Explanatory Notes upon the Old and New Testaments

The manner of cleansing a leper, ver. 1-9. The sacrifices to be offered for him, ver. 10-32. The management of an house suspected of leprosy, ver. 33-53. The summary of the whole, ver. 54-57.

2. He shall be brought to the priest - Not into the priest's house, but to some place without the camp or city, which the priest shall appoint.

3. Healed by God-For God alone did heal or cleanse him really, the priest only declaratively.

4. Two birds - The one to represent Christ as dying for his sins, the other to represent him as rising again for his purification or justification. Clean - Allowed for food and for sacrifice. Cedar- wood - A stick of cedar, to which the hyssop and one of the birds was tied by the scarlet thread. Cedar seems to be chosen, to note that the leper was now freed from that corruption which his leprosy had brought upon him, that kind of wood being in a manner incorruptible. Scarlet - A thread of wool of a scarlet colour, to represent both the leper's sinfulness, and the blood of Christ, and the happy change of the leper's colour and complexion, which before was wan and loathsome, now sprightly and beautiful. Hyssop - The fragrant smell of which, signified the cure of the leper's ill scent.

5. Killed - By some other man. The priest did not kill it himself, because it was not properly a sacrifice, as being killed without the camp, and not in that place to which all sacrifices were confined. In an earthen-vessel - That is, over running water put in an earthen-vessel - Thus the blood of the bird and the water were mixed together, partly for the conveniency of sprinkling, and partly to signify Christ, who came by water and blood, 1 John v, 6. The running water, that is, spring or river water by its liveliness and motion did fitly signify the restoring of liveliness to the leper, who was in a manner dead before.

7. Into the open field - The place of its former abode, signifying the taking off that restraint which was laid upon the leper.

8. All his hair - Partly to discover his perfect soundness; partly to preserve him from a relapse through any relicks of it which might remain in his hair or in his clothes. Out of his tent - Out of his former habitation, in some separate place, lest some of his leprosy yet lurking in him should break forth to the infection of his family.

9. All his hair - Which began to grow again, and now for more caution is shaved again.

10. Oil is added as a fit sign of God's grace and mercy, and of the leper's healing. A log is a measure containing six egg-shells full.

11. Maketh him clean - The healing is ascribed to God, ver. 13, but the ceremonial cleansing was an act of the priest using the rites which God had prescribed.

12. A trespass-offering - To teach them, that sin was the cause of leprosy, and of all diseases, and that these ceremonial observations had a farther meaning, to make them sensible of their spiritual diseases, that they might fly to God in Christ for the cure of them.

14. The priest shall put it - To signify, that he was now free to hear God's word in the appointed places, and to touch any person or thing without defiling it, and to go whither he pleased.

15. The oil - As the blood signified Christ's blood by which men obtained remission of sins, so the oil noted the graces of the spirit by which they are renewed.

16. Before the Lord - Before the second veil which covered the holy of holies.

17. Upon the blood - Upon the place where that blood was put.

25. The priest shall put the blood - Upon the extremities of the body, to include the whole. And some of the oil was afterwards put in the same places upon the blood. That blood seems to have been a token of forgiveness, the oil of healing: For God first forgiveth our iniquities, and then healeth our diseases. When the leper was anointed, the oil must have blood under it, to signify that all the graces and comforts of the spirit, all his sanctifying influences are owing to the death of Christ. It is by his blood alone that we are sanctified.

36. That all be not made unclean - It is observable here, that neither the people nor the household stuff were polluted till the leprosy was discovered and declared by the priest, to shew what great difference God makes between sins of ignorance, and sins against knowledge.

37. In the walls of the house - This was an extraordinary judgment of God peculiar to this people, either as a punishment of their sins, which were much more sinful and inexcusable than the sins of other nations; or as a special help to repentance, which God afforded them above other people; or as a token of the mischievous nature of sin, typified by leprosy, which did not only destroy persons, but their habitations also: Hollow streaks - Such as were in the bodies of leprous persons.

