15 Ye (ball do no unrighteouſneſs in judgment ; thou ſhale not * reſpect the perſon of the poor t, nor honour *Exod:23 the perſon of the mighty: 2x7 in righteouſneſs ſhalt thou 3.Deur.1z judge thy neighbour. 17:2nd 1 # So as though pity to him to give an unrighteons ſeritence ; 19:Prov: Compare Dent: 1: 17: and 10: 17+ Phov: 24: 23. 24: 23? 16 * Thou ſhalt not go up and down 2: a tale-bearer Ln u among thy people 2 neither ſhalt thou ſtand x againſt 23: 1. the blood of thy neighbour : I a»: the LORD. Who makes it his buſineſs to go up and down fiom one to another,and divulge evil and falſe reports concerning others,which though many times it proceeds only from levity and talkativeneſs, yet apparently tends to the great injury of our neighbour. See Prov: 11: 13. Jer: 6: 28: and 9:4+ x To wit, in judgment as a falſe accuſer. or falſe witneſs : For accuſers and witneſſes uſe ro ſtand, whileſt the Judges fate, in Courts of Judicature. |
17 * Thou ſbalt not hate y thy brother z in thine * 2 John? 2X :
* Deut;
nor put a ſtum- Fig 2 . py
7, but ſhalt fear thy God 5:
hearts *
Chap. XIX. =
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| 38:15.
| ff Or, that \, thou bear zot ſim for him,
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* Mat: (2 F 43:and 22 39:Rom: 13: 9:Gal: 5:14.Jam. 2: 8.
Jed by any. + Heb. ze- proached by or,forman. || Or they. ' + Heb. there ſball be a ſcoitt-
ging,
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* Mat: heart: thou ſhalt not in atiy wiſe rebuke thy neighbour
for it is manifeſt, that Gods Law commanded them to love ftran- Sers no leſs than Iſraelites. others any injury, bearer, +4 aw him, and ſmother that hatred by ſullen filence, as 2 Sam: 13: 22. nor juſtifie and = ſhalr freely and in love, thou by rebuking of him, pentance, couldſt in ſome ; juffering ſm upon him ſeems imperfe& and unuſual in Scripture, and T doubt whether the Hebrew verb Naſa be uſed ever for permirring or ſuffering. The words may be rendred thus, 4nd ( or ſo 0t bear ſin for him,or for his ſake, thou ſhalt not make thy ſelf guilty ' of his fin, as thou wilt affuredly do, if thou doſt not perform thy
; duty of rebuking him for his fin,
' courſe appointed by God to and confequently, as 1t was guilt, ſo it is thy
*things favour this ſenſe. 7.
ſm or iniquity
- works of God ; Partly that by the reſtraints here Jaid even upon
_ a further puniſhment to the man, either becauſe he only could do
a || and not ſuffer ſin upon him 6. | l To prevent murder, laſt ſpoken of, he forbids hatred, which
5s the common cauſe, and a degree, of murder, 1 Joh: 3-15. % he
ſame with neighbour, as it follows, z. e. every man, Matth: 5: 44-
a If thy Brother hath done thee or thou ſhalt neither devulge it to others as a tale- flatter and encourage him therein, not with hatred, tell him of his faulr. ( 5. e. ) Not ſuffer him to lye under the guilt of any fin, which and thereby bringing him to true Re- ſort free him from. Bur the phraſe of
) thou ſhalt
which is a likely way, and a remove the guilr of his ſin from him, his fault that he ſinned and contratted fault, that his guilt continues upon him. Many This 1s the proper and uſual ſignifica- 2. The fame words are uſed in this ſenſe, Levit: 22: 9: Numb; 18: 32. 3- The prepoſition al is oft uſed thus as Gen: 37: 8, 34: Judg>9: 9. 1 Kings 16: 7+ 4» This phraſe of bearing is conſtantly uſed in this book for being guilty and
And ſo the ſenſe is here full and complear, reaſon here given to enforce the foregoing
tion of the word Naſs.
lyable to puniſhment. and a very weighty precept.
18 Thou ſhalt not avenge, nor bear any grudge c a- vainſt the children of thy people, * but thou ſhalt love thy neighbour 9, as thy ſelf e : I am the LORD.
> Hebmor keep, either 1. The \injury here ſuppoſed, in thy me- mory : So it is oppoſed to thoſe who ſay they will forgive,but not forget, an injury. Or 2. Anger or hatred, in thy heart. So this veib is uſed, Jer; 3:12. Nah: 1: 2. d By which he underſtands not the 1/aelites only, as ſome would perſwade us, bur every other man with whom we converſe, as plainly appears 1. By comparing this place with werſe 34. where this very Jaw is applyed to ſtrangers. 2. Becauſe the word neighbour is explained by another man, Levit: 20; 10. Rom: 13:8. See more on Exod: 20: 16. e With the ſame ſince-
rity, though not equality, of affeQion, as to thy ſelf.
19 Ye ſhall keep my ſtatutes f. Thou ſhalt not let thy cattle gender with a diverſe kind g : thou shalr nor ſow thy field with mingled ſeed 4 : neither shall a gar- ment mingled of linen and woolen come upon thee,
f Either 1. My Laws. So this is fitly premiſed, becauſe other- wiſe ſome of the following commands might ſeem rtrifling, and obedience to them unneceſſary ; Or 2. My Ordinances, to wit, of nature ; or the order which I have appointed in creatures, as the word is uſed Job 26. 10: and 38: 33* Pſal; 148: 6. Prov: 8: 29: and therefore they ſhall not confound- thoſe things that I have diſtin- guiſhed, which were in ſome ſort to reproach and corre&t my works, and which may ſeem to be done in ſome of the following inſtances» g This was prohibited, partly to reſtrain the curioſity and boldneſs of men,. who might attempt to amend or change the
Eruit-creatures men might be taught to abhor all unnatural and unlawful luſts : Partly to teach the {7aelites to avoid mixtures with other Nations either in Marriage or in Religion : Which alſo may be ſignified by the following prohibitions. h See of this and the next, Deut: 22. 9, 10, IT. _ z
20 And whoſoever lieth carnally with a woman that is a bondmaid || + betrothed to an husband + and not at all redeemed, nor freedom given her, || + ſhe ſhall be ſcourged 3 : they (ball nor be put to death &, becauſe
ſhe was not free }.