Commentary on Numbers, Book · Chapter 15
CHAP. XV.
Chapter XV Verſe 1 Ver. 1. AND the LORD ſpake unto Moſes, ſaying.] We read in I Deut. ult. that they abode in Kadeſh (where the foregoing murmuring was) many days. During which time (and in the latter part of this ſecond Year after they came out of Egypt) it is very probable all that we read in this Chapter, and in the four following, was tranſacted.
Verſe 2 Ver. 2. Speak unto the Children of Iſrael, and ſay unto them.] Theſe words were not directed to the whole Congregation, but to the younger ſort; who had not forfeited the favour of God, as their Fathers had done. Several of which, it is likely, were already dead, according to the Doom God had paſſed upon them; and the reſt lookt upon themſelves as diſinherited, (XIV. 12.) and therefore theſe Precepts were not delivered to them.
When ye come into the Land of your Habitations, which I give unto you.] This ſhows he ſpeaks to the Children of the Murmurers, whom he promiſed to bring into the Land of Canaan, XIV. 31. and would therefore have well inſtructed in the manner of Sacrificing: wherein God's Worſhip and Service very much conſiſted; which is the reaſon why he further explains, what he had heretofore ſaid about this matter. But hence it appears that they were not bound to obſerve theſe Laws till they came to Canaan.
Ver. 3. And will make an offering by fire unto the LORD.] This comprehends all the Sacrifices, which were burnt upon the Altar: either in whole or in part. Verſe 3
A Burnt-offering.] This was the principal, and moſt ancient Sacrifice of all other: which was wholly burnt upon the Altar, every Morning and every Evening, (XXIX Exod. 40.) of which he treats in the first of Leviticus.
Or a Sacrifice.] This undoubtedly ſignifies Peace-offerings, as appears from v. 8. and from the words here following: and likewiſe from the uſe of the word Sacrifice in other places, XVIII Exod. 12. XVII Levit. 5, 8. And from this conſideration alſo, that Sin-offerings had no Meat-offerings attending on them; but only in the Caſe of a Leper, XIV Lev. 10.
In performing a Vow, or in a Free-will-offering.] Theſe words explain what he means by a Sacrifice, viz. Peace-offerings: which were offered in performance of ſome Vow, or freely of their own accord, (VII Lev. 16. XXII. 21.) or by God's command upon their Solemn Feaſts; as it here follows.
And in your ſolemn Feaſts.] Mentioned XXIII Levit. See there v. 37. and XXIX Numb. 39.
To make a ſweet ſavour unto the LORD.] I Levit. 9.
Of the Herd or of the Flock.] Under the word Flock is comprehended both Kids and Lambs. For the Hebrew words tſon and ſeh ſignifie both; as many have obſerved; particularly Bochart in his Hierozoicon, P. I. Lib. II. cap. 42.
Ver. 4. Then ſhall he that offereth his Offering unto Verſe 4 the LORD.] Of any of the fore-named ſorts.
Bring a Meat-offering.] As a neceſſary Appurtenance to ſuch Sacrifices.
Of a tenth deal of flour.] That is, the tenth part of an Ephah, (as is expreſly declared, XXVIII. 5.) which was an Omer. See XVI Exod. 36.
Mingled with the fourth part of an hin of Oyl.] See XXIX Exod. 40. In this, ſuch Meat-offerings as were Acceſſories to other Offerings, and a part of the Sacrifice which went before, differed from thoſe Meat-offerings which were not dependant upon a foregoing Sacrifice; but offered alone by themſelves. For in theſe latter the Oyl was only poured upon the Meat-offering, (II Lev. 1, &c.) and not mingled and macerated with the flour; as it is here ordered. And there was this further difference between them, that thoſe Meat-offerings which were acceſſory to other Sacrifices, were all burnt on the Altar, in honour of God, as Joſephus obſerves, Lib. III. cap. 10. but when a Meat-offering was ſolitary, (as we may call it) as the principal Offering which a Man then made, a little part of it only was burnt upon the Altar, and the Prieſt had the reſt; as appears from the ſecond Chapter of Leviticus.
Verſe 5 Ver. 5. And a fourth of a hin of Wine for a Drink-offering ſhalt thou prepare.] See XXIX Exod. 40.
With the Burnt-offering or Sacrifice.] Whether it were a whole Burnt-offering, or a Peace-offering, v. 3. This Wine was wholly poured upon the Altar; and the Prieſt had none of it.
For one Lamb.] It was the ſame for one Kid. If there were more than one, the Drink-offering, as well as the Meat-offering, was increaſed; particularly upon the Sabbath, XXVIII. 9. And the true reaſon why Meat-offerings and Drink-offerings are required to attend upon the Burnt-offerings and Peace-offerings, was, becauſe theſe Sacrifices were a Feaſt, and are called the Bread or Food of God, XXVIII. 2. And therefore as Bread and Wine, as well as Fleſh, are our Refection, ſo God required them at his Table. And Salt, though not here named, was alſo added, (becauſe it was to be omitted in no Sacrifice, II Lev. 13.) as alſo Frankincenſe; becauſe it is ſaid both v. 7. and v. 10. this Drink-offering was for a ſweet ſavour unto the LORD: which ſeems to alude to the fragrancy of Frankincenſe.
