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may live.

All sacrifices to be killed

· LEVITICUS.

at the door of the tabernacle. fully does the preservation of the Jews as a distinct | a man imagine that the word bread can nourish his people bear testimony at once to the truth of their own body, as that the name Christ can save his soul. Both law which they acknowledge, and the Gospel of Christ must be received and applied in order that the man which they reject !

2. But while the Jews sit in thick darkness, be- 3. The Jews prepared themselves to get benefit cause of the veil that is on their hearts, though the from this most solemn ordinance by the deepest humililight of the glory of God is shining all around them, ations. According to their canons, they were obliged but not into them because of their unbelief; in what to abstain from all meat and drink from the bath state are those who profess to see their unbelief and from anointing themselves—to go barefoot—and to be obstinacy, acknowledge the truth of the New Testa- in a state of perfect continency. He who is likely to ment, and yet are living without an atonement applied get benefit for his soul through the redemption that is to their souls for the removal of their iniquities, trans- in Christ, must humble himself under the mighty hand gressions, and sins? These are also in the gall of of God, confess his iniquity, abstain from every apbitterness, and bond of iniquity. An all-sufficient Sa- pearance of evil, and believe on him who died for his viour held out in the New Testament can do them no offences, and rose again for his justification. The more good than a scape-goat and day of atonement soul that seeks not shall not find, even under the Gosdescribed in the law can do the Jews. As well may pel of Christ.

CHAPTER XVII. The people are commanded to bring all the cattle they intend to kill to the door of the labernacle, where they

are to be made an offering to the Lord ; and those who disobey are to be cut off, 1-5. The priest is to sprinkle the blood, 6. They are forbidden to offer sacrifices lo devils, 7. The injunction to bring their offerings to the door of the tabernacle is repeated, 8, 9. The eating of blood is solemnly forbidden, 10. It is the life of the beast, and is given make an atonement for their souls, 11, 12. If a bird or beast be taken in hunting, its blood must be poured out and covered with dust, for the reasons before assigned, 13, 14. None shall eat an animal that dies of itself, or is torn by beasts ; if any act otherwise he must bathe his clothes and his flesh, or bear his iniquity, 15, 16. A. M. 2514. AND `the Lord. 'spake unto offering unto the Lord before the A. M. 2514. B. C. 1490.

B. C. 1190. An. Exod. Isr. 2. Moses, saying,

tabernacle of the Lord, blood shall An. Exod. Isr. 2. Abib or Nisan.

Abib or Nisan. 2 Speak unto Aaron, and unto be imputed unto that man ;

he his sons, and unto all the children of Israel, hath shed blood ; and that man d shall be cut and say unto them; This is the thing which off from among his people : the LORD hath commanded, saying,

5 To the end that the children of Israel may 3 What man soever there be of the house of bring their sacrifices, which they offer in the Israel, a that killeth an ox, or lamb, or goat, in open field, even that they may bring them unto the camp, or that killeth it out of the camp, the Lord, unto the door of the tabernacle of

4 And bringeth it not unto the door of the the congregation, unto the priest, and offer them tabernacle of the congregation, to offer an for peace-offerings unto the Lord. a See Deut. xii. 5, 15, 21. - Deut. xii. 5, 6, 13, 14. __ Roun. Deut. xij. 2; 1 Kings xiv. 23; 2 Kings xvi. 4; xvii. 10; 2 Chron. Gen. xvii. 14. Le Gen. xxi. 33 ; xxii. 2 ; xxxi. 54; xxvii. 4.; Ezek. xx. 28; xxij. 9. NOTES ON CHAP. XVII.

