A commentary upon the Fifth book of Moses, called Deuteronomy by ... Symon, Lord Bishop of Ely.

Chapter I. THE Fifth Book of MOSES , CALLED DEUTERONOMY .

CHAP. I.

THIS Book had the Name of DEUTERONOMY given it by the Greeks , from the principal Scope and Design of it ; which was to repeat unto the Israelites , before he left them , the chief Laws of God , which had been given them : that they who were not then born when they were first delivered , or were uncapable to understand them , or had not sufficiently regarded them , might be instructed in them , and awakned to attend to them . See v. 1. & 5. In order to this he premises a short Narrative , of what had befaln them since they came from Mount Sinai , unto this time ; in the three first Chapters : And then in the fourth urges them by a most pathetical Exhortation , to the observance of those Laws , which he had taught them ; especially the Ten Commandments , with which he begins the fifth Chapter . Where he makes a solemn Rehearsal of the Covenant God made with them in Horeb ; and what immediately followed upon the delivery of the Law by God himself , from Mount Sinai . And then , having earnestly pressed the observation of the first Commandment , in the former part of the sixth Chapter ; and in the latter part of it , and in several Chapters that follow ( to the end of the eleventh ) reminded them of a great many things which God had done for them , and given them several Cautions , lest they let them slip out of their Minds , and used many Arguments from several Topicks ( as we call them ) to move them to be obedient to all the other Commandments : he proceeds in the twelfth Chapter , and so forward to the twenty eighth , to remember them of a great many other Laws besides the Ten Commandments , which he had delivered to them . Some of which he explains ; others he inforces with further Reasons ; and in several places adds new Laws , for the greater Security of the whole , ( particularly , he orders the writing of God's Law upon Stones , when they came into the Land of Canaan , Chapter XXVII . ) And then pronounces those Promises , which God had made to the Obedient , and his Threatnings to the Disobedient ; more largely , and with greater force , then he had done in the XXVIth of Leviticus . After which he again remembers them of several wonderful Works of God for them , ( Chapter XXIX . ) and renews the Covenant between God and them ; using several Arguments to perswade them to a dutiful observance of God's Law : Which he commands ( Chapter XXXI . ) to be read to all the People , in the conclusion of every Seventh Year ; that none might pretend ignorance of it . And then concludes all with a most admirable Song , which he orders every one to learn ; and with a Blessing upon the Twelve Tribes .

All this was done in the two last Months , of the last Year of Moses his life . But not all at once ; as plainly appears by several parts of the Book : in which he writes what he delivered to them , at several times . Which is the reason of the Repetition of the very same thing , over and over again : that he might make it sink into their Minds , by being often inculcated . Some have been so foolish , as to make this an Objection against this Book being composed by Moses . But it shows their great ignorance ; all wise Men having ever judged it necessary to say 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the very same things , concerning the same things ; that they might be thoroughly understood , and fixed in the memory of their Auditors , and setled in their Hearts and Affections . Particularly Epictetus ( as David Chytraeus long ago observed ) delivered this as a profitable Rule in all Studies ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This must be known , as a certain Truth , that it is not easie for a Man to attain the solid knowledge of any thing , unless he both read and hear the same things every day ; and also set himself to the practice of them . This Course Moses took with the Children of Israel : spending every day , it is likely , of the latter end of his life , in calling to their mind , again and again , what he had taught them ; and the reason they had to do accordingly .

Verse 1. THese be the words . ] This Book contains the words

Verse 1 Which Moses spake unto all Israel . ] All the People could not hear what he said , but he ordered the Elders and Heads of the several Tribes , to communicate to the whole Congregation what he delivered to them , in the Audience of many of the People who were assembled with them . Thus these words are commonly understood . But considering the great weight of what is here said , I rather think that Moses himself , at several times , spake what here follows , in the Ears of the People . See V. 1.

On this side Jordan . ] The Vulgar Latin having translated the Hebrew words [ beeber ] on the other side Jordan , it hath furnished some ill disposed Minds with an Argument , that Moses was not the Author of this Book : For he that wrote plainly shows that he was in Canaan , when he wrote it . But a very little consideration would have prevented this frivolous Objection ; there being nothing more certain , than that the Hebrew words signifie indifferently , either one side or the other ; and may be literally translated , in the passage over Jordan , or as they were about to pass over it ; as Huetius observes and proves by plain Examples , that the Hebrews have no other word to express their mind , when they would say either on this side or beyond . See Demonstr. Evang. Propos . IV. Cap. XIV . To which another learned Writer since him ( Hermannus Witsius , Lib. I. Miscel. Sacr. Cap. XIV . ) hath added several other places which evidently show that beeber is a word , that indifferently belongs to either side of any place , ( See 1 Sam. XIV . 40. ) and must be determined , by the Matter in hand , to which it is to be applied . And here undoubtedly it is to be rendered on this side Jordan . See III. 8.

In the Wilderness in the Plain . ] In the Plain of Moab , where they had remained a long while ; as appears from the foregoing Book , XXII Numb . 1. XXVI . 3 , 63. XXXI . 12. XXXIII . 48 , 49. XXXV . 1. XXXVI . 13.

Over against the Red Sea . ] There is no word in the Hebrew Text for Sea ; and therefore the Marginal Translation is to be preferred , which is , over against Suph : which was a place in the Country of Moab , ( See XXI Numb. 14. ) over against which they now lay encamped ; but were so far distant from the Red Sea , that there can be no respect to it here .

Between Paran . ] He doth not mean the Wilderness of Paran , frequently mentioned in the foregoing Book ( for that was as remote from hence , as the Red Sea ) but some place in the Country of Moab ; as Zuph was , and the rest of the places which here follow .

And Tophel , and Laban , and Hazeroth , and Dizabah . ] There was a place called Hazeroth , where they had encamped a long time ago , XI Numb . 35. XXXIII . 17. but it was in another Wilderness far from this place , as appears by the account Moses gives of their Removals from that place to this where they now lay , XXXIII Numb. 17 , 48 , 49. And therefore I take this , and the other three places here mentioned , to have been frontier Towns in the Country of Moab , which lay upon the borders of this Plain . The last of which , Dizabah , is translated by the LXX . and the Vulgar , as if it signified a place where there were Mines of Gold .

Onkelos and the Hierusalem Targum , who take Suph to signifie the Red Sea , and Paran for the Wilderness through which they had come many years ago , &c. are forced to add several words to make out the sense of this Verse , in this manner ; These be the words which Moses spake unto all Israel on this side Jordan , &c. reproving them because they sinned in the Desert , and provoked God in the Plain over against the Red Sea ; and murmured in Paran , about Manna ; and at Hazeroth for Flesh , &c. And so they proceed to mention other Sins committed in other places ; but not in these here named : which they force from their natural sense , to comply with this Conceit .

Verse 2 Ver. 2. There are eleven days journey from Horeb , &c. ] Or eleven days ( we were a coming ) from Horeb , by the way of Mount Seir , unto Kadesh-Barnea . Which cannot be understood of the whole time they spent between these two places , but only of the time they spent in travelling : For they stayed a Month at Kibroth-Hattaavah , and a Week more at Hazeroth , XI Numb . 21. XII . 15 , 16. before they came to Kadesh-Barnea . This he represents to them , to make them sensible , they had been kept in the Wilderness so many years , as had passed since they came out of Egypt ; not because it was a long way to Canaan , but for the reason mentioned in the XIVth of Numbers . For from Horeb ( whither he order'd them to go , when they came out of Egypt ) they came in eleven days , and took no long Journeys , to the borders of the Land of Canaan ; where Kadesh-Barnea lay . So Maimonides ; the way was plain and known between Horeb ( whither God brought them on purpose to serve him ) and Kadesh : which was the beginning of an habitable Country ; according to what he saith XX Numb . 16. See More Nevochim P. III. Cap. L. See XIII Numb. 26.

By the way of Mount Seir. ] The Country of the Edomites . Chapt. II. v. 12.

Vnto Kadesh-Barnea . ] How they were ordered to come hither , and what they did here , he relates , v. 6 , 19. and so proceeds to give an account of several remarkable things , which befell them , unto the time when he wrote these things ; which he sets down in the next Verse .

Ver. 3. And it came to pass in the fortieth year . ] Verse 3 After they came out of Egypt .

In the eleventh month , on the first day of the month . ] In the first Month of this fortieth Year , they came into the Wilderness of Zin , unto another Kadesh , XX Numb . 1. From whence they removed to Mount Hor ; where Aaron died on the first Day of the fifth Month of this Year . See there v. 28. Where it appears v. 29. they mourned for him thirty days : that is , till the beginning of the sixth Month. In which they fought with King Arad , XXI Numb . and from Mount Hor travelled from place to place ( as we read there , and XXXIII Numb . ) till they came to these Plains of Moab . In which Journeys , and in the rest of the Transactions , mentioned in the latter end of the Book of Numbers , they spent the other five Months of this Year ; as I have observed in their proper places . And now began the eleventh Month , when Moses , being to leave the World before the end of this Year , spake all that follows in this Book . And this Speech ( which he begins v. 6. and continues to the fortieth Verse of the fourth Chapter ) the great Primate of Ireland thinks , he made to the People on the twentieth of February , and on the Sabbath-day : as the Reader may find in his Annals .

That Moses spake unto the Children of Israel , according unto all that the LORD had given him in Commandment unto them . ] Made a Rehearsal of all that , at several times , he had received from the LORD , and delivered unto them .

Ver. 4. After he had slain Sihon the King of the Amorites , Verse 4 which dwelt at Heshbon . ] About five Months ago : for it was after Aaron's death , which was the first Day of the fifth Month , XXXIII Numb. 38. and they mourned for him all that Month. See XXI Numb. 21 , &c.

And Og the King of Bashan , which dwelt at Astaroth . ] This was a City in the Country of Bashan , ( XIII Josh. 31. ) and a City it was of very great Antiquity , as appears from XIV Gen. 5. See there . From whence some think the famous Goddess Astarte had her Name , being here worshipped . But whether that Goddess took her Name from this City , or the City from the Goddess , is not certain ; as Mr. Selden observes in his Syntagma II. de Diis Syris , cap. 2. But that the Heathen Deities were wont to have their Names from the Groves , Mountains , Cities , and Caves , where they were worshipped , is as certain ; as it is uncertain from whence Astarte , or Astoreth ( as the Scripture Name is ) was so called .

In Edrei . ] His Royal Palace was at Astaroth , ( as Sihon's was at Heshbon ) but he was slain in Edrei , XXI Numb. 33.

Verse 5 Ver. 5. On this side Jordan , in the Land of Moab . ] In the Plains of Moab ; before they passed over Jordan . See v. 1.

Began Moses to declare this Law , saying . ] To call to remembrance that which any one had forgotten ; and to explain that which any one did not understand . So Maimonides expounds these words in Seder Zeraim . In the end of the fortieth Year , in the beginning of the Month Shebat , Moses called the People together , saying ; The time of my Death draws near , if any one therefore hath forgot any thing that I have delivered , let him come and receive it ; or if any thing seem dubious , let him come that I may explain it . And so they say in Siphri , If any one have forgotten any Constitution , let him come and hear it the second time ; if he need to have any thing unfolded , let him come and hear the Explication of it . For which he quotes this Verse ; and says that Moses spent all his time in this , from the beginning of the Month Shebat , to the seventh day of Adar . And what he now said was likely to be the more regarded , because these were , in a manner , his dying words ; for he lived but till the seventh day of the next Month : and seems to have composed this Book as a Compendium of his whole Law , for the familiar use of the Children of Israel : from whence it is called Deuteronomy , i. e. a second Law . See Huetius in his Demonstr. Evang. Propos . IV. Cap. 1.

Ver. 6. The LORD our God spake unto us in Horeb , Verse 6 saying . ] X Numb. 13.

Ye have dwelt long enough in this Mount . ] From the third Month of the first Year ( XIX Exod. 1. ) to the twentieth day of the second Year after they came out of Egypt , ( X Numb. 11. ) they stayed at Mount Sinai , which is the same with Horeb : they being only two tops of the same Mountain ; one of them something higher than the other , as they are described by those who have taken a view of them . For Moses was twice with God , for the space of Forty days in in this Mount : and here the Tabernacle , and all things belonging to it were made , according to the Orders he there received ; and then was erected and consecrated ; and the People all numbred and disposed under their several Standards , to march in such order as God appointed , II Numb. 3 , 10 , 17 , &c. X. 14 , 15 , &c.

Verse 7 Ver. 7. Turn you . ] From this Mountain .

And take your Journey . ] Resume your Journey , which you have so long intermitted .

And go to the Mount of the Amorites . ] A Mount on the South part of Canaan , inhabited by the Amorites , together with some Canaanites and Amalekites , XIV Numb. 25 , 43 , 45. But the principal Possessors of it were Amorites , as is expressed more than once in this Chapter , v. 19 , 20 , 44. This is the Mountain to which Moses bid the Spies go up , XIII Numb. 17. and so they did v. 22.

And unto all the places nigh thereunto . ] And so pass into all the neighbouring Country , which lies near it .

In the Plain , in the Hills , and in the Vale. ] This is a Description of the Country nigh unto this Mountain : some of which was Champion ( as we speak ) and other parts of it consisted of Hills and Dales .

And in the South , and by the Sea-side , to the Land of the Canaanites , and unto Lebanon , and unto the great River the river Euphrates . ] And so go into all the rest of the Land of Canaan : the several quarters of which he here sets forth . The Southern part lying toward this Mountain ; the Western upon the Sea , ( where the People properly called Canaanites dwelt ) the Northern toward Lebanon ; and the Eastern towards the River Euphrates . Which by other Authors , as well as Moses , is called the great River . So Callimachus in his Hymn to Apollo , v. 103. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — The great Flood of the Assyrian River : which the Scholiast observes is meant of Euphrates . And Lucan — cum Tigride magnus Euphrates — L. III. v. 253.

Ver. 8. Behold , I have set the Land . ] In the Hebrew , Verse 8 Given the Land : i. e. bestowed it upon you , and am ready to bring you into the possession of it .

Before you . ] That every one of you may have his share of it . Or , that you may go whether you please , and settle your selves in it , XIII Gen. 9. XXXIV . 10.