This was a thing ſo well known, that the Heathen imitated this practiſe, in all their Sacrifices, which were ever accompanied with a Meat-offering. Inſomuch that Pliny ſaith, without this mola ſalſa, no Sacrifice was thought to be good: Nullum Sacrificium ratum fieri exiſtimant, Lib. XXX. cap. 5. And long before him we meet with it in Homer, in thoſe known words of his, —foreign. And as for Wine Brentius in his Preface to Leviticus, takes notice of that Phraſe in him, no leſs obvious,
—foreign
foreign—
Which they not only poured upon the Sacrifice, as it ſtood at the Altar ready to be offered, but upon its Fleſh when it was burning there: as we find in Virgil. Georg. IV. Ter liquido ardentem perfudit Nectare flammam. and in many other places. See Dilherrus in his Diſſert. Specialis de Cacozelia Gentilium, cap. 10.
Verſe 6 Ver. 6. Or for a Ram, thou ſhalt prepare for a Meat-offering, two tenth deals, &c.] This being a nobler Sacrifice than a Lamb, a larger Meat-offering (and Drink-offering alſo, as appears by the next verſe) is required to attend it.
Verſe 7 Ver. 7. And for a Drink-offering thou ſhalt offer a third part of a hin of Wine, &c.] Whereas for a Lamb a fourth part was ſufficient, v. 5.
Verſe 8 Ver. 8. And when thou prepareſt a Bullock.] This is a Sacrifice of the Herd, as the former of the Flock; mentioned v. 3.
For a Burnt-offering, or for a Sacrifice in performing a Vow, or Peace-offerings unto the LORD.] That is, Free-will-offerings: which were one ſort of Peace-offerings; as thoſe for performance of a Vow were the other. See v. 3. But Free-will-offerings are peculiarly called by the name of Peace-offerings, becauſe they were the moſt acceptable of this ſort: being offered purely out of Love and Affection to God; and not as a Payment which was due upon a Vow.
Verſe 9 Ver. 9. Then he ſhall bring with the Bullock, a Meat-offering of three tenth deals of Flour, &c.] The Meat-offerings increaſed proportionably to the Sacrifices upon which they attended: one tenth Deal, with a fourth part of a Hin of Oyl, being ſufficient for a Lamb, v. 4. and two tenth Deals, with a third part of a Hin of Oyl, for a Ram, v. 6. but three tenth Deals of Flour, and half a Hin of Oyl, is here required to accompany the Sacrifice of a Bullock.
Ver. 10. And thou ſhalt bring for a Drink-offering half a hin of Wine, &c.] The ſame was to be obſerved in the Drink-offering; which is larger, in this Sacrifice, than in the two former, v. 5, 7. Verſe 10
Ver. 11. Thus ſhall it be done for one Bullock, or for Verſe 11 one Ram, or for a Lamb, or a Kid.] He repeats what he had ſaid more diſtinctly, proceeding from the Sacrifice laſt mentioned, unto the firſt: which v. 5. is ſaid to be one Lamb; but here explained to comprehend alſo a Kid. For ſo the laſt part of this verſe runs in the Hebrew; for a young one (which he calls Seh) either of the Sheep, or of the Goats.
Ver. 12. According to the number that ye ſhall prepare, Verſe 12 ſo ſhall ye do to every one, according to their number.] This I take to be a general Rule, by which theſe Offerings were to be governed; that proportionable to the number of Bullocks, Rams, Sheep, or Goats that were offered, ſhould be the quantity of the Meat-offering and Drink-offering: for Bread and Wine muſt bear proportion to the Meat ſet on the Table.
Ver. 13. All that are born in the Country, ſhall do Verſe 13 theſe things after this manner;] i. e. all Iſraelites.
In offering an Offering made by fire, &c.] When they offer any of the fore-named Sacrifices, v. 3.
Ver. 14. And if a Stranger ſojourn with you.] There Verſe 14 were two ſorts of Strangers, it is vulgarly known, among the Iſraelites. Some that intirely embraced and profeſſed the Jewiſh Religion, into which they were admitted by Circumciſion, &c. Others that were permitted to live among them, having renounced all Idolatry, but did not ſubmit to their whole Religion. The Talmudiſts expound this place of the former ſort.
Or whoſoever he be among you in your Generations.] One would think this ſhould ſignifie the other ſort of Strangers; but they make it only an Explication of the former: Whether he was a Proſelyte that ſojourned for a time, or were ſettled among them.
And will offer an offering made by fire, of a ſweet ſavour unto the LORD.] Any of the fore-mentioned Offerings; which could be offered, as is here directed, by none but one that was ſubject to their Law. For though another Proſelyte, who worſhipped the true God, but was not Circumciſed, might bring a Burnt-offering, yet they ſay it was without a Meat-offering and Drink-offering; and no Peace-offerings were accepted from him.
As ye do, ſo he ſhall do.] Offer according to the Rules above given: which is farther explained in the following Verſes.