food of the people must put them in mind of the necesVerse 4. And bringelh it not unto the door] As sity of a sacrifice for sin. Perhaps St. Paul had this sacrifice was ever deemed essential to true religion, it circumstance in view when he said, Whether therefore was necessary that it should be performed in such a ye eat or drink, or whalsoever ye.do, do all 10 the way as to secure the great purpose of its institution. glory of God, 1 Cor. x. 31; and, Whatsocver ye do in God alone could show how this should be done so as to word or deed, do all in the name of the Lord Jesus, be pleasing in his sight, and therefore he has given the giving thanks to God and the Father by him. most plain and particular directions concerning it. The While the Israelites were encamped in the wilderIsraelites, from their long residence in Egypt, an idola-ness, it was comparatively easy to prevent all abuses trous country, had doubtless adopted many of their of this Divine institution ; and therefore they were all usages; and many portions of the Pentateuch seem to commanded to bring the oren, sheep, and goats to the have been written merely to correct and bring them door of the tabernacle of the congregation, that they back to the purity of the Divine worship..

might be slain there, and their blood sprinkled upon That no blood should be offered to idols, God com- the altar of the Lord. But when they became settled mands every animal used for food or sacrifice to be in the promised land, and the distance, in many cases, slain at the door of the tabernacle. While every ani- rendered it impossible for them to bring the animals to mal was slain in this sacrificial way, even the daily be slain for domestic uses to the temple, they were

. 13.

A. M. 2514.
B. C. 1490.

B. C. 1490.

Abib or Nisan.

Sacrificing to devils and

CHAP. XVII.

eating of blood forbidden. A. M. 2514. 6 And the priest ' shall sprinkle the LORD; even that man shall An. Exod. 18r. 2. the blood upon the altar of the be cut off from among his Au. Exod Isr. 2.

Abib or Nisan. Lord at the door of the taberna- people. cle of the congregation, and burn the fat for 10 m And whatsoever man there be of the a sweet savour unto the LORD.

house of Israel, or of the strangers that sojourn 7 And they shall no more offer their sacri- among you, that eateth any manner of blood ; fices bunto devils, after whom they have I will even set my face against that soul that gone a whoring. This shall be a statute for eateth blood, and will cut him off from among ever unto them throughout their generations. "his people.

8 And thou shalt say anto them, Whatsoever 11 • For the life of the flesh is in the blood : man there be of the house of Israel, or of the and I have given it to you upon the altar, P to strangers which sojourn among you, k that make an atonement for your souls; for 4 it is the offereth a burnt-offering or sacrifice,

blood that maketh an atonement for the soul. 9 And 'bringeth it not unto the door of the 12 Therefore I said unto the children of tabernacle of the congregation, to offer it unto Israel, No soul of you shall eat blood, neither

"Chap. iii. 2. -5 Exod. xxix. 18; chap, iii. 5, 11, 16; iv. 31 ; xii. 16, 23 ; xv. 23 ; 1 Sam. xiv. 33 ; Ezek. xliv. 7. Chap. Num. xviii. 17. h Deut. xxxii. 17; 2 Chron. xi. 15; Psa. cvi. XX. 3, 5, 6; xxvi. 17; Jer. xliv. 11; Ezek. xiv. 8; xv. 7. 37; 1 Cor. x. 20; Rev. ix. 20. Exod. xxxiv. 15; chap. IX. • Ver. 14.-P Matt. xxvi. 28 ; Mark xiv. 24 ; Rom. ii. 25; v. 5 ; Deut. xxxi. 16; Ezek. xxiii. 8. Chap. i. 2, 3. Ver. 9; Eph. i. 7; Col. i. 14, 20; Heb. xiii. 12; 1 Pet. i. 2; 1 John 4. m Gen. ix. 4; chap. iii. 17; vii. 26, 27; xviii. 26 ; Deut. 1 i. 7; Rev. i. 5.- -1 Heb. ix. 22.

permitted to pour out the blood in a sacrificial way p. 108, edit. Gale, who gives a case of this abominable unto God at their respective dwellings, and to cover kind that took place in Egypt while he was in that it with the dust ; see ver. 13, and Deut. xii. 20, 21. country. See also many examples in Bochart, vol. ii.,

