An Exposition of Genesis, Exodus · Chapter 22
CHAP. XXII.
In this Chapter God proceed's to give his judgments & expositions annexed to his moral law, for keeping man at least unto external obedience by visible penalties. The judgments herein delivered concern several precepts in Gods Tables, as
1. Concerning the eigth precept, Ver. 1.15.
2. Concerning the seventh command, Ver. 16.17.
3. Concerning the sixth precept, V. 18.
4. Concerning the seventh is a special case, Ver. 19.
5. Concerning the second precept and first, ver. 20.
6. Concerning the eigth and other lawes in special cases, Ver. 21.27.
7. Concerning the fifth precept, V. 28.
8. Concerning the second in special things, Ver. 29.30.31.
The first head of judgments here considerable concerns the eigth command more generally as some other mentioned in the 4 last verses of the former Chapter; in them were discovered judgments upon casual wrongs which is the first head.
Now followeth the discovery of judgments upon wrongs about neighbours goods, done with knowledge, & of purpose, wherein mens wills do mainly concurre unto the injury, and the acting of this is severall wayes discovered, and judged,
1. As done by theft, Ver. 1.2.3.4.
2. As done by trespasse, Ver. 5.
3. As done by failing of trust, V. 7.13.
4. As done by lone and borrowing, Ver. 14 15.
1. The injuries done to our neighbour by theft are here animadverted and adjudged, Ver. 1.2.3.4. Wherein we have 4 cases, and so many judgments proposed.
In laying downe of which the first and the fourth verse are best joined together; the second and third are by a parenthesis to be read, for their clearer understanding. Yet this being observed I shall follow in expounding the order of the words as set down by Moses,
Ver. 1.1. In a case supposed. If or when a man shall steal an oxe, or sheep or goat, and shall kill it or sell it. All readings agree herein. Where is supposed.
1. If a man shall steal an oxe or sheep or goat, such little cattel, i. e. If any under this law, shall deceitfully and wickedly take these away from his neighbour.
2. If after he hath stoln it he shall kill it.
3. If he shall sell it, killed or not killed.
2. In the judgment declared, He shall pay five oxen for an oxe, and four sheep for a sheep, Ver. 1.Readings do all agree herein also, so that the judgment of penalty here is restitution, twofold,
1. For one oxe he must return five oxen.
2. For one sheep stolen killed or sold 4 sheep.
Quest. 1. What kind of theft or stealing is this?
Answ. 1. It was theft knowingly and willingly committed. 2. It was theft acted with destroying circumstances, to kill, and sell, although to the neighbours undoing. 3. It was a theft not recoverable in the same kind, for the stolen goods were either killed or sold
Quest. 2. Why is the restitution here fivefold and fourfold whereas it is but twofold, Ver. 4?
Answ. 1. That verse in reading should be joined unto this and so comparing them, the reason of difference would appear. 2. The account is soon given, for in the first verse are more aggravations to the sin of stealing by killing, and selling, which are not here. 3. The beasts stolen here are supposed in the theeves hand to be found in good state, and being, and to lesse wrong it due lesse restitution, in the judgment of God, who is the onelyonly wise and just one.
Quest. 3. Why should 5 oxen be restored for one and but 4 sheep for one?
Answ. To wave many frivolous conjectures.
1. The will of the judge, is the prime cause.
2. The daringnes of the fact, to fall upon great spoil is an heavier sin.
3. The dammage was greater in an oxe than a sheep, therefore God may make the restitution greater, Ver. 1.
2. In the second and third verses we have cases and judgments about the time of stealing to be considered.
In the second verse we have a case and judgment about night-robbers and such as commit burglary.
1. The case is thus expressed,Ver. 2. If a thief be found in digging thorough, and he be smitten and dye, no blood (shall be shed) for him,— No slaughter for him, Sept. — The smiter shall not be guilty of blood, Onk. Vulg. Sam. — He shall not have an action of life, Syr. — His blood shall be unpunished, Ar. Herein we have,
1. The case under these suppositions,
1. If a thief be found in digging thorough, that is thorough an house to come in and steal, which was the usual way of theeves, Mat 24.43.
2. If he be smitten in the fact by any of the house, or such as were to guard it.
3. If upon such smiting, he dye in the action.
2. The judgment hereupon, no bloods shall be upon him that smiteth, that is, he shall not be reputed guilty of murder for killing the thief, neither shall be obnoxious to death, Numb. 6.35.27.
Quest. 1. What time doth this case suppose?
Answ. Surely the night-season which theeves do choose for such designs to break thorough and steal, for it is in contradistinction unto the day-thief.
Quest. 2. Was it lawful for a privat man to smite or kill?
Answer. 1. Not upon personal revenge. 2. In self-and house-defense God maketh him a publick person, and so giveth power to smite. 3. Yet if by other means he can take the theef, and bring him to justice it is rather intended than the death of the thief; but in case by smiting, the thief dye, God hath laid his blood upon his own head Ver. 2.
3. The next case is concerning day-theeves,
1. The case is thus,Ver. 3. If the sun be risen upon him, Sept. Sam. Ar. same. — If he shall do it when the sun is risen, Vulg. — If when the sun is risen upon him he shall be smitten, Syr. — If the eye of the witnes be upon him, Onk.
Quest. What is meant by the sun-rising on him?
Answer. 1. If it be day when the thief commeth. 2. If it be evident, that he commeth not to slay. Some referre the sun-rising to the smiter, If he kill the thief in the day, which is to the same purpose. 3. The Caldee refer's it to witnesses and evidence of fact, that the smiter had no cause to kill the thief.
Ver. 3.1. The judgment is thus, Bloods shall be upon him, paying he should pay, if he have not, then he should be sold for his theft, Sam. as Hebr. — He shall be guilty, he shall dye for him, Sept. Vulg. —. He shall not be smitten back, let him restore what he stole, &c. Ar. — He shall be capitally impleaded, &c. Syr. Herein,
1. The judgment upon the smiter, he shall be guilty of blood and dye as rendred by the 70.
2. The reason of this sentence, because another law was passed upon a meer thief.
1. That he was to make full restitution according to law, therefore not to dye for his theft by the hand of justice, much lesse by a privat hand.
