Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

IF there arise] or, when there shall stand up; by [unspec 1] which word is signified the open and bold carriage of deceivers. Moses having from the first commandment, taught the doctrine of one only God, whom we should in faith, love, and obedience have to be ours, and give ourselves to him; and from the second commandment, taught the right way of serving this God, according to his own word, doth now from the third commandment, teach to beware of the abuse of God's name and word unto vanity, heresy, or idolatry; and so generally warneth Israel to take heed lest they transgressed the first and second commandments by the breach of the third. in the midst of thee] speaking to Israel, amongst whom many false prophets did arise, 2 Pet. 2. 1. Unto which danger all Churches are subject, as it is said, Moreover of your own selves shall men arise, speaking perverse things, Act. 20. 30. a Prophet] a public seducer, touching whom he giveth warning first, as afterwards of the private, in v. 6. &c. What a Prophet signifieth, is noted on Gen. 20. 7. and Exod. 7. 1. dreams] this was one of the ways, by which prophesy came of old unto men, Num. 12. 6. Ier. 23. 25. 28. By a Prophet he seemeth to denote the principal sort, such as saw visions: by a dreamer, the inferior sort, that saw things more obscurely. he give] either by word and promise, or by action or gesture, as 1 King. 13. 3. and 22. 11. Mat. 12. 39, 40. wonder] any miraculous, or supernatural thing; as Jannes and Jambres in appearance turned water into blood, Exod. 7. 22.

Vers. 2. or the wonder] Hebr. and the wonder: [unspec 2] these are said to come, when they are effected or fulfilled: so Ier. 28. 9. Deut. 18. 22. saying] that is, and he say: as saying in 1 Chron. 13. 12. is expounded, and said in 2 Sam. 6. 9. so in 2 King. 22. 9. compared with 2 Chron. 34. 16. after other gods] the Greek explaineth it, and serve other gods; which the Chaldee calleth, idols of the people's. Thus the religion given of God by the hand of Moses, was established against all opposition that after might arise, upon what pretence soever: And so the saith taught by Christ and his Apostles, was confirmed against the future signs, and lying wonders of Antichrist, 2 Thess. 2. 9. 10. The Hebrews say, If there stand up a prophet, and he doth great signs and wonders, and seeketh to deny (or make false) the prophesy of Moses, we may not hearken unto him, but we know certainly, that those signs are by enchantment and sorcery. For the prophesy of Moses was not by signs, &c. but without eyes we saw, and with our ears we heard as he did hear, &c. Therefore the Law saith, If the sign or wonder come to pass, thou shalt not hearken to the words of that Prophet, (Deut. 13.) for loe, he cometh unto thee with sign and wonder, to make that false which thou hast seen with thine eyes. And for as much as we believe not in a wonder, but because of the commandment which Moses commanded us; how should we receive this sign, which cometh to make the prophesy of Moses false, which we saw and heard? Maimonides tom. in Iesude hatorah, chap. 8. sect. 3. See also the annotations on Exod. 19. 9.

Vers. 3. that dreamer] or, the dreamer of that [unspec] dream; and so the Greek translateth it. God tempteth] or proveth: See the notes on Gen. 22. 1. But there God himself immediately tempted Abraham; here mediately, and that by evil means, which he of his grace and wisdom ordereth and disposeth for good to his people: as also the Apostle saith, There must be also heresies among you, that they which are approved may be made manifest among you, 1 Cor. 11. 19.

Vers. 4. After Jehovah] the Chaldee saith, after [unspec 4] the fear of the Lord your God. Here the Lord and his commandments are opposed to all other: so that after Jehovah, meaneth after him only; as our Savior expoundeth a like speech, Mat. 4. 10. from Deut. 6.

Vers. 5. spoken revolt] or apostasy, that is, spoken [unspec 5] words to cause thee to revolt, or turn away; as the Greek translateth, to make thee to err from the Lord. This judgment of the false Prophet (as all other weighty matters) none but the high council of 71 Elders might judge of, as the Hebrews say, Talmud. Bab. in Sanhedrin, c. 1. and Maimonides in Sanhedrin, c. 5. See the annotations on Num. 11. 30. the evil] both person and work; as the Chaldee translateth, the evil doer: the Greek, the evil thing: but in Deut. 17. 7. the Greek translateth, the evil one; which Paul approveth, using the same words, in 1 Cor. 5. 13.

Vers. 6. thy brother] by nature, or in the same [unspec 6] faith and Church: but the Greek addeth, thy brother on thy fathers side, or on thy mothers. son of thy mother] such are dearest brethren, as the example of Joseph and Benjamin showeth, Gen. 43. 34. and 45. 12, 14. daughter] Love and affection descendeth from parents to children, as it were by inheritance; and the daughter for in firmity of sex, is most spared and pitied; but may not so be in this case. of thy bosom] the Greek saith, which is in thy bosom, as thine own soul] most de • rely loved, put therefore in the last place; for a friend sticketh closer than a brother, Prov. 18. 24. And as man and wife are one flesh, Matt. 19. 6. so friends here are as one soul. entice] with motions, reasons, exhortations; the Greek translateth, exhort: the Chaldee, counsel. The Hebrews write; He that entiseth any one of Israel, whether man or woman, he is to be stoned; although neither the 〈◊〉 nor the enticed, hath worshipped the idol, yet he d •• th for teaching to worship it. Whether the intiser be private man, or Prophet, be the enticed one singular person, man or woman, or a few persons, they are to die by stoning. He that intiseth the multitude of a city, he is a thruster away, and is not called an intiser. Maimonides treat. of Idolatry, chap. 5. sect. 1, 2. See after in verse. 13. other gods] in Chaldee, Idols of the people's: so in verse. 7.

Vers. 7. unto the other end] that is, all the world over. Hereby God condemneth all the feigned [unspec 7] religions throughout the earth, as being gone astray from him: and having made himself and his word known unto Israel, would have them therein to rest their faith, without declining to novelties. We know that we are of God, and the whole world lieth in wickedness, 1 John. 5. 19.

Vers. 8. not consent] or, not affect, have any liking [unspec 8] or will unto him. From which word, the Hebrews gather, that it is unlawful for the enticed to love the intiser. Maimonides treat. of Idolatry, chap. 5. sect. 4. If he were drawn away by him, so that he said, Go we and let us serve them, although they had not as yet served, both of them were to be stoned, the intiser and the enticed. Ibidem sect. 5. eye spare] to wit, from vengeance. See this phrase in Gen. 45. 20. Deut. 7. 16. pity] or use gentleness and indulgence, as Gen. 19. 16. conceal him] but bewray, and use all means to bring him to his punishment. Therefore the Hebrews think, that the enticed person was to take witnesses, to see if he would entice before them: if he would not, then (they say) it is commanded to lay privy wait for him, and they lay wait for none that are guilty of death by the Law, but for this man. And thus they do it: The enticed bringeth two men, and sets them in a dark place, so that they may see the intiser, and hear his words, but he may not see them. Then he saith to the intiser, Say what is it that you said, &c. When he hath spoken, the enticed answereth; How shall we leave our God which is in heaven, and go and serve stocks and stones? If he convert hereby, or hold his peace, he is free: But if he say unto him, thus are we bound to do, and thus it be seemeth us; then they that stood there aloof, bring him to the judgment Hall, and they stone him. Maimonides treat. of Idolatry, chap. 5. sect. 3.

Vers. 9. shalt kill him] by showing the thing to [unspec] the Magistrate, who hath power to kill him: therefore the Greek translateth, Showing thou shalt show concerning him. thine hand] this is spoken to the accuser, or first witness, who must cast the first stone at him, Deut. 17. 7. Of the manner of stoning used in Israel, see the notes on Levite. 24. 23.

Vers. 10. to thrust thee away from Jehovah] in [unspec 10] Chaldee, to make thee to err from the fear of the Lord, that is, to go astray from his true worship •• d service, as fear in Isaiah 29. 13. is expounded worship, in Matt. 15. 9. of servants] in Greek and Chaldee, of servitude, or bondage.

Vers. 11. shall do no more] Hebr. shall not add to [unspec 11] do as this evil word, that is, any such evil thing as this is. For punishment of transgressors, is a mean to restrain others from wickedness, and to make them wise, Prov. 21. 11. On the contrary, Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, Eccles. 8. 11. See the like in Deut. 17. 13. The Hebrews gather from the words, All Israel shall hear, &c. that a crier was to proclaim before him unto all, the cause of his death; and they note four sorts of evil doers, before whom such proclamation was made; The rebellious Elder, (Deut. 17. 13.) the presumptuous false witness, (Deut. 19. 19, 20.) the intiser to Idolatry, (here spoken of) and the stubborn rebellious son, (Deut. 21. 18, 21.) Maimonides tom. 4. treat. of Rebels, c. 3. s. 8.

Vers. 12. If thou shalt hear say in one] or, When [unspec 12] thou shalt hear of one, that is, of any one of thy cities. This is one of the most severe laws, wherein God showeth his jealousy and indignation against idolaters, to the utter rooting out, not only of their persons, but or their posterity, goods, and city it self forever. of thy cities] of the cities of Israel, which were God's people, against whom only this law is given, if they should be drawn to idolatry, and not against those that were without. So of spiritual judgment it is said, Do not ye judge them that are within? But them that are without God judgeth, 1 Cor. 5. 12, 13.

Vers. 13. sons of Belial] that is, wicked or [unspec 13] mischievous persons, which the Chaldee interpreteth, sons of wickedness. Belial (in Hebrew Beliijagnal) is by interpretation, without profit, or, without yoke, that is, lawless, rebellious and wicked; and this name is given unto Satan or Antichrist, opposed unto Christ, in 2 Cor. 6. 15. and to be sons of Belial, is to be addicted or given over unto wickedness, as in 1 Sam. 2. 12. Judge. 19. 22. 1. King. 21. 10. The like is of a daughter of Belial, 1 Sam. 1. 16. and man of Belial. 1 Sam. 25. 25. and sometime the wicked are simply called Belial, as in 2 Sam. 23. 6. Nahum 1. 15. and as it is here applied to persons, so is it also to wicked things, words or thoughts, as in Deut. 15. 9. out from the midst of thee] or, from among you, speaking to Israel, from whom such wicked persons might in all ages go forth, as they did also from the Christian Churches, as it is said, They went out from us, but they were not of us, 1 John. 2. 19. And this their going out, argueth likewise their stubborn and presumptuous carriage in their evil, which they did not in secret, but as proclaiming war against the Lord. have thrust away] or, have driven, have withdrawn, to wit, out of the way, as was expressed in verse. 5. the Chaldee expoundeth it, have caused to err, (or go astray:) and it noteth the force and efficacy or such seducers; as Jeroboam is said to have driven Israel from following the Lord, 2 King. 17. 21. See before on Deut. 4. 19. the inh • b • tants] This is spoken generally and indefinitely: if all the inhabitants were seduced, there is no doubt but the judgment following was to be executed: the Hebrews also think, if the greater part of the city were drawn away, they all that were seduced, were to die, and the city to be destroyed: but if the lesser part only were withdrawn, then they were killed, but the city it self was to be let stand, as is further shown in the annotations following. other gods] in Chaldee, the idols of the people's: so here were two evils, the forsaking of the true God, whom they had known, and the following of other gods whom they had not known. Of these the Lord saith by his Prophet, Be astonished, O ye heavens, at this, and be horribly afraid: he ye very desolate, saith the LORD; for my people have committed two evils, they have forsaken me the fountain of living waters; they have hewed them out cesternes, broken cesternes that can hold no water, Ier. 2. 12, 13.

Vers. 14. Then shalt thou inquire] he speaketh [unspec 14] to Israel, and therein chiefly to the Rulers, whom it most concerned to try out this case: and by these three, inquire, search, ask, & that well or diligently, he teacheth them what care should be had for finding out the truth; that this severe judgment came not upon any without their due demerit. The Hebrews say, They judge not a city thrust away, but in the judgment hall of 71 (Magistrates:) it is said (in Deut. 17. 5.) Thou shalt bring forth that man or that woman unto thy gates, and shalt stone them, &c. Particular persons are killed by the Judges that are in every city; but the multitude are not killed save by the great Synedrion. The great Court do send, and inquire, and search, till they know evidently, that all the city, or the most of it, is thrust away, and turned to idolatry. Afterward they send two learned men, to admonish and to convert them. If they convert and show repentance, it is well: but if they persist in their folly, the Synedrion do command all Israel to go up against them to war: and they do besiege them, and wage war against them, until the city be broken up. When it is broken up, forthwith they set for them many courts of judgment, and do judge them: whosoever hath two witnesses come against him, that he served an Idol, after they have dispatched him, they put him apart. If all the Idolaters be found the lesser number, they stone them to death, and the rest of the city is delivered. If they be found the greater number, they carry them up to the high Court, and give sentence there against them. Maim. treat of Idolat. c. 4. s. 3. 6.

Vers. 15. smite the inhabitants] the Greek saith, [unspec 15] kill all the inhabitants with the slaughter of the sword: which is to be understood, if they be all found guilty: as they say, They kill with the sword all that have served (the Idol;) and smite every soul, men, women, and children, if all (the city) be thrust away. If the Idolaters be found the greater number, they smite all the little ones, and women of the Idolaters with the edge of the sword. And whether the whole, or the most part, be thrust away, they stone to death those that did thrust them away. Maim. ibid. s. 6. utterly destroying] with a curse or execration: after the Greek version, anathematizing. Of such the Hebrews say, The men of the city drawn away (to Idolatry) have no part in the world to come, (that is, in life eternal.) Talmud. Bab. in Sanhedrin, c. Chelek. the cattle] and of the cattle that is killed, it 〈◊〉 forbidden to make any profit (or use) of them, even as of the Ox that is stoned. Maimonides in Idolatry, c. 4 s. 13.

Vers. 16. all the spoil of it] This the Hebrews understand [unspec 16] largely, whether they be the goods of the idolaters, or of the other that fell not unto idolatry: for so they write; The goods of the just men that are within it, if they be the rest of the inhabitants of that city, which are not drawn away with the multitude, they are burnt with the general spoil: for as much as they dwell therein, their goods perish. A company of passengers from place to place, if they pass thorough a city so drawn away, and be drawn away with it; if they have continued in it thirty days, they are killed with the sword, and their goods perish; if not, they are stoned to death, and their goods are to their heirs. The goods of the men of another city reserved therein, are not burned, but returned to the owners; for it is said, The spoil of it, and not the spoil of their neighbors. The goods of the wicked men of that city, which are reserved in another city, if they be gathered together with it, are burnt in the general: if not, they perish not, but are given to their heirs. The holy things within it, such as are sanctified for the Altar, do die; for the sacrifice of the wicked is an abomination. Things sanctified to the maintenance of the Temple, are redeemed, and afterward burnt: for it is said, the spoil of it, not the spoil of heaven. The first-borne, and the tithe that are perfect, are as the holy things of the Altar, and die: such as are blemished, are as the common cattle, and are killed, &c. The second tithes, and the money of the second tithes, and the holy Scriptures that are within (the city) are laid up in store. Maimon. in Idolat. chap. 4. sect. 7. 9, 10, 15. every whit] The Hebrew Calil here used is sometime an whole burnt offering, Levite. 6. 22. Deut. 33. 10. Hereupon the Hebrews say, Who so executeth judgment upon the city drawn away (to Idols) loe he offereth the burnt-offering Calil; as it is written, every whit (Calil) to the LORD thy God: neither that only, but turneth away burning anger from Israel, (Deut. 13. 17.) and bringeth a blessing and mercies upon them. Maim. in Idolat. c. 4. s. 16. an heap] the Greek translateth, uninhabited; the Chaldee, a desolate heap. The Hebrews say, Whosoever buildeth it, is to be beaten: but it is lawful to turn it into Gardens or Orchards; for it is said, it shall not be built again; not built for a city, as it was before. Maim. ibid. s. 8.