Go in and possess the Land . ] Therefore make no longer stay here in the Wilderness ; but go and take possession of my Gift .

Which the LORD sware unto yuor Fathers , Abraham , Isaac , and Jacob , &c. ] XV Gen. 18. XVII . 7 , 8. XXVI . 3. XXVIII . 13.

Ver. 9. And I spake unto you at that time , saying ; ] Verse 9 About the time of their coming to Horeb , or Mount Sinai . For the Story of Jethro , unto which this relates , preceded that immediately , XVIII Exod. Many great Men place it after the giving of the Law : Of which see Selden L. II. de Synedr . Cap. 2. N. IV.

I am not able to bear you alone . ] We do not read , before now , that Moses spake thus to the People . But Jethro spake in this manner to him , XVIII Exod. 18. and gave him advice to take some others to his assistance , v. 21. which advice he followed , v. 24. And then spake to the People what Jethro had said to him ; and enlarged upon it in the words we read here , in the following Verses : where he gives them the reason why he could not perform the Office of a Judge alone .

Ver. 10. The LORD your God hath multiplied you , Verse 10 and , behold , ye are this day , as the Stars of Heaven for multitude . ] Increased unto a greater number then can easily be told .

Verse 11 Ver. 11. The LORD God of your Fathers make you a thousand times so many as you are . ] As if he had said , I am not troubled at your vast increase ; but bless God for it : and beseech him to make you a thousand times more numerous , then at present you are .

And bless you , as he hath promised you . ] In the Promise often repeated to their Fathers , XII Gen. 2. XV. 5. XVII . 5 , 6. XVIII . 18. XXII . 17. XXVI . 4. XXVIII . 14.

Verse 12 Ver. 12. How can I my self alone bear your cumbrance , and your burden , and your strife ? ] But how is it possible for one Man alone to undergo the labour of hearing all the Complaints of such a Multitude ; and of remedying all their Grievances , and determining all their Controversies ? So the last word signifies , Suits at Law ( as we speak ) as the two former signifie other Differences ; which arose between one Man and another , about such things as are mentioned in the XXI , XXII , and XXIII Chapters of EXODUS . The first word which we translate cumbrance , signifies tediosam litigantium serram ( as Hottinger interprets it in his Smegna Orientale , Lib. I. Cap. 6. ) the tedious Pleadings of those that manage Causes before a Judge ; by Bills and Answers ( suppose ) and Rejoynders , &c.

Verse 13 Ver. 13. Take ye . ] In the Hebrew it is , Give ye , i. e. present unto me such Persons as you think fit , according to the following Characters .

Wise men and understanding , and known among your Tribes . Men of known Wisdom , Prudence , and Integrity ; skilful in Divine and Humane Laws . See XVIII Exod. 21. Some take Wise men to signifie such as knew much ; and understanding such as had prudence to make use of their knowledge , being Men of Experience : and they were to be noted for both these ; otherwise the People would not have reverenced them .

Ver. 14. And ye answered me and said , The thing Verse 14 which thou hast spoken is good for us to do . ] This Consent of the People is not recorded before : but sufficiently implied in their Submission to this Regulation , mentioned XVIII Exod. 26.

Ver. 15. So I took the chief of your Tribes , wise men Verse 15 and known . ] From among those Men that they presented to him , he took , I suppose , such Persons among the chief of their Tribes , as were endowed with the Qualities here named , and were known by all so to be . For obscure Persons , either for Birth , or Experience in Affairs , would have been contemned : and therefore he chose the noblest of those that were presented to him , ( called here the chief of their Tribes ) if they were no less worthy than others . For some such no doubt there were among their great Men , as might be thought fit for this high Employment . And they were the fitter , because being Men of Quality ( as we speak ) they were less liable to be corrupted by Bribery . From which Moses took care all Judges should be so free , that he expresly requires they should be Men , hating Covetousness , XVIII Exod. 21. And Solon did not forget to make this a part of the Oath , which every Judge in Athens took , ( which is mentioned at large by Demosthenes in his Oration against Timocrates ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. I will receive no Gift upon the account of my Sentence ; neither I my self , nor any body else for me ; nor others with my knowledge , by any artifice or device whatsoever .

And made them Heads over you . ] Set them to govern and rule the People , ( as it is expressed v. 13. ) by deciding all Causes which were brought before them ; as far as they were able to understand them .

Captains over thousands , and Captains over hundreds , and Captains over fifties , and Captains over tens . ] It is a question , whether they were Commanders over so many Families , or Persons ; as I observed upon XVIII Exod. 25. Hermannus Conringius thinks they were Rulers ( as the word signifies ) over so many Fathers of Families , understanding by a Family , that which we now call an Houshold , De Republ. Hebraeorum , Sect. XVIII .

And Officers among your Tribes . ] The same great Man , in the XXVIth Section of the same Book , takes Schotrim to have been Judges , as well as the rest . His great reason is , because the Seventy Elders were ordered to be chosen out of them , among others , XI Numb . 16. Now it is altogether improbable , he thinks , that such a Prophetical Colledge as that was , should be chosen out of such mean Officers , as the Hebrew Doctors make these Schotrim to have been . But see what I have noted upon V Exod. 14. and XI Numb . 16. And let me here add , that if they were Judges ( and not Attendants upon them ) they were very mean ones , being put below the Rulers of ten . But howsoever this be , it is certain some of these Judges had greater Authority then others , being intrusted with a larger Jurisdiction : and its likely , greater Abilities were required in those over thousands , than in those over tens . As in the great Sanhedrim afterwards , the Jews make more things necessary to qualifie Men for a Place in it , then were requisite for those in lower Courts . Where no Man could sit ( much less in the highest ) unless these seven things were remarkable in him , ( as Maimonides saith Halacah Sanhedrim , Cap. IV. Sect. 7. ) Wisdom , Humility , the Fear of God , Contempt of Riches , Love of Truth , a good Fame ; and he was beloved also of others .

Ver. 16. And I charged your Judges at that time , Verse 16 saying . ] As the quality of their Persons , and their Endowments made them considerable , so they were dignified with the honourable Name of Schofetim : and were also called Elders , which had been , a long time , a Title of Honour among the Jews , and in other Nations .

Hear the Causes between your Brethren . ] This was a necessary quality in a good Judge , to give Audience to every one that brought a Cause before him ; and not to delay any Man . But the Jews infer from these words , that it was not lawful to hear any Man , when his Adversary was absent ; but both Parties were to be there present . And they were also to be heard speak for themselves , if they pleased : Which was part of the forenamed Oath which Solon ordered all the Athenian Judges to take , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I will hear the Accuser and the Defender , both alike .

And judge righteously . ] The next thing required of a Judge , was to be upright and impartial : not considering what the Man was , but his Cause . This is implied in the following words .

Between every Man and his Brother . ] i. e. Between one Israelite and another .

And the Stranger that is with you . ] i. e. Between an Israelite and a Proselyte : whether he were received into the Covenant by Circumcision , or not . For of this latter sort there were , no doubt , a great number , amongst that mixt multitude , who came with them out of Egypt , XII Exod. 38. And while they were in the Wilderness , there was not a distinct Court for Israelites , and Proselytes : but their Causes were tried in one and the same , as Mr. Selden observes , Lib. II. de Synedris Cap. III. N. 1.

Verse 17 Ver. 17. And ye shall not respect Persons in Judgment . ] Not be swayed by particular Affection , or Interest : but judge sincerely , without respect to Relation , or any Benefit or Injury received .

Ye shall hear the small as well as the great . ] Be equally disposed patiently to attend to the Cause of a poor Man , as of a great : and to do him as speedy and impartial Justice . See XIX Lev. 15. And here the Hebrew Doctors tell us , of some singular Practices in their Courts , to preserve the dispensation of exact Justice . For if one of the contending Parties came into them richly clothed , and the other poorly , they would not hear them till both were clothed alike . Nor would they suffer one of them to sit , and the other stand : but both of them either sat , or stood . And if they sat , one of them was not permitted to sit higher than the other : but they sat by each others side , &c. See Selden Lib. II. de Synedr . Cap. XIII . N. 10.

Ye shall not be afraid of the face of Men. ] Courage and undaunted Resolution is another necessary qualification in a Judge : who must not be over-awed by what any Man can do unto him ; but remember as ) it here follows ) that he is in God's place .

For the judgment is Gods . ] God gave them their Commission by Moses ; so that they were his Ministers , and acted by his Authority : and therefore might be confident he would defend them in the discharge of their Office . This shows that though Moses alone acted by immediate Authority from God , yet these also being constituted by him , were to be lookt upon as pronouncing Sentence in his Name ; who , after a peculiar manner , was the King , and Supreme Governour of the People of Israel .

And the Cause which is too hard for you , bring it unto me , and I will hear it . ] Another quality , is Humility ; in not adventuring to judge of Things above their reach . Some think there were certain Causes reserved to the cognizance of Moses , ( as I observed upon XVIII Exod. 12. ) but the contrary appears by these words , that all manner of Causes were brought before these Judges : and they , not the People , brought such Causes before Moses , as they found too hard for them to determine . So that they , not the Person whose Cause it was , judged of the difficulty of the Cause . See Selden Lib. I. de Synedris , Cap. XVI .

Ver. 18. And I commanded you at that time , all Verse 18 the things that ye should do . ] As he rightly informed their Judges ; so he instructed the People also in their Duty , before they went from Horeb : by delivering to them the judgments which God commanded him to set before them , XXI Exod. 1. contained in that and in the two following Chapters ; whereby both they and their Judges were to govern themselves .

Ver. 19. And when we departed from Horeb. ] See Verse 19 X Numb. 2.

We went through all that great and terrible Wilderness . ] It may well be called great , because it extended a great way . For after three days Journey ( X Numb. 12. ) they settled at Kibroth-hattaavah ; which was in this Wilderness of Paran . From whence they went to Hazeroth , which is still said to be in this Wilderness , XI Numb . 35. And when they went from thence , they were in the same Wilderness , XII . 16. where Kadesh was , XIII . 26. and see XXXIII . 19. And this Wilderness was very terrible , or dreadful ; because there were no Inhabitants in it , but wild Beasts .

Which you saw by the way of the Mountain of the Amorites . ] All the way you went towards that Mountain . See v. 7.

As the LORD our God commanded us . ] According to the direction which God gave them , by the motion of the Cloud that went before them .

And we came to Kadesh-Barnea . ] Where they rested at the foot of that Mountain , in the Wilderness of Paran , XIII . Numb. 2 , 26.

Verse 20 Ver. 20. And I said unto you , ye are come to the Mountain of the Amorites , which the LORD our God doth give unto us . ] For this was part of the Country , which God bestowed upon them , for their Possession ; as appears from XXXIV Numb . 4. Where Kadesh-Barnea is mentioned as a frontier Place in their South-border . And indeed the Amorites , wheresover they found them , were to be expelled : as they had already dispossessed them of the whole Kingdom of Sihon , who was King of the Amorites , XXI Numb. 21 , 25 , 26.

Ver. 21. Behold , the LORD thy God hath set the Land before thee . ] All the Country beyond this Mountain , v. 8.

Go up . ] For there was a great ascent to it , XIII Verse 21 Numb. 17.

And possess it . ] Enter upon the Possession of it .

As the LORD God of thy Fathers hath said unto thee . ] According to the Promise made by God long ago , to Abraham , Isaac , and Jacob , ( See v. 8. ) which he is now ready to perform .

Fear not , neither be discouraged . ] Do not dread either their number , or their strength : but trust in the LORD ( whose Name he repeats four times , in these three Verses ) that he will make good his word .

Ver. 22. And ye came near unto me every one of you . ] Verse 22 The Heads of every Tribe , in the name of the whole Congregation ; whose desire this was .

And said , we will send Men before us . ] Some select Persons .

And they shall search out the Land . ] Give us an account how it lies , and what kind of Country it is .

And bring us word again by what way we shall go up . ] Inform us which way to direct our march into it .

And into what Cities we shall come . ] What Cities we shall first attack , to make our way the clearer into the Country . Moses also charges the Men that went to search the Land , with many other Enquiries , ( XIII Numb. 18 , 19 , 20. ) that the People might receive the fullest satisfaction .

Ver. 23. And the saying pleased me well . ] He thought Verse 23 this a reasonable motion , proceeding only from a prudent Caution : whereas , in truth , they were timorous and distrustful of God's promise .

And I took twelve Men of you , one of a Tribe . ] That every body might be satisfied , when they heard the report of their Brethren , XIII Numb. 2 , 3 , 4. &c. and God directed him so to do , as we read there .

Verse 24 Ver. 24. And they turned . ] From Kadesh-Barnea .

And went up into the Mountain . ] XIII Numb. 17 , 21.

And came unto the Valley of Eschol . ] It appears by the relation XIII Numb. 21 , 22 , 23. that this was the last place , unto which they came when they had ended their search .

And searched it out . ] After they had gone through all the quarters of the Country .

Verse 25 Ver. 25. And they took of the fruit of the Land , in their hands , and brought it down unto us . ] Both Grapes , Pomegranates , and Figgs , XIII Numb. 23.

And brought us word again , and said , It is a good Land which the LORD our God doth give us . ] So they all said unanimously , and brought along with them a demonstration of it , XIII Numb. 27. only they added , that they were not able to deal with the Inhabitants of it .

Verse 26 Ver. 26. Notwithstanding ye would not go up , but rebelled against the Commandment of the LORD your God . ] Who bad you go up , and not be afraid , v. 8 , 21. Which was the greater sin ; because he had not only brought them to the Borders of the Land , but convinced them that he had not deluded them with fair Promises of a better Country , than really it was . For they all saw the goodly Fruit which it produced ; and ought therefore to have believed he would fulfil his word , and give them the possession of it .

Verse 27 Ver. 27. And ye murmured in your Tents . ] After great Lamentations for a whole Night together , XIV Numb. 1.

And said , because the LORD hated us , he hath brought us forth out of the Land of Egypt . ] Unto which therefore they desired and conspired to return , XIV Numb. 4.

To deliver us into the hand of the Amorites to destroy us . ] Nothing can be more pernitious ( as Grotius here observes ) than a perswasion that God doth not love us ; but hath a design upon us , to destroy us .