Verſe 15 Ver. 15. One Ordinance.] Viz. About Sacrifices.
Shall be both for you of the Congregation.] i. e. For you Iſraelites.
And alſo for the Stranger that ſojourneth with you.] Here the LXX. tranſlate it, foreign, Proſelytes that are added, or joyned to you; or are juris veſtri participes, as Mr. Selden expounds it, L. II. de Jure Nat. & Gent. cap. 2. p. 147.
An Ordinance for ever, &c.] Never to be repealed as long as your Religion laſts.
As ye are, ſo ſhall the Stranger be before the LORD.] in Matters of Religion and Divine Worſhip; though not in all Civil Things. For no Proſelyte, they think, could be choſen a Member of the Sanhedrim, or great Council at Jeruſalem. The Jews extend theſe words to the way and manner of being made Proſelytes, by Circumciſion, Baptiſm, and Sprinkling of Blood: as the Jews were originally, they ſay, initiated into their Religion. Selden, Lib. I. de Synedriis, cap. 3. p. 34.
Ver. 16. One Law, and one manner ſhall be for you, Verſe 16 and for the Stranger that ſojourneth with you.] This general Rule was made, to invite and incourage Strangers to become Proſelytes to the Jewiſh Religion; and to engage the Jews to be kind to them: they being admitted to an foreign, as Philo calls it, an equal Priviledge with thoſe who were born Jews. Yet this, the Jews ſay, is to be received with ſome diſtinctions. For the Laws of Moſes, either concerning the Duties they owed to God, and one to another; or concerning Magiſtracy and Marriages, they ſay, thoſe of the firſt ſort belonged to Proſelytes, as much as to original Jews; yet with ſome temperament, (as Mr. Selden obſerves, Lib. II. de Jure Nat. & Gent. cap. 4.) But in thoſe of the ſecond ſort, they had not an equal priviledge: for they were not to have any ſort of Command, either Civil or Military; and though they might marry with the Jews, yet not with the Prieſts; and ſome Marriages were permitted to them, which were forbidden to the Iſraelites. See there p. 167.
Ver. 17. And the LORD ſpake unto Moſes, ſaying.] Verſe 17 Theſe Commands were given, in all likelyhood, at the ſame time with the foregoing.
Ver. 18. Speak unto the Children of Iſrael, and ſay Verſe 28 unto them.] See v. 2.
When ye come into the Land, whither I bring you.] See there alſo; only add this, That the Jews acknowledge, ſuch kind of Offerings, as here follow, and Firſt-fruits, were due by the Law, only from the Corn, &c. that grew in the Land of Canaan: but by the Decree of their wiſe Men, they were to bring them out of Syria, and out of the Land of Og, and Sihon; as Maimonides ſaith in his Treatiſe called Biccurim, cap. 2.
Verſe 19 Ver. 19. When ye eat.] i. e. When it is ready to be eaten: for they offered it, before they ate of it.
Of the Bread of the Land.] So Corn is called, CIV Pſalm 14. and the meaning ſeems to be, that when they made Bread of the new Corn of the Land, they ſhould out of the Dough firſt make a Cake, and offer it to the LORD, before they baked Bread for their own uſe.
Ye ſhall offer up an Heave-offering unto the LORD.] This is explained in the next verſe, of offering a Cake out of the firſt Dough; whether it were of Wheat, or Barley, or Rye, or Oats, or that which they call Cuſemim, (which they deſcribe to be a kind of Wheat, or Barley, different from that which is commonly known by thoſe names) For of theſe five kinds of Grain, the Talmudiſts ſay, this Cake was to be offered; and that out of the Gleanings, and the Sheaf left in the Field, and out of the Corners of the Field.
Verſe 20 Ver. 20. Ye ſhall offer up a Cake of the first of your Dough, for an Heave-offering.] Not upon the Altar, but it was given to the Prieſts; on whom God beſtowed all their Heave-offerings, XVIII. 8. yet they are ſaid to be offered unto the LORD, becauſe they were heaved, or lifted up to him, as the Creator of Heaven and of Earth; and then given to his Miniſters, who had it in his right.
As ye do the Heave-offering of the Threſhing-floor, ſo ſhall ye heave it.] That is, as the Firſt-fruits of the Harveſt were given to the Prieſts, and not offered upon the Altar, ſo ſhould this be given them, XXIII Lev. 16, 17. And ſo was the Firſt-fruits of their Oyl and their Wine, &c. XVIII Numb. 12, 13. All which the Jews call the great Terumah, or Heave-offering.
Ver. 21. Of the first of your Dough ſhall ye give unto Verſe 21 the LORD an Heave-offering in your Generations.] This being a new Law, not given before, he repeats it, that they might be the more obſervant of it. As we may ſee they were by this; that it was one of the things which rendred a Woman infamous, (though not ſo, as to give her the bitter Water) if ſhe did not ſeparate this Cake from the firſt Dough of the new Corn, to be preſented to God: but either made her Husband believe ſhe had done it, when ſhe had not; or ate it her ſelf; as Mr. Selden obſerves, L. III. Ʋxor. Hebr. cap. 17. And therefore at this very day the Jews are ſo nice in this point, that they take enough to make a Cake, as ſoon as the Meal is mingled with Water. The proportion is not mentioned in the Law; but their wiſe Men ſay, it was to be the forty fourth part of the whole Dough. See Buxtorf. Synagog. Jud. cap. 34. The Cabbaliſts obſerving that this verſe begins with the Letter Mem, and ends with Mem, conclude (after their way) that therefore they were to give the fortieth part; becauſe Mem is the numeral Letter for forty.