40. An unclean place - Where they used to cast dirt and filthy things.

57. To teach - To direct the priest when to pronounce a person or house clean or unclean. So it was not left to the priests power or will, but they were tied to plain rules, such as the people might discern no less than the priest.

This chapter contains laws concerning other ceremonial uncleannesses, contracted either by bodily disease, or some natural incidents, whether in men, ver. 1-18, or in women, ver. 19- 33.

2. A running issue - Commonly called the running of the reins, a grievous and loathsome disease, which is generally the consequence of sin.

3. His flesh be stopped - That is, if it have run, and be stopped in great measure, either by the grossness of the humour, or by some obstructions that it cannot run freely.

7. The flesh - That is, any part of his body.

11. And hath not rinsed - That is, the person touched, to whom the washing of his hands is prescribed, if speedily done; but if that was neglected, a more labourious course was enjoined.

13. When he is cleansed - When his issue hath wholly ceased.

15. An atonement - Not as if this was in itself a sin, but only a punishment of sin; though oft-times it was sinful, as being a fruit of intemperance.

18. A man - Or, The man, that had such an issue, which is plainly to be understood out of the whole context. For though in some special cases relating to the worship of God, men were to forbear the use of the marriage-bed, yet to affirm that the use of it in other cases did generally defile the persons, and make them unclean till even, is contrary to the whole current of scripture, which affirms the marriage-bed to be undefiled, Heb. xiii, 4, to the practice of the Jews, which is a good comment upon their own laws, and to the light of nature and reason.

19. And if a woman - Hebrew. And a woman when she shall have an issue of blood, and her issue shalt be in her flesh, that is, in her secret parts, as flesh is taken, ver. 2. So it notes her monthly disease. Put apart - Not out of the camp, but from converse with her husband and others, and from access to the house of God. Seven days - For sometimes it continues so long; and it was decent to allow some time for purification after the ceasing of her issue. Whosoever toucheth her - Of grown persons. For the infant, to whom in that case she might give suck, was exempted from this pollution by the greater law of necessity, and by that antecedent law which required women to give suck to their own children.

24. Seven days - If he did this ignorantly; but if the man and woman did this knowingly, being accused and convicted, they were punished with death, chap. xx, 18, for as there was a turpitude in the action, so it was very prejudicial to the children then begotten, who were commonly weak, or leprous; which was also an injury to the commonwealth of Israel, and redounded to the dishonour of God and of the true religion, that the professors thereof gave such public evidence of their intemperance.

28. Seven days - From the stopping of her issue. And this was for trial, whether it was only a temporary obstruction, or a real cessation.

31. When they defile my tabernacle - Both ceremonially, by coming into it in their uncleanness, and morally by the contempt of God's express command to cleanse themselves. The grand reason of all these laws was, to separate the children of Israel from their uncleanness. Hereby they were taught their privilege and honour, that they were purified unto God, a peculiar people; for that was a defilement to them, which was not so to others. They were also taught their duty, which was to keep themselves clean from all pollutions.

The institution of the yearly day of atonement for the whole nation. The whole service is committed to the high-priest, who is,

1. Then only to come into the holy of holies, in his linen garments with a young bullock, ver. 1-4.

2. To offer a goat, and a bullock for a sin-offering, ver. 5-13.

3. To sprinkle the blood before the mercy seat, and upon the altar, ver. 13-19.

4. To confess over the scape-goat, the sins of the people, and then send him into the wilderness, ver. 20-23.

5. To offer the burnt-offerings, ver. 24-28. And,

6. To appoint this day to be a solemn fast, by a statute forever, ver. 29-34.

2. At all times - Not whensoever he pleaseth, but only when I shall appoint him, namely, to take down the parts and furniture of it upon every removal, and to minister unto me once in the year. Lest he die - For his irreverence and presumption. In the cloud - In a bright and glorious cloud, over the mercy-seat, as a token when I would have him come.

3. With a young bullock - That is, with the blood of it; the body of it was to be offered upon the altar of burnt-offerings. A sin- offering - For his own and family's sins; for a goat was offered for the sins of the people.

