Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

BEene her husband] that is, done an husbands [unspec] duty, lien with her: as the Greek translateth, dwelt together with her. So Deut. 21. 13. For his marriage is signified by the former phrase, taken a wife, as is noted on Deut. 22. 13. grace] o • , favor in his eyes; in Greek, grace before him. that is, if he like her not. matter of nakedness] or, the nakedness of anything, that is, the discovery of some unclean thing: or, by transplacing the words, anything of nakedness, that is, of shame and ignominy; as the Greek translateth, a shameful (or uncomely) thing. This is thought of some not to be meant of adultery, for which she was to die if it were proved, Deut. 22. 22. but of some evil thing in her conditions or actions, which displeased her husband. So the phrase was used in Deut. 23. 14. for that which was uncleanly and unseemly. and he shall write] understand from the former sentence, and if he shall write: for this is not a commandment, but a permission, as our Savior saith, Moses because of the hardness of your hearts, suffered you to put away your wives; but from the beginning it was not so, Matt. 19. 8. So after in verse. 3. And the latter man shall hate her, that is, if he shall hate her; for all is supposition, and permission, until v. 4. where she is forbidden to her first husband. But the Hebrews mistook this for a commandment, Matt. 19. 7. and so do to this day, as is to be seen in their writings, wherein good and bad are mixed together thus; A man may not take a wife, and have a purpose in him to divorce her, &c. She may not remain under him, and minister unto him, if he be purposed to divorce her. A man may not put away his first wife, except he hath found in her the nakedness of something: and it becomes him not to be hasty to send away his first wife; but the second, if he hate her, let him send her away. A woman that is of evil conditions, and is not modest, as are the honest daughters of Israel, it is commanded to put her away. Maimonides tom. 2. treat. of Divorces, chap. 10. sect. 21, 22. But the Lord, the God of Israel saith, that he hateth putting away, Mal. 2. 16. And, What God hath joined together, let no man put asunder, Matt. 19. 6. bill of divorcement] or, libel (book) of cutting off; which the Greek version (approved by the Evangelists, Matth. 19. 7.) calleth, a libel of divorcement, or, of departing away, because by it the woman was cut off from her husband, and departed from him and his house. Of this the Hebrews have many canons; and the form of this bill is in the Talmud in Gittin, chap. 9. and by Maimonides in treat. of Divorces, chap. 4. sect. 12. set down in these words:

IN such a day of the week, in such or such a day of the month N. in such or such a year from the creation (of the world,) or from the supputation (of Alexander) after the account which we are wont to count by, here in the place N. IN. the son of N. of the place N. (or if there be any other name or surname which I have, or my fathers have had, or (which) my place hath, or my fathers place have had) have voluntarily, with the willingness of my soul, without constraint, both dismissed, and left, and put away thee, even thee N. the daughter of N. of the city N. (or if thou hast any other name or surname, thou, or thy fathers, or thy place, or thy fathers place) which hast been my wife heretofore, but now I dismiss thee, and leave thee, and put thee away, that thou mayest be free, and have power over thine own soul, to go away, to be married to any man whom thou wilt; and that no man be refused of thine hand, for my name, from this day and forever. And thus thou art lawful for any man; and this is unto thee from me a writing of divorcement, and bill of dismission, and an epistle of putting (thee) away, according to the Law of Moses and Israel.

give it] or, deliver it into her hand, and this also before witnesses. The Hebrews observe ten things, which they say are requisite by the Law, and are the root (or foundation) of the divorce; 1 That a man put her not away, but of his own will: gathered from these words, If she find not grace in his eyes; but the woman may be put away, whether she be willing or not. 2 That he put her away by a writing, not by any other thing. 3 That the matter of the writing be to divorce her and put her away out of his possession. 4 That the matter of that divorcement be between him and her. 5 That it be written by her name. 6 That there be no action wanting after the writing thereof, save the delivery of it unto her. 7 That he give it unto her. 8 That he give it her before witnesses. 9 That he give it her by the Law of Divorces, 10 And that it be the husband, or his deputy that delivereth it unto her. Maimonides treat. of Divorces, chap. 1. sect. 1. Unto these they add also sundry other cautions, as, Where it is said in the Law, AND HE SHALL WRITE HER A BILL, &c. Whether he write it with his own hand, or speak to another to write it for him; and whether he deliver it with his own hand, or speak to another to deliver it, (it is all one) it is not said, HE SHALL WRITE, but to signify, that she may not be put away but by a writing; and, HEE SHALL GIVE (to signify) that she may not take it of her self. But it is necessary, that the husband speak himself unto the Scrivener to write it, and to the witnesses to subscribe it. Every bill that is not written by the name of the man that divorceth, and by the name of the woman divorced, is no bill. Who so writeth (a bill) to put away his wife, and bethinketh him, and doth not put her away, but uniteth himself with her after it is written, he may not put her away by that bill at another time when he would put her away. Whereas the Law saith, AND GIVE it IN HER HAND; the Scripture meaneth no more, but that it come unto her; and whether it be in her hand, or in her bosom, or to her deputy (or atturney) whose hand she hath made as her hand, it is all one. But it is necessary that he be made her atturney before two witnesses, and that there be two witnesses to testify, that the bill came to the hand of her atturney. The husband cannot make an attourney to receive the bill for his wife, but he may make one to carry it to his wife. If the atturney have received the bill, and before it cometh to the woman's hand, the husband changeth his mind, and saith unto him, the bill which I sent by thee, be of none effect; or if he say before unto his wife, the bill which I have sent unto thee, be of none effect; or if he send another messenger to make it of none effect; or if he say unto others, the bill which I have sent to my wife be of none effect, loe it is of none effect, though it come (after) to his wives hand. But if (he speak it) after it become to her hand, or to the hand of her atturney, which was to receive it for her, he cannot make it of none effect. He that divorceth upon condition, if the condition be confirmed she is divorced; if not, she is not divorced. As if he say, loe here is thy bill, upon condition that thou give me 200 pence, within these thirty days; if she give them with his consent within thirty days, she is divorced, if after thirty days she is not divorced. If she give them to him by force, so that he is not willing to receive them, the bill is of none effect, till she give them with his consent &c. Maimonides treat. of Divorces, chap. 2. sect. 1. 5. and c. 3. s. 1. 5. and c. 6. s. 1, 3, 16. and c. 8. s. 1. 21.

Vers. 2. be another man's] or, be to another man: [unspec 2] either by full marriage, or by espousals only; for a betrothed woman is a man's wife, Deut. 22. 23, 24. So the Hebrews say; He that putteth away his wife, and she is betrothed to another, although she be not married to him, she is unlawful for the first (husband.) And if the first do return and marry her, he is to be beaten, and to be compelled to put her out, Deut. 24. 4. Maimonides in Divorces, chap. 11. sect. 12. She might also become another man's by fornication, though she married not, Ier. 3. 1. yet the phrase often implieth the state of marriage, Rom. 7. 3, 4. unto which sense the Hebrews restrain it here.

Vers. 3. And the latter] understand from the [unspec 3] last clause, And if the latter man hate, and if he write her a bill, &c. for these are but suppositions, and bare permissions, not commandments which God would have done, as is before noted.

Vers. 4. may not return] or, cannot, it is not [unspec 4] lawful for him to take her again: and this is the Law which God commandeth, whereby he showeth a dislike of the former divorcements; as after he plainly confirmeth by the Prophet, Mal. 2 16. For, Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery, [and if he marry another, he committeth adultery,] and whosoever shall marry her that is divorced, committeth adultery, Matt. 5. 32. and 19. 9. she is caused to be defiled] or, is caused to defile herself: The Greek and Chaldee translate, she is defiled: but the Hebrew word Huttaraaah is of such a composition, as implieth both the defiling of her self, and the cause thereof by her husband, who put her away first. It was therefore an error in the Jews, to take this for a commandment of God, which he tolerated only for the hardness of their hearts; and shown the woman to be defiled by her second marriage, after her first unjust divorce. not cause the land to sin] or, not suffer the land to sin: which may be understood, that by their example others should not be occasioned to do the like; or, that by the Magistrates neglect of punishing this evil, others be not emboldened. Or rather, that the land be not in sin, that is, punishable for this sin, which extendeth not only to the persons that do it, but to all the people that suffer it: as there be examples of the like in other cases, as Ios. 7. and 22. 17, 20. Therefore the Prophet alleging this Law, saith, that the land should be greatly polluted, Ier. 3. 1. and so the Greek version here, instead of sin saith, & ye shall not defile the land. This Law is figuratively applied in the practice of it unto God and his Church, unto whom he was an husband, Ier. 31. 32. and unto whom in time he did give a bill of divorcement, but for her adultery, Ier. 3. 8. not upon displeasure, without her due merit, as the Israelites often did to their wives, (for such a bill of divorce they could not show,) but for her transgressions she was put away, Isaiah 50. 1. And though by this Law, a woman put away, and becoming another man's, might not return to her first husband again, yet God (who is above his Law) offereth his Church, after her many adulteries, to return again unto him by repentance and faith, Ier. 3. 1. Hos. 2. 2. 1. 9. and 3. 1, 5. The Apostle also applieth this Allegory to the Churches estate under the Law, and under the Gospel of Christ, Rom. 7. 1, 2, 3, &c.

Vers. 5. in the army] unto the war, as the Greek [unspec 5] translateth. In Deut. 20. a law was given for such as were betrothed and not married, had planted vineyards, or built houses, and not eaten of, or dwelt in them; the Hebrews understand those two also in this law, saying, He that hath built a house, and dedicated it, and he that married his betrothed wife, or his brothers wife (Deut. 25. 6.) and he that hath made his vineyard common, these go not out to war till the year be ended. Maimonides tom. 4. treat of Kings, chap. 7. sect. 10. anything] or, ought of anything, that is, of any charge or business concerning wars, or the like. Therefore whereas such as had not married their spouses, nor dedicated their houses, nor made common their vineyards, when they were sent back from the army, were to provide victuals, and prepare the ways for the army, as is noted on Deut. 20. 7. they were all this first year free from these & other the like charges, as the Hebrews say, These go not out to the war, neither are they charged with anything in the world, Deut. 24. 5. By word of mouth we have been taught, that he shall be free a year, both for the house that he hath dedicated, and for the wife that he hath married, and for the vineyard whose fruit he hath begun to eat of. All the year long he neither provideth victuals, nor prepareth the way, nor watcheth on the walls, nor giveth to the tributes of the city, neither may anything in the world pass upon him. Maim. treat. of Kings, ch. 7. s. 10, 11. pass upon him] that is, as the Greek explaineth it, he laid upon him. free] that is, exempted from all public labors and charges. In the wars that King Asa made with Baasa, none was free, 1 King. 15. 22. where may be understood, none save such as God's Law did exempt: or, not they neither, because of the great necessity of help. rejoice with his wife] By this Law God shown how much he approved of holy wedlock, (as by the former he shown his hatred of unjust divorces) when to encourage the newly married, against the cumbrances which that estate bringeth with it, and to settle their love each to other, he exempted those men from all wars, cares, and expenses, that they might the more comfortably provide for their own estate.

Vers. 6. (A man) shall not take] Hebr. He shall not [unspec 6] take: this is to be understood of any man: therefore the Greek and Chaldee change the person, to make the sense plainer, Thou shalt not take, speaking to every man, as after Moses also speaketh in verse. 17. nether millstone] elsewhere this word Rechajim signifieth both millstones, or the mill in general, Exod. 11. 5. Here, by reason the upper millstone is after mentioned, the nether stone is specially meant. And under these particulars, all other of like necessary use for man's life are forbidden to be taken to pledge. The Hebrews say, He that lendeth to his neighbor, &c. may not take to pledge vessels (or instruments) wherewith they make ready (meat) for the life; as millstones, or the wooden mill, or pots which they boil meat in, or butchers knives, or the like things, Deut. 24. 6. and if he take such to pledge, he must be forced to restore; and if the pawn be lost, or burnt before he do restore it, he is to be beaten. Maimonides tom. 4. treat. of the Lender and Borrower, chap. 3. sect. 2. the upper millstone] called Recheb, a chariot, because of the running thereof upon the nether stone: From hence they say, He that taketh to pledge many instruments which are for food, &c. is guilty for every instrument (or vessel) by it self, though they be two instruments wherewith they do one work, [as the nether millstone and the upper] he is guilty for them by the name of two instruments, and for them twain he is to be twice beaten. Maimonides ibid. chap. 3. sect. 3. See after in v. 11. 12. 17. the soul] that is, the life of the soul (or body) meaning the instruments of his livelihood: and as Targum Yerushalmi expounds it, the necessities of the soul (or life) The Chaldee paraphraseth thus, for by them is made (ready) meat for every soul. Thus the millstones are named but for an instance, forbidding all other of like sort.

Vers. 7. a soul] that is, any person, man, woman, [unspec 7] or child. of Israel] This the Hebrews take as a limitation to Israel and the Proselytes thereof: and for stealing Infidels, they hold he was but to make restitution. Maim. tom. 4. treat. of Theft, chap. 2. sect. 1. and chap. 9. sect. 6. maketh gain or, serveth himself; the Greek translateth, and bringing him under his power, selleth him. See this word used in Deut. 21. 14. and selleth him] The Hebrews join this to the former, without which they think the thief was not to die. A thief is not guilty of death, until he steal an Israelite, and get him into his power, and serveth himself of him, and selleth him to others, Deut. 24. 7. If he steal him, and serve himself with him, and do not sell him, or do sell him before he hath served himself by him, he is free (from death) Maim. treat. of Theft, ch. 9. sect. 2, 3. Others think that if he either served himself with him, or sold him, he was to die: and this may well be the meaning of the Law; for and often signifieth or, as is noted on Gen. 13. 8. and 19. 12. shall die] as the Hebrews say, he was to be strangled to death. Maim. ibid. ch. 9. sect. 1.

