.་ CHAP. XIX. Miscellaneous laws, moral and ceremonial, being in general rep etitions, or explanations, of precepts before given, 1-37. ND the LORD spake unto Moses, AND B. C. 1490. shall bear his iniquity, because he hath 8 Therefore every one that eateth it and that soul shall be cut off from among profaned the hallowed thing of the LORD: his people. 9 And when ye reap the harvest of the corners of thy field, neither shalt your land, thou shalt not wholly reap 2 Speak unto all the congregation of the children of Israel, and say unto them, a Ye shall be holy: for I the LORD your God am holy. 3 Ye shall fear every man his moth-thou gather the gleanings of thy harvest. er and his father, and keep my sabbaths: I am the LORD God. your e 4 Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God. 5 And if ye offer a sacrifice of peaceofferings unto the LORD, & ye shall offer it at your own will. h 6 It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire. 7 And if it be eaten at all on the third day, it is abominable; it shall not be accepted. a 11:44,45. 20:7,26. 21:8. Ex. Id 26:1. See on Ex. 20:3-5.— o Ex. 20:12. 21:15,17. Deut. 21:18-21. 27:16. Prov. 1:8, 6: 20,21. 23:22. 30:11,17. Ez. 22: 7. Mal. 1:6. Matt. 15:4-6. Eph. 6:1-3. Heb. 12:9. e Ex. 20:23. 32:4. 34:17. Deut. f 3: 22:21. Ex. 24:5. 2 Chr. 31: g 1:3. 22:19,23,29. c 26:2. Ex. 16:29. 20:8. 31:13i Is. 1:13. 65:4. 66:3. Jer. 16:8. 17. Is. 56:4-6, 58:13. Ez. k See on 7:18-21.-22:23,25. 20:12,20, 22:3. 13 Thou shalt not defraud thy neighthat is hired shall not abide with thee all bor, neither rob him; the wages of him that is hired shall not abide with thee all night until the morning. 1 23:22. Deut. 24:19-21. Ruth m Judg. 8:2. Is. 17:6. 24:13. o 6:2. Ex. 20:15,17. 22:1,7,10 9. 1 Tim. 1:10. Rev. 21:8. q 6:3. Ex. 20:7. Deut. 5:11. Ps. 15:4. Jer. 4:2. 7:9. Zech. 5:4. Mal. 3:5. Matt. 5:33,34. James 5:12. r 18:21. 24:11.15,16, s Prov. 20:10. 22:22. Jer. 22:8. Ez. 22:29. Mark 10:19. Luke 3:13. 1 Thes. 4:6. t Deut. 24:14,15. Job 3 3. Jer. 22:13. Mal. 3:5. Jam. 5.4. shall be burnt up with all its works: and "new That is, to treat them with respect and tenderness, heavens and a new earth, in which dwelleth right-fearing to grieve or offend them, and reverencing eousness," shall succeed. But unless we be pre- their authority and commands. Children are apt viously cleansed in the fountain of the Redeem-to feel most love for their mother, and fear of the er's blood, and have a "new heart given us, and father: and when arrived at maturity they are apt a new spirit put within us," we shall not find ad- to treat the authority of their mothers with negmission there. Let us then profit by the awful lect, though they may be kind to them. To obviexamples of vengeance recorded, and fear the ate this propensity, the precept seems intentionthreatenings denounced, in the sacred oracles: let ally to be thus worded; and thus connected, as us mortify the deeds of the body, and learn self-equally indispensable with keeping the sabbaths denial: and above all, aware of the deceitfulness of God. and wickedness of the human heart, let us walk watchfully, and humbly dependent upon the grace of God sought in earnest prayer. Then we shall escape the condemnation of the wicked, and the Lord himself will be our God and our Portion for ever. NOTES. CHAP. XIX. V. 2. Holiness consists in separation from sin, devotedness to God, and conformity to his moral excellences, which are also transcribed in his holy law. Without holiness we cannot walk with God, or have fellowship with him: and though an external, or ceremonial, purity was called being "holy to the LORD;" yet it was only as an emblem of that purity of heart which was especially intended. (Note, 1 Pet. 1:13-16.) This injunction is repeated on different occasions, to enforce the several prohibitions to which it is annexed. (Marg. Ref.) Should the worshippers of a holy God copy the vile practices of abominable idolaters? V. 5--8. (Notes, 3:) The word) rendered clean animals. (Is. €5:4. Ez. 4:14.)-It, howevabominable (7) is used concerning the flesh of uner, seems to mean fetid, or corrupted, and therefore abominable; and to be used figuratively of the flesh of an unclean animal.-Christ rose the third day, and "saw no corruption;" and to keep the flesh of any sacrifice to the third day would have endangered its corruption, and been contrary to the typical meaning of that appointment.---Many reasons, for the repetition of some laws more than others, might arise from the conduct or customs of the people, or those of the surrounding nations. of laws merely human, is a requisition to be found, V. 9, 10. (Marg. Ref.)-Where, in any code V. 3. In order to understand most of these pre-erality, so beneficently considering the poor and so counteracting selfishness, so encouraging libcepts, an attentive mind and an obedient heart, in needy, while the more wealthy were gathering in the reader, are more requisite, than the labor of their abundance? the expositor.