Vers. 17. not cleave to thy hand] that is, thou shalt [unspec 17] not make any profit or use to thyself of any of the goods of the city. Compare the example of Jericho, Ios. 6. 17. &c. and see the annotations on Deut. 7. 26. from the burning] the Chaldee expoundeth it, from the strength; the Greek, from the wrath of his anger, which oftentimes is kindled, not only against the sinners themselves, but all Israel for their sakes, as Ios. 7. 1. 11, 12. and 22. 17. 18, 20.

Vers. 18. obey] or hearken to the voice; in Chaldee, [unspec 18] shalt receive the word of the Lord. that which is right in the eyes] which the Greek expoundeth, That which is good and pleasing before the Lord.

Annotations.

THE sons of Jehovah] or, sons to Jehovah: [unspec 1] the Chaldee translateth, sons before the Lord. Under the name sons, he implieth daughters also, as is expressed in Deut. 32. 19. 2 Cor. 6. 18. Moses here entereth into precepts concerning the communion of the Saints among themselves, which should be holy; who, as they must abstain from false gods, so from communion in the rites and ordinances of religion, with the children of such. Christ is the Son of God in nature, the Son of his love, Coless. 1. 13. We in Christ are the sons of God by adoption, Rom. 8. 15. by faith in Christ, Gal. 3. 26. So many as are led by the Spirit of God, Rom. 8. 14. and are made partakers of his love, as it is written, Behold what manner of love the Father hath bestowed upon us, that we should be called the children of God, 1 John. 3. 1. not cut yourselves] as was the manner of the heathens, especially in their sorrow, 1 King. 18. 28. Ier. 41. 5. and in particular, when their friends died, Ier. 16. 6. which thing is chiefly intended here. The Chaldee translateth, ye shall not make a tumult. Because they are the children of God, therefore they must walk in his fear, 1 Pet. 1. 17. and purify themselves, even as he is pure, 1 John. 3. 3. and bear all accidents and afflictions that come upon them, patiently; and forsake all heathenish customs, and not hurt their own bodies, which are the Temples of the holy Ghost, 1 Cor. 6. 19. See the notes on Levite. 19. 28. The Hebrews say, that Gedidah, the cutting here spoken of, and Seritah, the incision, in Levite. 19. 28. are one thing: and he that cutteth himself for the dead, whether it be an incision with his hand, or an incision with an instrument, he is to be beaten. Maimonides treat. of idolatry, chap. 12. sect. 13. put baldness] that is, make yourselves bald, by shaving or plucking off the hair; which also they used in mourning for the dead, Ezek. 7. 18. and 27. 31. Ier. 16. 6. and 48. 37. See also Levite. 21. 5. and 19. 27. between your eyes] that is, on the fore-part of your head: as the Phylacteries which were to be between their eyes, were worn on their heads, as is noted on Exod. 13. 9. 16. And in Levite. 21. 5. it is written, They shall not make baldness upon their head. for the dead] this is an explanation of that which elsewhere he saith, for a soul, Levite. 19. 28. and 21. 1. The Hebrews here say, If your father die, ye shall not cut yourselves, nor make you bald nor sorrow more than is meet; for you are not fatherless, because you have a father who is great, living, and permanent, even the holy blessed God. But an Infidel, when his father dieth, hath no father that can help him in time of need; for his father which is left him is of wood, & his mother of stone; as it is written, saying to a stock. Thou art my father, & to a stone, Thou hast brought me forth, (Ier. 2. 27.) therefore they weep & cut themselves, & make them bald. And further, because thou art an holy people, therefore thou mayest not deform thyself (or make thee ill-favored.) Chazkuni on Deut. 14. Yea, even the wise among the heathens themselves, blamed this folly in men, that mangled their bodies for the dead, calling them Varia & detestabilia generalugendi, pedores, muliebres lacerationes genarum, pectoris, foemorum, capitis percussiones. Cicer. Tusc. quaest. l. 3.

Vers. 2. of peculiar treasure] in Greek, a peculiar people; in Chaldee, abeloved people: see the annotations [unspec 2] on Exod. 19. 5.

Vers. 3. any abomination] This Sol. Rashi, and [unspec 3] the Targum called Jonathan's, well explain, anything that I have made abominable to you, (or, put far from you.) For every creature of God is good, 1 Tim. 4. 4. and there is nothing common (or unclean) of it self, Rom. 14. 14. but by the ordinance of God, certain creatures, meats and drinks were made unclean unto the Jews, yet not forever, but imposed upon them until the time of reformation, Heb. 9. 10. And this law taught them holiness, in abstaining from the impure communion with the wicked, Act. 10. 13. 17. 20, 28. See the annotations on Levite. 11. The Hebrews saw this mystery; for Baal Hatturim on this place noteth, Next unto these words, For thou art an holy people, &c. he saith, Thou shalt not eat any abomination; meaning, that they should not be commixed 〈◊〉 infidels, for infidels are like unto beasts.

Vers. 4. Kid of goats] or, the lamb of goats: the [unspec 4] Hebrew Seh, is either a young sheep, or a young goat, as Exod. 12. 4, 5. and by naming the Lamb, he meaneth all the breed of these beasts, young or old; as the son of man, is used for any man generally, old or young, Psal. 144. 3. Job 25. 6.

Vers. 5. Hart] in Hebrew, Ajal, a wild beast [unspec 5] well known, whose female is called an H •• de, Gen. 49. 21. light of foot, 2 Sam. 22. 34. bringing forth her young with great sorrow, Job 39. 1, 2, 3. Such were meat at Solomon's table, 1 King. 4. 23. Roe-buck] in Hebr. Tsebi, of the pleasa 〈…〉 le or beauty of this beast; in Chaldee, Ta • ja; in Greek, Dorkas: (whereupon the woman named in Syriac, Tabitha, Act. 9. 36. is by interpretation, Dorkas; in English, a Roe:) this beast is very swift, 2 Sam. 2. 18. 1 Chron. 12. 8. Song 8. 14. eaten also a • Solomon's table, 1 King. 4. 23. Fallow-d • ere] or, Wilde-ox. Bugle, or Buffel: in Hebr. Iachmer, (a word not found but here, and in 1 King. 4. 23.) the Greek translateth it, Boubalos, that is, the Buffe, Buffel, or Wilde-ox, which somewhat resembleth our common Ox, but is of another kind, bigger, black, and more fierce. The Chaldee and Arabic retain the Hebrew name, Iachmura, which some Hebrews say, is a beast like unto a great goat. Some late Expositors make it a beast like an Ass; as an Ass in Hebr. is called Chamor. Wild-goat] in Hebr. Acco, a word not found but in this one place: of it some think the Latin Alce (by putting in the letter l) is derived, which we call the Elch; a beast somewhat like a Fallow-deer. The Greek translateth it Tragelaphos, that is, a Goat-heart, which is in part like a Goat and an Hart: such are found in Arabia. The best Hebrew expositors say, it is the wild-goat, or rock-goat, so named of climbing the rocks. It is a beast of another kind than the common goat; for be it wild or tame, the beast is the same. Pygarg] so the Greek and old Latin version translate the Hebrew Dishon, here only used: which the Chaldee calleth Rema, of highness. The Pygarg is a wild beast like a fallow deer, or Roebuoke. Wild-ox] or, Wild-bull: so both Onkelos and Jonathan, the Chaldee paraphrasts, do translate the Hebrew Teo, used only here, and in Isaiah. 51. 20. where it is called T 〈…〉 The Greek translateth it. Oryx, which is a beast like a Goat. The Arabike nameth it Tajetal. Chamois] this name is borrowed of the French, as being a beast like a wild Goat. The Hebrew name is Zemer, the Arabic Zirapha; both have the signification of cutting. The Greek translateth it Camelopardalis, which is a word compounded of the Camel and the Pantheresse. The Chaldee calleth it Ditsa, which is a kind of Roe. These seven sorts of beasts, and three of cattle, are all to be understood of several kinds, (as the Scripture giveth them everyone a several name) and are not to be distinguished by their wildness, or tamenesse, but by their different nature; for as the Hebrews say, the wild Ox, and the (Ox) fatted in the stall, these are of the kind of the Ox. Maimonides treat, of forbidden meats, ch. 1. sect. 8. And the Scripture confirmeth this, as when he saith of David, He sacrificed oxen and fatlings, 2 Sam. 6. 13. that is, oxen fed in the pastures, and fatted in the stall. Moreover they say, that there are no other cattle, or beasts in the world, lawful to be eaten, save these ten kinds, rehearsed in the Law; they and the kinds of them, as is noted on Levite. 14. 3. And further, they have this saying, Though all these (ten kinds) are lawful to be eaten; yet we must put a difference between the clean cattle, and the clean beasts. For the beasts, their fat is lawful (to be eaten) and their blood must be covered: [Levite. 17. 13.] but clean cattle, their fat is unlawful to be eaten, [Levite. 7. 23.] and there is no charge to cover their blood. Maimonides treat. of forbidden meats, chap. 1. sect. 9.

Vers. 6. that cheweth] understand, and that [unspec 6] cheweth, (as the Greek addeth the word and) for it must do both, else it was not clean. And here, because the former beasts may be unknown by their names, (as is to be seen by the variety of interpretations) God giveth two general signs to know a clean beast by, the parting of the hoof in twain, and the chewing of the cud; of which, see the annotations on Levite. 11. 3.

Vers. 7. Camel] of this and the rest that follow, [unspec 7] see the notes on Levite. 11. 4.—7. and of the exception how in cases of necessity unclean meats might be eaten, it is there spoken. they chew] or every of them cheweth.

Vers. 9. in the waters] whether in the seas, or [unspec 9] in the rivers, Levite. 11. 9. fin and scale] in Greek and Chaldee, sins and scales: see the annotations on Levite. 11. 9. &c.

Vers 10. unclean] and so an abomination, as is [unspec 10] said in Levite. 11. 10, 11. that their flesh might not be eaten, nor their carcasses touched, as before in verse. 8.

Vers. 12. Eagle] of this, and the rest that follow, [unspec 12] see the annotations on Levite. 11. 13, &c.

Vers. 13. Vultur] called here in Hebrew, Raah, [unspec 13] of Seeing; in Levite. 11. 14. Daah, of Flying. Chazkuni here saith, Raah and Daah are one, and it is called Raah, because it seeth much. Jonathan in his Targum calleth it, the white Dajetha, according to the name in Levite. 11. and Onkelos nameth it Bath canpha, that is, Daughter of wing. Glede] a kind of Kite or Puttock, in Hebrew Dajah: this is not mentioned in Levite. 11. (see the annotations there on verse. 14.) the Greek calleth it • ctinos, that is, a Glede or K •• e.

Vers. 15. Owl] or, young Owl, or young Ostrishe [unspec 15] see the notes on Levite. 11. 16. for this and the rest that follow.

Vers. 19. that flieth] or, of the flying sowle: in [unspec 19] Greek, all the or •• ping things of fowls; which Jonathan, Sol. Rashi, and others, expound of fi • es, bees, hornets, and all such like: see Levite. 11. 20.

Vers. 20. clean fowl] or, clean flying thing; [unspec 20] implying the kinds of Locusts, which were lawful to be eaten, Levite. 11. 21, 22.

Vers. 21. any carcass] the flesh of a clean beast [unspec 21] or fowl, that either dieth alone, or is not orderly slain: see the annotations on Levite. 17. 15. the stranger] not the Proselyte, or stranger joined to the Church, for such were bound to keep the whole law, and this in special, Levite. 17. 15. but as both the Chaldee paraphrases expound it, the uncircumcised stranger that is in thy Cities; and the Greek, the sojourner that is in thy cities. Of three sorts of strangers, see the notes on Exod. 12. 43, 45, 48. This stranger here spoken of, the Hebrews call Ger toshab, that is, the stranger inbabstant (or Sojourner; in Greek, Paroikos:) and they describe him thus; Ger toshab is an heathen, who takes upon him that he will serve no idol, with the residue of the commandments which were commanded to the sons of Noah, [whereof see the notes on Gen. 9. 4.] but he is not circumcised nor baptized. Such an one they (the Israelites) do receive, and he is of the Saints of the nations of the world. And why is he called Toshab (an inhabitant?) because it is lawful for us to let him inhabit amongst us in the land of Israel. Maimonides tom. 2. in Issurei biah. ch. 14. sect. 7. Of such, they held that they might be in the state of salvation, as they confess elsewhere, The Saints of the nations of the world, they have a portion in the world that is to come (in life eternal) Maimonides treat. of repentance, chap. 3. sect. 5. sell it unto an alien] or, sell thou it to a forrainer; in Chaldee, to a son of the people's; an heathen that dwelt not in the land of Israel. an holy people] and therefore art to show forth holiness in obeying all the commandments of the Lord, though imposed but for a time, and as shadows of better things. For meats, and drinks, and divers washings, and carnal ordinances, were imposed on the Jews, until the time of reformation, Hebr. 9. 10. But now it is said, Let no man judge you in meat or in drink, &c. which are a shadow of things to come, but the body is of Christ, Coloss. 2. 16, 17. not seeth a Kid] this Law is twice given before, in Exod. 23. 19. and 34. 26. see the annotations there. Under the name of a Kid, the Hebrews understand a Lamb also, and Calf, or other beast: and by seething, they imply also eating, or making any profit or use of flesh so boiled. The Chaldee. translateth, thou shalt not eat flesh with milk.