2. That in case he had nothing to restore he was to be sold, & work it out to satisfy for his theft, therefore God would not have the thief thus killed.
Quest. 1. Doth this law simply forbid the killing of a thief in the fact on the day time; as in breaking houses or robbing on the high way?
Answer. No, for the circumstances of this law must be considered, which are,
1. That the thief intended no violence to persons in prosecution of his theft.
2. That the sun-rising supposeth the time of discovery for help and rescue.
3. But if the thief come with bloody purposes and other help faileth, upon self-defense, this law hinders not, but that in the day time a man may kill the thief, and be guiltles.
Quest. 2. How was the thief to be sold?
Answer. 1. If an Hebrew not above 6 years, yet as the dammage by theft was, respect was to be had for time to make restitution. 2. If the thief were a stranger, and the theft great, he might be sold for life; but fully so long as to make restitution, and this of the principal thing stolen and the double of it, Ver. 3.
4. The last case in judgment about theft is this,
Ver. 4.1. The case, If the theft by finding be found in his hand, from the oxe to the asse to the sheep alive, Readings agree in sense, Here is,
1. Supposed things stolen, oxe, asse, sheep or beast.
2. Supposed the sure finding in the theeves hand.
3, Supposed there to be found in his possession alive.
2. The judgment followeth, He shall return two, or twofold, Readings do agree, — Two for one. Ar. This verse should be read next the first to clear the case of five fold and twofold restitution.
Quest. 1. What is the force of that expression of finding the stolen goods alive, doth it onelyonly concern living things?
Answer. 1. Not the particular beasts onelyonly named, but all usefull to man are intended. 2. These are spoken here as found alive, as being in their proper condition, to do their owner service. 3. The finding of living things alive importeth the finding of other liveles things stolen in the same condition without detriment.
Quest. 2. Why but twofold restitution here when it is 5 fold & 4 sold in the case before?
Answer. 1. The law-givers proportion is just. 2. The dammage was greater in stealing, killing, and selling than in simple stealing of it, ver. 4.
It teacheth us.
D. 1. Theft or stealing of our neighbours goods is an odious sin to God, and punishable here.
D. 2. Stealing may have its aggravations by selling and killing of stollen creatures.
D. 3. Theft so aggravated must be satisfyed with a five- or fourfold restitution as God appoint's. Ver. 1.
D. 4. Night-robbery by digging or breaking up houses is aggravated sin.
D. 5. Death inflicted upon such a one in the fact by the defendants hand is justified by God. Ver. 2.
D. 6. Day-theft if it may be discovered and prevented, excuseth not the killing of the thief.
D. 7. Day-robbery resisted by the defendant doth justify the killing of a violent robber.
D. 8. Due restitution is Gods just judgment upon theeves taken.
D. 9. Where restitution cannot be made, God exposeth the theeves to sale. Ver. 3.
D. 10. Theft not prejudicing the thing stolen is sufficiently answeared by a double restitution.
D. 11. Search to find out things stolen is a duty supposed to be done.
D. 12. Such finding of the goods in safety doth mitigate the hainousnes of the theft, Ver. 4.
2. Injury to our neighbours goods by trespasse now followeth to be weighed in these words,Ver. 5. If or when a man shall cause a field or vineyeard to be fed upon, and shall send in his beast, and he seed in anothers field, the goodnes of his own field, and the goodnes of his own vineyeard shall he repay, Readings all to the same sense. — If he eat up all the field, &c. Sept. and Sam.
1. The case of trespasse is under these suppositions.
1. If a man make his neighbours field or vinyeard to be eaten, i. e. destroy the posture.
2. If he send his beast, this expounds the former phrase which some read, si jumentaverit, i. e. si immiserit jumentum,
3. If the beast eat and the field be eaten.
2. The judgment upon this trespasse, He shall repay the goodnes it self of his own field, and vineyard, i. e. the best of it, as ours, Sept. Vulg. Onk. Sam. Ar. Syr. do read it.
Quest. 1. What kind of trespasse is this?
Answ. These things concurre to it.
1. It must be a neighbours field or vineyard.
2. It is supposed as inclosed and bounded for propriety.
3. It is supposed eating or spoiling pasture.
4. It is a wilful act of putting a mans beast into it.
Quest. How is that part of restitution understood?
Answ. 1. Of good in the same kind. 2. Of good in the same measure equal to dammage. 3. Of that which is truly good in field and vineyeard.
Quest. What if he have none to satisfy for the trespasse?
Answ. 1. The law is silent here, upon that case. 2. Yet it may rationally be gathered, that such poor trespasses are in equity to be dealt withall, as poor theeves in the former law, V. 5.
Learn we from it,
D. 1. Gods justice provides against trespassing upon neighbours goods, as well as stealing.
D. 2. Trespasse may men do by beasts unto neighbours pastures and fruites, which God hates.
D. 3. Gods righteous Judgment binds men to pay for their beasts trespasse, willingly allowed.
D. 4. Equal restitution for goods wronged by trespasse, God injoineth, Ver. 5.
3. The next injurie about our neighbours goods provided against, is that which may be done by fire thus,Ver. 6. If or when a fire shall go forth, and find thorns and an heap or stake of corn, or the standing corn or field be consumed. He that kindled the fire shall paying pay, Readings are to the same sense. — He shall repay that which was burnt, unto the owner of it.
Quest. 1. What kind of kindling fire is here meant?
Answ. 1. It is a witting and a willing act. 2. It supposeth such a place, as may be dangerous, and therefore needs circumspection, that it break not out. 3. It notes in the event a consuming of all combustible matter either stockes of corn, or corn housed, or standing corn, or corn lying in the field, under which, hay or instruments may be understood, now if by carelesnes and wilful negligence such dammage happen, who ever kindled it, or caused it to be kindled, is the offendour here judged by God.
Quest. 2. What is the import of this judgment?
Answ. 1. Either satisfaction must be made in kind. 2. Or els satisfaction must be made, to the worth of all that is consumed, in mony or otherwise.
Quest. 3. What if a man were hurt?
