhen a bullock — is brought forth] This is a most unfortunate, as well as absurd, translation. The creature called an ox, is a bull castrated; surely then a bullock was never yet brought forth! the original word 1W shor, signifies a bull, a bullock, or indeed any thing of lUe neat kind: — here, even common sense required that it should be translated calf. And, did I not hold myself sacredly bound to print the text of the common version with scrupulous exactness, I should translate the former clause of this verse thus, and so enter it in the text. When a CALF, or a LAMB, or a KID is brought forth — instead of when a bullock, a sheep, or a goads brought forth — the absurdity of which is glaring.
Seven days ujider the dam] In vindication of the propriety of this precept, it may be justly asserted, that tlie flesh of veiy young animals, is comparatively innutritive — and that animal food is not sufficiently nourishing and wholesome, till the animal has arrived at a certain growth; or acquired the ])erfection of its nature. There is something brutish in eating the young of beast or fowl, before the hair and hoofs are perfect in the one; and the feathers and claws in the other. Before this period, their flesh is not good for food. — See the note on chap. ix. 1.
Verse 28. Ye shall not kill it and her young — in one day.] This precept %vas certainly intended to inculcate mercy and /c«rf<;r?if.5s of heart; and so the Jews understood it. When it is necessary to take away the lives of innocent animals for the support of our own, we should do it in such a way as not to blunt our moral feelings; and deplore the necessity, while we feel and express gratitude to God for the permission to do it.
Verse 30. Leave none of it until the morrow] See the note on chap. vii. 1 8.
Verse 3'i. Neither shall ye profane my holy name] God's name is profaned or rendered common, wlien we treat his comntandf, as we often do those of our feriows, when they do not appear to have self-interest to recommend them. He therefore profanes God's holy name, who does not both!mplicit/y believe, and conscientiously obey all his -^ords, and all his precepts.
J mill be halloived amontr the children of Israeli The words, thildrcnof Israel, 7N1C" 'J3 bcney Yishrael, which so frequently occur, should be translated either the descendants or posterity cf Israel, or, the people of Israel. The word children has a tendency to beget a false notion, especially in the miwds of young- people, and lead them to think, that children, in the proper sense of the word, i. e. little ones, are meant.
Verse o.'?. Brought you out of the land of E^^ypt] By such a series of miraculous interferences — to be your God — to save you from all idolatry, false and superstitious worship, teachyou the right way, lead and support you m it, and preserve you to my eternal kintrdom and glory. God, infinite in his own perfections, has no need of his creatures; but they need him: and as a source of endless felicity, he oj)ens himself to all his intelligent oilspring.
feasts of the Lord, which ye shall " proclaim to be holy eonvocations, even these arx my feasts.
5 ^ " Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings.
4 «[ " These are the feasts of the Lord, even haly convocations, which ye shall proclaim in tlieir seasons.
.5 ' In the fourteenth dai/ of the first month at even is the Lord's, passover.
6 And on the fifteenth day of the same month is the feast of unleavened bread unto
Verse 2. Tliese are?/iy feasts."] The original word "^1>1D ntodd, is properly ap))liedito any solemn anniversary, by which great and important eccltsiasiical, political, or providential ticts were recorded; see on Gen. i. 1-k Anniversaries of this kind were observed in all nations: and some of them, in tonsequence of 9cr^lpulou^ly regular oUservation. becauie chronoint(i<cal opodis of the greatest importance hi history. The Olympiads, for example.
the Lord: seven days ye must eat unleavened bread.
7 ^ In the first day ye shall have a holy con\'ocation: ye shall do no servile work therein.
8 But ye shall offer an offering made by fire unto the Lord seven days: in tlie seventh day is a holy convocation: ye shall do no servile work therein.
10 Speak xmto the children of Israel, and say unto them, ^ When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a " sheaf' of '' the first-fruits of your harvest unto^ the priest:
11 And he shall ' wave the sheaf before the Lord, to be accepted for you: ou the morrow.
first and greatest solemnity, is first mentioned. He. who keptnot this, in the most n hgious manner, was not capable of; keeping any of the others. The religious observation of the sabbatli, stands at the very threshold of all religion. See the note on Gen. ii. 3.
Verse 5. The Lord's pass-over] See this largely explained in the notes on Exotl. xii. 21 — 27.
Verse 11. lie shall xcave the shenf] He.shall move it to and fro before the people, and thereby call their attention IjO, it tile wock of Uivioe providence, and e.\cite their gratitude t»» i ■^*'*°^'^"'"''- when ve wave the sheaf, a he lan'ib without bleniisli, of the first year, for a burnt ottcriiio- unto the Lord.
13 ' And the meat offering thereof, shall be two tenth deals of fine flour mingled with oil, an offering made by iiro unto the Loku
Jbr a sweet savour: and the drink offering thereof shall be of wine, the fourth part of a bin.
14 And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your Gotl: it shall be a statute for ever throughout your generations, in all your dweUings.,
15 % And '' ye shall count unto you from the) morrow after tiie s;ibbath, from the day that ye
brought the sheaf of the wave offering; seven sabbaths shall be complete:
16 Even unto the morrow after the seventh sabbath shall ye number " fifty days; and yc shall offer " a new meat offering unto the
17 Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; theij are ' the first-fruits unto the Loud*
18 And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the J^ord, with their meat offering, and their drink offerings, even an offering made by fire, of sweet savour
19 Then ye shall sacrifice 'one kid a.m.«i4.
God, for preservini^ to ihcm the kiiuUj/ fruits of the earth. See the notes on F.xod. xxix. 27. and Levit. vii. at the end.
Verse 1 4. Ye shall eat ntilher bread, nor parched corn, nor green ears] It is ri-jlit that God, the rhsptnser of every ble.«!- ing, should he acknowlrdi^cd as.such; and tlie first fru:is of the field, &c. dedicated to him. Coneerning the dedication of" the first fruiis, see tiie note on Kxod. xxiii '29. Parched tars of corn and screen ears, fried, still constitute a part, and not a disagreeahle one, of the food of the Arabs, now resident in the Holy Land. See Hassclquist.
of the goats for a sin offering, and two lambs of the first year, for a sacrifice of * peace offerings.
20 And the priest shall wave them with the bread of the first-fruits, for a wave ofToring before the Lord, with the two lambs: " thev shall be holy to the Lord for the priest.
21 And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: yc shall do no servile work therein: it shall be a statute for ever in all youc dwellings throughout your generations.
22 ^ And ' when ye reap the harvest of your land, thou shalt not make clean riddance of
I the corners of thy fielil, w hen thou reapest, I " neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the ])oor, ' and to the stranger: 1 am the Lord your I God.! 23 ^ And the Lord spake unto Moses, say-
I 25 Ye shall do no ser^'ilc work therein: but j ye shall offer an offering made by fire unto tli« ' Loud.
is. From the sixteenth of the first month, to the sixth of the third month. These seven uee kf, called here Miiaz/w, were to he complete, i. c. the forty-nine days inu.'-t he finished; and the next d.iy, the fifiieih, is what, from the Scptuagint, «e call Pentecost. Sec the note on Luke \i. 1.
Verse 2i. A memorinl of iloiving of trHinptt.'i] This is generally called the feast of tr)impcts; and as it look place on the Jirst day of tlK' seventh tnonth, Tisri; which answers ta September, which month wm the commencement of what waa
28 And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you, before the Lord your God. 29 For whatsoever soul it be that shall not be afflicted in that same day, * he shall be cut off from among his people.
SO And whatsoever soul it be that doeth any work in that same day, '' the same soul will I destroy from among his people.