Ver. 28. Whither shall we go up ? ] Moses , I suppose , Verse 28 still pressed them to go up and take possession of the Land : to which they give him this snappish Answer .

Our Brethren have discouraged our hearts . ] The Men that you your self sent to search the Land , have dispirited us by the Report they have brought us . Which would not have had that effect upon them , if they had minded one part of it , as much as the other ; and calmly considered what Caleb and Joshua said : who made no doubt of Success .

Saying , The People is greater and taller than we . ] More numerous ; and of far greater stature and strength , XIII Numb. 28.33 .

The Cities are great , and walled up to Heaven . ] The Spies only told them that ther Cities were walled , and very great , XIII Numb. 28. but their fear and confusion of Thoughts , augmented the danger of attempting the Conquest of them . Yet Moses himself thinks good afterwards to use the same hyperbole , IX . 1. which is common in the best Authors . For thus Homer in Odyss. E. v. 239. speaks of a Firr-tree as high as Heaven ; i. e. exceeding tall : — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Many other Instances may be seen in Bochartus his Phaleg . Lib. I. Cap. XIII .

And Moreover , we have seen the Sons of the Anakims there . ] See XIII Numb. 28.33 . Const. L'Empereur will rather have it translated the Sons of the Giants , as the LXX . and Onkelos take it . Yet he acknowledges that Anak seems to have been the first Parent and Propagator of the Race of Giants after the Flood : and therefore it may be properly translated , as we do . See Annot. in Itiner . Benjamini Tudelensis , p. 136.

Verse 29 Ver. 29. Then I said unto you . ] Moses here at large relates , what he said unto their Fathers , upon this occasion ; which he doth not mention in the Book of NUMBERS , ( where we read only of his falling down before God ) that he might awaken this Generation , to a greater confidence in God , and a dread of his Judgment .

Dread not , nor be afraid of them . ] Do not consider so much how strong they are ; as how powerful the LORD your God is , who hath promised you this good Land .

Verse 30 Ver. 30. The LORD your God , which goeth before you . ] In a glorious Pillar of Cloud and Fire .

He shall fight for you . ] As he had done hitherto , XIV Exod. 14. XVII . 8 , &c.

According to all that he did for you in Egypt before your eyes . ] Why should you think he is less able to bring you into Canaan , than he was to redeem you from Egypt ; where you were oppressed by very powerful Enemies ?

Verse 31 Ver. 31. And in the Wilderness . ] Ever since they came from thence through the Wilderness of the Red-Sea , XIII Exod. 18. and the Wilderness of Sin , XVI Exod. 1. and the Wilderness of Sinai , XIX Exod. 1 , 2. and then through that terrible Wilderness of Paran . See above v. 19.

Where thou hast seen how the LORD thy God bare thee , as a Man doth bear his Son . ] The long Experience they had had of his tender care over them , ( which was as indulgent as that of a kind Father towards his only Son , when he is a Child , whom he carries in his Arms ) should have made them confident of his gracious Providence for the future .

In all the way that ye went , until ye came to this place . ] He made provision for them in the most desolate places : bringing them Water out of a Rock ; sending Bread down to them from Heaven ; defending them from wild Beasts , and from their fiercer Enemies , &c.

Ver. 32. Yet in this thing ye did not believe the Verse 32 LORD your God . ] He could not prevail with them to trust God ; and go up , as he commanded , in his Power and Might to possess the Land . Nor could all that Caleb and Joshua said , at all move them , XIV Numb. 7 , 8 , 9.

Ver. 33. Who went in the way before you . ] Never Verse 33 failed constantly to direct and guide you in your Journeys , XIII Exod. 22.

To search you out a place to pitch your Tents in . ] But always markt out your Encampments , where they should be , X Numb. 17.

In fire by night , to shew you by what way you should go , and in a cloud by day . ] That they might be able to travel by Night , as well as by Day : which was most convenient in Summer time , when the Sun was very scorching in a Wilderness , where there was no shelter , XIII Exod. 21. X Numb. 16 , 21.

Ver. 34. And the LORD heard the voice of your words . ] They not only distrusted God , ( v 32. ) but murmured against their Leaders , and against God , in Verse 34 a mutinous manner ; consulting to return into Egypt , XIV Numb. 1 , 2 , 3 , 4. And moreover spake of stoning Caleb and Joshua for their good Advice , v. 10.

And was wroth , and sware , saying . ] Which so provoked the Divine Majesty , that he irrevocably determined what follows ; confirming it with an Oath , XIV Numb. 21.

Verse 35 Ver. 35. Surely there shall not one of these Men of this evil Generation , see that good Land , &c. ] See XIV Numb. 21 , 28 , 29.

Verse 36 Ver. 36. Save Caleb the Son of Jephunneh . ] And Joshua the Son of Nun. See XIV . 24 , 30. and see below v. 38.

He shall see it , and to him will I give the Land that he hath trodden upon , &c. ] This was as exactly fulfilled , as their disinheriting was , XIV Josh. 9 , 12. Where the particular Portion of Land is mentioned , which God promised to him , and which Joshua gave him in the Mountain where the Anakims dwelt . For such was the wonderful Faith and Courage of Caleb , that he doubted not to dispossess those , whom the rest of the Israelites dreaded as invincible .

Verse 37 Ver. 37. Also the LORD was angry with me . ] Not at that time , but afterwards ; when they came into the Wilderness of Zin ; to another Kadesh , XX Numb. 1 , 12.

For your sakes . ] By occasion of their fresh discontents , and mutinous upbraidings of him , ( XX Numb. 2 , 3 , 4. ) which provoked him so , that he spake unadvisedly with his Lips , as the Psalmist observes , CVI Psal. 31 , 32. This was an high aggravation of their guilt ; that they not only undid themselves , but brought great Displeasure upon their worthy Leader and Governour : whom they wearied with their Tumults and Rebellions . Or the meaning may be ( which doth not much differ from the account now given ) that they murmuring , in a tumultuous manner , when they saw the Water did not flow out of the Rock at the first stroke , he himself also was put into such a Commotion , that he began to doubt , and say God would do nothing for such a rebellious People ; though he had declared he would . If this be true , he soon recovered himself , and smote the Rock again , in confidence God would be as good as his word . But God was so angry at the words he had spoken , that he so far punished him for them , as to deny him entrance into Canaan .

Saying , Thou shalt not go in thither . ] Which threatning is renewed a little before his death , XXVII Numb. 13 , 14. and he could not get repealed by any Entreaties , as we read in this Book , III. 26.

Ver. 38. But Joshua the Son of Nun , which standeth Verse 38 before thee . ] i. e. Waits upon thee .

He shall go in thither . ] So God promised when he , as well as Caleb , indeavoured to put Courage into the People to go and possess the Land , XIV Numb. 6 , 7 , &c. 30.

Incourage him , for he shall cause Israel to inherit it . ] Not only go thither , and have his Portion there , but be the Captain of Israel , and conquer the Land for them , and divide it among them . This intimates as if Joshua was afraid , he might be excluded as well as his Master ; being extreamly troubled , it is likely , that he was not suffered to reap the Fruit of his long Labours . Therefore God bids Moses incourage his hope , and command him to take heart , ( as we speak ) for undoubtedly he should do more than go into Canaan . Which may be the reason , why his Name is not put into the Exception ( v. 35 , 36. ) together with Calebs ; but they are mentioned separately ; because there was something to be said peculiar to each of them .

Verse 39 Ver. 39. Moreover , your little ones , whom ye said should be a prey . ] See XIV Numb. 31.

Which in that day had no knowledge of good and evil . ] And consequently did not provoke God by their Disobedience .

They shall go in thither , &c. ] Their innocence moved pity towards them : though Children , in some cases , were cut off for their Fathers sins .

Verse 40 Ver. 40. But as for you , turn you . ] From the Land of Canaan ; to which they were not permitted to go .

And take your journey into the Wilderness . ] And get you back again into the Wilderness out of which I have brought you , XIV Numb. 25.

By the way of the Red-Sea . ] Thus they had their desire , in some part , of returning into Egypt , ( XIV Numb. 4. ) which was not far from the Red-Sea .

Verse 41 Ver. 41. Then you answered and said unto me , We have sinned against the LORD . They repented , when it was too late to do them any good . See XIV Numb. 40.

We will go up and fight , according to all that the LORD our God commanded us . ] Now they resolve to encounter those Enemies , of whom they were before so afraid , as to speak of stoning those , who exhorted them not to fear them , XIV Numb. 9 , 10.

And when you girded on every Man his Weapons of War , ye were ready to go up into the Hill . ] They not only made a stout Resolution , but actually prepared themselves for the Onset : as if there were no difficulty in that , which a little before they dreaded to think of . So de Dieu translates the last words , Ye thought it an easie matter to ascend the Hill ; or ye despised going up the Mountain : in our Language , made nothing of it .

Ver. 42. And the LORD said unto me , say unto Verse 42 them , Go not up . ] XIV Numb. 41 , 42.

Neither fight . ] Much less think of fighting .

For I am not among you . ] By my powerful Presence to subdue your Enemies ; or to defend you from them , ( so the Phrase is often used ) for the Ark of the Covenant , the Token of God's Presence , did not go with them , XIV Numb. 44.

Lest ye be smitten before your Enemies . ] Which would be a far greater Disgrace , than marching away from them .

Ver. 43. So I spake unto you . ] XIV Numb. 42 , 43. Verse 43

And ye would not hear . ] No more than before ; when he bad them go up .

And rebelled against the Commandment of the LORD . ] For now it was against his will , as before it was his will , that they should go up .

And went presumptuously up into the Hill . ] Would venture against the express command of God ; which was the highest presumption .

Ver. 44. And the Amorites which dwelt in that Mountain Verse 44 came out against you . As soon as they saw the Israelites ascend to assault them , they came down upon them , XIV Numb. 45.

And chased you as Bees do . ] Which pursue those that disturb their Hives in great swarms , and with great fury , CXVIII Psalm 12. For though Bees have very small Bodies , yet they have great Spirits , and a vast Force , as Bochart observes in many instances , to make out the aptness of this Comparison , in his Hierozoicon P. II. Lib. IV. Cap. X.

And destroyed you in Seir. ] It seems they fled toward that part of Idumaea where Mount Seir was ; which they afterwards compassed many days ( II. 1. ) when they removed from Kadesh-Barnea . And there some of them fell by the Sword of the Amorites , who were the fiercest of all the People of Canaan : and might , on that account , be well compared to Bees ; who cease not their pursuit , till they have fixt their stings .

Even unto Hormah . ] See XIV Numb. 45.

Verse 45 Ver. 45. And ye returned . ] After the Amorites retreated .

And wept before the LORD . ] Beseeching him to go along with you , and assist you to conquer the Land .

But the LORD would not hearken to your voice , nor give ear unto you . ] To consent that they should now go and possess the promised Land , or stay near to it : but remained sixt in his resolution , that they should go back again , and wander in the Wilderness as long as they lived .

Verse 46 Ver. 46. So ye dwelt in Kadesh many days . ] God had commanded Moses to lead them into the Wilderness , by the way of the Red-Sea , the very next Morning after their mutiny , upon the return of the Spies , XIV Numb . 25. But they prevented this , by their early rising next Morning to Assault the Amorites in the Mountain , v. 40. After which , they being discomfited , he permitted them to stay some time here , to bemoan themselves . But how long , is not certain : for sometime the Cloud stayed but two days , sometime a month , sometime a year , before it stirred from the Tabernacle ; which was the sign of their removal , X Numb . 22. And in some Stations , it 's likely , they stayed several Years : for from the time of their removal from Kadesh-Barnea , till they came to Mount Hor , which was thirty seven Years , we find but Nineteen Stations . See XXXIII Numb . from v. 18. to v. 37.

According to the days that ye abode there . ] Some expound it , as long as they did in all the rest of their Stations ; i. e. nineteen Years , as the Jews compute in Seder Olam . But , as the learned Dr. Lightfoot thinks , it signifies , as long as they did at Mount Sinai : and so they stayed near a whole Year , as they had done at Sinai . But the most simple Explication seems to be , that they tarried here so long after this , as they had done before it ; at least forty days ; which was the time the Spies spent in searching out the Land . Though there is no necessity to confine it to that number ; but simply to interpret it , that as they stayed there many days before this mutiny , so they did as many after it .

Chapter II. CHAP. II.

Verse 1 Verse 1. AND we turned , &c. ] From the Borders of the Land of Canaan , to go Southward , till they came to the very shore of the Red-Sea . Which , as David Chytraeus computes it , was thirty German miles , from Kadesh-Barnea .

As the LORD spake unto me . ] According to the command formerly mentioned , XIV Numb. 25.

And we compassed Mount Seir. ] The mountainous Country of Edom ; whereof Mount Seir was but a part . For when they came to Ezion-gaber , which was upon the Red-Sea , they were still in the Country of Edom , 1 Kings IX . 26. 2 Chron. VIII . 17. For it stretched a long way ; from the Confines of Canaan , unto Elato and Ezion-geber , on the Red-Sea .

Many days . ] Some think that they were marching to and fro along the Borders of this Country , all the time they spent from this removal , till they return'd to go towards Canaan again . So that by many days they understand the whole XXXVIII years , which passed between their departure from Kadesh-Barnea , till they came over the Brook Zered , v. 14. For when they were at Ezion-gaber ( which was farthest from Canaan ) they were , as I said , upon the Borders of Edom : and so they were when they came back again , seven and thirty Years after at Mount Hor , XX Numb . 23. XXI . 4. But this must not be understood , as if all the Stations mentioned XXXIII Numb . after they left Kadesh-Barnea , till they came hither again , were near to the Country of Edom : Some of them might be remote , though they all lay in that Wilderness , which reached from one end of Idumaea to the other .

Ver. 2. And the LORD spake unto me , saying . ] This was in the end of the XXXIXth Year after their Verse 2 coming out of Egypt ; when they had spent XXXVII Years , going to and fro since their departure from Kadesh-Barnea . In all which time he gives us no account what passed , either in the foregoing Book , or in this : but only sets down the places of their abode , as I observed in the XXXIIIth of NVMBERS .

Ver. 3. Ye have compassed this Mountain long enough . ] Verse 3 i. e. The mountainous Country of Edom , mentioned v. 1.

Turn ye northward . ] From Ezion-gaber , which was in the South , towards the North : that is , directly towards the Land of Canaan .

