Commentary on the Old Testament Volume 1

CHAP. XXII.

SPeak to Aaron and his sons, that they separate themselves from the holythings of the children of Israel, and that they profane not my holy name in those things that they hollow unto me. The Lord having debarred unclean persons from eating or touching of his holy things, Ch. 7. 20, 21. lest the priest should think himself privileged, because every male of Aaron's family is allowed to eat of the most holy things, Chap. 7. 6. yea even the blemished, Chap. 21. 22. he now maketh a particular law against their eating till they be cleansed. And this followeth aptly after the law of blemishes, which debarred from coming to the Altar, but not from eating, but this even from eating. This then is not so spoken to Aaron and to his sons, as if none of them should eat of the holy things, but only of the unclean amongst them, as is expressed, v. 3.

Whosoever he be that goeth unto the holy things, having his uncleanness upon him, that soul shall be cut off, &c. This coming nigh, saith Solomon Jarchi, is not meant but of eating, as is expressed, v. 4. But because he that might not come to eat, much less might come to minister about the holy things, I can [Quest.] see no reason, but that a gradation of prohibitions should be admitted here. And the rather because, v. 2. they are commanded to separate themselves from the holy things, and to come nigh and to eat are distinguished as two several things, Chap. 21. 21, 22. the blemished being denied the one, but allowed the other. Wherefore it is, as if he had said, The unclean shall not come nigh to minister, as neither the blemished, yea they shall not only not come nigh, but not eat thereof, v. 4. nor touch them, as is also implied, in that it is said, shall not go unto, &c. But what holy things are they that he may not eat? Answ. The sacrifices and offerings of all sorts, yea the heave-offering of the first fruits: for everyone only that was clean amongst the priests might eat thereof. But the tithes, although they were holy, yet the tenth being separated from them for an heave-offering might be eaten, as other common things by any.

The unclean persons here taxed are such as be lepers, have a running issue, touch anything made unclean by the dead, from whom anything goeth by night, touch a creeping thing, or a man in his uncleanness, for the two first must be cleansed before they can eat, the laws whereof see before. 1 For the leper, Levite. 13. 14. 2 For him that hath an issue, Chap. 15. The other must wash his flesh with water, and at even eat, as the clean, according to the laws made in these cases for all, Levite. 15. 16. Chap. 18. and Chap. 21. If any unclean did eat of the holy things, God threatened to cut off such, as Levite. 7. 21. where I have already shown, what is meant hereby, and the mystery, as in the other places containing the laws of uncleannesses, the meaning and mysteries of them.

That which dieth of it self, or is torn with beasts, he shall not eat, &c. See the same, Leviticus 17. 15. for all Israelites, but here it is specially enjoined the priests, as who should most carefully of all others abstain from all polluting things.

They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore if they profane it, I the Lord do sanctify them. To bear sin is sometime put for bearing the punishment of sin, as Levite. 19. 17. Numb. 9 13. Chap. 18. 3 • . but here it seemeth to set forth, he shall be guilty, because the punishment death is next expressed, or else that latter saying may be taken as an explication of the former, and then it is to bear the punishment: so Tostatus, for it, that is, for mine ordinance against eating, when he is unclean, because he hath transgressed against it, or for the holy thing thus profaned, Junius understandeth the Sanctuary: They shall keep the ordinance of my Sanctuary, that they bring not sin to that holy thing, and die in it, that is, in the Sanctuary, as Nadab and Abihu did; and this is most agreeable to the Hebrew, I the Lord do sanctify them; that is, saith Junius, by vindicating the things here offered to me from profanation. But Tostatus & Vatablus better, I command them, that is the priests to be holy, when they minister about these holy things Radulphus will have it understood of sanctifying them to be priests, and enabling them to do thus, that none might complain of insufficiency to keep these ordinances.

No stranger shall eat of the holy thing, &c. Because he is now in making ordinances about the eating of the offerings of the Lord, here follow laws, showing who may not eat of them, although he be in the priests house, and who of his household may. The stranger, the sojourner, and the hired servant may not. The stranger is not only one of another Nation, or of another Tribe, but if he were a Levite, and not one of the priests family, he is the stranger meant here, as may be gathered by considering, that only the constant members of his family are allowed to eat of the priests portion, called the holy thing. The stranger then is any other man that may haply come and be entertained by him, but is no dweller with him. The sojourner is well known to be one that harboreth with him by agreement for a time; the hired servant one that serveth in his house for wages by the day or week. Maimonides by the forreigner and hireling understanding the uncircumcised, as Exod. 12. 45. where they are forbidden to ear the passover, saith, That if a priest be uncircumcised, this is a bar to him from eating of the heave-offering, & not only is it meant that he should not eat, but he that should not drink or anoint himself with the holy things. But although Exod. 12. 45. b stranger the uncircumcised only is meant, yet elsewhere any other is meant hereby, that is not of the priests, as Numb. 3. 10. And according to this it is said, verse 12. If a priests daughter be married to a stranger: for to a stranger uncircumcised it is not to be thought, that any priest would marry his daughter.

The persons that may eat, were such as were bought, or born in his house, and his children, not only males, as was often said before, Levite. 6. 18. Ch. 7. 6, &c. but his daughters also, viz. of the heave-offerings of the tithes, Numb. 18. and of the peace-offerings, Levite. 7. 19. and other things, that were the priests portion, except those that were specially limited to the males, they might eat thereof, and their wives and daughters. But for the daughter, provided, that she be not married, and living away, v. 12. for then she may not eat, because she is now as a stranger, and not a member of a priests family, unless she be a widow, or divorced, and so returned again to live in her fathers house, as in her youth, not having any child, or, as Maimonides saith, her child being dead, for if she hath a child living, or be with child, she may not eat, unless it be by a priest, by whom to have a child being his wife was counted by the Hebrews a privilege unto her in this respect. Insomuch as if she had been first married to another and had a child by him, whereby she was disabled even when he was dead, yet being after married to a priest, and having a child by him, she was privileged. Touching those that were bought, Rab. Solomon understandeth this of Canaanitish servants, who being once bought were both they and theirs after them his servants forever, whereas the Hebrew servants, although bought, went out free the seventh year, or in the year of Jubile. But if the Canaanitish servants, and the children coming of them might eat of the holy things, because born in the priests house, and so continuing members thereof, much more the bought Hebrew-servant, as Tostatus reasoneth.

For the mystery; Hesychius by the stranger understandeth a stranger from the faith, an Infidel that hath not embraced the true Religion, and by the sojourner and hireling the wicked worldling in the Church of God, as in the priests house, who set their minds upon worldly gain or glory by their religion, such shall not partake of the holy things, or if they do, their souls are not fed herewith. Again, by the bought servant he understandeth one truly redeemed by Christ, and called by the preaching of the Gospel to be the servant of God forever; by one born in the house, the truly regenerate that cometh of believing parents, such shall eat and be fed by the holy things to eternal life. Lastly, by the priests daughter married to a stranger he understandeth one born in the Church, but revolting to Paganism or Judaism or any heresy, and by her becoming a widow, &c. one repenting of such revolt, and returning to the true faith again, such shall eat, but not the other; the parents faith shall not benefit the apostatizing child. Moreover, the Lord would by these ordinances make the sacrifices, which all figured out Christ, the more venerable in the people's esteem. Brenz.

Here, because a man haply sometime may eat of the holy things, which it is not lawful for him to eat of unawares, it is provided in this case, what is to be done by him, viz he must put a fifth part to the holy thing, and give it to the priest; that is, saith Maimonides, He must pay to the worth of the thing eaten, and add a fifth part more: the worth of the thing to that priest in particular, whose it was, and the fifth part more to which of the priests he would; and the estimation was to be made according to the worth, when it was eaten, not when it was paid, although it were then dearer. And he defineth that to be eating in ignorance, when he knoweth not that death is the punishment for eating, although he knoweth the thing eaten to be holy. If he eateth hereof presumptuously, it is cutting off by the hand of God. And from the general law of trespasses, Chap. 5. he must offer a ram for this his trespass also.

They shall not profane the holy things of the children of Israel, &c. Or suffer them t • bear the iniquity of a trespass, &c. Some by, they shall not profane, understand the people. But it is plainly spoken of the priests, and against others being meant, make these words, the holy things of the children of Israel, not the holy things of the Priests. They shall not profane then, is, they shall not give of these holy things, which be their portion for them and their families to feed upon, to others, to be indifferently eaten: yea, v. 16. they shall not suffer them, they should do their best endeavor to preserve them from trespassing herein, and if they have faulted, urge them to this restitution, that sin may not remain upon them. And the reason of all this is, I the Lord sanctify them, these holy things are made so by me, and therefore not to be profaned.

Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his free-will-offerings, &c. Of free-will-offerings it was spoken before, Chap▪ 1. and of offerings upon vows, Chap. 7. 16. and of peace-offerings, Chap. 3. and in the first it is required, that it should be without blemish, and a male; and in the other, that it should be without blemish. Now because these blemishes were not particularly determined, what they were, these ordinances are here repeated again, that the blemishes meant might in particular be made known, and withal, whereas Israelites with their oblations only were spoken of before, the case is also here put. If an Israelite or strangers in Israel, that is, any of another Nation converted to the true faith, wherefore the Septuagint render it, Proselytes, but the word strangers is otherwise taken, v. 25. for the uncircumcised wheresoever inhabiting.

Blind, or broken, or maimed, or having a wen, or scurvie, &c. or that hath any thing superfluous, or lacking on his parts, &c. Here are the particular blemishes reckoned up which make Sacrifices unlawful, that is, the offerings upon vow, the voluntary and the peace-offerings. Of sin-offerings or trespass-offerings it is not here spoken by name, but they also are to be understood: for if free-will-offerings must have none of these blemishes, then these necessary Sacrifices enjoined by the law much more. The Hebrews note, because it is said that it must be without blemish and perfect, that two things are set forth hereby; without blemish, externally and perfect within, so that if being killed, any defect or redundancie were found within, it was unlawful, and must be carried out to the place of burning, as if it had but one kidney, or three, &c. and for blemish, they say, If any man did cut an ear of it off, or the like, it was blemished. In particularizing the blemishes, the Lord followeth in some sort the order before touching the Priests blemishes, Chap. 21. 18, 19. For he beginneth with the blind, as there, and then although not in the same order, the broken, the scurvie and the scabbed are mentioned, of all which see, Chap. 21. 18, 19, &c. Of anything superfluous also, verse. 23. but for the word translated lacking, Hebr. 〈 in non-Latin alphabet 〉 , curtum, vel contractum, it is not used there, but 〈 in non-Latin alphabet 〉 , signifying cut off, instead of it, and that hath been expounded of a nose cut off in particular; but this by the Vulgar Latin is rendered, a tail or an ear cut off, which Hesychius followeth, making the mystery of it accordingly. The Septuagint render it curtailed, but the word signifieth any member cut off, wanting, or shrunk up. Junius, any member over-short or long, but this is not all meant hereby, but cut off or wanting, as hath been already said. A wen, Hebr. 〈 in non-Latin alphabet 〉 , of 〈 in non-Latin alphabet 〉 , to draw or raise, it is therefore any rising upon the body, as of a wen or wart, &c. so Vatablus & Pagninus. The Septuagint, an itching. For maimed, Hebr. is 〈 in non-Latin alphabet 〉 , cut or mutilated in any part: the Septuagint render it 〈 in non-Latin alphabet 〉 , the tongue being cut.

That which is bruised, broken, or crushed, or cut. The Septuagint, and after them the Vulgar Latin understand this particularly of bruised or broken stones, and so Hesychius applieth it mystically, and Radulphus, and because it is added here, Ye shall not do it in your land, it is gathered, that they might not cut or break away the stones from any beast, they might not geld them, or men, or birds, so Maimonides; and therefore it is read, as also the word will bear, Ye shall not make such, 〈 in non-Latin alphabet 〉 . So likewise Tostatus and Cajetan. But others will have broken or bruised, &c. in any part understood, as Willet, and by doing this they understand offering such in Sacrifice, or suffering them to be offered, as Junius, Vatablus, Pelican. I prefer that Exposition, whereby stones broken or cut off are understood, both because thus the beasts blemish shall answer to the Priests in the same part, Chap. 21. 20. and also because broken in general in any part goeth before, verse. 22. yet certainly the gelding of any beast is not here forbidden, although men indeed ought not to be gelt, Deut. 23. 1. for, ye shall not do thus in your land, is nothing but a conclusion of this law against offering blemished beasts, and therefore rightly rendered in our New-Translation, ye shall not offer such. If it should be understood as spoken against making such, it may as well be taken to be against cutting an ear, or a tail, or any other member of a beast for a man's private use, because a beast having anything cut off, is blemished according to this law.

If any beast, say the Hebrews, having a blemish, were brought, it might not be carried away again, because it was now made an offering to the Lord, but it was to be sold, and with the price another fit for Sacrifice was to be bought with the money, and after this redeeming of it, it might be used or eaten anywhere, as any other common thing, so saith Maimonides, we have heard that, Deut. 12. 15. expounded of such beasts, as have after offering been redeemed. But he that brought such for an offering was to be beaten. The reason of all this careful provision against blemishes in Sacrifices was, as against blemishes in priests, to maintain the dignity of this service, which otherwise would have grown contemptible. For it is against the dignity of an earthly prince to have beasts blind or maimed or withered offered unto him, Mal. 1. 8. But what meaneth it, v. 23. that a bullock or a lamb having something superfluous or wanting may be offered for a free-will-offering, [Quest.] but not for a vow? Maimonides answereth, that by a voluntary offering here is meant an offering for the maintenance of the Sanctuary, but not to come upon the Altar, for nothing imperfect or blemished must be offered in any case upon the Altar; it is meant then, that whoso would, might give such a beast, of which money being made it might serve for the maintenance of the sanctuary.

This is also followed by Lyranus, for even in speaking of free-will-offerings before, Chap. 3. it is said, they must be without blemish. But Tostatus opposeth this, because offerings for sacrifice are here spoken of, and not any other, and because even unclean beasts might be given to make money of them for the maintenance of the Sanctuary, and therefore a beast blemished much more; and so if such an offering were meant here, a blemish of superfluity or deficiency only should not doubtless have been spoken of: wherefore he resolveth, that in free-will-offerings, to which a man is not tied either by vow, or by the Law of sin-offerings, it was permitted to bring an offering with some little blemish of excrescency, &c. so that it were without the greater, that men might not be discouraged from bringing their gifts, as otherwise they might have been. And this seemeth to me most reasonable. For the mystery of this, the Lord would hereby show, saith Brenz, that such duties as are done by us in faith, although accompanied with imperfections, are acceptable, but because in other sacrificings to expiate sin there must be no blemish at all, otherwise they could not be acceptable, this shown, that by nothing, that we can do or suffer is sin expiated, it is not accepted of as any satisfaction before God for our sins, the sacrifice of Christ alone, which was without all blemish, can do this, and nothing else. And whereas immunity from blemishes is so strictly stood upon in sacrifices in this law, this shown, saith Calvin, that our prayers and worship, that we offer to God at any time, must not be blemished with by thoughts of sin or any worldly thing, but we must only be intent hereunto, or else it is not acceptable.

Neither from a strangers hand shall ye offer the bread of your God of any of these, because blemishes be in them, &c. By stranger here the heathen are understood, who yet some of them have brought offerings to the Lord at Jerusalem, as Cyrus, Ezra 6. 8, 9, 10. If the heathen, saith Maimonides bring peace-offerings, they offer them for burnt-offerings, for his heart is towards Heaven, but the heathen bring no meat or drink-offerings, for they are of the congregations, neither do they impose their hands upon the head of the beast, for this the Israelite only may do: and the sacrifices brought by such must be without blemish, although blemished things might be offered by the sons of Noah, except such as lacked a limb, yet upon the Altar of the Lord nothing blemished may now come, so Solomon Jarchi. The Hebrews then expound this of blemished beasts brought by the heathen to be offered to the Lord: as ye that are Israelites, shall bring no blemished offering, so ye shall take no such from the hand of a stranger. Lyranus opposeth this, using divers reasons against it. 1 Because it is bread, which is here spoken of, but in that is no blemish. 2 An heathen uncircumcised might not come into the Temple to bring an offering. 3 He might not eat the Passover, much less any part of other sacrifices. 4 He might not impose his hands upon a sacrifice. And therefore he saith it is meant, that no such should be permitted to bring any offering, because they had the corruption in them, which blemished all their offerings. Munster and Fonseca by stranger understand here one uncircumcised indeed, but yet living after the seven precepts of Noah to be just in judgment, to bless, to acknowledge God, to flee incest, shedding of blood, rapine and idols, and not to cut off a member from a live beast. Of these, although they might receive sacrifices to offer, yet not any blemished ones Calvin by receiving from their hand, will have buying of blemisht sacrifices of them understood: for as they might not bring a beast of their own which had a blemish, so they might not buy one such of a stranger for an offering. Brenz followeth the first, because God had his elect even amongst the heathen. Junius, that of Lyranus, because the heathen is both polluted himself and whatsoever he hath, by superstition and idolatry. Tostatus also reasoneth for the same, because sacrificing was a profession of the faith of the Messiah that was to be slain, which the Heathen wanted. For this also Willet standeth, saying, That the sacrifices of the wicked might not be taken, neither as the hire of an whore. And it was decreed accordingly in a Council, that the Church should not receive oblations of them that did not communicate, nor of them which committed rapine. And Liberius having money offered him of an Arian in his banishment under Constantius, refused, saying, Primo disce esse Christianus.