31 Ye shall do no manner of work: it shall be a statute for ever throughout your generations, in all your dwelhngs.
32 It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the mouth at even, from even unto even, shall ye * celebrate your sabbath.
unto the Lord: it is ' a solemn as- ^■'^^- 25i4. sembly ^; and ye shall do no servile
37 ' These are the feasts of the ^'"'-""^ Lord, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the Lord, a burnt offering, and a meat offering, a sacrifice, and drink oftierings, every thing upon liis day:
38 ' Beside tlie sabbaths of the Lord, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the Loud.
39 Also in the fifteenth day of the seventh month, when ye have " gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath.
40 And ' ye shall take you on the first day
The fifteenth day of this seventh month, shall the ■" boughs of goodly trees, branches of palm
he the feast of tabernacles, for seven days unto
35 On the first day shall be a holy convocation: ye shall do no servile work ther-ein.
36 Seven days ye sliall offer an offering made by fire unto the Lord: ' on the eighth day shall be a holy convocation unto you; and ye shall offer an offering made by fire
called the civil year: the feast, probablj', had no other design than to celebrate the commencement oi that year, if, indeed, such a distinction obtained among the ancient Jews. See the note on Exod. xii. 2. 8onie think creation began at this time.
Verse 28. A chiy of atonement^ See the note on chap. xtI. 3, &c. where this subject is largely explained.
Verse 34. The feast of lubeniacles] In this solemnity, the people left their houses, and dwelt in boollis or tents, made of the branches of goodli/ trees, and thick trees (of what kind the text does not specify) together with palm trees, and xvilloxos of the brook, ver. 40. And in these they dwelt seven days, in commemoration of their forty years.sojourning and dwelling in teals in the wilderness, while destitute of any fixed habitations. In imitation of this feast among the people of God, the Gentiles had their feasts of tents. Plutarch speaks particularly of feasts of this kind, in honour of Bacchus; and thinks, from the custom of the Jews, in celebrating the feast of tabernacles, that they worship the god Bacchus, " because he had a feast exactly of the saine kiitd, called the Jcusi of tabernacles, Z«»v»; which Ihey celebrated in the time
trees, and the boughs of thick trees, and willows of the brook; ° and ye shall rejoice before the Lord your God, seven days.
41 " And ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month.
42 '' Ye shall dwell in booths seven days;
of vintage, bringing tables out into the «ipen air, furnished with all kinds of fruit, and sitting under tents made of vinebranches and ivy." Plut. Synip. lib. iv. Q. 6. According to Ovid, the feast of Anna Perenna was celebrated much in the same way. Some remained in the open air, others formed to themselves tents and booths made of branches of trees, over which they spread garments, and kept the festival with great rejoicings.
Sub Jove pars durat; pauci tentoria ponunt;
Sunt, cjuibus e raynis frondea facta casa est. Pars sibi pin rigidis calainos statiiere cotuinnis;
Desvper exlenias imposuere togas.
Concerning this feast of tabernacles, see the note on John vii. 37, 38..A.ud for the various feasts among the Jews, see the note on Kxod. xxiii. 14.
Verse 40. Boughs of goodly trees] The Jews and many critics imagine the citron tree to be intended, and by boughs of thick trees — the myrtle.
all that are Israelites born, shall dwell in booths:
43 * That your generations may know that I made the children of Israel to dwell in booths, when I brouglit them
Verse 43. That your generations nmy know, &c.] By the institution of this ftjsl, God hiH two fjieat objects in view: 1. To perpetuate the wonderful (h<p!av of his providence and grace in bringing them out of lv.fypt, and in preserving them in the wddrrnes.s. 2. To txcite and maintain in them a spirit of cratitude and obedience, by leading ihein to consider deeply, tlie greatness of the favours which they had received from his most merciful hands.
out of the land of Egypt: I am the Lord your God.
Signal displays of the mercy, kindness, and providential care of God, should Vie particularly reftiembered. When we recollect, that we deserve nothing at hi> hands, and that the debt of gratitude is all the debt we can pay, in it we should be chearful, fervent, and frequent. An ungrateful heart is an unfeeling, unloving, unbel eving, and disobedient heart. Reader, pray to God that he may deliver thee from its influence and its curse.
f Pure olive oil must be provider! for the lamps, I, 2. Aaron is to take care that the lamps be lighted from evening t to morning, conliuualtt/, 3,4. How the shezv-bread is to be made and ordered, 5 — 8. Aaron and his sons shall eat this bread ill the hull/ place, 9- OfthesonofShelomilh, an Israelitish zcoman, who blasphemed the name, ' 10, II. He is imprisuited tilt ihe mind of the Lord should be known, 12. He is commanded to be stoned to death
13, 14. The ordinance concerning cursing and blaspheming the Lord, 15, 16. The Inic wainst murder 17.
The lex talioiiis, or laicofWke. for like repeated, 18 — 21. This law to be equally binding both on themselves and
2 '' Command the children of Israel, that they bring unto thee pure oil olive beaten, for the light, ^ to cause the lamps to burn continually.
3 Without the vail of tlie testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning, before the Lord continually: it shall be a statute for ever in yonr gencfations.
4 He shall order the lamps upon " the pure candlestick, before the Lord continually.
5 ^ And thou shalt Uike tine flour, and bake twelve "^ cakes thereof: two tenth deals shall be in one cake.
6 And thou shalt set them in two rows, six on a row, ' upon the piue table before the Lord.
7 And thou shalt put pure frankin- ^'"^"'■^'•"^ cense upon each row, that it may be on the bread for a memorial, even an oftering made by fire unto the Lord.
8 ' Every sabbath he shall set it in order before the Lord, continually, being taken from the children of Israel, by an everlasting covenant-
9 And ^ it shall be Aaron's and his sons'; "and they shall eat it in the holy place: for it is most holy unto him, of the offerings of the Lord made by fire by a perpetual statute.
10 % And the son of an Israelitish woman, whose father was an Egyptian, went out among
NOTES ON CHAP. X.XIV. Verse 2. Purr olive oil] See every thing relative to this ordinance explained in the no'es on I'.xod. xxvii. 20, 21. Verse 5. Jiakt: civelix cakes] See the whole account of the shew-bread, in the notes on Exod. xxv. ^0. and relative to the lahle on which tbey >tood, the •^oldm cmdIt.Muk and «7reT frunipeis carried m triumph to Koine; see the note on Exod. xxv. 31.
the childien of Israel: and this son of the IsraeUtish icotnan and a man of Israel strove to^jether in the
son " blasphemed the name of the LORD, and " cnrsed. And they " brought him unto Moses: (and his mother's name xvas Shelomith, the daughter of Dibri, of the tribe of Dan:)
12 And they " ^nit him in ward, Hhat ^the mind of the Loud miglit be shewed them.
13 And the Lord spake unto Moses,
14 Bring forth him that hath c^irsed without the camp; and let all that heard Imn, '^ lay their hands upon his head, and let all the congregation stone him.
15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God "shall bear his sin.