Ver. 4. And command thou the People , saying , Ye Verse 4 are to pass through the Coast of your Brethren the Children of Esau , which dwell in Seir. ] For they went from Ezion-gaber to Kadesh , XX Numb. 1. and from thence to Mount Hor , v. 22. ( which was in the edge of the Land of Edom , XXXIII Numb. 37. ) and from thence they travelled to compass the Land of Edom , XXI . 4. i. e. the Eastern quarter of it . So that though they did not pass through the Coast of Edom , as we translate it ; yet they passed by it , and very near unto it ; as the Particle beth frequently signifies , XXXVII Gen. 13. V Josh. 13. 1 Sam. XXIX . 1. Though they may be truly said to pass through their Coast ; if thereby we understand their Border , or the Confines of their Country .

And they shall be afraid of you . ] Lest , wanting a Settlement , the Israelites should seize upon their Country . Accordingly we find , they raised all the force they could make to oppose them , XX Numb. 20.

Take ye good heed to your selves therefore . ] Let not that encourage you to assault them .

Verse 5 Ver. 5. Meddle not with them . ] Make not the least attempt upon them .

For I will not give you of their Land , no not so much as a foot breadth . ] i. e. Not the smallest Portion .

Because I have given mount Seir unto Esau for a possession . ] So Joshua saith expresly , XXIV Josh. 4. wherein he made good the Blessing of Isaac , XXVII Gen. 39.

Verse 6 Ver. 6. Ye shall buy meat of them for money , that ye may eat , &c. ] If you have a mind to any Provision that their Country affords , you shall not take it , but purchase it ; as they did their very Water , ( v. 29. ) which was a scarce thing in those dry Countries . And so the Israelites offered to do , when they treated with them about a passage through their Country , XX Numb. 19.

Verse 7 Ver. 7. For the LORD thy God hath blessed thee in all the works of thy hand . ] Or , though the LORD hath blessed thee , &c. That is , though there is no need of it , God having abundantly provided you with all things necessary . But if we follow our translation , the sense is plain ; You have wherewith to buy of them what you need , or desire ; therefore do not take it away by force .

He knoweth thy walking through this great Wilderness . ] Hath directed and prospered thee ( as the word knoweth signifies in many places , I Psal. 6. XXXI . 7. ) in thy Travels through a dangerous Wilderness .

These forty years the LORD thy God hath been with thee ; thou hast lacked nothing . ] He had mercifully provided for them so constantly , that he let them want nothing necessary for their support . This was the Sum of the Argument why they should not molest the Edomites , nor take any thing by stealth from them ; because they were in no need ; and God hath given that Country to the Children of Esau , as he intended to give Canaan to the Israelites .

Their being in the Wilderness forty Years , is mentioned also VIII . 2. XXIX . 5. besides other places of Scripture . For from the fifteenth day of the first Month , in which their Fathers came out of Egypt , ( XXXIII Numb. 5. ) to the tenth day of the same Month in which they went over Jordan into Canaan , ( IV Josh. 19. ) there were but five days wanting of compleat forty Years . I cannot but here note also , that this is one of those places wherein Onkelos mentions the MEMRA , i. e. WORD of Jehovah , which can signifie nothing but a Divine Person : For thus he tranlates these words , The WORD of the LORD thy God hath been thy helper : thou hast not wanted any thing .

Ver. 8. And when we passed by from our Brethren the Verse 8 Children of Esau , which dwelt in Seir , through the way of the plain . ] i. e. Through the Wilderness of Zin .

From Elath and from Ezion-gaber . ] Two places upon the Red-Sea : the last of which [ Ezion-gaber ] signifies as much as the Spine , or Back-bone of a Man . So called , because there were great ragged Rocks in that Port , ( as Bochart observes ) like those at Dyracchium in Macedonia : which had its Name also from thence , Lib. I. Canaan . Cap. XLIV .

We turned . ] After they were denied passage through their Country , and had gone through those Stations mentioned XXXIII Numb. 41 , 42 , &c.

And passed by the Wilderness of Moab . ] See XXI Numb . 11. Going by the East side of their Country , XI Judg. 18.

Verse 9 Ver. 9. And the LORD said unto me , Distress not the Moabites , neither contend with them in battle . ] He would not have them force their way through his Country ; because the King of Moab refused them a passage , as the King of Edom had done , XI Judg. 17. For their Country now was but small , since Sihon King of the Amorites had taken from them all the best of it , which lay between Arnon and Jabbok : of which the Israelites had possessed themselves by the conquest of Sihon . So that they had only that Portion remaining , which lay upon the Dead-Sea : which David , in after times , subdued .

For I will not give thee of their Land for a possession . ] No more than of Edom , v. 5.

Because I have given Ar. ] It is likely the Capital City gave Name to the whole Country about it . At least Ar ( which was the chief City of Moab , XXI Numb. 15 , 28. ) is put here for all the Land of Moab ; as Mount Seir for all the Land of Edom , v. 1.

Vnto the Children of Lot for a possession . ] Though the Moabites were now a wicked People ; yet for their pious Ancestors sake , from whom they were descended , God would not have them dispossessed .

Verse 10 Ver. 10. And the Emims dwelt there in time past , &c. ] A terrible People , as the very Name imports , both for their number and for their strength ; being of a large size like Anakims . See XIV Gen. 5.

Verse 11 Ver. 11. Which also were accounted Giants , as the Anakims , &c. ] Which seems to have been their name ; or else Rephaim : but to distinguish them from others of that name in Canaan , the Moabites called them Emims .

Ver. 12. The Horims also dwelt in Seir before-time . ] They were the ancient Inhabitants of Mount Seir ; as the Emims were of the Country of Moab , XIV Gen. 6. XXXVI . 20. Verse 12

But the Children of Esau succeeded them . ] Planted themselves in that Mountain .

When they had destroyed them from before them , and dwelt in their Land . ] When the Children of Esau expelled the Horites , or the Children of Lot the Emmims , is no where recorded ; nor who were their Leaders in these Expeditions . But they seem to be here remembred , as an Encouragement to the Israelites to hope ; that they might drive out the Inhabitants of Canaan , ( who were not stronger than these ) as they had already driven the Amorites out of the Country of Sihon , as it here follows .

As Israel did unto the Land of his possession , which the LORD gave unto them . ] Some have argued from hence , that this Book was not written by Moses , but by some body else , after they had got possession of the Land of Canaan . But it is manifest , this may relate to what they had done already in dispossessing Sihon King of the Amorites , and Og King of Bashan , of their Country : which , it is expresly said , Moses had given for a possession to the Tribe of Reuben and Gad , and the half Tribe of Manasseh ; and that by God's direction , XXXII Numb . 33. XXXIV . 14 , 15. and in this Book , XXIX . 8. This hath been observed by many ; particularly by Huetius in his Demonstratio Evangelica , Propos . IV. Cap. XIV . N. XV.

Ver. 13. Now rise up , said I , and get you over the Verse 13 Brook Zered , &c. ] Which elsewhere we translate , the Valley of Zered . See XXI Numb. 12.

Ver. 14. And the space in which we came from Kadesh-Barnea , Verse 14 until we came over the Brook Zered , was thirty eight years . ] For it is evident by the story in Numbers that they came to Kadesh-Barnea about the fourth Month of the second Year after they came out of Egypt . See upon XII Numb . 16. And if we suppose that they removed from hence in the seventh or eighth Month of that Year ; it is certain that they could not come to this Brook , till the seventh or eighth Month of the fortieth Year . For Aaron died at Mount Hor on the first day of the fifth Month of this Year ; and we must allow two or three Months time , for all that followed between that and this , viz. the conquest of King Arad , and of Sihon , and Og , &c.

Vntil all the Generation of the Men of War . ] So they were called , who were above twenty years old , I Numb. 3.

Were wasted out from among the People . ] Utterly consumed , so that not one of them was left , XXVI Numb. 64 , 65.

As the LORD sware unto them . ] See XIV Numb. 28 , 29.

Verse 15 Ver. 15. For indeed the hand of the LORD was against them to destroy them from among the Host . Some of them , it is likely , died a Natural death ; but many of them might in the course of Nature have lived longer , if God had not several ways cut them off before their time .

Vntil they were consumed . ] By one Plague or other , which God sent among them : So that a great deal of their time , in the thirty eight Years before mentioned , were spent , it is likely , in burying , and mourning for their dead .

Verse 16 , 17. Ver. 16 , 17. So it came to pass , when all the Men of War were consumed and dead from among the People , that the LORD spake unto me , saying . ] This was spoken , it is probable , just as they passed over the Brook Zered ; or in their next Station at Dibon-Gad , XXXIII Numb. 45.

Ver. 18. Thou art to pass through Ar , the Coast of Verse 18 Moab , this day . ] Or rather , to pass by the Border of Moab : for they were not permitted to come into their Country , v. 9. See upon v. 4.

Ver. 19. And when thou comest nigh over against the Verse 19 Children of Ammon . ] As they did after the conquest of Sihon King of the Amorites : whose Country bordered upon the Ammonites , XXI Numb. 13 , 24.

Distress them not , neither meddle with them . ] The same command with that about the Edomites and Moabites , v. 5 , 9.

For I will not give thee of the Land of the Children of Ammon any possession . ] As he had said before of the Land of Moab , v. 9.

Because I have given it unto the Children of Lot for a possession . ] To the Descendants of his youngest Son ; as he had done the Country of Moab to the Children of the eldest .

Ver. 20. And that also was accounted a Land of Giants , Verse 20 &c. ] Was called the Country of Giants , or Rephaim : for People so called inhabited it .

And the Ammonites called them Zamzummims . ] Changed their Names , it is probable , from Zuzims , ( See XIV Gen. 5. ) as they were called before , into Zamzummims . But why they were called , either by the one Name or the other , it is but conjectured . Some conceive they were called Zuzims , from their swiftness , or nimble running ; which in Warriours , was a quality always highly valued : and Zamzummims from their abominable Wickedness ; or their craft and cunning in doing Mischief .

Ver. 21. A people great , and many , and tall as the Anakims . ] The same description which he gave of the Emims , v. 10.

Verse 21 But the LORD destroyed them before them . ] i. e. Before the Ammonites ; who expelled them out of their Country , and it 's like cut off the most of them .

And they succeeded them , and dwelt in their Land . ] This is so often repeated , to possess the Minds of the Israelites , with a sense of God's Providence , which rules every where ; displacing one People , and setling another in their stead ; and fixing their Bounds also , which they shall not pass without his leave .

Verse 22 Ver. 22. As he did to the Children of Esau , which dwelt in Seir , when he destroyed the Horites from before them , &c. ] He repeats this ( which he had said before v. 12. ) because it was a fresher Instance of God's disposal of Countries unto what People he pleases : and nearly touched the Israelites , because they were their Brethren .

Verse 23 Ver. 23. And the Avims which dwelt in Hazerim , even unto Azzah . ] Unto which he adds an instance , which seems to be elder than any of the former , concerning a People called Avims ; who inhabited some part of the Land of Canaan , whither they were going . For though we do not read of Hazerim in any other place ; yet Azzah , i. e. Gaza , was in the Country of the Philistims ; who expelled these Avims . And David Chytraeus thinks that Hazerim was a Town , afterward in the Tribe of Judah , called Haza-gaddah , XV Josh. 27.

The Caphtorim which came out of Caphtor . ] That is , some People of Cappadocia ; who were near of Kin to the Philistims . See X Gen. 14.

Destroyed them , and dwelt in their stead . ] Concerning which , see in the place above-named . Unto which I shall only add , That the Avims being expelled out of Canaan by the Caphtorims , went , it is very probable , over Euphrates and settled there ; till the King of Assyria brought some of them back again , to plant the Country of Samaria , 2 Kings XVII . 31. where we translate this word Avites . See Bochart . in his Phaleg . Lib. IV. Cap. XXXVI .

Ver. 24. Rise ye up , take your Journey , and pass over Verse 24 the River Arnon . See XXI Numb. 13 , 14.

Behold , I have given into thy hand Sihon King of Heshbon , and his Land , &c. ] You your selves shall do to him , what your Brethren , the Children of Esau , did to the Horites , and the Moabites to the Emims , and the Children of Ammon to the Zamzummims , and the Caphtorims to the Avims . By which their Fiaith might still be more confirmed , that the People of Canaan , though never so mighty , should not be able to stand before them .

Ver. 25. This day will I begin to put the dread of thee , Verse 25 and the fear of thee , upon the Nations that are under the whole Heaven . ] Especially upon the Canaanites ; wno were struck , no doubt , with Terror by this Conquest , as they had been by all that befell the Egyptians , II Josh. 10 , 11.

Who shall hear the report of thee . ] This explains what he means by the hyperbolical expression before going , the Nations under the whole Heaven ; that is , as many as shall hear of these things .

And shall tremble , and be in anguish because of thee . ] As Women in travel are .

Ver. 26. And I sent Messengers out of the Wilderness Verse 26 of Kedemoth . ] There is a City of this Name mentioned by Joshua XIII . 18. from whence this Wilderness had its denomination . Some take it to be the same with that called Jeshimon , XXI Numb. 20.

Vnto Sihon King of Heshbon with words of peace . ] A friendly Message , desiring there might be no quarrel between him and the Israelites ; who desired nothing but the common Offices of Humanity .

Verse 27 Ver. 27. Let me pass through thy Land . ] Which was the direct way to the Fords of Jordan .

I will go along by the high way . ] Not turning into the Fields or Vineyards , as it is expressed XXI Numb . 22. In the Hebrew the word is doubled , bederech bederech , by the way , by the way : which seems to be a vehement affirmation , to assure them they would not stir out of the High-way .

I will neither turn unto the right hand , nor to the left . ] Not step aside , out of the common Rode , ( called the King's High-way ) which was free for all People .

Verse 28 Ver. 28. Thou shalt sell me meat for money , that I may eat , &c. ] They offered to pay for whatsoever they wanted ; which is included in Meat and Drink .

Only I will pass through on my feet . ] Barely have a passage through his Country .

Verse 29 Ver. 29. As the Children of Esau which dwell in Seir , and the Moabites which dwell in Ar , did unto me . ] He doth not mean that they granted Israel a passage through their Country ; but that they did not deny to sell them Meat and Drink for their Money , as they passed by their Coasts .