I prefer the first Exposition, and the Text doth plainly favor it, The bread of your God of these, that is, of these blemished offerings, because their corruption is in them, a blemish is in them, that is, in such offerings by whomsoever they are brought, or from whence soever, the blemish maketh them alike unlawful. And this law seemeth to be added for strangers, lest it should be thought, if any such not being so well instructed, should bring, he might be born withal, and their offerings taken, though blemished, especially to encourage them in the good affections to God's worship, appearing thus to be begun in them. That offerings were sent by Cyrus a stranger, and taken and offered cannot be denied. And receiving cannot so well be put for buying of a stranger, as Calvin would have it. To Lyranus his reasons I answer. 1 The word rendered bread, is commonly put for all offerings brought unto God. 2 Although a stranger might not come into the Temple, yet he might send by another. 3 For eating or imposing hands, although he might not do these, yet this hindered not, but that he might send an offering. And for his idolatry that might seem to pollute all things coming from him, it could not but argue some repenting and turning of his heart herefrom towards heaven, as the Rabbin speaketh, in that it came into his mind to offer to the God of heaven. They shall not be accepted for you, that is, because of their blemishes, if ye take and offer them, ye shall not do to me any acceptable service, but rather for so doing incur my displeasure.

When a sheep or bullock or goat is brought forth, it shall be seven days with the dam, and from the eighth day it may be offered, &c. Of this law see before, Exod. 22. 30. It is repeated here again, to add more unto it, viz. whether it be cow or ewe, ye shall not kill it and her young both in one day, that is, when the young cometh to be eight days old; so that an oblation may be made thereof, the dam shall not die the same day also. This the Hebrews expound of all clean beasts, and of them only; and if the male which begat the young be certainly known, they understand by it both the female and him also. A like precept is, Deut 22. 6. But because the end of this law, as all agree, is to beat down cruelty even towards the beast, that cruelty towards man might be much more avoided, it is better to understand it of all beasts, whether clean or unclean. My people, the sons of Israel, saith Tangum Jonathan hereupon; Be ye merciful upon earth, as our father is merciful in heaven, a cow or an ewe and the young ye shall not kill both in one day.

For the mystery; Hesychius applieth it to the Jews passover as the dum, and to the pasch of Christ, as the young, because in time it was after it, both should not be kept upon one day. But it may better be applied unto Christ and his disciples, for when he as the mother, was taken, he bade let the disciples go. Procopius applieth it to the Jews, of whom a remnant was reserved, when the rest were destroyed. See a like precept, Exod. 34. 26.

When ye will offer a sacrifice of Thanksgiving; offer it at your own will, it shall be eaten the same day. Of these laws see before, Chap. 7. 12, 18. but the Lord repeateth the same here again, lest this charge about the voluntary offerings spoken of in that Chapter should be forgotten or neglected the more, if so just an occasion being offered, it had been omitted.

Here is a conclusion of all these precepts, Ch. 21. 22, pressing them to the observation of all things, to do otherwise being a profaning of God's holy name, whereas the children of Israel especially should hallow it, because God had hallowed them, that is, separated them as his peculiar people from all others, and done more for them in bringing them out of Egypt, that they might be holy to him, and keep themselves from all sin against any of his laws, because to be tainted with sin, even in these things, was to be polluted.

CHAP. XXIII.

THese are my feasts, six days shall work be done, but the seventh is a Sabbath of rest, an holy convocation, &c. Of this precept see before, Exod. 23. 12. Chap. 34. 21. But here it is further added, an holy Convocation, to show, that they should not only rest, but assemble together to worship God at his Sanctuary by sacrifices, that must be doubled now, Numb. 28. 9, 10. and afterwards in their Synagogues in every City, Act. 15. 21. For herein was the difference between this and the other feasts following in this Chapter, all must for the celebrating of them assemble from all parts to Jerusalem.

These are the feasts of the Lord, holy Convocations which ye shall proclaim in their seasons. The same feasts were instituted, Exod. 23. 15. but neither was it said, that they should be holy Convocations, or proclaimed, or the manner in particular of keeping them set down, or the times. Wherefore to supply this defect, these feasts are a new again instituted in this place.

In the 14 day of the first month at even is the Lord's passover, &c. Touching the passover I have spoken fully upon Exod. 12. and therefore will not repeat anything there said again. But it is to be noted here, that he saith, The 14 day at even is the Lord's passover, and verse. 6. The 15 day is the feast of unleavened bread. Whereupon Cazkuni, the evening of the first good day, and that night is called the passover, but thence-forward to the end of seven days was called the feast of unleavened bread. The first and the seventh of these days there must be holy Convocations, and no servile work done, and all the seven days they must offer offerings made by fire to the Lord. All manner of work upon the first and the last of these days are forbidden, Exod. 12. 15, 16. Saving about that which everyone must eat: but here servile work is spoken of, but that is any work, besides about dressing of meat to be then eaten. And here the Rabbins put a difference between the prohibition of work upon these days, and upon the Sabbath of the seventh day, and of the atonement-day: for upon those they might not so much as work about making ready their meat, upon the other they might, Exod. 16. 23. Levite. 16. 29. And they say there were six days in the year wherein no servile work might be done, besides the atonement-day, and the Sabbath of the seventh day, in which no manner of work might be done; that is, the first and seventh day of the passover, the first and eighth of the feast of tabernacles, the feast of Pentecost, and the first day of the seventh month. For doing works not necessary upon these days beating was the punishment; for working any work upon the Sabbath, upon proof by witnesses, stoning to death, as Numb. 15. 35. And the evenings of feasts no work might be done, yet the punishment for faulting herein was none, unless upon the evening of the passover, for which he was excommunicated. But in extending the command against doing any work upon the Sabbath-day, they were over-curious. For they held it unlawful to pull a branch, or fruit from a tree upon this day, to go up into a tree, or to hang up anything, or to eat an apple gathered then, or to roast an apple, to wring a wet cloth, to stop a bottle or vessel leaking, to rub the dirt from a garment, to unsaddle an horse, or to go up on his back, to kill a flea unless it bite, or to light a candle, to eat an egg laid that day, to play upon an instrument, to still a child crying, or to take a beast out of a ditch, but to feed him there till the Sabbath be past, or to fetch any thing out of an house being on fire but necessary food and apparel, or to sail, wherefore a Jewish Pilot being upon the sea would not upon this day handle the rudder to guide the ship. But hereof and of the like it may well be said, Who required this at your hand? And as they strained the precept about the Sabbath most fondly, so upon the days of unleavened bread coming betwixt the first and the last, the Scribes imposed more then the Lord hath done; for because they were convocations of holiness, they were days of feasting in the Sanctuary; and therefore, say they, it was unlawful to work in them, that they be not like other profane days, wherein there is no holiness at all: yet they allowed in these days to gather fruits, which would otherwise be marred, and to reap, and thresh, and fan for his necessity, he wanting food at that time, to judge matters, and to write in the Court, to write reckonings and letters to friends, and to do needful things about the dead, &c. so Maimonides. And the like they taught touching the days in the feast of boothes betwixt the first and the last. Touching the offerings to be made upon these days, see Numb. 28. 19, 20, 21.

When ye shall be come into the land which I give you, and reap the harvest thereof, then ye shall bring a sheaf of first-fruits unto the Priest. And he shall wave the sheaf, &c. on the morrow after the Sabbath he shall wave it, &c. This time was within the days of the Passover, when the harvest began to be ripe in that country, the sixteenth day of Abib, which was the day after the Passover here called the Sabbath: the word translated sheaf, 〈 in non-Latin alphabet 〉 , Homer, because a sheaf being threshed commonly made an Omer, the tenth part of a bushel, and this was barley, for barley in that country was ripe first, and wheat not till Pentecost; and it was not meant that everyone should bring a sheaf, but that one should be brought for all the congregation, of the manner of doing which see before, Chap. 2. 14. and of the mystery; where also three sorts of first-fruits are set forth. 1 This of ears of corn. 2 One of bread at Pentecost. 3 The first-fruits of all their increase that year, which is said to have been the sixtieth part at the least, and was brought the seventh month, Exod. 22. 29. at the feast of tabernacles.

And ye shall offer upon the day when ye wave the sheaf, an he-lamb without blemish, &c. and a meat-offering, two tenth-deals of fine flour, &c. It is to be understood, saith Jarchi, that this lamb was to be offered now with the wave-sheaf, besides all other offerings made upon this day, Numb. 28. 24. And whereas usually one tenth part of an Ephah was appointed with a lamb, that is, an Homer, Numb. 15. 4, 5. with this singularly there must come two tenth parts, and with none else, yet the oil is not doubled, nor the wine, but as in other burnt-offerings of a lamb, a fourth part of an hin. Of oil it is not here expressed how much, but a log for each Omer, that is, half a pinte is understood, for so much went to every Omer, saith Maimonides. But herein he was deceived, for Numb. 15. 4, 5. the fourth part of an hin of oil, as of wine is appointed, and an hin contained twelve logs or half pintes, so that the ordinary for an Omer of fine flour was a pinte and half, and so likewise of wine, and thus much and no more was now offered with these two Omers. Before this offering made it was unlawful to eat either bread, green ears, or parched corn of that year. If any transgressed herein he was beaten, and if in all three, three times; but this sixteenth day of Abib or Nisan being come, at mid-day it was lawful to eat new corn by those that dwelt far off, because they were sure that the Synedrion would provide before that time, that this offering should be finished. Hesychius by the sheaf now offered understandeth Christ, who rose again the morrow after the Jews Sabbath, by whom all things are sanctified unto the faithful, as by these first-fruits all their corn was sanctified to the Jews; and by the two tenth-deals he understandeth the two natures of Christ; and by the oil, the Spirit resting upon him, and likewise by the wine, according to that, Ephes. 5. 19. and Act. 2. 15, 17. The mystical applications of others here I omit. Moreover, by bringing the first ripe to the Lord, it was shown, that all increase of the fruits of the [Note.] earth come from him, and are his, neither may we use them but by his leave and allowance, which we have not, unless we look up thanfully before we eat thereof, to him the giver, blessing and glorifying his holy name.

And ye shall number seven Sabbaths from the day whereln ye brought the sheaf, even until the morrow after the seventh Sabbath 50 days, and ye shall bring a new meat-offering, &c. The Hebrews say, that as at the feast of the Passover was their barley-harvest, so now was their wheat-harvest. Seven Sabbaths which they must number, are put for seven weeks, for so the Hebrews call weeks, and therefore, Mat. 28. 1. the first of the Sabbath, is put for the first day of the week, and they called the next day the second of the Sabbath, and so the 3, 4, &c. Because of the 50 days also here spoken of this feast was called Pentecost, Acts 2. 1. and it is noted to be the very time of giving the law, Exod. 19. For that was 50 days after their coming out of Egypt, as may there be gathered, so that although it was kept to praise God for the increase of their wheat, and to sanctify it unto their use; yet this day in particular was chosen to celebrate the giving of the law, and the great terror and majesty accompanying the same, that they might be the more stirred up to the obedience thereof. And as the Passover did apparently in the time thereof set forth Christ dying and rising again for our salvation, so this feast of Pentecost figured out the giving of the spiritual law, the Gospel at this time by the Spirit coming down like fiery tongues upon the Apostles, and enabling them to preach the Gospel to all people's and nations, thus reaping as it were that which others had sowed, as this was the harvest-time and so a time of reaping. And a new meat-effering, saith Hesychius was now brought, to show, that all things now were made new, the old were past, that is, the old rites and ceremonies, wherewith God was worshipped under the law, now ceased, and a spiritual service altogether was brought in, in the room thereof.

And ye shall bring out of your habitations two wave-loaves of two tenth-deals of fine flour, they shall be baked with leaven, they are the first-fruits. In their offering of barley there was but one Omer, but now of their wheat there must be two, because that was better, and therefore fittest to be brought unto the Lord, who required the best of their fruits. And it must be brought out of their habitations, that is, at all the congregations charge, not fetched out of another land, but growing that year in their own country. But herein these loaves were singular, that they must be leavened, clean contrary to the law, Levite. 2. 11. no meat-offering shall be with leaven. For the reconciling of these places, see the notes upon, Levite. 2. 11. Leaven is sometime taken in a good sense for the Spirit working secretly in the heart, as leaven in the meal, as well as in a bad, for corruption, and therefore it is appointed here; when the Lord would set forth the Spirit seasoning and leavening his in that Pentecost, they are a new meat-offering of the Gospel, that are thus leavened with the Spirit; and the loaves are two, because two natures of Christ, perfect divinity and perfect humanity are held by those that are so seasoned by the Spirit: to this effect also Hesychius, adding moreover, that these two did set forth the Law and the Gospel, obedience to both, that must be offered now by all the faithful. For the preparing of these loaves, the Hebrews say, that as in providing the barley-sheaf, they threshed three Seahs, that is, a bushel, so they did now of wheat, and out of that took two Omers, making two loaves or cakes, not upon the feast-day, but the evening before, the length of each loaf being seven handbreadths, the breadth four, and the thickness four fingers.

And ye shall offer with the bread seven lambes without blemish, one bullock and two rams for a burnt-offering, and their meat-offering, &c. If we compare this with, Num. 28. 27. where the sacrifices of this day are again spoken of, we shall find a difference, for there two bullocks and one ram are appointed to be offered with seven lambs for a burnt-offering. But this is resolved thus, those beasts and meat-offerings, &c. spoken of, Num. 28. 27. were offerings added over and above these here mentioned, which were offered with the two loaves, so that 14 lambes in all were offered upon this, and other beasts making the number up 24 in all; so Maimonides and Tostatus also. What the meat-offerings and drink-offerings added hereunto were, see Chap. 2, &c. now all these sacrifices served to set forth Christ, and so many must be offered at a time to draw the people the more away from sacrificing to Idols, and not that God took such pleasure herein.

And ye shall sacrifice one kid of the goats for a sin-offering, and two lambs for a peace-offering, &c. That there might be no kind of offering omitted upon this day, a sin offering and peace-offerings are also here appointed, a sin-offering in acknowledgement of their sins and unworthiness, and a peace-offering which was an offering of payments, to pay thankfulness to God for his benefits. The Hebrews note that the Congregation never offered peace-offerings but at this time only. But the offering for sin, Chap. 4. 14. for the whole Congregation is appointed to be a bullock, here a kid; but that, as Tostatus saith, was in the case of some particular sin committed by the Congregation, this for sin in general, and therefore it being no special but a common sacrifice, it was not burnt without the campe as that, but as other sin-offerings went to the Priests.

They shall be holy for the Priests. Whereas it is said, The priest shall wave them with the bread, &c. the Hebrews say, the manner was thus: They brought the two lambes, whilst they were alive and waved them, then having killed and flayed them, the breast and right shoulder were cut off, and the priest putting his hands under them together with the loaves waved them on the Eastside, and then having burned their fat, the priests ate the flesh, and the High Priest taking one loaf for himself, the rest of the priests had the other to eat: so Maimonides. In other peace-offerings of particular persons the priests had only the breast and right shoulder, and the owner the rest, but all this went to the priests, because it was the Congregations, and so could not go to all. From this feast of Pentecost our Pentecost took the beginning, being as the pascal day, a solemn time of baptizing, the baptized being clad in white, whence the name Whitsunday, or Dominica in albis came. Some have kept this feast upon the 40 day, and are therefore censured, as Heretics by the Melevitan Council, but there was no need under the Gospel to be so strict herein.