—“Every man," whatever his age, wisdom, or wealth may be, is commanded "to fear his mother," (here placed first,) "and his father." V. 11, 12 Marg. Ref.-Notes, Ex. 20:7,15. son concerned required payment. V. 13. The wages, &c.] That is, if the per u e 11 Thou shalt not curse the deaf,|| any grudge against the children of thy nor put a stumbling-block before the people, but thou shalt love thy neighbor blind, but shalt fear thy God: I am the as thyself: I am the LORD. Lord. 15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honor the person of the mighty: but in righteousness shalt thou judge thy neighbor. 16 Thou shalt not go up and down as a tale-bearer among thy people: neither shalt thou stand against the blood of thy neighbor: I am the LORD. 17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbor, * and not suffer sin upon him. 18 Thou shalt not avenge, nor bear u Deut. 27:18. Rom. 12:14. 14: x 32. 25:17. Gen. 42:18. Neh. z Ex. 23:1. Ps. 15:3. 50:20. a Ex. 20:16, 23:7. 1 Kings 21: 10-13. Matt. 26:60,61. 27:4. Acts 6:11-13. 24:4-9. b Gen. 27:41. Prov. 26:24-26. 1 John 2:9,11. 3:12—15. c Ps. 141:5. Prov. 9:8. 27:5,6. Matt. 18:15-17. Luke 17:3. Gal. 2:11-14. 6:1. Eph. 5:11. 1 Tim. 5:20. Tit. 1:13. 2:15. *Or, that thou bear not sin for him. Rom. 1:32. 1 Cor. 5:2. 1 Tim. 5:22. 2 John 10,1]. d Ex. 23:4,5. Deut. 32:35. 2 Sam. 13:22,28. Prov. 20:22. Matt. 5:43,44. Rom. 12:17,19. 13:4. Gal. 5:20. Eph. 4:31. Col. 3:6. 1 Pet. 2:1. V. 14. The spirit of this law forbids speaking to the disadvantage of the absent; reproaching and insulting the meek; imposing on the ignorant, or giving them bad counsel; and reviling or ridiculing men's bodily infirmities. (Note, Deut. 27:18.) se (רכיל) V. 15. Marg. Ref.-Notes, Ex. 23:1--9. V. 16. A tale-bearer.] The original word seems to imply a pedlar, who trades in scandal, and goes from place to place, bartering one slander for another, to the injury of all parties concerned. This infamous, though common practice, is here joined with conspiring or procuring the death of another, as the false witnesses did, who stood up against the life of Naboth, of Stephen, yea, of Christ himself. (Marg. Ref.) V. 17. If any one have injured us, instead of harboring resentment, venting reproaches, or contriving revenge, we should calmly and fairly reason the matter with him; not only in order that, being convinced of his fault, he may make proper acknowledgments and reparation to us, but that he may repent and obtain forgiveness from God. (Notes, Matt. 18:15—18. and P. O. 15-22.) This seems the literal import of this remarkable precept: but the spirit of it extends much further; and shews that it evinces a want of love to others, if we see them commit sin and continue in it, with indifference, and without attempting to bring them to repent and forsake their evil courses; and that mild, plain, and seasonable reproofs are the best expressions of love to our brother, of which we are capable, though very difficult and generally unwelcome.-It is like seizing a serpent, which is about to bite a man mortally, at the hazard of being bitten ourselves. The last clause is, however, by some supposed to mean, that in reproving an injurer, we should be careful not to overcharge him, or needlessly put him to shame before others. || 19 ¶ Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee. 20 And whoever lieth carnally with a woman that is a bondmaid betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged: they shall not be put to death, because she was not free. 21 And he shall bring his 'trespassoffering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass-offering. 22 And the priest shall make an atonement for him with the ram of the trespass-offering before the LORD, for his lecting the proper means of restraining others from sin, renders any one a "partaker of their evil deeds;" so that the crimes, which they commit, will be imputed to the negligent person, and punished in him also. V. 18. Love thy neighbor, &c.] This law, as given to the Israelites, seems here limited to their brethren of the house of Israel; for, as they would at first live among the devoted Canaanites, whom they were required to extirpate, they could not extend to them this law of love: and their love to each other was a representation of that special love, which we owe to our believing brethren in Christ Jesus.-This gave rise to the narrow interpretation, which the Scribes put upon it; though they might have seen from this same chapter that others also were included in it. (Note, 33,34.)