Blood shall be imputed unto that man). Having col. 641 ; and see the note on chap. xx. 16. poured out the blood improperly, he shall be considered Verse 11. For the life of the flesh is in the blood | as guilty of murder, because that blood, had it been This sentence, which contains a most important truth, properly and sacrificially employed, might have made had existed in the Mosaic writings for 3600 years beatonement for the life of a man.

fore the attention of any philosopher was drawn to the Verse 7. They shall no more offer their sacrifices subject. This is the more surprising, as the nations unto devils] They shall not sacrifice Diryoh lasseirim, in which philosophy flourished were those which espeto the hairy ones, to goats. The famous heathen god, cially enjoyed the Divine oracles in their respective Pan, was represented as having the posteriors, horns, languages. That the blood actually possesses a living and ears of a goat; and the Mendesians, a people of principle, and that the life of the whole body is deEgypt, had a'deity which they worshipped under this rived from it, is a doctrine of Divine revelation, and a form. Herodotus says that all goats were worshipped doctrine which the observations and experiments of the in Egypt, but the he-goat particularly. It appears also most accurate anatomists have served strongly to conthat the different ape and monkey species were objects firm. The proper circulation of this important fluid of superstitious worship; and from thèse sprang, not through the whole human system was first taught by only Mendes and Jupiter Ammon, who was' worship- Solomon in figurative language, Eccles. xii. 6; and ped under the figure of a ram, but also Pan and the discovered, as it is called, and demonstrated by Dr. Sileni, with the innumerable herd of those imaginary Harvey in 1628 ; though some Italian philosophers beings, satyrs, dryads, hamadryads, &c., &c., all had the same notion a little before. This accurate woodland gods, and held in veneration among the anatomist was the first who fully revived the Mosaic Egyptians, Greeks, and Romans.

notion of the vitality of the blood ; which notion was After whom they have gone a whoring.) Though this afterward adopted by the justly celebrated Dr. John term is frequently used to express idolatry, yet we are Hunter, professor of anatomy in London, and fully estanot to suppose that it is not to be taken in a literal blished by him by a great variety of strong reasoning sense in many places in Scripture, even where it is and accurate experiments. To support this opinion used in connection with idolatrous acts of worship. It Dr. Hunter proves,is well known that Baal Peor and Ashtaroth were wor- 1. That the blood unites living parts in some cir. shipped with unclean rites; and that public prostitution cumstances as certainly as the yet recent juices of the formed a grand part of the worship of many deities branch of one tree unite with that of another; and he among the Egyptians, Moabites, Canaanites, Greeks, 'thinks that if either of these fluids were dead matter, and Romans. The great god of the two latter nations, they would act as stimuli, and no union would take Jupiter, was represented as the general corrupter of place in the animal or vegetable kingdom; and he women ; and of Venus, Flora, Priapus, and others, it shows that in the nature of things there is not a more is needless to speak. That there was public prostitu- intimate connection between life and a solid than betion in the patriarchal times, see the note on Gen. tween life and a fluid. xxxviii. 21. And that there was public prostitution of 2. He shows that the blood becomes vascular, like women to goats in Egypt, see Herodotus, lib. ii., c. 46, other living parts of the body; and he demonstrated

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blood;

Ordinance concerning
LEVITICUS.

eating of blood. A. M. 2514. shall any stranger that sojourneth | be of the children of Israel, or of A. M. 2514. B. C. 1490.

B. C. 1490. An. Exod. Isr. 2. among you eat blood.

the strangers that sojourn among An. Exod. Isr. 2. Abib or Nisan.