Vers. 8. plague of leprosy] which might be on [unspec 8] men's bodies, or on garments, or in houses. The Law of all these is given at large, in Levite. 13 and 14 Chapters. all that the Priests] the Greek translateth, all the Law that the Priests the Levites shall show unto you. This is a warning to Israel, that if any man had the Leprosy, or a sore like the Leprosy, he should not dissemble or hide it, or pluck off, or cut away the signs thereof, or labor by medicines to cure it, or do anything thereto, but as the Priest directed him according to the Law; because this plague was usually by the hand of God for men's sins, and did pollute both the person himself, and all that touched him; so that for the discerning and curing of this plague, they should seek unto God, by the means which he appointed. Therefore from this Law, the Hebrews teach; He that plucketh off the signs of uncleanness, either all or some of them, or seareth the living (raw) flesh, all, or some of it, or cutteth all the sor • out of his flesh, or out of a garment, or house, • ither before he come to the Priest, or whiles he is shut up, or after, &c. he transgresseth against this prohibition, TAKE THOU HEED IN THE PLAGVE OF LEPROSIE, &c. (Deut. 25. 8.) Maimonides tom. 3. treat. of Leprosy, chap. 10. sect. 1. See the Annotations on Levite. 13. as I commanded them] If then the Priest spake or did otherwise than God prescribed, it was not to stand. A Priest that pronounceth him unclean that is clean, or him clean that is unclean, he doth nothing at all, for it is written (in Lev. 13. v. 14, 15.) he is unclean, and the Priest shall pronounce him unclean, &c. Maim. in Leprosy, ch. 9. sect. 3.

Vers. 9. unto Marie] in Hebrew Mirjam, in [unspec 9] Greek Mariam; she was the sister of Moses and Aaron, a Prophetess in Israel, who for speaking against Moses, was smitten of God with Leprosy, Numb. 12. whose example is for a warning to all, that they should not sin as she did, lest God plague them also: and that the justice of the Law should be executed upon all Lepers, without respect of persons. So all other examples in Scripture are examples unto us, 1 Cor. 10. 6,—11. and so Christ saith, Remember Lots wife, Luk. 17. 32.

Vers. 10. when thou lendest] or, when thou shalt [unspec 10] exact of thy neighbor the exaction of anything, that is, any debt: which if it were with rigor, or of a poor man that had not to pay, was unlawful. See the notes on Exod. 22. 25. The Greek translateth, If there be a debt in thy neighbor, (that is, if he be indebted to thee) what debt soever. See the notes on Deut. 15. 2. thou shalt not go in] This is spoken to the creditor, and (as the Hebrews say) to the messenger of the Magistrate sent to take a pawn. He that lendeth to his neighbor poor or rich, may not take a pawn of him, but by the Synedrion, [that is, by authority of the Magistrate:] and though it be the messenger of the Synedrion that cometh for a pawn, he may not come into his house and take his pawn, but must stand without, and the borrower is to bring out a pawn unto him, Deut. 24. 10. If it be so, what (difference) is there between the crediter, and the messenger of the Synedrion? The messenger of the court, he may take the pawn out of the hand of the borrower by force, and give it the lender: but the creditor may not take the pawn, till the borrower give it him with consent. If the creditor transgress, and go into the borrowers house for his pawn, or snatcheth a pawn cut of his hand by force, he is not to be beaten, because the act is broken off, for he must restore the pawn, Deut. 24. 13. If he keep not this 〈◊〉 to restore it, as if the pawn be lost or burnt, he is to be beaten, and to restore the price of the pawn. Maimon. • om. 4. treat. of the Lender and Borrower, ch. 3. sect. 4.

Vers. 12. not lie down] to sleep; not go to [unspec 12] bed. For breach of this Law, the Lord reproveth Israel; They lay themselves down upon clothes laid to pledge, by every altar, Amos 2. 8. But hereby not only the use of the poor man's pawn, but the keeping of it is forbidden; with his pawn, that is, and his pawn by thee (or in thy custody) Maimonides in Lender and Borrower, c. 3. s. 5.

Vers. 13. when the Sun] or, as the Greek translateth, [unspec 13] about the going down of the Sun: in Exod. 22. 26. it is said, before the Sun goeth down; see the Annotations there, where is shown, that every pawn is to be restored when the poor man hath need of it, by night or by day. If the pawn must thus be restored when he hath need, what booteth it to take the pawn? The Hebrews answer, that by this means the debt is not released in the seventh year, (which the Law biddeth, Deut. 15. 1, 2, 3.) and if the borrower die, his moveables are not made his children's, but payment is made by the pawn after his death. Maimonides ibid. chap. 3. sect. 5. justice] in Greek, alms, a work of mercy, which God will reward: as on the contrary in v. 15. he saith, it be in thee a sin, that is, an iniquity which God will punish.

Vers. 14. not fraudulently oppress] or, not defraud: [unspec 14] the Greek translateth, Thou shalt not fraudulently keep back the hire of the poor, &c. which word the Apostle useth in like • ase, saying, Behold the hire of the laborers, &c. which is by you fraudulently kept back, crieth, &c. I am. 5. 4. and among the other weighty laws, our Savior nameth this for one, in Mark. 10. 19. See also Levite. 19. 13. thy gates] that is, as the Greek and Chaldee translate, thy cities.

Vers. 15. In his day] in Greek, The same day, [unspec 15] Day, is used for all time. his hire] or, his wages, whether for his own labor, or for his beasts, or other things. So the Hebrews explain it, Whether it be the hire of man, or the hire of beasts, or the hire of instruments, he is bound to give it in his time: and if he keep it after the time, he transgresseth against a prohibition. Maimonides tom. 4. treat. of Hiring; chap. 〈◊〉 . sect. 1. not go down upon it] in Lev. 19. 13. it is said, it shall not abide all night with thee; which two the Hebrews unfold thus; What is the time (or day) of him that is hired? He that is hired for a day, (his hire) is due all that nights & of him it is said (in Lev. 19. 13.) it shall not abide all night with thee until the morning: & he that is hired for a night, it is due all the day; and of him it is said, In his day thou shalt give his hire, (Deut. 24. 15.) And he that is hired for hours of the day, it is due all the day; if for hours of the night, it is 〈◊〉 all the night. He that is hired for a week, or for a month, or for a year, or for seven, if (the term) go out by day, it is due all that day; if it go out by night, it is due all that night. Maimonides ibidem, chap. 11. sect. 2. lifteth up his soul] that is, hopeth for and desireth it for the maintenance of his life. So the Greek here translateth, he hath hope; and in Ier. 22. 27. and 44. 14. the lifting up of the soul signifieth a desire: and the soul is often put for the life. Hereupon the Hebrews say; Whosoever with-holdeth: the hirelings wage, is as if he took away his soul (or life) from him; for it is written, unto it he lifteth up his soul: and he transgresseth against four prohibitions, and one commandment; against, Thou shalt not fraudulently oppress; and against, Thou shalt not rob; and against, The hirelings work (or wage) shall not abide all night with thee; and against, The sun shall not go down upon it; and, In his day thou shalt give his hire. Maimonides treat. of Hiring, ch. 11. sect. 2. a sin] that is, a great iniquity which God will punish: for though he cry not, yet is it a sin; but the cry of the poor hasteth God's judgment; as on the contrary, the blessing of the poor procureth a good reward from the Lord, verse. 13. According to this phrase it is said, The wicked thought of foolishness (that is, of the fool) is sin, Prov. 24. 9. that is, damnable, and to be punished of God. So in I am. 4. 17. John. 15. 22, 24. and 9. 41. And in 1 King. 1. 21. I and my son Solomon shall be sinners, that is, punished as malefactors. Accordingly God threateneth to come near to them in judgment, and to be a swift witness against those that fraudulently oppress the hireling in his wages, Mal. 3. 5.

Vers. 16. for the children] Hebr. for the sons. [unspec 16] This law concerneth the Magistrates, who should not kill the children for the parents, or parents for the children, no not in case of treason, as K. Amaziah slew his servants which had slain the king his father, but the sons of them that slew him he put not to death, according to this law of Moses, 2 Kin. 14. 5, 6. 2 Chron. 25. 4. And God himself professeth so to deal, saying, The son shall not bear the iniquity (that is, the punishment) of the father, neither shall the father bear the iniquity of the son, &c. the wickedness of the wicked shall be upon him, Ezek. 18. 20. The Chaldee Paraphrast here translateth, by the mouth of the sons; and so after, by the mouth of the fathers; meaning that they should not die by their testimony. And so the Hebrews gather from this Law, saying, Neere kinsfolk are not fit to be witnesses by the Law, as it is written, The fathers shall not be put to death for the sons, &c. We have been taught, that in this general prohibition is comprised, that the fathers be not put to death by the 〈…〉 th of the sons, nor the sons by the mouth of the fathers; and the same right is for other near a kin. Maimonides tom. 4. treat. of witnesses. c. 13. s. 1. But the first interpretation is most proper and certain. not be put to death] so it is also alleged in 2 Kin. 14. 6. but in 2 Chron. 25. 4. it is, they shall not die. The one openeth the other; and to die, is often used for, to be put to death, as Num. 35. 12. 30. Deut. 17. 1 • . and 18. 20. and 22. 22. 25. in his sin] and for his sin; for so the Hebrew in often noteth the cause: see Deut. 9. 4.

Vers. 17. not wrest] or, not pervent, decline, or [unspec 17] turn a side. This is forbidden in all judgment generally, Exod. 23. 2. Deut. 16. 19. specially concerning the posre, Exod. 23. 6. more specially here concerning the stranger and fatherless: against such as thus wrest judgment, the Lord will come near to judgment, and be a swift witness against them, Mal. 3. 5. The Hebrews say, Whosoever wresteth the judgment of any one of Israel, transgresseth against one prohibition, viz. Ye shall not do unrighteousness in judgment, Levite. 19. 15. And if it be of a stranger, he transgresseth against two prohibitions, Deut. 24. 17. and if it be of the fatherless, he transgresseth against three prohibitions, Deut. 24. 17. Maimonides in Sanhedrin, chap. 20. sect. 12. nor of the fatherless] the word nor, or and, is supplied also by the Greek version, and so is often to be understood, as two three Eunuchs, 2 King. 9. 32. for two or three, so, tomorrow, the third day, for, or the third day, 1 Sam. 20. 12. Like a Crane, a Swallow, that is, or a Swallow, Isaiah 38. 14. and sundry the like. The holy Ghost sometime supplieth the defect, as is noted on Exod. 22. 30. In the Greek here is added, and of the widow: so in Deut. 27. 19. Cursed be he that wresteth the judgment of the stranger, fatherless, and widow; and all the people shall say, Amen. garment of the widow] or any other thing of hers that she hath need of: the garment is named but for an instance; as in Job 24. 3. there is mentioned the widows ox • . The Hebrews have this general canon; A widow, whether she be poor or rich, they may take no pawn of her, neither at the time when they lend unto her, nor at any other time, neither by the commandment of the Synedrion, Deut. 24. 17. and if any take her pledge, they force him to restore it. If the pawn be lost or burnt before he restore it, he is to be beaten. Maimonides treat. of the Lender and Borrower, chap. 3. sect. 1.

Vers. 19. reapest thine harvest] This is an addition [unspec 19] to the Law in Lev. 19. 9. there, a corner of the field, and the gleanings were commanded to be left for the poor; and here the forgotten sheaf. These three were due to the poor out of every corn-field in Israel. And the Hebrews say, this law of the forgotten sheaf extended also to the vineyard, and other fruit trees, where whatsoever was forgotten, might not be taken again by the owner: see the Annotations on Levite. 19. 10. hast forgot] This the Hebrews understand as spoken both to the owner, and to his laborers; that it is not a forgotten sheaf till all have forgotten it. But so as that • hey all be in the field; for if the owner be in the city, and speaketh of the sheaf in the field, which he thinketh his workmen will forget, and they do forget it, this (notwithstanding his remembrance of it) is a forgotten sheaf. Two sheafes asunder one from another are (counted as) forgotten; but three (or moe) are not. So for other things; as two vines, or other trees, standing asunder one from another, are as forgotten, but not moe. A tree that is forgotten among the trees, though it have many pecks of fruit upon it, yet is counted as forgotten. Finally, among many other like cautions, they say; What is forgotten among the sheaves? All that he cannot stretch out his hand and take it: [that is, if it be further than he can reach from the place where he standeth.] Maimonides tom. 3. in Mattanoth gnanijim, chap. 5. And as it is for the sheaves, so for the standing corn: if a man forget-some of the standing corn, and reap it not, it is for the poor. Maimonides ibid. chap. 1. sect. 6. for the stranger] in Greek, the proselyte, one joined to the Church of Israel: to such these gifts peculiarly belonged, and to other poor: see the Annotations on Levite. 19. 10. And as forgetting often signifieth a neglect, or passing over of a thing, so in this case: and a man might purposely pass over a sheaf and leave it as forgotten, for the poor, as Boaz did for the stranger Ruth, saying to his harvest-men, Let fall some of the sheaves for her, and let it lie that she may gather it up, Ruth 2. 16. Or, if a man did it not purposely, but unawares, yet was he to consider herein the providence of God, which caused him to forget or pass over a sheaf, for the poor's sake: for as the Ostrich is said to forget her eggs which she leaveth in the earth, because God hath deprived her of wisdom, &c. Job 39. 15, 17. so in this case of the sheaf, that the poor also might have occasion to mind the providence and love of God towards them, in this relief. in all the work] or, in every work; the Greek saith, in all the works. This promise of blessing is to encourage them in well doing, for which they should not lose their reward: for that which is done unto poor Christians, is done unto Christ himself, Matth. 25. 40. and, He that is gracious unto the poor, lendeth unto the LORD; and that which he hath given will be pay him again, Prov. 19. 17. So Boaz for his kindness unto Ruth, (whom afterwards he took to wife) had a son of her (as a blessing of God) Obed, the grandfather of David the King, Ruth 4.