4. The linen coat - It is observable, the high-priest did not now use his peculiar and glorious robes, but only his linen garments, which were common to him with the ordinary priests. The reason whereof was, because this was not a day of feasting and rejoicing, but of mourning and humiliation, at which times people were to lay aside their ornaments. These are holy - Because appropriated to an holy and religious use.

8. For the Lord - For the Lord's use by way of sacrifice. Both this and the other goat typified Christ; this in his death and passion for us; that in his resurrection for our deliverance.

11. The bullock - Mentioned in general, ver. 6. The ceremonies whereof are here particularly described. This was a different bullock or heifer from that Num. xix, 2, 5, 9, 10, 17, as appears by comparing the places.

12. Within the veil - That is, into the holy of holies, ver. 2.

13. Upon the fire - Which was in the censer, ver. 12.

14. Upon the mercy-seat - To teach us, that God is merciful to sinners only through and for the blood of Christ. With his face east-ward, or upon the eastern part, towards the people, who were in the court which lay east-ward from the holy of holies, which was the most western part of the tabernacle. This signified that the high-priest in this act represented the people, and that God accepted it on their behalf. Before the mercy-seat - On the ground.

15. Then shall he kill the goat - He went out of the holy of holies, and killed it, and then returned thither again with its blood. And whereas the high-priest is said to be allowed to enter into that place but once in a year, that is to be understood, but one day in a year, though there was occasion of going in and coming out more than once upon that day.

16. Because of the uncleannesses of Israel - For though the people did not enter into that place, yet their sins entered thither, and would hinder the effects of the high-priest's mediation on their behalf if God was not reconciled to them. In the midst of their uncleanness - ln the midst of a sinful people, who defile not themselves only, but also God's sanctuary. And God hereby shewed them, how much their hearts needed to be purified, when even the tabernacle, only by standing in the midst of them, needed this expiation.

17. In the tabernacle - ln the holy place, where the priests and Levites were at other times. This was commanded for the greater reverence to the Divine Majesty then in a more special manner appearing, and that none of them might cast an eye into the holy of holies, as the high-priest went in or came out.

18. The altar before the Lord - That is, the altar of incense, where the blood of sacrifices was to be put, particularly the blood of the sin-offerings offered upon this day of atonement, and which is most properly said to be before the Lord, that is, before the place where God in a special manner dwelt. His going out relates to the holy of holies, into which he was said to go in, ver. 17.

19. Seven times - To signify its perfect cleansing, (seven being a number of perfection) and our perfect reconciliation by the blood of Christ.

21. All the iniquities - He mentions iniquities, transgressions, and sins, to note sins of all sorts, and that a free and full confession was to be made, and that the smallest sins needed, and the greatest sins were not excluded from, the benefit of Christ's death here represented. On the head - Charging all their sins and the punishment due to them upon the goat, which tho' only a ceremony, yet being done according to God's appointment and manifestly pointing at Christ upon whom their iniquities and punishments were laid, Isaiah liii, 5, 6, it was available for this end. And hence the Heathens took their custom of selecting one beast or man, upon whom they laid all their imprecations and curses, and whom they killed as an expiatory sacrifice for their sins, and to prevent their ruin. A fit man - Hebrew. a man of time, that is, of years and discretion, who may be trusted with this work. Into the wilderness - Which signified the removal of their sins far away both from the people, and out of God's sight. And here the goat being neglected by all men, and exposed to many hazards from wild beasts, which were numerous there, might further signify Christ's being forsaken both by God and by men, even by his own disciples, and the many dangers and sufferings he underwent. The Jews write, that this goat was carried to the mountain called Azazel, whence the goat is so called, ver. 10, and that there he was cast down headlong.