13 And whatsoever man there you, 'which hunteth and catch- Abib or Nisan. Heb. that hunteth any hunting.

Chap. vii. 26. this by a preparation in which vessels were clearly ceeded originally from the blood admits of no doubt; seen to arise from what had been a coagulum of and it is natural and reasonable to suppose that as it

for those vessels opened into the stream of the was the cause under God which generated all the circulating blood, which was in contiguity with this other parts of the body, so it still continues to be the coagulated mass.

principle of life, and by it alone all the wastes of the 3. He proved that if blood be taken from the arm system are repaired. Two points relative to this in the most intense cold that the human body.can suf- subject are strongly asserted in Divine revelation, one fer, it will raise the thermometer to the same height by Moses, the other by St. Paul. as blood taken in the most sultry heat. This is a very 1. Moses says, The LIFE of the flesh is in the powerful argument for the vitality of the blood, as it BLOOD, ver. 11. This has been proved by the most is well known that living bodies alone have the power indisputable facts. of resisting great degrees of heat and cold, and of 2. St. Paul says, God hath made of ONE BLOOD all maintaining in almost every situation while in health nations of men, Acts xvii: 26. And this is demonthat temperature which we distinguish by the name of strated, not only from there being only one pair from animal heal,

whom all the nations of men have been derived, but 4. Ile proves that blood is capable of being acted also from the fact that every human being, from the upon by a stimulus, as it coagulates on exposure to first-born of Eve to the present hour, has been formed the air, as certainly as the cavities of the abdomen and out of and supported by the mother's blood ; and that thorax become inflamed 'from the same cause. The from the agency of this fluid the buman body, after more the blood is alive, i. e., the more the animal is in being born into the world, has its increment and suphealth, the sooner the blood coagulates on exposure ; port. The reason given by God for the law against and the more it has lost of the living principle, as in eating blood is perfectly conclusive : I will set my cases of violent inflammation, the less sensible it is to face against that soul that eateth blood-for the LIFE the stimulus produced by being exposed, and coagu- (vaj nephesh) of the flesh is in the blood, and I have lates more slowly.

given it to you upon the altar, to make an atonement 5. He proves that the blood preserves life in dif- for your souls (Ónodi naphshotheychem, your ferent parts of the body. When the nerves going to Lives :) for it is the blood (because it is the LIFE, Y53 any part are tied or cut, the part becomes paralytic, nephesh) that maketh an atonement for the soul (29) and loses all power of motion, but it does not mortify. bannephesh, for the life ; for the word is the same in But let the artery be cut, and then the part dies and all these cases.) 'By transgression a man forfeits his martification ensues. It must therefore be thè vital LIFE to Divine justice, and he must die did not mercy principle of the blood that keeps the part alive ; nor provide him a substitute. The life of a beast is apdoes it appear that this fact can be accounted for on pointed and accepted by God as a substitute for the any other principle.

sinner's life (in reference to the life of Christ, which 6. He thinks this vitality farther proved from the was to be given for the life of the world ;) but as this case of a person who was brought to St. George's hos- life is in the blood, and as the blood is the grand prinpital for a simple fracture of the os humeri, and who ciple of vitality, therefore the blood is to be poured out died about a month after. As the banes had not united, upon the altar : and thus the life of the beast becomes he injected the arm, and thus found that the coagulated a substitute for the life of the man. blood which filled the cavity between the extremities And-it is well worthy of being remarked, that Christ of the fractured bones was become vascular, and in not only died for sinners, but our redemption is every some places very much so, which vessels, had it been where attributed to his blood, and the shedding of dead matter, it never could have produced.