Vers. 20. beatest] that is, as the Greek translateth, [unspec 20] gatherest the olives. The same is to be understood of all other trees of fruit which they gathered. not go over the boughs] in Greek, thou shalt not return to gather the (olives) after thee: in Chaldee, thou shalt not take away after thee. It is the same law for trees, which was before for corn, that what was forgotten or past over at first, should not after be gathered, but left for the poor. As that which is forgotten in the revenues of the field, and the like, so that which is forgotten in all trees (is for the poor) as Deut. 24. 20. When thou beatest thine olive tree, &c. And the same law is for other trees. So there are two gifts for the poor from the trees, that which is forgotten, and the corner, Levite. 19. Maimonides in Mattanoth gnanijim, chap. 1. sect. 6, 7.

Vers. 21. not gather the single grapes] or, not glean, and properly the grapes which grow not [unspec 21] in clusters, as is noted on Levite. 19. 10. which law is here repeated: and by saying, after thee, he seemeth to teach the same for the vine, which he taught for the corn and other trees, that all forgotten grapes should be for the poor. So the Hebrews observe, that there are four gifts for the poor in the vineyard; the grapes that are broken off, and the single grapes, and the corner, and that which is forgotten. Maim. in Mattanoth gnan. ch. 1. s. 7.

Annotations.

A • o • t • oversie] a plea, or strife; in Greek, a [unspec 1] contradiction. and they] or, that they (the Judges) may judge them. And this Law concerneth all Courts, the highest of 71 Judges, the Court of twenty three, and the Court of three; the lowest of which judged inferior causes and money matters, and had authority to beat malefactors▪ but not to put to death. justify] that is, pronounce just, & so absolve or acquit in judgment. condemn for wicked] or, pronounce wicked, and so tendemne in judgment; as the Greek translateth it, condemn. This is contrary to the former, and so the Apostle opposeth them, saying, It is God that justifieth, who is he that condemneth? Rom. 8. 33. 34. This law is perpetual, the transgression whereof is a great sin; for, He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the LORD, Prov. 17. 15.

Vers. 2. worthy to be beaten] Hebr. a son of beating, [unspec 2] which the Greek translateth, worthy of stripes; and the Chaldee, a son guilty of, or worthy to be beaten. So the son (or child) of hell, Matt. 23. 15. is one worthy of hell fire; the son of death, in 1 Sam. 20. 31. is one that was worthy of death, and therefore should be killed: and in the Gospel, If the son of peace be there, (in the house) Luk. 10. 6. which another Evangelist explaineth thus, If the house be worthy, Matt. 10. 13. Now, who they were that deserved beating, are by the Hebrews shown thus; He that transgresseth against a prohibition, whereby the (contrary) commandment to be done, is broken off, and they warned him of it, and said unto him, Do not this thing, for if thou doest it, and keepest not that which is commanded concerning it, thou shalt be beaten; and he transgresseth and keepeth not the commandment, loe he is to be beaten. Maimonides in Sanhedrin, chap. 16. sect. 4. More particularly, Th • se are to be beaten, whosoever transgresseth against a prohibition, for which he deserveth to be cut off, but is not to be put to death by the Synedrion, as he that eateth fat, or blood, or leaven at the Passover. Likewise whosoever transgresseth against a prohibition for which they are guilty of death by the band of God: as he that eateth of fruits, before the first-fruits, tithes, &c. be paid; and a Priest that is unclean, and eateth of the heave-offering which is clean. Likewise who so transgresseth against a prohibition, wherein there is an act (or work:) as he that boileth a Kid in his mothers milk [which the Hebrews understand of eating flesh with milk;] or that weareth Linsey-woolsey. But a prohibition wherein is no act, as to walk as a tale-bearer, to revenge or bear grudge, or receive a false report, &c. for such he is not beaten: [nor for any other wherein there is an act, some few excepted.] Every prohibition, for which they are to be put to death by the Magistrate, as adultery, working on the Sabbath, &c. they are not beaten therefore. So every prohibition, for which they are to make satisfaction, as robbery, theft, &c. they are not beaten for it. And every prohibition▪ whereby the (contrary) commandment is broken off, as, Thou shalt not take the dam with the young, (Deut. 22. 6.) Thou shalt not wholly rid the corner of thy field, (Levite. 19. 9.) &c. they are not beaten for it, unless they keep not the commanded thing concerning them; [that is, unless they omit the letting of the dam go, Deut. 22. 7. and the leaving of the corner for the poor, Levite. 19. 10.] And for a prohibition (implied) in the generals, they are not beaten: but all other prohibitions which are in the Law, they are to be beaten for doing them. What is that prohibition (comprised) in the generals? It is one prohibition which generally compriseth many things, as, ye shall not eat with the blood, (Levite. 19. 26.) And so when it is said. Do not such a thing, and such a thing, forasmuch as there is not a particular prohibition set before everyone of them, he is not to be beaten for everyone of them, unless they be divided in other prohibitions, or said by word of mouth that they are divided. As where it is said, Eat not of it raw or sodden, (Exodus. 12. 9.) he is not beaten (for eating of it raw and sodden) twice, but once. Of the first-fruits he saith, Ye shall not eat bread, and parched corn, and green ears, (Levite. 23. 14.) a man for eating these three is to be beaten thrice; by word of mouth we have been taught, that these are divided (or several.) It is said (in Deut. 18. 10.) Let there not be found in thee, any that maketh his son or his daughter to pass thorough the fire; a diviner of divinations, an observer of times: although all these things be comprehended generally in one prohibition, yet are they divided in other prohibitions, as (in Levite. 19. 26.) ye shall not observe fortunes, and ye shall not observe times: to teach, that everyone of these is a prohibition by it self several; and so all other of like sort. Maimonides in Sanhedrin, ch. 18. sect. 1, 2, 3. Finally they say, All prohibitions, for which cutting off is due, but not death by the Magistrate, for which men are to be beaten, are one and twenty. All for which death is due by the hand of God, which are prohibitions wherein an act is, for which men are to be beaten, are eighteen. All prohibitions in the Law, for which there is neither cutting off due, nor death by the Magistrate, for which men are to be beaten, are an hundred sixty and eight. So there are found in all which are to be beaten, 207. Maimonides ibidem, chap. 19. All which are there particularly related, but would be too long here to repeat. the Judge] that is, the Judges, as the Greek translateth: for one Judge sat not alone to judge controversies. Neither was any man to be beaten without witnesses of his crime. No man is to be beaten but by witnesses and evidence, and they are to examine the witnesses by inquiry and diligent search, even as they do in judgments of life and death. Maimonides in Sanhedrin, chap. 16. sect. 4. cause him to lie down] or, to be laid down, and bound fast: the manner is said to be thus, both his hands are fast bound unto a post, this way and that way, and the minister of the congregation [the executioner] taketh hold on his garments, if they rend they rend, or if they seam-rend they seam-rend, until he make bare down to his heart, for he is not to beat him upon his clothes. And he that is beaten neither standeth nor sitteth, but boweth down. Maim. in Sanhed. c. 16. s. 8. 10. to be beaten] or smitten; in Greek, scourged. The Hebrews say, There was a stone laid behind him, on which the minister that did beat him stood, who had in his hand a scourge of a bulls hide, doubled to two, and two to four; and two scourges (or thongs) of an asses hide, that slided up and down in it: and the breadth of the scourge was an hand breadth▪ and the length so as it might reach to the fore-part of his belly; and the handle of the scourge was an hand breadth long. He that did beat him, lifted up the scourge with both his hands, and smote him with one hand, with all his might, &c. Maim. in Sanhedrin, ch. 16. sect. 8. before his face] the Greek translateth, before them, meaning the Judges, who were to see him beaten. And they say, that The greatest of the Judges read all the while that he was in beating, (that in Deut. 28. 58. &c.) If thou wilt not observe to do all the words of this law, &c. then the LORD will make thy plagues wonderful, &c. And the second of the Judges counted (the number of the strokes) and the third said unto the minister, Smite▪) all the while that he smote, he did smite at his bidding. Maimonides ibidem, chap. 16. sect. 11. according to his wickedness] or, as the Chaldee interpreteth it, according to the sufficiency (the proportion) of his sin: but the Greek saith, according to his impiety. So that the Judges might moderate [unspec] his blows, according to the nature of his trespass, and the man's ability to bear the stripes; but they might not exceed the number se • here of God. They may not add moe than forty, though he be as strong and Iusty as Sampson: but they may abate from him that is weak, &c. If they have judged him to have forty stripes, and after that they have begun to beat him, they see him to be weak, and say, he cannot bear moe than these nine or twelve stripes which he hath received, then he is free. If they adjudged him to receive twelve, and after that he is beaten, they see him strong, and able to bear moe, he is free notwithstanding, and may not be beaten with moe than they adjudged him. Who so deserveth many beatings, for many transgressions that he hath done, or for one that deserveth many, if they adjudge him one measure (or judgment) he is beaten and discharged; if not, they beat him, and he healeth himself, and then they beat him again. Who so is beaten by the Magistrates for a sin which deserveth cutting off, and is beaten the second time for the same sin; as he that eateth • at (Levite. 7. 25.) and is beaten for it, and eateth fat the second time, and is beaten for it; if he eat it the third time, they beat him not, but put him into Little-ease, a narrow place as high as him-self, wherein he cannot lie down, and they give him the bread of distress, and water of affliction, till his bowels be shrunk, and he be sick: and afterward they feed him with barley till his belly burst. Maimonides in Sanhedrin, chap. 17. sect. 1, 2, 4. and chap. 18. sect. 4. by a number] that is, by a certain number, determined by the Judges.

Vers. 3. Forty stripes] this number, forty the [unspec 3] Scripture useth sundry times in cases of humiliation, affliction, and punishment: as Moses twice humbled himself in fasting and prayer forty days and forty nights, Deut. 9. 9, 18. Elias fasted forty days, 1 King. 19. 8. and our Savior, Matth. 4. 2. Forty years Israel was afflicted in the wilderness for▪ their sins, Numb. 14. 33, 34. and forty years Egypt was desolate for treacherous dealing with Israel, Ezik. 29. 11, 12, 13. Forty days every woman was in purification from her uncleanness, for a man-child that she bare, and twice forty days for a woman-child, Levite. 12. 4. 5. Forty days and forty nights it rained at Noes flood, Gen. 7. 12. Forty days did Ezekiel bear the iniquity of the house of Judah, Ezek. 4. 6. Jonah preached, yet forty days and Nimveh shall be over thrown▪ Ion. 3. 4. Forty years space the Canaanites had to repent, after Israel came out of Egypt, and wandered so many years in the wilderness, Numb. 14. 33. And thrice forty years the old world had No • preaching unto them repentance, Gen. 6. 3. It was forty days ere Christ ascended into heaven, after • his resurrection, Acts 1. 3,—9. And forty years space of repentance he gave unto the Jews, from the time that they killed him, before he destroyed their City and Temple, by the Romans. By the Hebrews this law is expounded thus, How many stripes do they beat (an offender) with? with forty lacking one: as it is written (Deut. 25. 2, 3.) by number forty, that is, the number which is next to forty. Talmud. Bab. in Maccoth, chap. 3. This their understanding is very ancient, for so they practiced in the Apostles days; as Paul testifieth, Of the Jews five times received I forty (stripes) save one, 2 Cor. 11. 24. But their reason which they give is not solid: as when they say, If it had been written, FORTIE IN NVMBER, I would say it were full forty: but being written, in number forty, it meaneth the number which reckoneth forty next after it, that is, thirty nine. By this exposition they confound the verses, and take away the distinction. I think rather this custom was taken up, by reason of the manner of their beating forespoken of, which was with a scourge that had three cords, so that every stroke was counted for three stripes, and then they could not give even forty, but either thirty nine, or forty two, which was above the number set of God. And hereof they write thus: When they judge (or condemn) a sinner to so many (stripes) as he can bear, they judge not but by strokes that are sit to be trebled, [that is, to give three stripes at one stroke by reason of the three cords.] If they judge that he can bear twenty, they do not say he shall be beaten with one and twenty, to the end that they may treble (the stripes) but they give him eighteen. Maimonides in Sanhedrin, chap. 17. sect. 2. Thus he that was able to bear twenty stripes, had but eighteen; the Executioner smote him but six times, for if he had smitten hm the seventh, they were counted one and twenty stripes, which was above the number adjudged: so he that was adjudged to forty, was smitten thirteen times, which being counted one for three, make thirty nine. And so R. Bechaias writing hereof saith, The strokes are trebled (that is, everyone is three) and three times thirteen are nine and thirty. he may smite] in Greek, they may scourge, (or, shall scourge,) implying all the Judges with the Executioner: so after, and they shall not add. not add] not exceed the number set of God. The Hebrews say, If he that is beaten die under the hand of the Executioner, he is free; but if he add one stripe more to the measure, and he die, then the Executioner is banished for it. If he die not, yet he transgresseth against this prohibition: and so for all other that smite their neighbors. For if when the law giveth leave to smite, the Scripture commandeth not to smite a man (more than the appointed measure) for his wickedness, much more any other man. Therefore who so smiteth his neighbor, though he smite a servant with a stroke, for which there is not due a farthing recompense, he is to be beaten: but if there be recompense to be made for it by money, no man payeth, and is beaten also. Maim. in Sanhedrin, ch. 16. s. 12. with many stripes] or, with any moe stripes: Hebr. with much smiting. thy brother be vile] or, be contemptible▪ By this God teacheth to hate and despise the sin, not the sinner, who is by this chastisement to be amended: as the power which the Lord hath given, is to edification, and not to destruction, 2 Cor. 13. 10. This vileness or ignominy is opposed to glory or honor, Isaiah 16. 14. The Greek translateth it, Aschemonesei, that is, be ignominious, or behave himself unseemly: which word Paul useth when he saith, Love doth not behave it self unseemly, or is not ignominious, or contumelious, 1 Cor. 13. 5. From this the Hebrews teach, that whosoever hath sinned and is beaten, he returneth to his dignity, because it is said, Then thy brother be vile in thine • ies; after he is beaten, loe he is thy brother. And all that deserve cutting off, when they are beaten, are free from cutting off. The high Priest when he sinneth, is beaten by three, as all other of the people, and returneth to his highness (or dignity:) but the Chief of the Session, when he sinneth, they beat him, and he returneth not to his first estate; yea, he returneth not to be as one of the rest of the Synedrion, for they ascend in holiness, and descend not. Maim. in Sanhedrin, ch. 17. s. 7, 8, 9.