Answer. 1. The law expresseth it not. 2. But yet reason sheweth that when such events fall out by the wilful carelesnes of men, it is no lesse punishable than in the wilful letting loose oxe or bull, which was wont to push and kill.
Observe we.
D. 1. Gods wisdom and justice provides against the hurting of neighbours goods by inanimat things.
D. 2. The hurt of fire under Gods providence doth not excuse that evill of him that made it.
D. 3. Consuming corn in stalkes or standing, &c. is a very great evil unto neighbours.
D. 4. Restitution by Gods law must be made by men to loosers upon such default, Ver. 6.
4. The next wrong provided against is prejudice to neighbours goods by failing trust, and this we have instanced in, upon a double sort of goods.
1. Goods of neighbours inanimat, Ver. 7.8.9.
2. Goods living intrusted to any, Ver. 10.11.12.13.
1. About the former we have a double case supposed, and the respective judgment annexed.
Ver. 7.1. This is the case expressed, If a man give to his neighbour silver or vessels to keep, and it be stollen out of the mans house, if the thief be found, Readings agree,
2. The judgment upon this case followeth,Ver. 7. he, i. e. the thief shall pay double, Readings same.
Quest. 1. What is the state of this case?
Answ. It consists in three suppositions.
1. If any man have trusted his neighbours to keep for him any mony, dead stuffe, vessels or goods of such kind.
2. If these goods thus committed▪ unto trust to keep, be stolen out of the house of the trustee.
3. If the thief be discovered and found, all this supposed makes the case.
Quest. What if the thief cannot pay double?
Answ. Doubtles he is by the judges to be sold, as was formerly decreed, Ver. 3.
The next case is thus exprest, If the thief be not found, then the Master of the house shall be brought to the Gods or Judges, If he have not put his hand to his neighbours goods or substance, Readings all tend to the same sense, but in some variety of words, which do explaine others. — If the thief lurk, the Master, &c. — And shall swear that he hath not put his hand to his neighbours goods, Vulg. Shall come before God and swear that he hath not bin wicked in the whole trust of his neighbour, Sept. Sam.
1. The case is in short, if the thief be not found, and so not brought to make satisfaction.
2. The judgment, the Master of the house shall come neer to the judges, that is, either voluntarily, or upon suspicion, or els brought by warrant to clear himself, and there by oath to purge himself from having any hand in falsifying his trust, Ver. 8.Ver. 8.
3. The reason of this judgment is from a general constitution,Ver. 9. For every matter of trespasse, for oxe, for asse, for sheep, for raiment, for every losse which he shall say, that this is it, the matter of them both shall come unto the Gods, whom the Gods shall condemne, he shall pay double unto his neighbour, Readings are all to the same sense under various words,— Upon committing fraud, Vulg. — The judgement of both shall come before God, and he that is taken by God, &c. Sept. Sam. — Every thing lost of which he shall say this is mine, &c. Ar.
1. The general case is here proposed, Where,
1. The variety of matter of trust, oxe, asse, &c.
2. The condition expressed, If it be lost.
3. The condition implied, if the matter be cleared by oath before the judges.
2. The judgment is this, whom the judges upon evidence of oath shall condemne, he shall pay double to his neighbour. Ver. 9.
2. About living goods intrusted we have a trebble case propounded and judged.
1. If a man shall give unto his neighbour, asse, or oxe, or sheep, or any beast to keep, and it dye or be broken, or driven away none seeing it. Readings to the same sense, — Taken by enemies, Vulg. foreign, Sept. — Taken as prey, Onkel. Ar. Syr. ver. 10.Ver. 10,
2. The judgment, An oath of Jehovah shall be between them both, if he have not put forth his hand unto his neighbours goods, and the owner of it shall accept it, and he shall not repay. Readings are to the same, ver. 11.Ver. 11.
Quest. 1. What is the state of the case?
Answer. It takes in these suppositions.
1. The taking of some living stuffe to trust.
2. The death of it.
3. The hurt of it.
4. The losse of it by prey.
5. The want of evidence about it.
Quest. 2. What is the import of the judgment?
Answer. 1. That an oath of God, shall be taken by the trustee that he had no hand in wronging his neighbours goods. 2. The owner of the goods shall accept of it. 3. The trustee shall not repay.
2. The next provision about living stuffe is, And if it be stolen by stealth from him, he spall repay to the owner thereof. Readings agree.
1. The case is, If the living stuffe be stolen by theft from the trustee.
2. The judgment, the trustee must make it good and restore it to the owner. Ver. 12.Ver. 12.
3. The last provision of the law about living stuffe intrusted is,Ver. 12. If by tearing it hath bin torn, he shall bring it for witnes, he shall not repay that which was torn. Readings to the same sense, — If it be eaten by a beast, &c. Vulg. — Taken by a beast, &c. Sept. — Bring to the gate, &c. Sept.
1. The case is, If the living trust were torn in peeces, that must be by some beast, that leaveth some parts as signes.
2. The judgment, the trustee,
1. Must bring some part of the torn to testify.
2. Hereupon he shall not make it good to the owner, but he must suffer the losse. Ver. 13.
Quest. 1. Why is an oath imposed to make an end of such a suspition?
Answer. 1. It is the law-givers will. 2. No witnes being, this is the clearest evidence. 3. The danger of a mans forswearing himself supposeth a great assurance of mens speaking truth, this is Gods law still.
Quest. 2. Why should the trustee repay it indeed if it be stolen from him? Seing an oath did determine, ver. 8.
Answer. Many conjectures are about this, but the most probable reply is; that the trustee here tooke these living things to keep them safe, and upon considerable terms to be paid for keeping of them, therefore was it just that they should be made good what they are paid for the keeping.
Quest. 3. What if the wild beast had eaten or carried away all the living creature that no peece could be found?
Answer. 1. This might be cleared by witnesses who might see the wild beast there. 2. In case no evidence did appear; his oath as in former cases was to clear him.
Mark we here.