— The whole law, as it relates to our duty to man, "is briefly comprehended in this saying, Thou shalt love thy neighbor as thyself" (Note, Rom. 13:8-10.) which is often quoted in the New Testament, and so highly commended. It evidently requires that we should be as unwilling to injure, and as desirous to benefit, any human being, as we are unwilling to hurt, and desirous to do good to ourselves; and this in relation to body, soul, property, character, ease, peace, and connexions: (Notes, Ex. 20:13-17.) and that we should honor what is honorable, love what is lovely, commend what is commendable, excuse what is excusable, and compassionate what calls for pity; even as we would have others do in our own case.-This one rule, properly observed, would fill the world with peace and happiness; even as full as it now is of discord and misery. (Note, Matt. 7:12.) V. 19. These practices might be considered, as an attempt to alter the original constitution of God in creation: and the law may not unaptly be regarded, as implying a command of "simplicity and godly sincerity" in all things. An entire deNot suffer sin, &c.] "That thou bear not sin pendence on the mercy of God through the merfor him." (Marg.)-This meaning, which the its and mediation of Christ; a single eye to bis original may well convey, would imply, that neg-will, glory, and approbation; and an expectation B. C. 1490. 8 28 Ye shall not make any cuttings in your flesh for the dead, nor t print any marks upon you: I am the LORD. 29 Do not prostitute thy daughter, sin which he hath done: Jaid the sin which he hath done shall be forgiven him. 23 ¶ And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count" to cause her to be a whore; lest the the fruit thereof as uncircumcised: three land fall to whoredom, and the land be years shall it be as uncircumcised unto come full of wickedness. you: it shall not be eaten of. 1 24 But in the fourth year mall the 津 fruit thereof shall be holy, to praise the LORD withal. X 30 Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD. 31 Regard not them that have familiar spirits, neither seek after wizards to be defiled by them: I am the LORD 25 And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the your God. LORD your God. 32 Thou shalt a rise up before the 26 ¶ Ye shall not eat any thing with hoary head, and honor the face of the the blood: neither shall ye P use enchant-old man, and fear thy God: I am the ment, nor observe times. 27 Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. J See on 4:20,26. k See on 14:34. 1 12:3. 22:27. Ex. 6:12.30. 22: 29,30. Jer. 6:10. 9:25,26. Acts 7:51. m Num. 18:12, 13. Deut. 12:17, 18. 14:28,29. 18:4. Heb. holiness of praises to the LORD. n 26:3,4. Prov. 3:9,10. Ec. 11: 1,2. Hag. 1:4-6,9-11. 2:18, o See on 3:17. 7:26.-17:10-14. p Ex. 7:11. 8:7. 1 Sam. 15:23. q Deut. 18:10, 14. 2 Kings 21:6. Y, 10:3. 15:31. 16:2. Gen. 28:16, 2 Chr. 33.6. r 21:5. Is. 15:2. Jer. 16:6. 48: 1 Pet. 4:17. z 26. 20:6. Ex. 22:18. Deut. 18:10-14. 1 Sam. 28:3,7—9. 2 Kings 17:17. 21:6. 2 Chr. 33: 6. Is. 8:19. 29:4. 47:13. Acts 8:11. 13:6-8. 16:16-18. 19: 19,20. Gal. 5:20. Rev. 21:8. a 1 Kings 2:19. Prov. 16:31. 20: 29. Is. 3:5. Lam. 5:12. Rom. 13:7. 1 Tim. 5:1. 1 Pet. 2:17. b Ex. 22:21. 23:9. Deut. 10:1, 19. 24:14. Mal, 3:5. of happiness from him alone as our Portion; may three years; and either to be destroyed before it be considered as required by the spirit of it. And was ripe, or left to perish. On the fourth year it the prohibition may fairly be accommodated to was consecrated as a thank-offering to praise the the case of those who endeavor to reconcile the Lord: but in the fifth the owner might eat of it, service of God and mammon; or the pleasures of and expect a blessing to render the increase the world and those of religion; to unite works abundant.-Some suppose that this law had referand grace in the matter of justification: and to ence to the idolatrous customs of the surrounding many other heterogeneous and unnatual commix-nations: but it also might be intended to teach the tures. people to wait patiently the Lord's time for every desirable good, and not to yield to the eagerness of their natural appetites and inclinations.-Thus he also waits for the maturity of our fruits of righteousness; though our first attempts to glorify him may be unmeet for that purpose, even as the fruits of these young trees, whilst they were to be accounted uncircumcised. V. 26. Use enchantment, &c.] Astrological calculations, or other attempts at prediction or fortune-telling; the use of spells and charms for the cure of diseases; with many other practices, too frequent among professed Christians; are attempts to revive this worship of Satan, and should be abhorred as his very ordinances: being means used to get help and information elsewhere, instead of depending on God, submitting to him, and waiting for all needful good from him, in the use of lawful means. (31) V. 20-22. As the woman here spoken of was neither fully married, nor yet in any degree set at liberty; her case was made different from that of a free woman espoused to an husband: for then both parties would have been adjudged to death. (20:10. Note, Deut. 22:22—27.) Yet the crime was heinous, and must not be passed over; but "there must be a scourging," (a most severe scourging, as the word implies,) probably of the man as well as of the woman: and he must also offer a trespass-offering for his sin, as the ransom of his life; which the woman having no property was not expected to do.