Vers. 22. Tithing thou shalt tithe] that is, shalt [unspec 22] in any wise, carefully, faithfully separate the tithe; meaning the second tithe which themselves were to eat, verse. 23. for there was a first tithe, which was given to the Levites, out of which the Levites paid a tenth part again to the Priests, Num. 18. 24.—28. Nehem. 10. 37, 38. Then of that which remained, the owners separated a second tithe, which themselves did eat before the Lord, the first and second year: in the third year it was given to the Levites, and to the poor, Deut. 14. 28, 29. In the fourth and fi • t years, it was eaten again by the owners, and in the sixth year was given to the poor. The seventh year was a rest and Sabbath to the land, then all things were common, Exod. 23. 10, 11. And this course they were constantly to follow in Israel. Hereof it is written by the Hebrews thus; After that they have separated the first tithe, every year they separate a second tithe, Deut. 14. 22. and in the third year, and in the sixth, they separate the tithe of the poor, instead of the second tithe. In the first (day) of Tisri (or September) is the beginning of the year for the tithe of corn, and of pulse, and of herbs: and wheresoever the beginning of the year is mentioned, it is the first of Tisri. And the fifteenth of Shebat [that is the eleventh month which we call January] is the beginning of the year for the tithe of trees (fruit) Maimonides tom. 3. in Maaser sheni (or treat. of the second tithe) chap. 1. sect. 1, 2. See also the annotations on Levite. 27. 30. &c. all the revenue] or, all the in-come, that is, fruits or increase which are gathered and brought in for food: the reason of the name appeareth in 2 Sam. 9. 10. thou shalt till the land for him, and thou shalt bring in (the fruits) that thy Masters son may have food to eat. The Hebrews say, All man's meat that is kept, which groweth out of the ground, oweth an heave-offering: and it is commanded to separate out of it, the first-fruits for the Priest, &c. and likewise the tithes. Maimonides in Trumoth, chap. 2. sect. 1. And whereas the Scripture sometime speaketh of Revenue, sometime of Corn (as after in verse. 23.) sometime of a Morsell of bread, (as in Judge. 19. 5.) they say, the grain, when it is cared, is called (Tebuah) Revenue, everywhere; and after that it is threshed and fanned, it is called (Dagan) Corn; and when it is ground, kneaded, and baked, it is called (path) a Morsell, or Bread. Maim. in Beracoth, chap. 3. sect. 1. that the field bringeth forth] or, that cometh out of the field; in Greek, the generation (or increase) of thy field. year by year] so the Greek also interpreteth the Hebrew phrase, year year, which is elsewhere written, year by year, Nehem. 10. 35. and Jonathan in his Targum explaineth it, every year and year. whereto he addeth, and not the fruits of (one) year, with the fruits of another year: meaning, that they must separate their tithes yearly, and not put two years tithe into one.

Vers. 23. shalt eat] in Greek, shalt eat it: speaking [unspec 23] of the tithe which the owners should eat: and so Jonathan in his Targum saith, Ye shall eat the second tithe before the LORD. before Jehovah] the tithes which were given to the Priests, they might eat in every place, Num. 18. 31. this second tithe was holy, and might not be eaten but where God's sanctuary was; as within Jerusalem when the Temple was there built. The second tithe is eaten by the owners, within the walls of Jerusalem (Deut. 14. 23.) Whosoever eateth so much as an olive of the second tithe, or drinketh of it the fourth part (of a Log) of wine, without the wall of Jerusalem, is to be beaten, as it is written (in Deut. 12. 17.) thou mayest not eat within thy gates, the tithe of thy corn, or of thy wine, or of thine oil, &c. and he is to be beaten for everyone in particular: therefore if he eat of them all three, without the wall, he is beaten three times. Maim. in Maaser sheni, chap. 2. sect. 1. 5. This is meant (they say) if he eat thereof without the walls of Jerusalem, after it is once brought in thither; But if he eat of it, before it cometh within the wall of Jerusalem, he is chastised with stripes. ibid. sect. 6. Of beating, see Deut. 25. 2, 3. and of the holy manner of eating it, see Deut. 26. 14. his name] in Chaldee, his divine presence (Shekhinah) whereby God's presence with his Church in Christ, and by his Spirit, is meant: see the notes on Exod. 34. 9. firstlings] these were given to the Priests, Num. 18. 15. Nehem. 10. 36. who had many other gifts, of which, some might not be eaten but in the court of the sanctuary; some (of which number these firstlings were) might not be eaten but in the holy City: and some might be eaten everywhere. See the annotations on Numb. 18. to fear] this is the end of this ordinance, that the people might be enured with the fear, religion, and service of God: (for fear is sometime used generally for God's worship, Isaiah 29. 13. with Matt. 15. 8, 9.) And this fear they learned both by the action it self, eating the tithe of all their fruits, with joy and thankfulness to him that so blessed their land and labors, the tenth whereof they consecrated unto him: and by beholding the other holy things, and religious actions, performed by all Israel at their solemn feasts. In this latter sense Chazkuni here expoundeth it thus; That when thou goest up to the feast, to eat thy second tithe, and shalt see the Priests in their service, and the Levites in their singing, and the Israelites in their standing, and the Synedrion (or Magistrates) fitting and judging the judgments of Israel, and the Doctors teaching; (for from thence doctrine went forth unto all Israel) thou mayest learn to fear the Lord thy God.

Vers. 24. too much for thee] that is, as the Greek [unspec 24] explaineth it, be far away from thee. to carry it] in Greek, to carry them, meaning the tithes fore-mentioned. hath blessed thee] that is, hath given thee so great an increase, that the tenth of them is more than thou canst carry to the place of God's Sanctuary.

Vers. 25. turn it] or, sell it for money: Hebr. [unspec 25] give it for silver; which the Greek translateth, sell them for silver. Of this the Hebrews have these ordinances; He that will redeem the fruits of the second tithe, redeemeth them by their price (or worth) and saith, Loe this money is instead of these fruits, &c. and he carrieth the money up to Jerusalem. He that redeemeth his second tithe, blesseth God for the redemption thereof. When they redeem it, it is not by the name of Tithe, but by the name of common (or profane) things: and they say, How much are these common fruits worth; though all do know that they are Tithes. They redeem not the tithe fruits, but with silver; and they redeem them not with silver ••• oyned, but with silver stamped, which hath some figure or writing upon it: and if he redeem it with a wedge of silver, or the like, he doth nothing. He may not redeem it with money which is not currant at that time, and in that place. Neither may he redeem it with money which is not in his own power; as it is written, Thou shalt bind up the money IN THINE HAND. He that redeemeth his second tithe before he have separated it; as if he say, The second tithe of these fruits be redeemed with this money; he saith not anything, seeing he hath not set out the tithe. But if he have set them out, and then say, the second tithe which is in the North, or in the South, be common (or profane) for this money; loe then it is redeemed. When they redeem the second tithe, it must be with the worth thereof, and not by guess, but exactly, by the measure, or by the weight thereof, and so they give the price. If the price, be known, he may redeem it by the mouth of one; but if it be not known, as if the wine begin to be sour, or the fruits to be rotten, &c. he is to redeem it by the mouth of three chapmē. They may not carry the tithe fruits from one place to another, to redeem them there. Maimonides in Maaser sheni, chap. 4. and binds up] the Greek saith, and shalt take the money in thine hands.

Vers. 26. thy soul asketh of thee] in Greek, thy [unspec 26] soul desireth; by soul, meaning appetite or lust after meat or drink, as in Psal. 78. 28. they asked meat for their soul. They might not bestow the money on other things, than for food or anointing, as the Hebrews declare it thus; He may not take for the money of the tithe, ought save man's meat, which groweth out of the earth, or which is nourished by that which groweth out of the earth; as the particulars expressed in the Law, oxen, sheep, wine, or strong drink. Therefore they may not buy with the tithe money water or salt, &c. because they grow not out of the ground. Honey, eggs, and milk, are as oxen, and sheep; for though they grow not out of the earth, yet are they proceeded of them which are nourished from the earth. Likewise, they buy not a beast with the tithe money out of Jerusalem. Maim. in Maaser sheni, chap. 7. s. 3, 4, 5, 16. and thine house] in Chaldee, the men of thy house; meaning such as were clean, the unclean might not by the Law, Deut. 26. 14. Who so eateth of the second tithe, in his uncleanness, is to be beaten. Maim. in Maaser sheni, ch. 3. s. 1.

Vers. 27. thy gates] in Greek and Chaldee, thy [unspec 27] cities: so in v. 28. not forsake him] that is, not neglect him, but minister sufficient for him also to eat, drink and rejoice; seeing he hath no land of his own, to supply this unto him: See Deut. 12. 19. And this here seemeth not to be meant only of the first tithe, commanded to be given unto the Levites, Num. 18. but of communicating also these second tithes with them, to rejoice together, as may be gathered by the Law following, v. 29.

Vers. 28. At the end of three years] in Greek, [unspec 28] After three years: but it is meant in the third year, to wit, of the seventh or Sabbath year; and so again in the sixth year, for every third year is meant. Therefore in Deut. 26. 12. it is written, In the third year. all the tithe] The Hebrews write, After a man hath reaped the seed of the earth, or gathered the fruits of the trees, and ended the work thereof; he separateth out of it, one of fifty; and this is called the great Heave-offering (or first-fruits) and it is given to the Priest: and of this is spoken in Deut. 18. 4. Afterward he separateth out of the remainder, one of ten; and that is called the first tithe; and he giveth it to the Levites: and this is mentioned in Num. 18. 24. After this, he separateth out of the residue, one of ten; and that is called the second tithe: and it is for the owners, and they eat it in Jerusalem: and this is spoken of in Levite. 27. 30, 31. and Deut. 14. 22. According to this order do they separate in the first year of the seven, and in the second, and in the fourth, and in the fifth. But in the third, and in the sixth of the seven, after they have separated the first tithe, he separateth out of the remainder, another tithe, and giveth it to the poor, & that is called the tithe of the poor. And these two years there is no second tithe but the tithe of the poor; and that is spoken of in Deut. 14. 28. & 26. 12. The year of Release [which is the seventh year] is all free; and there is in it no heave-offering, nor tithes at all, either first or second, or tithe of the poor. Maimonides tom. 3. in Mattanoth, gnanijim, ch. s. 2.—5. thy gates] in Greek and Chaldee, thy cities: implying cities, suburbs, and fields about them; but not out of the land; as the Hebrews say, They may not carry out of the land, for it is said, WITHIN THY GATES; and (in Deut. 26. 12.) That they may eat within thy gates. Maimonides in Mattanoth, ch. 6. s. 17.

Vers. 29. the Levite) he was to have all the first [unspec 29] tithe, Num. 18. 24. and of that do the Hebrews understand this, and not of the second tithe: as Sol. Rashi here saith, The Levite (shall come) and take the first tithe: and the stranger and the fatherless, and they shall take the second tithe, for it is for the poor of this year. And Chazkuni saith, In the third year, the first tithe is for the Levite, and the second tithe is to be divided unto the poor. See the notes on Num. 18. shall eat and be satisfied] or, eat and have their fill. They were not bound to eat it in Jerusalem, as the second tithe of the former two years; but might eat it within any of their gates. About the distribution of this tithe, they had these orders: The owner of the field, when poor folk pass by him, and he have there the tithe of the poor, he giveth to every poor body that passeth by him, so much of that tithe as may satisfy him, according to Deut. 14. 29. How much is that? If it be of wheat, he gives him not less than half a Kab: if of barley, not less than a Kab: of rye, not less than a Kab: of figs, not less than five and twenty shekels weight: of wine, not less than half a Log: of oil, not less than a quarter (of a Log) &c. And if he give him of any other fruits, it is not less than that he may sell, and buy with the price thereof two meals meat. If there be many poor, and he have not enough to give unto everyone according to the measure, then he setteth (the tithe) before them, and they part it among themselves. With the second tithe they may not pay debts, or wages, nor redeem captives with it, nor give alms thereof, &c. Maimonides in Mattanoth gnan, ch. 6. in all the work] that is, all the works, as the Greek and Chaldee explain it; or, in every work. This manner of speech, that he may bless thee, is a promise, and he will bless thee, (as Judge not, that ye be not judged, Matth. 7. 1. meaneth, and ye shall not be judged, Luke 6. 37.) and it showeth how godliness is profitable unto all things, having promise of the life that now is, and of that which is to come, 1 Tim. 4. 8. Unto such duties as these, and to works of mercy, there are often annexed promises of blessing in the Scriptures, Prov. 3. 9, 10. Ezek. 44. 30. Mal. 3. 10. 11. 2 Cor. 9. 6.—10.

Annotations.

AT the end of seven years] Hereby seemeth properly to be meant according to the old [unspec 1] Latin version, In the seventh year; as in Deut. 14. 28. At the end of three years, meaneth in the third year: and in Ier. 34. 14. it is said, At the end of seven years, let ye go every man his brother, &c. that is, as there after followeth, when he hath served thee six years; and Moses here in Deut. 15. 12. explaineth it in the seventh year: and the Greek Interpreters translate that place of Jeremiah, At the end of seven years, thus, when six years are fulfilled. So here, the end of seven years, is the seventh year, which is the end or last of the seven: and as servants were to be released in the beginning of the seventh year, when they had fully served six; so Ibn Ezra (upon this place) expoundeth this remission of debts to be at the beginning of the year. Howbeit some of the Hebrew Expositors take it otherwise, saying; The seventh (year) releaseth not debts of money, but at the end thereof, as it is said (in Deut. 15. 1.) At the end of seven years, &c. And there he saith (in Deut. 31. 10.) At the end of seven years, in the solemnity of the year of release; in the feast of Tabernacles. What is (meant) there? after (seven years;) so the forgiveness of monies is after seven (years.) Therefore he that lendeth to his neighbor in the seventh year it self, may require his debt all the year; but when the Sun is set in the night of new-years day, at the going out of the seventh year, the debt is lost. Maimonides in Misn. tom. 3. treat. of the Release and Jubiliee, ch. 9. s. 4. This seventh year is that spoken of in Exod. 23. 11. and Levite. 25. 4. which was a Sabbath and rest for the land, that it might not be tilled, and a year of releasing debts, figuring the year of grace, the acceptable year of the Lord, which Christ preached, by whom we have obtained of God release of our debts, that is, the forgiveness of our sins, Luke 4. 18, 19. Matth. 6. 12. Luke 11. 4. and are taught also to forgive, if we have ought against any; that our Father also which is in heaven, may forgive us our trespasses, Mark. 11. 25. that we be kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven us, Ephes. 4. 32. Coloss. 3. 12, 13. See the annotations on Levite. 25. a release] or, a remission, or intermission, called in Hebrew Shemitta • , in Greek Aphesis, that is, forgiveness, or remission: the word which the New Testament useth for forgiveness of sins, Mark 1. 4. Matth. 26. 28. whereof this release of debts was a shadow. And the word is likewise used in Exod. 23. 11. where speech is of the land, that it should be let rest, or intermitted from •• llage, which was but for that seventh year only: wherefore it cannot be gathered from this word, that the remission of debts here commanded, was to be forever, but might be an intermission only for the seventh year, wherein was neither sowing, nor reaping, nor other works of husbandry, so that the poor had not such means to pay their debts, as in other years. Howbeit, the Hebrews for the most part hold the remission to be perpetual, and therefore have their limitations for some debts and debtors, as after shall be shown.