D. 1. Gods law provide's strictly to keep men faithful to their trusts by men.
D. 2. Theft may abuse and frustrat the trust of the most faithful men.
D. 3. Such theft discovered is punished with double restitution by God.
D. 4. In theft undiscovered and upon suspicion, trustees are bound to clear themselves by oath.
D. 5. A right oath as it terminats upon God, so ought in some cases to be taken before Magistrats, V. 8.
D. 6. In doubtful cases about trust, civil powers are inabled to try men, and judge by oath.
D. 7. The falsifier of trust convicted must restore double, Ver. 9.
D. 8. Living stuffe trusted to any and dying, none knowing how, the trustees oath must clear him. Ver. 10.11.
D. 9. Living goods trusted to keeping upon consideration if stolen, must be made good by the keeper, V. 12.
D. 10. No law binds men to restore what providence takes away from men by wild beasts, Ver. 13.
5. The last wrong provided against about our neighbours goods, is in point of borrowing. Here is a treble case and judgment,
1.Ver. 17. And if a man shall borrow of his neighbour, and it be broken and dye, the owner thereof being not with it, repaying he shall repay, Readings are to the same sense. — Any of these beasts, Vulg. — Aske or borrow of his neighbour a beast, Syr.
1. The case supposeth,
1. The borrowing of a beast.
2. Some hurt or death accruing.
3. The absence of the owner.
2. The judgment, the borrower must make it good and repay it, and that without fail, Ver. 14.
2. If the owner thereof be with it he shall not repay, Readings agree,
1. The case supposeth the owners presence, that he saw the beast had no wrong by the borrower.
2. The judgment in the case. He shall not repay to the lender.
3. If it be an hired thing it came for its hire, Readings are alike, Ver. 15.Ver. 15.
1. The case is here distinct from the rest, if he had borrowed any of these beasts upon hire for many; the former was upon free loan.
2. The judgment is that the hire is a sufficient recompense for the losse.
Quest. 1. What is meant by the owners presence?
Answ. 1. It may litterally be understood. 2. The sum of it is that the Master is certain of injury done to the beast, or uncertain, as when a man is present or absent. In case of certainty that the beast had no wrong, the borrower was free; but if uncertain and suspected of hurt done, restitution was to be made.
Quest. Why is the law so strict upon borrowers?
Answ. 1. The will of Jehovah is reason enough. 2. The borrowers usual carelesnes. 3. The preventing of such wrong. Do jointly shew the reasonablenes of it.
Quest. Was there no more but hire to go in all cases of hired things?
Answ. 1. This must be understood, where the hired beast had no wrong. 2. In case of wilful wrong done it by the hirer, it is repayable as much as by the borrower, which wilfully wrongs what he had borrowed.
It inform's us.
D. 1. God in his law provideth against hurting our neighbours goods by borrowing.
D. 2. Hurt and death may come to things borrowed without the sin of the borrower.
D. 3. In case of the borrowers faultlesnes in hurt, no restitution doth God award.
D. 4. In case of wilful hurt and spoil the borrower by Gods law must make it good.
D. 5. Things wilfully hurt which are borrowed by hire must be satisfied by Gods law.
D. 6. Perishing of such in a lawful use of them, Gods law accounts satisfied by their hire, Ver. 14.15.
2. The next judgment here given is with respect unto the seventh precept, and that in two kinds of sin against that law of chastity.
1. Fornication in a special kind, Ver. 16.17.
2. Bestiality, Ver. 19. Between which there is a judgment inserted more properly belonging to the sixth precept, Ver. 18. I shall proceed in the order of the text.
1. About the case of uncleannes called fornication, which is among single persons, we have a double case and the respective judgment. In 16th and 17th verses.
Ver. 16.1. The case is thus proposed, And if a man shall intice a maid that is not betrothed and lye with her, Readings are to the same sense, onelyonly various words. — If he sleep Vulg. Sept. Others — Lye with her. Where the case supposeth,
1. That the man hath deceived or enticed a maid not betrothed.
2. That this man lye with her, or defile her.
Ver. 16.2. The judgment hereupon, Indowing he shall indow her unto himself to wife, Readings to the same sense. — He shall espouse her, &c. Onk. — He shall marry her, Syr. He shall indow, and have her for a wife.
1. The judgment noteth the certainty of his indowing of her, in doubling the phrase.
2. The speed of it, as the word signifieth to make haste, let him haste to do it.
3. The end, to injoy her as his wife, she shall certainly be his wife.
Ver. 17.2. The next case is, If her father resusing shall refuse to give her unto him.
1. Where is supposed,
1. That her Father was ignorant of such a fact.
2. That he doth peremptorily deny his assent unto it, that he shall have his daughter to wife.
2. The judgment upon this case supposed is, He shall weigh the mony according to the dowry of virgins, that is,Ver. 17. he that inticed and defiled her.
Quest. Was this supposed act of inticing, &c. lawful?
Answ. 1. Surely no, but it is supposed as a sin, and a spiritual evill against God; however here the outward act be onelyonly mentioned toward a neighbour. 2. It was no toleration of it.
Quest. 2. Was this judgment then full and adequat?
Answer. 1. As to satisfaction unto man, it was so much as God thought fit, with consent of all parties. 2. But this answeared not God for the offense, nor any thing lesse than eternal death; in his recompense of sin.
Quest. 3. Why is there no judgment upon the woman?
Answer. 1. As to guilt toward God in yeelding to such inticings it is no lesse than the mans sin, and is under the same eternal condemnation. 2. But as to her respect to man she was abused, and punished in being deceived, either by promise of marriage or the like; God thought it meet therefore to acquit her in this case, and provide for future chastity. 3. The case of the Priests daughter seemeth to be of higher wickednes and noteth her act basely to prostitute herself, as well as dishonour her fathers house, Levit. 12. Ver. 9.
Quest. 4. What was the kind and worth of this dowry?
Answer. 1. It was a mulct upon the man before he took her to wife probably as much as her father was able to give with her, and this beside the marriage gift or joynture. 2. The price was not certain as was that mulct for forcing a maid, Deut. 22.29. But varied at the discretion of the judges according to the quality of the persons.
Quest. 5. What if the man were not able to pay?
Answer. In general, the same course seemeth rational here, as in matters of debt and theft that the magistrats should make him serve to satisfy.
Quest. 6. What if he would not have her who enticed her?