-The legal sacrifices could not atone for sin, as pertaining to the conscience. in such a manner that the impenitent should be actually forgiven in respect of the eternal judgment; and the penitent and believing, whether sin-offerings or trespass-offerings were required or not, were certainly pardoned and jusV. 27-29. Some explain the words, "Thou tified through the Savior that was to come: there shalt not mar the corners of thy beard," as forbidwas therefore no real difference in the situation ding the Israelites to shave their beards: but if this of the two parties; both were rescued from death; had been intended, it would have been more plainand their final salvation, or the contrary, depend-ly expressed. (Marg. Ref. r, s.) The meaning ed on something widely different from the ceremonial institutions.-The words, rendered "betrothed to an husband," are translated in the margin, reproached by, or for man; as if they implied, that the woman was previously of suspicious character; and this has been by some considered as the ground of the difference between this and other cases of a similar kind. of the several clauses is not very clear; but, no 1385. 36 Just balances, just † weights, a just ephah, and a just hin shall ye have: I am the LORD your God, which brought you out of the land of Egypt. 2 Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones. b 3 And I will set my face against 37 Therefore shall ye & observe all my statutes, and all my judgments, and that man, and will cut him off from do them: I am the LORD. among his people: because he hath giv V. 33, 34. The Israelites were commanded to er's fulness, the sanctifying influence of the Holy encourage strangers to reside among them, that Spirit; remembering also, that the vanities of the they might learn the knowledge of God, and of world, and the superstitions of false religion, are his truth, law, and worship. Remembering the as much the means of sin, as divine ordinances kind usage which their fathers at first met with are means of grace; and therefore we must within Egypt, and how reasonable it appeared to them, draw from them to the utmost distance, if we they were required to imitate it: and remember-would be the holy people of a holy God.-As he ing how cruel and hard they deemed their subsequent oppression, they were cautioned to avoid copying so bad an example.-The Jews most unreasonably expound this precept, as relating only to such strangers as had been fully proselyted to their religion; whereas the reason assigned for it demonstrates, that all strangers who dwelt among them were intended. By such traditionary glosses, they have, ever since as well as before the coming of Christ, explained away the holy commands of God; so that their comments should be read with peculiar caution, and constant refer-receive; and who especially blesses those who ence to the New Testament. V. 35, 36. Marg. Ref.-Note, Ex. 20:17. is peculiarly attentive to the poor, if we are his people we shall be so too; and "while he gives us all things richly to enjoy," we must not think that our indigent brother is to be always put off with bare necessaries, but should enable him to taste the comforts of life also; not deeming that wasted which he receives. All these duties must be performed from a regard to the Lord, who both avenges the injuries done, and recompenses the kindness shewn, to those who cannot avenge themselves, or make return for the benefits they obey their parents, and give honor to whom honor is due. And let it be well noticed, that the great Judge of the world, not only observes and PRACTICAL OBSERVATIONS. will certainly punish gross and scandalous instanThough "the LORD is rich in mercy and good- ces of injustice, but also the petty dishonesty of ness," yet his perfect holiness renders it impossi- false weights and measures: and our consciences ble that we should be happy in him, or that he ought to be no less exact and minute.