Vers. 2. the manner] Hebr. the word; which the [unspec 2] Greek expoundeth, the ordinance (or commandment) of the release. every c • editour.] Hebr. every master (or owner) of the lending of his hand, that is, of the thing lent with his hand: which seemeth to imply money, and the like, and that which is a man's own, whereof he hath power, as to lend, so to remit. It may also be interpreted, every master of the exaction of his hand, whi • h he may exact of his neighbor, do release it; that is, every creditor that hath right to exact (the debt) with his hand, do release that which he might exact. The Greek expounds it thus; Thou shalt for give every proper debt (or, every debt of thine own) which thy neighbor oweth thee. Chazkuni here observeth, that the relea • e is of things lent, not of things taken by robbery, or of things committed of trust to be kept. not exact] or, not urgently exact; in Greek, not ask (or, require:) which the Hebrews understand both of exacting the debt, and an oath concerning it, as some cases might require. The seventh year releaseth an oath, as it is said, THOU SHALT NOT EXACT; not at all; neither to pay, nor to swear; meaning, an oath before the Judges, &c. But an oath of them that have a thing to keep, or for partnership, or the like; wherein if he confess, he must pay; in such case he sweareth, after the (year of) release. Maimonides in treat. of the Release, ch. 9. sect. 6, 7. and of his brother] that is, of such a neighbor as is his brother in the faith; to except the stranger, as in verse. 3. So And, is often used for explanation, as I mean, or, that is to say: see the notes on Gen. 13. 15. because he hath proclaimed] or, wh • n he (that is, God by the magistrate) hath proclaimed, or, because it is called a release. Targum Jonathan expoundeth it of a proclamation by the magistrates. to Jehovah] meaning, to his honor, and by his commandment. The Chaldee translateth, before the LORD: the Greek, to the Lord thy God.

Vers. 3. Of a forrainer] whō the Chaldee calleth [unspec 3] a son of the people's, meaning an heathen. exact] the Greek addeth, require whatsoever things are thine with him. thine hand shall release] which the Greek explaineth thus, but to thy brother thou shalt make a release (or, forgiveness) of thy debt: In this the Hebrews (which hold the release to be forever,) have their limitations. They say, the seventh year releaseth a debt though it be lent upon a bill which secureth the debt by goods; but if he took assurance by land, when he lent it, then it releaseth not. Also, he that lends to his neighbor, and setteth him an appointed time of ten years, he releaseth not (in the seventh:) He that lends unto his neighbor, and conditioneth with him, that the seventh year shall not release him, he must notwithstanding release, for he cannot frustrate the right of the seventh year. If he condition with him not to release that particular debt in the seventh year, the condition standeth; for that man hath bound himself in his goods, whereas the Law hath not bound him. Mulcts (or Forfeits) for enforcing, or for enticing a maid, or for bringing an evil name, &c. are not released. He that lends upon a pawn, releaseth not, if the debt be equivalent with the pawn: but if it be more, the overplus is released. If the Judges have given sentence (at Law,) and written, Thou, such an one, art bound to pay this man thus & thus, he releaseth not, for this is not in the nature of a thing lent. These and the like cautions Maimonides showeth in his said Treat. of the Release and Jubiliee, ch. 9. Of some of these there is question to be made, whether they be agreeable to the Law of God here given, especially if it be understood but of an intermission of the debt for the seventh year only.

Vers. 4. Only that there be not] or, To the end that [unspec 4] there be not: it showeth the reason of the former law of release, that there might not be through exacting of debts, any man brought to extreme poverty. in thee] in the midst of thee O Israel, or, among you: so again in verse. 7. a needy man] This word noteth a depth of poverty, and hath the name Ebjon, of wishing or desiring things that may relieve his wants. blessing will bless thee] that is, will surely bless thee much; so that thou shalt not lose by it, if thou perform this duty to thy poor brother. The Greek explaineth it, for this thing the Lord blessing will bless thee.

Vers. 6. blesseth thee] or, hath blessed thee, that [unspec 6] is, will surely bless thee: a promise spoken of as already done. thou shalt lend] God will so bless thee, that thou shalt have enough to lend, and shalt not need to borrow: so it is explained in Deut. 28. 12. rule over many] as other ways, so particularly by lending unto them, being richer than they; for, The rich ruleth over the poor, and the borrower is servant to the man that lendeth, Pro. 22. 7. Compare also Psal. 37. 21, 26.

Vers. 7. any of thy gates] or, one of thy gates: which the Greek and Chaldee expound cities. [unspec 7] not make strong] that is, not harden thine heart; for so these phrases do one open another; as in Exod. 4. 21. and 7. 3. The Greek expoundeth it, not turn away thine heart: the Apostle calleth it a shutting up of the bowels (of compassion) from him that hath need, 1 John 3. 17. shut thine hand] that is, abstain from giving: contrary to the opening of the hand, in verse. 8.

Vers. 8. open thine hand] that is, be bountiful and give: so again in v. 11. Thus it is said of God, [unspec 8] Thou openest thine hand, they are filled with good, Psal. 104. 28. and 145. 16. Our Savior saith, Do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the most high; for he is kind unto the unthankful, and to the evil. Be ye therefore merciful, as your Father also is merciful, Luke 6. 35, 36.

Vers. 9. a thought] Hebr. a word; used generally [unspec 9] for any thing or thought: the Greek saith, a hidden word, or, secret thing. in thy heart] or, with thy heart. of Belial] that is, of wickedness; see Deut. 13. 13. This is to be referred unto the former, a word (or thought) of Belial; as they are joined in Ps. 101. 3. & 41. 9. that is, a wicked thing (or thought) in thy heart, and so the Greek explaineth it, an unlawful thing. Some refer it to the latter, the heart; as if he should say, a thought in thy wicked heart. thine eye be evil] hereby is meant the manifestatiō of a covetous affection, as is after shown by the effect, and thou givest not unto him; and proceedeth from an evil heart, v. 10. for the eye declareth what is in the mind. This Solomon teacheth by the contrary, saying, He that hath a good eye, shall be blessed, for he giveth of his bread to the poor, Prov. 22. 9. whereto agreeth that speech in Ecclus. 35. 8. Give the Lord his honor, with a good eye, & diminish not the first fruits of thine hands. But an evil eye signifieth envy and covetousness, as, Eat thou not the bread of him that hath an evil eye, Pro. 23. 6. and, Is thine eye evil, because I am good? Matth. 20. 15. and Christ saith, that an evil eye proceedeth from within, out of the heart of men, Mark. 7. 21, 22. it be sin unto thee] or, sin in thee, that is, a great sin, for which thou shalt be condemned, as is shown in Matth. 25. 41, 42, 45. Thus sin is used sundry times for a most sinful and damnable action; as, The thought of foolishness (that is, of the fool) is sin, Pr. 24. 9. and, If I had not done among thē the works which none other man did, they had not had sin, John. 15. 24. See also I am 4. 17. And this sin is the greater, & the sooner punished, when the poor for want of relief do cry unto God.

Vers. 10. Giving thou shalt give] that is, In any [unspec 10] wise give, and that freely, bountifully, &c. So in v. 11. opening thou shalt open thine hand. thine heart shall not be evil] or, let not thine heart be evil, that is, grudge not, grieve not, nor distrust the providence of God: So the Greek translateth, thou shalt not be grieved in thy heart. This is spoken of the heart, because a pretence of liberality is sometime made, without a good heart, as is shown in Prov. 23. 6, 7. Hereupon it is said, Every man according as he purposeth in his heart, (so let him give:) not of grief, or of necessity; for God loveth a cheerful giver, 2. Cor. 9. 7. will bless thee] and consequently will enrich thee; for, the blessing of the Lord it maketh rich, Prov. 10. 22. Other blessings also are implied, for he saith, If thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness shall be as the noon day, and the LORD will guide thee continually, and satisfy thy soul in droughts, & make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not, Isaiah 58. 10, 11.

Verse 11. not cease out of the land] or, from the [unspec 11] midst of (that is, from within) the land. Though God is able abundantly to supply all men's wants, yet suffereth he some to have need, as for other causes, so to make trial of the love and compassion of his people to their poor brethren. Ye have the poor with you always; and whensoever ye will, ye may do them good, Mar. 14. 7.

Vers. 12. an Hebrew, or an Hebrewesse] that is, as the Chaldee expoundeth it, a son of Israel, or [unspec 12] a daughter of Israel: for the Israelites were called Hebrews; Exod. 2. 6. afterward (when the other tribes were fallen from God, and the tribe of Judah abode in the truth, Hos. 11. 12.) they were called Jews, Ier. 34. 9. Ezra 5. 5. and 6. 7, 8. &c. Est. 4. 7. and 9. 1. sold unto thee] of the selling of the Hebrews, see the Laws fore-given in Exod. 21. 2.—11. Levite. 25. 39.—55. The Hebrew Expositors understand this Law here given, for him that was sold by the Magistrate, according to Exod. 22. 3. and not for such as sold themselves. Maim. treat. of Servants, c. 3. s. 12. but it seemeth by the words of Moses, and by Ier. 34. to extend further. in the seventh year] to wit, from the time of his sale; for this is not the seventh year, the year of release fore-spoken of in v. 1, 2, 9. see the annotations on Exod. 21. 2. send him out free] or, let him go out a free man: This was not an intermission of service for the seventh year only, but a full release forever; wherefore God blameth the Jews in Zedekiahs days, who had released their servants, and afterward caused them to return, and brought them into subjection and servitude again, Ier. 34. 14, 15, 16. &c. Neither was this release to be purchased by the servants of their friends, but was for nothing, Exod. 21. 2. This Sabbath, or seventh year, figured the acceptable year, the time of grace by Christ, who releaseth freely by his Gospel, such as were the servants of sin and Satan, Isaiah 61. 1, 2. Luk. 4. 18, 19. Rom. 6. 12, 13, 14. and 3. 24. Heb. 2. 14, 15. John 8. 32, 34, 35, 36.

Vers. 14. Furnishing thou shalt furnish him] that it, in any case furnish him, and that liberally, or [unspec 14] adorn him as with a chain; from whence the similitude is here taken: that as crowns and chains were signs of honor and dignity, Dan. 5. 29. so the Master should honourably reward his brother for his service, and not turn him out as a vagabond. He was sold for extreme poverty, Exod. 22. 3. Levite. 25. 39. and if he should be turned away empty, he might either be forced to return into servitude, (from which God would free his people, because they were his servants, Levite. 25. 42, 55:) or be driven to steal, Prov. 30. 9. or to beg, or live in misery. thy floor] thy corn: by these three, flesh, bread, and wine, he was sufficiently provided for his present livelihood, and that of the best. thy God hath blessed thee] so implying other things besides those forementioned, and giving a reason of this precept from the blessing of God upon the Master, which also often cometh by means of the servants diligent and faithful service, who therefore ought not to be sent away empty, Gen. 30. 27, 30. and 31. 6, 38, 40, 42. For the quantity, the Law appointeth not how much the master should give his servant at his departure; the Hebrews gather from Exod. 21. 32. that he might not give him less than the worth of thirty 〈◊〉 , whether it were of one kind (of the things for emo • tioned) or of many. Maim. treat. of servants, c. 3. s. 14.

Vers. 16. thine house] that is, thine household, [unspec 16] wife, children, servants; as the Chaldee saith, the men of thine house. he is well] is well used, and to his contentment. What the Hebrews gather from these words, is noted on Levite. 25. 40.

Vers. 17. thou shalt take an aule] this was to [unspec 17] be done by the knowledge of the Magistrates also, Exod. 21. 6. see the annotations there. in his care, and in the door] so fastening his care to the door, as the Greek version here explaineth it; to signify, that he yielded himself as a perpetual servant in his masters house. a servant for ever that is, till the year of jubilee, or, all the days of his Masters life: see the notes on Exod. 21. 6. thou shalt do likewise] to furnish her liberally when she goeth out of thy service, as verse. 14. and (as some think) to bore her care for a perpetual servant, if she will not go out free at the end of six years. But the Hebrews understand it of the former only, and hold that a woman was not to be bored in the care. Maim. in Servants, ch. 3. s. 13. Of maid-servants, see the Law in Exod. 21. 7.—11.

Vers. 18. It shall not be hard] or, Let it not be [unspec 18] hard, that is, seem hard unto thee, & grieve thee, that thou must so furnish him with thy goods when thou lettest him go. the double] in Chaldee, two for one. the hire of an hired servant] that is, he hath been double the worth of an hired servant to thee, that he hath served thee six years. The reason of this speech some think to be, because of the hard service which he hath done, above the service of an hireling, as in Luk. 17. 7, 8, 9. But by the Law, Hebrew servants might not be used like slaves, but like hired servants, Levite. 25. 39, 40. Therefore others understand it in respect of the time, that an hired servant might not be hired longer than three years, (as in Isaiah 16. 14. within three years, as the years of an hireling, &c.) whereas this servant had served six years. But there is no law given of God, that a man might not be hired for longer time than three years; and there is the like phrase in speech of one year, Isaiah 21. 16. Others think it to be in respect of his condition, that he was • old for a servant, and so bound to his master, and could not be free when he would.

Vers. 19. of thy herd] or, in (that is, among) thy [unspec 19] herd, and in thy flock; meaning of beeves, sheep, and goats. After the laws that concern the poor and the servants of Israel, he now repeateth a law which concerned the relief of his ministers the Priests that served the Lord, and his people Israel. shall sanctify] that is, shall separate as holy unto the Lord: the ground of this Law was because God smote all the first-borne of Egypt, from man to beast, but spared the Israel sees; therefore he commanded them (in perpetual memory of that benefit) to sanctify all their first-borne males unto him. See Exodus 13. 2, 11, 12, 13, 14, 15. not serve] that is, as the Greek explaineth it, not do any work therewith; as to plough, tread out the corn, or any other like. Because these beasts were the Lord's, he forbiddeth men to use them as their own, for any work service, or profit to themselves. So the Hebrews hold this Law by proportion, to concern all other holy things, as well as the firstlings; and that for transgressing this charge, men were to be beaten. Maimonides tom 〈◊〉 . in Megnilah, c. 1. s. 7.

Vers. 20. Thou shalt eat it] this is not meant of [unspec 20] the owner, but spoken to the Priest, unto whom God gave all the firstlings of Israel, Num. 18. 15, 17, 18. See the annotations there. year by year] every firstling in his year, and not defer the eating of it till the year following. shall choose] to put his name, and place his Sanctuary there: see Deut. 12. 5, 6. thine house] thy family; in Chaldee, the men of thy house.

Vers. 21. lame or blind] understand, if the beast [unspec 21] be lame or blind, or any otherwise blemished. The firstlings were to be killed, their blood and fat brought to the Altar, their flesh eaten by the Priests, as is noted on Num. 18. 17. but no blemished thing might come at the Altar, by the Law in Levite. 22. 18.—22. therefore not the firstlings that had blemish on them.