Answer. The law is the same as in case of force, that he is to be injoined it by the judges, and he shall not put her away.
Quest. 7. Is this law universal and binding christians?
Answer. 1. It could not be universally necessary among the Hebrewes, for many cases might fall out, when by other lawes the man could not be suffered to marry; as if of an other tribe, or if an idolater, &c. 2. This law in the equity generally binds all to satisfy man offended, and to do right though not in particulars instanced of dowry.
Quest. 8. Why is the fathers consent required, or what power given to deny?
Answer. 1. This is Gods special ordinance to give this parental power to man, as an image of his own. 2. This is granted to keep a daughter from being destroyed, if she had bin led aside. 3. Such power is reasonable and in case of difficulty to be determined by the judges, who are fathers to this father.
We are instructed by it.
D. 1. Providence may suffer men through strength of lust to intice and defile virgins.
D. 2. Such inticing and polluting is grievous sin against God and man abhorred of the Lord.
D. 3. In case of such sin God hath judged recompense to men, as he executeth vengeance for himself.
D. 4. It is just with God that men should indow virgins to their wives, whom they have inticed and abused, Ver. 16.
D. 5. God hath left liberty unto fathers to interrupt such marriage, if it may be hurtfull.
D. 6. Such denial and hindrance must be reasonable for fathers to act.
D. 7. VponUpon reasonable denial of marriage the inticer is bound to make satisfaction to the polluted virgin according to equity. Ver. 17.
3. The next judgment may respect the seventh precept and no lesse the 6th and second which is this that followes,Ver. 18. Thou shalt not suffer a witch to live. Readings concurre in sense, — Let not a witch live, — The 70 read in the plural Witches, foreign. The followers of these are judged, Levit. 20.6.
Quest. 1. Who or what are these witches?
Answer. 1. The word noteth a deluding of the sight by changing of shapes, as it were casting a mist before mens eyes, but it signifyeth a doing of mischief to God in his wayes injoyned unto men by secret compacts with the Devil, the several kinds whereof are numbred. Deut. 8.10.11. 2. The word here used is a feminine participle, noting a woman-witch, (as some conceive, because it is a sin incident to that sexe) but in Deut. 18. men-witches are expressely mentioned; therefore such of all sexes are intended.
Quest. 2. Who are here injoyned not to let them live?
Answ. Doubtles the judges set apart by God to take cognisance of all these visible wickednesses against God and man; but this is not left to any privat hand rashly to do.
Quest. 3. But is witchcraft so evil to deserve death?
Answ. 1. However some conceive there are none, or that they do no hurt; yet the Spirit of God saith otherwise, whom we must beleeve, and experience may convince them that will see. 2. God hath proportioned this judgment, therefore it is just. 3. The mischief done against the worship of God by it, and against souls and bodies of men even to kill, defile, destroy goods, &c. can deserve no lesse.
Quest. 4. Why is this mentioned here under fornication?
Answ. 1. Though the method of Gods Spirit be arbitrary and he may drop his judgments as he pleaseth, yet it seemeth in this place being subjoyned to mans inticing of a maid, that this witchcraft hath some power over corrupt passions to draw men and women to lustful affections as historyes may give some proof. 2. Yet this doth not confine this sin unto this work onelyonly; but as we may read, it is perniciously operative unto idolatry, &c. as may be gathered from Deut. 18.10.
Learn hence.
D. 1. Witchcraft is a sin of Gods own discovery and arraigning.
D. 2. Witchcraft is pernicious to the chastity of mens bodies, as well as lives, &c.
D. 3. The judgment of this sin by God is death temporal and eternal. Ver. 18.
4. The next judgment is upon bestiality, a special sin against the seventh precept, Whosoever lyeth with a beast dying he shall dye. Ver. 19.Readings the same in sense. foreign. Sept.
1. The sin cited is bestiality, or mans mingling himself with beasts in unnatural lust.
2. The judgment thereupon. Such by dying must dye, that is, certainly be put to death.
Quest. 1. How is this sin stated as connected to this judgment?
Answ. 1. It must be actual sin committed in this kind. 2. It must be testified or made evident upon the person, before he be condemned.
Quest. 2. Who are to look after this sin?
Answ. 1. Every one to discover it, least it do defile the land and place where it is. 2. The judges onelyonly to examine, convince, and condemne such an odious transgressour.
Quest. 3. What if the sin be but in thought?
Answ. 1. It is a transgression of Gods law, and leaveth men guilty and obnoxious unto eternal death, and in the inward man it admits degrees of studying and resolution, though it be not acted. 2. Yet all this commeth not under the cognisance of man.
Quest. 4. Is none to suffer but the man?
Answ. Yea the beast also, least the fruits of such sin should more appear by it, Levit. 20.15.
Mark here.
D. 1. Bestial uncleannes is a most horrid abomination in thought, word, and deed.
D. 2. Bestiality acted is judged by God to death without mercy, Ver. 19.
5. The next judgment is upon idolatry a sin against the second command thus expressed to the letter,Ver. 20. He that sacrificeth to the Gods shall be utterly destroyed, except unto Jehovah to him onelyonly, Readings to the same sense, — To the idols, &c. Onk.
1. The sin is specified two wayes,
1. Positively, by sacrificing unto other Gods, whatever idols of the gentiles.
2. Exceptively, save to Jehovah himself alone.
2. The judgment, shall be utterly destroyed or perish with a curse.
Quest. 1. What is the sin judged here?
Answ. 1. It is idolatry, either by worshipping idols, false Gods, Symbols of Devils; or the true God in such false wayes, Numb. 15.27.30. 2. It is visibly acted, which commeth under mens knowledge for judgment. 3. Doubling Gods, that is sacrificing to them, and the true God together.
Quest. 2. How was this judgment to be executed?
Answ. 1. Upon examination. 2. Upon evidence. 3. After means used to rectify, and yet men abide stubborn. 4. All must be transacted by Gods judges.
Quest. 3. Is this law now binding?
Answ. 1. Christ hath not repealed it. 2. The reason inforcing it is the same now, as then. 3. All circumstances concurring, its obligation abides.
It teacheth us.