When ye reap your harvest, ye shall not make clean riddance of the corners, nor gather the gleanings, &c. For this see before, Chap. 19. 9. but the same is here again repeated, to show, what a care the Lord hath of the poor, and specially that they might hereby be made to rejoice at this time of joy, and that the rich might be in the better way of enjoining a blessing in their crops, and not have all their sacrifices at these times for want of this charity frustrated, as they should, if relying upon them they should harden themselves, and not leave the gleanings for the poor. Moreover, hereby was intimated, that charity to the poor is a sacrifice well-pleasing to God, as Hebrews 13. 16.

The seventh month, the first day of the month ye shall have a Sabbath, a memorial of blowing trumpets, &c. The first day of the month was amongst the Hebrews the new Moon, for by the Moon they counted their months, and every first day was a festival, and had many sacrifices offered thereupon, Numb. 28. 11. But the first day of the seventh month, answering to our September, which of old was counted the first of the year, was a greater festival, and therefore over and above the sacrifices of other new Moons, there were more singularly appointed for this day, Numb. 29. 1, 6. This month was called Tizri in Syriac, of Tizosh new wine which was then made, and in Hebrew Ethanim, strengths, as is most probable; because the strong foundations of the world were then laid. And although for Ecclesiastical affairs the month Abib, or Nisan in the Spring was the beginning of the year amongst the Hebrews since Exod. 12. yet for Civil affairs the month Ethanim was the beginning, as for the year of Jubile, Chap. 25. and for every seventh year, and if it had been otherwise begun in the Spring, they could not in the seventh year of rest have reaped that which they had sown the year before, neither could they have sown for the year following. For the blowing of trumpets, from which this feast had the name, it is ordained, Numb. 10. 10. that in all their new Moons they should blow with trumpets over their sacrifices for a memorial before God. Of this it is again spoken, Psal. 81. 3. Blow up the trumpet in the new Moon, &c. and Psal. 98. 5. With trumpets and the sound of cornet make a joyful noise. And this is spoken not only of new Moons, but of all festival and joyful times also. But forsomuch as in every new Moon and feast there was blowing of trumpets, the question is, Why there was one [Quest.] feast specially called the feast of blowing trumpets? The Hebrews holding that this blowing was with cornets made of rams horns, do some of them think, that it was inremembrance of Isaac delivered, when he should have been sacrificed, a ram being offered in his stead. Some in remembrance of the law given with sound of trumpet; and some, that it was only a preparative to the atonement-day following soon after, viz. the tenth of this month, that God might remember them to forgive them all their sins. Some, that they might be put in mind of their sins to repent seriously against the day of atonement: so Maimonides, The sounding of the trumpets now, saith he, had a mystical signification, as if it had been said, Awake ye sleepers, ye deep sleepers, awake out of your sleep, and consider your works, and turn by repentance, and remember your Creator: ye that forget the truth all the year, and go astray in vanity and emptiness, that will not profit; look now to your souls and your actions, and amend your ways, and forsake your ways and thoughts that are not good. Wherefore, as admonished to this effect, he saith, that from this time to the atonement-day they rose and went to the synagogues to pray in the night, and did many almsdeeds and good works, and kept the Commandments more carefully. To make good that reason drawn from Isaac's deliverance by the ram, they say, that it was a cornet made of a crooked rams horn, wherewith they now sounded, and all cornets made of anything else were now unlawful; For although a cornet be not here expressed, yet Levite. 25. 9. for the Jubile it is, Shophar trugnah, the loud sounding cornet, and therefore most probably at this feast it was the same, and so it was anciently taught. They sounded with one cornet of a rams horn now in the Sanctuary and two trumpets, because Psal. 98. 5. a cornet and trumpets are sppken of, but in all other Cities they sounded with a cornet only. And all, they say, were bound to hear this sound, but women, servants, and children: so Maimonides. And to this it seemeth to be alluded, Psal. 89. 15. Blessed are they that hear the joyful sound. For, blowing trumpets, in Hebrew is, 〈 in non-Latin alphabet 〉 , signifying in general a loud sounding noise for joy, as with trumpets, Numb. 10. 5, 7. or with shouting, Ezra 3. 11. 1 Chron. 15. 28. and sometime it is put for a sound made in sorrow, as Jerem. 20. 16. Mich. 4. 9. But here it is put for a joyful sounding with trumpets and cornets, Numb. 10. 10. Psal. 81. 3. But of all the reasons hitherto given of the instituting of this feast none satisfieth me, because in the institution of feasts some miraculous thing done for the people was in every of them respected, that they might now remember it and be thankful, except the atonement-day only, which was not for rejoicing, but for sorrowing and humiliation. Wherefore it seemeth to me to have been instituted in remembrance of the miraculous overthrow of Jericho, with the sound of rams horns, although this was not done till afterwards, but by appointing a time of rejoicing now with sounding, having the name here from, as God's miraculous aiding of them in general against their enemies, upon sounding with their silver trumpets was prophetically as it were pointed at, according to the promise made, Numb. 10. 9. so that in particular about Jericho, which was the most famous; and that it might not afterwards be forgotten, this institution tended to preserve the memory thereof, and of Gideon's victory by soundings, Judge. 7, &c.

If it be demanded, what day in particular was this, because if they reckoned [Quest.] by the Moon, that being but 28 days, and the civil month 30, there would every year be a variation? It is answered, the rule that they went by for this was the Autumnall Equinoctial, the new Moon after which they always counted to be the first of this month, so that their seventh month was not just the same with our September about the 12 of which is the Equinoctial, but part of September and part of October, as in the Spring they likewise observed the Vernall Equinoctial, March 11. and the new Moon following began their first month, upon the fourteenth day whereof was the passover, and that month was part of March, and part of April.

Mystically, by this feast of blowing trumpets the sounding of the Gospel was set forth, or, as Ainsworth hath it, John the Baptists coming to prepare the way of the Lord, by crying out against men's sins, for by this phrase taken from a trumpet, the Prophet Isaiah is bidden to lift up his voice as a trumpet, to cry aloud, and to tell the people of their sins. And blessed is he that heareth his sound to repent, that an atonement may be made for him by Christ, who followed soon after, as the atonement-day followed soon after this. Thus Origen applieth it also to the preaching of the Gospel, but Hesychius to the sound of the trumpet at the day of judgment. But the sounding of the Gospel, when Christ came, was more aptly typified in the Jubile sounding, Levite. 25. and at the day of Judgment there will be no time for repentance to atonement.

And on the tenth day shall be an atonement, &c. Of this day see before, Chap. 16. 29. but now because a catalogue of the holy feasts is set down, this is again spoken of amongst others, and that an holy convocation should be called now, and that it should be kept from the evening of the ninth to the evening of the tenth day, which were before omitted, and this from verse. 27. to verse. 32. and here is laid down a general rule of keeping their Sabbaths from evening to evening. In refreining from work, say the Rabbins, there was no difference betwixt this and the Sabbath, but only if a man did any upon the Sabbath, he was to be stoned to death; if upon this day presumptuously, he should be cut off, if ignorantly, he must bring the offering in this case appointed: so Maimonides.

The 15 day shall be the feast of tabernacles for seven days, the first shall be an holy convocation, &c. and on the eighth day, &c. From henceforth to the end of the Chapter the manner of keeping this last feast of the year only is set forth, and the due keeping of those before-named inculcated.

This was called the feast of booths or of Tabernacles, because now they took green boughs, and therewith made booths, & dwelt in them seven days, in remembrance of their dwelling in booths or Tabernacles 40 years after their coming out of Egypt. And because they had now gathered in all their fruits, Deut. 16. 13. so that there was a double occasion of rejoicing and praising God. Touching the booths then made, the Hebrews have these observations. 1 The boughs of trees were not to build their booths withal, but with some of them they finished their booths, and with some they went about rejoicing and dancing before the Altar, carrying them in their hands, and saying, Hosanna sav us now. 2 They were not so tied to keep in their booths all these seven days, but they might walk abroad, and if it rained, go into their houses for shelter, but ordinarily they must feed and lie there. 3. These booths were set on the roofs of their houses, in their courts, and in the courts of God's house, and in the streets, and afterwards people increasing more without the City, as Josephus hath it. 4 Everyone must carry branches now, even the child, that was able, but only in the Sanctuary and only the fifteenth day. 5 The sick and their attendants were excepted both from this and from dwelling in booths. 6 The wisemen and Elders only danced in a lowly manner, the other looked on. 7 They fetched every of the seven days three logs, that is, a pinte and half of water in a golden vessel from the brook Shiloah, and poured it with wine upon the Altar, shouting as they came with it. But whereas it was before said, that they should carry branches but the first of these days only, that is expounded, upon express command, but because it is also said, ye shall rejoice before the Lord seven days, verse. 40. Upon this ground they carried them every day once round about the Altar, waving them three times towards every of the four winds, and then the 118 Psalm was read, when they were going, and there was music made with psalteries, harps and Cymbals and voices, and clapping of hands. Touching the boughs & branches to be taken, they are named boughs of goodly trees, branches of palms, boughs of thick trees, and of willows of the brook By the first the Hebrews understand the pome-citron-tree, which beareth fruit continually, some springing, some ripe, some falling off at the same time, as Pliny saith: and the word translated boughs, is fruit, and so the Targ. Hierosol. rendereth it the fruit of the pome-citron. Whereas, Nehe. 8. 15. for the celebrating of this feast they are bidden to fetch Olive-branches, but no pome-citrons are spoken of, Solomon Jarchi saith, that was for building the booths, and not to carry in their hands, as appeareth, verse. 16. For the branches of palms, these they say were right shoots, like a rod. The boughs of thick trees were of the myrtle. And whereas, Nehe. 8. 15. both the myrtle and the thick tree are spoken of, they distinguish and say when it hath upon a branch three leaves or more together covering the wood, this is called a branch of the thick tree; but when there are but two leaves together, it is not thick, and is called a branch of the myrtle. This tree is mentioned amongst others figuring out the prosperity of the Church, Psa 41. 19. c. 55. 13. Zachar. 1. 8. Lastly, the willows of the brook are again spoken of, Esa. 44. 4. the godly being compared hereunto. The boughs, of which they made their booths, say the Hebrews, might be of these or of any other trees, but of these trees only, and of all these fout to carry and waves in their hands. The Pome-citron was carried alone in the left hand, and must be as big as an egg at the least: the other three tied together in the right hand, the palm-branch not being less then four hand-breadths, and the other two not less then three hand-breadths, and when they took them up to carry, they blessed God. The first station of the children of Israel when they came out of Egypt was called Succoth, booths, and this in remembrance thereof, and of their past miseries, was called, the feast of Succoth, and now singularly every seventh year was the law appointed to be read to all the people, Deut. 31. 13. and this was accordingly performed, Nehem. 8. 18. For the offerings to be made in these seven days, see more, Numb. 29. 12. where the sacrifices of each of these days, and of the eighth day also are set fortth at large. This feast in the number of days exceeded all others, for that besides the seven days an eighth is also appointed for a solemn Assembly, as in the passover the seventh day, and this is called the last and great day of the feast, John 7. 37. when Christ cried out, If any man thirsteth, let him come and drink of the water of life freely, in which speech he is thought to have alluded to the water before spokn, which they brought in a golden vessel from Siloam to the altar.

It is a solemn Assembly. Hebrew, 〈 in non-Latin alphabet 〉 , a restraint or shutting up, because they were restrained from labor upon this day, and held in the house, of God about his worship The Septuagint render it, 〈 in non-Latin alphabet 〉 , a going out of the feast, the vulgar Latin, collecta, from the gathering of money, which Tostatus thinketh was then made for the Sanctuary. This was added over and above the seven days of the feast of booths, being no part of it. (for now they dwelt not in booths any longer, for that was but for seven days) it was added, saith Burgensis, for a mystical signification, of which it shall be by and by.

Mystically, by the feast of tabernacles, saith Hesychius, is set forth the life of the godly to be as the life of strangers here dwelling in tents: for he that will live so here, as that he may receive an heavenly habitation hereafter, must dwell as it were in tents, use the world as if he used it not, set his heart not upon things earthly but heavenly: so did Abraham, &c. Heb. 11. and David, Psal. 39. and our bodies are called tabernacles, 2 Cor 5. 1. By the eighth day was set forth the life to come, to which we shall be gathered at the last, so many as dwell in tabernacles here. And in that a commemoration being made of all other feasts and offerings, this is again repeated, as being after all others, it serveth to show that this is the principal thing, and the sum of all that we must ever aim at, viz. to be mortified to the world, and to intend that which is next figured out in the taking of boughs of goodly trees, or the fruit thereof, branches of palm-trees, and boughs of thick trees, and of the willows of the brook, that is, a true faith in Christ, who is the fruit of the goodly tree, and justice, which is as the palm, Psal. 92. and other virtues, but specially mercy, which is as the thick tree, and continency or chastity in that estate, wherein we are, which is as the willow, because that beareth no fruit, and all this the first day, there must be no deferring to ensue these graces. But for the willow in the brook he further saith, continency must be used by the married at sometimes, that they may attend to fasting and prayer, which must be as it were in a brook of tears for sin. To this effect Hesychius in many more words. Moreover, in their taking of branches, and crying, Hosanna save us now, as was before noted, the joyful entertaining of Christ at another time, when he rode to Jerusalem with strewing the way with branches, and joyful acclamations agreeable hereunto, was doubtless mystically pointed at. Brenz saith, that we keep this feast of tabernacles, when we recount what we were in times past, viz Gentiles and strangers from the life of God, or Papals, and so overcast with a thick darkness, and comparing it with our present most happy state and light, we heartily praise God therefore, as the Israelites were now to recount their fore passed miserable condition, when they had not an house to dwell in, with that most flourishing estate in Canaan, where they had fair houses and Cities, and abundance of all manner of good things. In imitation of this feast of booths, the Athenians had their feasts called 〈 in non-Latin alphabet 〉 , from the shadows of their boughs and tents dedicated to Minerva, of which Strabo writeth. And hitherto of the mysteries of these things embraced by divers learned Expositors. Whereunto we may add that the eighth day did not unfitly figure out as the solemnity to come in heaven, so the solemnity of the Lord's day to be kept by all faithful Christians upon earth, in remembrance of Christ's resurrection throughout all ages.

Whereas, verse. 38. it is said, these things ye shall do, besides your Sabbath, your gifts, your vows, and your free-will-offerings which ye give to the Lord. And a like speech is had, Numb. 29. 39. the meaning is, that the offerings of the Sabbaths happening upon any of these days must be offered also, two lambs in the morning, and two in the evening, none of the Sacrifices prescribed for this feast upon their day being diminished therefore, so likewise notwithstanding any gifts given at this time for tithes, or first-fruits, or free-will-offerings, as Josiah is said at the Passover to have given thirty thousand sheep, or gifts that came in upon vow.

CHAP. XXIV.

HEre is first a repetition of a law made, Exod. 27. 20. about oil providing for the lamps, and Aaron's ordering it, that they might burn continually. The same law seemeth to be repeated here again, partly to show what lamps they were which should be supplied with this oil, viz. the lamps upon the pure candlestick, Exod. 25. 37. the seven lamps upon the candlestick of pure gold, and partly because the ordering of it had been before committed to Aaron and his sons, the High Priest and other inferior Priests, lest upon this ground there should be a confusion, the same is here repeated again, and the ordering of it is committed to the care of the High Priest singularly, as being constituted the sole Superintendent over this matter, the rest being to receive directions from him, and to be appointed to it by him. See more of the same. Numb. 8. 1, 2. For the mysteries see before, Exod. 27. 20. and Chap. 25. 27.

Here the law for the show-bread that must stand continually upon the golden table before the Lord, set forth, Exod. 25. 30. is repeated. There it is only briefly said, Thou shalt set upon the table show-bread before me always. But how many breads, or when they should be set on, or whereof they should be made, or for what use they should serve, or what frankincense should be put upon them, or whose they should be, are all omitted there, and therefore supplied in this place. They must be twelve cakes made of fine flour, two tenth-deals to a cake set in two rows, six on a row, frankincense being put upon each row, and every Sabbath they must be changed, and those taken away must be Aaron's and his sons Of the length, breadth and height of these cakes, and how they were laid and supported upon the table, hath been already shown, Exod. 25. 29, • 0. as also the mystery thereof. For the frankincense appointed here to be put upon each row to be burned, the Hebrews say, that it was not put upon the cakes, but by them, as the word 〈 in non-Latin alphabet 〉 here used also signifieth, Gen. 14. 6. Chap. 16. 7. Exod. 14. 9. and it was set in two vessels or vials of gold, an handful of frankincense in each, and salt with the frankincense, because no Sacrifice was to be without salt, Levite. 2. 13. The manner, they say, was thus, the cakes being prepared upon the evening before the Sabbath-day in a mold of gold, the Levites helping the Priests herein, (for although none but the Priests might come to bring them, in and set them upon the golden table, yet the Levites might help to prepare them) they being, I say, prepared, were upon the Sabbath-day brought in with the frankincense by four Priests, two carrying the show-bread, and two the vessels with frankincense, four other Priests going before them to take off the old bread and frankincense. And at the same time that the old was taken away by those four coming on the opposite side of the table, the new brought by the other four on the other side were set on, then the frankincense carried away was burned upon the altar of incense, and after this, the High Priest taking half of the bread for his part, the rest was divided half to the Priests, whose course came in to serve that Sabbath, and half to those whose course went out then. So Maimonides.