16 And he that ' blasphemeth the name of the
Verse 10. The son of an IsraeUtish u-omnr?, ivhose father was aa Egyptian, &c.] This is a \'ery obscure accoimt, and is encumbered with many difficulties. 1. It seems strange that a person proceeding from such an illegal mixture, should have been incorporated uith the Israelites. 2. What the cause of the strife between this mongrel person and the I.-raeiitish man «as, is not even huited at. TUe Rabbins, it is true, supply in their way, this deficiency: they say he was llie son of the Egyptian whom Moses slew, and that attcni])ting to pitch his tent anvong those of the tribe of Dan, to which he belonged by his luolher's side, ver. 11. he was prevented by a person of that tribe, as having no right to a station among them who were true Lraehles, both l)y father and mother. In consequence of this, they say, he blasphemed the name of the Lord. But, 3. The sacred text d.oes not tell us n-hat name he blasphemed: it is simply said nii'n nxap'l vayikkob el hu-shan: he pierced through, distinguished, explained, or expressed the niwie. (See below, article 10.) As the Jews hold it impious to pronounce the name nin>, Jehovah, tliey always put either »J15{, Adonny, Lord, or □'li'n ha-shem, 'IHE }»AME in the place of it: but m this sense, ha-shem was never used, prior to the days of rabbinical superstition; and therefore it cannot be put here for liie word Jehovah. 4. Blaspheming the name of the Lord is mentioned in Ter. 1 G. and there the proper Hebrew term i« Ufed ni.T ZDC Shein Jehotuh, and not llie rabbinical nCH, ha-shem, as in ver. 11. 5. Of all the MSS. collated both by Kennic«tt and De Rossi,. not one, cither of the Hebrew or Samaritan, has the word Jihovah in this place. 6. Not one of the ancient VERStONS, Taigum ef Oiikelos, Jlchreo-Samaritun, Samaritan version, Sj/rtac, Arabic, Septuagint, or Vulgate Latin, has even aUempted to eupj>ly the sacred name. 1. Iloubigant supposes that the Egyptio-lsraeliiish man did not use the name of the tnie God at aU, Iwt had been swearing by one of his country gods; and if this was the case, the intniion of the name of a ^rttn^ god in the camp of Israel, would constitute a very high crline, and certainly t.\pose to the punishnicnt mentioned in ver. 14. 8. Probably the word z:un hashem, was the proper name of some Egj'ptian dtLly. V. The fifteenth verse eeems tu countenance the supposition, that the god whose name was produced on this occasion, was not the true God, foj it is there said, 'iikqioe;,cr curseth his God, vriVx elohaii-, shaU bear his sin — shall liave the puni-hment due to him a» an idolater — but he tkut bla^hcmeth the name of the Lor.D, mrr ZJZ', shcm Jchotah, shall surely be put to death — ivken he blasphemeth the name (ZDV^ shcmj he shall die, ver, 16. 10. The verb 3,")J vukab, wlucii we translate i/«s/)^t77?e, signifies to pierce, bore, make hollow; also to EXPa ESS or DISTINGUISH by NAME; see Isai. Ixii. 2. Numb. i. 17. 1 Chron. xii. 31. xvi. 41. xxviii. 15. or as the Persian translator has it,
- CU ^ ^Jr r-^*" cherah kerd, mir an nam, he ex- ' pounded or interpreted the name. Hence ail that we term blasphe?ny here, may only signify the particv.larizin^ some false god, \. e. namint^ hini by his name; or imploring his aid as a helper; and when spoken of the true God, it may signify using that sacred name as the idolaters did the names of their idols. On blaspheming God, and the nature of blasphemy, see the notes on Matt. ix. 3.
In whatever point of view we consider the relation which has been the subject of this long note, one thing is sufficiently plain, that he who speaks irreverently of God, of his works, \i\s perfections, his providence, &c. is destitute of every moral feeling, and of every religious principle; and consequently i.s so dangerous to society, that it would be criminal to sufler him to be at large, though the long-suffering of God may lead him to repentance, and therefore it may be consistent with mercy to preserve his life.
Verse 14. Lay their hands upon I; is head] It was by thi§ ceremony, that the people who heard him curse, bore their public testimony, in order to his being fully convicted; for without this, his punishment would not have been lawful. By tliis cei-emony also, they in effect said to the man, thy blood be upon thy own head.
Verse 1 5. Whosoeivr curseth his God] vrhit SVp' yekalel Elohaiz\ lie who makes light of him — who does not treat hitn and sacred things with due reverence — shall bear his sin, shall have the guilt v)f this transgression imputed to him, and may expect the puni>luBent.
Verse 1 6. Blasphemeth the name of the Lord] niiT ZZ!if 3PJ1 venokeb shcm Jehovah — lie who pierces, transfixes, or as souie translate it, expounds the name of Jehovah; see the note ort the tenth verse. This being the name by which especially the Divine I'issemce was pointed out, it sliould be held pei culiarly sacred. We have already seen tliat the Jews never tlie conpjregation shall certainly stone him: as well the stranger, as he tiiat is born in the land, when he blasphcMiieth the name o/" t/ie LORD, shall be put to death.
17 IF ^ And he that " killeth any man shall surely be put to death.
18 "^ " And he that killeth a beast shall make it good; '' beast for beast.
19 And il^a man cause a blemish in his neighbour: as " he hath done, so shall it be done to him;
20 Breach lor breach, eye lor eye, tooth for tooth: as he hath caused a blemish in a
}ironoiin<"e this name; and so long has it been disused amonsr them, tliat the true pronunciation is now totally lost; see on the wcrd Jf.UOVAlI, Exod. vi. 3. *"
Verse 17. He that killeth niiy viaii] Blasphemy against God, i. e. speaking injurioiisli/ of his name, his attributes, his government and his revelation, together with murder, are to be punislied with death: he that blaspliemes God is a curse in society: and he who takes away wiliiilly, and by malicious intent, the life of any man, should certainly be jxit to death. In this respect God has absolutely required that life shall go lor life.
Verse 20. Breach for hrcnclt] This is a repetition of the lex tulionis, which see explained Kxod. xxi. 24.
Verse 22. Ye shall have one manner of taw, as luell for the slr/ingcr, us for one of your men country] Equal lans, v. heie each individual receives the same protection, and the sauie privileges, are the hoaii. on\y of a sound political constitution. He «lio respects and ohnjs the laws, has a right to protection and support: and his person and properly are as sacred in the sight of justice, as the person and property of the prince. He who does not obey the laws of his country, forfeits all right and title to protection and privilege; his own actions condemn him; and justice takes him up on the evidence of his own transgressions. He who dots what is right, need not fear the power of the civil magistrate, for he holds the sword only to punish transgressors. Universal obedience to the laws, is the duty of every citizen: none can do more; none should do less; therefore each individual in a well regulated state, must have equal rights and privileges in every thing that relates to the safety of his person, and the security of his property. Reader, such tvas the 3Ios(iic code.—Such' IS the BRITISH CON.STITUTION.
\'^erse 23. And stone him luith stones] \Vc are not to suppose that the culprit was exposed to the unbridled fury of the thousands of Israel: this would be brutality, not justice; for the very worst of tempers and passions might be produced and fostered by such a procedure. Tlic Jews themselves tell us, that their manner of stoning was this; they brought the condemned person without the camp, because hii^ crime had
man, so shall it be done to him again.
21 'And he that killeth a beast, he» shall restore it: ^ and he that killeth a man, he shall be put to death.
22 Ye shall have " one manner of law, as well for the stranger, as for one of your own country: for I am the Lord your God.
23 ^ And Moses spake to the children of Israel, ' that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the Lord commanded Moses.
rendered him unclean, and whatever was unclean inuat he put xvithout the camp. When they came within four cubits of the place of execution, they stripped the criminal, if a man, leaving him nothing but a cloth about the waist. The place on which he was to be executed ^vas elevated, an i ihe witnesses went up with him to it, and laid their hands u;>on him, for the purposes mentioned ver. 14. Then one of the witnesses struck him with a stone u| on the loins: if he ivas not killed with that blow, then the wimessi s took up a great stone, as much as two men could lifl, and threw it upon his breast. This was the coup de grace, and finished ill'' tragedy. \\ hen a man was stoned by the mob, then brutal rage armed every man; justice was set aside, and the Jt77/ and/»iy of the people were law, judge, jury, and executioner. Such disgraceful stonings as the.^e were, no doubt, frequent among the Jews. — See Calmct's Diet, article Stomng; and Ainsuorth on this place.