Vers. 4. the ox] or the asse, or any other beast: [unspec 4] the ox is named but for an instance. And if the beast may not be mouseled, that is, have his mouth tied up (as the Chaldee translateth) but is to eat of that wherein he worketh, how much more men. Hereupon the Apostle saith, Doth God take care for Oxen? or saith he it altogether for our sakes? For our sakes no doubt this is written, that he that ploweth should plow in hope; and he that thresheth in hope, should be partaker of his hope, 1 Cor. 9. 9, 10. See also the notes on Deutero. 22. 10. when he treadeth] or, in his treading or threshing: which the Greek (followed also by the Apostle) translateth, treading or threshing. They used in Israel to thresh their corn, not only with flail as we do, but with the seat of beasts they trod it out, Hos. 10. 11. and sometime with Cart-wheels, as Isaiah 28. 27, 28. So they were wont in other nations, as the Romans did beat out their corn with staves, or tread it out with cattle. Columel. de re rust. lib. 2. cap. 21. Spiritually this signified the labor of the Ministers of the Word, preparing the bread of life for the soul, as the Apostle showeth, saying, Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine: for the Scripture saith, Thou shalt not mousell the ox that treadeth out the corn, 1 Tim. 5. 17, 18. and to this the Proverb agreeth, Where no oxen are, the crib is clean (or empty) Prov. 14. 4. Touching this Law the Hebrews write thus; A beast is to eat all the while that it worketh in things that grow out of the ground, whether they be yet upon the ground, or pulled up: he is also to eat of the burdens that are upon his back, &c. whosoever restraineth a beast from eating, in the time of his working, he is to be beaten, Deut. 25. 4. whether it be an ox, or other kind of beast, unclean or clean, and whether he tread out the corn, or do any other work in that which groweth out of the ground; and it is not said, the ox when he treadeth, but for an instance. And whether he mousell him at the time of his work, or before the time, and then doth work with him; yea, though he mousell him by voice, [that is, fraieth him by his voice from eating] he is to be beaten. If he hire a beast, and mousell him, and treadeth out corn with him, he is both beaten, and payeth to the owner thereof four kabs for a bullock, and three kabs for an asse. [A Kab was a measure that held as much as 24 eggs.] If an Israelite tread out corn with the bullock of an heathen, (and mousell it) he transgresseth against this Law, Thou shalt not mousell: but if an heathen tread with an Israelites bullock, he transgresseth not: [for what things soever the Law saith, it saith to them that are under the Law, Rom. 3. 19.] If he mousell him not, but put a prick in his mouth, that he cannot eat, or cause a lion to lie thereby [to fray him from eating] or layeth the (bullocks) calf without, [to keep her from eating,] or that the beast is athirst, and he giveth it no drink, or spread a skin upon the corn that he may not eat; all these and other the like are unlawful, though he is not beaten [for doing them] &c. Maimonides tom. 4. treat. of Hired things, chap. 13. sect. 1, 2, 3.

Vers. 5. If brethren dwell together] This Law is first to be understood of natural and next brethren [unspec 5] (the Hebrews restrain it to Israelites, and brethren by the fathers side only;) and secondly, if there be no brethren, the next kinsman (for all kinsmen are in the Scripture phrase brethren,) is to do the duty here required, as the example of Booz and Ruth showeth, Ruth 3. and 4. chap. And their dwelling together seemeth to denote their single state of life, whilst they abode in their fathers house; as there is an example of Er, Onan, and Selah, in Judah's family, where before Moses time this Law was practiced, Gen. 38. 7. &c. One of them die] One is often used for the first, as in Gen. 1. 5. and 8. 5. So some understand this Law to be for the first-borne of the brethren only: others take it generally for any one of them; and thus the Hebrews take it in the largest sense. It is commanded by the Law, that a man should take the wife of his brother by the fathers side, whether of such as be married or betrothed, if he die without seed, Deut 25. 5. Brethren by the mothers side (only) are not counted for brethren, in the case of inheritance, or of taking the brothers wife, and putting off (the shoe) but are as if they mere none: for there is no brotherhood but by the fathers side. Strangers that are become Proselytes, and servants which have their freedom, have no brotherhood at all, but are as strangers one to another, &c. Maimonides tom. 2. in Iibbum (or treat. of taking the Brothers wise) chap. 1. sect. 1. 7, 8. So in the Gospel this case is propounded to our Savior in general terms, Moses said, if any (man) die, Matt. 22. 24. or if any (man's) brother die, Mark. 12. 19. Luk. 20. 28. that it seemeth even then, this law was not thought to intend the first-borne only. have no son] Hebr. no son to him, that is, no child: for son, the Greek translateth seed, which comprehendeth son or daughter: so in the Gospel it is translated, having no children, Matt. 22. 24. or, he die childless, Luk. 20. 28. and in Matt. 22. 25. it is said, having no seed. Thus the Hebrews expound it, That which is said in the Law, AND HAVE NO SON; whether it be son or daughter, or seed of son, or seed of daughter, &c. if he have seed by that wife, or by another, he freeth his wife from unloosing the shoe, or marrying his brother: yea, though he have a seed which is a bastard, &c. But if he have a son by a bondwoman, or by an alien, he freeth not his wife: for the seed that cometh of a bondwoman are servants, Exod. 21. 4. and they which come of Infidels, are Infidels, and are as none; for of the heathen he saith, HE WILL TVRNE AWAY THY SON FROM AFTER ME, Deut. 7. 4. he turneth him away from being counted of the Church. And though his son by the bondwoman be made free, or his son by the alien be become a Proselyte; yet are they as other strangers, and freed (servants) and do not discharge his wife, &c. Whoso dieth, and leaveth his wife with child, if she have an untimely birth after his death, she is to marry her husbands brother: but if she bring it forth, and the child cometh out alive into the air of the world, although it die in the hour that it is borne, loe his mother is discharged from pulling off the shoe, or marrying her husbands brother. Maim. in Iibbum, chap. 1. sect. 3, 4, 5. a stranger] that is, of another family in Israel, as the Greek translateth it, a man not near, that is, not near of kin. The Hebrews say, If she be married to another, & he lie with her before she be married to her husbands brother, or have pulled off his shoe, he and she are to be beaten, and she is to go out by (bill of divorce.) Maim. in Iibbum c. 2 s. 18. her husbands brother] or next nearest kinsman, as in Ruths case, Ruth 3. Here they say, Who so dieth and leaveth many brethren, it is commanded that the eldest marry his brothers wife, or pull off his shoe. If the eldest will not, they turn to all the other brethrē: if they will not, they turn again to the eldest and say, Upon thee the commandment (lieth) either to pull off (the shoe) or to marry thy brothers wife: and they cannot compel the husbands brother to marry her, but they may compel him to pull off (the shoe.) If the eldest brother be gone into another country, his younger brother may not say, the commandment lieth upon my elder brother, wait for him till he come: but they say to this, that he now marry, or pull off (the shoe.) Maimonides in Iibbum, chap. 2. sect. 6,—9. go in unto her] into the chamber, as Judge. 15. 1. that is, take her to wife. The Hebrews think this might not be done till they had waited 90 days after her husbands death, which was to see whether she were with child or not: and such was the custom for all other women that were widows; they married not till after three months. Maim. in Iibbum, chap. 1. sect. 19. This seemeth necessary in this case, for if she were with child, & brought it forth alive, it was not lawful for her brother in law to have her, Levite. 18. 16.

Vers. 6. stand up in the name of his brother] that [unspec 6] is, be counted and called the seed of the dead man, not of the living: and for this cause Onan sinned in not performing this duty, because he know that the seed should not be his, Gen. 38. 9. Thus Obed, whom Boaz begat of Ruth, is said to be the son of Naomi, Ruth 4. 17. And as he did this for his dead brother, so by the Hebrews, Who so married his brothers wife, he was the heir of all his brothers goods. Maimonides tom. 4. treat. of Inheritances, chap. 3. sect. 7. his name be not blotted but] or, not wiped out; for that was an heavy judgment in Israel, Deut. 9. 14. and 29. 20. Psal. 109. 13. Therefore to comfort the godly Eunuchs, the Lord promiseth to give them a name better than of sons and of daughters, Isaiah 56. 5. And this showeth the reason o • this Law, that God would have brethren show mercy one to another, both to the living, and to the dead, as Ruth 2. 20. that widows should not be left comfortless, and that families should not be cut off from their inheritances in Canaan, (which were figures of a better and heavenly heritage, as is shown on Gen. 12. 5.) but that the name of the dead might be raised up upon their inheritances, Ruth 4. 5, 10. And as Christ himself came according to the flesh, after this manner of kindness shown by Booz his grandfather; so unto him, and his Church, may the truth of this shadow and legal ordinance be applied. For the Church of Israel was his wife, Hos. 2. who bare him no children by the Law, Rom. 7. and 10. and 11. But the Apostles (his brethren, John 20. 17.) by the immortal seed of the Gospel, begat children unto him, both of the Jews and Gentiles, 1 Cor. 4. 15. Gel. 4. 19. 1 Pet. 1. 23. not that they should be called by any man's name, 1 Cor. 1. 12, 13. but to carry the name of Christ, whose name shall be forever, and continued as long as the Sun; in whom all nations shall bless themselves: and blessed be the name of his glory forever, Psal. 72. 17, 19.

Vers. 7. like not] or be not willing, have no delight [unspec 7] or pleasure: so in verse. 8. Though God would have brethren perform the soresaid duty, yet if their affections were contrary, he forced them not hereunto, lest worse evils should grow in families, through want of love, which is the bond of perfectness. But what if the woman her self were not willing? For this God giveth no express Law; but by the Hebrews opinion, if she were fit to marry him, and would not, she was judged as a woman rebellious against her husband, and was put away without a dowry, which all other widows had. If her husbands brethren were many, and the eldest required her, and she were not willing thereto, but would have another brother, they hearkened not unto her, for the commandment is, that the eldest should have his brothers wife. Maimonides in Iibbum, chap. 2. sect. 10, 11. to the gate] where the Judges used to sit: so the Chaldee explaineth it, to the gate of the Judgment hall (or Court,) before the Elders: See Ruth 4. 1, 2, &c.

Vers. 8. and speak unto him] The brothers wife [unspec 8] goeth after her husbands brother, in the place where he is, and cometh to the Judges: and they call him, and give him counsel, such as is meet for him and her. If it be good to marry, they counsel him to marry her: and if it be good to put off the shoe, as if she be very young, and he an old man, or she an old woman, and he a young man, they counsel him to put off (the shoe.) And it is needful that the Judges appoint a certain place to sit in, and afterward she pulleth off his shoe there before them; &c. Maimonides in Iibbum, ch. 4. sect. 1, 2.

Vers. 9. pull off his shoe] It is said in Ruth 4. 7. [unspec 9] that this was the manner in former time in Israel, concerning redeeming, and concerning changing, for to confirm all things; a man pulled off his shoe, and gave it to his neighbor, and this was a testimony in Israel. So in this case it was a sign, that the brother gave over his right in the woman, and resigned her to any other. Sometime it is a sign of ignominy, Isaiah 20. 2, 4. that also is implied here, as the words following manifest. The manner of performing this rite is said to be thus; They brought him a shoe of lether, which had an heel, &c. and he put it on his right foot, and tied the latchet thereof upon his foot, and stood he and she in the Synedrion (or Court.) And he setting his foot upon the ground, and she sitting down stretched out her hand in the Court, and loosed the latchet of his shoe, and pulled the shoe off his foot, and cast it on the ground. After this she stood up, and spitted on the ground before his face, with spittle that might be seen of the Judges; and it was necessary that the Judges should see the spittle that came out of her mouth. And afterwards she said, THUS SHALL IT BE DONE TO THE MAN WHICH WILL NOT BVILD VP HIS BROTHERS HOUSE; AND HIS NAME SHALL BE CALLED IN ISRAEL, THE HOUSE OF HIM THAT HATH HIS SHOOE PVLLED OFF; all in the holy tongue. And all that sat there, answered after her, HE THAT HATH HIS SHOOE PVLLED OFF, three times. Maimonides in Iibbum, chap. 4. sect. 6, 7, 8. Spiritually this signified, that such as would not beget children unto Christ, it should be declared of them, that their feet are not shod with the preparation (or stability) of the Gospel of peace, mentioned in Ephes. 6. 15. spit in his face] or in his sight, as this phrase is interpreted, Deut. 4. 37. or before him, as Deut. 11. 25. The Hebrews expound it of spitting on the ground before him, as is before noted. And this spitting was a sign of shame and ignominy, as Num. 12. 14. Isaiah 50. 6. build up his brothers house] that is, beget seed for his brother: as Rachel and Leah are said to build the house of Israel, by bearing children, Ruth 4. 11. See the Annotations on Gen. 16. 2. the house of him] So there was a note of infamy not upon himself only, but his house, his posterity after him: whereby God shown how much he misliked this his unkindness. And concerning that nearest kinsman, which refused to marry Ruth, left he should mar his own inheritance, Ruth 4. 6. we may observe how neither he nor his hath any name or memorial in the book of God, though there seemed to be just occasion to have named him, Ruth 4. 1. &c. whereas Boaz who did the duty, hath not only his genealogy rehearsed, Ruth 4. 18,—22. but is in the roll of the kindred of our Lord Jesus Christ, who came of him according to the flesh, Matth. 1. 1,—5. After all these rites were performed, the Hebrews do record, that the Judges gave unto the woman a Bill subscribed with their names, wherein they testified to all men, that such a man and such a woman had on such a day and year appeared before them, and done all the things fore-mentioned, according to the Law of Moses and Israel: which bill was a testimonial of her full discharge from this man, after which she was free to be married to any other. Maimonides in libbum, ch. 4. sect. 29, 30.