Touching this, That it may be on the bread, or by the bread for a memorial. That is, as the handful of the meat-offering, Levite. 2. 2. burnt upon the altar was for a memorial to all the rest, so was this for the show-bread, and for the twelve Tribes set forth hereby, to show how much the Lord through the sweetness of Christ's merits is delighted in his Church, and her service done before him continually. Wherefore she is said to be perfumed with myrrh and frankincense, Cant. 2. 6. And all this must be taken of the children of Israel, that is, money to buy it withal, which the Hebrews say was the half shekel levied of each man yearly, Exod. 30. 13, &c. for herewith the daily sacrifices, the show-bread, salt and wood, and wave-sheaf for first-fruits were provided, together with the incense, the two wave-loaves, Levite. 23. 17. the scape-goat, Levite. 16. the red heifer, Numb. 19. and the like.

And the son of an Israelitish woman, whose father was an Egyptian, went out amongst the Israelites, and he and an Israelite strove together in the camp. And he blasphemed the name of the Lord and cursed, &c. The mother of this man is said to be Shelomith, of the tribe of Dan, whether she had him in fornication or in marriage is not expressed, but some Hebrews think, in fornication. Lyranus, that he was the son of the Egyptian, whom Moses slew. But leaving these things, as uncertain, he is said to have come out of Egypt with the children of Israel, being for his mother numbered amongst them. For blasphemed, Hebrew is 〈 in non-Latin alphabet 〉 he named, for in this sense the word 〈 in non-Latin alphabet 〉 is used, Esa. 62. 2. and by the Septuagint it is accordingly rendered, named, by the Chaldee expressed. But the word signifieth also to pierce or to strike thorough, Esa. 36. 6. Habbac. 3. 14. and therefore is put for blaspheming, Num. 23. 12, 25. which is, as it were a striking thorough with words, and so it is doubtless to be taken here, and verse. 16. and not for the bare mentioning of that holy name. Some of the Hebrews yet gather from hence, that it is unlawful to name this sacred name 〈 in non-Latin alphabet 〉 out of the Sanctuary, it belonging to the priests only to name it in blessing, according to that, Num. 6. 23. otherwise for it they used the name Adonai: and after Simeon was dead, they named it no more at all, lest any unworthy should learn it, neither did the wise men learn any to pronounce it; but only such as were meet and honest once in seven years: so Maimonides. And some again, saith he, have held, that none were to be put to death for blaspheming, unless he named this name, but I, saith he, say, that for Adonai also he is to be stoned; the name of the Lord, in the Hebrew it is only blasphemed the name, the other word being understood, as some think for reverence, it being so foul a thing to blaspheme this sacred name, as that it is a shame to speak fully of it. Mark 14. 61, 62. there is the like ecliptick speech, but verse. 16. it is supplied in the law-making against blasphemy. The Hebrews did so abhor from blaspheming, that if any man heard it, or heard it related by another, he was bound to rend his clothes, unless it were from an heathen. And hence it was, that the High Priest rent his clothes at the supposed blaspheming of our Savior: whereas Eliakim and Shebna rent their clothes, hearing the blasphemy of Rabshakeh, who was an heathen, they say it was, because he was an apostate from the faith, Esa. 36. 22. For the occasion of this man's striving and blaspheming. Lyranus saith, that he was drunken, and Rab. Solomon that his strife was about the show-bread: but these are conjectures without ground, and therefore it is better to be ignorant, what the cause was, then to follow either of them or any other, seeing it is here concealed, and only to know, that he spake vilely and contempiuously of God, which was a most horrible sin.

And they put him in ward, &c. Some witnesses, that heard him, or inferior Judges, for whom this matter was too hard, brought him to Moses, and by his appointment he was kept, till his punishment were appointed by the Lord.

And the Lord spake to Moses, saying, &c. All hard causes Moses is advised by Jethro to bring to God, Exod. 18, 19. and so he did, Num. 15. 34. and c. 27. 1, 2, 5. and the like he is to be supposed to have done here, and this most probably was by going into the most holy Place where God had promised to meet Moses.

Bring forth him that hath cursed out of the camp, and let all, that heard him, lay their hands upon his head, and let all the congregation stone him. This laying on of hands, saith Maimonides, was not only by the witnesses but by the Judges also, they saying, Thy blood be upon thine own head, for thou hast occasioned it unto thyself, and this Ceremony was used in no other case, but only of blasphemy. Of the manner of stoning to death, see before, Chap. 20. 27. and out of the campe he was carried to be stoned, that it might not be defiled by such a wretch being dead.

He that curseth his God shall bear his sin, and he that blasphemeth the name of the Lord, &c. all the congregation shall stone him, &c. Upon occasion of this man's blaspheming and cursing this general law is made: but because here is a distinction, If any man curseth, he shall bear his sin; if he blasphemeth, he shall be stoned; A question ariseth, what difference there is between cursing and blaspheming? [Quest.] To this some answer, that cursing is out of ignorance, and rashness, the choler being greatly stirred, but blaspheming wittingly and willingly, out of an irreverent regard unto God. Some, that cursing is of Magistrates called gods, Exod. 23. 28. Some of false gods, for even they might not be cursed by such as served them. And Josephus to this effect saith, that the Jews might not rail upon the gods of the Heathen, which may be true, because Michael did not rail upon the devil, when he contended with him about the body of Moses. But if such gods had been meant here, he would not have said his God. Lastly, some understand the latter clause as an explication of the former, as if it had been said, He that shall curse God, that is, blaspheme the Lord, for cursing of God is a blaspheming of his sacred name, shall bear his sin, that is, shall be stoned to death. And this I subscribe to as the best. For there was no reason to enact anything about Magistrates here, and why railing out of passion should be more excusable in this case, I cannot see, forsomuch as he, upon occasion of whose cursing this law was made, was doubtless in passion, when he cursed, for it was upon strife with another. And how can we conceive of any cursing of God, that is not a blaspheming, and that these are not two laws, as against two sins, is plain, because 〈 in non-Latin alphabet 〉 , whatsoever man, in the first is not repeated again in the second. To blaspheme is not only to rail upon God, saith Jerome, using any of his titles, or to derogate from any of his glorious attributes, as his wisdom, justice, &c. but to find fault with any of his works, or affirm heresy to be his true doctrine. And to curse God being the highest degree of blasphemy, it was just that it should be punished with the greatest punishment For the people's stoning of the blasphemer, this was appointed; 1 That the greater terror might be stricken into all, Deut. 13. 11. 2 That all being God's people, might the more express their zeal for his glory. 3 Because all were otherwise endangered.

He that killeth a man shall be put to death. See the same, Exod. 21. 12. and this law is repeated again here next to that of putting to death the blasphemer; because, as Theodoret hath it, man cannot kill God, but the blasphemer goeth as far herein as he can, piercing him with his words, as the murderer doth his neighbor with his sword, both proceed from a malevolous and malicious mind, and therefore they are both joined together.

He that killeth a beast shall make it good; See the like, Exod 21. 33.

He that causeth a blemish in his neighbor, as he hath done, it shall be done to him, breach for breach, eye for eye, &c. Of this see Exod. 21. 24. The Hebrews do not only condemn hurting, but smiting of another unjustly also, because in giving stripes to a malefactor, if the number prescribed be exceeded, it is a sin, much more to strike the innocent, yea to lift up the hand against such, though he smite him not, is to be a wicked man, saith Maimonides.

He that killeth a beast shall restore it. Although he did not directly kill it, yet if he did that to it, whereby it came to die, saith Maimonides, he must restore it, and if he killeth not, but hurteth it, he must by the equity of that law, Exod, 22. 5. make satisfaction. But herein he is over-strict in saying, that if a man stumbleth and falleth, and so breaketh a vessel of his neighbors, he shall pay for it as well as if he had done it willingly, or killed or hurt his beast, because the law putteth no difference.

Ye shall have one manner of law, as well for the stranger, &c that is, if any stranger being an Infidel, coming amongst them cursed or blasphemed, or killed, he must have the like punishment; and if a Jew killed such unjustly, he must have no prerogative herein. And the same law of retaliation should hold for both. Some by the stranger understand the stranger proselyte, but although in laws of Religion the stranger is thus to be understood, as Chap. 22. 18. Numb. 9. 14, &c. yet in laws of common equity, such as these for the punishing of offenses not tolerable in any, there is no reason to make this restraint.

Here is the execution upon the blasphemer done in stoning him by all Israel: of the manner see before.

CHAP. XXV.

WHen ye are come into the land that I shall give you, then your land shall keep a

Sabbath to the Lord, &c. Here is instituted the Sabbath of the seventh year, and this the Lord is said to speak in mount Sinai, v. 1. but hitherto out of the tabernacle, Chap. 1. 1. but Junius rightly understandeth, out of the tabernacle standing upon mount Sinai. Haply the tabernacle is not expressed yet here, but mount Sinai to intimate the servile estate of those that were under the laws given here about servants and debtors, according to that of the Apostle, who compareth mount Sinai to Hagar gendering to bondage, Galat. 4. 25. that if the whole land had rest and comfort the seventh year, and the 50 year, even under the law given upon mount Sinai, we might be comforted much more in the inward rest coming from mount Zion to us by Christ Jesus. Of this law of the lands resting the seventh year, see before, Exod. 23. 10, 11. where is fully shown both the reason of this rest, the manner and the mystery thereof: and therefore to avoid needless repetitions, I will say nothing more thereof in this place. Only the Reader must know, that this year was counted to begin the seventh month, as may be gathered, v. 9. and as the Hebrews hold it to begin for all civil affairs, and as it must needs, because otherwise if the beginning had been in the Spring, they could neither have reaped the corn sown the year before, nor have sown to reap upon the eighth year, v. 6. The Sabbath of the land shall be meat for thee, &c. that is, the fruit of this Sabbatical year.

And thou shalt number seven Sabbath of years, even 49 years, &c. and ye shall cause the trumpet to sound the seventh month the 10 day, and hallow the 50 year, and proclaim liberty, &c. This command, saith Maimonides, was given only to the great Synedrion, which should cause the trumpet now to be sounded, but he saith, everyone was hereby bound to sound. For the name of the Jubile, some think, that it came from Jubal, who was the first maker of musical instruments, Gen. 4. some from 〈 in non-Latin alphabet 〉 , to carry, because it brought everyone to his possession again, and some from 〈 in non-Latin alphabet 〉 germen, because everyone then enjoyed his own germinating land. But all these are far-fetched imaginations, the true reason is, because 〈 in non-Latin alphabet 〉 , signifieth a trumpet made of a rams horn, as Josh. 6. 5. and a trumpet, Exod. 19. 13. and with these they blew in proclaiming the Jubile, as hath been already shown, Levite. 23. 24. For the year of the Jubile, some think that it was the 49 from the Jubile before, reckoning inclusive, and so the seventh and the Jubile concurred, because otherwise two years a Sabbath of the land must be kept together. But this cannot stand, both because seven Sabbaths of years must be counted, and after followeth the Jubile, not Anno 49. but, as is expressed, Anno 50. and because in reckoning to the first Jubile that ever was kept, no Jubile before-going, a former Jubile could not come in to the reckoning, seeing there was none: so Tostatus in part also argueth against it, and the Hebrews generally are for the 50, and not the 49 year. For the concurrence of two Sabbaths, if it were God's will, that the land should lie unhusbanded all this time, it is not to be doubted but that he made it without husbandry to fructify sufficiently for their sustenance, as in the seventh year of rest he promised that they should be supplied for three years out of the increase of the sixth year, v. 21. If it be objected, by this reckoning the first year of the Sabbath of years after the Jubile must be the Jubile-year, and then the Sabbath of the seventh [Object.] year would have been upon the sixth year after it: The Hebrews answer, that the first of the next Sabbath of years counted was not the Jubile-year, but the year following. For the day of this years beginning, it was the first of Tizri, that is, the seventh month, say the Hebrews, but was not proclaimed, till the tenth being the atonement-day, because servants went not out free till then, upon the days before-going they did eat, and drink, and rejoice, and wore garlands, but that was the day of their going out free, and of lands returning to their owners. Some think, that the Jubile began in the Spring, although it was not proclaimed till now, or that it was proclaimed the seventh month to begin the first month of the year following, but erroneously, for it began the seventh month, which for civil matters was the beginning of the year, and thus also the Hebrews hold. According to some (saith Comestor) trumpets were blown every New Moon seven years before the Jubile, and seven days together immediately before, but if so, it was besides the appointment of the Lord, except in the new Moons, for in these they blew all years.

For the end of blowing with trumpets now, it was to proclaim liberty to men to return to their possessions, to the land to rest, as in the seventh year, and to servants to go out free. The Jubile and the seventh year, as Maimonides noteth, agree in all things touching the rest of the land, and the using of the fruits thereof, but herein the seventh is above the Jubile, that debts are also released, Deut. 15. 1. which are not in the Jubile, but the Jubile is above the seventh in this; that servants who go not out free in the seventh year, yet go out in the Jubile, that is, he who is bored in the ear to serve forever: for thus Rab. Menahem explaineth the word 〈 in non-Latin alphabet 〉 , forever, saying, that it is sometime put for a time determined, that is, to the Jubile, as when it is said, He shall serve him forever; sometime for a time, the limit whereof is unknown, but yet it hath a limit, as Let King David live forever: and some time for a time that shall have no end, as The Lord shall reign forever. Again, the Jubile is above the seventh year, in that men returned now to their possessions, and that in the beginning thereof, whereas in the seventh, debts were not released till the end of it, Deut. 15. 1. The Hebrews, because it is said, Ye shall return every man, gather, that although a man hath given his possession away, yet it shall return now again unto him.

According to the number of years after the Jubile thou shalt buy of thy neighbor, &c. Here because years are spoken of, Maimonides noteth, that the buyer of any house or land must enjoy it two years at the least, and if one of the two next following after the buying be a seventh year, then he must enjoy it another year for that, neither might it be redeemed before the expiring of this time. But how rightly this is grounded here, let the Reader judge.

For the mystery of the Jubile; Hereby, saith Hesychius, was figured out the consummation of the world in the seventh Sabbath of years, and the resurrection following, when we shall all return to our possessions figured out by the possessions in Canaan. For as in Adam we lost our heavenly inheritances, so then by Christ we shall have them restored to us again; & as in the year of Jubile there was no sowing nor digging, so at that time shall be a cessation of all worldly labor and travel forever. Wherefore as the seventh year, saith he, figured out the rest of every particular faithful person at his death, so the Jubile figured out the general of all at the resurrection. But the Jubile did also without doubt first point at the author of this rest and comfort, Christ Jesus, who came with the joyful sound of the Gospel, as he shall come to judgment at the last with the sound of a trumpet. For of him the Prophet speaking saith, He hath anointed me to preach good tidings, to proclaim liberty, and to preach the acceptable year of the Lord, as appeareth by his own application, Luc. 4. 18. and the Jubile began by Christ continueth always to the worlds end, where the Gospel is preached, saith Brenz. And therefore it is noted, that Christ suffered in a year of Jubile, viz. the seventieth, and the last that ever the Jews had, to show that in the Gospel by him set forth there was an end of the Jubile, he being now come that was figured out hereby. For by him we attain freedom, and by faith in him we return to the inheritance of Heaven.

Here the Lord returneth again to the seventh year. If they should doubt how they should then live; if they did not sow, he saith, that he would bless the increase of the sixth year, that it should yield enough for three years, that is, both for the seventh and the eighth, in which they should not reap till the latter end of the year, and so could not well make use of the fruits thereof, till the beginning of the ninth year. But when the year of Jubile came they had need of fruit upon the sixth year for three whole years. This living upon the fruit of the sixth year long after, did mystically set forth our labors in the Lord here following us when we are dead, that we may then have the comfort thereof forever. To this effect Hesychius.