Vntil I pass over Jordan , unto the Land which the LORD our God giveth us . ] This was said to move Sihon to consent to their desire ; by letting him understand they intended nothing against his Country : being secure of a Settlement in the Land of Canaan ; unto which they prayed him to let them pass quietly .

Ver. 30. But Sihon King of Heshbon would not let us Verse 30 pass by him . ] Refused to agree to this reasonable demand .

For the LORD thy God hardned his spirit , and made his heart obstinate , &c. ] Gave him over to his own inflexible Humour , which was set upon violent Courses ; from which God did not divert him , ( because he intended to destroy him ) but rather ordered things so , that his Mind should be inraged and disturbed , and so unable to consider things prudently , and discern what belonged to his peace : which is the utmost that can be meant by hardning his Spirit , and making his heart obstinate . Which as it is a sin , cannot be ascribed unto God : but as it is a punishment , might justly be inflicted by him upon Sihon for his former sins .

Ver. 31. And the LORD said unto me , behold , I Verse 31 have begun to give Sihon and his Land . ] This was said when Moses saw him coming out to battle against them , ( as it follows in the next Verse ) at which time he is said to begin to give them his Country , because he had absolutely resolved it : and , it 's probable , so confounded his Forces , that they were as good as already conquered .

Before thee . ] Into their Power : that they might go into it at their pleasure .

Begin to possess , that thou mayest inherit his Land . ] In the same sense he bids Moses begin to possess , i. e. prepare to take possession of it . See III. 2.

Ver. 32. Then Sihon came out against us , he and all Verse 32 his people , to fight at Jahaz . See XXI Numb. 23.

Ver. 33. And the LORD our God delivered him before us , and we smote him , and his Sons , and all his People . ] They won the Field , and killed him , his Verse 33 Sons , and all that came out to fight with them . And R. Solomon saith his Sons were like himself , very great Men.

Verse 34 Ver. 34. And we took all his Cities at that time . ] After this Victory , they took his whole Country , as is related XXI Numb. 24 , 25. and the Cities belonging to it , are mentioned XXXII . 34 , 35 , &c.

And utterly destroyed the Men , and the Women , and the little Ones of every City , we left none to remain . ] They being part of those wicked People the Amorites ; whom God had condemned to utter destruction . For the Amorites came out of Canaan , and took this Country from the Moabites and the Children of Ammon .

Verse 35 Ver. 35. Only the Cattle we took for a prey unto our selves , &c. ] They had the Divine Warrant for this , no doubt ; as they had for the Extirpation of the People .

Verse 36 Ver. 36. From Aroer which is by the brink of the River Arnon . ] This River divided Moab from the Kingdom of Sihon , ( XXI Numb. 13 , 24. ) upon which the City of Aroer stood : which was now in the possession of Sihon , though belonging formerly to the Moabites .

And from this City that is by the River . ] This some take to be the City Ar , XXI Numb . 15. But I think these words should rather be translated , even the City in the River : meaning Aroer still , as a remarkable place , being incompassed with the River , XII Josh. 2. For Ar , I think , was never in the possession of the Amorites ; being the capital City of Moab .

Even unto Gilead . ] Chapter III. For half of Gilead belonged to the Country of Sihon , XII Josh. 2. and given to the Tribe of Gad , XV Josh. 2. And the other half belonged to the Kingdom of Og , ( as we read in the same place , XII Josh. 5. ) and was given to the half Tribe of Manasseh , XIII Josh. 31.

Ver. 37. Only unto the Land of the Children of Ammon Verse 37 thou camest not . ] That is , into no part of their Country , which was then in their possession : but all that the Amorites had taken from them was given to the Gadites , XIII Josh. 25.

Nor unto any place in the River Jabbok . ] To no place beyond that River , which was the Border of the Children of Ammon , XXI Numb . 24. XII Josh. 2.

Nor into the Cities of the Mountains . ] Much less into the mountainous parts of the Country of the Amorites .

Nor unto whatsoever the LORD our God forbad us . ] The words in the Hebrew are , And all whatsoever the LORD our God commanded us , i. e. not to meddle withal .

CHAP. III.

Verse 1. THen we turned and went up by the way of Verse 1 Bashan : and Og the King of Bashan came out against us , &c. ] See XXI Numb. 33. where there are the very same words .

Ver. 2. And the LORD said unto me , Fear him not ; Verse 2 for I will deliver , &c. ] The same words in XXI Numb . 34. Only there he saith , I have delivered him into thy hand ; that is , resolved to do it . Which may interpret what is said in the foregoing Chapter of this Book , v. 31. concerning Sihon .

Verse 3 Ver. 3. So the LORD our God delivered into our hands Og also the King of Bashan , &c. ] See XXI Numb. 35.

Verse 4 Ver. 4. And we took all his Cities at that time , all the Cities , &c. threescore Cities . ] See upon XXXII Numb. 41.

All the Region of Argob . ] A small Province lying between Jordan and the Mountains of Gilead ; a little above the Sea of Tiberias : which Region was afterwards called Trachonitis , from the asperity of the Mountains .

The Kingdom of Og in Bashan . ] Belonging to his Kingdom in Bashan , v. 13. and 1 Kings IV. 13.

Verse 5 Ver. 5. All these Cities were fenced with high Walls , Gates and Bars , &c. ] So they are described 1 Kings IV. 13.

Verse 6 Ver. 6. And we utterly destroyed them , &c. ] For they were Amorites , and therefore under the Curse of God : being part of the seven Nations of Canaan , devoted to destruction . See II. 34.

Verse 7 Ver. 7. But all the Cattle , and the Spoil of the Cities , we took for a prey to our selves . ] As they had done before , when they destroyed Sihon and his People , II. 35.

Verse 8 Ver. 8. And we took at that time out of the hand of the two Kings of the Amorites , the Land which was on this side Jordan . ] Which was given to the two Tribes of Reuben and Gad , and half the Tribe of Manasseh , v. 12 , 13. If Men were not blinded with prejudice , they could not but see from hence , that the word beeber , in the first Verse of this Book , is rightly translated on this side : for beyond Jordan ( as they would have it signifie ) in the Land of Canaan , these two Kings had no possessions ; nor did Moses make any Conquest there .

From the River of Arnon unto Hermon . ] This River was the Bounds of their Country on the South : and Hermon which was one of the Mountains of Gilead , ( where it joyns to Libanus ) was their Bound on the North.

Ver. 9. Which Hermon the Sidonians call Sirion . ] Verse 9 And so it is called in XXIX Psal. 6. and joyned with Lebanon : for it was as much a part of Libanus , as of Gilead ; these two Mountains there meeting together . Whence Jeremiah calls Gilead the Head of Lebanon , XXII . 6. because Libanus begins where Gilead ends .

And the Amorites call it Shenir . ] And so it is called XXVII Ezek. 5. and had this Name , as Bochart conjectures , from the multitude of wild Cats which were in this Mountain . For the Arabians called that Creature Sinaur or Sinar . See Hierozoicon . P. I. Lib. III. Cap. XIV .

Ver. 10. All the Cities of the Plain . ] All the flat Verse 10 Country which the LXX thought was called Misor ; for they retain here that Hebrew word .

And all Gilead . ] i. e. All that part of it , which belonged to him : which was but half , as I observed before , II. 36.

And all Bashan . ] That part of his Country , which was properly and peculiarly called Basan : which being the most rich and fertile , ( as the word signifies ) gave denomination to his whole Kingdom .

Vnto Shalchah and Edrei , Cities of the Kingdom of Og in Bashan . ] The former of these is mentioned XIII Josh. 11. ( just as it is here ) as the Bounds of Bashan towards Mount Hermon or Lebanon : So Chytraeus , A Town in Basan in the Mountains of Libanus near to Machati . And Edr●i was the place where they fought with Og and overthrew him , XXI Numb. 33.

Verse 11 Ver. 11. For only Og King of Bashan remained of the remnant of the Giants . ] Or of the Rephaim , a very ancient People in this Country , ( XIV Gen. 5. ) who were either descended from the Amorites or mingled with them : and Og was the very last of them ; so that he and his People being destroyed , none of them remained .

Behold , his Bedstead was a Bedstead of Iron . ] Which was no unusual thing in ancient days ; though far later than this . For Thucydides saith , that when the Thebans took Plateae , they made Beds of the Brass and Iron they found there : which they dedicated to Juno . And Beds of Silver and Gold are mentioned by divers Authors , as Huetius observes in his Demonstr. Evangel. Propos . IV. Cap. XIV . N. VII .

Is it not in Rabbath of the Children of Ammon . ] This is thought by some to be a considerable Objection against Moses being the Author of this Book . For how should this Bedstead , say they , come to the Children of Ammon in his days ? No doubt , they imagine , it would have remained in Bashan whilst Og lived ; though , in length of time , it might be carried into the Country of the Ammonites : As if Og , fearing the worst , might not send his Bed , and his best Furniture , unto the Ammonites : knowing they would be safe among them , because the Israelites were forbid to make War upon them . Or Moses , having conquered the Country , and kept all the Spoil , ( v. 7. ) might not sell this , among other Goods , to the Children of Ammon ; who preserved it in their capital City . No body can see an unreasonableness in either of these Suppositions of the same Huetius . Nor do I see how the Conjecture of another learned Person , ( Andraeas Masius upon the XIIth of Joshua ) can be confuted ; which is , That when the Ammonites drove out that monstrous sort of People , mentioned II. 21. Og might possibly escape , ( and so is said here , to be left of the remnant of the Giants ) who flying hither to the Amorites , was made their King , because of his goodly Presence , and great Valour . But the Ammonites kept his Bedstead , and showed it as a Monument of that illustrious Victory : which they got over the Rephaim , or as they called them , the Zamzummims in that Country .

Nine cubits was the length thereof , and four cubits was the breadth thereof . ] This is mentioned to show of what a vast Stature Og was : For Bedsteads being , according to the common Custom , made a third part longer than the Persons that lye in them , he was six Cubits high , as Maimonides computes : that is , as high again as any other Man , More Nevochim . P. II. Cap. XLVII . Which is very sober Discourse in comparison with what other Jews say of him . See S●kikkard in his Bechinah Happeruschim , p. 120.

After the cubit of a Man . ] According to the Cubit of ordinary Men , saith the same Maimonides ( which is a little more than half a yard ) not of Og before mentioned . But what need was there , say the former Objectors , to mention this , since the Israelites saw Og lye dead before them , on the Ground ; and needed not to be told by Moses how tall he was ? And therefore they conclude this was written by some body else , in after times . As if Moses did not write for the benefit of those that came after , as well as for the present Generation . Who , that they might be satisfied what a vast Man Og was , he left it upon record how large his Bedstead was , and where it might be seen ; whereby they might judge of his Stature . Besides , there were in the present Generation , great numbers of Children , old Men , Women and Servants , who could not go to see Og lye at length upon the Field : but by this means were instructed , from what a terrible Enemy God had delivered them .

They that question the truth of this Relation , may read , if they be able , what the learned Huetius hath at large discoursed concerning Men of a portentous bigness in all Countries ( in his Quaestiones Alnetanae , Lib. II. Cap. XII . N. III. ) of which no Man can doubt , who is not resolved to disbelieve all the World . In his Demonstratio Evangelica also he observes that Homer makes Tityon , when he was dead , to have lain stretcht out upon ( not nine Cubits , but ) nine Acres of Ground : — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which Hyperbole may excuse the Jewish Rabbins when they say , that Og was nine Cubits long , when he lay in his Cradle . See Propos. IV. Cap. VIII . N. IV.

Verse 12 Ver. 12. And this Land which we possessed at that time , from Aroer , which is by the River Arnon . ] See II. 36.

And half mount Gilead , and the Cities thereof , gave I unto the Reubenites , and to the Gadites . ] See XXXII Numb. 34 , 35 , &c. but especially XIII Josh. 15 , &c. where he distinctly relates what Portion of this Country was given to the Reubenites ; and v. 23 , 24 , &c. what was given to the Gadites . And it appears that none of Gilead belonged to the Reubenites ; but the Gadites had one half of it , as the Manassites had the other .

Ver. 13. And the rest of Gilead . ] Which was not Verse 13 given to the Gadites .

And all Bashan , being the Kingdom of Og. ] That is , all that was taken from Og , of which he was King .

Gave I unto the half Tribe of Manasseh ; all the Region of Argob , with all Bashan . ] It is repeated again , lest any one should think that Argob , which was a distinct Province in that Kingdom , was not given to them by this Grant . See v. 4.

Which was called the Land of Giants . ] Where the Rephaims formerly inhabited ; of whom Og was the last . See XIV Gen. 5. compared with XV. 20. XIII Josh. 12.

Ver. 14. Jair the Son of Manasseh took all the Country Verse 14 of Argob . ] This is one reason why he gave this Country to them . See XXXII Numb. 41.

Vnto the Coasts of Geshuri and Maachathi . ] We had no mention of these places before ; which were in the Northern part of this Country ; as appears from XII . Josh. 4 , 5. XIII . 11. But the People of these places they could not expel , XIII Josh. 13.

And called them after his own Name . ] XXXII Numb. 4.

Vnto this day . ] From hence likewise Cavils are raised against Moses being the Author of this Book : when the most that can be concluded from hence is , that upon the revising of these Books by Ezra , he put in these few words to certifie the Reader , that still they retained this Name ; as some body , no doubt , added the History of Moses his death , at the end of this Book . This the greatest Defenders of the Authority of these Books , as written by Moses himself , make no scruple to allow : particularly Huetius , and since him Hermannus Witzius in his Miscellanea Sacra , Lib. I. Cap. XIV . Sect. 47. But there is no necessity to yield so much ; for Moses might say this himself , though it was not long before he wrote this Book . For so the holy Writers do sometimes mention places , which had their Name but newly given them , from a particular Fact , that Posterity might know the Original of it . See I Acts 19.

Verse 15 Ver. 15. And I gave Gilead . ] All that was not possessed by the Gadites .

Vnto Machir . ] To the Posterity of Machir , XXXII Numb. 40.

Verse 16 Ver. 16. And unto the Reubenites , and unto the Gadites . ] Here is a more exact Description of that part of the Country , which was given to the other two Tribes .