Vers. 11. When men strive] or fight, as it were flying one upon another. and his brother] that [unspec 11] is, his neighbor; brother is taken here in a large sense, as in Exod. 2. 11. and in many other places. to deliver her husband] This though it was lawful for her to do, and a fruit of her love; yet God forbiddeth it to be done by any unlawful or immodest manner: for we may not do evil that good may come, Rom. 3. 8. putteth forth her hand] This noteth a purposed act: for if she had done this unawares, the penalty following was not to be inflicted upon her. So the Hebrews conclude in the general for all men, He that bringeth shame (on his neighbor) is not guilty (of punishment) for the shame, unless he do it purposely, as it is written, AND SHE PVTTETH FORTH HER HAND: but he that doth shame to his neighbor without intent, is free. Maimonides tom. 4. in Chobel (or treat. of him that doth hurt and damage) chap. 1. sect. 10. by his secrets] or privities; which in the Hebrew have their name of Shame, the shameful parts. From hence the Jews have a general law, that men are to make satisfaction for all manner shame that they bring upon their neighbor, as is noted on Exod. 21. 19. Their saying is, He that hurteth his neighbor, is bound to make him satisfaction for five things, viz. the damage, and the pain, and his healing, and his resting, and the shame; and these five things are recompensed out of the best of his goods, &c. He is bound to pay for the shame by it self, Deut. 25. 11, 12. under which law is generally comprehended he that bringeth shame (upon his neighbor.) Maimonides in Chobel, ch. 1. sect. 1. 8.

Vers. 12. cut off her hand] the instrument wherewith she sinned: by it teaching to cut off and abstain [unspec 12] from such actions. And this severe punishment God appointeth for her immodest carriage.

Vers. 13. a stone and a stone] that is, as the Greek and Chaldee translate, a weight and a weight; meaning [unspec 13] divers weights, wherewith to deceive in buying and selling, called the bag of deceitful weights, Mich. 6. 11. In Israel they used to have their weights of stone, or the like: see the Annotations on Lev. 19. 36. So an heart and an heart, meaneth a double deceitful heart, 1 Chron. 12. 33. This Law forbiddeth not only all unrighteousness in buying, selling, and exchanging; but all unjustice in judgment, Matth. 7. 1, 2. as God blaming the Judges, saith, You weigh the violent wrong of your hands in the earth, Psal. 58. 3. The like evil is to be avoided in handling the word of God, that it be not deceitfully, 2 Cor. 4. 2. So for measuring the ordinances of God in his Church, by the Reed and Line which he hath given therefore, Ezek. 40. 3, 5. & 43. 10. Re. 11. 1. called a golden Reed, Re. 21. 15.

Vers. 14. in thine house] Though a man do [unspec 14] not weight or measure with such, yet it is unlawful to have a light weight, or scant measure in his house or shop, (as the Hebrews teach from this place,) for another may come, who knoweth not that it lacketh weight, and may weight with it. Maimonides treat. of Theft, chap. 7. sect. 3. Ephah] or Bushel: in Greek and Chaldee, a measure and a measure, that is, a double measure. The Ephah is named instead of all other: what it was, see on Lev. 19. 36. and Exod. 16. 36. So in Prov. 20. 10. A stone and a stone, an Ephah and an Ephah, are an abomination to Jehovah, even both of them. See also Prov. 11. 1. and 20. 23.

Vers. 15. A perfect stone] in Greek, A true [unspec 15] weight: so after, a true measure. Hence Solomon saith, A perfect stone is the Lord's. delight, Prov. 11. 1. and a just] Hebr. and (a stone of) justice: so an Ephah of justice, that is, most just and exact: contrary to them that made the Ephah small, and the shekel great, Amos 8. 5. So in Ezek. 45. 10. it is said, Balances of justice, and an Ephah of justice, and a Bath of justice, shall ye have. God here commandeth justice and equity in all things, corporal and spiritual, as our Savior teacheth us saying, Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Give, and it shall be given unto you, good measure, pressed down, and shaken together, and running over, &c. Luke 6. 37, 38. And Job applying this to his state of life, saith, Let him weigh me in balances of justice, that God may know mine integrity, Job 31. 6. And every man is willed to ponder (or weigh) the path of his feet, Prov. 4. 26. that is, (as the Apostle expoundeth it) to make strait paths for his feet, Heb. 12. 13. may be lengthened] or, prolonged; or, that they may lengthen thy days; of which phrase see Exod. 20. 12. As a just weight and balance are the Lord's, Prov. 16. 11. and his delight, Prov. 11. 1. so he rewardeth with blessing and long life, the keeping of this law, than which there is none more necessary in human society.

Vers. 16. an abomination] that is, most abominable; [unspec 16] yea, not only the person that doth these, but even the weights and measures themselves are said to be an abomination, Prov. 11. 1. and 20. 23. and the rather for that this injury is done under a show of justice, and done especially to the poorer sort, which buy by retale, whose wrong God especially regardeth. unrighteousness] or injurious evil: which general word is here added, to imply all other wrongs and deceits, which abound among men, whereby they oppress and defraud one another: but the Lord is the avenger of all such, 1 Thess. 4. 6. and he hath sworn by the excellency of Jacob, Surely I will never forget any of their works, Amos 8. 5, 7.

Vers. 17. Remember] Hebr. To remember, of [unspec 17] which phrase see the notes on Exod. 13. 3. Amalek] that is, the Amalekites, which were the children of Esau, Jacob's brother: of whose wickedness see Exod. 17. 8. &c.

Vers. 18. he met thee] by way of enmity, not [unspec 18] of amity; therefore the Greek translateth, he resisted thee; when it had been his duty to have met them with bread and water, for their refreshing, Deut. 23. 4. In 1 Sam. 15. 2. it is said, he laid (wait) for Israel in the way. smote the hindmost] Hebr. out off the tail; a stratagem of war, lawful against God's enemies, as Ios. 10. 19: but wicked against his people. The Greek translateth, Cut off thy hindmost troop: in Chaldee, he killed. feeble] in Greek, wearied, in Chaldee, lingering: which fact was cruelty in Amalek; for the faint and feeble ought to be comforted and refreshed, Matth. 11. 28. 1 Thess. 5. 14. and such were gathered in therereward, as Israel marched, Numb. 10. 25. Though this might be a just correction from God, of such as fainted in their travels, wherein they should have been encouraged. See the notes on Exod. 17. 8. feared not God] the Chaldee saith, he feared not the glory of the Lord: for his glory conducted them in a pillar of cloud and fire, Exod. 13. 21. and God by signs and wonders, great plagues and terribleness, had brought Israel out of Egypt, which made all people's afraid, Exod. 15. 14. &c. yet Amalek feared not. As by the fear of the Lord, men depart from evil Prov. 16. 6. so the want of his fear is the cause why men rush into all evil, Psalm 36. 1, 2, &c.

Vers. 19. given rest unto thee from all] under which is implied, a subduing of all the enemies; for [unspec 19] so these phrases do explain one another, 2 Sam. 7, 11. with 1 Chron. 17. 10. And here God deferreth vengeance till after many years: so showing for bearance towards the wicked, which should lead them to repentance, Rom. 2. 4. and compassion towards his people, whom he would not exercise with all wars at once, lest they should be discomfited. See Exod. 13. 17. blot out] or, • ipe out the remembrance, that there should no name or memorial of them remain: a sign of great, wrath, as Deut. 9. 14. and 29. 20. This judgment God executed by Saul the first King of Israel, whom he sent to destroy utterly these Amalekites, both man and woman, infant and suckling; 〈…〉 xe and sheep, camel and asse, 1 Sam. 15. 2, 〈◊〉 But he failed in the performance of it: therefore God stirred up the Simconites (in King Ezeki 〈…〉 days) and they smote the rest of the Amalekites, that were escaped, 1 Chron. 4. 42. 43. yet Haman of Agag the Amalekite remained, who plotted the death of all the Jews: but he and his ten sons were killed; and Amaleks memory is perished, Hest. 3. &c. And under this, the like judgment on Antichrist was figured: see the Annotations on Exod. 17. shall • not forget] that is, Take heed thou forget it not: by forgetting he implieth also neglect of performing this judgment. Therefore Saul who performed it not thoroughly, but spared the King, and the best of the cattle, (though for sacrifice unto the Lord) was rejected of God, as having sinned greatly, 1 Sam. 15. 9. 21. 23. and for it he was slain, 1 Chron. 10. 13. and an Amalekite, had an hand in his death, 2 Sam. 1, 8, 9, 10.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the fiftieth Lecture of the Law: see Gen. 6. 9.

WHen thou art come] or, When thou shalt [unspec 1] become. possessest it] He showeth that they were not bound to (bring) the first fruits, till the land were subdued, and parted among them, saith Sol. Rashi on this place.

Vers. 2. of the first] or, of the beginning; which the Greek translateth, of the first fruit of the fruits [unspec 2] of thy land; meaning, of those which were first ripe, them they were to honor God with in the first place, and to show their thankfulness for his blessings, that so they might be sanctified, and increased unto them, Pro. 3. 9. 10. These first-fruits were to be separated before all other, as is noted on Numb. 18. 13. And Sol. Rashi scanneth the words thus; Of the first, and not all the first: for all fruits were not bound to give the first-fruits, but the seven sorts only, for which the land of Israel is commended (in Deut. 8. 8.) the like is said by others of them; They bring no first-fruits save of the seven kinds spoken of in commendation of the land, (Deut. 8.) and they are wheat, and barley, and grapes, and figs, and pomgranats, and olives, and dates: and if one bring any besides these seven sorts, they are not sanctified. They bring not of the Dates that grow on Mountains, nor of the fruits that grow in Valleys, nor of Olives which are not of the choicest; but of the dates that grow in valleys, and of the fruits that grow on mountains, because they are of the choicest (or best.) They bring no first-fruits of liquors, save of olives and of grapes only; for it is said, OF THE FRVIT OF THE LAND, and not of the liquor: and if one bring of the liquors, they receive them not of him. They that dwell near to Jerusalem bring figs and grapes that are moist, and they that dwell far off bring them dried. Maimonides tom. 3. in Biccurim, chap. 2. sect. 2, 3, 4. The first-fruits have no measure set by the Law, but by the words of our wisemen, he must separate one of sixty. And he that will make all his field first-fruits, may so do. If he have separated his first-fruits, and returneth, and addeth more unto them, that which he addeth is as the first-fruits. Ibidem sect. 17, 18. giveth] or, is giving unto thee; the Greek addeth, by lot, or for inheritance: this was the land of Canaan, the seat of God's Church, and figure of a better inheritance by Christ: the first-fruits whereof (which are the graces, or the first-fruits of the Spirit, Rom. 8. 23.) are to be brought unto the Lord, that they may be accepted in Christ. Yea, we ourselves, whom he hath begotten with the word of Truth, that we should be a kind of first-fruits of his creatures, (I am. 1. 18.) are to present our bodies unto him, and our reasonable service, Rom. 12. 1. The Hebrews say, If one bring first-fruits from without the land, they are no first-fruits. Maimonides in Biccurim, chap. 2. sect. 1. in a basket] so the Greek and Chaldee translate the word Tene, used only here, and in Deut. 28. 5. 17. The Hebrews understand it generally of any vessel, and hold it necessary (from this place,) that the first-fruits be brought in a vessel; also they teach that every sort of fruit should be brought in a vessel by it self: but if he brought them in one vessel, it would serve. And they might not bring them mixed all together, but the Barley underneath, and the Wheat above it, and the Olives above that, and the Dates above them, and the Pomgranats above them, and the Figs uppermost in the vessel. And there should be something put between every several kind, as clothes, or rushes, or leaves, or the like; and they laid about the figs clusters of grapes outward. If he brought them in a vessel of metal, the Priest took the first-fruits, and restored the vessel to the owner: but if he brought them in a vessel of Osi • rs, or of Rushes, or the like, then both the first-fruits and baskets were the Priests. Maimonides tom. 3. in Biccurim, (or treat. of First-fruits, chap. 3. sect. 7, 8. and shalt go] namely, at the feast of Harvest, or Pentecost, which was seven weeks after the Passover, as may be gathered by Exod. 34. 22. and Deut. 16. 9, 10. then the people went up together, and carried of their first-fruits with them. The Hebrews say, They brought no first-fruits before the Pentecost, as it is written, And the feast of harvest of the first-fruits of thy labors, (Exod. 23. 16.) and if any brought them (before,) they received them not of him, but he left them there until the solemn feast came. Maimonides in Biccurim, c. 2. s. 6. his name to dwell] the Chaldee saith, his divine presence to dwell; the Greek, his name to be called upon there: meaning the Tabernacle or Temple, called elsewhere the house of Jehovah, Exod. 23. 19. This in ages following, was at Shilo, and then at Jerusalem, whither the people used to repair with great solemnity; and at the performance of this service, they are said to do thus: When they carried up the first-fruits, all the cities that were in a Station (or County) gathered together to the (chief) city of the Station, to the end they might not go up alone; for it is said, In the multitude of people is the Kings honor, (Prov. 14. 28.) And they came and lodged all night in the streets of the city, and went not into the houses for fear of pollution. And in the morning the governor said, Arise, and let us go up to Zion the city of the LORD our God. And before them went a Bull which had his horns covered with gold, and an Olive garland on his head, to signify the first-fruits of the seven kinds (of fruits.) And a Pipe struck up before them, until they came near to Jerusalem; and all the way as they went, they sang, I rejoiced in them that said unto me; We will go into the house of the LORD, &c. (Psal. 122.) When they were come nigh to Jerusalem, they s 〈…〉 messengers before them, to signify it to the men of Jerusalem, &c. Then the Captains and Governors went out of Jerusalem to meet them: if many men came, there went out many; and if but few, few. And when they all were come within Jerusalem gates, they began to sing, Our feet have been standing in thy gates, O Jerusalem, (Psal. 122.) All the chief Artificers that were in Jerusalem stood before them, and saluted them, Welcome brethren the men of such a place. And they went in the midst of Jerusalem, & the Pipe striking up before them, till they came near to the mount of the house (of God:) when they were come thither, they took every man his basket on his shoulder, and said, Hallelujah, Praise God in his sanctuary, &c. (Psal. 150.) and they went thus and sung till they came to the Court-yard; when they were come thither, the Levites sang (the 30, Psalm) I will exalt thee, O LORD, for thou hast drawn up me, &c. Talmud Bab. in Biccurim, chap. 3. sect. 2, 3, 4. and Maimonides in Biccurim, chap. 4. sect. 16. Unto this, and other like manner of solemn assembling, the Prophet hath reference, when he saith, Ye shall have a song as in the night when an holy solemnity is kept; and gladness of heart, as when one goeth with a Pipe, to come into the mountain of Jehovah, to the Rock of Israel, Isaiah 30. 29.

