ſhe ſhall be chy wife.z.... LE r(7.e. ) Either 1. thoſe goodly raiments 1n which ſhe was when ſhe was taken captive, in ſtead of which ſhe now muſt pur on a ſer- vile habit, as this is generally underſtood, or rather 2. thoſe ſervile and ſordid raiments which were put upon her when {te was taken captive, as the manner was to do with captives, as the phraſe it ſe}f ſeems to intimate, as priſon-garments, Jer. 52. 33. are ſuch garments as*priſoners uſe to wear ; and garments of praiſe are praiſe-worthy or glorious garments, and it ſeem harſh to call thoſe garments of captivity, which are made for and generally worn by free perſons only, and which are uſually taken away from ons when they come into captivity ; Add, that this doth not ſeem to be any part or roken of her farrow, but rather a mending of her condition, andexchanging her ſerviie habit for a better and more decent one, which mighr be though this werea mourning habit. 5 Either their death, or, which was in effe& the ſame, her final ſeparation from them. Wirthall this ſignified her alienation from them or from their ſuperſtitious and Idolatrous courſes, and her tranſlation of her Jove from all other perſons to ker husband and to the true religion. | Compare P/al. 45. 11, * Suppoſing what might very rationally be ſuppoſed of one 11 her circumſtances, and what ſhe ſignified by the foregoing rites, that ſhe ſkould ſubmit to her Husbands Religion, in which caſe the ' marriage might be tolerable.” Or this wasa permiſſion and indulgence iven to them for the hardneſs of their hearts, as in the caſe of
ivorce, Deut 24. 1. Mat. 19.8. 3
14 And it (hall (94 if thou have no delight in her «, then thou ſhalt let her go whicher ſhe will ; butthou ſbalt
not ſell her at all for money, thou ſhalt not make mer- chandiſe of her x; becauſe thou haſt humbled her z.
» Either 1. afcer thou haſt married h*r, and ſo this is a permiſſion of a Divorce, which being indulged towards an J-aelitifh Woman, was.not likely to be denied towards a ſtranger. Or rather 2. before thy marriage 3. for it is not probable, that God having given him comperent time for the trial of his affeCtions to her before he was permitted tq marry her, would ſuffer him upon ſo flight an occaſion within a day or two : nor is there a word ſpoken here of any Divorce. x (3. e. ) Make gain of her, either by uſing her ro thy own ſervile works, or by proftituting her tothe Juſts or to the ſervice of others. y (7. e. ) Lain with her as this phraſe is.oft uſed, as Gen: 34: 23 Deut: 22: 24g 29: Fudge* 19: 24: Exch: 22: 10, IT. ,
another hated ,' and they have born him children ,berh the beloved, and the hated ; and if the firſt-born ſon be .hers that was hated + 2h,
"/iFither t. both rogether : which pra&ice, though tolerated, is nothereby madelawful, but only proviſion is made for the children in chatcaſe. Or 2.-one after another. s Comparatively, 7.e. leſs loyed, is Gen:,29: 31: Matz:6: 24: Luke 14: 26.
"x6 "Then it
DEDTERONOM YT
} uncleanneſs in the land, which was to be expiated'
for an inheritance.
after. ſo ſolemn a contra@, to ſend her away :
15 If a man have two wives z,.0ne beloved, and|
ſhati'be,” when he ® maketh his ſons to [| 11.19422. nhexit that which he hath, rhar he may not 6 make the |,
ſon of the beloved, firſt-bort, before the ſon «© of the hated, which 3s indeed the firſt-born.
b Ttis not lawful, becauſe contrary to the rights and law of na= ture, c Or, before the face of the ſon, i. e. 1 his life time, as this phraſe is underſtood, Gen; 11: 28: and 16: 12:and 25: 18. And when this phraſe is rendred before another it ſignifies only in the preſence of another, but never notes the preference of one perſon to another which the Hebrews expreſs in another manner. And this may be added to intimate, that if the eldeſt ſon were dead and had Jefr a child, the father was free to give the right of his firſt-born unto his ſecond ſon rather than to the child of the eldeſt. Or this paraſe may bean aggravation of the fat, whereby his father did in a man=- ner ſpit in his face, and faſten a reproach upon him inhis very ſight and preſence. |
17 But he (hall acknowledge &d the ſon of the hated for the firſt born, by giving him a double portion e of all 7 that he hath: forhe is the * beginning of his ſtrength 7;
the righr of the firſt-born 7s his.
d { 7.e. ) Make it appear that he owns him. 2 Kings 2:9: Zach: 13:8. and for the thing ſee Gen: 25: 31: 1 Chron: 5: 1. f(7.e.) The firſt evidence of his manly ſtrength and ability, for procreation. |
18 Ifa man have a ftuhborn and rebelliousſon, which
will not obey the voice of his father, or the voice of his mother, and that when they have chaſtened him, will not hearken unto them :
19 Then ſhall his father and his mother g lay hold of him, and bring him outunto theelders of his city 5, and
unto the gate of his place.
£ The conſent of both is required to prevent the abuſe of this Law to cruelty. And it cannot reaſonably be ſuppoſed that both would agree without manifeſt neceſſity and the ſons abominable and :ncorrigible wickedneſs, in which caſe ir ſeems a fir and righteous Law, becauſe the crime of Rebellion againſt his own Parents was fo high in it ſelf, and did fo fully fignifie what a pernicious and ton of Belial he would bein the Common-wealth had diflolved all his Natural Obligations. Yer the Jews ſay this Law was never put in praCttice, and therefore it m7ght be made for terrour and prevention, and to render the authority of Parents more ſacred and powerful. þ Which was a ſufficient caution to preſerve Chi:idren from the malice of any hard-hearted Parents, becauſe theſe Elders were firſt to examine the cauſe with all exa&neſs, and then to pronounce the ſentence.
20 And they ſball ſay unto the elders of his city, This our fon;s ſtubborn and rebellious z, he will not obey our voice : he js a glutton, and a drunkard &.
i Adds incorrigibleneſs to all his wickedneſs. k Under which two off<nces others cf a like or worſe nature are comprehended by
a Syneccoche. | 21 And all the men of his city ſhall ſtone him 7 with
ſtones that hedie : ſo ſhaltthou puc evil away from among
you, and all Iſrael ſhall hear, and fear.