I gave from Gilead . ] Half of which , as I observed , was given to the Gadites , v. 12.

Even unto the River Arnon . ] Which was the Bounds of the Country toward Moab . See II. 36.

Half the Valley . ] The same word , in the Hebrew Language , signifies both a Valley , and a Brook or River : and being translated in the foregoing words , the River , it should be so here likewise , half the River . That is , to the middle of the River Arnon ; by which the Bounds of their Country is most exactly set . And thus not only the LXX . and the Vulgar , but Onkelos also translates it , the middle of the Torrent : yea , we our selves also in the XIIth of Josh. 2. where there are the same words ; which in the Hebrew run thus , Vnto the River Arnon , the midst of the River : where the City of Aroar stood , incompassed by the River , as I observed in the foregoing Chapter , v. 36.

And the border . ] Something is understood , viz. went ( as the Phrase is XV Josh. 6 , 7 , &c. ) or reached , or some such word . Or the meaning must be , the Country bordering upon that River .

Even unto the River Jabbok , which is the border of the Children of Ammon . ] This River was the other Boundary of the Country .

Ver. 17. The Plain also and Jordan . ] The flat Verse 17 Country toward the River Jordan : which was the Western Bounds of this Country of Sihon ; as the River Arnon was the Southern , and the River Jabbok the Northern ; the Country of the Children of Ammon being on the East .

And the Coast thereof , from Cinnereth . ] The word thereof is not in the Hebrew : therefore these words may be better rendred the Coast from Cinnereth . Called the Sea of Cinnereth , XII Josh. 3. XIII . 27. it lying upon a Country and a City called by that Name , XI Josh. 2. XIX . 35. Which gave the Name to this Sea , called in the New Tastament , the Sea of Galilee , and the Sea of Genesareth , and at last the Sea of Tiberias ; in honour of the Emperour Tiberius . See upon XXXIV Numb. 11.

Even unto the Sea of the Plain , even the Salt-Sea . ] The Dead-Sea , as it is called in other places : which , before the burning of Sodom and Gomorrah , had been a most pleasant Plain .

Vnder Ashdoth Pisgah . ] The Name of a City in this Country , XIII Josh. 20.

Eastward . ] Which lay East of the Salt-Sea and Jordan : which was the Western Bounds , as I said , of this Country .

Verse 18 Ver. 18. And I commanded you at that time . ] That is , he gave this Charge to the two Tribes of Reuben and Gad , and to the half Tribe of Manasseh before mentioned .

The LORD your God hath given you this Land to possess it , &c. ] According to their own desire : but on condition they should help their Brethren to conquer the Land of Canaan . See XXXII Numb. 20 , 21 , 22.

Verse 19 Ver. 19. But your Wives and your little Ones , and your Cattle ▪ ( for I know you have much Cattle ) shall abide in your Cities which I have given you . ] See XXXII Numb. 16 , 24 , 26.

Verse 20 Ver. 20. Vntil the LORD have given rest unto your Brethren , as well as unto you , &c. ] Brought them to a Settlement in the Land of Canaan , and given them a peaceable possession of it . After which , we read that Joshua dismissed these Tribes , and sent them to their Wives and Children , XXII Josh. 4.

Verse 21 Ver. 21. And I commanded Joshua at that time . ] About that time ; when by God's order he appointed Joshua to be his Successor , and took him to be his Associate in the Government , XXVII Numb. 18 , &c.

Thine eyes have seen all that the LORD your God hath done unto these two Kings : So shall the LORD do unto all the Kingdoms whither thou passest . ] This seems to be the Preface to the Charge , which by God's Command he gave to Joshua at that time , XXVII Numb. 19 , 23.

Ver. 22. Ye shall not fear them : for the LORD your Verse 22 God fighteth for you . ] This is part of the Charge it self ; which he had heard him give all the People , eight and thirty years ago , I. 21 , 29 , 30.

Ver. 23. And I besought the LORD at that time , Verse 23 saying . ] Being told by God at the same time ( XXVII Numb. 12 , 13. ) that he should shortly dye , and only see the Land of Canaan , but not enter into it ; Moses made his humble Supplication to God that he would not execute the Sentence , which he had denounced against him . For the word besought signifies Supplication to one that is offended .

Ver. 24. O LORD God , thou hast begun to shew Verse 24 thy Servant thy greatness , and thy mighty hand . ] In subduing the two Kings of the Amorites .

For what God is there in Heaven , or in Earth , that can do according to thy works , and according to thy might ? ] He speaks according to the Language of those times , when Men worshipped many Gods , of several sorts : None of which , he acknowledges , were able to bring to pass , such things as the LORD had done .

Ver. 25. I pray thee let me go over , and see the good Verse 25 Land that is beyond Jordan . ] To see is here to enjoy it , as the rest of the Israelites were to do : For God bad him go up into a Mountain and behold it ; but threatned he should not enter into it . Which Threatning he might well think was reversible , as others had been against the People of Israel upon his Prayer for them ; though they had more highly offended the Divine Majesty than he had done . For though he doubted at the first , especially when he saw no Water come out of the Rock at the first stroke ; yet he presently recovered himself , and smote it the second time , believing God would relieve them .

That goodly Mountain . ] Most think that he desired to go so far into it , as to see the place where God intended to settle his Divine Presence : which proved to be Mount Moriah . But nothing was known of this , a long time after : unless we suppose it was revealed unto him , that where Abraham offered Isaac , there the LORD would dwell . It seems to me that he means , that goodly Country , full of noble Mountains : for thus the word Mountain is often used ; particularly XIII Numb. 29. where the Spies say the Amorites dwell in the Mountain , i. e. in that mountainous part of Canaan .

And Lebanon . ] He desired to go through the whole Country , as far as Lebanon ; which was the most Northerly part of it , ( famous for goodly Cedars ) as the Mountain before spoken of , was in the South of Canaan .

Verse 26 Ver. 26. But the LORD was wroth with me for your sakes . ] See I. 37.

And would not hear me . ] Refused to grant my Petition .

And the LORD said unto me , Let it suffice thee , speak no more unto me of this matter . ] This suggests that Moses renewed his Petition , after the first denial ; and more earnestly begg'd this Favour of God : which he could not obtain ; but was enjoyned silence . This argues great displeasure : and is mentioned by him , as an Admonition to the Israelites , Chapter IV. to be fearful to offend the Divine Majesty .

Ver. 27. Get thee up to the top of Pisgah . ] See what I have noted upon XXVII Numb. 12. Verse 27

And lift up thine eyes Westward , and Northward , &c. ] Take a full view of the Country in all the Quarters of it : which might be seen from the top of this Mountain , which was called Nebo . See XXXIV . 1 , 2 , 3.

Ver. 28. But charge Joshua , and incourage and Verse 28 strengthen him , &c. ] Bid him not doubt , that I will bring my People thither under his Conduct ; though I deny thee entrance into it .

Ver. 29. So we abode in the Valley over against Verse 29 Beth-peor . ] It is likely that there was a Temple built to Baal-Peor which fronted this Valley : for so Beth signifies an House or Temple of Peor . Which gave the Name to a City wherein it stood ; which was part of the Inheritance of the Reubenites , XIII Josh. 20. In this Valley Moses was buried , XXXIV . 6. where he made this most excellent Exhortation to all the People .

CHAP. IV.

Verse 1. NOW therefore hearken , O Israel . ] Having Verse 1 commemorated several Benefits which God had bestowed upon them , since their coming out of Egypt , and the giving of the Law at Mount Sinai ; with several severe Punishments which he had inflicted on them for their Disobedience to it ; Moses proceeds now to exhort them earnestly to the observance of it .

Vnto the Statutes . ] These seem to be such Laws as concerned the Worship of God .

And the Judgments . ] And then these were such as concerned their Dealings one with another . Which two words comprehend all that is signified by Testimonies and Precepts also , in other places .

Which I teach you , for to do them . ] Which he was about to set before them ; and press upon their Practice .

That ye may live , and go in , and possess the Land , which the LORD God of your Fathers giveth you . ] Not perish as their Fore-fathers had done in their Rebellion : but be happy , and enjoy what God had promised , and was ready now to bestow upon them .

Verse 2 Ver. 2. Ye shall not add unto the word which I command you , neither shall ye diminish from it . ] This is thought by some to signifie , that they should not make the least alteration in the Laws he had given them , about the Rites of Divine Worship , and Abstinence from several Meats , and such like things : which were distinctive Marks , whereby they were separated from other Nations to be a peculiar People to him . Thus Chiskuni interprets these words , Thou shalt not add fear , upon the fear of the blessed God . That is , any other Worship to the Divine Worship prescribed by these Laws , nor diminish that Worship . Which Interpretation seems to be warranted , by what follows , Thy eyes have seen what the LORD thy God did , because of Baal-Peor . But in the words before-going ( which introduce these ) Judgments being mentioned as well as Statutes , there must be a larger sense of this Injunction , which relates to all the Laws of God : and the meaning seems to be , Ye shall not transgress any of these Precepts , either by doing any thing contrary to them , which was to add ; or omitting any thing which they required , which was to diminish . Thus Grotius interprets it upon 2 Corinth . XI . 24. Addere ad legem est facere quod lex vetat , diminuere est omittere quod lex jubet . But which way soever we take it , nothing is more certain than that this Prohibition preserved these Books from any alteration , since the time they were written : For the whole Body of the People acknowledging their Divine Authority , none of them dared to change any thing , either by addition , or diminution . Of which there is a wonderful instance in the People that came out of Assyria , ( in the room of the Israelites , who were transported thither ) to inhabit the Country of Samaria ; who receiving this Law , their Posterity have kept it all along to this day , as uncorrupted , as the Jews themselves have done ; although they were their mortal Enemies , and have been exposed to all the Changes and Revolutions that can befall a Nation , during the long interval of Two thousand and four hundred years . Thus the most learned Dr. Alix observes , in his Reflections upon the four last Books of Moses , p. 144. And I do not see , why the perfection of the Scripture , without the Oral Law of the Jews , should not be thought to be established by these words , as another learned Person ( Joh. Wagenseil ) understands them in his Confut. Carminis Lipmanni , p. 585. Yet , as the forenamed Chiskuni notes , it doth not seem reasonable to conclude from hence , that they were prohibited to add any Constitutions , as a Hedge and Fence to the Law ; or as an Explication of it , when the sense was doubtful . See Mr. Thorndike in his Rights of the Church in a Christian State , p. 180 , &c.

That ye may keep the Commandments of the LORD your God , which I command you . ] This justifies the Explication I gave of the foregoing words , as respecting all God's Laws : and XII . 32. makes it more plain . And indeed , God being their Law-giver , it was the highest presumption to make any Alteration in any of his Laws .

Verse 3 Ver. 3. Your eyes have seen what the LORD did because of Baal-peor , &c. ] How he cut off Twenty four thousand by a Plague , and by the Hand of Justice , who had been guilty of Idolatry by the enticements of the Midianitish Women , XXV . Numb. 5 , 9. Which seems to be a reason , why they should take a special Care about the Worship of God ; that nothing were done contrary to the Laws he had ordained concerning it .

For all the men that followed Baal-peor , the LORD thy God hath destroyed them from among you . ] The Judges put to death all those that they knew to be guilty ; and the Hand of God found out all the rest ; so that there was not a Man of them left , who was not swept away by the Pestilence .

Verse 4 Ver. 4. But ye that did cleave unto the LORD . ] Did not depart from his Worship ; but bewailed the Apostasie of some of their Brethren , XXV Numb. 6.

Are alive every one of you this day . ] A singular Providence watched over them , to preserve them in such good health , that not one in so many Thousands was dead since that time . Nor in the War with the Midianites , wherein they slew all the Males , did they lose so much as one Man , XXXI Numb. 7 , 49.

Ver. 5. Behold , I have taught you Statutes and Judgments . ] Verse 5 v. 1.

Even as the LORD my God commanded me . ] Sincerely and uprightly ; without adding any thing of my self , or diminishing any thing that he said .

That ye should do so in the Land whither ye go to possess it . ] To be the Rule of your Life , when ye come into the Land of Canaan .

Ver. 6. Keep therefore and do them , for this is your Verse 6 wisdom and understanding , in the fight of all the Nations . ] It is your interest to observe them , as you will soon find by experience : which will teach you that it is not only the wisest Course in it self , but will get you the reputation of being a wise People among all your Neighbours .

Which shall hear of all these Statutes . ] There being mention before ( v. 1 , 5. ) of Judgments , as well as Statutes , and here only of the latter , Abarbinel thence infers , That even those Laws which depended wholly upon the Will and Pleasure of God , and for which they could give no reason , ( for such they understood by Chukkim ) would procure them very great Honour , if they were carefully observed . For the Nations seeing how wonderfully they prospered , would be apt to impute it to these extraordinary Prescriptions which they followed . Just , saith he , as a Physician , who cures desperate Diseases , by some small trifling Remedies ( as they seem to others ) is highly applauded for the profoundness of his Knowledge and Wisdom . But Maimonides takes this word Statutes to comprehend all the Laws of God ; and undertakes to show that all the Six hundred and thirteen Precepts , have a wise End in them , for the Profit and Benefit of those that observe them ; either to beget some wholesome Opinion in their Mind , or to pull out some perverse one ; either to institute some good Order , or to take away Iniquity , &c. See More Nevochim , P. III. Cap. XXXI .

And say , Surely this Nation is a wise and understanding People . ] Who continued in Safety , Liberty , and Prosperity , abounding with all manner of Blessings , while they continued all to go up to worship One God sincerely , at one Place , at certain Set-times ; as if the whole Nation was but one Family . All the rest of their Laws , also , were admirably fitted to unite them unto God , and one to another ; and consequently , to make them appear a wise People , in the Eyes of other Nations ; whose Writers have not only highly magnified Moses , but their Law-Givers have transcribed several of his Laws into their own Constitutions . This appears by the old Attick Laws , and those of the Twelve Tables , as many learned Men have observed : Nay , the Oracle reported by Porphyry , in Eusebius his Praeparatio Evangelica , Lib. IX . Cap. X. thus extols this Nation : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Chaldaeans and the Hebrews , ( who came from Chaldaea ) are the only wise People , who worship God , the Eternal King , in a pure manner . And the Oracle of Apollo Clarius , recorded by Macrobius , Lib. I. Saturnal . Cap. 18. is no less remarkable : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Acknowledge Jao , ( so they pronounced the Name JEHOVAH ) to be the highest God of all . For though Macrobius fancied the Sun to be here called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( no Body can tell why ) yet Diodorus Siculus acknowledges 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be the God , from whom Moses pretended to have his Laws , i. e. JEHOVAH .