Vers. 22. Thou shalt eat it] speaking to the Priest, [unspec 22] to whom the firstlings were given for their livelihood: see Num. 18. 17. within thy gates] in Greek and Chaldee, within thy cities, that is, in any of their common habitation. as the Roebuck] that is, as ordinary meats wherein is no holiness. So in Deut. 12. 22.

Vers. 23. the blood] because it is the soul, or [unspec 23] life, and was for atonement of their souls upon the Altar, therefore no blood of beast or fowl might be eaten: see Deut. 12. 23. and Levite. 17. 11, 12.

Annotations.

OBserve] Hebr. To observe; the indefinite put [unspec 1] for the imperative, as is noted on Exod. 13. 3. Abib] which we call March: the Greek expoundeth it, the month of new fruits. See the notes on Exod. 13. 4. and keep the Passover] Hebr. and thou shalt do (or make) that is, celebrate the feast of the Passover, or sacrifice the Passover; so named, because God passed over the houses of the Israelites, when he slew the first-borne of Egypt: In memorial whereof, this feast with the rites thereof, were commanded; see Exod 12. and the annotations there. It was a figure of Christ our Passover, and of our redemption by him, whose feast we are taught to keep, 1 Cor. 5. 7, 8. by night] at mid-night the Angel of God slew the first-borne in Egypt, then rose they up, and began to take their journey, though they went not out of Egypt till the day following: see Exod. 12. 29, 30, 41, 42.

Vers. 2. sacrifice] or, kill; slay: so Christ our Passover [unspec 2] is sacrificed for us, 1 Cor. 5. 7. and by the preaching of Christ crucified, and showing of his death, we now keep this feast, Gal. 3. 1. 1 Cor. 11. 26. the flock] of sheep, or goats; see Exod. 12. 5. the herd] of Bulls, or Bullocks. This differeth from the Passover of the Lamb, which wa • precisely commanded to be a young sheep or goat of the first year, one for a company, to be • ate • all of it, the same night, with bitter herbs, &c. Exod. 12. But this was an addition to the former, and was of sheep or bullocks, so many as men would voluntarily bring for the feast; called therefore by the Jews Chagigah, that is, the feastoffering; as the other was called Pas • hs. An example hereof we have in 2 Chron. 35. 7, 8, &c. where many thousands of Lambes, Kids, and Bullocks were in Josiah's time by him and his Nobles given for the Passover. Of this the Hebrews say; When they offer the Passover in the first (month) they offer it with Peace-offerings in the 14 day, of the herd, or of the flock, great or small, males or females, with any sacrifices of peace: and this is called the Chagagah (or feast-offering) of the 14 (day.) And of this it is said (in Deut. 16. 2.) thou shalt sacrifice the Passover to the Lord thy God, of the flock and the herd. Maimonides in Corban Pesach, c. 10. s. 12. to cause his name to dwell] which the Greek expoundeth, his name to be called upon there. The Chaldee thus, to cause his Majesty (or divine presence) to dwell there. So in v. 6. This was where the Tabernacle or Temple should be placed; which in time was at Jerusalem, where Solomon built the Lord an house, 1 Chron. 17. 12. that is, built an house for his Name, 2 Sam. 7. 13. See also Deut. 12.

Vers. 3. Leavened bread] which signified corruption [unspec 3] in heart, word, or deed; as hypocrisy, maliciousness, false doctrine, or any other wickedness, or wicked persons: see Luk. 12. 1. Matt. 16. 6, 12. 1 Cor. 5. 7, 8. 13. and the annotations on Ex. 12. 15. seven days] after the Paschal Lamb, Levite. 23. 5.—8. see the notes on Exod. 12. 15. bread of affliction] or, bread of poverty: so called, because it was a memorial of their affliction in Egypt, and of their hasty coming out from thence before their bread had time to be leavened, Exod. 12. 34. 39. Hereupon the Israelites used, after the eating of the Paschal Lamb, to break a cake of unleavened bread, and the father of the family gave every man a piece, and said, This is the bread of affliction which our fathers did eat in the land of Egypt, &c. as is shown at large in the notes on Exod. 12. 8. That bread Christ consecrated to be a memorial to us of his afflictions and death for our sakes, whereby his body was broken for us, 1 Cor. 11. 24, 25, 26. in haste] this word implieth a trembling, and an hasty flight for fear of danger, Deut. 20. 3. 2 Sam. 4. 4. 2 King. 7. 15. See the notes on Exod. 12. 11.

Vers. 4. seen with thee] or, seen (appear) unto [unspec 4] thee. Leaven might not be eaten, nor so much as left within their dwellings, but carefully sought out and put away before the feast began. The manner of doing it, and meaning thereof, is shown on Exod. 12. 15. 19. thy coast] or, thy border; the Greek saith, thy coasts. Leaven might no way be reserved for any use till after the Passover, but was purged out the day before, and abolished, either burnt, or otherwise made away, as is noted on Exod. 12. 15. of the flesh] the Greek translateth plurally, of the fleshes, to imply the other sacrifices of the feast, as well as the Paschal Lamb; whereof whatsoever was left till morning, was to be burnt as a polluted thing, Exod. 12. 10. The Hebrews explain this Law thus: The feastoffering (Chagigah) of the fourteenth (day) is at (men's) liberty (to offer) but not bound. And it is eaten for two days and one night, like all the sacrifices of Peace-offerings, (Lev. 7. 15, 16, 17.) And it is unlawful to leave of the flesh of the Chagigah of the 14. day, unto the third day; as it is said (in Deut. 16. 4.) neither shall (anything) of the flesh, which thou shalt sacrifice in the evening, in the first day, remain all night until the morning. By word of mouth we have learned, that this is a prohibition for leaving the flesh of the Chagigah of the fourteenth day, unto the sixteenth day; as it is said, unto the morning, till the morning of the second day. Maimonides in Korb. Pesach, ch. 10. s. 13: Of this was that practice of the Jews, in John. 18. 28. they went not into the Judgment hall, lest they should be defiled; but that they might eat the Passover; meaning the Chagigah (or Feast-offering) of the Passover; for the Paschal Lamb was eaten the night before, Mark 14. 12, &c.

Vers. 5. not sacrifice] or, not kill. thy gates] [unspec 5] that is, as both the Greek and Chaldee expound it, thy cities. This was a perpetual Law for the Pasche, as the Hebrews declare, from this Law, thus; They kill not the Passover but in the Court, as the rest of the holy things: yea, in the time when the high places were permitted, they sacrificed not the Passover in a private high place: & who so offereth the Passover in a private high place, is beaten. For it is said (in Deut. 16. 5.) Thou mayest not sacrifice the Passover in any of thy gates: we have been taught, that this is a prohibition to kill it in a private high place, although it be in the time when high places are permitted. Maimonides in Corban Pesach, ch. 1. s. 3.

Vers. 6. about the going down of the Sun] that [unspec 6] is, in the afternoon, before Sun setting; for at Sun setting the day ended. For the time of killing, see the notes on Exod. 12. 6.

Vers. 7. shall boil] or, seeth: so the Hebrew [unspec 7] word properly signifieth; and so both the Greek and Chaldee do translate it, though the Greek addeth another word, thou shalt boil, and roast, and eat. Therefore this cannot be meant of the Paschal Lamb, which might not be boiled, but roasted only, Exod. 12. 8, 9. but is spoken of the Chagigah (or Feast-offering) forementioned, which might be boiled if they would: and so they practiced in Josiah's Passover; they roasted the Passover (that is, the Lamb) with fire, but the holy offerings they boiled in pots and in cauldrons, &c. 2. Chr. 35. 13, &c. unto thy tents] that is, as the Greek and Chaldee explain it, unto thy houses, or dwellings. See the notes on Num. 24. 5.

Vers. 8. solemn assembly] called in Hebrew [unspec 8] Gnatser • th, of retaining the people, or of restraining them from work: in Greek, Exodion, the Out-going of the feast: in Chaldee, an Assembly, or Congregation. See Lev. 23. 36. any work] to wit, any servile work, as is expressed in Levite. 23. 8. Num. 28. 25. but work about dressing meat or drink might be done on the feast days, but not on the Sabbath: see the notes on Lev. 23. 3, 7.

Vers. 9. Seven weeks] or, Seven sevens, to wit, of days. The Greek addeth, Seven entire weeks. [unspec 9] See Lev. 23. 15. where they are called seven Sabbaths. into the standing corn] that is, from the sixteenth day of Nisan (or March,) at which time the Magistrates of Israel sent messengers to reap the sheaf, the first-fruits of Barley harvest, to wave it before the Lord: from which day precisely, they were to number these seven weeks, until Pentecost, which was the fiftieth day, as is shown more largely in the Annotations on Levite. 23. 10. 15, 16.

Vers. 10. shalt observe] Hebr. do or make, to [unspec 10] wit, holy: see the notes on Exod. 34. 22. So after in verse. 13. of weeks] so called, because it was seven weeks after the bringing of the sheaf at the Passover: and it was fifty days, whereupon it is called in Greek Pentecost, Acts 2. 1. See Lev. 23. 15, 16. a tribute of a voluntary offering] or, a contributiō of voluntariness, that is, a voluntary contribution of thine hand, which the Greek translateth, as thine hand is able. The Hebrew Missah (which is only found in this place) is a contribution, (as Mas is often used for a tribute:) or it is a sufficiency, or enough: as in Deut. 15. 8. enough for his want, is by the Chaldee there expounded Missath, the word which the Chaldee useth also here. Wherefore this contribution here spoken of, is neither the sacrifice appointed for the feast day, in Num. 28. 27.—31. nor the two loaves and sacrifices with them, commanded in Lev. 23. 17.—20. for these were not voluntary offerings, but bounden duties which might not be omitted. But over and beside thē, God here appointeth men to bring unto him voluntarily, what they could and would.

Vers. 11. shalt rejoice] this they were bound to [unspec 11] do, and it was one of the three things required of the Israelites at every solemn feast: see the notes on Ex. 23. 15. and after here on v. 14. his name] in Chaldee, his Divine presence, or Majesty.

Vers. 12. and thou shalt] and, may here imply [unspec 12] the reason, therefore thou shalt observe. For they came out of Egypt to keep a feast to the Lord in the wilderness, Exod. 5. 1, 3. which they kept at mount Sinai, where the Law was given at this time of Pentecost, or of Weekes, Exod. 19. 1. 11. and 24. 5.—11. In memorial whereof this day was kept holy every year. And when they were come into Canaan, they brought two loaves of the first-fruits of their wheat harvest, with many sacrifices unto them adjoined, Lev. 23. 17.—20. which increased the solemnity. Last of all, the Law of Christ was given by the Spirit in fiery tongues, to his Apostles, on this festival day, Act. 2.

Vers. 13. Boothes] or Tabernacles, made with the [unspec 13] boughs of trees, Lev. 23. 34, 40. See the Annotations there. of thy floor, and of thy winepress] that is, thy fruits, the corn which is threshed in the floor, and the wine pressed out of the fat: therefore it is called the feast of ingathering, in the going out of the year; when thou gatherest in thy labors out of the field, Exod. 23. 16.

Ver. 14. rejoice in thy feast] this is meant both of inward joy for the mercies of God, past, present, & to come by Christ; and of outward manifestation of their joy, by sacrifices of thanksgiving unto God, and holy banqueting with the poor, and ministers of the Lord, as after he commandeth.

Verse 15. keep a feast] by offering of sacrifices, in thankfulness to God for his blessings upon [unspec 15] them and their land. surely joyful] or, only joyful; with spiritual mirth serving the Lord. So the Apostle saith, Rejoice in the Lord always; again I say rejoice, Phil. 4. 4.

Vers. 16. Three times] the times before and after mentioned; the Passover, or unleavened [unspec 16] cakes; the Feast of Weekes, or Pentecost; and the Feast of Boothes, or Tabernacles: see Exod. 23. 14.—17. and 34. 22, 23. Of the special sacrifices of these Feasts, see Levite. 23. and Numb. 28. and 29. chapt. he shall not appear] that is, no man of Israel: the Greek saith as before, thou shalt not appear: in Exod. 23. 15. it was said, they shall not appear before me, empty. Thus here are three things required, appearing, keeping a feast, verse. 15. and rejoicing, verse. 14. every of which implied a sacrifice, as is noted on Exod. 23. 15.

Vers. 17. according to the gift of his hand] that is, Let every man appear with a gift (or oblation) [unspec 17] as he is willing, and his hand can give: which the Greek explaineth, Everyone according to the ability of your hands.

Here beginneth the 48. section 〈 in non-Latin alphabet 〉 of the Law: See Genes. 6. 9. and 28. 10.

Vers. 18. Judges and Officers] in Chaldee, Judges and Avengers. These were to judge causes, [unspec 18] and to execute the judgments: the Officers are called in Hebrew Shotrim, in Greek Grammateis, and Grammatoeisagogeis, that is, Scribes, and as Jerome calleth them in Latin, Masters. Their work was to speak and proclaim unto the people what they ought to do, Deut. 20. 5.—9. Ios. 1. 10, 11. and 3. 2, 3. and as the Hebrews generally hold, to see good orders kept, laws executed, malefactors punished, and the like. Therefore they carried rods and weapons, to execute justice, as Praetors, and Lictors in the ancient Roman Common-wealth, and as Sheriffs and Constables in England. There were both Judges and Officers of all tribes, and of the Levites, 1 Chron. 23. 4. The Officers (Shotrim) had staves and whips; and they stood before the Judges, and went about in the streets, and into shops, for to look to right weights and measures, and to smite all that did wrong: and all that they did, was by the mouth (or commandment) of the Judges. And in whomsoever they saw any foul matter, they brought him to the Judgment. Hall, where he was judged according to his wickedness. Maimonides in Sanhedrin, cha. 1. sect. 1. shalt thou give] that is, shalt make, or constitute, as the Greek translateth. The manner of making them, is shown in Deut. 1. 13, 15. and what manner of persons were to be chosen, is declared on Exod. 18. 21. thy gates] the Greek and Chaldee expound it, thy cities. But according to the bigness of every city, so they appointed in Israel Courts of judgment: the Hebrews reckon three; 1 The great Court in the Sanctuary, called the great Synedrion, where they set seventy (Judges) and one, as in Numb. 11. 16. &c. where seventy were added unto Moses. 2 The Court of three and twenty, of which (they say) there were two about the Temple, the one at the Court-door of the Sanctuary, and the other at the door of the mountain of the Temple. And in every city of Israel, wherein were 120. men, or moe, the lesser Synedrion (of 23.) sat in the gate of the city. 3 A city wherein there were not 120. men, they set therein three Judges; for there is no Court of less than three, as Maimonides showeth in Sanhedrin, ch. 1. sect. 3, 4. giveth unto thee] so within their own Land Israel had this charge, but not without the same, as when they were dispersed into other nations. We are not bound (say they) to constitute Judgment H • lls (or Courts,) in every country, and in every city, but in the land of Israel only, &c. as it is said, in all thy gates, which the Lord thy God giveth unto thee. Maimonides in Sanhedrin, chap. 1. sect. 2. judgment of justice] that is, as the Greek translateth it, just judgment; which is, when there is an equal and indifferent course of proceeding, when the truth of the cause is discerned, and when judgment passeth according to the Law, Psal. 82. and 58. 2, 3. So Christ saith, Judge not according to the appearance, but judge just judgment, John. 7. 24. The Hebrews say, that the justice of judgment is, an equality towards both parties, in every matter: that they let not the one speak so much as he seeth needful, and say to the other, Be brief in your speech: and that they show not a friendly countenance to the one, and speak gently to him; and frown upon the other, and speak roughly unto him. That the one do not sit, and the other stand; but both of them stand, or if the Judges please, that they both sit; and that the one sit not on high, and the other below; but one besides another. It is unlawful for the Judge to hear the words of one of the parties before his fellow be come, or out of the presence of his fellow: and so the one party is to be admonished that he relate not his cause to the Judge, before his fellow the other party be come, &c. Maim. in Sanhedrin, ch. 21.