What the crime of Shelomith's son was, we cannot distinctly say; doubtless, it was some species of blasphemy: however, we find it was a new and unprecedented case; and as there was no law by which the quantum of guilt could be ascertained, nor consequently the degree of punishment, it was necessary to consult the great Lawgiver on the occasion. The man was therefore secured, till the mind of the Lord should be known, ftlose.s, no doubt, had recourse to tiie tabernacle, and received the directions, afterwards mentioned, from him «ho dwelt between the cherubim. In what way the answer of the Lord was communicated, we know not; (probably by Urim and Thummim) but it came in such a manner, as to preclude all doubt upon the subject. The man was declared t) be guilty, and was sentenced to be stoned to death. And on this occasion, a law is made relative to blasphemy in general. However sinful the Jeius might have been at this time, we have reason to believe they did not take the name of the Lord in vain; and blasphemy was not known among them. But what shall we say of Christians, so called, w hose mouths arc full of cursing and bitterness? Were every blasi)hemer among us to be stoned to death, how many of the people would fall in every comer of the land! God is long-sufi'siing,: ixiay this lead them to repentance! We have exoeljent laws against all profaneness; but, alas^ for our country! they are not enforced: and he who attempts to put the laws in force against profane swearers, sabbath-breakers, Lc. is considered a litigious man, and a disturber of the peace of society! W ill not God viait for these things? This is not only contaiipt of God's holy, ivord and commandments, but rebellion against the laws.
The lav concerning l/it sahhaticol or setenth-year repeated, 1 — 7. Tlie I<m relative to the jubilee, or Jiftieth year, and the hallozcing of the Jiftieth, 8 — 1-. /;/ (he year of jubilee, every one to return unto his possessions, 13. None to oppress another iu buying and selling, 14. Purchases to be rated from jubilee to jubilee, according to the number of tjears unexiired, 13 — 17. Promises to obedience, IB, ly. Premises relative to the sabbatical year, CO — CC. No inheritance must l/e Jiiuilly alienated, '^3, C4. No advantage to be taken of a man's poverty in buying his luvd.,. 2.5 — 28. Oidinances relative to the selling of a house in a zcalled city, Qi), 30; in a village, 31. Houses oj' tlie Levites nun) be redeemed at any time, o1, 33. Thejields of the Levites in the suburbs, must not be sold, 34. No iisuiy to be taken from a poor brother, 35—38. If an Israelite be sold to an Israelit&f he must not be obliged to serve as a slave, 39, but be as a hired servant, or as a sojourner, till the year of jubilee, 40. when he and his family shall have liberty to depart, 41. Because (lod claims all Israelites as his servants, having rcdeenud them J'r.om bondage in Egypt, 4'2, 43. The Israelites are permit ted ta have hond-, men and hond-women (f the heathens, zeho being iought xeitli. their moneij, shall be considered as their pro-. peril/, 44 — 46. Jf an Israelite, groicn poor, be sold to a sjourner zeho has icared rich, he niaij be redeemed bi/ one of his relatives, an uncle, or uncle's son, 47 — 49. In the interim, bclKcen the jubilees, he ma i/ be re-] deemed; but if not redeemed, he shall go free in the jubilee, 50 — 54-^ Obedience enj'orccd bjj Cod's right over them as his servants, 5o.
into the land which I give you, then shall the land ' keep ''a sabbath unto the Lokd.
3 Six years thou shalt sow thy tield, and six years thou shalt prune thy viaeyard, and gather in the fliiit thereof:
4 But in the seventli year, shall be a sabbath of rest unto the land, a sabbath for the Loud: thou shalt neither sow thy field, nor prune thy vineyard.
Verse 2. The land shall keep a subhalli] See this ordinance explained in (he note on E\od. xxiii. 11. It may be asked here, If it rcqiiirfd all the annual yjrodiice of the field to support the inhabitants, how ronld the people be nourished the seventh vear, when no produce was received from the fields r To this it may be answered, that God sent liis blessing in.^n especial manner on the xi.rtli year, see verses 21, 22. and it brought forth fruit fur three years. How astonishing and
5 " lliat which groweth of its own accord of thy harvest, thou shalt not reap, neither gather the grapes '^ of thy vine undressed: for it is a year of rest imto the land.
6 And the sabbatli of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojournctii with thee,
7 And for thy cattle, and for the beast that ore in thy land, shall all the increase thereof be meat.
8 ^ And thou shalt niunbcr seven sabbaths of
convincing was this miracle! CoukV there possibly be any deception here.? NO! The miracle speaks for itself, proves the divine audienticity of llie law, and takes every prop and stay from the system that wishes to convict tlie I\Io.-aic ordinances of imposture. See Kxod. xxiii. 11. It is evident from this, that the Mosaic law must have had a divine origin, as no. man in his senses, with(nit God's autliority, could lia\e made such an ordinance as iliis; for the siitli year, from it-s promulgation, would have amply refuted hisprctensioiis to a divine mission».
9 Then shalt thou cause the trumpet ' of the jubilee to sound, on the tenth diaj of the seventh month, ''in the day of atonement, shall ye make the trumpet souiul throughout all your land.
10 And ye shall hallow the fiftieth year, and 'proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; " and ye shall return every man unto his possession, and ye shall return every man imto his family.
1 1 A jubilee shall that fiftieth year be unto you: " ye shall not sow, neither reap that which
\'crse S. Thou shall nwnber seven sabbaths of yerns^ This '■ seems to state that tlic jubilee was to be celebrated on the/o;(j/-, vinth year; but, in ver. 10. and II. it is said. It shall haUoiv the fiflicth year; and a jubilee shall this fiftieth year be. l-'iobably in this verse, INIoses eitlier includes the pretcdiii;^ jubilee, n«d tlius u-itl) xhc fortij-ninth makes up the immhQV fifii/; or he speaks or;);-ot7u.v/!(;!i; the jubilee on tiic 49lh, and celebraliu;,'- it on the 50th year, current. Some think it was celebrated on tlie forty-ninth year, as is stated in ver. 8. and this prevented the tubbi'.tiad year, or seventh year cf rest, from lieing con tbuiided with the jubilee, uhich it must otherwise have bex-n, had ilie Celebration of this great solemnity taken place on llie fiftieth year; but it is most likely that the fiftieth was tlie le.il jubilee.
Verse 11. A jubilee shall that fiftieth t/ear be] Tlie li feral meaiiiny of the wovd jubilee /2\> yobel in Hebrew, and "rov tfobil in the Sanutriian, has not been well ascertained. Joscj)hus and the Rabbins hai'e caused many to err: t4ie foriner says the word signifies liberty; E?.su9£fiz'j S't <7>i,aMV£i rovvo/xa, Antiq. 1..'5. cap. 12. Edit. Havcrc. vol. i. p. 184-; but 1 tlie «oid liberty signifies rather ilia intention of the iiistjiulinn,! tlian the 7iieaui>ig of the Hebrew term. The Rabbins say, it si.ijnities a rum's horn, because the trumpets wjiith were used in proclaiming this solemnity, were made out of rams' Lorns. l^iis meaning is adopted in a few places in our translation, but none of the ancient versions acknowledge this.sense of the term, llie.Chuldee escejited. Sonie derive il from '^■2'' yabiit, to briit^, carry auay, because the Israelites at this time, carried unay the right of reposse.-^>ing their inheritances which had been f<)ifeitcd or alienated. The most natural derivation is from V'^in hobil to cause to brin^ luck or recall, because estates, S;c. which liad been alienated, were then brought, buck to their primitive owners. This.was a wifC and txccllcnt institution, but appears to have been ' little regarded by the Jews after the Babylonish captivity. Indeed it is not mentioned umJcr the tecoiid temple, and
V2 For it is the jubilee; it shall be holy unto you: ' yc.shall eat the increa.se thereof out of the field.