that blood; and that on the altar of the cross, this This system has been opposed, and arguments have might make an atonement for the lives and souls of been adduced to prove that the principle of vitality men, he not only bowed his head, and gave up the exists not in the blood but in the nervous system. But ghost, but his side was opened, the pericardium and every argument on this ground appears to be done the heart evidently pierced, that the vital fluid might away by the simple consideration that the whole ner- be poured ont from the very seal of life, and that thus vous system, as well as every other part of the body, the blood, which is the life, should be poured out to is originally derived from the blood; for is it not from make an atonement for the life of the soul. the blood of the mother that the fetus has its being, The doctrine of Moses and Paul proves the truth and nourishment in the womb ? Do not all the nerves, of the doctrine of Harvey and Hunter ; and the reaas well as the brain, &c., originate from that alone ? sonings and experiments of Harvey and Hunter illusAnd if it be not vital can it give the principle of trate and confirm the doctrine of Moses and Paul.vitality to something else, which then exclusively Here then is a farther proof of the truth and authori(though the effect of a cause) becomes the principle ty of Divine revelation. See the note on Gen. ix. 4; of vitality to all the solids and fluids of the body? Dr. J. Corrie's Essay on the Vitality of the Blood; This seems absurd, That the human being pro-) and the article Blood, in the Encyclopædias.

The doings of the Egyptians

CHAP. XVIII. and Canaanites to be avoided. A. M. 2514. eth any beast or fowl that may 15. And every soul that eateth A. M. 2514. B. C. 1490.

B. C. 1490. An. Exod. Isr. 2. be eaten; he shall even pour * that which died of itself, or An. Exod. Isr. 2. Abib or Nisan.

Abib or Nisan. out the blood thereof, and cover that which was torn with beasts, it with dust.

whether it be one of your own country, or a 14 For it is the life of all flesh; the stranger, y he shall both wash his clothes, ? and blood of it is for the life thereof: therefore bathe himself in water, and be unclean until I said unto the children of Israel, Ye shall the even: then shall he be clean. eat the blood of no manner of flesh: for 16 But if he wash them not, nor bathe the life of all flesh is the blood thereof : his flesh; then * he shall bear his iniwhosoever eateth it shall be cut off.

quity Deut. xii. 16, 24; xv. 23. — Ezek. xxiv. 7.— Ver. 11, 12; xiv. 21 ; Ezek. iv. 14 ; xliv. 31. Heb. a carcass.-~ Ch. xi. Gen. ix. 4; Deut. xii. 23,- -Exod. xxii. 31 ; ch. xxii. 8; Deut. 25.- Chap. xv. 5. — Ch. v. 1; vii. 18; xix. 8; Num. xix. 20.

Verse 14. Ye shall eat the blood of no manner of Verse 15. That which died of itself, or that which flesh] Independently of the moral reasons given above, was torn] Because, in both cases, the blood was rewe may add, 1. That blood, being highly alkalescent, tained in the body; hence the council at Jerusalem especially in hot climates, is subject to speedy patre- forbade things strangled as well as blood, because in faction. 2. That it affords a gross nutriment, being such beasts the blood was coagulated in the veins and very difficult of digestion, so much so that bull's blood arteries. See Acts-xv. 28. was used in ancient times as poison, “its extreme viscidity rendering it totally indigestible by the powers Every thing considered, surely there is as little of the human stomach." 3. It is allowed that when propriety in eating of blood as there is necessity to blood was used in this country in great quantities, the do it. They who will do otherwise must bear their scurvy was more frequent than at other times. 4. It iniquity. If blood eating be no offence, then they have appears from history that those nations who lived most no sin to answer for. The principal subjects of this on it were very fierce, savage, and barbarous, such as chapter have been already so amply handled in the the Scythians, Tartars, Arabs of the desert, the Scan- notes, that there is no need to add any thing by way dinavians, &c., &c., some of whom drank the blood of reflection or improvement: of their enemies, making cups of their sculls !

CHAPTER XVIII.