Vers. 3. unto the Priest] God's public minister, and the figure of Christ, of whom it is written, By [unspec 3] him let us offer the sacrifice of praise to God continually, that is, the fruits of the lips, confessing to his name, Heb. 13. 15. which shall be] that is, which shall minister in his course in those days; for the Priests ministered by turns: see 1 Chr. 24. I profess] or, I declare, I show openly, before the Lord. And because of this presenting themselves and their first-fruits to him, the Hebrews say, that when they brought their first-fruits, they brought in their hand Turtle doves and young Pigeons; some they hang upon the baskets, and they were for burnt-offerings, and some in their hand, which they gave unto the Priests. Maimonides in Biccurim, chap. 3. sect. 9.

Vers. 4. before the Altar] that there it might he [unspec 4] sanctified by Christ, figured by the Altar, Mat. 23. 19. He. 13. 10, &c. and so made acceptable to God.

Vers. 5. shalt answer] that is, shalt speak, or pronounce: [unspec 5] These words were to be spoken by every man that brought the first-fruits, except he were not a man, or not the owner of the land, or the like: for such exceptions they do put. He that brought the first-fruits, might if he would give them to his servant, or to his neighbor, all the way, till he came at the mount of the house (of God.) When he came to the mount of the house, he himself was to take the basket on his own shoulder, yea, though he were the King, the greatest in Israel: and when he came at the Court-yard he professed, whiles the basket was upō his shoulder, I PROFESSE THIS DAY VNTO THE LORD THY GOD, &c. Then he let down the basket from his shoulder, & the Priest put his hand under it, and waved it, and he said, A SYRIAN READY TO PERISH was MY FATHER, &c. and he left it by the Altars side, at the south-west borne (of the Altar) on the south side of the horn, and bowed himself down, and went out. But the confession is not alike for all: some are bound to bring first-fruits, & yet make no confession over them; as the woman, and he that is of neither sex, and he that is of both sexes, male and female; because they cannot say, WHICH THE LORD HATH GIVEN VNTO ME. Likewise Tutors (or Guardians,) and Servants & Messengers; for they cannot say, which the Lord hath given unto me. The Proselyte bringeth and professeth, as it is said to Abraham, A father of a multitude of nations have I given thee to be, (Gen. 17. 5.) Behold, he is the father of all the whole world, which are gathered under the wings of the divine Majesty. And to Abraham was the oath at first, that his sons should inherit the land. Likewise the Priests and Levites do bring (first-fruits) and profess, because they have cities and suburbs. He that separateth his first-fruits, and selleth his field, bringeth them, but professeth not; for he cannot say, WHICH THE LORD HATH GIVEN ME, because the land is not his. And he that bought it, is not bound to separate other first-fruits of that sort, because he that sold it hath separated them already; and if he do separate any, he may bring them, but not make profession; but of another sort he may separate, bring, and profess. He that separateth first-fruits, and they are lost before they come at the mount of (God's) house, & he separate other for thē, he bringeth the second, but professeth not, because he cannot say, THE FIRST OF THE FRVIT OF THE LAND, (Deut. 26. 10.) for they are not the first, &c. He that bringeth first-fruits of one kind, and maketh profession, and cometh again & bringeth first-fruits of another kind, he maketh no profession over them; for it is said, I PROFESSE THIS DAY; one time in the year doth he make profession, and not twice. He that bringeth first-fruits after the feast, until the dedication, although he separated them before the feast, bringeth them, but maketh no profession, because it is said (in verse. 11.) AND THOU SHALT REIOYCE IN ALL THE GOOD: so there is no professing, but at the time of rejoicing, from the (beginning of the) feast of Weekes, until the end of the feast. Maimonides in Biccurim, ch. 3. sect. 12. &c. and ch. 4. sect. 1. &c. In that which is said of the Proselyte (or Stranger) Maimonides differeth from his fellows; for in Talmud Bad. in Biccurim, ch. 1. sect. 4. it is said, The Proselyte bringeth, but professeth not, because he cannot say, which thou hast sworn to our fathers to give unto us; but if his mother were an Israelitess, he bringeth and professeth. But the former well agreeth with the mystery of the Gospel; for as it is prophesied in Ezek. 47. 22. Ye shall divide (the Land) by lot, for an inheritance to you, and to the strangers that sojourn among you, which shall be get children among you, and they shall be unto you as borne in the country, &c. So when Christ came, Zacchaeus the chief Publican became the son of Abraham, Luk. 19. 9. and in Christ there is neither Jew nor Greek, but all are one in him, and Abraham's seed and heirs according to the promise, Gal. 3. 28, 29. And in him is this service in the mystery of it fulfilled, when we at our Pentecost, that is, when we receive the first-fruits of God's Spirit, (Act. 2. Rom. 8. 23.) do honor him with our persons, our substance, and with the first-fruits of all our increase, Prov. 3. 9. offering the sacrifice of praise unto God continually, the fruit of our lips, confessing to his name, Heb. 13. 15. For as the first of all fruits were holy, so the Church is holy unto the Lord, of all people's in the earth, Rev. 14. 4. I am. 1. 18. as it is written, Israel is holiness unto Jehovah, the first- fruits of his revenue, Ier. 2. 3. And as these first-fruits were brought into the Sanctuary in a basket, so the good Israelites whom God would accept for his, are likened to a basket of good figs set before the Temple of the Lord, even like the sigs that are first ripe, and them God promiseth to acknowledge, and to set his eyes upon them for good, and that they shall be his people, and he will be their God, &c. Ier. 24. 1, 2, 5, 6, 7. A Syrian ready to perish] Hebr. An Aramite perishing, or, of perdition, that is, ready to perish through poverty, affliction, and misery. As in Prov. 31. 6, 7. Give strong drink unto him that is ready to perish, &c. Let him drink and forget his poverty, and remember his misery no more. An Aramite is after the Greek called a Syrian, as is noted on Gen. 10. 22. & this Syrian here spoken of was Jacob, who dwelt in Syria with Laban the Syrian, twenty years in hard service, Gen. 28. 5. and 31. 38, 40, 41, 42. Hos. 12. 12. and therefore though he was naturally an Hebrew, yet for his misery is called a Syrian; as contrariwise Iether, who by nature was an Ismaelite, 1 Chron. 2 17. is for his faith and state of grace called an Israelite, 2 Sam. 17. 25. And thus God said to the Jews that dwelt in Canaan, thy nativity is of the land o • Canaan; thy father was an Amorite, and thy mother a Chethite, Ezek. 16. 3. Others understand it here of Laban, translating, A Syrian was destroying my father, (or, working his perdition;) and to this the Chaldee agreeth, saying, Laban the Syrian sought to destroy (or undo) my father: and the vulgar Latin, A Syrian persecuted my father. The Greek differeth from both, translating, My father left Syria. By this speech they were taught to acknowledge their first estate and original to have been most miserable; and so we ought all to confess, Ephes. 2. 2, 3. a few men] in Chaldee, a small people: they went down but with seventy souls, Gen. 46. 27.

Vers. 6. evil entreated] did evil, or vexed: and [unspec 6] this is a commemoration of their second main affliction, whereof see Exod. 1. &c. and it was afigure of our bondage under sin and Satan, which we being delivered from, are to mention with thankfulness, Rom. 6. 17, 18. Tit. 3. 3. hard servitude] in Greek, hardworkes: they made them serve with rigor, that their lives were bitter unto them, Exod. 1. 14. God would not have us forget our former miseries, though we be come out of them: he sundry times commandeth this; Thou shalt remember that thou wast a servant in Egypt, Deut. 16. 12. Remember that ye having been in times passed heathens, &c. were without Christ, being aliens from the Common-wealth of Israel, &c. Ephes. 2. 11, 12.

Vers. 7. we cried out] in Chaldee, we prayed: [unspec 7] see Exod. 2. 23, 24, 25. heard our voice] in Chaldee, accepted our prayer. saw] in Chaldee, it was revealed (or manifest) before him: see Exod. 3. 7. our labor] or, our molestation.

Vers. 8. out stretched] in Greek and Chaldee, [unspec 8] an high arm: see Exod. 7. &c. terribleness] or terror: this the Greek and Chaldee translate visions; and so in Deut. 4. 34.

Vers. 9. milk and honey] under which two, all [unspec 9] other earthly blessings and heavenly also, in figure, are implied: and hereby they acknowledge the truth of God's promises made unto their fathers; whereof see the notes on Exod. 3. 8. So after in verse. 15.

Vers. 10. the first-fruit] in Greek, the first- fruits [unspec 10] of the fruits. As we ourselves are the Lord's first-fruits, Rev. 14. 4. and have received the first-fruits of his Spirit, Rom. 8. 23. so we then do give the first-fruits unto him, when in Christ (the true Sanctuary) we acknowledge, that we and ours are his, and have this grace not of ourselves, or for our own merits, but of his goodness and liberality, 2 Cor. 3. 5. Ephes. 2. 8, 9, 10. Tit. 3. 3, 4, 5, 6. set it down] or, leave it for the Priests, which did after eat it. The first-fruits were given to the men of the charge [the Priests that ministered] and they divided them among them, as the [other] holy things of the Sanctuary. Maimonides in B • ccurim, ch. 3. sect. 1. It figured, that we should consecrate ourselves and ours forever unto the Lord, Rom. 12. 1. and 6. 19. 22.

Vers. 11. shalt rejoice] as they were bound to do at all other feasts, Deut. 16. 11, 15. So that after [unspec 11] this homage, the people abode in the holy City all that night feasting, and the next day they might depart, and not before. Hereupon the Hebrews note seven things, which they that brought first-fruits were bound unto; the coming to the place; and the vessel (or basket;) the Profession to be made; and the oblation, (or sacrifice;) and the Song; and the Waving of it by the Priest; and the tarrying all night. When he hath brought his first-fruits to the Sanctuary, and made profession, and offered his peace-offerings, he may not go out of Jerusalem that day, to return to his own place, but must tarry there all night, and return on the morrow to his city; as it is written (in Deut. 16. 7.) and thou shalt turn in the morning, and go unto thy tents. All the turnings which thou shalt turn out of the Sanctuary after thou art come thither, shall not be but in the morning. Maimonides in Biccurim, chap. 3. sect. 14. in all the good] or, as the Greek translateth, for all the good things: the chiefest whereof are the first-fruits of the spirit, wherewith God sanctifieth his people: as when Christ teacheth that Our Father which is in heaven will give good things to them that ask him, Matth. 7. 11. another Evangelist expoundeth it, he will give the holy Spirit to them that ask him, Luke 11. 13. For this Spirit and graces of God which we have received, we ought to rejoice before him continually, Psa. 100. Luk. 10. 20. Phil. 3. 1. 1 Pet. 1. 8. 1 Thess. 5. 16.

Vers. 12. of thy revenue] which the Greek expoundeth, [unspec 12] of the fruits of thy land. See the notes on Deut. 14. 22. the year of tithe] that is, the year when the second tithe was to be given to the poor, which was the third and the sixth year of every seven years, whereof the Law was given before in Deut. 14. 28. The Greek translateth, the second tithe thou shalt give to the Levite, &c. Of this the Hebrews say, We are commanded to confess before the LORD, after that we have brought forth all the gifts which be of the seed of the land, and this is called the Confession of the tithe. And we make not this Confession, but after the year wherein we have separated the Tithes of the poor, Deut. 26. 12. Maimonides tom. 3. in Maasar sheni, (or treat. of the Second tithe) chap. 11. sect. 1, 2. within thy gates] that is, as the Greek and Chaldee expound it, thy cities: see Deut. 14. 28. 29.