13 '"' In the year of this jubilee ye shall return every man luito \\\>^ possession.
14 ^[ And if thou sell ought unto tliy neighbour, or buyest ought of thy neighbour's hand, " ye shall not oppress one another:
1.') 'According to the number of years after Ihejubilee, thou shalt buy of thy neighbour; and according luito the number of years of the fruits, he.shall sell unto thee:
16 According to the multitude of years, thou shalt increase the price thereof; and according
the observance must have ceased among the Jews, when they were brought under a foreign yoke.
The jubilee seems to have been typical, 1st. of the great time ofielea.se, the gospel dispensation, when all who believe in Cliri>t Jesus, arc ivdeemed from the bondage of sin — reposso-s the favour and image of God, the only inheritance of (lie human soul, having all debts cancelled, and the right of inheiitancc restored. To this the prophet.seems to allude, see Jsai..xxvi. 13. and particularly chap. Ixi. 1 — 'i.
2dly. 'I'o the general resurrection — " It is," says Mr. Paikliurst, " a lively prefiguration of the jjrand ponsumrnation of time, which wili be introduced in like manner, by the trti:ii}) of God, I Cor..xv. 52. when the children and heirs of God shall be delivered from all their Ibrfeitures, and restored to the eternal inheritance allotted to them by their father; and ill! nceibrlh rest from their labours, and be supported in Jife and happiness by what the field of God shall supply."
It is worthy of remark, that Ihejubilee was not proclaimed till the lOtb ilay of the seventh inontli, f.'i the very day when the great annual atonement was made for the sins of the peojiie; and docs not this jirove that the great liberty, or redemption from thraldom, published under the gospel, could not take jilaee till the great atonement, the sacrifice of the Lord Jesus had been olVered up? — See ver. 9.
\'erse 14. Ye shall not oppress one another] Vc shall take no advantage of each othej-'s ignorance either in buying or selling: for lie that buys an article at less than il is worth, or.sells one iiir;.'(orc- than it is worth, taking advantage, in both cases, of the ignorance of the i-endir or buyer, is no better tlian a thitf, as lie actually robs his neighbour of as much pidjicrty as he lias bought the artick at Leloi:', or sold il, above its current vuiuc.
to the fewness of years, thou shalt, for "the land is mme; for ye are diminish the price of it: for accord- " strangers and sojourners with me. CT^ to the number of the years o^ ihe fruits, doth he sell unto thee.
17 ^ Ye shall not therefore oppress one another j *■ but tliou shalt fear thy God: for I am the Lord your God.
18 ^ " Wherefore ye shall do my statutes, and keep my judgments, and do them; ■* and ye shall j that which his brother sold dwell in the land in safety. 26 And if the man have none to redeem it, and
19 And the land shall yield her fruit, and ^ ye; "^ himself be able to redeem it; shall eat your fill, and dwell therein in safety.
20 And if ye shall say, ' What shall we eat the seventh year? behold, ^ we shall not sow, nor gather in our increase:
21 Then I will "command my blessing upon
25 '' If thy brother be waxen poor, and hath sold away some of his possession, and if " any of his kin come to redeem it, then shall he redeem
22 ' And ye shall sow the eighth year, and cat yet of " old fruit, until the ninth year; until her tiuits come in, ye shall eat o/the old sto7'e.
lis: the purchase is always regulated by the number of years, be'ween the lime of purchase, and the expiration of the term.
Verse 20. fl'liat shall xtic eat t/ie serentli year?j A very natural question, which could only be laid at rest by the sovereiiJU promise in the ne,\t verse. I will CO.MMAND?ni/ BLf.SSliSG i//ion j/o!i in the sixth year, and it shall biing forth fruit for THIllE YEARS. — See on ver. 2.
Vtrse 23. The la,id shall not be sold for ever— the land \» mine.^ As (>od, in a miraculous manner, gave them possession of this land, they were therefore to consider themselves merely as lenaJits to him; and on this ground, he, as the great landholder, or lord of the.soil, prescribes to them all the conditions on which they shall hold it. This one circumstance was peculiarly favourable to their advancement in religion, in righteousness, and tiue holiness: for feeling that they had riolhing which they could call their own upon cartii, they mu<t frequently, by this, be put in mind of the necessity of having a permanent dwelling in the heavenly inheritance; and of that preparation, without wliich it could not be possessed.
Verse 25. Aity of Ids kin come to redtem 2/] The land that was sold, might be redeemed in the interim between jubilee and jubilee, by the former owner, or by one of his kin-^nen or relatives. This kinsman is called in the text yHi goel, or redeemer: and was not this a lively emblem of the redemption of man by Christ Jesus? Tiiat he might have a
27 Then ' let him count the years of the sale thereof, and restore the o\'erplus unto the man to whom he sold it; that he may return vmto his possession.
28 But if he be not able to restore it to him, then, that which is sold, shall remain in the hand of him that hath bought it, until the year of jubilee: ' and in the jubilee it shall go out, and he shall return unto his possession.;
29 5F And if a man sell a dwelling house in a; walled city, then he may redeem it within a
right to redeem man, he look upon him human nature, and! thus became a kinsman of llie great famdy of llie human race, and tliereby possessed the right of jvdeeming that fallen nature, of which he took part, and of baying back to man that; inheritance which had been forfeited by transgression.
Verse 29. Sell a dwelling house in a. v:alled city'] A very proper difterence is put betv.ecn houses in a city, and houses iit the country. If a man sold his house in the citi/, he might redeem it any. time, in the cour.se of a year; but if it were. not redeemed within that time, it could no more be redeemed; nor did it go out, even in the jubilee. It was not so witll a house in the country; such a house inight be redeemed during any part of the interim; and if not redeemed, must go out at the jubilee. The reason in both cases is suQlcientlyevident: tiie house in the city might be builded!br purposes, of trade or traffic merely — the house in the country waft builded on, or attached to the inheritance which God had divided to the respective fanulics. It was, therefore, absolutely necessary that the same law should apply to the house, as to the inheritance: but the.same necessity did not hold, good with respect to the house in the city. And as we may presume the house in the city was merely for the purpose of trade; vhcn a man bought such a house, and got his business established there, it would have been very inconvenient for him to have removed; but as it was possible that the former owner might have sold the house rashly, or through the pressure of some very urgent necessity, aycar was allowed him,.
2. 30 And ir it be not redeemed with-
house, that is in the walled city, shall be established for ever to him that bought it, throughout his generations: it shall -not jubile.
31 But the houses of the villages, which have no wall round about them, shall be counted as the fields of the country: " they may be redeemed, and they shall go out in the jubilee.
32 Notwithstanding •" the cities of the Levites, (md the houses of the cities of their possession, may the Levites redeem at any time.
33 And if "^ a man purchase of the Levites, then the house that was sold, and the city of his possession, " shall go out in the year of\
, jubilee: for the houses of the cities of the Le- 1 i vites a)-e their possession among the children of f Israel.
i 34 But ' the field of the suburbs of their ' cities may not be sold; for it is their perpetual possession.