Vers. 19. not wrest judgment] not decline (or [unspec 19] pervert, turn aside) judgment, not give wrong judgment for any cause, as did Samuel's sons, who turned aside after lucre, and took bribes, and wrested (or perverted) judgment, 1 Sam. 8. 3. See Deut. 24. 17. respect persons] or, acknowledge faces, that is, be partial, respecting one more than another: see Lev. 19. 15. Deut. 1. 17. Prov. 24. 23. take a gift] or, a bribe: this is repeated from Exod. 23. 8. see the Annotations there.

Vers. 20. Justice justice] that is, all manner justice, [unspec 20] and nothing but justice, exactly, carefully and continually shalt thou follow: the Greek translateth, Justly that which is just shalt thou follow. The doubling of the word, is for more vehemency: see Deut. 2. 27. and when a word is trebled, it is most vehement, as in Ezek. 21. 27. Isaiah 6. 3.

Vers. 21. not plant thee] or, not plant unto thee, [unspec 21] or for thyself: see the like phrase in Exod. 20. 4. a grove] called in Hebrew Asherah, of Felicity or happiness, a blessed grove: such the heathens used for the service of their gods, as is noted on Exod. 34. 13. but the Lord would not have such near his altar, in his service: notwithstanding the Israelites corrupted themselves herewith sundry times, as Judge. 3. 7. and 6. 25. 1 King. 14. 23. and 16. 33. 2 King. 21. 3. 7. and there were prophets of the groves, 1 King. 18. 19. For this sin God threatened to root up Israel out of the good land, which he gave to their fathers, 1 King. 14. 15. The Hebrews say, He that planteth a tree near unto the Altar, or in any (part) of the Court-yard, whether it be barren tree, or tree that beareth food, although he do it for to adorn the Sanctuary, and beautify it, he is to be beaten, Deut. 16. 21. Because this was the manner of Idolaters, they planted trees by the altars side, that the people might assemble there. Maimonides treat. of Idolatry, ch. 6. s. 9.

Vers. 22. set thee up a pillar] or, set up for thyself a statue, or standing image: whereof see the [unspec 22] annotations on Lev. 26. 1.

Annotations.

NOt sacrifice] in Greek, not offer, which is more general: and so the Law also saith in Lev. 22. [unspec 1] 20. see the annotations there. Ox or Lamb] these are the greatest and the least sacrifices, under which two, all other are comprehended. The Ox is not to be understood of a gelded beast, (which we usually call an Ox,) for so it became blemished, and unfit for sacrifice; but of a Bull, as the original properly signifieth. And the Lamb (in Hebrew Se • ,) implieth the Kid also, as Exod. 12. 3, 5. blemish] in Hebrew Mum; of which the Chaldee Muma, and Greek Momos, are derived. Whereupon Christ is called the Lamb amomos, (that is, without blemish) 1 Pet. 1. 19. It meaneth any superfluity, want, or deformity in any part, as is more largely shown on Lev. 22. 22.—24. And it is applied to the work of men's hands, Job 31. 7. evil thing] Hebr. evil word; which the Chaldee explaineth, any evil whatsoever, For though there were no visible blemish, yet other corruption might disable it, as if it were sick, Mal. 1. 8. or the hire of an where, or price of a dog, Deut. 23. 18. or any such like. See the notes on Lev. 22. 25. a • abomination] and so far off from being accepted at man's hand, that God pronounceth a curse on those that sacrificed unto him such corrupt things, Mal. 1. 13, 14. Hereby God rejecteth all sacrifices save of his son Christ, (who is the Lumbe without blemish, and without spot, 1 Pet. 1. 19. who through the eternal Spirit, offered himself without spot unto God, Heb. 9. 14.) and the sacrifices which by him, and saith in his name, are offered to God continually, Heb. 13. 15. and 11. 4. 1 Pet. 2. 5, 6.

Vers. 2. If there be found] or, When there shall be [unspec 2] found. any of thy gates] or, one of thy gates, that is, 〈…〉 as the Greek and Chaldee translate it. in transgressing] or, to transgress his covenant. Transgression is a passing over, or passing by the way which men should walk in: wherefore that which one Evangelist expresseth thus, they transgress the tradition of the Elders, Matth. 15. 2. another expoundeth, they walk not according to the tradi 〈…〉 Mark. 7 5. The like phrase is of transgressing the commandments, and the Law, Deu. 19; 13. Dan. 9. 11.

Vers. 3. other gods] which the Chaldee calleth [unspec 3] Idols of the people's. •• there] Hebr. and to the Sun. Besides other fictions of their own, the nations worshipped these creatures also: and the Israelites • ll into the same sin, Ezek. 8. 16. 2 King. 17. 26. and 21. 3. any of the host] or, all the host, that is, the stars, spheres, constellations, &c. as Isaiah. 34. 4. Rev. 6. 13. Ier. 8. 2. and 33. 22. But •• der this name, the Angels also may be implied, Psal. 148. 2. for they are heavenly soldiers, Luk. 〈◊〉 . 13, 15. and forbidden to be worshipped, Coloss. 2. 18. God only is to be served, Matth. 4. 10. and the host of heaven worshippeth him, Neh. 9. 6. not commanded] religious worship and service may not be performed at the pleasure or precept of men, Isaiah 29. 1. 3. Matth. 15. 9. but as is commanded of God: and though all idolatries in the world are not expressly and by name forbidden, yet by the general Law they are condemned, Exo. 20. 4, 5. and it is enough that God hath not commanded them: see Deut. 4. 2. and 12. 32.

Vers. 4. and hast inquired] or, then thou shalt inquire [unspec 4] diligently: Hebr. inquire well; both to find out the sin, if it be committed; and not to punish any man upon uncertain reports.

Vers. 5. unto thy gates] in Greek, unto the gate: [unspec 5] but the Chaldee saith, to thy city. Of this the Hebrews write: they stone not. an Idola 〈…〉 but 〈…〉 the gate (of the city) wherein he served (the Id 〈…〉 .) and if it be a city, where the most are heathans, they stone him at the door of the Judgment Hall. That (in Deut. 17. 5.) VNTO THY GATES, is meant the gate wherein he served (the Idol) and not that wherein sentence (of death) was decreed against him. Maimonides in Sanhedrin, c. 15. s. 2. stone them] This judgment of the particular person was greater than that of a whole city which were killed with the sword, Deut. 13. 15. save that their goods were consumed also; this man's goods (as the Hebrews say,) went to his heirs. Of the manner of stoning, see the annotations on Lev. 24. 23.

Vers. 6. At the mouth] which the Chaldee translateth, [unspec 6] the word, meaning the testimony of two or three. But from hence the Hebrews gather; they must receive no testimony but from the mouth of the witnesses; it may not be from a writing of their hand. Maimonides in treat. of Witnesses, ch. 3. s. 4. See the notes on Deut. 19. 15. he that is to die] or, he that dieth: the Chaldee expoundeth is; be that is guilty (or deserveth) to be killed. of one] See this explained in Deut. 19. 15.

Vers. 7. and thou shalt put away the evil] If this [unspec 7] phrase, see Deut. 13. 5. the Greek translateth, & put ye away (or, take away) from among yourselves that wicked (person:) which very words Paul useth in 1 Cor. 5. 13. when he commandeth a wicked man to be cast out of the Church.

Vers. 8. a matter] Hebr. a word. too hand▪ or, [unspec 8] marvelous, as being hidden from thy knowledge, that thou (O Judge) canst not know, or determine it. The Greek translateth, be impossible: the Ghaldee, separated from thee. It is spoken of things that are hidden, and so too hard and unpossible for one either to know, or to do See Gen. 18. 14. Ier. 32. 17, 27. Zach. 8. 6. Deut. • 0. 11. blood and blood] Hebr. blood to blood: which phrase noteth a respect of one thing to another, when they are compared. By blood may be understood murder, of which the Judges may be doubtful and unable to find out whether it were willful, which deserved death; or unwilling, for which exile into the cities of refuge was appointed, Num. 35. 16, 23, 24, &c. Blood and blood, is by some referred to those laws mentioned in Levite. 15. 19, and Deut. 22. 17. plea] or, judgment and judgment and judgment, cause, as in 1 King. 3. 16, 17.—28. stroke and stroke] or, plague and • lague: which the Chaldee translateth, plague of leprosy, and plague of leprosy: wherein • here might be difficulties, that the Priests could non easily judge: see Levig 13. and 14. chapters. But by plague or stroke may also be meant strokes and wounds that one man gave unto another. matters] or, words of strikes, that is, of disagreement among the Judges, th • they could not accord in the sentence of judgment, because of some doubts & difficulties. So the Chaldee translateth it, words (or mat 〈…〉 ) of division of judgment. Jehoshaphat explaineth it thus, between blood and between Law & Commandment, Statutes & Judgments, 2 Chr. 19. 〈◊〉 to implying all difficulties about any part of the Law whatsoever. thy gates] in the Greek and Childee, thyrities. then thou] Hebr. and thou shalt arise; speaking to the Judge or Judges, which found the causes too hard for them in judgment: so it is written of the Judges, the hard matter they brought unto Moses, and every small matter they judged themselves, Exod. 18. 26. shall choose] to put his name, and to dwell there; see 〈◊〉 . 2. 5. This place afterward was Jerusalem, as it is said, Moreover, in Jerusalem did Jehoshaphat set of the Levites, and of the Priests, and of the chief of the fathers of Israel, for the judgment of the LORD, & for 〈◊〉 , &c. 2 Chr. 19. 8, 9. 10. And there were se • thrones of judgment; Ps. 122. 5.

Vers. 9. and unto the judge] by and is meant or, [unspec 9] as is opened in verse 〈◊〉 . or unto the Judge: by the judge is understood the high conncell or Senate of Judges, which were of the chief (or heads) of the fathers of Israel, 2 Chron. 19. 8. as they who here are called Priests, are in v. 12. called the Priest: and in 1 Chr. 4. 42. many captains are in the Hebrew called an Head. And as among the Priests one was chief, so among the Judges one was Prince or Ruler, 2 Chro. 19. 11. The Hebrew records say, When any doubt arose in any case, to any one of Israel, he asked of the Judgment hall (or Synedrion) that was in his city; if they knew, they told it him: if not, then he that inquired, together with the Synedrion, or with the messengers thereof, went up to Jerusalem, & inquired of the Synedrion that was in the mountain of the Temple; if they knew, they 〈◊〉 him; if not, then they all came to the Synedrion that was at the dvore of the Court-yard (of the Temple:) if they knew, they told it them, and if not, they all came to the Chamber of hewn (stone) to the great Synedrion, and inquired, &c. Maim. tom. 4. treat. of Rebells, c. 1. s. 4. Of the three • Synedrions in Jerusalem, see the Annotations on Num. 11. 16. that shall be in those days] From hence the Hebrews gather, that if the high Synedrion had judged and determined of a matter, as 〈◊〉 right in their eyes, & after them another Synedrom rose up, which upon reasons seeming good unto them, disanulled the former sentence; then it was disanulled, and judgment passed according as seemed good unto these latter: Thou art not bound (say they) to walk save after the Synedrion (or Judges) that are in: thy generation (the time wherein thou livest;) Maim. in Rebels, c. 2. s. 1. the word of judgment] that is, the matter or sentence of judgment: which was to be according to the Law of God, verse. 11. as it is said of the Priests, And in controversy, they shall stand in judgment; and they shall judge it according to my judgments, Ezek. 44. 24. Whereupon it was also said unto the Judges, Ye shall warn them that they trespass not against the Lord, and so wrath come upon you, and upon your brethren, 2 Chron. 19. 10.

Vers. 10. according to the word] or, according [unspec 10] to the sentence of the word: Hebr. the mouth of the word: so in v. 11. all that they inform thee] or, all that they teach thee, to w • t, agreeable to God's Law, as before is shown, from Ezek. 44. 24. And in this sense, Christ said to the people of the Scribes and Pharisees sitting in Moses seat; All whatsoever they bid you observe, that observe and do, Matth. 23. 2, 3. which he meaneth not of their own traditions, but of their doctrine according to Moses; for when they taught for doctrines the commandments of men, he both reproved them himself, and willed his Disciples to let them alone, as blind leaders of the blind, Matth. 15. 1, 2,—14, and charged them to beware of the leaven of the Pharisees and Sadducees, that is, their doctrine, Matt. 16. 6, 12. Here therefore the Hebrew Doctors have stumbled at the Law, whiles from this Scripture they would establish not only the written Law of God, but the Law by word of mouth, (or, by tradition) the foundation whereof they make the high Synedrion which was in Jerusalem: from whose judgment they held it not lawful to decline. Maimonides in Rebels, c. 1.

Vers. 11. According to the Law] or, According [unspec 11] to the mouth (that is, the sentence, doctrine or commandment) of the Law. not decline from the word] or, not turn aside from. The commandment to doc, & the prohibition not to decline, joined together in this Law, do show the weight thereof: the naming of the Law, Judgment & Word, which the Priests and Judges should teach, showeth the rule of right judgment to be given of God in his Law, Ios. 1. 7. Deut. 5. 32, 33. Ezek. 44. 24. from which when the Priests departed, the Lord made them contemptible and base before all the people, Mal. 2. 7, 8, 9.