D. 1. Jehovah onelyonly is to be sacrificed unto and worshipped by all.
D. 2. It is abominable sin against the being and will of God, to sacrifice to false Gods. Idolatry.
D. 3. God hath adjudged such sinners in his Church to destruction by judges, as well as to eternal wrath, Ver. 20.
6. Now followeth an appendix without any judgement annexed, declaring something by way of exposition and direction, with respect to the lawes of the second table, expressing one kind of neighbour, which otherwise men might mistake which is the stranger, this respects the eigth precept with ours. Here note provision is made 1. Against afflicting strangers, V. 21.Ver. 21.
And a stranger thou shalt not vexe neither shalt thou oppresse him, for ye were strangers in the land of Egypt, Readings to the same. — It was a long while that ye were strangers, &c. Ar. Herein we have to consider two things,
1. A prohibition or law negative, under a double expression.
1. Thou shalt not vexe or afflict a stranger.
2. Thou shalt not oppresse him.
2. A reason of this negative law, from their own formerly experienced condition, being themselves strangers in the land of Egypt, and seing how God had judged Egypt for the oppression of them.
Quest. 1. What are these strangers and why here mentioned in this law?
Answ. 1. Such as were no way neer to them, neither by consanguinity, nor affinity, or nativity in the same place; persons altogether unknown unto them. 2. Such as were in low and mean condition subject unto wrongs. 3. Innocent harmles strangers, Heb. 13.2. 4. These were named that Israel might know such were to be looked on as neighbours, which stood in need of them, as Christ interprets the meaning of it, by the Samaritans dealing with him that fell among theeves, Luc. 10.30.36.
Quest. 2. What is meant by the vexing and oppressing of them?
Answ. 1. All those acts of injuries or evills forbidden to be done unto our neighbour in the sixth, seventh, 8th and 9th commands. 2. The aggravation of these acts by violence superadded. 3. There are included also the positive acts of duty, whereby they should labour to ease and comfort them, and do them good, Deut. 10.…8.19.
Quest. 3. What is the import of the reason?
Answ. 1. It is urged to them, to mind them of the sad condition of oppressed strangers, such as they once were, and to moove their bowels unto them, Exod. 23.9. 2. Or if this did not take, to mind them of the judgments which God inflicted on the Egyptians for oppressing strangers, and to make them fear, least God should so expresse his indignation against them also, if they afflict strangers.
Quest. 4. Why is no judgment added upon oppressing?
Answ. 1. Judgments are of two sorts.
1. Immediatly divine from Gods hand, that is here insinuated, and expressed after by the widow and the fatherles.
2. Mediatly Gods, executed by the hand of man; which also in capital, and criminal things expressed before, must be executed in the strangers case, upon complaint.
3. Yet such vexing and afflicting may be, which may not come under the cognisance of men, and so cannot be vindicated; yet God alloweth no careles neglect of strangers, but that all right should be unto them; otherwise he taketh their case into his own hand. He is the God of strangers, Levit. 19.33.34.
Learn we from it.
D. 1. Gods law interprets strangers to be as neighbours to us.
D. 2. Strangers are under the protection of Gods law that they may not be injured, a double charge.
D. 3. It is an Egyptian sin, calling for Egyptian plagues, to vexe strangers.
D. 4. Experience of misery of strangers is a just ground to keep from hurting them, Ver. 21.
2. The next law annexed points at another special sort of neighbours, which are the widow and the fatherles, ver. 22.23.24. Wherein we have,
1. The law expressed, Ye shall not afflict any widow or fatherles child. Readings are to the same purpose. Here we are to note.
1. The neighbour specified, Widow and fatherles, such as are supposed to be in a weak, friendles, and helples condition, and therefore exposed to wrongs.
2. The evill prohibited concerning them, Thou shalt not afflict them. The subject is every person in power to afflict, the act prohibited is affliction, thou shalt not grieve them, nor injure them in any kind; neither privat person, nor powers more publick. Ver. 22.Ver. 22.
2. The sin supposed,Ver. 23. If afflicting thou shalt afflict him, surely in crying he shall cry unto me. Readings are to the same sense. — If ye hurt them and they pray before me, Syr. Where note,
1. The causal evil supposed, thou shalt by any way of afflicting afflict him, or them.
2. The effect supposed, if he surely crying shall cry unto me, that is out of his or their affliction, make their complaint unto God.
3. The return of judgment threatned in these steps,
1. Gods audience, Hearing I will, Ver. 24.hear his cry. Readings agree in sense, — I will hear their prayer, Syr. — I will hear him for his cry, Ar. Ver. 23.
1. The observer is God himself, the almighty God, the righteous Judge.
2, The observation of this fact with the certainty of it, hearing he will surely hear, and that to effect and purpose as followeth.
2. Gods wrath,Ver. 24. And my anger shall waxe hot, Readings are to the same purpose, — My nose shall be angry, — My fury shall waxe strong, Syr. Ar. This is the first effect of Gods hearing, the inflaming of his wrath.
3. Gods vengeance,Ver. 24. And I will kill you with the sword. Readings agree. This imports certain death and ruin upon the afflicters of the widow.
4. The sad issue upon their families, And your wives shall be widowes, Ver. 24.and your sons fatherles. Readings are the same. This is Gods retaliation to the oppressour of the widowes and fatherles.
1. Their wives shall be made widowes by the death of them who were oppressours.
That their children should be made fatherles, and both exposed to all these injuries, which have bin offered by them ro others.
Quest. 1. What kind of widowes and fatherles are here intended?
Answ. 1. Under the protection of this law, all such who are left destitute and are oppressed by men, though otherwise not so conformed unto God, are included; for no other qualification is here added. 2. Yet such as are godly widowes & fatherles are more especially under Gods gracious care.
Quest. What are these cryes spoken of?
Answ. 1. Expressions of these griefes by complaining. 2. It may carry also crying to God in prayer. 3. It implieth also the voice of their sufferings, though they be silent, their injuries cry aloud to God for them, as Abels blood, Gen. 4.
Quest. What kind of judgment is this annexed?