The people are commanded to avoid the doings of the Egyptians and Canaanites, 1-3. They are to do

God's judgments, and to keep his ordinances; that they may live, 4, 5. Marriages with those who are near of kin are prohibited, 6. None to marry with his mother or step-mother, 7, 8;- with his sister or stepsister, 9 ; with his grand-daughter, 10; nor with the daughter of his step-mother, 11; nor with his aunt, by father or mother, 12, 13 ; nor with his uncle's wife, 14; nor with his daughter-in-law, 15; nor sisterin-law, 16 ; nor with a woman and her daughter, son's daughter, or daughter's daughter, 17 ; nor with two sisters at the same time, 18. , Several abominations prohibited, 19-23, of which the Canaanites, fic., were guilty, and for which they were cast out of the land, 24, 25. The people are exhorted to avoid these abominations, lest they be treated as the ancient inhabitants of the land were treated, and so cast out, 26–28. Threatenings against the disobedient, 29, and promises to the obedient, 30. B. X. 250. AND the Lord spake unto bring you, shall ye not do: nei- A. M. 2514.

B. C. 1490. An. Exod. Isr. 2. Moses, saying,

ther shall ye walk in their ordi- An. Exod. Isr. 2. Abib or Nisan.

Abib or Nisan, 2 Speak unto the children of nances. Israel, and say unto them, I am the LORD 4 a Ye shall do my judgments, and keep

mine ordinances, to walk therein: I am the 3. After the doings of the land of Egypt, LORD your

God. wherein ye dwelt, shall ye not do : and after 5. Ye shall therefore keep my statutes, and the doings of the land of Canaan, whither I my judgments: which if a man do, he

a Verse 4; Exodus vi. 7; chapter xi. 44; xix. 4, 10, 34 ; ° Exod. xxiii. 24 ; chap. xx. 23; Deut. xij. 4, 30, 31.—d Deut. 1x. 7; Ezekiel xx. 5, 7, 19, 20. .b Ezekiel . xx. 7, 8; iv. 1, 2; vi. 1; Ezek. xx. 19. Ezek. xx. 11, 13, 21 ; Luke xiii. 8.

x. 28; Rom. X. 5; Gal. iii. 12. NOTES ON CHÁP. XVIII.

'&c., as mentioned in the preceding chapter, verse 7, Verse 3. The doings of the land of Egypt--the and the abominations mentioned in this chapter from land of Canaan] The worshipping of demons, beasts, I verse 21 to 23.

your God.

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Marriages with near .

LEVITICUS.

kindred forbidden. A. M. 2514. shall live in them: 'I am the thy mother's sister: for she is A. M. 2514. B. C. 1490.

B. C. 1490. An. Exod. Isr: 2. LORD.

thy mother's near kinswoman.

An. Exod. Isr. 2. Abib or Nisan

Abib or Nisan. 6 None of you shall approach 14 m Thou shalt not uncover to any that is 6 near of kin to him, to uncover the nakedness of thy father's brother, thou their nakedness: I am the LORD.

shalt not approach to his wife : she is thine 7 h The nakedness of thy father, or the na- aunt. kedness of thy mother, shalt thou not uncover : 15 - Thou shalt not uncover the nakedness she is thy mother; thou shalt not uncover her of thy daughter-in-law: she is thy son's wife ; nakedness,

thou shalt not uncover her nakedness. 8 i The 'nakedness of thy father's wife · 16 · Thou shalt not uncover the nakedness of shalt thou not uncover : it is thy father's thy brother's wife : it' is thy brother's nakedness. nakedness.

17 Thou shalt not uncover the nakedness 9 The nakedness of thy sister, the daughter of a woman and her daughter, neither shalt of thy father, or daughter of thy mother, thou take her son's daughter, or her daughter's whether she be born at home, or born abroad, daughter, tò uncover her nakedness; for they even their nakedness thou shalt not uncover. are her near kinswomen : it is wickedness.

io The nakedness of thy son's daughter, or 18 Neither shalt thou take 9 a wife to her of thy daughter's daughter, even their naked- sister, ' to vex her, to uncover her nakedness, ness thou shalt not uncover: for theirs is beside the other in her life time. ihine own nakedness."