Ver. 7. For what Nation is there so great , who hath Verse 7 God so nigh unto them , as the LORD our God is in all things that we call upon him for ? ] Both Onkelos , and the Paraphrase of Jonathan , and likewise the Hierusalem Targum , are very significant upon this place : What People is there who have a God that approaches to them , so as the LORD our God doth to us ? At whatsoever Hour we cry unto him , he answers us . It is the manner of other People , to carry their Gods upon their Shoulders , to shew that they are near to them ; when , alas ! they are afar off , and cannot hear them . But the LORD our God sits on his Throne on high , and hears our Prayers , whatsoever time we call upon him , &c. To which may be added , that they had a Symbol of God's Presence continually among them , in the Holy Place , where he dwelt with them , and Moses , whensoever he pleased , consulted him in all difficult Affairs ; as their High-Priest might do , with the Vrim and Thummim , in all times to come .

Ver. 8. And what Nation is there so great , that hath Verse 8 Statutes and Judgments so righteous , as all this Law which I set before you this Day ? ] The true Greatness of a Nation , ( it appears by this and the foregoing Verse ) consists in the sincere Worship of God , and in the upright Administration of Justice . Both which were so provided for by the Divine Laws among the Jews , that no Nation could compare with them , or was really so great as they were : For though their Country was but small , and they were often oppressed by several cruel Enemies , who desired their Extirpation ; yet they recovered themselves , and kept their Laws in their worst Condition ( when commonly they best observed them : ) Insomuch , that as a very learned Person of our own Church , long ago , observed : After so many Changes and Alterations as there were in their State , from better to worse , and back again ; after so many Victories got by them over others , and so many Captivities of their Persons , and Desolations of their Country , as others had wrought , they continued still one and the same People , governed by the same Laws , under several great and potent Monarchies . The successive Rise and Fall of Three , of which they were preserved to behold ; and in their declining State , able to stand out a great while against the Fourth , the mightiest that ever was on Earth , and that when this Monarchy was in its full strength . This is a plain Demonstration of the Truth of these Words of Moses , That no Nation was so great as they . See Dr. Jackson's First Book upon the Creed , Chap. XXI .

Maimonides observes , That the word Zaddikim , which we translate righteous , signifies as much as equal and proportionate : Such , saith he , were all these Laws of God ; in which there was no excess , by the prescription of long Pilgrimages , or severe Fastings ; nor any defect , which might open the Window to any Vice , or make them careless in the Practice of Vertue . More Nevochim , P. II. Cap. XXXIX .

Verse 9 Ver. 9. Only take heed to thy self , and keep thy Soul diligently , lest thou forget the things which thou hast seen , &c. ] Their only danger was , lest they should grow careless and unmindful of all the wonderful Things that God had done for them : Which he therefore exhorts them to think of frequently , and to keep in Memory and lay to Heart ; so that they might preserve the Sence of them as long as they lived , and likewise teach all Posterity to be mindful of them .

Ver. 10. Especially the Day that thou stoodest before Verse 10 the LORD thy God in Horeb. ] But above all , that memorable Day , when the LORD delivered his Law to them from Mount Sinai ; at which the oldest of them were present , and had seen and heard what he said , and how it was delivered .

When the LORD said unto me , Gather me the People together . ] Unto the foot of Mount Sinai ; where they stood at such a distance from it as God prescribed , XIX Exod. 10 , 11 , 12 , 13.

And I will make them hear my Words ] XIX Exod. 9 , &c. XX Exod. 1 , &c.

That they may learn to fear me all the Days that they shall live upon the Earth , &c. ] For those Words which they heard , were pronounced in so terrible a manner , as to make them dread to offend his Majesty , and to instruct their Children to stand in awe of him .

Ver. 11. And ye came near , and stood under the Verse 11 Mountain . ] XIX Exod. 17.

And the Mountain burnt with Fire . ] XIX . Exod. 16 , 18.

Into the midst of Heaven . ] Into the middle of the Air , which is frequently called Heaven in Scripture ; as the Fouls of Heaven are the Fouls of the Air : But whether the Fire flamed up precisely , into the very midst of the lower Region of the Air , or only a great height , is not material ; either way , the Expression is proper enough .

Ver. 12. And the LORD spake unto you out of the midst of the Fire . ] XIX Exod 20. XX. 1 , 22.

Ye heard the Voice of the Words . ] XX Exod. 19.

Verse 12 But saw no Similitude . ] Tho' sometimes the Divine Majesty seems to have appeared in a visible Shape , ( VII . Dan. 9 , 10. ) yet when he came to give them his Law , he would not appear in the Figure of a Man , or any other thing , that might seem to represent him to their outward Senses , or their Imagination : For it had been dangerous then to manifest himself , under any Resemblance , when he forbad them to make any Resemblance of him . They would have thought , he forbad them to make any other Resemblance , but that wherein he shewed himself to them ; in which they would have concluded , it was lawful to represent him .

Only ye heard a Voice . ] From hence some of the Jews would gather , that the People only heard the Sound of God's Words , when he spake the Ten Commandments ; but not the Distinction of the Sound , so as to understand the Sense of what he said . Thus Maimonides , in his More Nevochim , P. 2. Cap. XXXIII . Which is manifestly false , as appears from Ver. 10. and 13. and XX Exod. 22. For therefore the Day wherein he spake to them in Horeb was so remarkable , as never to be forgotten ; because he made them hear his Words , so that they might learn to fear him , &c. For tho' he did not appear in the likeness of any thing to them , yet he vouchsafed to speak to them plainly in their own Language , that they might be instructed in their Duty ; both which was to keep them from Idolatry . He did not let them see any Shape , that they might not make any Image of him , to worship it or him by it , after the manner of the Heathens ; but he let them hear his Voice , that they might not go and worship any other Gods , which the Heathens pretended spake to them .

Ver. 13. And he declared unto you his Covenant , which Verse 13 he commanded you to perform , even ten Commandments . ] These were the principal Laws which they covenanted with him to observe , tho' afterwards he added others , after the Tenor of which he made a Covenant with them , XXXIV Exod. 27.

And he wrote them upon two Tables of Stone . ] XXIV Exod. 12. XXXIV . 28.

Ver. 14. And the LORD commanded me , at that Verse 14 time , to teach you Statutes and Judgments , that ye might do them in the Land whither ye go over to possess it . ] This doth not signifie , that they themselves did not hear the Ten Words from Mount Sinai , but were taught them by Moses , ( as Maimonides fancies in the forenamed place ) for it plainly relates to the rest of the Laws , which God immediately after gave him , ( Exod. XXI . XXII . XXIII . ) It being their own desire , that God would speak to them no more by himself , but communicate the rest of his Will by Moses , XX Exod. 19. And accordingly he told the People , all the Words of the LORD , and all the Judgments , which he delivered to him , XXIV Exod. 3.

All this will appear more plainly from the next Chapter of this Book , v. 22 , &c.

It is a meer Imagination of those Jews , who take the Statutes and Judgments here mentioned , for their Oral Law , as Aben Ezra , R. Solomon , R. Bechai , and others do , upon this place : Who say , That when God gave Moses the written Law , he expounded it to him : Which Exposition he delivered to Joshua , and he to the LXX Elders , &c. so that it came down to them in a successive Tradition .

Ver. 15. Take ye therefore good heed to your selves , ( for ye saw no manner of similitude on the Day that the Verse 15 LORD spake unto you in Horeb , out of the midst of the Fire . ] He gives them a special Caution about this , because the Nations of the World were so prone to make Images of their Gods ; which he expresly forbids in the Second Commandment . Upon this Text the present Jews ground the Third Article of their Faith ; which is , that God is incorporeal .

Verse 16 Ver. 16. Lest ye corrupt your selves . ] By worshipping any thing but God himself alone . Unto whom they being espoused , the giving Divine Worship unto any thing else , was such a Corruption as Adultery is in a married Woman .

And make you a graven Image , the similitude of any Figure . ] See the Second Commandment , XX Exod. 3 , 4.

The likeness of Male or Female . ] The representation of God in Humane Shape is first forbidden , because it was most common among the Heathens . Therefore I cannot think this relates to the Egyptian Worship , who honoured Oxen as sacred to Osiris , and Cows as sacred to Isis . Unto which Mr. Selden thinks the LXX . had respect , when they translated these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . De Diis Syris , Syntag. I. Cap. IV.

Verse 17 Ver. 17. The likeness of any Beast that is on the Earth , &c. ] The word Or is to be here supplied , and in all that follows , in this manner : Or the likeness of any Beast that is on the Earth ; or the likeness of any winged Fowl that flieth in the Air : Where Col tzippor Canaph , which we translate , Any winged Fowl , signifies all Birds , and Insects , that fly in the Air : For in the shape of such Creatures also , the Heathen represented their Gods , or some of their Qualities : For not only Oxen were sacred to Apis , and Rams to Jupiter Ammon , but Hawks , and Eagles , and even Beetles to other Deities .

Ver. 18. Or the likeness of any thing that creepeth on Verse 18 the Ground . ] Nothing was more common among the Heathen , than the Worship of Serpents .

Or the likeness of any Fish that is in the Waters . ] The famous Dagon , whom the Philistims worshipped , was a Fish with an Humane Face , Hands , and Feet . Certain it is , the Syrians worshipped a Fish , as Cicero tells us in his third Book of the Nature of the Gods , Syri Piscem venerantur : Which Mr. Selden thinks , relates to the famous Goddess , Atazgatis ; which is a word made out of the Hebrew Addir-dag , i. e. magnificent , or potent Fish . See De Diis Syris , Syntag. II. Cap. II. The Egyptians were famous , in After-times , for worshipping all sorts of Animals ; and if one could find they were so in the Days of Moses , it might be assigned as the most probable Reason of his cautioning the Israelites against these things so particularly , they being lately come out of Egypt .

Ver. 19. And lest thou lift up thine Eyes unto Heaven . ] Verse 19 From hence , I believe , that common Speech among the Arabians was derived , Take heed how thou gazest on the Splendor of the Stars : Which is in the first Century of Arabick Proverbs , set forth by Erpenius , ( Prov. XXVIII . ) who saith he knew not what to make of it : But I take it to be a Caveat against Idolatry , to which the ancient Arabians were addicted .

And when thou seest the Sun , and the Moon , and the Stars , even all the Host of Heaven . ] The most ancient Idolatry of all other , seems to have been the Worship of the Sun , and the rest of the heavenly Bodies , which began among the Chaldaeans : For there is not any God , or Goddess , among the ancient Gentiles , but hath a respect to the Sun , or the Moon , as Gisbertus Cuperus hath very plainly demonstrated in his Harpocrates , P. 87 , &c. 108 , &c. And a very learned Man of our own , hath lately said a great deal on the same Subject . See Appendix to the Antiquity of Palmyra , Cap. IV. by Mr. A. Seller . And Maimon . More Nevoch . P. III. Cap. XXX .

Shouldest be driven to worship them , and serve them . ] Drawn in , enticed , and deceived , ( as Onkelos , and the LXX . translate it ) either by the instigation of some evil Genius , or admiration of their Splendor , or imitation of other Nations , or a vain Opinion that some Divinity inhabits such illustrious Bodies , or out of a Sense of the Benefits Mankind receive by them : For the chief Philosophers themselves were led by their weak Reasonings into this Error , as appears even by Plato , who saith , It is most just that the Heaven should be worshipped with all the Gods and Demons , and that we should , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. as he speaks in his Epinomis . See Eusebius , in his Praepar . Evang. Lib. XIII . Cap. XVIII . where he shews how much better the Hebrews speak in this matter ; and quotes some Words of Plato , out of a Work of his , not now extant , for the Explication of these Words of Moses . And to make this Idolatry seem more reasonable , some of the Philosophers asserted the Sun to be indued with Understanding ; and therefore is called by Proclus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The King of Intellectual Fire , to distinguish it from other Fires , which are without Understanding : And from thence , in one of the Coyns of Caracalla , there is over the Sun , surrounded with Rays , the word PROVIDENTIA . In short , the World had been so long settled in this Worship , that it was no easie matter , when the Son of God came , to root it out : For the Essens ( the best Sect among the Jews ) seem to have had a Tang of this Superstition , as Josephus represents them , Lib. II. De Bello Judaico , Cap. VII . Some indeed excuse them , as if they only admired the Sun , as the most excellent Work of God , which they expressed by some kind of Adoration : But Josephus expresly tells us , That early in the Morning , they directed to him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as if they beseeched him to rise . And this stuck still in the Minds of some who professed Christianity ; particularly the Followers of Basilides , and the Manichees , who called the Sun and the Moon by the Name of Gods ; and , sometimes , called the Sun , Christ , as Theodoret tells us , Lib. I. Cap. XXVI . And Epiphanius , and St. Austin , say the same , in more places than one . No wonder therefore , that Julian the Apostate should say , that God produced , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Out of himself the Sun , the greatest God , in all things like unto himself : For which he quotes Plato , in his famous Oration , in praise of the Sun : Where he saith , The same Sun hath filled the Heaven with innumerable other Gods , page 146. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The whole Heaven is full of Gods from the Sun .

Which the LORD thy God hath divided unto all Nations under the whole Heaven . ] The Sence is very plain ; that all Nations under Heaven have the Benefit of the Sun , Moon , and Stars , as well as the Jews ; who were therefore to worship him alone , who is the LORD of them all , and hath made them to be Ministers unto us . This R. Solomon saw , and yet he could not stick to it , but fell into the vain Fancy of the generality of the Jews , that God hath distributed the Nations of the World under the Government of several Stars , which Stars are under the Government of Angels ; but the Jews under the Government of God alone , and not subject to any Planet . Which hath no Foundation at all ; much less can we think , that God appointed the Nations of the World to worship the heavenly Host , lest they should be Atheists , as Clemens Alexandrinus , and Justin Martyr fancy from this place : Unless they mean , that God for their Sins delivered them up to this Impiety ; which several great Men since have thought to be the true meaning of these words : For there are no such words now to be found in the LXX . as they alledge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

There is one who takes the word Chalak , which we translate Divide , to signifie to Blandish , and makes this the Sence : That God places these great Luminaries in the Heavens , to invite and allure all Nations to admire and adore him , the Creator of them . And indeed , in the Conjugation which the Hebrews call Hiphil , this word doth signifie to soften and smooth , and consequently to allure ; but it never signifies so , in that they call Kall .