Vers. 13. Then] Hebr. And thou shalt say. The [unspec 13] time is recorded by the Hebrews, to be at the Minchah [the Oblation] in the last good day of the Passover of the fourth (year) and of the seventh; as it is said, WHEN THOU HAST MADE AN END OF TITHING: at the Feast wherein all the tithes are ended. And the Passover of the fourth year cometh not, but all the fruits of the third (year) are tithed, whether they be the fruits of the trees, or fruits of the land. Maimonides in Maaser sheni, ch. 11. s. 3. The reason hereof was, the Passover was kept in Abib (or March) Deu. 16. 1. and the first of Tisri (that is, September) was though beginning of the year for the tithes of corn, seeds, and herbs: and the fifteenth of 〈◊〉 (which we call January,) was the beginning of the year for 〈◊〉 of the fruits of trees, as Maimonides showeth in Maaser sheni, c. 1. s. 2. so by March following, the tithes of the third year, (which they had 〈◊〉 up wi • hin their gates, Deut. 14. 28.) might all be bestowed▪ and the Passover was the next feast th 〈…〉 〈…〉 ed, when all men were bound to appear 〈◊〉 the Lord, Deut. 16. 16. say before 〈◊◊〉 that by this solemn confession; they might testify their voluntary obedience to his laws with a clear conscience, and so crave & expect his further blessing. The Hebrews say, This confession might be uttered in any language that a man spak; and everyone spake for himself; and if many would confess jointly in one, they might. And it is commanded to be done in the Sanctuary BEFORE THE LORD; and if they confessed in any place, they were discharged. Maim in Maaser sheni, c. 11. s. 5, 6. put away the holy thing▪ in Chaldee, the holy thing of the 〈…〉 he: Hebr. the holiness; meaning, things of holiness; as the Greek translateth, I have purged the holy thing • out of my house: so that this confession respected not the tithe of the poor only, but all other holy things, which they were bound to give unto God, or his Ministers, or the poor. And putting away, signifieth the removing and utter taking away, so that nothing remaineth. So the Hebrews say, A man confesseth not until there he not any of the gifts remaining with him; as it is said, I have put away the holy thing out of (mine) house: And in the evening of the last good day (of the Passover,) was the putting away; and on the morrow was the confession. Thus he did: if there remained with him any heave-offering of the Tithe, he gave it to the Priest: if any of the first tithe, he gave it to the Levites: if any of the poor's tube, he gave it to the poor. If there remained with him any of the fruits of the second tithe of confession, or of that which was of the fourth years plantation (Levite. 19. 24.) or any money of their redemption, loe he put them away, and cast them into the Sea, or burnt them. If any first-fruits remained with him, he put them away in every place; where by is meant, that he burned and put away that which remained with him of the fruits which he could not eat all of them before the good day came, &c. He cannot confess till he have brought out all the gifts; as it is said, I HAVE PVT AWAY THE HOLY THING, that is, the second tithe, and the fourth years plantation, called HOLY, Lev. 19. 24. OUT OF my HOUSE, that is, the Cake (Num. 15. 20.) which is the Priests gift in the house, I HAVE GIVEN IT TO THE LEVITE, this is the first tithe, (Num. 18. 21.) AND ALSO I HAVE GIVEN IT, which implieth generally, that the other gift was before, namely, the great Heaveoff • ring (of first-fruits) and the Heaven-offering of, the tithe: TO THE STRANGER, TO THE FATHERLESSE, &c. this is the tithe of the poor, and the gleaning, and the forgotten (sheaf) and the corner, (Deut. 24. 19. Lev. 19. 9. 10.) although the gleaning, the forgotten, and the corner, do not hinder the making of confession. And he must separate the gifts in order, and afterward make confession, as it is written, ACCORDING TO ALL THY COMMANDEMENT, &c. Loe, if the second tithe were given before the first, he might not make confession. If his untithed fruits were burnt, he might not make confession, because he hath not separated the gifts, nor given them to whom they were due. He that had nothing but the second tithe only, made confession, for the ground of the confession is in the tithe. And so if he had nothing but first-fruits only, he made confession, as it is said, I HAVE PVT AWAY THE HOLY THING, &c. Maimonides in Maaser sheni, chap. 11. sect. 7. &c. thy commandment] in Greek, commandments: and the word according, implieth the order of doing all things, as before is noted. not transgressed] by doing anything amiss, as giving bad for good; and as the Hebrews expound it, one kind for another, or old for new, or new for old, or the like. Of Transgression, see the notes on Deut. 17. 2. forgotten] this the Hebrews apply to forgetting to bless God for it, and to mention his name upon it. Maimonides ibidem, chap. 11. sect. 15. But it is more general, implying the neglect of any precept, concerning the things here spoken of: for in spiritual duties unto God, all men are faulty, Psal. 19. 12. Eccles. 7. 20.

Vers. 14. in my mourning] or, in my sorrow: By [unspec 14] this it appeareth, that this Law and confession extended further than to the third years tithe, which was all given to the poor, Deut. 24. 28. 29. and might not be eaten by the owner of the land: and reached to the first and second years tithes, which the owners were to eat before the Lord, Deu. 14. 22, 23. but might not eat of it in their mourning, upon pain of being beaten by the Magistrate, as Maimonides showeth in Maaser sheni, chap. 3. sect. 5. where he further saith (in sect. 6, 7.) Who is this mourner? He that bewaileth any of his kindred, whom he is bound by the Law to mourn for. And in the day of death he is bound to mourn by the Law, (Lev. 10. 19.) If he be kept unburied many days, he is a mourner all those days till he be buried, by the doctrine of the Scribes. And not the second tithe only, but all the holy things, everyone, if he eat of them in mourning, by the Law he is to be beaten; if in his mourning, by the Scribes doctrine, he is to be scourged. Compare herewith the saying of the Prophet, Their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted, Hos. 9. 4. put away] the word before used in verse. 13. but otherwise turned here in the Greek, I have not taken fruit thereof: which Greek word is used in Ios. 5. 12. for eating fruit: and so the Hebrews expound this here of eating; He that eateth the second tithe in uncleanness, is to be beaten; for it is said, I have not put away thereof for the unclean: whether the tithe be unclean, and the eater clean; or the tithe clean, and the eater unclean: and he that eateth it in Jerusalem before it be redeemed. The uncircumcised is as the unclean; and if he eat that second tithe, he is to be beaten by the Law, &c. Maim. in Maasar sheni, ch. 3. s. 1, 4. for the unclean] so the Greek translateth it; meaning for any unclean person to eat of it; or for any unclean use. Hebr. in unclean, whereby may be meant, in uncleanness. for the dead] or, to the dead: whereby may be understood, to any idol, or for any idolatrous use; as Idolaters are said to eat sacrifices of the dead, Ps. 106. 28. or to be eaten at any dead man's funeral, whereby the holy thing might be polluted; as Hos. 9. 4. for at funerals they used to eat and drink, Ezek. 24. 17. Ier 16. 7. The Hebrews expound it thus; that he hath not received (or bought) therewith coffin or shrouds (for the burial of the dead) nor given thereof to other mourners. Maimonides in Maaser sheni, chap. 11. sect. 15. Further they say, The second tithe is given to eat and to drink, Deut 14. 23. and anointing is as drinking. And it is unlawful for a man to bring it out for his other needs; as to receive therewith vessels, or garments, or servants; as it is written, I have not given thereof for the dead; as if he should say, I have not brought it out for anything which keepeth not alive the body, &c. Ibidem chap. 3. sect. 10.

Vers. 15. the habitation of thy holiness] that is, [unspec 15] thy holy habitation; as the Greek translateth it, thine holy house. By this prayer they submitted themselves unto the trial and judgment of God, for their upright keeping of these his laws, (as Psal. 26. 1, 2, 3.) and having clear consciences, they had boldness before God, to crave and expect his blessing: for he that is a doer of the work (of God) this man shall be blessed in his deed, I am. 1. 25.

Vers. 16. This day] Moses concluding his exposition [unspec 16] of the Laws, with a warning of obedience, teacheth the children that they are alike interested in God's covenant, as were their fathers; and so their posterity: for what was spoken and done unto them, concerneth us also, Hos. 12. 4. Psal. 66. 6, 7. thy God] the first argument of obedience, from the person of God, and his grace towards them, who hath sovereign authority thereby to command.

Vers. 17. hast avouched] or, hast made to say, [unspec 17] that is, to promise: in Greek, hast chosen. A second reason of obedience, because of the mutual covenant between God and his people: see Exod. 19. 3, 4. 8. which covenant was not with the fathers only, (Deut. 5. 2, 3.) but being now renewed with their children, and in them with all their posterity, served both to confirm their faith, and to increase their obedience and sanctification. unto thee for a God] or, as the Greek translateth, thy God: what this meaneth is shown on Exod. 20. 2, 3. his ways] which he commandeth to walk in; and they imply both doctrines of faith, and precepts of manners, (as is noted on Genes. 6. 12. and 18. 19.) and an imitation of him, as beloved children, Ephes. 5. 1, 2. Matth. 5. 48. statutes] the ordinances of worship and service which he taught: see the notes on Deut. 4. 1. Commandments] the moral law given in Ex. 20. Judgments] the Judicial laws, whereof see Exod. 21. 1. &c. So all whatsoever are in God's law, are comprehended under these heads. hearken unto] or, obey his voice, if any special thing be commanded unto any, as when God sent Saul to root out Amalek, 1 Sam. 15. 1, 2, 19, 20. 22.

Vers. 18. hath avouched thee] or, made thee to say, that is, to promise, or give thy word: in Greek, [unspec 18] hath chosen thee. peculiar treasure] in the Greek, a peculiar people; in Chaldee, a beloved people: see the notes on Exod. 19. 5. to keep] that is, that thou shouldest keep; which as it is a part of the covenant on God's behalf, so is it the work of his grace in all his people, as he hath said, I will put my Law in their inward parts, and write it in their hearts, Ier. 31. 33.

Vers. 19. give thee to be high] or make thee (set thee) high: of which see the notes on Deut. 28. 1. [unspec 19] And this is the third argument to persuade obedience, in respect of the high excellency which God's people begin to obtain by him in this life, and shall fully possess in the end. See Colos. 3. 1, 2, 3, 4. I am. 1. 9. in praise] or for praise; to be praised even of the enemy, for my mercies upon thee, as Zeph. 3. 19. 20. So he is said to make Jerusalem (his Church) a praise in the earth, Isaiah 62. 7. for he exalteth the borne of his people, the praise of all his Saints, Psal. 148. 14. in name] or for name, that is, fame or renown; this is a continuance and increase of the former praise, called therefore an everlasting name that shall not be cut off, Isaiah 56. 5. and a name that shall remain, Isaiah 66. 22. And it was by a settled continuance of the state of his Church; as on the contrary by scattering them, he is said to blot out the name of Israel from under heaven, 2 Kings 14. 27. beautiful glory] which consisteth in outward blessings wherewith God adorneth his Church, as with garments of beautiful glory, Isaiah 52. 1. opposed unto ashes, Isaiah 61. 3. and is the continuance of his heavenly ordinances and Kingdom among them, Isaiah 64. 11. Ezek. 16. 12. And all these three degrees of grace the Church enjoyeth by being united unto God; as it is written, As the girdle cleaveth to the loins of a man, so have I caused to cleave unto 〈…〉 e the whole house of Israel, and the whole house of Judah, saith Jehovah: that they might be unto me for a people, and for a name, and for a praise, and for a beautiful glory, Ier. 13. 11. See also Ier. 33. 9. an holy people] This is the chiefest end of all our obedience, the glory of God, and our own salvation; which is accomplished by our sanctification, as the Apostle saith, Being now made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life, Rom. 6. 22.

Annotations.

THe Elders of Israel] in Greek, the Senate of the sons of Israel: compare verse. 9. Here [unspec 1] Moses giveth order for the confirmation of all the Laws before repeated, by outward signs once to be performed by Israel, when they should be come into Canaan. The end whereof was, to teach them salvation by Christ, & that they should not expect it by the works of the Law, for that leaveth them under the curse, verse. 26. Gal. 3. 10. all the commandment] that is, commandments, as the Greek translateth it; or, every commandment. See verse. 10.

Vers. 2. the day] that is, the time, the first opportunity. For this rite was fulfilled not the first [unspec 2] day that Israel went into Canaan, but after, as Ios. 8. 30, &c. So day is used for time, Luke 19. 42. set up] or erect, to wit, stones for pillars, as in Exod. 24. 4. to signify the tribes of Israel; who being brought of God into his good land, were by this extraordinary • ite to profess their homage and obedience unto him, otherwise to undergo the curses of his Law. Which their consciences accusing them of, they might be led unto Christ, for redemption frō the curse. with plaster] or with lime, whiting, that the words of the Law might be written thereon; a memorial of God's benefits unto them. This word plaster is used to signify hypocrisy, as Paul called Ananias a p 〈…〉 red (or whited) wall, Acts 23. 3. and the Pharisees are likened to whited (or plastered) s 〈…〉 which appear beautiful outward, &c. Mat. 23. 27. And that seemeth also to be intended here; that all such as seek life by the works of the Law (which Israel after did, Rom. 9. 31, 32.) have their hearts within hard and stony, (Ezek. 36. 26.) though outwardly they appear of another nature and color, and have the profession of the Law upon them, wherein they glory, Rom. 2. 17, 23. Therefore afterward blessings and cursings are mentioned, verse. 12, 13. but Moses rehearseth none but curses, as being the due of all such hypocrites. And from the last verse of this Chapter, Paul proveth, that as many as are of the works of the Law, are under the curse, Gal. 3. 10.