24. He shall put on his linen garments - Not his ordinary priestly linen garments, for he was to leave them in the tabernacle, ver. 23, but the high-priestly garments, called his garments properly, and by way of distinction. And this change of his garments was not without cause. For the common priestly garments were more proper for him in the former part of his ministration, both because he was to appear before the Lord in the most holy place to humble himself and make atonement for his own and for the people's sins, and therefore his meanest attire was most fit, and because he was to lay his hands upon that goat on which all their sins were put, by which touch both he and his garments would be in some sort defiled, and therefore as he washed himself, so we may presume his linen garments were laid by for the washing, as the clothes of him who carried away the scape-goat were washed, ver. 26. And the high-priestly garments were most proper for the latter part of his work, which was of another nature.

29. The seventh month - Answering part to our September and part to our October; when they had gathered in all their fruits, and were most at leisure for God's service: This time God chose for this and other feasts, herein graciously condescending to men's necessities and conveniences. This feast began in the evening of the ninth day, and continued till the evening of the tenth. Your souls - Yourselves, both your bodies, by abstinence from food and other delights, and your minds by grief for former sins, which though bitter, yet is voluntary in all true penitents, who are therefore here said to afflict themselves, or to be active in the work.

31. A sabbath - Observed as a sabbath-day from all servile works, and diligent attendance upon God's worship.

32. He - The high-priest, who was to anoint his successor.

34. This shall be an everlasting statute - By which were typified the two great gospel privileges; remission of sins, and access to God, both which we owe to the mediation of the Lord Jesus.

Two prohibitions,

1. That no sacrifice be offered by any but the priests, nor any where but at the door of the tabernacle, ver. 1-9.

2. That no blood be eaten, ver. 10-16.

3. That killeth-Not for common use, for such beasts might be killed by any person or in any place but for sacrifice. In the camp, or out of the camp - That is, anywhere.

4. The tabernacle - This was appointed in opposition to the Heathens, who sacrificed in all places; to cut off occasions of idolatry; to prevent the people's usurpation of the priest's office, and to signify that God would accept of no sacrifices but through Christ and in the Church; (of both which the tabernacle was a type.) But though men were tied to this law, God was free to dispense with his own law, which he did sometimes to the prophets, as 1 Sam. vii, 9, xi, 15. He hath shed blood - He shall be punished as a murderer. The reason is, because he shed that blood, which, though not man's blood, yet was precious, being sacred and appropriated to God, and typically the price by which men's lives were ransomed.

5. They offer - The Israelites, before the building of the tabernacle, did so, from which they are now restrained. Peace- offerings - He nameth not these exclusively from others, as appears from the reason of the law, and from ver. 8, 9, but because in these the temptation was more common in regard of their frequency, and more powerful, because part of these belonged to the offerer, and the pretense was more plausible, because their sanctity was of a lower degree than others, these being only called holy, and allowed in part to the people, whereas the others are called most holy, and were wholly appropriated either to God, or to the priests.

6. Upon the altar - This verse contains a reason of the foregoing law, because of God's propriety in the blood and fat, wherewith also God was well pleased, and the people reconciled. And these two parts only are mentioned, as the most eminent, and peculiar, though other parts also were reserved for God.

7. Unto devils - So they did, not directly or intentionally, but by construction and consequence, because the devil is the author of idolatry, and is eminently served, and honoured by it. And as the Egyptians were notorious for their idolatry, so the Israelites were infected with their leaven, Josh. xxiv, 14, Ezek. xx, 7, xxiii, 2, 3. A whoring - Idolatry, especially in God's people, is commonly called whoredom, because it is a violation of that covenant by which they were peculiarly betrothed or married to God.

10. I will set my face - I will be an enemy to him, and execute vengeance upon him immediately; because such persons probably would do this in private, so that the magistrate could not know nor punish it. Write that man undone, forever undone, against whom God sets his face.

11. Is in the blood - Depends upon the blood, is preserved and nourished by it. The blood maketh atonement - Typically, and in respect of the blood of Christ which it represented, by which the atonement is really made. So the reason is double;

1. because this was eating up the ransom of their own lives, which in construction was the destroying of themselves.

2. because it was ingratitude and irreverence towards that sacred blood of Christ which they ought to have in continual veneration.