Vers. 12. the man that will do presumptuously] [unspec 12] or, in presumption, proudly; as the Greek translateth, in pride; the Chaldee, in wickedness. It is opposed unto ignorance and error, Exod. 21. 13, 14. By the man here here to be meant either private person, or inferior Judge, that proudly disobeyed the sentence of the highest Council; but the Hebrews refer it chiefly to the Rebellious Elder, or Judge: and whereas they brought their own traditions (or law by word of mouth) within the compass of the Law to be taught, (as is noted on verse. 10.) they except the Sadducees which had been from their youth trained up in their fathers opinions, and never received the traditions of the Pharisees; that such were not to die by this Law, for not obeying the doctrine which the high Court taught by tradition: as also from this word will do, they teach that the rebellious Elder was not guilty of death, for holding in judgment contrary to the decree of the high Synedrion, or for teaching others so to hold, unless he teach them to do the thing, or do it himself. Yet though he were free from death, the Magistrates might beat him, or otherwise punish him. Maim. in Rebel. c. 3. s. 1. &c. the Priest] that is, the Priests. as in v. 9. for, by their mouth every controversy, and every stroke was to be tried, Deut. 21. 5. standeth to minister] so in Ezek. 44. 24. in controversy they shall stand in judgment: see the notes on Deut. 10. 8. there before Jehovah] or, there unto Jehovah, as in Deut. 21. 5. the Greek translateth, in the name of the Lord. or unto the Judge] that is, the Judges, as is noted on v. 9. And by this disjunctive or, the Judges are distinguished from the Priests forementioned. shall die] the manner of his death, the Hebrews say, was strangling; and they that put him to death were the chief Judges. When witnesses come (and testify) that he hath done according to his teaching, or, that he hath taught others to do it, they determine his sentence of death, in the judgment hall that is in his City, and take him and carry him up from thence to Jerusalem. And they put him not to death in the Judgment hall that is in his city, &c. but carry him up to the high Synedrion in Jerusalem, and keep him until the feast, and strangle him at the feast, as it is said, and all the people shall hear and fear, &c. Maimonides in Rebels, o. 3. s. 8. See also the notes on Deut. 13. 11. the evil] the evil doer, as the Childee explaineth it, agreeable also to the Greek: see Deut. 13. 5.

Vers. 14. and shalt say] that is, if thou shalt say, I [unspec 14] will set over me a King: Thus God, who had set Judges over his people, permitteth them also to have a king, if they saw it so meet, and would; and should do this thing after an holy and orderly manner. But when they sought it amiss, it displeased the Lord, 1 Sam. 8. 5, 6, 7. and 12. 12, 17, 19. Then God gave them a king in his anger, and took him away in his wrath, Hos. 13. 11.

Vers. 15. Setting thou shalt set] that is, thou shalt [unspec 15] in any wise set: thus bindeth he them to do this during, according to the rules here given, both for the good of their Common-wealth and Church, and for a figure of Christ, to whom the kingdom of Israel did belong, Isaiah 32. 1. Zach. 9. 9. Luk. 1. 〈◊〉 , 32, 33. thy God shall choose] either by the manistery of his Prophets, as by Samuel he anointed Saul, 1 Sam. 10. 1. and David, 1 Sam. 16. 1. by Ahijah, he chose Jeroboam, 1 King. 11. 29, 31, 35. or by other means, as by Vrim and Thum 〈◊〉 , by Lot, or the like. thy brethren] in this Christ was figured, as also in his other functions of 〈…〉 phesie and Priesthood; for so it is written, Ie 〈◊〉 thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, Deut. 18. 15. And, in all things it behooved him to be made like unto his brethren, that be might be a merciful and faithful high Priest, &c. Heb. 2. 17.

Vers. 16. not multiply horses] not get him many horses, lest he should put confidence in worldly strength, whereof horses were the principal, as appeareth by Psal. 20. 8. Deut. 20. 1. Prov. 21. 31. to Egypt] in which land were many horses, which they accounted the strength of their country, 2 Chron. 1. 16. and 9. 28. whereupon it is said, Woe to them that go down to Egypt for help, and stay on horses, &c. Isaiah 31. 1. not add to return] that is, not again return, either for the cause aforesaid, or for to dwell there, because of their great idolatries, and other sins, whereby God's people might be corrupted. So Jeremiah from the Lord dissuaded the Jews from going into Egypt, Ier. 42. 10, 14, 16, 17, &c. The Hebrews say, It is lawful to dwell in all the world, save in the land of Egypt: but it is lawful to return to the land of Egypt for mer chandise, &c. Maim. treat. of Kings, ch. 5. s. 7, 8.

Vers. 17. multiply wives] take many wives; the [unspec 17] Hebrews, and some Christians understand this prohibition of exceeding many, as Solomon had seven hundred, 1 King. 11. 3. and not that moe wives than one are here forbidden. But howsoever God bare with the Kings, Patriarchs, and other men that had moe wives than one, and that this custom prevailed, yet from the beginning it was not so, when he made but two to be one flesh, Gen. 2. 24. Mat. 19. 5. Mal. 2. 14, 15. that his heart turn not away] or, neither shall his heart turn away, to wit, from the Lord, unto the pleasures of life, or unto other gods, by means of many wives: as of Solomon it is said, His wives turned away his heart after other gods, and his heart was not perfect with the Lord his God, 1 King. 11. 4. Although his mother taught him better, saying, Give not thy strength unto women, nor thy ways to that which destroyeth Kings, Prov. 31. 1, 3. greatly multiply] or, vehemently (exceedingly) multiply silver and gold: which is another mean whereby the heart may be withdrawn from God; for when men be rich and full, they are in danger to deny and say, Who is the Lord? Prov. 30. 8, 9. and they cannot serve God and Mammon, Matt. 6. 24. the care of this world, and the doceitfulnesse of riches choke the word of God, Matt. 13. 22. and they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition, 1 Tim. 6. 9.

Vers. 18. when he sitteth upon the throne] that is, [unspec 18] when he is King: see the notes on Exod. 11. 5. the copy of this Law] the Greek translateth it, this Deuteronomy. The Hebrews have recorded thus; When the King sitteth upon the throne of his kingdom, he is to write him the book of the Law for himself, over and beside the book which is left him of his fathers, &c. If his fathers have lest him none or, if that be lost, he is to write him two books of the Law; the one he is to reserve in his house, for so he is commanded, as everyone of Israel; the other is not to depart from before him. If he go out to war, it (goeth) with him; if he fit in judgment, it is to be with him, &c. Maimonides treat. of Kings, c. 3. s. 1. before the Priests] the original book of the Law was kept in the Sanctuary, as appeareth by Deut. 31. 26. 2 King. 22. 8. out of that was the Kings copy to be written, that it might be perfect.

Vers. 19. it shall be with him] in all places whither [unspec 19] he went, he carried this copy of the Law with him, as before is noted: So God said unto Joshua, This book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night, &c. Ios. 1. 8. Thus David did, as appeareth by Psal. 119. 16, 24, 97, 98, 99 &c. learn to fear] under this name fear, notonely the inward reverence, but the outward worship and service of God is also implied, even all true Religion: as that which is written, their fear towards •• ee is taught by the precept of men, Isaiah 29. 13. is expounded by our Savior, In vain they worship me, teaching doctrines the precepts of men, Matt. 15. 9.

Vers. 20. not lifted up above his brethren] because [unspec 20] the honor of the King was great, and all were to obey him in the Lord, Ios. 1. 16, 17, 18. Eccles. 8. 2, 3, 4. Rom. 13. 1. therefore he is warned to shun pride, and loftiness of heart; whereupon David said, Lord, my heart is not haughty, nor mine eyes lofty, &c. Psal. 131. 1, 2. The contrary was found in Nebuchadnezzar, to whom the most high God gave a kingdom, and majesty, and glory, and honor •• but when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him, Dan. 5. 18, 20. The Hebrews say, As the Scripture giveth great honor to the King, and everyone is bound to honor him; so it commandeth him, that his heart be humble within him, and wounded, as it is said (in Psal. 109. 22.) My heart is wounded within me. And he may not carry himself with pride of heart in Israel, more than is meet, Deut. 17. 20. but must be gracious and pitiful, both to little and great; and go out, and come in for their pleasure & for their good, and have regard of the honor of the smallest. And when he speaketh unto all the congregation in general words, he should speak gently, as it is said (by David in 1 Chron. 28. 2.) Hear me my brethren, and my people. It is also said (in 1 King. 12. 7.) If thou wilt be a servant unto this people this day, &c. And he must always use exceeding meekness: we have had none greater than our master Moses, yet he said, And what are we? your murmurings are not against us (Exod. 16. 8.) And he bare their cumbrance, and their burden, and their murmurings, and their indignation, as a nursing father beareth the snoking child (Num. 11. 12.) The Scripture calleth him a Shepherd to feed Jacob his servant: and the manner of a shepherd is expressed (in Isaiah 40. 11.) He shall feed his flock like a shepherd, be shall gather the lambs with his arm, and carry them in his bosom, &c. Maim. treat. of Kings, chap. 2. sect. 6.

Annotations.

NO part] or, no portion, namely in the spoils taken from the enemies: which would have [unspec 1] been a great portion, as appeareth by Ios. 22. 8. So the Hebrews expound it, No part in the spoil, nor inheritance in the land. Maimonides tom. 3. treat. of the Release and Jubiliee, ch. 13. sect. 10. See the notes on Num. 18. 20. nor inheritance] in the land of Canaan, which was divided among the other tribes, Num. 26. 2.—53. 57. But because the Levites were adjoined to the Priests for the service of the Lord and his Church, Numb. 18. 1, 2. &c. therefore God would not have them cumbered with the affairs of this life, lest by them they should be hindered from doing their duty, as it is written, No man that warreth, entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier, 2 Tim. 3. 4. See also Deut. 10. 8, 9. So the Hebrews say, Wherefore was not Levi counted meet to have inheritance in the land of Israel, or spoils with his brethren? Because he was separated to serve the Lord, and to inherit him, and to teach his strait ways, and his just judgments unto many, Deut. 33. 10. Therefore was he separated from the ways of the world: they wage not war as do the rest of Israel, neither do they in • erite, nor earn for themselves with strength of their bodies; but they are the Lord's power (or substance) as it is written (in Deut. 33. 11.) BLESSE LORD HIS POWER: and the blessed (God) himself earneth for them; as it is written (in Num. 18. 20) I am thy part and thine inheritance. Maim. treat. of the Release and Jubiliee, c. 13. s. 12. fireofferings] which were to be offered on the Altar by fire, as the Meat-offering, Sin-offering, and Trespass-offering of every man, Numb. 18. 9. and his inheritance] that is, all other things which being the Lord's right by his Law, he hath given to the Priests and Levites. Of these, see the notes on Numb. 18. where four and twenty gifts were bestowed on the Priests, all expressed in the Law. The Greek referteth it to the former, saying, the burnt offerings of the Lord shall be their inheritance.

Vers. 2. and he] that is, Levi, put for all the [unspec 2] Levites and Priests of that tribe: so in M • la. 2. 4, 5. spoken unto him] in Num. 18 20. and other places. Herein God promiseth to those that fear him, his ministers, 1 Cor. 9. 13, 14. and all his people, to be their inheritance, that is, to relieve them, and supply all their wants out of the riches of his grace, 2 Cor. 9. 8. So the Hebrews here say; Not the tribe of Levi only, but every particular man of all that come into the world, whose spirit maketh him willing, and giveth him understanding with knowledge to separate himself, to stand before the Lord, to minister unto him, and to serve him, to know the Lord, and walk aright, as God did make him; and that he break from off his neck the yoke of many inventions which the sons of Adam have sought out, (Eccles. 7. 29.) behold this man sanctifieth himself holy of holies, and the Lord will be his part and his inheritance forever, and forever and ever; and will vouchsafe unto him in this world the things that shall be sufficient for him, even as he did vouchsafe unto the Priests the Levites. Behold David saith (in Ps. 16. 5.) The LORD is the portion of my part and of my cup, thou susteinest my Lot. Maimonides in the Release and Jubiliee, ch. 13. s. 13.

Vers. 3. the Priests due] Hebr. the judgment (or [unspec 3] right) of the Priests: which the Chaldee expoundeth due unto the Priests: and so the word judgment is elsewhere used for duty, Psal. 81. 5. slay a slaughter] that is, kill any beast for common food. The original word generally signifieth no more than to kill a beast (as is noted on Gen. 31. 54.) and in special, to kill for sacrifice unto God. But the large meaning is here to be chosen: for it agreeth not with the former laws in Leviticus touching sacrifices, that the Priests should have the cheeks, &c. and the general exposition of the Hebrews is, that this is meant of common meats. ox or sheep] implying goats also; for that is usually comprehended under the name sheep or lamb. that he] or, and he, that is, everyone of the people shall give. give unto the Priest] Hereupon these are called gifts. Of them the Hebrews write; It is commanded to give of every clean beast that is killed, unto the Priest, the shoulder, & the two cheeks, and the maw, (Deut. 18. 3.) and these in every place are called gifts. And this commandment is in use continually, whether when there is a Temple, or not; and in every place, whether within the land (of Israel) or without it: and it is to be of common (things) not of things sanctified. If it be doubtful whether (the beast) be a firstling, these gifts must be given out of it: if it be a firstling, that is all the Priests. (Num. 18. 15.) and if it be not a firstling, these gift 〈◊〉 (out of it) for the Priest. Gifts are due of none but clean beasts only, as it is said, WHETHER OXE OR SHEEPE, &c. whether it be killed for man's meat, or for to feed infidels, or dogs, or for medicine, these gifts are due of it. If a Proselyte have a beast killed, if it were before he was joined, he is free; if after he were joined, he is bound (to give these gifts.) In a place where no Priests be, they may priz • the gifts and eat them, and give the price to any Priest that they will. If he will give these gifts to one Priest, he may; or if he will divide them, he may not give half the maw to one, or half the shoulder, but the shoulder to one, and the maw to another, and the cheeks to them both, [that is, to each of them one.] If a priest will sell his gifts, he may, or give them to an Infidel, &c. for there is no holiness in them at all. The Priest may not violently take the gifts, nor ask them with his mouth; but he receives them when they are given him, with honor, &c. Maimonides in Biccurim (or first-fruits) ch. 9. s. 1. &c. the shoulder] the right shoulder (saith Maim. ibidem s. 18.) and they may not pluck off the wool, or flay them, but give them with their skin, and with their wool.

Vers. 4. The first fruits] of these, see the Annotations [unspec 4] on Exod. 22. 29. and Numb. 18. 12. These were called by the Hebrews, the great heave-offering; and it was to be given (they say) to the Priest, whether it were clean or unclean: though the corn or oil were all unclean before it was separated, the owner was bound to separate out of it an heave-offering, and give it to the Priest. If it were clean, the Priest did eat it; if unclean, they used it for burning, &c. And whosoever separated the great Heave-offering, or the heave-offering of the tithe, he blessed (God) before he separated it, after the manner as he used to bless for doing all the commandments. Maim. in Trumoth c. 2. s. 14, 16. Other things hereabout are noted on Num. 18. and Levite. 22. of the fleece] Of this there is no measure set by the Law; but by the Hebrew Doctors, they might not give less than one of sixty (the sixtieth part, as of other first-fruits is noted on Exod. 22. 29.) And this is not due but in the land (of Israel) as the first-fruits of the corn, and of common (beasts) not of holy. And of sheep only, male and female: for their wool is meet for clothing. He that separateth the first of his fleece, and it be lost, is indebted for afterward, until he give it unto the priest. He that saith, all my fleece be first-fruits, his words must be confirmed. Who so hath many fleeces of first-fruits, and would divide them among the priests, he may not give less to everyone than the weight of five shekels of white wool, enough for a little coat. Maim. in Biccurim, c. 10.