S5 1[ And if thy brother be waxen poor, and ' fallen in decay with thee; then thou shalt ^ relieve him ": yea, though he be a stranger, or a
that during that time, he might have leisure to reconsider his ra.sh act — or so to ftet throujjh hi.< pressing' necessity, as to be able to get back his <lwolhng. This time was sufficiently loiig in cither of the above cases; and as such occurrences might have been the cause of his selling his house, it was necessary that he might have the opportunity of redeeming his pledge. Again, as the purchaser, having bought the house mtrtly lor the purpose of trade, niiimifacture, &c. must have been at great pains and expense to fit the place for his work, and establish iiis business, in which, himself and his children, and his children's ehildren, «ere to labour and get their bread; hence it was necessary, that he should have some certainly oi permanent possession: witliout which, we may naturally conjecture, no sucli. purchases ever would be made. This seems to be the simple reason of the law in both cases.
Verse 32. The cities qf the Leiites] The law in this and the following verses, was also a very wise one. A Levite could not ultimatily sell his house — if sold, he could redeem it at any time in the interim between the two jubilees; but if
37 Thou shalt not give him thy money upon usuiy, nor lend him thy victuals Ibr increase.
38 ' I am the Lord your God, which brought you Ibrth out of the land of Eg}-]it, to give you the land of Canaan, a?id to be your God.
39 f And ""if thy brother that d-d-eUeth by thee be waxen poor, and be sold unto thee; thou shalt not " compel him to seiTC as a bondservant:
40 But as a hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubilee:
41 And then shall he depart from thee, both he and his children " with him, and shall return unto liis own family, and '' unto the possession of his fathers shall he leturn.
42 For they are '' my servants, which I brought forth out of the land of Eg)i)t: they shall not be sold ' as bondmen.
43 ' Thou shalt not ride over him ' with rigour; but " shalt fear thy God.
not redeemed, it must go out, at the following jubilee. And why! " because Moses framed his laws so much io favour of the priesthood, that they had peculiar privileges, &c." — just t^e reverse — they were so far from being peculiarly favoured, that Ihcy had no inheritance in Israel, only tlieir cities to dwell in: and because their houses in these cities, were the whole that they could call their own, therefore these houses could not be ultimately alienated. All that they had to live on besides, was from that most precarious source of support, the freewill ollerings of the people, which depended on the prevaleiv;e of pure religion in the land.
Verse 30". Take thou no vsurj/ of him] Usury, at present, signifies unlawful interest for money. Properly, it means the reuard or compensation given for the use of a thine, but is principally spoken of nwticy. See the definition of the original terra in the note on Exod. xxii. 25.
Verse 42. For they are wy scrzants] As God redeemed every Israelite out of Egyptian bondage, (hey were ihtrtlijre to consider themselves as his property; and that consequently, they should not alienate themselves from luiu. It was ia.
44 Both thy bondmen, and thy bondmaids, which thou shalt hav^e, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids,
43 Moreover of ' the children of the stransjers that do sojourn among you, of them shall ye buy, and of their fiimilies that are with you, which they begat in your land: and they shall be yoru" possession.
46 And "^ ye sliall take them as an inheritance for your children after you, to inherit /hem for a possession ^ " they shall be yoinboRdmen for ever: but over your brethren the children of Israel, '' }'e. shall liot rule one over another witli rigour.
47 1[ And if a sojourner or stranger ^ wax rich by thee, and ' thy brotlier that dzcelleth by liim wax poor, and sell himself unto the stranffer or sojourner by thee, or to the stock of the stranger's family:
48 After tliat he is sold he may be redeemed Egain; one of his brethren may ^ redeem him:
49 Either -liis uncle, or his uncle's son, may redeem him, or avj/ that is nigh of kin unto him, of his family, may redeem him; or it
LEVITICUS. slat'ss and servants
'■ he be able, he may redeem himself.
50 And he shall reckon with him that bought him, from the year that
being ^lis servants, anil devoted lo bis «-orI<, tliat both their religious and jiolitical service consisted. And altliouy;li their political liberty might be lo.~l, they knew that their spiritual liberty never could be forieited except by an utter alienation from Ood. God therefore claims the same rif^hl to tlieir peiions, ■R-liich he does to their lands. See the note on ver. 23.
Verse 43. Tliou slialt not rule over Mjh with rii^oiir] What is riu;ovous service r " Service which is uot dettrmined, and service whereof there is no need." This i.s the definition given by the.lews: but much more is implied in this command, tlian is expressed here. Labour beyond the person's strength — or labour too long continued — or in uiiiiealtliy or iiivcom- Ibrtalfle jjlaces and circumstances, or without sutlicient food, &e. is liihour exuded viilh rigour — and consequently inhivman: and this law is made, not lor the iMosaic dispensation, and the Jewish peopl-e; but for everj' dispensation, and for every people under heaven.
•Verse 50. The price of his sale shall be, &c.] This was a very equitable law, both for the sojourner to whom the man vas sold, and to the Israelite who had been thus sold. 'I'ht- Israelite niiprht redeem himscll', or one of his kindred inig-ht redeem h.m — but this must not be done to the preju<Uce of bis master, the sojourner. Tliey were therefore to reckon the jeaii he must have served, flora that time, till the jubilee;
he Vv-as sold to him unto the year of jubilee: and the price of his sale shall be according unto the ti umber of years, ' according to the time of a hired servant shall it be -with him.
51 If there be yet many years behind, according unto them, he shall give again the price of his redemption, out of the money that he was bought for.
52 And if there remain but few years unto the year of jubile, then he shall count with him, (7«fl' according unto his years, shall he give hini again the price of his redemption.
5'3 And as a yearly liired servant sliall he be with him: and the other shall not ruie v.ith rigour over him in thv sight.
54 And if he be not redeemed *" in these i/earSy; then ' he shall go out in the year of jubilee, botH he, and liis children with him.
55 For '" unto me the children of Israel ^r servants; tliey are my servants whom I brought fortli out of the land of Egypt: I am the Loitu vour God.
and then takinfj the current wa^es of a servant, per year, at that time, multiply the remaining years by that sum, and the aggregate was the sum to be given to his master for his rcdemplion. The Jews hold, that the kindred of such a person were bound, if in their power, to redeem hiin, lest he should be su allowed up amon^ tiie heathen: and we find, Iroui Nehein. v. S. that this was done by the Jews on their return from the Babylonish captivity — We, after our abiUiy, have redeemed our brethren the Jens, iilio ii'ere sold unto tie heathen.
Verse 5.5. For unto me the children of Israel are senaiHs] The reason of this law we have already seen, see on ver. 42. but we must look farther, to sec the great end of it. The Israelites were a typical people; they represented those tinder the [Tospel dispmsalion, who are children of God, by faith in Christ Jesus. But these last have a peculiarity of blessin;^ — ■ they are not merely sen-ant.'!, but they are SONif; though they also wnt God, yet it is in the newness of tlie Spirit, and not in tlie oldncss of the letter. iVnd to this diirercnce of state, llie Apostle seems cvidenlly to allude, (Jalat. iv. ], &c. Aiul because ye are SONS, (ind hutk sent forth the i>pi)it of his Son into your hearts, crying Abba, Father. IVIierefore thou art nit ninre a SI-.ItVANT, but a SON; (uid if a SON, then an UKIR of Cod through Christ: gcuuiue believers in Christ, not being 4' heirs of an caiihly iiilicrUur.ee, nor merely of a lieaveulj/ one, for tliey arc lii-irs of God. God himself therc-rore is l/icir {•orlieinv without whom, even Iteaicii itself, would not be a state of consuininale blessedness to an immortal spirit.