15. That eateth - Through ignorance or inadvertency; for if it was done knowingly, it was more severely punished. A stranger - Who is a proselyte to the Jewish religion: other strangers were allowed to eat such things, Deut. xiv, 21, out of which the blood was either not drawn at all, or not regularly.

16. His iniquity - The punishment of it, and therefore must offer a sacrifice for it.

A prohibition of conformity to the heathens, ver. 1-5. Particular laws against incest, ver. 6-18. Against unnatural lusts and barbarous idolatries, ver. 19-23. Enforced from the destruction of the Canaanites, ver. 24-30.

2. Your God - Your sovereign, and lawgiver. This is often repeated because the things here forbidden were practiced and allowed by the gentiles, to whose custom he opposes divine authority and their obligation to obey his commands.

3. Egypt and Canaan - These two nations he mentions, because their habitation and conversation among them made their evil example in the following matters more dangerous. But under them he includes all other nations.

4. My judgments - Though you do not see the particular reason of some of them, and though they be contrary to the laws and usages of the other nations.

5. He shall live in them - Not only happily here, but eternally hereafter. This is added as a powerful argument why they should follow God's commands, rather than mens examples, because their life and happiness depend upon it. And though in strictness, and according to the covenant of works they could not challenge life for so doing, except their obedience was universal, perfect, constant and perpetual, and therefore no man since the fall could be justified by the law, yet by the covenant of grace this life is promised to all that obey God's commands sincerely.

6. To uncover their nakedness - I think Mark. Free has made it highly probable, that this phrase does not mean marriage, but fornication, throughout this chapter. So it unquestionably means in the twentieth chapter.

16. Thy brother's wife - God afterwards commanded, that in one case, a man should marry his brother's widow.

18. Thou shalt not take a wife to her sister - Perhaps this text doth not simply forbid the taking one wife to another, but the doing it in such a manner or for such an end, that he may vex or punish, or revenge himself of the former; which probably was a common motive amongst that hardhearted people to do so.

19. As long as she is set apart - No not to thy own wife. This was not only a ceremonial pollution, but an immorality also, whence it is put amongst gross sins, Ezek. xviii, 6. And therefore it is now unlawful under the gospel.

21. Pass through fire - This was done, either by burning them in the fire, or by making them pass between two great fires, which was a kind of consecration of them to that God. Moloch - Called also Milcom, was an idol chiefly of the Ammonites. He seems to be the Saturn of the heathens, to whom especially children and men were sacrificed. This is mentioned, because the neighbours of Israel were most infected with this idolatry, and therefore they are particularly cautioned against it, though under this one instance all other idols and acts, or kinds of idolatry, are manifestly comprehended and forbidden.

25. I visit - I am about to visit, that is, to punish.

26. Nor any stranger - In nation or religion, of what kind soever. For though they might not force them to submit to their religion, yet they might restrain them from the publick contempt of the Jewish laws, and from the violation of natural laws, which, besides the offense against God and nature, were matters of evil example to the Israelites themselves.

29. Cut off - This phrase therefore of cutting off, is to be understood variously, either of ecclesiastical, or civil punishment, according to the differing natures of the offenses for which it is inflicted.

Various Precepts to be holy, ver. 1, 2. To honour parents and sabbaths, ver. 3. To shun idolatry, ver. 4. Duty to eat their peace-offering, ver. 5- 8. To leave gleanings for the poor, ver. 9, 10. Not to steal, lie, swear falsely, or defraud, ver. 11-13. Not to curse the deaf, or put a stumbling-block before the blind, ver. 14. Not to judge unjustly, carry tales, or bear false witness, ver. 15, 16. To reprove sinners, not to revenge themselves; to love their neighbours, ver. 17, 18. Not to mix different things, ver. 19. Not to lie with their bond- maids, ver. 20-22. Not to eat of the fruit of the land for four years, ver. 23-25. Not to eat blood, use enchantments, or heathen customs, ver. 26-28. Or prostitute their daughters, ver. 29. To reverence God and his sanctuary, ver. 30. Not to regard wizards, ver. 31. To honour the aged, ver. 32. Love and right the stranger, ver. 33, 34. Do no injustice, ver. 34, 35, 36.