Ver. 22. And if ye have erred, and not obſerved all Verſe 22 theſe Commandments, which the LORD hath ſpoken unto Moſes.] Which have been now given concerning Sacrifices: for to ſuch Commandments theſe words ſeem to have reſpect. Maimonides in his Treatiſe of the Worſhip of the Planets, (and the Jews generally) ſaith this concerns Idolatry.
Ver. 23. Even all that the LORD hath commanded you by the hand of Moſes.] That is, all the Commandments in the Book of Leviticus, about ſuch Matters Verſe 23 of God's Worſhip and Service.
From the day that the LORD commanded Moſes.] The word Moſes is not in the Hebrew, and the Sence is plainer without it; as the Vulgar hath tranſlated theſe words, from the day he began to command.
And hence forward.] Or rather, thence forward, until now: or until he made an end of commanding. So this Phraſe is uſed in XXII Lev. 27. From the eighth day, and thence forth, Creatures were clean, to be offered. See XXXIX Ezek. 22.
Among your Generations.] In the Hebrew, to your Generations. And ſo LXX. foreign, to be obſerved throughout all Generations.
Verſe 24 Ver. 24. Then it ſhall be, that if ought be committed by ignorance, without the knowledge of the Congregation.] It is commonly ſaid, that Moſes here ſpeaks concerning Sins of Omiſſion, (as we call them) as in IV Lev. 13. he doth of Sins of Commiſſion: or doing that which ought not to be done; as here not doing that which ought to be done: for which different ſorts of Sacrifices are appointed. But others think that he ſpeaks in both places of the ſame Errors: only in that Law, IV Lev. 14. concerning thoſe committed by the whole Congregation; here of ſuch as were committed by ſome leſſer number of them, called, the Congregation: ſuppoſe the LXX. Elders, or the Rulers of Thouſands, and Hundreds, &c. who are ſome times called by this Name, XXV. 7. XXXII. 12. XXIV Joſh. 4. But the Jews generally think Moſes here ſpeaks of ſtrange Worſhip, which was to be expiated by this Sacrifice of a Goat for a Sin-offering. And therefore an excellent Perſon of our own, after long conſideration of this matter, comes to this concluſion, That in Leviticus he requires a young Bullock to be ſlain for a Sin-offering, when the whole Congregation, though adhering to the true Worſhip of God in every thing, were led ignorantly to do ſomething againſt ſome Negative Precept (as they call it) to practiſe, that is, what God had forbidden, (ſo thoſe words ſeem to import, IV Lev. 13, 14.) but this Kid of the Goats here mentioned for a Sin-offering, together with a young Bullock for a Burnt-offering, was to be ſacrificed, when all the People forgetting the holy Rites preſcribed by Moſes (which often hapned under bad Kings) fell by a common Error into Idolatrous Worſhip: which agrees very well with what is ſaid in the two verſes before-going: where he ſpeaks, as I noted, of not obſerving theſe holy Rites about Sacrifices. See Dr. Owtram, Lib. I. de Sacrificiis, cap. 14. ſect. 2.
Then all the Congregation ſhall offer one young Bullock for a Burnt-offering.] Having neglected theſe Laws ordained by Moſes, and worſhipped God in a wrong manner, according to the Rites uſed in other Countries, (or at leaſt miſtaking the proper Sacrifices and Rites belonging to them, which they ought to have offered) this Burnt-offering, I ſuppoſe, is commanded to be offered, when they ſaw their Error, in token that they returned to God's true Religion, and that way of Worſhip which he had preſcribed.
With his Meat-offering, and his Drink-offering.] preſcribed above, v. 8, 9, 10. Which perhaps they had neglected to offer formerly with the Burnt-offering.
It is well obſerved by Mr. Thorndike out of Maimonides, That all the Congregation (if we underſtand thereby the whole Body of the People) could not poſſibly offer theſe Sacrifices: but the great Conſiſtory offered them as often as they occaſioned the Breach of the Law, by interpreting it erroniouſly; Rights of the Church in a Chriſtian State, p. 159.
And one Kid of the Goats for a Sin-offering.] To expiate for what had been done after the manner of the Heathen, contrary to the Laws of God's Worſhip here delivered by Moſes; or otherwiſe then he directed. From whence it was (which adds much probability to this) that when Hezekiah reſtored the true Worſhip of God, after the Temple had been ſhut up, and the daily Sacrifice omitted, and many Idolatrous Rites there uſed, by the Ignorance of the People, in the days of his Father, (2 Chron. XXVIII. 24. XXIX. 3.) he cauſed ſeven Bullocks to be offered for a Burnt-offering; and as many Goats for a Sin-offering. And ſo Ezra did at the Reſtoration of the Divine Service after they came out of Babylon, VIII Ezra 35. And it makes no difference, that Moſes here requires only one of a ſort to be offered, whereas Hezekiah offered ſeven, and Ezra twelve: for this only proves that one was abſolutely neceſſary; but more than one was acceptable: eſpecially when exceeding great Errors had been committed in God's Worſhip.