Vers. 5. to stand to minister in the name, &c.] the [unspec 5] Greek interpreteth it, to stand before the Lord thy God, to minister and to bless in the name of the Lord. This showeth a reason of the former duty; because God had called the Priests from worldly affairs, to serve him, and to minister, and sow unto his people spiritual things, therefore they should reap the people's carnal things, as 1 Cor. 9. 11, 13. By standing is noted their manner of service, as is observed on Deut. 10. 8. and their continuance in the same, as Psal. 119. 91.

Vers. 6. a Levite] This is spoken generally, and [unspec 6] so implieth either Priest or ordinary Levite, who served by their courses, but might at other times come up and serve voluntarily, & have their portion with their brethren. of thy gates] that is, as the Greek and Chaldee do translate, of thy cities. For the Levites dwelt dispersed in the tribes of Israel, Ios. 21. he sojourned] his dwelling in the cities is called a sojourning as a stranger, for that the priests had no inheritance with Israel, v. 1. but the Israelites gave them (of their inheritance) cities to dwell in, and the suburbs for their cattle, Num. 35. 2, 3. shall choose] to have his Tabernacle, or Temple and public worship there: see Deut. 16. 2. and 12. 5.

Vers. 7. shall minister.] Although the Priests [unspec 7] and Levites ministered in their courses, whereinto they were distributed, and unto which they were bound, 1 Chron. 24. and 25. yet if any would at other times voluntarily serve, God here alloweth it, and their portions for their labor. But the Hebrews explain this with some limitations, saying; Moses our master divided the Priests into eight wards (or charges) four of Eleazar, and four of Ithamar. And so they were till Samuel the Prophet: and in Samuel's days, he and King David divided them into four & twenty wards, and over every ward one head Provost. And they went up to Jerusalem, for the service of the ward, every week, &c. And it is commanded that at the solemn feasts, all the wards be equal, and whosoever of the priests cometh up at the feast and will serve, he may serve and have a portion with them; and they may not say to him, go thy way till thy ward cometh, as it is written (in Deut. 18. 6.) AND IF A LEVITE SHAL COME FROM ONE OF THY GATES. Which words are meant of the offerings at the feasts, &c. But vows, and voluntary offerings, and the daily sacrifices, none offer them but the ward, whose time is appointed: yea, though it be at the feast, as it is said (in Deut. 18 8.) THEY SHALL EAT PORTION LIKE PORTION, BESIDES HIS SALES BY THE FATHERS. As if he should say, they shall eat portion like portion, of the offerings of the Congregation, but have no like portion in other things, which the fathers have already apportioned them, and appointed every ward by the week, &c. And they account, that he speaketh not but of the priests: for there are no gifts in the Sanctuary to eat of, but for the priests only. And so a priest which hath an offering, may come into the sanctuary, and offer it any day when he will, as it is said (Deut. 18. 6.) AND SHALL COME WITH ALL THE DESIRE OF HIS SOUL) and minister; yea, though it be a sin-offering, or a trespass-offering, he offereth it, and maketh atonement by his own hands, and hath the skin of his offering, and eateth (the flesh.) And if he will give his offering to any priest whom he will, for to offer it, he may give it; and then the skin of the oblation, and the service thereof, is the priests only, to who • he gave it. Maimonides treat. of the Instruments of the Sanct. chap. 4. sect. 3.—6. that stand] that is, as the Chaldee expoundeth, that minister.

Vers. 8. portion like portion] that is, equal portions, one as much as another. The Greek translateth, [unspec 8] he shall eat the portion that is apportioned (or divided.) beside his sales] that is, beside the price of the things sold. By the Law, if a Levite sold a house, he might redeem it at any time, Levite. 25. 32. which he could not do, if he spent his money upon his own maintenance, and had no portion in the sanctuary. by his fathers] or, according to the fathers. This some refer to the sales fore-mentioned, which might be of the houses that he had from his fathers, his patrimony. Others refer it to the order of his service and portion, which should be according to the courses and wards aforesaid, without confusion or disturbance of them: for according to the fathers and chief men in the families, were the courses appointed, Numb. 3. 2. 17, 21. and 1 Chron. 24. 4. the Greek translateth, beside the sale, which is according to the family. But the Chaldee paraphraseth thus, Beside the ward (or observation) which shall come on the Sabbath, as the fathers have appointed; that is, beside that portion which is due unto him for his service by course in his week, as the fathers appointed.

Vers. 10. There shall not] or, Let there not be found. to pass thorough the fire] so to burn [unspec 10] them, or at least to consecrate them by this sign unto Idols, and in special unto Molech, to which abomination this service was performed among the heathens, Lev. 18. 21. See the Annotations there. The Greek translateth, any that purgeth his son or his daughter in fire. Of Achaz king of Judah it is said, that he made his son to pass thorough the fire, 2 King. 16. 3. which Ezra explaineth thus, he burnt his sons in the fire, 2 Chron. 28. 3. a diviner] in Hebrew, Kosem, a fore-seer, or presager, a foreteller of things to come, as doth a Prophet: as it is said, the Prophets divine for money, Micah 3. 11. and Balaam, a Prophet, 2 Pet. 2. 16. is called a Diviner, Ios. 13. 22. & though it be sometime spoken in the good part, as in Esa. 3. 2. The Prophet and the Diviner (or Sage) and the Ancient; and in Prov. 16. 10. Divination is in the lips of the King: yet commonly it is meant of evil and heathenish Prophets, or of the false Prophets in Israel, Isaiah 44. 25. Ezek. 13. 6, 7, 9. With such they used to consult in weighty cases, as the Philistines called for the Priests and the Diviners, 1 Sam. 6. 2. and the King of Babylon stood at the parting of the way, at the head of the two ways, to use divination, &c. Ezek. 21. 21, 22. It was done by unlawful means, as Saul said to the Witch, Divine unto me by the familiar spirit, 1 Sam. 28. 8. and it was a thing hateful unto God; as he saith, Rebellion is as the sin of divination, 1 Sam. 15. 23. This Art (as Cicero showeth in his first book of divination) is called in Greek, Mantikee, of Furie, (as Plato expounds it;) in Latin, divinatio, à divis, of the gods, as Tully there saith: and he maketh it a fore-knowledge and perceiving of things to come: a skill much magnified in all nations. The Hebrews also take a Diviner to be one that doth things whereby he may foretell things to come, and say, such a thing shall be, or shall not be; or say, it is good to do such a thing, &c. The manner and means of divining they note to be divers; some doing it with sand, some with stones, some by lying down on the ground, some with iron, some with a staff which he carrieth in his hand, and leaneth on, &c. whereto they apply that of the Prophet, My people ask counsel at their stocks, and their staff declareth unto them, Hos. 4. 12. It is unlawful to divine, or to ask (counsel) of a diviner: He that asketh of a diviner is chastised with stripes, but the diviner himself, if he do any of the foresaid acts (of divination) or the like, is beaten. Maimonides treat. of Idolatry, ch. 11. sect. 6, 7. observer of times] or, Soothsaier; an observer of the clouds, and of the planets; a Planetary, or, an observer of the flying of fowls; an Augur. The diviners forespoken of were carried much by inward and spiritual motions; these by outward observations in the creatures. They were of esteem among the Philistines, and other heathens, Isaiah 2. 6. and the sin crept into Israel, 2 King. 21. 6. though God forbade it here, and in Lev. 19. 26. The Hebrews say, they were such as did set times for the doing of things, saying, Such a day is good, and such a day is naught: such a day is fit for to do such a work; such a year or month is evil for such a thing. It is unlawful to observe times, though one do no work, but make it known; they are lies which fools imagine to be true, and to be words of wise men, &c. Maim. in treat. of Idolatry, chap. 11. sect. 8. an observer of fortunes] one that curiously searcheth, observeth, and telleth signs of good or evil luck, which are learned by experience: The Hebrew Nachash is to search and find out by experience, Gen. 30. 27. and 44. 5. whereupon Menachesh (the word here used) is one that too curiously observeth and abuseth things that do fall out, as lucky, or unluckie signs: as did the Augures and Soothsaiers among the heathens. The Hebrews describe it thus; as if one should say, Because the morsel of bread is fallen out of my mouth, or my staff out of mine hand, I will not go to such a place this day; for if I go, I shall not speed of my business. Because a Fox passed by on my right hand, I will not go out of my house this day; for if I go, some deceitful man will meet with me. And so if men hear the chattering of a bird, and say, it shall be so, or not so; it is good to do such a thing, or naught to do such a thing, &c. And so he that maketh signs for himself, if it fall out so or so, I will do such a thing; if it fall not out, I will not do it; and all things of like sort, these all are unlawful: and who-soever doth any act, bacause of any of these things, is to be beaten. Maimonides treat. of Idolatry, chap. 11. sect. 4. This sin was common among the heathens, practiced of the wisest, Numb. 24. 1. 1 King. 20. 33. and it spread into Israel, 2 King. 17. 17. 2 Chron. 33. 6. and is at this day too common among Christians, though God's law plainly forbiddeth it here, and in Levite. 19. 26. a witch] or, a sorcerer, a magician; in Hebrew, Mecashsheph, in Greek, Pharmakos: of this kind were Jannes and Jambres, the sorcerers of Egypt: see the notes on Exod. 7. 11. Such were esteemed among the wise, and called to tell and interpret dreams, Dan. 2. 2. By God's Law a winch might not be suffered to live, Exod. 22. 18. yet did this evil prevail in Israel, 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seem to hold two sorts of these witches or sorcerers, some that did hurt, others that did hold the eyes, that is, by juggling and sleights beguiled men's senses. Mecashsheph (the witch) is to be stoned to death, if be do the act oft witchcraft: but he that heldeth the dies, and seemeth to do that which he doth not, is to be beaten. Maimonides treat. of Idolatry, ch. 11. s. 15.

Vers. 11. charmeth a charm] or, inchanteth an [unspec 11] enchantment, or, conjureth conjuration. The Hebrew Chober signifieth conjoining, or consociating: the Chaldee name Ratim, is of murmuring or mumbling: the Greek Epaidon, of charming or enchanting. This Charmer is said to be he that speaketh words of a strange language, and without sense: and he in his foolishness thinketh that these words are profitable. That if one say so or so unto a Serpent, or a Scorpion, it cannot hurt a man: and he that saith so and so to a m • an, be cannot be hurt, &c. He that whispereth over a wound; or readeth a verse out of the Bible: likewise he that readeth over an Infant, that it may not be frighted; or that layeth the book of the Law (the Bible) or the Phylacteries upon a child that it may sleep; such are not only among enchanters or charmers, but of those that generally deny the Law (of God) because they make the words of the Scripture medicine for the body, whereas they are not but medicine for the soul, as it is written (in Prov. 3. 22.) They shall be life unto thy soul. Maimonides 〈◊〉 . of Idolatry, chap. 11. sect. 10. 12. of a familiar spirit] called in Hebrew Ob, which signifieth a bottle, John 32. 19. applied here and often to Magicians, who possessed with an evil spirit, speak with hollow voice as out of a bottle, and (as some say) with swollen bellies: whereupon the Greek version usually calleth them Eggastrimuthoi, as speaking out of the belly. But the holy Ghost in Act. 16. 16. expoundeth it more fully, the spirit of Pithon (or of divination:) meaning of the Devil, whose answers were given to the heathens by these means; the chief whereof was called Pythius Apollo, and his Temple Pythion, and his feast Pythia, kept to his honor, who was feigned to kill the serpent Python. The manner of this Oracle the Prophet showeth to be with an hollow low voice; as, Thy speech shall be low out of the dust, and thy voice shall be as of one that hath a familiar spirit, Isaiah 29. 4. The Hebrews explain it thus, that he which had a familiar spirit, stood and burned incense, and held a rod of mirtle tree in his hand, and waved it. And he spake certain words in secret, until he that inquired did hear one speak unto him, and answer him touching that which he inquired, with words from under the earth, with a very low voice, &c. Likewise one took a dead man's skull, and burnt incense thereto, and enchanted thereby, till he heard a very low voice, &c. He that did any of these acts, was to be stoned to death. Maim. in treat. of Idolatry, c. 6. s. 1. This was Saul's sin, that he sought to a woman which had a familiar spirit, the voice whereof he heard, 1. Sam. 28. 7.—15. for which transgression the Lord killed him, 1 Chron. 10. 13. and hath threatened to cut off all from among his people, that do inquire of such, Levite. 20. 6, wizard] or cunning man; in Hebrew, Iidgnoni, so named of his knowledge, or cunning: and so the Greek version in other places calleth him Gnostes, of knowledge, a Prognosticator: but here the Greek is Teratoskopos, he that observeth wonders. The Chaldee giveth him a name of remembrance, Zecuru. He is usually joined with the former, that hath a familiar spirit, as in Levite. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die, Levite. 20. 27. Such were among the Egyptians, and other heathens, Isaiah 19. 3. it is likely therefore that their practice was alike abominable. The Hebrews describe him thus, that he put in his meuth a bone of a bird called Iaduangh, & burned incense, & did other works, until he fell down as with shame (or modesty) and spake with his mouth, things that were to come to pass. Maim. treat. of Idolatry, ch. 6. sect. 2. that seeketh unto the dead] or, as the Chaldee and Greek expound it, that inquireth of the dead: such we call of the Greek name, a Necromancer. Of him they say, that he made himself hungry, and went and lodged among the graves, that the dead might come unto him in a dream, and make known unto him that which he asked of him. And others there were that clad themselves with clothes for that purpose, and spake certain words, and burned incense for the purpose, and slept by themselves, that such a dead person might come and talk with them in a dream. Maimonides in treat. of Idolatry, c. 11. s. 13.

Vers. 13. perfect with Jehovah] that is, in faith [unspec 13] and love seek unto him only; and as he doth, so abhor thou all such wicked persons. Perfection (or Sinceritie, Integrity,) respecteth our upright conversation in body and mind, as is noted on Gen. 6. 9. and to be perfect with the Lord, is expounded in Greek, before the Lord; and the Chaldee saith, in the fear of the Lord: but our Savior more fully openeth it; Be ye perfect, even as your Father which is in heaven is perfect, Matt. 5. 48.

Vers. 14. not suffered thee] Hebr. not given thee: [unspec 14] but hath taught thee better by his Law (which the other nations want, Psal. 147. 19, 20.) and will more fully inform thee by the Prophet, whom he will raise up unto thee, v. 15. So in Act. 14. 16. God in times past suffered all nations to walk in their own ways.

Vers. 15.