2. Be ye holy - Separated from all the forementioned defilements, and entirely consecrated to God and obedient to all his laws. I am holy - Both in my essence, and in all my laws, which are holy and just and good.

3. His mother - The mother is put first, partly because the practice of this duty begins there, mothers, by perpetual converse, being sooner known to their children than their fathers; and partly because this duty is commonly neglected to the mother, upon whom children have not so much dependence as they have upon their father. And this fear includes the two great duties of reverence and obedience. And keep my sabbaths - This is added, to shew, that, whereas it is enjoined to parents that they should take care the sabbath be observed both by themselves and their children, it is the duty of children to fear and obey their parents in this matter. But that, if parents should neglect their duty herein, or by their command, counsel, or example, draw them to pollute the sabbath, the children in that case must keep the sabbath, and prefer the command of God before the commands of their parents.

4. Idols - The word signifies such as are no Gods, or nothings, as they are called, 1 Cor. viii, 4, many idols having no being, but in the fancy of their worshippers, and all of them having no virtue or power to do good or evil, Isaiah xli, 23.

5. At your own will - Or, according to your own pleasure, what you think fit: For though this in general was required, yet it was left to their choice to determine the particulars.

6. On the morrow - He speaks here of that sort of peace-offerings, which were offered either by vow or freely for the obtaining of some mercy, for the other sort, which was by way of gratitude for mercies received, were to be eaten the same day.

10. I am the Lord your God - Who gave you all these things with a reservation of my right in them, and with a charge of giving part of them to the poor.

12. Ye shall not swear falsely - This is added, to shew how one sin draws on another, and that when men will lye for their own advantage, they will easily be induced to perjury. Profane the name - By any unholy use of it. So it is an additional precept, thou shalt not abuse my holy name by swearing either falsely or rashly.

14. Before the blind - To make them fall. Under these two particulars are manifestly forbidden all injuries done to such as are unable to right or defend themselves; of whom God here takes the more care, because they are not able to secure themselves. Fear thy God - Who both can and will avenge them.

15. The poor - So as through pity to him to give an unrighteous sentence.

16. Stand against the blood - In judgment as a false accuser or false witness, for accusers and witnesses use to stand, whilst the Judges sit in courts of judicature.

17. Thou shalt not hate - As thou dost, in effect, if thou dost not rebuke him. Thy brother - The same as thy neighbour, that is, every man. If thy brother hath done wrong, thou shalt neither divulge it to others, nor hate him, and smother that hatred by sullen silence; nor flatter him therein, but shalt freely and in love, tell him of his fault. And not suffer sin upon him - Not suffer him to lie under the guilt of any sin, which thou by rebuking him, and thereby bringing him to repentance, couldst free him from.

18. Thy neighbour - Every man, as plainly appears,

1. By comparing this place with ver. 34, where this law is applied to strangers.

2. Because the word neighbour is explained by another man, chap. xx, 10 Rom. xiii, 8. As thyself - With the same sincerity, though not equality of affection.

19. Thou shalt not let thy cattle gender - This was prohibited, partly to restrain the curiosity and boldness of men, who might attempt to amend or change the works of God, partly that by the restraint here laid even upon brute-creatures men might be taught to abhor all unnatural lusts, partly to teach the Israelites to avoid mixtures with other nations, either in marriage or in religion, which also may be signified by the following prohibitions.

20. She shall be scourged - Hebrew. There shall be a scourging, which probably may belong to both of them, for

1. Both were guilty.

2. It follows, they shall not be punished with death, which may seem to imply that they were to be punished by some other common and considerable punishment, which scourging indeed was, but the paying of a ram was a small penalty and very unsuitable to the greatness of the offense. And the offering of the ram as a trespass offering for the sin against God, is not inconsistent with making satisfaction other ways for the injury done to men, but only added here as farther punishment to the man, either because he only could do this, and not the woman, who being a bondwoman had nothing of her own to offer. Or because his sex and his freedom aggravated his sin. Not put to death - Which they should have been, had she been free, Deut. xxii, 23, 24. The reason of this difference is not from any respect which God gives to persons, for bond and free are alike to him, but because bond-women were scarce wives, and their marriages were scarce true-marriages, being neither made by their choice, but their masters authority, nor continued beyond the year of release, but at her master's or husband's pleasure.