Verſe 25 Ver. 25. And the Priest ſhall make an atonement for all the Congregation.] Who had thus committed an Error, in the Worſhip of God, out of Ignorance: being miſled by the great Interpreters of the Law; who therefore were to bring this Sacrifice in the name of them all. For it is apparent by this, as well as the former verſe, that all the Congregation were concerned in this Sacrifice, as much as in that IV Lev. 13. And the ſame appears from the next verſe, where he ſaith, All the People were in ignorance.
And it ſhall be forgiven them, for it is ignorance.] Proceeding from an erronious Interpretation of the Law, or ſome other miſtake: not from contempt of God and of his Laws; for then they were to be utterly cut off, v. 30, 31.
And they ſhall bring their Offering, a Sacrifice made by fire unto the LORD.] That is, a Burnt-offering: which is not preſcribed in Leviticus, (as I obſerved before) and therefore was a different ſort of Offering, for a different Offence.
And their Sin-offering before the LORD.] Preſcribed in the fore-going verſe.
For their ignorance.] Which made them capable of a Pardon; though not without theſe Sacrifices.
Ver. 26. And it ſhall be forgiven all the Congregation Verſe 26 of the Children of Iſrael.] He repeats it again, that they might not doubt of Reconciliation to him, when they repented as ſoon as they underſtood their Error, and acknowledg'd it, and beg'd his pardon by theſe Sacrifices.
And the Stranger that ſojourneth among them.] Who were obliged to the ſame Laws with the Iſraelites, and had the ſame priviledges, v. 14, 15, 16.
Seeing all the People were in ignorance.] It was a common Error; and therefore no wonder Strangers were carried away with it.
Ver. 27. And if any Soul.] i. e. Any particular Perſon. Verſe 27
Sin through ignorance.] Offend in Matters of Religion; by not obſerving the Rites here preſcribed, or by doing contrary to them, through mere ignorance. To this, I think, theſe words are to be limited: wherein they differ from that Law, IV Lev. 27. which ſpeaks of all manner of Offences, through ignorance.
Then he ſhall bring a She-goat of the first year, for a Sin-offering.] This Sin-offering differs from that in Leviticus (IV. 28.) which was only a Female Kid of the Goats.
Verſe 28 Ver. 28. And the Priest ſhall make an Atonement for the Soul that ſinneth ignorantly.] As he was to do for the whole Congregation, v. 25.
When he ſinneth by ignorance before the LORD.] Theſe words, before the LORD, ſeem to me to import, that he ſpeaks of Sins committed about the Worſhip of God; and confirms what I have ſaid upon v. 24. For in IV Levit. both v. 13. and v. 27. he ſpeaks in general of Sins committed, either by the Congregation, or by particular Perſons, againſt any of the Commandments of the LORD; not before the LORD, i. e. (as I underſtand it) in his Worſhip and Service.
To make an atonement for him, &c.] He repeats it again, to ſhow them that he would no more have a particular Perſon ſuffer for his Error, than the whole Body of the People.
Verſe 29 Ver. 29. You ſhall have one Law for him that ſinneth through ignorance, both for him that is among the Children of Iſrael, and for the Stranger that ſojourneth among them.] See v. 15. This muſt neceſſarily be meant of a Proſelyte of Juſtice, as they called him, that was Circumciſed, and undertook to keep the whole Law; for he ſpeaks of ſuch, whether Natives or others, as erred in not obſerving all his Commandments, v. 22, 23.
Ver. 30. But the Soul that doth ought preſumptuouſly.] Not merely knowingly, but wilfully and audaciouſly; in contempt of the Divine Majeſty and his Authority: For ſo the Hebrew Phraſe, with an high hand, Verſe 30 ſignifies; as Maimonides obſerves in his More Nevoch. P. III. cap. 41. where he ſaith, it imports a Sin, not only publickly and openly committed, but with Pride and Inſolence: it proceeding not merely from an ill cuſtom a Man hath got of doing amiſs, but from an expreſs intention to contradict the Law of God, and to ſet himſelf in defiance of it. Which is the reaſon of what follows, the ſame reproacheth the LORD.
Whether he be born in the Land, or a Stranger.] Here the word Stranger is ſimply uſed, without the addition of, that ſojourneth among them, (as in the preceding verſe) and therefore Mr. Selden well concludes, that even the Proſelytes of the Gate were concerned in this Law, (as it related to Idolatry and Blaſphemy) though not in the foregoing; and that they were liable to be cut off by the Hand of Heaven; but whether to be puniſhed by the Judges or no, it doth not appear, Lib. II. de Jure Nat. & Gent. cap. 11.