Answer. 1. A judgment immediat from the hand of God. 2. A judgment full of indignation. 3. A judgment certain which shall not fail. 4. It is indeterminat for time, and as to subjects by Gods pleasure. 5. Yet this exempt's not from judgments by man, where the widow and fatherles may be heard, Zach. 7.10.
Observe we.
D. 1. Widdowes and fatherles are Gods special care.
D. 2. Gods law protects these from injurious afflictions, Ver. 22.
D. 3. Men are yet apt to afflict such helples ones.
D. 4. Such afflictions cry in the ears of God.
D. 5. God doth certainly hear such cryes of the afflicted, Ver. 23.
D. 6. Gods wrath kindleth upon such hearing of them.
D. 7. Gods vengeance will follow such opprssours to death.
D. 8. By death God retaliats the oppression of widowes and fatherles to the oppressours, Ver. 24.
3. The next appendix is with respect to the 8th precept, an expresse prohibition against oppressing any of the former, or the poor by usury, Ver. 25.Ver. 25. If thou lend money to my people, to the poor man with thee, thou shalt not be to him as a usurer (or exacting creditour) ye shall not lay upon him biting usury. — Readings are to the same sense, but different in terms, — Doubling for usury, Sam. &c.
1. The case is proposed, If thou lend money to my people to the poor with thee, where are supposed,
1. The subject lending, which must be the richer and the abler sort, a man of the Hebrewes.
2. The act of loan, which is to lay out to any with an expectation of receiving it again.
3. The subject of this loan to whom it was given, set forth under a double title,
1. My people.
2. The poor people, which are by you.
2. The determining of the case sutable to Gods law of loving neighbours, as ourselves in two parts,
1. Thou shalt not be an exacting creditour to oppresse him for his loan.
2. Ye shall not lay upon him biting usury, the word notes biting or griping increase.
Quest. 1. What is the usury here intended?
Answer. These concurrents are in it.
1. Exacting of something from the borrower about the loan, be it of mony or any matters of barter, Deut. 23.19.
2. It is exaction unto the oppression and griping of the poor to make him cry; which may be in the least degree upon them.
Quest. 2. What is meant by the act prohibited?
Answer. 1. Negatively, here is prohibited exaction of loan to afflict or oppresse the poor. 2. Affirmatively it implyeth the duty of lending freely to the poor, and expecting nothing from him in his streits, yea to supply his necessities, Deut. 15.7, 8. Luke. 6.35.
Quest. 3. Doth this injunction onelyonly concern the poor?
Answer. 1. In this place they are expressely named, and so Levit. 25.35.36.37. 2. But in other places, all oppressing usury is forbidded to be used to any, Deut. 23.19. 3. There was yet a dispensation that they might lay it upon strangers to their nation which God ordered as a punishment to them; the prohibition of it was a balance of goverment to the Jewes, for otherwise they might have eaten out one anothers estates by it.
Quest. 4. Is all increase of mony usury in this sense?
Answ, Surely no, for 1. There may be such just converse and trading about it unto mutuall good and comfort, wherein equity may be maintained, and no party oppressed, which is not so here stiled. 2. Such onelyonly which binds men to oppressing terms, however Gods providence may deal with men to impoverish them, is the usury biting & forbidden here, and this may be upon the loan of other things, as well as mony.
Quest. 5. Is the law against usury in force?
Answ. 1. Not in the politicall consideration of the Jewes which was special to them, as to use it toward strangers; and as a balance of government to themselves. 2. As to the common and general equity of this which forbids the hurt of our neighbours it is confirmed by Christ.
Learn we from it.
D. 1. The poor among a people or in the Church are Gods special care. Such as are orderly.
D. 2. Loan of necessaries to the poor for their support is a duty of the rich neighbour.
D. 3. It is great wickednes to require biting increase for such loan, which God forbids doubly.
D. 4. Gods special will is that his poor should be freely comforted and provided for, Ver. 25.
4. The last provision made against oppressing the poor is about pawns, Ver. 26.27. Whereabout we have,
Ver. 26.1. The case, If in taking pledge thou shalt take to pledge the raiment of thy neighbour, Readings agree in sense, Herein note these terms,
1. The object receiving the pledge, the rich neighbour, one of ability.
2. The act of taking to pledge, in a double expression, In pledging thou shalt take to pledge or pawn.
3. The object, Thy neighbours raiment supposed poor, and forced to put it to pledge for livelihood.
2. The determination by law, Thou shalt return it unto him to the going down of the sun or before, &c. Readings agree in sense, Wherein,
1. The injunction, thou shalt return it to him.
2. The time or season; at or before the going down of the sun, Ver. 26.Ver. 26.
3. The reason of this return determined,Ver. 27. For it is his covering, onelyonly that, it is his raiment for his skin; wherein shall he sleep? Readings agree in sense; onelyonly some terms. — Discovering of his shame, 70. It is that wherein he should sleep, Vulg. Sam. Three things are urged here,
1. It is his onelyonly covering, therefore necessary.
2. It is the raiment of his skin to cover nakednes.
3. It is a covering for his sleep, without which he could not rest, Deut. 24.13.
4. The judgment threatned in case of refusal,Ver. 27. And it shall be when he crieth unto me, then I will hear, for I am gracious, Readings agree, — If he pray before me, &c. Syr. In it
1. A cry of oppression is supposed, If or when, &c.
2. Audience from God with the consequents is promised, I will hear.
3. The reason of Gods audience, For I am gracious,
Quest. What is to be understood by the garment of this neighbour?
Answ. 1. In the letter it appears to be the onelyonly covering wherein he should sleep, and therefore a night-garment; and any thing is thereby intended necessary for rest. 2. In proportion it Includes necessarily, the onelyonly day-garment, which covereth the skin or nakednes, and so any utensil necessary for life, or lively hood, as the upper or nether milstone, Deut. 24.6. So the instruments which a man needs, to work for his life. These were not to be taken to pledge.
Quest. 2. What is meant by the going down of the sun?
Answ. 1. In the letter it is read the comming of the sun, which some understand either of comming to the east in rising, or to the west in setting, and so referre it unto day-as well as night-garment. 2. Here expressely it must note sun-setting, for it was his sleeping garment. 3. Yet more generally it noteth a short time; that speedily it must be returned.