Vers. 3. all the words] either the ten commandments called the ten words, Exod. 34. 28. which [unspec 3] are the sum of all Law: or, all the words following in this chapter. See the notes on verse. 8. that thou mayest go in] and consequently possess and enjoy the land, which figured heaven: for the Law promiseth life to them that do it, Rom. 10. 5. though unto man it is unpossible. Or, it may be read, for that thou art come in: as being a reason of this service, and of their duty to keep the Law. And so the Greek translateth, When as thou art come in.

Vers. 4. Ebal] or, Gebal; as the Greek writeth [unspec 4] it, Gaibal: and here the other mount Ger 〈…〉 zim. (verse. 12.) is also understood; but because the Curses only, are after expressed, and they were on mount Ebal, therefore it is named. Of this mount: see v. 12, 13. with plaster] or, with lime, as ver. 2.

Vers. 5. An Altar] to signify God, the other [unspec 5] party in the covenant, as was at mount Sinai, Exod. 24. 4. and to teach by it, and the sacrifices offered thereon, that there could be no salvation but by Christ, and his sacrifice for remission of sins. iron] that is, any iron tool, to hew or polish them, but they should be as they were natural; to signify the perfection that should be in Christ's human Nature, whereby he was acceptable to God, though before men he seemed altogether deformed, Isaiah 52. 14. and 53. 2. he was the stone cut out without hands, Dan. 2. 34, 35. And no man might lift up an iron tool upon these stones, to teach that man's wisdom is foolishness with God: see the notes on Exod. 20. 25. where the axe of man, polluteth the Altar of God.

Vers. 6. of whole stones] and not of hewn, Exod. [unspec 6] 20. 25. Of such whole or entire stones did Joshua build it, Ios. 8. 31. Burnt-offerings] to obtain of God by Christ forgiveness of sins; and sanctification of life: see the Annotations on Lev. 1.

Vers. 7. Peace-offerings] to show their hope of [unspec 7] peace and prosperity by Christ; and their thankfulness for his graces: see Lev. 3. eat there] keeping a holy banquet: for the flesh of the peace-offerings were eaten by the owners and Priests, Levite. 7. 15, &c. This taught them the spiritual joy which they should have in Christ, for his deliverance of them from the curse of the Law; and his flesh we do eat unto life eternal, Gal. 3. 13. John. 6. 51.

Vers. 8. very plainly] or, plainly and well (or fairly) Heb. making them plain, doing them well, [unspec 8] Hereby is meant a large and fair writing, easy to be read of all, as in Habak. 2. 2. That all sorts of people might have the knowledge of God's Law, and learn to do the same. And by this it appeareth, that all the words commanded to be written, (or the Copy of the Law, which Jesus wrote, Ios. 8. 32.) were not the whole book of Deuteronomy, much less all Moses books, as some have thought; for what stones would suffice for such a work? With these whited stones, on whose outside the Law was written, we may compare that white stone (in Rev. 2. 17.) which Christ giveth to all his, and in the stone a new name written, which no man knoweth saving he that receiveth it: those being to show the work of the Law outwardly; this, the work of Christ's grace and Spirit inwardly. Compare also 2 Cor. 3. 2, 3.

Vers. 9. Take heed and hear] or, Attend (hearken) and hear, as the Chaldee expoundeth it; but [unspec 9] the Greek saith, Be silent and hear. art become the people] or, art made for a people to Jehovah, by renewing of the covenant, declared so to be; and therefore bound to obey his commandments: as it is said, For all people's will walk, everyone in the name of his God: and we will walk in the name of Jehovah our God, forever and ever, Mic. 4. 5.

Vers. 10. therefore thou shalt] Hebr. And thou [unspec 10] shalt obey; the Chaldee saith, shalt receive the Word of the Lord. By obeying▪ (or hearkening unto,) is meant the due observing or keeping of the things spoken: as, our fathers have not hearkened unto the words of this book, 2 King. 22. 13. is explained, our fathers have not kept, 2 Chron. 34. 21. Commandments] or, Commandment, meaning everyone in particular, and all in general: for the offending in one point, maketh us guilty of all, I am. 2. 10. See the like in Deut. 5. 10.

Vers. 12. Gerizim] called in Greek Garizein; [unspec 12] of it, and the other mount Ebal, Moses said before, they were over against Gilgal, beside the Okes of Moreh, Deut. 11. 30. and Benjamin] these six here named were the worthiest tribes, all borne of Jacob's wives the free women, and none of the handmaids children: God showing hereby the strength and nobleness of the Blessings (above the Curses;) and that they belong to such children of the free women, as Paul teacheth us in an allegory, Gal. 4. 22,—31. Howbeit, though Moses appointeth these to bless, yet he expresseth not the blessings: by such silence leading his prudent reader to look for them by another, which is Christ, John. 1. 17. Act. 3. 26. For silence in the holy story often implieth great mysteries, as the Apostle (in Heb. 7.) teacheth from the narration of Melchizedek, in Gen. 14.

Vers. 13. for the curse] that is, to pronounce it. In speaking of the blessings, he nameth the [unspec 13] people, verse. 12. but now for the curse, he mentioneth not the people, but implieth them only, as if he were Ioth to name them for such misery. Ebal] in Greek, Gaibal: this is reported to be near to mount Gerizim, but northward; and Gerizim towards the South, (which is the right side of the world, Psal. 89. 13.) if so they were, it foreshowed the blessings which should be pronounced to those which at the last day shall stand on the right hand, and the curses upon those on the left, Mat. 25. 33, 34. 41. The manner of performing this Law is recorded by the Hebrews thus; Six tribes went up towards the top of mount Gerizim, and six tribes went up towards the top of mount Ebal; and the Priests and Levites and the Ark stood beneath in the midst. The Priests were round about the Ark, and the Levites about the Priests, and all Israel on this side and on that, as it is written. And all Israel, and their Elders, and Officers, and their Judges, stood on this side the Ark, and on that side, before the Priests the Levites, which bare the Ark of the Covenant of the Lord; as well the stranger, as he that was borne among them; half of them over against mount Gerizim, and half of them over against mount Ebal, (Ios. 8. 33.) They turned their faces towards mount Gerizim and pronounced the blessing, Blessed be the man that maketh no graven or molten (image;) and those (on the one side) and those (on the other) answered, Amen. They turned their faces towards mount Ebal, and pronounced the curse, Cursed be the man that maketh a graven or a molten (Image) &c. and those (on the one side) & those (on the other) answered, Amen, till they had finished the blessings and the curses. And afterwards they brought stones and built an Altar, &c. Talmud Bab. in Sotah, chap. 7. Reuben] he was the eldest of all Jacob's sons by Lea the free woman, Gen. 29. 32. yet as for defiling his fathers bed he lost his dignity, Gen. 49. 3, 4. so here he is taken from his brethren, to be among the handmaids sons, and set on the mount for the curses, one of which was this, CVRSED BE HE THAT LIETH WITH HIS FATHERS WIFE, &c. verse. 20. so the memory of his sin remained to his posterity in special manner. Gad and Aser] the sons of Zilpah, Leah's handmaid, Gen. 30. 10, 11, 12, 13. Zebulon] the sixth and youngest of all Leah's sons, Gen. 30. 20. and because there were to be six tribes on this mount, two must be taken of the free woman's sons: and God took none of Rachel's, but the eldest and youngest of Leah's. Dan and Naphtali] the two sons of Bilhah Rachel's handmaid, Gen. 30. 4, 5, 6, 7, 8.

Vers. 14. the Levites] that is, some of the Priests [unspec 14] the Levites, Ios. 8. 33. their office was to teach Jacob God's judgments, and Israel his Law, Deut. 33. 10. and as the solemn blessing was by the Levites usually, Deut. 10. 8. so here the curses were by them pronounced to the people. shall answer] that is, speak, or pronounce. Answering is often used for the beginning of a speech, as in Job 3. 2. to all the men] or to every man: the Greek saith, to all Israel.

Vers. 15. Cursed] It was commanded that the [unspec 15] blessing should be put upon mount Gerizim, De •• 11. 29. and so in the fulfilling of this precept, Joshua read as well the blessings as the curses, Ios. 8. 34. But the chief end of this ordinance was to teach, that so many as are of the works of the Law, are under the curse, as is opened in Gal. 3. 10. The manner is rehearsed before out of the Talmud, and the like is in the Yerushalmi Targum upon this place, saying, They turned their faces towards mount Gerizim, and opened their mouth with blessing; Blessed be the man that maketh not any image, or figure, or any similitude which is hateful and abominable before the Lord, the work of the hands of the son of man, and putteth it not in a secret place. They turned their faces towards mount Ebal, and said, Cursed be the man which maketh an image, or a figure, or any similitude, which is hateful and abominable before the Lord, the work of the hands of the son of man, and putteth it in a secret place: and all the people, these (on the one side) and these (on the other side) answered and said, Amen. Cursing is both in words and deeds, and implieth both the withholding of all good things, and the inflicting of all evil, especially of eternal damnation and torment, Mat. 25. 41. See the Annotations on Gen. 3. 14. and 4. 11. the man] that is, everyone, as Paul expoundeth the last of these curses, Gal. 3. 10. teaching us to understand the like of all. graven] the Chaldee, and Targum Ierusalemie, interpret it Tselem, an image: under gravon and molten images, all other like human inventions are implied, as is noted on Exod. 20. 4. And the like is to be understood for the transgression of any other commandment of the first table. an abomination to] or, the abomination of Jehovah, that is, which he greatly abhorreth. Hereupon Images and Idols are often called Abominations, 2 King. 23. 13. Isaiah. 44. 19. Ezek. 7. 20. the craftsman] or artificer, implying all devices of the most wise and prudent, which make Idols according to their own understanding, Hos. 13. 2. For Artificers were employed in the work of God's sanctuary, 1 Chron. 29. 5. but when they leave the word of God, and follow their own inventions, their work is cursed and condemned, Ier. 10. 3. 9. Isaiah. 40. 18. 20. Hos. 8. 6. a secret place] so that not open idolatry only, but the most secret is execrable, though it be even in the heart: see Ezek. 8. 12. Psal. 44. 20, 21. Amen] or, So be it, as the Greek translateth it. A confirmation of the curse with their own mouths, desiring that it might be, and believing that it should be: see Num. 5. 22. The Hebrews say of Blessing, Whosoever answereth Amen after him that blesseth, he is as he that blesseth. Maim. in Misneh treat. of Blessings, chap. 1. sect. 11. The same is to be thought of saying Amen after all these curses.

Vers. 16. setteth light by] or, as the Greek hath, [unspec 16] dishonoreth: see the Annotations on Exod. 20. 12.

Vers. 17. limit] or, land- mark, border: against which the Law was before given, in Deut. 19. 14. [unspec 17]

Vers. 18. blind to err] or, to go astray. They that see, ought to be eyes to the blind, Job 29. 15. [unspec 18] and are forbidden to put a stumbling block before them, Lev. 19. 14. much more to seduce them from the right way: for they that are proud, and err from God's commandments, are cursed; Psal. 119. 21. how much more if they cause others to err •• He that causeth the righteous to go astray in an evil way, shall fall himself into his own pit, Prov. 28. 10.

Vers. 19. wresteth] or, perverteth, turneth aside: [unspec 19] See the Law concerning this, in Deut. 24. 17.

Vers. 20. fathers wife] of this, and the rest that [unspec 20] follow, see Lev. 18. Because men give themselves over to divers noisome lusts of the flesh, God causeth divers curses to be pronounced against this sin, the more to deter men from following the same in any sort.

Vers. 24. smiteth] this word is used sometime [unspec 24] for slaying or killing, as Deut. 1. 4. and 13. 15. sometime for wounding only, Zach. 13. 6. or chastising, Deut 28. 27, 28. sometime for smiting with the fist of wickedness, Isaiah. 58. 4. or with the tongue, Ier. 18. 18. in secret] the Greek expoundeth it, by guile.

Vers. 25. a reward] a bribe, or gift: as the Greek [unspec 25] translateth it, gifts: and this is the Magistrates sin, Deut. 16. 19. and was found in Israel, as Mic. 3. 11. The heads thereof judge for bribes. to smite] in Chaldee, to kill a soul, that is, a person. the blood of an innocent] or, as the Greek expoundeth it, of innocent blood; which is an effect of bribery, as in Ezek. 22. 12. In thee have they taken bribes, to shed blood.

Vers. 26. Cursed be he] the Greek translateth, [unspec 26] Cursed be every man: and so the Apostle allegeth it, Gal. 3. 10. where he giveth this doctrine, So many as are of the works of the Law, are under the curse: that whiles men do the Law outwardly, yet are they cursed by the Law, as being privy transgressors: for the Law is spiritual, but men are carnal, sold under sin, Rom. 7. 9,—14. confirmeth not] or, stablisheth not: which the Greek, and our Apostle in Gal. 3. 10. expound continueth not. For when the just man turneth away from his justices, and committeth iniquity, &c. all his justice that he hath done shall not be mentioned; in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die, Ezek. 18. 24. See the Annotations on Lev. 26. 15. the words] in Greek, all the words: see the like in Lev. 25. 18. Exod. 25. 40. Deut. 19. 15. And so the Apostle citeth this place in Gal. 3. 10. continueth not in all things written in the book of the Law. to do them] this is an exposition of the former word confirmeth; and sometime the one is put for the other; as, to confirm the words of this covenant, 2 King. 23. 3. for which another Prophet saith, to do the words, 2 Chron. 34. 31. For not the hearers of the Law are just before God, but the doers of the Law shall be justified, Rom. 2. 13. And for as much as there is not a just man upon earth, that doth good and sinneth not, Eccles. 7. 20. therefore by the deeds of the Law there shall no flesh be justified in his sight, Rom. 3. 20. that the Apostle rightly gathereth, as many as are of the works of the Law, are under the curse, Gal. 3. 10. Therefore the use of the Law was to be a Schoolmaster unto Christ, who hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 24. 13.