Also thou shalt not approach unto a 11 The. nakedness of thy father's wife's woman to uncover her nakedness, as long as daughter, begotten of thy father, she is thy she is put apart for her uncleanness. sister, thou shalt not uncover her nakedness, 20 Moreover + thou shalt not lie carnally

12 1 Thou shalt not uncover the nakedness, with thy neighbour's wife, to defile thyself of thy father's sister : she is thy father's near with her. kinswoman.

21 And thou shalt not let any of thy seed 13 Thou shalt not uncover the nakedness of pass through the fire to Molech, neither "Exod. vi. 2, 6, 29; Mal, iii, 6. - Heb. remainder of his 9 Or, one wife to another ; Exod. xxvi. 3. si Sam. i. 6, 8 flesh.

.

Chap. xx. 11.- Gen. xlix, 4; chap. xx. 11 ; Deut. Chap. xx. 18; Ezek. xviii. 6; xxii. 10.- - Chap: xx. 10; xxii. 30; xxvii. 20; Ezek. xxij. 10; Amos ii. 7; 1 Cor. v. 1. Exod. xx. 14; Deut. v. 18; xxii. 22 ; Prov. vi. 29, 32 ; Mal. iu. k Chap. xx. 17; 2 Sam. xiii. 12; Ezekxxii11. Chap. xx. 5; Matt. 6. 27; Romans ii. 22; 1 Cor. vi. 9; Heb. xiii. 4. 19.-m Chap. xx. 20.- - Gen. xxxviii. 18, 26;. chap. xx. 12; Chap. xx. 2; 2 Kings xvi. 3; xxi. 6; xxiii. 10; Jer. xix. 5; Ezek, xxii. 11. -0 Chap. xx. 21 ; Matt. xiv. 4; see Deut. xxv. Ezek. xx. 31 ; xxiii. 37, 39. - 1 Kings xi. 7, 33, called, Acts 5; Matt. xxii. 24; Mark xii. 19.- -- Chap. xx, 14.

vii. 43, Moloch. Verse 6. Any that is near of kin] rod yn bo col marriage, unless the brother died childless. - In that shear besaro, any remnant of his flesh, i. e., to any case it was not only lawful for her to marry her broparticularly allied to his own family, the prohibited ther-in-law, but he was obliged by the law, Deut. xxv. degrees in which are specified from the 7th to the 5, to take her to wife. 17th verse inclusive, Notwithstanding the prohibia Verse 18. A wife to her sister] Thou shalt not tions here, it must be evident that in the infancy of marry two sisters at the same time, as Jacob did Rathe world, persons very near of kin must have been chel and Leah; but there is nothing in this law that joined in matrimonial alliances; and that even brothers rendered it. illegal to marry a sister-in-law when her must have matched with their own sisters. This must sister was dead; therefore the text says, Thou shalt have been the case in the family of Adam. In these not take her in her life time, to ver her, alluding profirst instances necessity required this ;, when this ne-bably to the case of the jealousies and vexations which cessity no longer existed, the thing became inexpe- subsisted between Leah and Rachel, and by which the dient and improper for two reasons: 1. That the duties family peace was so often disturbed. Some think that owing by nature to relatives might not be confounded the text maybe so understood as also to forbid polygamy. with those of a social or political kind; for could a Verse 19. As long as she is put aparl] See the man be a brother and a husbånd, a son and a husband, note on chap. xv. 24. at the same time, and fulfil the duties of both ? {m- Verse 20. Thy neighbour's wife] See the note on possible. 2. That by intermarrying with other fami- Exod. xx. 14, lies, the bonds of social compact might be strengthened Verse 21. Pass through the fire to Mólech) The and extended, so that the love of our neighbour, &c., name of this idol is mentioned for the first time in this might at once be felt to be not only a maxim of sound place. As the word 750 molech or melech signifies policy, but also a very practicable and easy duty; and king or governor, it is very likely that this idol reprethus feuds, divisions, and wars be prevented,

sented the sun; and more particularly as the fire Verse 16. Thy brother's wife] This was an illegal appears to have been so much emploġed in his wor

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