The ſame reproacheth the LORD.] No Man ſinned thus (ſaith Maimonides in the place fore-named) but he who had a ſettled Opinion in his Mind, contrary to the Law of God; in which he diſſented from it. And the common received Expoſition of this place is, that it ſpeaks of an Idolater; becauſe he oppoſed the chief and principal Foundation of the Law. For no Man worſhipped a Star, or a Planet, but he that believed its Eternity: which is the moſt repugnant of all other things to the Law of God; which in the very firſt words of it declares, that all the World had a beginning, and was made by him whom the Jews worſhipped. Thus he. But doing any thing with an high hand, doth not ſignifie any one certain kind of Sin, as the Jews generally fancy (who think he ſpeaks here only of an Idolater or Blaſphemer; See Selden, Lib. I. de Synedr. cap. 6. p. 101.) but a certain manner of ſinning; with deſpight to the Commands of God, and Contempt of his Authority, in any kind of Sin whatſoever. And this Maimonides himſelf afterward acknowledges, in the words following. There ſeems to me to be the ſame reaſon in all other Tranſgreſſions, which are committed contemptuouſly againſt any Law of God, as if an Iſraelite ſeethed a Kid in its Mother's Milk; or wore heterogeneous Garments, or rounded the Corners of his Head, or his Beard, in contempt of the Law. For the conſequence of this is, that he believes this Law not to be true: which in my judgment, ſaith he, is the meaning of theſe words, He reproacheth the LORD.
And that Soul ſhall be cut off from among his People.] No Sacrifice could make an Atonement for ſuch a Man; but he was to die, either by the Hand of Heaven, or of the Judges. Sometimes God, ſaith he, will cut off Idolaters, and ſuch as conſulted Familiar Spirits, XX Lev. 5, 6. Sometimes he only ſaith certain Offenders ſhall be cut off; as here in this, and many other places. Of which Phraſe I have given an account XVII Gen. 14. where the Reader may ſee the ſeveral Opinions that have been about it; and that its meaning muſt be determined by the matter in hand. Accordingly Maimonides hath judiciouſly reſolved, that in this place it ſignifies cutting off by the Hand of the Magiſtrates, as in the Caſe of Apoſtaſy to Idolatry, XIII Deut. 13, &c. Not that all their Goods were to be deſtroyed, and nothing left to their Heirs, (as when they ſerved other Gods) but, though a whole Tribe had, with an high hand, tranſgreſſed any Precept of the Law, that is, denied it to be God's Law, he thinks they were only to be all killed. Juſt as all the People thought in the Caſe of the Reubenites, Gadites, and half Tribe of Manaſſeh, who only building an Altar on the other ſide of Jordan, contrary to God's Law, as was imagined, all the reſt of the Tribes of Iſrael gathered together to go up to War against them, and cut them off, XXII Joſh. 11, 12, &c. 22, 23. where they acknowledge they deſerved to periſh, if they had built an Altar for Worſhip, as their Brethren thought they had done.
Ver. 31. Becauſe he hath deſpiſed the Word of the Verſe 31 LORD.] This ſhows the Nature of the offence; which was ſetting at nought God's Laws, and denying them to be of Divine Authority.
And hath broken his Commandment.] Not only by doing contrary to it, but, in effect, diſannulling it; by rejecting its Authority, and affirming he is not bound to obſerve that Precept.
That Soul ſhall be utterly cut off.] They ſhall have no Mercy upon him.
His Iniquity ſhall be upon him.] Not upon thoſe who put him to death; but upon himſelf.
Ver. 32. And while the Children of Iſrael were in the Verſe 32 Wilderneſs.] In this part of the Wilderneſs, at Kadeſh-Barnea, it is very probable. See v. 1.
They found a Man.] The Jews, who would not be thought ignorant of any thing, ſay this Man was one of thoſe that preſumed to go up to the Mountain, when Moſes forbad them, XIV. 44. And ſome of them ſay expreſly, his name was Zelophehad; about the dividing of whoſe Eſtate a queſtion afterward aroſe, XXVII. 1, &c. So the Chaldee Paraphraſe aſcribed to Jonathan and others. See Selden, Lib. II. de Synedr, cap. 1. n. 9.
That gathered ſticks.] Or was binding up ſticks, which he had gathered, and pluckt up by the Roots out of the Earth; as ſome of the Jews underſtand the Hebrew word, (Mr. Selden there obſerves) from V Exod. 7.
On the Sabbath-day.] This the Jewiſh Doctors would have to be the very next Sabbath after its firſt Inſtitution in the Wilderneſs; which is to make this Hiſtory miſplaced, and the foregoing alſo, without any neceſſity.
Verſe 33 Ver. 33. And they that found him gathering ſticks.] Admoniſhed him (as the Jews alſo ſay) of the unlawfulneſs of it, and wiſht him to deſiſt. But he would not hearken to them; and therefore (as it here follows) they brought him unto Moſes, &c. as one that contemptuouſly, and with an high hand, had offended God. For they make this an inſtance, of ſuch a preſumptuous Sin, as is mentioned before v. 30, 31. which is not improbable. And it appears from hence, that they obſerved the Sabbath while they were in the Wilderneſs; and therefore did not bring him before Moſes on that day, but the next after; or at leaſt he was not judged till the next day.