The land shall not be sold forever, for the land is mine, and ye are strangers and sojourners with me, &c. For these words, forever, Hebr. is 〈 in non-Latin alphabet 〉 , to binding fast, that is, to the buyer; the Septuagint render it, to confirmation. Thus also the word is used, verse. 30. it is also used for cutting off, verse. 24. and then the meaning will be, to the cutting off of the owner from it forever. For the land is mine, that is, in a more peculiar manner then any other land, wherefore it is called the Lord's land, Hos. 9. 3. and Emmanuels land, Esa. 8. 8. and the holy land, Zach 2. 12. sequestered for the Church of God to dwell in. And this is the reason why it might not be sold by any man, as the gifts of God may not, Act. 8. 20. Ye are sojournours with me. Rab. Menahem hereupon, Ye must be, as I your master, understanding that the Lord set forth himself together with his people, as sojourners in this world; which may well be received, if it be referred to Christ our Lord; for he useth the like words, Matth. 10. 25. But the word is varied, 1 Chron. 29. 15. where David speaketh of himself and all Israel, as sojourners before God. The Septuagint renderit also before me. But whether it be read before me, or with me, as Psal. 39. 13. the better sense is, that God was the great Lord and Owner of it, and they sojourners with him there; intimating that they must not look for any long continuance upon earth, but as strangers here look for a better place to dwell in forever, as Abraham did, Heb. 11, 14, 15, &c. and when we come there, we can never be cut off again from that possession forever, yea, when the Jubile of the last trumpet shall come, we are now sure by faith, that we shall enjoy it, and cannot forever be kept therefrom,

If thy brother be waxen poor, and hath sold away some of his possession, &c. Here is laid down the law of redeeming land amongst the Israelites. He must be driven by poverty to sell, saith Maimonides, or else he transgresseth that selleth any part of his possession; if to put money in his purse, or to buy cattle or servants, for none should sell, but only to get food, yet the sale out of this case is good to the buyer. If any of his kin come to redeem it, &c. that is, if he hath any kinsman, whose love is such towards him, that he will redeem it for him. The word 〈 in non-Latin alphabet 〉 , rendered by redeeming, If there come a redeemer, one near to him, or a kin to him, signifieth also a kinsman, Numb. 5. 8. Ruth 3. 9. because to him the right of redeeming belonged. Tostatus understandeth this, as if the kinsman redeemed it not for his poor brother, but for himself; for he saith, If the kinsman redeemed it, he that first sold it could not redeem it again, but must stay till the Jubile; but if so, his kinsman should not have shown any love towards him, but have done as any other man by him most far off, viz. dealt for his own benefit only herein, which is not to be imagined.

If he himself be able to redeem it. This the Hebrews understand of ability by his getting since the sale, for if he hath other land, he may not sell that to redeem it, neither may he redeem it with money borrowed.

Then let him count the years of the sale thereof, and restore the overplus, &c. That is, say the Hebrews, if he sold for an hundred crowns, it being ten years to the Jubile, he shall pay less according to the years which the buyer enjoyed it, as if three years, then he shall pay seventy; if four, sixty, &c. If he cannot lay down so much, yet in the Jubile it returneth to him, but not together with the trees, for the buyer may take them, because there is nothing said of returning to them, but to his possession only.

For the mystery of this, Hesychius by a man impoverished and selling his possession, understandeth one fallen into sin, and by his kinsman redeeming, one that admonisheth and bringeth him to repentance, and if there be no such, he saith his own redeeming is by his rising up in private by repentance. But how this can agree I see not, because neither is he that converteth another a Redeemer, neither without repentance shall any sinner ever attain to the heavenly inheritance, as he that was not able to redeem his land did in the year of Jubile. The Hebrews say, that the Redeemer is the blessed God, as it is said, Jer. 50. 34. and he that is near unto him is the blessed God, as it is said, Psal. 148. 14. a people near unto him. And accordingly ours, Jesus Christ was figured out by the Redeemer, who was near to us even in our nature, and is called 〈 in non-Latin alphabet 〉 , a Redeemer, according to the word here used, Esa. 59. 20. But if by the Redeemer we shall understand Jesus here, how shall his returning in the Jubile, although there be no Redeemer be understood, or his redeeming for himself out of his own gettings? I think rather, that hereby is shown that neither can sinful man of himself, nor by the help of any other that loveth him dearly, recover his lost inheritance of Heaven, but this is restored only of the grace of God in Jesus Christ.

If a man selleth a dwelling house in a walled city, he may redeem it within a year, and if not, it shall be established to the buyer forever, &c. Here is an exception to the general law of the Jubile, such an house not being redeemed within a year may never be redeemed, neither shall it return as land in the Jubile, but houses in villages shall be counted as fields, and return as they. The house that might be redeemed within a year, or else never, the Hebrews say, might not be redeemed by any kinsman as land, but by the seller himself, neither might he borrow to redeem it, but sell his goods he might for this purpose, & he might redeem it any time within the year from the day that he sold it, but he must pay for it so much as he took, and if the year were leap-year, that is, a month longer then another year, by reason of the month Adar coming twice in it, by reason of the odd days in the year, according to their reckoning, then he might redeem not only it within the twelve months, but in the thirteenth. And if he were dead that bought it, he might redeem it of his heir; if he were not to be found, he might having laid down the price before the Judges, go and break open the doors and enter, and the buyer, when he came again, went to the Judges to receive his money. If the Jubile fell in the year of the man's selling his house in a walled city, it returned not unto him, unless he paid the money received. Now for the difference between cities walled and not walled, the Hebrews say, that from the days of Joshua to the captivity of Babylon, the cities only that had walls when Joshua brought them into the land, were counted walled cities, yea although their walls were fallen down, neither were any other counted walled, although they had walls built about them afterwards. And from the time of their return out of captivity all Cities then found walled were counted walled, because that was as their entering the land in Joshuas time, but none else, and in Jerusalem, they say, that no house in it might be sold absolutely, although that were a walled City. Moreover, they observe, that an house upon the wall, as Rahab's was, not an house in a walled City, but in a village, and that dove-houses, gardens and Orchyards, as appendices of houses, and bathes within the walls, were as the houses, but not any field lying within the walls.

But the houses of villages, that have not walls, &c. The word rendered not, here is 〈 in non-Latin alphabet 〉 , to it, but if it should thus be read, here would be a contradiction, and therefore it is to be rendered, as 〈 in non-Latin alphabet 〉 , not, as it is also, Exod. 21. 8. Levite. 11. 21. yet the Septuagint and Chaldee render it, which have a wall, and this is justified by some, saying, that the meaning is, which hath a wall now, but had none at Joshuas coming in, and so is reckoned, as an unwalled village. But thus villages only walled shall be excepted here, whereas all villages are meant, and the houses in them. For the mystery, Hesychius thinketh, that unless this distinction betwixt walled and unwalled towns be made for a mystical end, as also betwixt the houses of others in walled towns, and of Levites, verse. 33. there can no reason be rendered thereof: wherefore he will have the first to set forth the Church of the Jews, which, because in the year of Christ's preaching they turned not, continueth still always unredeemed, the other, the Church of the Gentiles, like unwalled villages, which was turned year after year at divers times, since the Lord's Passion. And as the Levites houses might be redeemed at any time, and their fields might not be sold, so he saith, the Apostles, and such as by them, of the Jewish Nation were converted, or by their successors, had Redemption at any time, and the Heavenly inheritance is established to them forever.

Origen by the walled Cities understandeth greater sins, from which if a man turneth not speedily, there is danger of never turning to be saved, but by the unwalled villages lesser sins, which a man may be converted from more easily. This of Origen seemeth not so good, as that of Hesychius. But whereas he saith, that no literal reason can be given, this may be yielded as a reason, God hereby provided for the better peopling and fortifying of walled Cities, wherein the chief strength of the Kingdom consisted, when those that had bought houses there should not be in danger of being put out again forever, whereby they might be encouraged to seek more earnestly the prosperity of their City: to this effect also Tostatus. Touching the Levites, they may redeem their houses at any time, and if not, in the Jubile they returned again unto them, but for their lands singularly it is provided, that they should in no case be sold. Maimonides, upon this law saith, that another being an Israelite might not redeem for a Levice, but a Levite only, yet the son of a Levites daughter might redeem his mothers fathers house. And touching their fields, he saith, we have been taught, this, the field of the suburbs of their Cities may not be sold; meaneth nothingelse, but that they may not be altered, a City being made of suburbs, or fields, or suburbs of a City. And accordingly, Acts 4. 36. Barnab as a Lvite is said to have sold his field. The Cities of the Levites were 48 with their suburbs, whereof six were appointed for Cities of refuge; besides these the Levites had none inheritance, and therefore they were more firmly established to them, then the possessions of other men, and fallen into decay.

If thy brother be grown poor with thee, thou shalt relieve him, yea though he be a stranger, &c. for falue into decay, Hebrew is 〈 in non-Latin alphabet 〉 his hand be moved, that is, say some, be lifted up to ask relief, or as others, if his hand be moved or come under thee, because he worketh for thee, as a poor man. But the word 〈 in non-Latin alphabet 〉 signifieth to decline or to wax weak, and therefore the meaning is, if he be unable to help himself, and to maintain himself and his, thou shalt relieve him: the stranger and the sojournour; thus it is in the Hebrew; and, yea though he be, are supplied by the Translatours; but as some note, by stranger and sojourner, the brother before spoken of may be meant, for all the people of Israel are thus called, verse. 13. and then they may be taken, as put here by Apposition, thou shalt relieve him a stranger and sojourner with thee, that is, not differing now in his condition from such, because being without a possession for the time and means of maintenance, he laboreth for thee, as a stranger of another nation hired to do thy work. Others hold, that beneficence even to strangers is here enjoined, if they be poor, and dwell in that land, and therefore much more to brethren: and I do acknowledge, that charity was to be exercised by the Jews, even towards strangers, but that is elsewhere enjoined. Here that strangers of other Nations are not meant, it seemeth to me by the words following against letting money to usury to him, verse. 36. which is added as an explication of this general of relieving him. For the man, whom the Lord meaneth they should relieve here, is one to whom they may not let upon usury, but to a stranger this is permitted, Deut. 23. 20. and yet haply by a stranger is not meant any one of another Nation, but both of another Nation and Religion, for Religion maketh the stranger as a brother, that he may live with thee, that is, that by thy help he may recover and come to a more prosperous estate again, a means whereof will be to lend him thy money freely, as is commanded, Deut. 15. 8. for thus living is opposed to being in misery, Nehem. 4. 25. 1 Chron. 11. 8. Gen. 45. 27.

Take thou no usury of him or increase, &c. This law was propounded before, Exod. 22. 25. but because it was not so fully set forth, it is here repeated again with these additions, nor increase, but fear thy God, that thy brother may live with thee.

Thou shalt not give him thy money upon usury, nor lend him thy victual for increase. 38. I am the Lord, which brought you, &c. But touching the sin of usury I have said enough upon Exod. 22. 25. where this and Deut. 23. 20. have been considered also.

If thy brother be waxen poor, and be sold unto thee, thou shalt not compel him to serve as a bond-servant, &c. Of Hebrew servants, and of their going out free in the seventh year it hath been already spoken, Exod. 21. 3. But here the law is much more enlarged, and his going out free in the Jubile is appointed, if he had not served out six years, nor two years, and it is also provided for his good usage, &c. of all which enough hath been said upon Exod. 21. 3.

Whereas it is said, he shall depart, both he and his children, but no mention is made of his wife; the Hebrews say, If he came a married man to his master although he were a servant, yet she was not, and therefore her going out free could not be spoken of: if he married in the time of his service with his masters consent, the wife so married was as the other, and his master instead of having any benefit by her work must find her meat, as he must also do for the other, but her work was for her husband, not for her master: If his wife were a servant, when he married her, she went out free by the same ordinance, that he went out by, if she were an Hebrew servant, but not if a stranger: and if in the time of his service he married without his masters consent, his master was not bound to find her meat. Moreover they add, that there have never been any Hebrew servants taken since they had Jubiles.

For the mysteries of servants going out free in the Jubile, this served to show, that when Christ came as in the Jubile here pointed at, he brought freedom with him to all the truly faithful, who are Hebrews spiritually; for if the Son shall make you free, saith he, ye shall be free indeed. Hesychius will have the Hebrew servant a type of a servant turned Christian, he must not now be used as a servant any longer, but as a brother, as Paul writeth of Onesimus to Philemon. Again, he maketh him a type of a brother fallen into sin, as such into decay, he must be gently and not rigorously admonished, as he must not be ruled over with rigor. Touching the servants from amongst the Heathen, whom they might buy and possess always, These, saith he, figured out unbelievers, Jews or Heretics converted by any to the true faith, when a Preacher hath gotten thus as it were possession of such, he must keep them always, and his son, that is, his successor after him, both them and theirs. Ainsworth saith, that this both figured the conversion of the Heathen, and that being turned servants to Christ they shoold always serve him, Esa. 14. 1, 2. or else these servants figured the reprobate, over whom the faithful shall rule with a rod of Iron, Revel. 2. 26, 27.

If a sojourner or stranger wax rich by thee, and thy brother poor, so that he sell himself, &c. From hence to the end of the Chapter it is provided both for the redemption of an Hebrew sold to a stranger, and for his good usage with him, and if he be not redeemed, for his going out free in the Jubile. Touching the redeeming of such, Maimonides saith, that his kindred: first, the uncle, or uncles son ought to redeem him, and if he hath none, his next kinsman, and if he will not, the Synedrion may compel him to it, and if he hath no kindred able, any Hebrew or Hebrews, his brethren ought to redeem him, or he may borrow to redeem himself, and if he be redeemed by any, he shall not be his servant that redeemed him, but go out free. But for such as are sold to Hebrews, their brethren, the kinsman might not redeem them, neither might they borrow to redeem themselves; but if they had money enough to pay for the years behind, they might redeem themselves. Unto that of others of their brethren redeeming them, answereth that, Nehem 5. 8. We after our ability, have redeemed our brethren, the Jews. But in case that their redemption were neglected, they must be well used in their service, as with an Hebrew, and go out free in the Jubile. As the Hebrews, under what Masters soever were free in the Jubile, so the faithful through Christ are made free to be servants no more to sin and Satan, as at the last Jubile, in the time whereof Christ suffered, the Hebrews were made free, and never were sold for servants anymore; for, as hath been already noted, since the cessation of Jubiles there hath been a cessation of Hebrew servants; and therefore we should now flee the serving of sin, and use the freedom which Christ hath purchased for us, to serve God in holiness, Rom. 6. 11. Hesychius by the stranger buying an, Hebrew, understandeth one newly converted to the faith, by his good admonitions raising a brother in the faith who is fallen up to repentance, saying, that some Doctor of the Church must take him, and instruct and confirm him more in holiness, which is the Uncles or other kinsmans redeeming of him, or he must labor himself by prayer and meditation in the holy Scriptures to be more and more sanctified.

CHAP. XXVI.

YE shall make you no idols, nor graven images, nor rear up a standing image, &c.

Against idols it was provided before, Exod. 20. 23. Exod. 34. 17. Levite. 19. 4. but the same law is here again repeated, that it might be enlarged. The word rendered standing image, Hebrew is 〈 in non-Latin alphabet 〉 , a pillar or stone, having the name from standing, as Gen. 28. 18. Chap. 35. 14, 20. 2 Sam. 18. 18. where it is put sometime for an altar or stone to offer upon, as also, Esa. 19. 19. and sometime for a civil monument. Rab. Solomon Jarchi saith, 〈 in non-Latin alphabet 〉 , is a stone to offer upon, for since the constituting of one altar to set up any such is unlawful although it be to offer upon it to the God of heaven. But out of the case of worshipping to set up a pillar is not unlawful, if it be only for a monument, as that altar set up by the Reubenites, &c. Josh. 22. and therefore it is expressed here, to bow down to it. Ye shall not set up any image of stone: Hebrew Ye shall not give, 〈 in non-Latin alphabet 〉 , it being meant, not only that they should not set up, but not permit such to be set up in their land: for this use of the word, see Gen. 20. 6. and against the suffering of them, Numb. 33. 52. The stone of Imagery is said by the Hebrews to be a pavement of stone to fall down upon in adoration, and accordingly the Chaldee calleth it the stone of inclination or of adoration; and to make this good, to bow down to it, is rendered to bow down upon it, as indeed the word 〈 in non-Latin alphabet 〉 , will well bear. Not only then he that worshipped an idol sinned by idolatry, but even he that laid a stone smoothed and fitted every way for the purpose to fall down upon to worship the true God: for thus the Heathen used to do, painting the stone which they used for this purpose, and falling down thereupon before their idols, for which cause, saith Maimonides, it was condemned in the Hebrews to do thus before the true God; and therefore, if any prepared him such a stone to worship God upon it, he was beaten; if to worship an idol, he was stoned to death, according to that, Deut. 13, 10. Whereas the Temple was paved with stone, and therefore they could not fall down there but upon stone, he saith, that it is to be noted, that it is said here, Ye shall not make an image of stone in your land: that is, in any part of the land, besides in the Temple, for here they might fall down upon the pavement of stone, but not elsewhere, and therefore in their Synagogues which were paved likewise, they used mats continually, which were laid upon the stone to fall down upon them. But this seemeth to have been done besides the intention of this precept, which is not against falling down upon stone, wherewith a room is paved, but which is set for the purpose of adoration Heathenishly. For the iterating of this precept here again, besides the reason before alleged, Rab. Solomon saith, it was because the Hebrew's selling of himself to a stranger, which haply was an idolater, was spoken of immediately before, lest being in this state he should be drawn to idolatry. And this might also be a reason of the iteration of the law touching the Sabbaths-keeping and revereneing the Sanctuary, verse. 2. And therefore at the end of these two verses endeth the 32 Lecture of the law after the Hebrews computation; and verse. 3. beginneth the 33, these two verses being reckoned as appurtenances to the 32 Lecture beginning at the beginning of Chap. 25.