The jubilee nas a woiulerfid institution, and was (f very great servire to the rdiaion, fircihiii, and iiuiepeinleiice of IIk Jewish iicopli'. " The motive oftliis law," says Calmet, " was to prevent tiie rich from opjiressin;^ (he poor, and reducintj them to perpetual slavery; and that they sliuuld nut get jwsscssion of all the lands by way of purchase, mortgagee, or, lastly, usiupation. That Mts should not be multiplied too niucli, lest thereby the poor should be entirely ruined; and ' tliat sluirs.should not continue always, they, their wives and children,, in sen-itude. Besides, Moses intended to preserve, as miieh as po.-sible, personal liberty, an equality of jiroperty, and tlie regular order of families an)oiii;- the Hebrews. Lastly, he designed that the people should be stronj;ly attached to their country, lands, and mheritances: that they should have an affection for them, andconsider them as estates vhich descended to them from their ancestors, which they were to leave to their po^trrily, williout any fear of their going uitiinalely out of tlieir families.'
But this insiitution especially, pointed out the rrdcmption of man by Christ Jtsiis: 1. Throujjh him. he who was in debt to God's justice, had his debt discharged, and his Mn forgiven. 2. He who sold himself for nought, who was a homl-slave of sin anil Satan, regains his liberty, niul becouus a son of God, through lailh in his blocd. 3. He who br transgression h. d forleiled all right and tille to the kingdo'iv of God, becomes an heir of God, and a joint-heir with Christ. Heaven, his lorleitcd inheritance, is rendered, for the kingdom of heaven is opeiicd to all believers; and thus redeemeci from his debt, restored to his liberf)-, tnrited to the heavenly family, and re-intitlcd to his inheritance, he goe.-v on his way rejoicing, till. he enters Ihe Paradise of his Maker, and is for ever with the Lord. Reader, hast thou applied for this redemption? Does not the trumpet of the jubilee, the glad tidings of salvation, by Christ Jesus,.eound in the land?!Surely it does. Why then continue a bondslave of sin, a child of wrath, and an heir of hell, when such a salvation is ollered unto thee, without money and without price! O, sufler not this provision to be made ultimately in vain for iltec! For what art thou advantaged if thou g.iin the whole liorld, and lose thy soul?
.Idolatry fovbulikn, 1. The sabbalh to be samtijicd, 2,3. Promises to obedience, of fiuiiful J!ehh, iilaillful harvests a7id ziiilage, 4,5. Of peace ami sec ur it i/, 6. Discomjitiire of their enemies, 7 — g. Of abundance., \0. Of the Divine presence, 11 — ].S. Threatening- a<tainst the digobedienf, 14, Ij. Of terror and dismait, \G. Tiicir enemies shall prevail against them, 17,18. Of barrenness, 19,-0. Of di:solation bi/ xcild beasts, 'JI,C2. And if not humbled and rtf armed, icorse evils shall he injiiclcd upon them, 23,24. Their enemies shall prcrail, and thej/ shall be uasted by the pestilence, Cj, 2G. //' thej/ should still continue ref radon/, then shall be vet more sorely punished, 27, 28. The famine shall so increase, that theij shall be obliged to eat their own citihireti C'9. Their carcases shall be cast upon the carcases of tlieir idols, 30. Their cities shall be zcaslcd, and the fancluary desolated,,31; the land destroyed, 32;. themselves scattered among their enemies, and pursued idlfi utter confusion and distress, 3.3 — 39- If under these judgments they conj'css their sin, and return to God, he ici/l remember them in mercy, 40^—43; visit them even in the land of their enemies, 44; and remember his covenant tcith their fathers, 45. The conclusion, stating these to be the Judgments and laws hlmsslf and the children of Israel in mount Sinai, 4fi.
' Verse 1. Yc shall riiake t/ou no idols].See the note on
your land, to bow down unto it: for I am the Lord yoiu" God.
2 "" Ye shall keep my sabbaths, and reverence my sanctuary: 1 am the Loujj.
set up, and anointed by holy men, in commemoration of signal interpositions of God in their behalf, were afterwanis abused to idolatrous and superstitious purposes, and therefori" prohibited. This we know w.is the case with the braztn serpent, 2 Kings,\viii. 4.
1 will "hav'e respect unto and keep my commandments, and do; you, and "make you fruitful, and
multiply you, and establish my covenant with you.
10 And ye shall eat ''old store, and bring forth the old because of the new. 11" And I will set my tabernacle among you:
season, ''and the land shall yield her increase, and the trees of the field shall yield their fruit. 5 And ""your threshing shall reacli imto the
vintage, and the vintage.shall reach unto the, and my soul shall not ' abhor you
sowing time: and 'ye shall eat your bread to the full, and ' dwell in your land safely.
6 And ^ I will give peace in the land, and "ye shall lie down, and none shall make 7/02i afraid: and I will ' rid "^ evil beasts out of the land, neither shall ' the sword go through your
7 And ye shall chase your enemies, and they shall fall before you by the sword.
8 And "five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword.
Verse 3. //' ye walk in my STATt'TESj For the meaningof this and similar words used in the Law, see the note on
Verse 4. Rain in due season] What in Scripture is called the early and the latter rain. The first fell at the commencement of Spring in Palestine, and the latter in Autumn. — Calmel.
Verse 5. Your thres/ntis; shall reach unto the z'intagel According to Pliny, Hist. Nat. 1. xviii. c. 18. the Egyptians reaped their barley six months, and their oats seven months, after seed-time; for they sowed all their grain about the end of Summer, when the overflowings of the Nile had ceased. It was nearly the same in Judea: they sowed their corn and barley towards the end of Autumn, and about tlie montli of October; and they began their barley-harvest after the Passover, about the middle of March: and in one month or six weeks after, about Pent&:ost, they began that of their wheat After their wheat-harvest, their vintage commenced. Moses here leads the Hebrews to hope, if they continued faithful to God, that between their harvest and vintag;e, and between their vintage and seed-time, there should be no interval, so great should the abundance be; and tiie,~e promises would appear to them tlie more impressive, as they had just now come out of a country where the inhabitants were obliged to remain, for nearly three months, shut up witiiin their cities, because the Kile had then inundated the whole country. — See Calmel.
I 12 'And I will walk among you, and 'will be your God, and ye shall be my people.
i 13 " I am tlie Lord your God, which brought you forth out of the land of Egypt, that ye sh.ould not be their bondmen; "^ and I have broken tlie bands of yoiu' yoke, and made you go upright.
, 14 ^ ^ But if ye will not hearken unto me, and will not do all these commandments;
j 15 And if ye shall "^ despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, btit that ye break my covenant:
" This is a nervous and beautiful promi.se of such entire pli-nty of corn and wine, that befoie they cou'd hnye leaped and threshed out their corn, the vintage si^culd be ready; and before they could have pressed out their wine, it would be time to sow again. The prophet Amos, chap. ix. 13. expresses the same blessing in the same manner: The plowman shall overtake the re.iper, and the Ireader of grapes hi n who soweth seed." — Dodd.
Verse 11. 1 leill set my tabernacle among you] This and the following verse contain the grand promise of the Gospel dispensation, viz, the presence, manifestation, and indwelling of God in human nature; and his constant indwelling in the souls of his followers. So.luhn i. 14. the WORD was made flesh, nxi tixKWcojiy ev nn'v, and SI.'IDE Ills lABER- N..\ci.E among us. And to this promise of the Law, St. Paul evidently refers, 2 Cor. vi. 16 — 18. and vii. I.