Brought him unto Moſes and Aaron, and unto all the Congregation.] Who were now, they fancy, hearing a Sacred Lecture, when they brought the Man before Moſes. For he was the chief Judge, who was to determine ſuch Caſes: though we may conceive the LXX. Elders (who were conſtituted before this hapned, XI. 24, &c.) to have been now ſitting, and Moſes at the Head of them. But he being not deprived of any Authority by their Creation, who were added only to give him eaſe, it is more likely this Man was ſet before Moſes, as the ſole Judge of this Caſe. For God ſpeaks to him alone, v. 35. when he directs what ſhould be done with him. Yet Aaron, and the Elders, it appears by theſe words, were preſent (and called here all the Congregation) when this Offender was brought before him.
Ver. 34. And they put him in ward.] By the order Verſe 34 of Moſes (as they did the Man that blaſphemed, XXIV Lev. 12.) to ſecure him, till the Mind of God was known, how he ſhould be puniſhed.
Becauſe it was not declared what ſhould be done to him.] They knew very well, that he was to dye; for it had been declared, XXXI Exod. 14. XXXV. 2. but they queſtioned what kind of death he ſhould ſuffer, as the Jews interpret it. For they obſerve this difference between that Caſe, of the Blaſphemer in Leviticus, and this here of the Sabbath-breaker, that there they doubted whether he ſhould be puniſhed by them, or by the Hand of Heaven: but here, what kind of Death they ſhould inflict upon him. Though there are ſome (as Mr. Selden there obſerves, n. 8.) who imagine, the queſtion here alſo was, Whether the ſence of the Law was, that they ſhould expect his Puniſhment from God, or he be put to Death by the Court of Judgment?
Ver. 35. And the LORD ſaid unto Moſes.] Who Verſe 35 went, I ſuppoſe, into the Sanctuary to enquire what the Pleaſure of God was in this Matter; as he did in another Difficulty, IX Numb. 8.
The Man be ſurely put to death.] By this Anſwer, it ſeems to me, the queſtion was not at firſt, What Death he ſhould dye? but whether he ſhould be put to Death or no? That is, Whether the gathering and binding up Sticks into a Faggot, was ſuch a work as is forbidden in the Law, (XX Exod.) unto which Death was afterwards threatned in the places before-mentioned. And the Reſolution was, that he ſhould be put to Death, as a Man that denied God, the Creator of the World; though not in words, yet in fact. For he who did any Work on the Sabbath, (as Aben-Ezra notes upon XX Exod.) denied the Work of Creation: though he did not in down-right terms deny God himſelf. For the Sabbath being a Sign (as God calls it) that they were the Worſhippers of him, who made all things; the Contempt of that was a renouncing of their Religion, and therefore deſerved to be puniſhed with Death; the Belief of the Creation of the World being the very Foundation of the Jewiſh Religion; as the belief of its Eternity was the Foundation of the Pagan. This made the breach of this Precept, of keeping the Sabbath ſtrictly, (which is more frequently repeated than any other, for the reaſon fore-mentioned) ſo heinous a Crime, and ſo ſeverely puniſhed: for by this a true Worſhipper of God was diſtinguiſhed from a profane Perſon and an Idolater.
All the Congregation ſhall ſtone him with ſtones, without the Camp.] This was a Puniſhment inflicted for very enormous Crimes. See XX Lev. 2. XXIV. 12. And this Man was condemned to ſuffer it, becauſe he was the firſt breaker of this Sacred Law. And he doing it preſumptuouſly (as is ſuppoſed from the connection of this Story, with v. 30, 31.) in contempt of the Law; and not deſiſting from his Impiety, when he was admoniſhed to forbear, (as I ſaid v. 33.) it highly aggravated his guilt; being no leſs than a reproaching of the LORD, and a deſpiſing of his Word. Whence the Vulgar ſaying of the Talmudists, He that denies the Sabbath, is like to him that denies the whole Law.
Ver. 36. And all the Congregation brought him without Verſe 36 the Camp, and ſtoned him, &c.] Not on the Sabbath-day, as I ſaid before; for that was unlawful, (as Philo obſerves) but the next day after; or as ſoon as Moſes had paſſed Sentence upon him.
Ver. 37. And the LORD ſpake unto Moſes, ſaying.] Verſe 37 This was ſpoken, it is moſt likely, about the ſame time that the foregoing Paſſage hapned, and the Commands mentioned in the beginning of this Chapter, were delivered. For this that follows, is a direction for the better obſervance of all the reſt of God's Commandments.
Ver. 38. Speak unto the Children of Iſrael, and bid Verſe 38 them that they make them Fringes.] This is the beſt word we have in our Language, to expreſs the Hebrew word Tzitzith, which imports ſomething of an Ornament reſembling a Flower, as the word tzitz ſignifies. Of how many threds they conſiſt, and after what faſhion they are made by the Jews at this day, ſee Buxtorf's Synagoga Judaica, cap. 9.