Of keeping the Sabbaths and reverencing the Sanctuary here again spoken of, see before, Chap. 19. 30. whereunto we may add that to reverence the Sanctuary was also to refrein from coming to it in any uncleanness, Levite. 15. 31, &c. so Tostatus: and to deck it and keep it decent: so Hugo upon Psal. 144. 12. and Haggai reproveth the neglect of it, and Jerome commendeth Nepotianus for dressing up the Church with boughs and flowers, and keeping it clean in every part, and to refrein from all profane usage of it, as by dancing in it, vociferations, &c. against which Augustine speaketh, as used in their Agapae, or Love-feasts, saying for this, that they came Christians and went away Pagans. And specially to abhor from polluting the Temple by sin, as Eli's sons did, defiling the women that came thither. And lastly, to be affected with reverence to him that dwelleth there especially, and to all the parts of his worship, Psal. 5. 8. Gen. 28. Exod. 3. 5. Josh. 5. 15. Ps. 84. 11. I have chosen to be abject in the house of God, that is, saith Nicephorus, to lie prostrate in humility.

If ye keep my Commandments, &c. I will give you rain in due season, &c. After the laws given, here the Lord presseth his people to obedience to them, partly by promises, and partly by threatenings, as also Moses again, Deut. 28. And he beginneth with a promise of rain in due season, Hebrew, rains, that is, the early and the latter rain, as is said, Deut. 11. 14. whereby the earth is made fruitful; for it rained there commonly but twice in the year, or at two seasons. 1 In September, at the time of sowing. 2 In April; by the first, called the early rain, corn was made to grow; by the second, called the latter, it was watered before the harvest, Hieron. in Amos 4. And he saith, I will give, because rain cometh of God only, Jer. 14. 22. Chap. 5. 24. Deut. 28. 12. and therefore to him we should be thankful for it, and for the fruits made to increase hereby. Of his giving rain, see more, Psal. 147. 8. Acts 14. 16. Job 38. 28. There be indeed natural causes of rain, but God worketh by these causes, besides them or against them, as it pleaseth him, so Tostatus. Upon a time, saith S. Ambrose, there being a great drought, men had divers hopes of rain, saying, This new moon or that will give us rain, but there came none, and I was glad of it, that not coming, but upon the prayers of the Church it might appear, that not the change of the moon, but the providence of God is the cause of rain, and we might depend not upon the one, but upon the 〈…〉 er.

Mystically by rain, both Origen and Hesychius understand the heavenly doctrine, which maketh fruitful unto eternal life: for where the Commandments of God are transgressed, he sendeth a famine of hearing the word, but where they are kept, he raineth hereby plentifully to fructification. The Lord beginneth with rain and fruitfulness as the greatest worldly blessing, as on the contrary to be pined with famine is the greatest curse, and to die thus more grievous then by pestilence, or the sword of the enemy. Tostatus.

And your threshing shall reach to the vintage, and the vintage to the sowing time, &c. See a phrase like this, Amos 9. 13. This is spoken to show what great plenty they should have of all things: for where they must be threshing the corn out, till the gathering of their grapes, and be gathering & treading out their grapes till the sowing for another year, there must needs be great abundance. Tostatus restraineth this to the sixth year, but without reason, for it is a blessing generally promised to obedience, as all others note. And ye shall eat your bread to the full, that is, not only having enough, but being well satisfied and contented, Joel 2. 26. see the like speech in this sense, Psal 132. 15. Psal. 22. 27. Prov. 13. 25. and ye shall dwell safely, Hebr. in confidence, for they that trust in God are safe from all dangers. Mystically, by the threshing, vintage, and sowing, Origen understandeth the labors of Ministers in the Law, the Gospel, and the writings of the Apostles, which are never at an end. Petrus Chrysologus will have the threshing to set forth our reading and studying; the vintage, our praying, and contemplation; and the sowing, our preaching and well living. Radulphus, by the threshing, our laboring in the service of God; by the vintage, joy that followeth hereupon, because wine maketh glad the heart; and by the sowing, new courage to labouragain in God's service, through the joy received. Others not so apt I omit.

And I will give peace in the land, &c. Peace although it sometime signifieth all manner of prosperity, yet here it is opposed to war, as also Psal 12 c. 7. And I will rid evil beasts out of your land. This is added also here, and that the sword should not go thorough the land, to show that they should be safe from all manner of judgments which God useth to send for sin. For he hath these four sorts, the sword, the famine, the evil beast, and the pestilence, Ezech. 14. 21. and Revel. 6. 8. in promising rain he secured them before against famine, here it is expressly promised that they should be safe from the sword and evil beasts; of which destroying men for sin in that country, read 2 King. 17. 2 King. 2. and peace may well imply the fourth; safety from the pestilence, which when God sendeth, he is not at peace with men, but draweth out his sword against them, as 1 Chron. 21. 12, By evil beasts, Rab. Menahem understandeth evil lusts, from which we shall be free in that world which is on high, and Maimonides saith, that here is not meant only that we shall have all things that the body hath need of, but we shall by this supply of bodily things be supported to do the Commandments cheerfully, that we may be worthy of the life to come. Thus we see, that even the Jews, whereas God's promises were of temporal things, went higher, arising from hence to the spiritual and heavenly, which are the best reward of keeping the laws of God, but because we cannot do this perfectly, we must not seek them by [Note.] the righteousness of the law, but only of faith in Jesus Christ, in whom we are justified and saved. Touching the evil beasts here spoken of, to say something more in particular, God having promised peace with men, here promiseth it with the beasts also, saith Tostatus; for by reason of sin, these have ever since the fall of Adam, been ready to war against and to destroy wicked men, when God would, as not only the lions, 2 King. 17. and bears, 2 King. 2. and in foreign stories, Lucan writeth of whole Countries depopulated by wild beasts; but even the least and most contemptible, as flies, frogs, and lice sent against Pharaoh; and Pliny writeth of Countries left desolate for frogs or locusts; and Aelian, that the Megarenses fled their Country for fear of mice, and the Phaselites for wasps, and the Rhethienses for worms called Scolopendra. Mystically, by evil beasts, Hesychius understandeth Devils, from which the godly shall be preserved, and the Devil is as a lion, 1 Pet. 5. 8. as a serpent, Gen. 3. Basil. Magnus likeneth him to the Pardalis, which is so fierce against man, that if he seeth but a picture of man he will tear it: so the Devil infesteth man the image of God. Some by evil beasts understand men like beasts, as 2 Tim. 4. 17. Luk. 13. 32. Tit. 1. 12.

And ye shall chase your enemies, and they shall fall before you with the sword, five of you shall chase an hundred, &c. Here may seem to be a contradiction to that which went before; for if they should have peace and no sword in their [Quest.] land, how should there be any enemies for them to chase? Tostatus answereth, it is meant they should have peace amongst themselves, there should be no civil wars, and if foreign enemies assaulted them, they should easily repel them. But this distinction is not necessary here, for all peace being promised unto them before, a case is here put, if enemies should at any time come against them, &c. so Calvin. Instances of this wonderful prowess in some of this people, we have in David's Worthies, 1 Chron. 11. 2 Sam. 23. 8, 18. 1 Chron. 11. 18. 1 Chron. 12. 8. in Shamgar, Judge. 3. 31. and Sampson, Judge. 15. 5. amongst whom someone hath prevailed against 600, some against 800, and one against 1000, as this promise is enlarged, Josh. 23. 10. One of you shall chase 1000. See also, Psalm. 18. 38. 2 Samuel 22. 38. Deuteren. 32. 30. Judge. 7. 22, &c.

And I will make you fruitful, and multiply you, &c. This promise made to Abraham, Isaac and Jacob is here renewed to their offspring, as being of a singular blessing in this world, they had had experience of it in Egypt, growing there from 70 to 600000, and now it is promised again in Canaan.

Mystically, the fruitfulness and great increase of Christ's Kingdom under the Gospel amongst the Gentiles is here pointed at, saith Augustine.

And ye shall eat the old store, and bring forth the old: because of the new; that is, they should have such abundance, that having fed liberally upon the old store all the year, yet there should s •• e remain in their barns, which they must bring forth to make room to lay in the new.

Mystically, here is set forth, that when the Gospel should come, which is the new temporal things which were promised under the law should be brought out and distributed; as not being made any account of in comparison of the grace and comfort of the Gospel: so Lyranus. But Hesychius and Origen, when the Gospel should come, the law should be abolished. That bodily food only is not here respected, the Rabbins taught upon this place, as Rab. Elias, who saith, He that serveth God because of bodily things, on which his service dependeth, it shall not be confirmed to light in the light of the living; for when those things cease, for which he serveth, his love will also cease, but he that serveth God out of entire love, his love shall be in everlasting life, and his reward eternal.

And I will set my tabernacle amongst you, and my soul shall not abhor you. Of this tabernacle, in which the Lord promised to dwell amongst them, it was spoken before, Exod. 25. 8. and both of his dwelling amongst them and being their God, that they might know that he was the Lord that brought them out of the land of Egypt, Exod. 29. 45. This is iterated again here as the greatest of all comforts to encourage them to keep his Commandments. Ibn-Ezra saith, It is as if he had promised, My glory shall reside with you, so that ye shall not fear ever to come into want, and I will not be as a man whose soul loatheth always to dwell in one place. For amohgst you, Hebrew is, in the midst of you, which is so said, saith Tostatus, both because, the tabernacle was in the midst of the campe, and afterwards in Jerusalem, which was in the midst of that land, and as is supposed by many, in the midst of the whole world, because it is said, Psal. 74. 12. God is my King of old, working salvation in the midst of the earth, and also to intimate his protection and favor equally to all his people. Of what the tabernacle was a figure it hath been shown before, viz. both of Christ Jesus and of heaven, 2 Cor. 5. 1, 2. Revel. 21. 3.

But if ye will not hearken unto me to do all these Commandments, &c. The Lord herein threatening the transgressors of his laws calleth them such as despise his statutes, abhor his judgments, and break his Covenant against those that are ready to extenuate the wickedness of their evil doings. And they are said to break the Covenant that continue not to do all things required thereby, Heb. 8. 9. as they are said to confirm or to keep, that continue to do them, Deut. 27. 26.

I will appoint over you terror, consumption, and the burning ague, &c. What the consumption and burning ague are all know, although the Septuagint here for ague read jaundise, but better, Deut. 28. 22. fever or ague, for it hath the name from burning, and for consumption they read scabbednesse, of which it is spoken, Deut. 28. 22. Of terrors there are three sorts. 1 A brutish fear, called by Aristotle, 〈 in non-Latin alphabet 〉 , which is to be afraid of everything, yea if a mouse doth but peep. 2 A timerousnesse, caused by some disease, as by melancholy or the frenzy, called 〈 in non-Latin alphabet 〉 . 3 A fear arising inwardly from an evil conscience, this the Heathen called a Pannick fear, because they thought it to be sent by their god Pan, but it is truly a terror, wherewith the conscience is stricken by the judgment of God for sin, see also, v. 36. Deut. 28. 65. Prov. 28. 1. Psal. 53. 6. and Job 15. 21. Of the wicked, Eliphaz saith, There is always a sound of fear in his ears: and of this fear it is here spoken, and not of that fear of cowardliness, or of melancholy, because, as Tostatus noteth, it maketh one flee when none pursueth, v. 17. and this is the most grievous of all punishments, The spirit of a man will sustain his infirmity, but a wounded spirit who can bear it? this soon quelleth the stoutest heart. Ye shall sow your seed in vain, for your enemies shall eat it. How this was verified, see Judge. 6. and for the ruling of their enemies over them next spoken of, Judge. 2. 14. 1 Sam 4. 2, &c. Psal. 106. 41. Nehem. 9. 28.

I will punish you yet seven times more for your sins, &c. By threatening here to punish them sevenfold, if by the former judgments they would not be reformed, it is not meant that he would punish them so much more then they deserved, but as they were worthy for so notorious hardening of their hearts, they should have a full measure of judgments poured out upon them, the number of seven being named to set this forth. So Hesychius, who reckoneth the judgments mentioned after this, and findeth them to be but six, and this phrase seven times is commonly used to set forth that which is full and every way perfect, as seven days make a week, whereby our whole time in this life is measured, he threateneth then by thus saying judgments day after day: and week after week during life.

And I will break the pride of your power, and make the heaven as brass, and the earth as iron. The Sanctuary is called the excellency of their strength, Ezek. 24. 21. much like unto the phrase here used, but not only the profaning of that is here meant, but the bringing of them down in all other things, wherein their excellency lay, Ezek. 30. 6, 18. and 33. 28.

To make the heaven as brass or as iron, for both ways it is spoken of here and Deut. 28. 23. is nothing else but to shut it up that it rain not, and to make the earth so, to harden it by droughts, so as that it shall yield no more increase than iron or brass, out of which none can grow. And this phrase is used to answer to their hardness of heart, to show, that they should be punished in their own kind. The Heathens have taught heaven and earth to be as man and wife, the earth by rain, as by seed infused from heaven, bringing forth fruits plentifully, but otherwise being barren. But he saith, your heaven and earth, to intimate the heaven, where the clouds use to move over their heads, for God will not for the sake of one sinful people judge another thus, but it shall rain in one place where he is not so provoked, and not in another, as the Egyptians were plagued, but the Hebrews spared, Exod. 8. 22. Of this judgment sent read King. 17. Jerem. 14. 1, 2, 3.

If ye walk contrary & will not hearken to me, I will bring 7 times more plagues, &c. The word contrary Hebrew is 〈 in non-Latin alphabet 〉 , signifying both contrariety & subborness, chance; the Septuagint render it contrary or thwart; the Chaldee, with hardness, or stubbornly; Maimonides, when tribulation cometh for sin, if ye say, it is a chance; as if he should have said, If ye sin after punishments happen what may, as if such judgments came not upon you by God's punishing hand, but by chance, for thus the Philistines spake of chance; 1 Sam. 6. 9. I prefer the Septuagint and Chaldee, being both to one effect, contrary to me or to my laws, stubbornly refusing to be reformed. How this is complained of afterwards, see Jerem. 5. 3.

I will send wild beasts among you, which shall rob you of your children, &c. v. 6. the ridding of evil beasts out of their land is promised to them being obedient, here contrariwise the sending of them is threatened for sin. Of this judgment by beasts enough hath been said upon v. 6. and according to this Jeremy threateneth lions, wolved, and leopards to come against them.

And if ye will not for these things be reformed, but walk contrary to me, I will walk contrary to you. The Septuagint for these words, I will walk contrary to you, have with contrary wrath, it being meant, that he will punish them in their kind, as Psal. 18. 27. With the froward he showeth himself froward, against such as harden themselves in sinning, he will harden himself to punish, and not be moved for pity to take off his judgments.

I will send the sword, and when ye are gathered together into your cities, the pestilence. This answereth to that, v. 6. where to such as keep the Commandments, it is promised, that none shall make them afraid, &c. here contrariwise they that transgress shall nowhere be safe. And he saith, Which may avenge the quarrel of my Covenant; that is, for that ye have transgressed the words of my law, as the Chaldee hath it: see a like passage, Jerem. 90. 28.