23. As uncircumcised - That is, As unclean, not to be eaten but cast away. This precept was serviceable,

1. To the trees themselves, which grew the better and faster, being early stript of those fruits, which otherwise would have drawn away much more of the strength from the tree.

2. To men, both because the fruit then was less wholesome, and because hereby men were taught to bridle their appetites; a lesson of great use and absolute necessity in a holy life.

24. Holy - Consecrated to the Lord, as the first-fruits and tithes were, and therefore given to the priests and Levites, Num. xviii, 12, 13 Deut. xviii, 4 yet so that part of them were communicated to the poor widows and fatherless and strangers. See Deut. xiv, 28. To bless the Lord, by whose power and goodness the trees bring forth fruit to perfection.

25. That it may yield the increase - That God may be pleased to give his blessing, which alone can make them fruitful.

26. Any thing with the blood - Any flesh out of which the blood is poured. Neither shall ye use enchantments - It was unpardonable in them, to whom were committed the oracles of God, to ask counsel of the devil. And yet worse in Christians, to whom the son of God is manifested, to destroy the works of the devil. For Christians to have their nativities cast, or their fortunes told, or to use charms for the cure of diseases, is an intolerable affront to the Lord Jesus, a support of idolatry, and a reproach both to themselves, and to that worthy name by which they are called. Nor observe times - Superstitiously, esteeming some days lucky, others unlucky.

27. The corners of your heads - That is your temples, ye shall not cut off the hair of your heads round about your temples. This the Gentiles did, either for the worship of their idols, to whom young men used to consecrate their hair, being cut off from their heads, as Homer, Plutarch and many others write; or in funerals or immoderate mournings, as appears from Isaiah xv, 2 Jer. xlviii, 37. And the like is to be thought concerning the beard or the hair in the corner, that is, corners of the beard. The reason then of this prohibition is because God would not have his people agree with idolaters, neither in their idolatries, nor in their excessive sorrowing, no nor so much as in the appearances of it.

28. Cuttings in your flesh - Which the Gentiles commonly did both in the worship of their idols, and in their solemn mournings, Jer. xvi, 6.

29. Do not prostitute - As the Gentiles frequently did for the honour of some of their idols, to whom women were consecrated, and publickly prostituted.

31. Wizards - Them that have entered into covenant with the devil, by whose help they foretel many things to come, and acquaint men with secret things. See ver. 27 Deut. xviii, 11; 1 Sam. xxviii, 3, 7, 9; 2 Kings xxi, 6.

32. Rise up - To do them reverence when they pass by, for which end they were obliged, as the Jews say, presently to sit down again when they were past, that it might be manifest they arose out of respect to them. Fear thy God - This respect is due to such, if not for themselves, yet for God's sake, who requires this reverence, and whose singular blessing old age is.

33. Vex him - Either with opprobrious expressions, or grievous exactions.

34. As one born among you - Either 1, as to the matters of common right, so it reacheth to all strangers. Or 2, as to church- privileges, so it concerns only those who were proselytes. Ye were strangers - And therefore are sensible of the fears, distresses, and miseries of such, which call for your pity, and you ought to do to them, as you desired others should do to you, when you were such.

35. In mete-yard - In the measuring of lands, or dry things, as cloth, ribband. In measure - In the measuring liquid or such dry things as are only contigious, as corn or wine.

36. A just ephah and a just hin - These two two measures are named as most common, the former for dry, the latter for moist things, but under them he manifestly comprehends all other measures.

37. Therefore - Because my blessings and deliverances are not indulgences to sin, but greater obligations to all duties to God and men.