-Alas! should delight in us, unless we be made holy also: how prone to iniquity must man's heart be, when those therefore, whom he especially loves, he ef- parents are capable of prostituting their own fectually sanctifies. To understand the nature daughters; and when such shameful practices, of holiness, let us meditate on these moral pre- instead of exciting abhorrence, are readily imicepts: for there we shall learn, that it consists in tated till they overspread whole nations! But reverencing the majesty and authority of God, in though some crimes are more enormous than oth loving his excellency, in gratefully remembering ers, none can be expiated save by the blood of his mercies, in delighting in his worship and ser- Christ, or forgiven without repentance: nor should vice, in keeping his sabbaths, and reverencing any precepts of the Lord be accounted small; but his sanctuary; in submitting to his will, and conwe must shew our simplicity and godly sincerity, fiding in his power and love: and that it includes by giving every part of religion its due place and truth, integrity, equity, and universal benevo- proportion, without neglecting or perverting any. lence, love to our brethren, compassion for the-If sin is the greatest of all evils, what need have miserable, liberality to the poor, kindness to we to be thankful to those, who tell us plainly of strangers and to enemies, with a suitable regard our faults, and will not suffer sin upon us! and to all relative duties; and also purity, chastity, how important is it that we learn to perform this sobriety, and an habitual government of the ap-duty in a proper manner! But all mer should petites and passions, according to the command-detest the conduct of those who backbite and ments of God. Would we know in what manner slander others, and rob them of their characters, this holiness is to be attained, we must consider when they have no power to defend themselves. the intention and meaning of the positive institu--Finally, the nearer our lives and tempers are tions of the Scripture; that by a believing attend- to the precepts of God's law, the happier shall we ance on those which the New Testament enjoins, be, and the happier shall we render all around we may through them receive, from the Redeem- us, and the better shall we adorn the gospel: let e en of his seed unto Molech, to defile | bor's wife, the adulterer and the adulmy sanctuary, and to profane my holy teress shall surely be put to death. 11 And the man that lieth with his father's wife hath uncovered his father's nakedness: both of them shall surely be put to death; "their blood shall be upon name. 4 And if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, and kill him not; j 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. 6 And the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people. 7 Sanctify yourselves therefore, and be ye holy: for I am the LORD your God. m 8 And ye shall keep my statutes, and do them: I am the LORD which P sanctify you. 9 For every one that curseth his father or his mother, shall be surely put to death: he hath cursed his father or his mother, his blood shall be upon him. 10 And the man that committeth adultery with another man's wife, even he that committeth adultery with his neigh NOTES. 1 them. be that, notwithstanding, numbers of Israelites were, from age to age, so infatuated as to persist in this barbarity! (Marg. Ref. b.) Committed by them, it was the highest imaginable contempt of the Name, sanctuary, and worship of God; and a shameful violation of their national covenant! So that the very strangers, who were allowed to sojourn among them, must pay such respect to the sanctuary of JEHOVAH, who dwelt among his people, and to his holy name, as to stand aloof from these abominations, on the same penalty as native Israelites: and if the criminal escaped the sword of the magistrate, through a wicked connivance, God determined to execute vengeance on him, on his family, and on all who abetted this spiritual whoredom.-Ten thousands of sacrifices equally horrible are offered in India annually, and connived at by British Rulers! CHAP. XX. V. 2—5. (Note, 18:21.) Molech is supposed to have been an idol, worshipped by the Ammonites and neighboring nations, to whom they sometimes offered their children as sacrifices; according to some authors in the following manner. An image of an enormous size, made of hollow iron, was heated with great fires beneath; and when it was sufficiently hot, they put the children into its arms, where they were burnt to death: mean time their cries were drowned in the noise of drums or trumpets, and of musical instruments played on for that purpose. At other times the children only passed through a fire, or between two fires, and were thus devoted to this demon. The former, however, is supposed to be here meant. Nothing can be conceived more horrible than such practices. Nothing can more demon-in strate the madness and desperate wickedness of the human heart, and the power of Satan, than that there should be any need to enact such laws as this, and to prohibit parents from such cruelty to their own offspring on pain of death; except it V. 6. Go a whoring.] This expression still further proves, that consulting with men or women, who practise, or pretend to, witchcraft any form, is a real act of idolatry, and of worshipping the devil. (27) V. 9. His blood shall be upon him.] They who put the offender to death would contract no guilt: he deserved his doom, and had none to blame but himself. Note, Ex. 21:15—17.) [387 |