Quest. 3. What is meant by Gods hearing, &c?
Answ. 1. Gods observance of the oppression. 2. Gods respect to the oppressed. 3. Gods anger against the oppressour, and vengeance following, upon which account he saith I am gracious i. e. freely good to the poor crying, but withall truly just to the wicked oppressing them.
Quest. 4. Is this law binding under the Gospel?
Answ. 1. As to the restrictive conditions to the Hebrewes with respect to other nations it is not; 2. As to the general reason and equity of the law it is confirmed by the Son of God, who establisheth all the righteous lawes of his Father.
It instruct's us.
D. 1. Taking of pawn or pledge to oppresse the poor, as to nights-rest, or day-comfort, is wicked.
D. 2. The disposition of corrupt men is to do so wickedly against the poor.
D. 3. Gods law provide's for a speedy return of such pledges to relieve the poor, Ver. 26.
D. 4. Nature teacheth that the onelyonly raiment of the skin, and covering for the poor mans sleep, must not be kept.
D. 5. Such hard dealings make poor oppressed cry mightily to God.
D. 6. Such cryes Godwill hear and be gracious to his poor, and righteous to judge the oppressours, Ver. 27.
7. The next appendix concern's the fifth precept in a special case of charity to rulers and civil Magistrats, which followeth thus,Ver. 28. Thou shalt not revile the Gods, and the ruler of thy people thou shalt not curse, Readings are to the same sense, — The Prince of the people, &c. Sept. — Judges for Gods, Onk. — The judge and the noble, singular both Ar. and Syr. This double prohibition doth clearly belong to the law of order, which requireth honour to the fathers civil and ecclesiastical as to the natural. Two negatives here are expressed,
1. Thou shalt not revile the Gods,
1. The subject of this prohibition are inferiours in Church or state.
2. The object, Gods, Judges, Fathers in power, Princes.
3. The act prohibited, reviling, making vile, either in thought or word.
2. Thou shalt not curse the Prince of thy people, that is, the chief who is set above all. The same terms are here. Cursing seems to be blaspheming or execrating in word.
Quest. 1. Who are stiled Gods and upon what account?
Answer. 1. Powers onelyonly in the church, Ps. 82.6. Or state. 2. These are from God, and hereby ordered to God, to do worthy of that name.
Quest. 2. What is imported in the act prohibited?
Answ. 1. Negatively all evill thoughts, words, and carriages against them, publick or privat, Luk. 10. ver. 20. 2. Affirmatively all honour, & due respect is commanded by God for them.
Quest. 3. Why is no penalty of judgment annexed?
Answer. 1. This is arbitrary to God to expresse that, where he will. 2. In giving sentence upon dishonour to other parents, God gave it concerning these.
Quest. 4. Did not Paul transgresse against this, Acts. 23.3. ver. ….
Answer. No, for 1. He justly acknowledged not the power, he not being regularly hight-Priest. 2. He prophetically pronounced his doom, as other Prophets did against evill rulers in their respective times.
It teacheth us.
D. 1. God giveth his own name unto those powers, which he sets up in his Church.
D. 2. Such powers God shelters under his wing, no reviling must be of them, Ver. 28.
8. The last thing noted in this chapter are things appendent unto the first & second precepts which respect God and his dues required from them unto his Ministers. In these 3 verses, 29.30, 31. are these 4. lawes.
2. Concerning the fruits due to God, Thy fulnes and thy tear thou shalt not delay, Ver. 29.— The first fruits of the floor and the wine-presse, Sept. Of the first fruits and liquors, most understand it in reading, Onk. Sam. Ar. Syr.
Quest. 1. What is meant by fulnes?
Answer. All the dues of the dry ripe fruit of the ground as all sorts of corn.
Quest. What is the delay prohibited here?
Answer. It is a needles deferring of what God calls for in.
Quest. What is meant by the tear?
Answer. All liquid fruits, wine, and oyl, such as were required, these were oblations for the Priests.
2. Concerning their children,Ver. 29. The first born of thy sons thou shalt give to me, Readings agree.
Quest. How were these first born to be given?
Answer. 1. As in way of sacrifice and so to be redeemed, Chap. 13. 2. As for the work of ministry which was required, untill the tribe of Levi was separated, Ex. 24.5. V. 20.
3. Concerning their cattel,Ver. 30. So shalt thou do to thine oxe and to thy sheep, seven dayes it shall be with its dam, on the 8th day thou shalt give it unto me, Readings are to the same sense, — It shall be with its people or kind, Sam.
Quest. 1. What is meant by doing so with them? &c.
Answer. The sense is, that they were to give the first born of their cattel unto God, as the first born of man.
Quest. Why was it to be kept to the 8th day?
Answer. In short, that it might be in some state of strength and fitnes, which God required; that too much haste might not be in this, Ver. 30.
4. Concerning themselves, And ye shall be men of holines unto me, and flesh torn in the field ye shall not eat, to the dogge ye shall cast it, Readings are to the same purpose. In this passage we have to consider
1. The injunction itself, expressing the scope of the first and second precepts, which is, that they should be holy men; the men of holines to God; and that really in themselves, and wayes.
2. An injunction of a symbol to note out the former holines, Ye shall not eat, &c.
Quest. 1. Was this any holines to abstain from such flesh so torn?
Answ. 1. Not in itself, but as it was an expression of obedience unto the will of God. 2. All these things it pleased God to injoin that people for the time appointed.
Quest. 2. Are these lawes now in force?
Answ. Not for the materiality of them, they are all expired; but the spirituality intended by them, that we should be the people of Gods holines indeed, is now as much incumbent on us, and that by greater ingagements. Ver. 31.
We conclude from it.
D. 1. Mans substance is at Gods command, as he requireth it.
D. 2. Delayes in giving it to God are forbidden as sinful.
D. 3. Children are to be devoted unto God, as he requireth them. Ver. 29.
D. 4. Perfect sacrifice of beasts did God require in the law; now fulfilled in Christ. Ver. 30.
D. 5. The great scope of Gods law is to make men truly holy, men of holines.
D. 6. Obedience to all Gods commands in the least things is a good test of holines in men. Ver. 31.