When I have broken the staff of your bread, ten women shall bake in one even, &c. The staff of bread is so called, because hereby the life is sustained, and this staff is broken, when there is a great want hereof, wherefore the Septuagint render it, I will afflict you with penury of bread; of this see more, Ezech. 4. 16, 17. Psal. 105. 16. By breaking the staff of bread here Calvin understandeth not a want of bread, but of a blessing upon it, so as that it should not nourish them, because it is said, Ye shall eat, and not be satisfied. But others better understand a famine in their besieged Cities, because at is said, Ten women shall bake in one oven: argued a very great penury, because at other times there was bread enough in one household for one oven; and it is said, that they should deliver their bread by weight, intimating, that they should not eat what they would, but as in times of great scarcity, only so much a day by weight, and thus remain unsatisfied, when they had eaten. To this effect Theodoret; So great a scarcity shall overtake you, that ten women may bake all their bread in one oven through the want of necessaries. Ten is put for many, as also, Gen 31. 7. Numb. 14. 22. Job 19. 3. Eccles. 7. 20. and Cyril saith, ten is the symbol of perfection.

Whereas it is said, They shall return your bread by weight: Rab. Solomon saith, They shall bake it altogether in one lump, and then weigh to each one his portion. Tostatus will have it understood of the bread of each family given out by weight to each one of the family. However, as was said before, a great penury of bread is meant, as Revel. 6. 5, 6. Of a spiritual famine, see Amos 8. 11, 12. in the like phrase.

And ye shall eat the flesh of your sons, and of your daughters. Here still is further shown a greater extremity of famine, as also, Deut. 28. 53. Ezech. 5. 10. This was fulfilled, 2 King. 6. 29. Lament. 4. 10.

And I will destroy your high places, and cut down your images, and cast your carcases upon your idols, &c. High places were such as they erected to worship idols in, as is set forth, Jer. 32. 35. Ezech. 16. 16. 2 Chron. 11. 15. c. 33. 3. the destruction whereof is threatened, Ezech. 6. 3, 4. Hos. 10. 8. Amos 7. 9. yet there were high places sometime in which they sacrificed to God, 2 Chron 1. 3. 1 King. 3. 4. but that was only when the Tabernacle was there, otherwise it was a sin, as hath been noted upon Levite. 17. and such Kings as took them not away, it is noted as a blemish in them. The word rendered images, is 〈 in non-Latin alphabet 〉 , Chamanim, for by this name 〈 in non-Latin alphabet 〉 the Sun is called from 〈 in non-Latin alphabet 〉 to heat, and therefore particularly their Sun-images were set forth hereby, and from hence was the appellation of Jupiter Hammon amongst the heathen, in whose Temple in Africa there is said to have been a famous image of the Sun. Macrobius saith, that Jupiter and the Sun were all one, in proving which he laboreth by many arguments: but I think rather there being divers images of Jupiter in divers places, in his Temple in Africa he was placed together with Hammah or the Suns image, being hence called Jupiter Hammon; for who knoweth not, that all the heathen have ever held Jupiter and Sol to be two distinct rhings? Some render the word here used by Solaria, places into which the Sun shone pleasantly to the refreshing of those that walked there, but Tostatus resolveth better, that Sun-images were meant hereby, because things pertaining to a wicked Religion are here threatened. The Lord foresaw, that by this sin especially they would provoke him to wrath, viz. by offering in high places, and worshipping images, and therefore he before threateneth the destruction of these and of them so gross idolaters together. Of images of the Sun set forth by this name Gamanim read also, Esa. 17. 8. c. 27. 9. Ezech. 6. 4, 5. and of the horses and chariot of the Sun, which the Kings of Judah had given, but Josiah took away, 2 King. 23. 11. and these most probably were images of four horses made drawing a chariot wherein the Sun was placed, as Ovid writeth of the Sun thus drawn about continually, Phoebus being feigned to be the driver, or rather they were fair horses indeed dedicated for the drawing about of the chariot of the Sun, whensoever it removed, because it is said of the horses, he took them away, but of the chariots he burnt them with fire, the one being put to other service, but the other consumed to ashes. The Septuagint render them wooden images made with hands. The word rendered idols is 〈 in non-Latin alphabet 〉 signifying excrements, or dung, so that hereby he setteth them forth with the greatest ignominy as dunghill gods, as before, Chap. 19. 4. by the word 〈 in non-Latin alphabet 〉 things of naught. Junius rendereth the former word, subdiales statuas, that is, images standing in the Sun, till they are tanned herewith, and this, deos stercoreos, upon these dunghilly base gods, which they set up unto themselves, the Lord threateneth to cast their carcases, meaning, that they being slain and these broken down they should be cast together: of this judgment see more, Ezech. 6. 4, 5, 13. and Jer. 8. 1, 2. Psal. 79. 1, 2, 3. 2 King. 23. 20. Tostatus noteth it to have often come to pass, thorough the just judgment of God, that idolaters in the time of danger have fled to their idols Temples, and have there been slain, and their idols broken down, and so they have been cast out together, and this saith Apollinarius was fulfilled, when the enemy entering brake down the Jews venerable places, and slew them amongst the ruins thereof. Moreover it is to be noted, that he saith upon the carcases of your idols, because idols standing are amongst idolaters counted as men living, but being broken down, they are as dead carcases. This casting out of their dead bodies without burial is threatened amongst the greatest judgments, because it was by the Jews accounted most grievous, for that they held that the soul was continually tormented by evil spirits, whilst the body remained unburied, but when the body was buried it entered into God's chamber and had rest, to which effect also Virgil writeth, Aeneid. 6. so Cornelius à lapide. And my soul shall abhor you, this is opposed to that verse. 11. where the contrary is promised to the obedient.

And I will make your cities waste, and bring your sanctuaries into desolation, &c. The making waste of their cities is also threatened, Jer. 9. 11. and fulfilled, Nehem. 2. 17. But what is meant by saying, your sanctuaries, seeing [Quest.] they had but one sanctuary? Answ. This one sanctuary was distinguished into three, the court-yard, the holy place, and the most holy, and therefore is sometimes called plurally sanctuaries, as both here, and Psal. 73. 17. the Hebrew word is plural, and Psal. 74. 7. Jer. 51. 51. God threateneth then, if he be provoked by sin not only to destroy the monuments of idolatry, but also to lay waste their cities, and sanctuaries set up for his own worship, contrary to the promise of the obedient, v. 11. Now it is to to be understood, that the Jews had also many Synagogues, of the ruining of which it is complained, Psal. 74. 8. and of which it is spoken, Luc. 4. 16. Act. 15. 21. and of them do the Hebrews also expound the word sanctuaries here. Synagogues were in every city and village, wherein if there were but ten men of Israel, they must prepare them an house to assemble in to prayer, called Bethhacneseth, the house of assembling, Greece, a Synagogue, and they must here have a Bible, and an ark wherein to lay it up, and a pulpit of wood, out of which the Minister read the Law, and spake to the people, and this Synagogue must be built upon the highest ground, and higher then any other house in the city. In their Synagogues there must always be great reverence used, there might be no lightness, laughter, or playing, vain talking, eating, drinking, or walking; they might not go in out of the heat or rain for shelter, but only for divine worship, &c. so Maimonides: and he speaketh also of the holiness of schools wherein the Law was taught, affirming that they were held to be more holy then the Synagogues, and that of them there were in Jerusalem four hundred of schools, read Act. 19. 8, 9, 10. They that were taught in them were called sons of the Prophets: none might be admitted into them, but being first converted. And I will not smell the savor of your sweet odors, that is, saith the Chaldee, I will not accept with favor; thus the same phrase is used also, 1 Sam. 26. 19. Amos. 5. 21. Gen. 8. 21.

And I will scatter you among the heathen, &c. The word rendered scatter, is also, I will fan you like chaff, so Psal. 44. 12, or scatter, as with a whirlwind, Zach. 7. 14. This and the sword also here threatened to be drawn out after them is opposed to verse. 5, 6. where dwelling in their own land safely, and preservation from the sword is promised if they obeyed.

Then shall the land enjoy her Sabbaths as long as it lieth desolate, &c. By Sabbaths here some understand rest from bearing the burden of so sinful a people; for whilst they lived there, saith Calvin, the land which should have rested every seventh year, could never enjoy one years rest, but always wanted the Sabbaths by law appointed, forsomuch as she did bear upon her shoulders not without great trouble, the impious contemners of God, so likewise Radulphus, Vatablus, and Ainsworth. But Theodoret saith, It is as if he had said, Because amongst other sins this hath been one of breaking the Sabbaths, ye shall go into captivity seventy years, to which number the Sabbaths amounted from the first year of the reign of Saul to the Babylonish captivity, being three hundred and ninety years, and the seventh part hereof being seventy years. He then by the Sabbaths understandeth those of the seventh years appointed, Levite. 25. but if it be counted, the seventh part of three hundred and ninety years, is but fifty and eight at the most, unto which indeed if we add the Jubile-years in this time being almost eight, together they will make 66 years, and these, that the land might enjoy her fill of Sabbaths for those things, which she had formerly wanted, might well be made up three or four more, and so the number will be seventy. This is followed by Lyranus, Pelican, Hugo, and Juníus, and Tostatus. Rab. Solomon saith, that the 70 years captivity answered to all the years, wherein the land lost her Sabbaths, from the first time of their inhabiting it till the captivity, we may receive both these Expositions, the land should enjoy her Sabbaths of the seventh years lost through the Jews covetousness, and of the Jubiles, there being none of them left in the whole time of the captivity to till the ground, who before would not cease from tilling it, as was commanded, and this is confirmed, 2 Chron. 36. 21. If it be objected, some poor people were left to till the ground even in this time; It is answered, this was but for a very short time, till Gedaliah their Governor was slain, for then all fled into Egypt, 2 King. 25. 12. And as the land rested in respect of tilling, so it rested in respect of bearing the most heavy burden of a wicked generation, when it was rid of them.

And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies, and the sound of a shaken leaf shall chase them, &c. Of the inward terrors of an evil conscience arising from sin, see before, v. 17. but here it is further amplified: and v. 37, 38. The land of your enemies shall eat you up. The Chaldee, shall consume you, ye shall die there. When God would show grace unto them, it is contrariwise promised, that they should be brought out of the land, where they were perishing in Assyria, Esa. 27. 13. and to the same effect to them being penitent in their enemies land: here followeth a gracious promise of the Lord, remembering his Covenant, v. 40, 41, &c. and not quite casting them off.

If they shall confess the iniquity of their fathers, and their own iniquity, &c. The Hebrews, because of this passage, hold, that they were to humble themselves and to fast certain days in the year in remembrance of the calamities of their forefathers, brought by their sins; and upon their fasting and mourning in the time of their captivity the fifth and the seventh month, it is spoken, Zach. 7. 3, 5. and of the 4, 5, 7, and 10 month, Zach. 8. 19. where the Prophet promiseth that these fasts shall be turned into joy, upon which they gather, that in the time of the Messiah they shall keep no fasts anymore, but such days shall all be turned into good days, and into festivities. Compare with this that saying of our Lord, The children of the bride-chamber fast not, when the bridegroom is with them. But they through their blindness, not seeing this time, keep Fasts, and rend their garments still unacceptably. Of confessing according to this passage, see Dan. 9. 3, 4, 5. and Nehem. 1. 4, 5. Chap. 9. 1, 2, 29, [Note.] 30. and how the issue was, as is here promised. We ought then to confess both our own sins and the sins of our fathers, as Jer. 3. 25. and if so, then we should pray that they may not be remembered against us.

If their uncircumcised heart be humbled, and they then accept of the punishment of their iniquity. For uncircumcised heart, the Chaldee hath foolish heart; the Targum Jonathan, proud heart: and an uncircumcised heart is also an unbelieving heart, as Act. 7. 51. and a wicked heart, Ier. 9. 26. contrary to that, Rom. 2. 29. For, accept of the punishment of their iniquity, it is, accept of their iniquity, Hebrew; but the meaning is the same, bear patiently that which their sins have brought upon them: see the like phrase, Esa. 40. 2. Her iniquity is accepted of, &c. they confess themselves in all humility worthy of this great punishment.

I will remember my Covenant with Jacob, with Isaac, and with Abraham, &c. The Targum Jonathan more explicitly paraphraseth upon these words thus, I will remember my Covenant made with Jacob in Bethel, with Isaac in mount Moriah, and with Abraham between the pieces, Gen. 15. God is said to remember his Covenant, when he showeth mercy, as he covenanted, as Exod. 6. 5, 6. Psal. 106. 45. Deut. 4. 31. and when Christ came, God is said to have remembered his covenant, Luk. 1. 69. But why Jacob is first named [Quest.] here contrary to the order in other places is a question, for everywhere else it is Abraham, Isaac and Jacob, as Exod. 2. 24. 6. 3, 4. 32. 1 • , &c. Theodoret saith, Jacob is here first named, because they only came of him, but of Isaac came also the Idumeans, of Abraham the Ishmaelites, Midianites, &c. Moreover he saith, that the Lord here ascendeth by degrees to Abraham, with whom he first made the Covenant: so likewise Rickelius. As if he had said, the Covenant which I made with Jacob your father, from whom ye have your name of Israelites, as he was also called Israel, and not only then first, but before that with Isaac, and before that with Abraham, whom I first singularly loved. So that he ascendeth thus to assure them the more upon their repentance, since he had not once but sundry times bound himself by Covenant unto them, and not lately, but long ago, having hitherto persisted in the said Covenant and not altered. Tostatus very unreverently, that Jacob is first named casually. Hesychius mystically understandeth by the Covenant with Jacob that of the Gospel, with Isaac that of the Prophets, and with Abraham that of the law, and therefore for the dignity of the Gospel Jacob is first named, as having Christ more clearly revealed unto him, Gen. 40. But I rest in the first. And I will remember the land, that is, your Cities to make them to be inhabited, and the ground to cause it to be tilled, and to become fruitful, whereas by your sins it was made desolate, see the same thus promised, Ezech. 36. 33, 34. and thus spoken of, as blessed herein, Psal. 85. 2, 13.

Here the Judgment of desolation is again repeated, and, v. 44. the promise of not breaking his Covenant, their Ancestors being mentioned again, v 45. whom he brought out of Egypt. Thus the Lord endeth the threatenings of the law with promises of grace, prophetically pointing at their conversion to come under the Gospel, of which the Apostle speaketh more fully, Rom 11. 5, 23, &c.

These are the statutes and judgments, &c. Here is the conclusion of all, these laws being said to have been made betwixt him and his and his people in mount Sinai by the hand of Moses, whereby, saith Hesychius, a certain time is intimated of the lasting of these laws and ordinances, viz. till the Lord himself should come and immediately teach his will to his people, which was fulfilled, when God took flesh, and plainly declared the Father and the mysteries of his Kingdom instead of teaching by figures of the law, Joh. 1. 18.

CHAP. XXVII.