Verse 15. If ye despise my statutes — abhor my judgments] As these words, and others of a similar import, which point out difterent properties of the revelation of God, are frequently occurring, I judge it best to take a general view of them once for all in this place, and shew Ijow they differ among themselves, and what property of the divine Law each points out.
1. Statutes, npf] chukkoth, from nn chak, to mark out, define, &c. This term seems to signify the things which God has defined, marked, and traced out, that men might have a perfect copy of pure conduct always before their eyes, to
A. M. 4514. 16 I also will do tliis unto you; ^ and cause sorrow of heart: and a.m. 2514.
i V, I will even anponit over you ter-i ye shall sow your seed in vani, ior i^-^ "^w- teacli them how they might walk so as to please him in all things, which they could not do, without such instruction a.s God gives in his word; and the help which he aftords by his Spirit.
phat, to distinf^tdsh, regulate and delermine; meaning tlio>e things which God has dcterjnined that men shall pursue; by which their whole conduct shall be regulated, making the proper distinction between virtue and vice, good and evil, right and wrong, justice and injustice — in a word, between what is proper to be dune, and what is proper to be left undone.
3. COMM.\NDMENTS. nii'O MITSEVOTII, from HIS tsuvah, to command, ordain, and appoint, as a legislator. This term is properly applied to those parts of the Law which contain the obligation the people are under, to act according to the statutes, judgments, &c. already established; and which prohibit thorn, by penal sanctions, from acting contrary to the laws.
4. Covenant, nna berith, from is bur, to clear, cleanse, or purify; because the covenant, the whole system of revelation, given to the Jews, was intended to separate them from all the people of the earth, and to make them holy. Berith also signifies ihe.covenant-sacrijice, which Jfrefigured the atonement made by Christ for the sin of the vorUl; by which he purifies believers unto himself, and makes them a. peculiar jieople, zealous of good uorks. Besides those four, we may add the following from other places of scripture.
5. Testimonies, nnp euoth, from iv ad, beyond, further, besides; because the whole ritual Law referred to something /H(i7(«r on, or beyond the Jewish dispensation: even to that sacrifice, which in the fulness of time was to be offered jbr the sins of men. Thus all the sacrifices, &c. of the Mosaic law referred to Christ, and bore testimony to him '.vho was to come.
sliamar, to guard, keep safe, watch over: Those parts of divine revelation, which exhorted men to tvatch their ways, keep their hearts, and promised them, in consequence, the continual protection and blessing of God their Maker.
7. Precepts. CDnpD pikudim, from ipQ pakad, to overlook, i\ihe care, or notice of, to visit — a very expressive character of the divine tcslimonics, the overseers of a man's conduct, those who stand by.\m\ look on, to see whether he acts according to the commands of his Master: also, the visitors, because God's precepts are suited to all the circumstances of human life; some are applicable in adversity, others in prosperity; some in times of temptation and sadness, 1 others to seasons of spiritual joy and exultation, &c. Sec. Thus j
17 And ^I will set my fiice against
they may be said to overlook, and vitil man in all times, places, and circumstances.
8. Truth, nw EMETH, from ox am, to support, sustain, confirm: because God is immutable who has promised, threatened, commanded; and therefore all his promises, tlireatenings, commandmt-nts, &c. are unalterable and eternal. Error and falsity promise to direct and sustain, but they fail. God's word is supported by his own faithfulness, and it supports and confirms them who conscientiously believe it.
9. Righteousness, ripix tsidekath, from rns isadak, M'hich, though not used as a verb in the Hebrew bible, seem* to convey from its use as a noun, the idea of giving just '.veight, or good measure, see chap. xix. 36. This is one of the characters, which is attributed to the revelation God makes of himself in Psal. cxix. And by this, the impartiality of the divine testimonies is pointed out. God gives to all their due, and his word distributes to every man according to his state, circumstances, talents, graces, &c. to none too much; to none too little; to all enough.
10. WoKD of Jehovah.,-i>n» ")3n dabar Yehovah, from 131 dabar, to drive, lead, bring foi-ward; hence, to bring forward, or utter one's sentinumts: so, the word of God is what God has brought forth to man, from his own mind and counsel: it is a perfect similitude of his own righteousness, holiness, goodness and truth. This divine law is sometimes expressed by
11. mox IMRETH, SPEECH or WORD, variously modi, fied, from ION amar, to branch out, because of the interesting details into which the word of God enters, in order to instruct man, and make hinj wise unto salvation; or, as the apostle expresses it, " God, who at sundry times, and in divers manners, spake unto the fathers by the prophets," a-oXi//.tEj)wf xat 7ro>iUTf07rit(, in viany distinct parcels, and by various tropes or figures; a curious and elegant description of divine revelation. Hob. i. 1.
Lord, from JTf yarah, to direct, set straight and true, as stones in a building, to teach and instruct — because this w hole system of divine revelation is calculated to direct men to the attainment of present and eternal felicity. To set them right in their notions concerning the supreme God. To order and adjust them in the several departments of civil and religious society; and thus -to teach and instnict them in the knowledge of themselves, and in the true knowledge of God. Thus, those who receive the truth, become the city of the living God — the temple of the Most High, buitded together for a habitation of God through the Spirit. To complete this description of the word law, see the note on Exod. xii. 49. where other properties of the law of God are specified. 4 D
yc shall be slain before your enemies: ^ they that hate you shall reign over you; and ' ye shall AbibotKismi^ flee when none pursueth you.
3 8 And if ye will not yet for all this, hearken unto me, then I will punish you " seven times more for your sins.
19 And I will "break the pride of your power; and I ' will make your heaven as iron, and your earth as brass:
20 And your ^ strength shall be spent in vain: for " your land shall not yield her increase, neither shall the trees of the land yield their fruits.
21 And if ye walk ' contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you, according to your sins.
22 " I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and ' your high ways shall be desolate.
23 And if ye ° will not be reformed by me by these things, but will walk contrary unto me;
24 " Then wiM I also walk contrary unto you,
Verse 16, I ivill even appoint over you terror, Sec] How dreadful is this curse! A whole train of evils are here personified, and appointed to be the governors ot a disobedient people. Terror is to be one of their keepers: how awful a state! to be continually under the influence of dismay; feeling indescribable evils, and fearing worse. Consumption, nCrUT shuchephelh, generally allowed to be some kind of atrophy or marasmus, by which the flesh was consumed, and the whole body dried up, by raging fever, through lack of sustenance. See the note on chap, xi 16. How circumstantially were all these ibreatenings fulfilled in this disobedient and rebeHiou-s people! Let a Deist read over this chapter, and compare it with the state of the Jews since the days of Vespasian, and then let him doubt the authenticity of this word if he can.
Verse 22. / xuill send wild beasts among: y^} God fulfilled these threatenings at diflerent times. He sent fety SERPENTS among them. Num. xxi. 6. LIONS, 2 Kings wii. 25. bears, 2 Kings li. 24-. and threatened them with total desolation, so that their land should be over-run with wild bcasis, &c. see Ezek. V. n. Spiritually, says Mr, Ainsworth, these are MDttked rulers and tyrants that kill and spoil, Prov. xxviii. 15.
and will punish you yet seven times for your sins.
25 And °I will bring a sword upon you, that shall avenge the quar- _ rel of mi/ covenant: and when ye are gathered together within your cities, •" I will send the pestilence among j^ou; and ye shall be dehvered into the hand of the enemy.
26 '' And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver t/ou your bread again by weight: and "■ ye shall eat, and not be satisfied,