In the Borders of their Garments.] Or, (as it is in the Hebrew) in the Wings of their Garments: which had four Skirts, it appears by XXII Deut. 12. At the bottom of each of which, they were to have a Fringe. Which ſeem to have been only Threds left at the end of the Web unwoven; at the top whereof they put a Lace, as it here follows.
Throughout their Generations.] To be a perpetual Mark of their Religion, and put them in mind of their Duty.
And that they put upon the Fringe of the Borders a Riband.] Or a Lace: which both bound the Fringe faſt at the top, and alſo made it more conſpicuous and obſervable: which was the intention of it. For by this they were diſtinguiſhed from all other People who were not Jews; as well as put in mind of the Precepts of God, as it follows in the next verſe.
Of blue.] Or as ſome would have it tranſlated, of Purple. But the Hebrew Writers ſay Theceleth ſignifies that colour which we now call Ʋltramarine; as Braunius hath obſerved, Lib. I. de Veſtitu Sacerd. Hebr. cap. 13. and Bochart Hierozoic. P. II. Lib. V. cap. 10, 11.
There is another very learned Perſon alſo, who hath more lately ſhown, out of an excellent MS. in his poſſeſſion, what the Jews deliver concerning the way and manner of dying this Colour. Which being not eaſie to compaſs, the Jews at this day, inſtead of this Colour, are contented to uſe White. See J. Wagenſeil upon the Gemara Sotae, cap. 2. Annot. 8.
Verſe 39 Ver. 39: And it ſhall be to you for a Fringe.] Or rather, it (that is the Riband) ſhall be unto you upon the Fringe; or, to the Fringe: added to it, to make it the more noted; being of a diſtinct Colour from the Fringe, which was of the ſame Colour with the Garment. The Jews ſay, in the Selvedge of which theſe Fringes were, was their upper Garments called Taliſh, being a kind of Cloak.
That ye may look upon it, and remember all the Commandments of the LORD.] i. e. When they looked down, this Fringe and Lace which they ſaw there, might put them in mind of the Duty they owed to God; who commanded this, not for it ſelf, but to remember them that they were a holy People, bound to God by peculiar Laws, which they ſhould be as careful to obſerve, as to wear theſe Fringes. Hence it was that they, who pretended to greater Sanctity than others, enlarged theſe Fringes (as our Saviour obſerves, XXIII Matth. 5.) i. e. extended them to a greater length, ſo that they ſwept the Ground, which made them more obſervable, as Braunius notes out of the Gemara of Gittim, Lib. I. de Vest. Sacerd. Hebr. cap. 3. n. 16. Where he alſo obſerves, That their Superſtition grew ſo much, as with great Subtilty to contrive, that theſe Fringes might be ſo wrought, as to denote the DCXIII. Precepts contained in the Law of Moſes; and ſo they might be put in mind of ALL the Commandments of the LORD. See Buxtorf alſo in the place before-named; and Biſhop Montagu in his Apparatus, cap. 7. n. 32.
And do them.] Which was the end of remembring them, as that was of their wearing them: though the Jews proved ſo fooliſh, as to pride themſelves in the bare uſe of theſe Ornaments; i. e. in their being a ſelect People, which ought to have made them more careful to do the whole Will of God.
And that ye ſeek not after your own heart.] Follow not your own Thoughts and Imaginations, (as Maimonides expounds it, More Nevoch. P. I. cap. 39.) or rather, your own deſires. Or the word ſeek may import, inventing other ways of ſerving God, according to their own fanſies.
And your own eyes.] Nor follow the Example of others; as they were prone to do, it appears by their making the Golden Calf; that they might have ſuch a viſible Repreſentation of God, as other Nations were wont to have.
After which ye uſe to go a whoring.] It appears by this, that the foregoing words have a peculiar regard to the Worſhip of God, (which he ſpeaks of in the beginning of this Chapter) from which, when they departed, they are ſaid to go a whoring from God, unto whom they were eſpouſed.
Verſe 40 Ver. 40. That ye may remember, and do all my Commandments.] He would not have them think there was any Sanctity to be placed merely in wearing theſe Fringes: but they were to be conſidered only as Inſtruments, to call their Duty to remembrance, and excite them to the performance of it. And ſo the Jews themſelves ſometimes call them, as Buxtorf obſerves in the place before-named, Means and Inſtruments of obſerving the Precepts.
And be holy unto your God.] By obſerving all his Commandments: eſpecially keeping themſelves from Idols.
Verſe 41 Ver. 41. I am the LORD your God.] Their Sovereign and Benefactor.
Which brought you out of the Land of Egypt.] He remembers them of the moſt peculiar Obligation they had upon them, to obſerve this Law, and all the reſt of his Precepts.
To be your God.] They were Redeemed by him on purpoſe, when none elſe could deliver them, that they might acknowledge no other God, but only him, to whom they owed their Liberty, to ſerve him.
I am the LORD your God.] This ſeems to be repeated, to encourage them to hope that he would ſtill continue good to them, notwithſtanding the Rebellion of their Fathers; for which he had condemned them to die in the Wilderneſs. Where he would preſerve them, (their Children) and at laſt bring them into Canaan, if they would follow his Directions.