WHen a man shall make a singular vow, the persons shall be for the Lord by thy estimation, &c. This singular vow, saith Ibn-Ezra, is made, when any man saith, If God doth so to me I will give him the value of my soul, or I will redeem my soul according to my value, or my sons or daughters soul, &c. for thus a man voweth singularly himself, or some of his to the Lord, which must be redeemed. And here the Lord prescribeth rules about duties voluntary, as he hath hitherto done about duties necessary, and enjoined by his laws. A vow, saith Maimonides, is when a man saith, The value of such or such a thing be upon me; for then he is to give it: and if he saith of himself. The value of my head, heart, or liver be upon me, or the value of the half of me, he must give for his whole person, because he cannot but die if any of these be taken away: but if he saith, The value of my hand be upon me, it must be considered, what he is worth less without an hand then with it, and a price must be considered accordingly. Of the rules of the Hebrews about vows see somewhat before, Chap. 7. 16. by thy estimation, when men sire in any great distress, they are apt to make vows to the Lord, if they be delivered, now, because if a man vowed himself, or any of his, and all that were so vowed should have been employed about the service of the tabernacle, and not redeemed, the tabernacle might have been over-much cumbered, therefore the Lord provideth for their redemption, it being understood; yet, as Tostatus hath it, that such as vowed their service there to the Lord, must serve in person, and not be redeemed, as Samuel vowed by his mother, but generally by vowing of any to the Lord, his value was to be understood, and that was to be given, but his person went free. By these words, by thy estimation, Maimonides understandeth, by thy estimation who art an Israelite; because this law is given to all Israel, v. 1. but not to Heathens, whereupon he noteth that if an Heathen saith, My value be upon me, or the value of one an Israelite in my hands be upon me, he saith nothing, it is as no vow, but any Israelite vowing, and Heathen servant must pay his value, according to the price hereafter set down. Some others refer these words to the Priest, as if it had been said, By thy estimation (O Priest.) 1 Because the age and quality of the person vowed was to be considered by the Priest. 2 Because the value was to be by him received. 3 Because for his benefit. Junius understandeth Moses, whom God used as his Instrument to set down the valuations, because their several values are here by him expressed from the mouth of the Lord, and when he cometh to the Priests valuing in any case, he is expressed, as v. 8. and v. 12. and this seemeth most probable, as if he had said, By thy estimation, whereby I shall now direct thee to value each one; viz. the male from 20 to 60 years old at 50 shekels, &c. v. 3, 4, 5. and the value went not to the Priests maintenance, but to the reparation of the tabercacle, as is expressly said, in the days of Jehoash, 2 King. 12. 45. and Maimonides accordingly saith, all valuations were laid up in a chamber prepared in the Sanctuary for things hallowed to the repairing of the house of God. Or if, by thy estimation, we understand the Israelites estimation it may agree very weary well

And thy estimation shall be of the male from 20 years to 60, 50 shekels; of the female 30: from 5 to 20, of the male 20, and of the female 10: from a month old to 5 years of the male 5, and of the female 3: but from 60 and upwards of the male 15, and of the female 10, &c. What a shekel of silver is, according to the shekel of the Sanctuary, which is here also added, see Exod 30. 12, 13. We may note here first, that before a child be a month old no vowing of him is of any force, which is thought to be, because in this time a new Moon came over his head to sanctify him, as the young of a beast was not for the Lord till the eighth day, at what time a Sabbath for Sanctification had passed over it. And accordingly the first-born were to be redeemed at the age of a month, Numb. 18. 16. and not before, and the Levites taken in their stead were numbered from a month old, Numb. 3. 40. and five shekels was the redemption-money of the first-born at a month, as here from a month to 5 years old, a proportion being kept herein. 2 The female of every age was still redeemed with less then the male, and the more infirm ages before 20 and after 60 with less, then the strongest from 20 to 60, because women are the weaker sek, and not of that excellency by nature that the man is of, for she was made for man, and fell first, and children and old persons are weaker and less serviceable then the middle aged. 3 There is no difference between rich and poor, fair and foul, bond and free, but the value of everyone of the same sex and age is alike. 4 Although it is said before, by thy valuation, yet these rules were by everyone to be followed always without alteration, except in the case of such poor persons as the Priest should not judge able, as v. 8. 5 An old woman cometh much nearer in value to an old man, then the young to the young man, for she is set at 10 shekels, and the old man but at 15; but before 60 he at 50, she at 30, the full third part, but he not so. 6 If any were neither perfect man nor woman, or both, such were not estimated, because the rules are only for males or females: so Maimonides.

For the mystical applications of these divers valuations, Hesychius goeth very far, by the males from twenty to fifty years old understanding the best hearers of the word, because they are valued at fifty shekels, making 100 drachmaes, as they are said to be like that good ground, which bringeth forth 100. fold; by the Females between these ages, a second sort of good hearers, like the ground bringing forth sixty-fold, as the thirty shekels, at which they are valued make sixty drachmaes. By the Males from five to twenty valued at twenty shekels, which make forty drachmaes, those that fast and pray much, but yet are not of the perfection of the former, because the number of forty days hath been spent in fasting by those that have been most remarkable for this, as Moses, Elias and Christ; by the Females valued at ten shekels, those that though they fast not so much, yet bend their minds to the keeping of the ten Commandments. By the Males from a month old to five years valued at five shekels, such as are new-born in Christ; by the Females, such, as have faith in the Trinity. By the Males from sixty and upward, the continent formerly, but now marrying; by the Females the continent, but after fornicating, &c. for all that he saith in this kind were both over-tedious to relate, and excogitated with little color of reason. I think generally, that all, who devote themselves to God's service, are here mystically set forth to be of price before God: but as in sexes and ages there is difference amongst men, so all the Religious are not esteemed alike before God, but some more highly and some less, according to the greatness or slenderness of the graces found in them.

But if he be poorer then thy estimation, the Priest shall value him according to his ability; Hebrew, according to that which the hand of him that vowed can attain. This is added in favor of poor men▪ that vow, who have not so much, as to give after the rate before set down. Some think, that this is not to be understood of a man being poor, when he vowed, but fallen into poverty since, because the rate being certain and well known, he not being able to give it, deserved rather to be censured for vowing, then favored. But the Hebrews contrariwise, if a rich man voweth, and before performance becometh poor, he must pay what he hath, and be indebted the rest, till he is able; but a poor man vowing payeth only what is found in his hand, if it be but one shekel, and is discharged according to this law, but under a shekel there is no taking of anything, because it is said, according to the shekel of the Sanctuary. It seemeth more probable, that both a poor man, and one of rich becoming poor are meant, they must be dealt favourably withal, lest others should be discouraged from vowing. And a poor man's vowing, that hath not wherewithal to pay the whole rate is not worthy to be censured, but because he showeth herein his good will, & payeth what he is able, as the widow bringing but two mites to the Sanctuary, to be commended. But forsomuch as in the case of numbering the people the poor were bound to pay as much as the rich, and likewise in the redemption of the first-born there is no difference, why are the poor favored in this case? To this Tostatus answereth. 1 That those rates were far lesser, and so might the better be born by any one. 2 They were rates imposed necessarily, but these upon a vow, which was voluntary, wherefore that none might be discouraged, they are not pressed, that be poor, beyond their ability, and if any were so poor, saith Maimonides, that he had not a shekel to pay for his vow, he must if he groweth rich afterwards, pay the whole.

And if it be a beast, whereof men bring an offering to the Lord, it shall be holy, he shall not alter it. After the law of men vowed, here followeth the law of beasts vowed, whereof some be clean and fit for sacrifice, and some unclean, touching the clean it is here decreed, that all being vowed shall be holy, that is, may not be redeemed. But whether all such beasts vowed are to be offered in sacrifice is not here determined, Tostatus saith, if a beast be vowed to God, it goeth to the priest, as is appointed, Num 18. 14. unless it be vowed expressly for sacrifice, for then it must necessarily be sacrificed. The Hebrews say, that anything vowed absolutely goeth to the maintenance of God's house, it being sold, and a price taken for it. But if a clean beast vowed might be sold, I see no reason, why the owner might not redeem it and give the price for it, as well as another man, It is therefore, as I take it, rather to be held, that if it were not vowed for sacrifice expressly, the priest must have it for the sustenance of him & his family, as other holy things, that none else might eat of.

For the change forbidden, it is not only said, He shall not give a worse for a better, but also, a better for a worse, because men being covetous, when upon the sudden they have vowed a good beast, are ready eftsoons to alter their minds and then to give a worse instead thereof, and to color it over, to say this is better: so Maimonides. God would hereby cut away all occasion of fraud. Then both it and the exchange shall be holy. Here Maimonides maketh some exceptions. 1 If the beast vowed hath a transitory blemish, or a fixed blemish come upon it after it was sanctified, it may be changed. 2 A firstling may be changed all the while, that it is in the house of the owner, but not afterwards. 3 The High Priests ram may be changed, but not his bullock, so Maimonides; in the first of which only there is reason, but not in the other. And for the use of the beast forfeited by exchange, he saith, If the beast vowed were for a burnt-offering, the exchange also must be offered, unless it were a Female, and then it must feed, till some blemish befalleth it, and be sold, and with the price a burnt-offering must be bought, so likewise if it he a trespass-offering, &c. but in these rules I can see so little reason, that I spare to set down anymore of them.

For the mystery; as one beast must not be brought to be offered for another, whether worse or better, so one man cannot do the duties of God's service, that properly belong to another, but everyone is bound to perform his duty in his own person, so Hugo Cardin. and as the Hebrews hold that if a man for a beast, which he hath vowed, bringeth another man's beast, it is nothing, and therefore in this case the law of forfeiting the change holdeth not, so when one man doth a duty for another, it is nothing. Oleaster applieth it to the Minister of God's Word in particular.

And if it be an unclean beast, of which they offer not in sacrifice, then he shall present the beast before the Priest, &c. By unclean beasts here Maimonides understandeth not only those that are so by nature, but a clean beast becoming such by a blemish that befalleth him, after he is vowed. By the law it seemeth, that an unclean beast might be vowed unto the Lord, either for the service of the priests, or to be sold, that benefit might be made hereby to the use of the Sanctuary, yet a dog in particular is excepted, Deut. 23. 18. Hesychius seeketh hereby to overthrow the literal sense, and to establish the mystical, because an unclean beast not fit for sacrifice could not be vowed acceptably to the Lord: but Calvin better, saith, The service or price of it might be acceptable, seeing his priests and Sanctuary were hereby in part maintained, although it were not fit for sacrifice. The beast devoted must be presented before the Priest, this was a common rule, saith Maimonides, both for a beast upon which a blemish was fallen, and which was perfect, it must be presented before the priest, and if it died before, it was not redeemed, but buried. And if the party vowing would redeem it, the priest must value it to him, and set upon it a fifth part more, so that the owner, if he would redeem it, must give a fifth part more, then another man. This law may seem strange, both because the priest, who must take the money, is appointed to value it, and as if he could not set price enough upon it, he must have both his price and a fifth part more, and that the owner should be made to pay dearer then another man. But it is answered, in appointing the priest to value it there is no more done then ordinary, for who setteth the price upon a man's own beast but himself? and a beast vowed is the priests, who is God's substitute. For his setting price enough at the first, herein it is likely that he went by the rule of equity, what another man would give for it, and more is imposed by a fifth part upon the owner, then upon another, nomine poenae, as Maimonides speaketh, for his inconstancy, in that having vowed the beast, he now desireth to keep it still. And it stood with reason, that the Priest should have more of him for it then of another, because if he would have it upon the conditions here set, he could not keep it from him, of what benefit soever it would have been to the Priest, but to another it was at his own liberty, whether he would sell it or not. Lyranus saith, This mulct was imposed, that he which vowed might be kept hereby from desiring to keep it still after his vow.

The same order is set down for an house vowed, and thus sanctified; if the owner will redeem it, he must add a fifth part: whereas it is said, he shall add the fifth part of the money, &c. Maimonides noteth, that a man might not redeem his house by giving land for it, but money only, or other moveables which are as money, and that the liberty of redeeming was to the wife or the heir, and an house might be redeemed at any time, if it were in a city or walled town. But what if the owner would not redeem it, must the Priest needs sell it to another? Tostatus, and after him Lorinus answer, yes, [Quest.] because the Priests ought to be content with the possessions given them amongst the other tribes, and if they had not been bound to sell, in time more might have devolved to their tribe then to two others. But how can they prove that the Priests must never have anymore possessions then the first assigned unto them? and for the over-great increase of their possessions by this means, the people of other tribes were to look to that at their peril, as is shown touching a field sanctified, verse. 20, 21. If it be not redeemed it shall be holy forever, and not return in the Jubile, but be added to the Priests possessions, which words may serve also to confute the fore-cited opinion. Besides that, it were unreasonable that the Priest should be bound to sell, seeing haply there might be none that would buy at a just price, but at an undervalue.

If a man shall sanctify to the Lord some part of the field of his possession, &c. The field of his possession, is that which cometh to him by inheritance, not purchased; for of fields purchased another law is made, verse. 22. Thine estimation shall be according to the seed thereof, an homer of barley-seed shall be valued at fifty shekels of silver. The homer, Hebr. 〈 in non-Latin alphabet 〉 , is not the same with an omer, Hebr. 〈 in non-Latin alphabet 〉 , Exod. 16. 36. said to be the tenth part of an ephah, but a measure containing ten times as much. For homer, Junius hath corus, a core containing ten ephahs, that is, thirty measures, and Ezech. 45. 11. an ephah is said to be the tenth part of an homer, and so likewise it is said a bath should be. Maimonides more fully, an homer is a core, that is two lethecks, of which, Hos. 3. 2. a letheck is fifteen seahs, of which Abraham speaketh, Gen. 18. 6. make ready three seahs or measures, so that an homer is thirty seahs or measures, and of these three make an ephah, so that as was said before, it is ten ephahs, and an ephah is generally held to be as much as Medimnus Atticus, which Budaeus estimateth to be ten omers or gallons, that is, a bushel and a peck; but others, a pottle less then a bushel. But if a seah, as some hold, be no more then a peck, and three seahs make an ephah, it wanteth a peck of a bushel, and the homer, or core will be but seven bushels and an half, and by this account an omer spoken of, Exod. 16. 36. was but a pottle and the tenth part of a gallon. In this place for homer, both the Septuagint and the Chaldee have also a core: of the core read more, 1 King. 4. 22. where for thirty measures of fine flour, are thirty cores, Hebr. 〈 in non-Latin alphabet 〉 , and Esa. 5. 10. whereas it is said, This homer of seed shall be valued at fifty shekels, the meaning is, as the Hebrews say, and after them Lyranus, this is the redemption-money to be given for the whole time between one Jubile and another, a shekel for a year, and so as many shekels as there be years to the Jubile that is to come, and the same price is to be given for the worst and the best land in Israel, none being prized higher for the goodness, or lower for the barrenness, so much ground as is commonly sown with an homer of barley, shall be at fifty shekels. Tostatus and some others after him hold, that fifty shekels must be given for a year, and that the goodness of the ground was to be respected. But how the goodness should be respected more then by the quantity of seed laid upon it, an homer seeding less of the fertile, and more of the barren ground, I cannot see, because so much is expressly estimated without putting difference at 50 shekels, as the persons of men of the same age at the same sum, no difference being put betwixt the more and the less able of body. And for the 50 shekels per annum, as it is unreasonable, seeing two acres of ground or thereabout, could not be anything near worth so much a year, 50 shekels being above 4 lb. so it is against the text following, v. 17, 18. where the rate aforesaid is expressly determined from the Jubile; and if some years be past, an abatement must be made accordingly. Whereas they object, a shekel for a year is too little; this may seem strange, seeing the rent of ground in times past, even in our fruitful England hath been but four pence or six pence an acre, and this rate was after ten pence, and the money paid down beforehand for divers years, and a fifth part added, as v. 19. yea if the shekel of the Sanctuary, be as some count it, half an ounce, that is, 2 shillings and 6 pence, the rate was after 15 pence or more for the acre. Solomon Jarchi saith, but upon what ground I know not, that a shekel and half a Gerah, that is, three farthings must be given for a year, and that this must be done before all the years expiring before the Jubile, except one, for it must be done two years before at the least, because it is said, According to the years that remain: what a Gerah is, see v. 25.

If he will not redeem the field, or if he hath sold it to another man, it shall not be redeemed anymore, &c. There was, say the Hebrews, a Treasurer of the Sanctuary, to whom belonged the selling of consecrated fields; if the owner refused to redeem a field, consecrated according to the order here set down, the son, if he would, might redeem it for him, and then it went to the father again, as if he himself had redeemed it; if the son did not, the daughter might, or a kinsman, or a stranger, but then it returned not to the first owner, unless he redeemed it again of such an one before the year of Jubile; but went then to the Priests forever. Thus Maimonides.

And if this were so, then by these words, he hath sold it, must be understood the Treasurer, and by these words, to another man, one that neither was a kinsman, nor bought it as a kinsman to do him that first devoted it a good office, but merely for his own benefit, in this case it is gone upon the sale from the first owner forever, but not in the other, because till the Jubile he hath liberty to redeem it. Of the provision that a kinsman may redeem for his kinsman see before, Levite. 25. 25. The time, how long the Treasurer must tarry before that he selleth to another, is by none determined, but I suppose that either upon the owners resolution made known that he will never redeem it, or if he seemeth desirous to redeem it; but delayeth till within two years, then it may be sold, that in the Jubile it may come to the Priests, according to the order set down here.

The field that goeth out in the Jubile shall be holy to the Lord, &c. For hereupon Maimonides noteth, that if the field remaineth consecrated till the Jubile, and is sold to no man, the Priests must give a price of redemption for the use of the Sanctuary, and so enjoy the field, because no hallowed field must go without redemption, but if it were sold before, then they enjoined it freely, as men did their own at that time, because the price of redemption had been paid by another. And if it be doubted which of the Priests should have it, he also resolveth, they that were at the coming on of the Jubile in the ward or course of their ministration, as 1 Chron. 24. and if the Jubile began upon a Sabbath-day when one course went out and another came in, it must go to that course that went out. If the question be here, what if the field consecrated be no corn-field, but beareth trees, or pasture only? Maimonides answereth, then he must give the worth thereof, and of the trees therein also, because the ground being sanctified, the trees go with the ground.

If a man sanctify a field which he hath bought, that is not of the fields of his possession, &c.