Maimonides makes the Sence of Moses's Argument to be this : God hath made the Sun and Moon to be Ministers ; not to be worshipped : According to that , I Gen. 18. Which made the Psalmist so particularly call upon all the heavenly Bodies , to praise the LORD , CXLVIII Psal. More Nevoch . P. II. Cap. V.

Verse 20 Ver. 20. But the LORD hath taken you , and brought you forth out of the Iron Furnace . This is a Phrase used also by Solomon , I Kings VIII . 51. and by Jeremiah XI . 4. to express the most cruel Servitude ; wherein God suffered them to be tried , as Metals are in a Furnace of Iron , red hot : For he doth not allude to their making of Bricks ( as some imagine ) , which were not wrought in an Iron Furnace .

To be unto him a People of Inheritance , as ye are at this Day . ] These were two powerful Arguments to induce them to be obedient : That they were not only delivered from the hardest Slavery ; but now made God's peculiar People , ( see XIX Exod. 5. ) whom he had purchased for his Inheritance , i. e. to be his People for ever .

From this Verse , Sir John Marsham gathers , That Moses had respect , in the foregoing Verses , to the Egyptian Superstition ; as if he had said , Excusso servitutis jugo , etiam excutienda sunt Aegypti 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , having shaken off the Egyptian Yoke , they were also to shake off their abominable Idols : For the invisible God is not to be worshipped by Images , or Symbols . So that when he forbids them , v. 16. To make a graven Image , the similitude of any Figure , the likeness of Male and Female , he thinks Moses hath respect to the Boves utriusque sexus Sacri , The Sacred Beeves of both kind ; the Males to Osiris , the Females to Isis . And he mentions , the likeness of any Beast that is on the Earth , v. 17. Because all the Egyptians worshipped not only the Creatures before-mentioned , but Canem & Felem , a Dog and a Cat : The Thebans and Saitae worshipped Sheep ; the Mendesians a Goat ; and others of them , Wolves and Lyons : And he adds , The likeness of any winged Fowl that flieth in the Air ; because all the Egyptians worshipped an Hawk , and the Bird called Ibis ; and the Thebans an Eagle . In v. 18. he mentions , the similitude of any thing that creepeth on the Ground ; because about Thebes , Serpents were sacred to Jupiter : And the likeness of any Fish that is in the Waters ; because all Egypt worshipped certain Fishes , and some of them the Crocodile , and the Hippotamus . And as for the Sun , Moon , and Stars , v. 19. the worship of them was common to the Egyptians , with all other Nations . All this he justifies out of good Authors ; and it might pass for Truth , had we any certainty that the Egyptians in the time of Moses , were as sottish as they were in the time of Herodotus . See Seculum IX . Sect. de Idololatria .

Verse 21 Ver. 21. Furthermore ; or rather , But

The LORD was angry with me for your sakes . ] He remembers this again , ( tho' he had mentioned it twice before , I. 37. III. 26. ) that they might be the more deeply sensible of the danger of offending God , since such a Man as he was excluded from the good Land , for one single Fault . Or hereby he would magnifie the Goodness of God to them , who tho' great Offenders , had a Priviledge granted to them , which was denied him .

And sware that should not go over Jordan , &c. ] He only told him so at the first , XX Numb. 12. but upon Moses's importunate Intreaty , that he would revoke the Sentence , ( of which we read in the foregoing Chapter of this Book ) it seems he silenced him , by confirming his Threatning with an Oath .

Verse 22 Ver. 22. But I must die in this Land , I must not go over Jordan . ] See XXVII . Numb. 12 , 13 , 14. His frequent Repetition of this , shews how near it went to his Heart . But ye shall go over , and possess that good Land . God's Promise to them , he would have them think , was as irrevocable as his Threatning against him .

Ver. 23. Take heed unto your selves , lest ye forget the Covenant of the LORD your God , which he made with you , and make you a graven Image , &c. ] For this Verse 23 was the principal thing in the Covenant , that they should worship him alone . Which is the reason it is so often repeated , and was immediately after the delivery of the Law from Mount Sinai , mentioned alone ; as if it was the only thing he had said unto them , XX Exod. 22 , 23. Ye have seen that I have talked with you from Heaven : Ye shall not make with me Gods of Silver ; neither shall ye make unto you Gods of Gold .

Ver. 24. For the LORD thy God is a consuming Verse 24 Fire . ] So he appeared upon the Mount , when he delivered his Laws from thence in flaming Fire , XXIV Exod. 17. The learned Huetius thinks , that from these Words of Moses , the ancient Persians took up the Worship of Fire ; at first , only as a Resemblance of God , or a Symbol of him , ( as Maximus Tyrius saith , Dissert. XVIII . ) but afterwards , as God himself , Demonstr. Evangel . p. 94.

Even a jealous God . ] Who cannot endure any Rival in your Affection : See XX Exod. 5. These were two awakening Arguments to keep them from Idolatry ; that God cannot endure it , and will be very terrible in his punishment of it .

Ver. 25. When thou shalt beget Children , and Childrens Verse 25 Children , and shalt have remained long in the Land . ] When they were very much multiplied , and had been long settled in the possession of the Land of Canaan .

And shall corrupt your selves . ] By the Worship of other Gods .

And make a graven Image , or the likeness of any thing . ] Which he had strictly prohibited , and solemnly caution'd them to beware of , v. 23.

And shalt do evil in the sight of the LORD thy God , to provoke him to Anger . ] By imitating the idolatrous Customs of other Nations .

Verse 26 Ver. 26. I call Heaven and Earth to witness against you this Day . ] A solemn kind of Asseveration ; that as surely as the Heaven and the Earth shall endure , they should utterly perish .

That ye shall soon utterly perish from off this Land , whereunto ye go , &c. ] As soon as the Measure of your Iniquity is filled up , ye shall speedily be destroyed without Remedy . Which the Hebrews refer to the Captivity by Salmaneser , and Nebuchadnezzar ; after they had been almost Eight hundred Years in this Country ; and so might be said , to have remained long in the Land .

Verse 27 Ver. 27. And the LORD shall scatter you among the Nations . ] See XXVI Levit. 33.

And ye shall be left few in number among the Heathen , &c. ] XXVI Levit. 22.

Verse 28 Ver. 28. And there ye shall serve Gods , the work of Mens Hands , Wood , and Stone , &c. ] The Idols of the Heathen : To the Worship of which he threatens to abandon them , as a punishment for their Apostasie from God . And the Heathen sometime compelled them to worship their Gods , as we read in the Third of Daniel .

Which neither see , nor hear , nor eat , nor smell . ] This is a Description of the most stupid Idolatry , to which they should be delivered , if they fell from God . See XXI Numb. 29.

Ver. 29. But if from thence than shalt seek the LORD thy God . ] When they were scattered among the Heathen , v. 27.

Thou shalt find him , if thou seek him with all thy Heart , Verse 29 and all thy Soul . ] If they then repented sincerely , and became unfeigned Worshippers of the LORD their God alone , he promises them forgiveness .

Ver. 30. When thou art in tribulation , and all these Verse 30 things are come upon thee . ] In great distress , by the execution of the foregoing Threatnings .

Even in the latter Days . ] In future Times , or in their most declining State . The Jews themselves apply this to the present State , wherein they now are , and have been many Years ; as appears by the ancient Nitzacon , set forth lately by Wagenseil , p. 254. where he saith the whole Nation must repent , before God send Deliverance unto them .

If thou turn to the LORD thy God , and shalt be obedient to his Voice . ] The great end of punishment was to convert them , and make them more observant of God's Commands .

Ver. 31. For the LORD thy God is a merciful God . ] Verse 31 See XXXIV Exod. 6 , 7. XIV . Numb. 17 , 18.

He will not forsake thee , neither destroy thee , &c. ] He promises not to cast them off , nor destroy them utterly , ( tho' they were utterly thrown out of their Land , v. 26. ) but restore them to his Favour , according to the Covenant made with their Fathers , and confirmed by an Oath , XVII Gen. 19. XXII . 16 , 17. See XXVI Levit. 44 , 45.

Ver. 32. For ask now of the Days that are past , which Verse 32 were before thee , since the day that God created Man upon the Earth , &c. ] Turn over the Annals of the whole World , from one end of it to the other , ever since it was made , and search , whether thou canst find any thing like to that which God hath done for you . Which R. Isaac thus glosses in his Munimen Fidei , ( lately set forth by Wagenseil , p. 103. ) From the Creation of the World , till their going out of Egypt , there were passed Two thousand four hundred and forty eight Years ; and yet in all that long Tract of Time , there never were seen , or heard , in any part of the World , such prodigious Miracles as were wrought to bring them out of Egypt ; and afterward , in leading them through the Red Sea ; raining Manna on them ; and the appearance of the Divine Majesty at Mount Sinai , &c.

Verse 33 Ver. 33. Did ever People hear the Voice of God speaking out of the midst of Fire , as thou hast heard , and live ? ] Here was a double , or rather tripple Prodigy , never heard of before , that God should speak to them audibly and distinctly , so long as to inform them in their Duty towards himself , and one another ; and this out of the midst of devouring Flames , and without the least hurt to any one of them , XX Exod. 18. XX. 18. XXIV . 17.

Verse 34 Ver. 34. Or hath God assayed to go and take him a Nation from the midst of another Nation . ] Another Wonder , never before heard of ; that God , by two Men alone , Moses and Aaron , should demand the Delivery of a Nation , under the Power of another Nation far greater and stronger than themselves , and effect it also , by no other Means but such as here follow :

By Temptations . ] This word may be thought to signifie the grievous Trials of the Israelites , whose Miseries were increased after the first Attempt for their Deliverance ; which seemed to them a strange way of proceeding , V Exod. 19 , 22 , 23. But by Temptations , may in this place be , in general , meant Miracles , as the Hebrews understand it , and the Chaldee word Tenessin signifies . This , and the two following words being of the very same import with the three words in the New Testament , which we often meet withal , ( and seem to be taken from hence ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , With Miracles , Wonders , and Signs , II Act. 22. 2 Corinth . XII . II Hebr. 4.

By Signs . ] Which are mentioned , IV Exod. 9. VII . 9 , 10.

And by Wonders . ] This signifies all the Ten Plagues of Egypt : For Pharaoh would not let the Israelites go , till God had multiplied his Wonders on the Land of Egypt , as we read , VII Exod. 3. X. 1 , 2. XI . 9 , 10.

And by War . ] This seems to relate to the Overthrow of Pharaoh , in the Red Sea ; where the LORD is said to fight for Israel , ( XIV Exod. 14. XV. 3. ) while they , which is the greatest Wonder of all , were delivered without striking a stroke .

And by a mighty Hand , and a stretched-out Arm. ] These are Phrases which we often meet withal , when Moses speaks of their Deliverance out of Egypt . III Exod. 19. VI. 6. XV. 12. and many other places . And the Hebrews think , that his mighty Hand particularly refers to the grievous Murrain , and the Pestilence , which are called the Hand of the LORD , X Exod. 3 , 15. And his stretched-out Arm , to have a particular respect to the killing of the First-born ; the Angel that was going to smite Jerusalem , appearing with a drawn Sword , and his Hand stretched out , I Chron. XXI . 16.

And by great Terrors . ] Wherewith the Minds of those were stuck who heard of these things , XV Exod. 14 , 15 , 16. Or else he means the Frights in which the Egyptians were , while they remained three Days in most dismal Darkness , ( X Exod. 23. ) for the conclusion of this Verse signifies , that he speaks of all that the LORD their God did for them in Egypt , before their Eyes .

Verse 35 Ver. 35. Vnto thee it was shewed . ] This was a particular kindness to the Israelites , which God never before manifested to any other Nation .

That thou mightest know that the LORD he is God : there is none else besides him . ] That they might believe him to be the only true God , and worship none but him . Which two Articles , saith Maimonides , ( More Nevochim , P. II. Cap. XXXIII . ) that God is , and that he is but One ; are Fundamentals of Religion , which were known not only by Prophets , but by every Body else .

Verse 36 Ver. 36. Out of Heaven he made thee to hear his Voice . ] See XX Exod. 22.

That he might instruct thee . ] Teach them his Will , which was chiefly declared in the Ten Commandments .

And upon Earth he shewed thee his great Fire . ] He means either that they saw it as they stood upon the Earth ; or , that it burnt upon the top of the Mount in their sight , XXIV Exod. 17.

And thou heardest his Words out of the midst of the Fire . ] Ver. 11 , 12. and XX Exod. 18 , 19.

Verse 37 Ver. 37. And because he loved thy Fathers , therefore he chose their Seed after them . See XV Gen. 5 , 6 , 7. And many other Places in that Book , III Exod. 15 , 16 , 17.

And brought them out in his sight with a mighty power . ] For as he led them the way out of Egypt , in a Pillar of Cloud , and of Fire , ( XIII Exod. 21. ) So when they were in danger by Pharaoh's pursuit of them , he came behind them , and they marched in his sight , XIV Exod. 19.

Out of Egypt . ] This is mentioned in Scripture as the highest Benefit , never to be forgotten by them . So G. Sckickard observes , ( in his Mischpat Hamelek , Cap. III. Theorem X. ) That they are put in Mind of this , in the Frontispiece of the Decalogue , XX Exod. 2. in the Institution of Sacrifices , XXII Levit. 33. in the Promise of a Blessing , XXVI . 13. and here , in the enumeration of God's wonderful Works ; and afterwards , in the commendation of his Love , VII Deut. 8. in his Dehortation from Ingratitude , VIII . 14. in his Institution of the Passover , XVI . 6. in the Speech which the reproving Angel made to them , II Judges 1. in the hope he gave them of Victory over the Midianites , VI. 9. in his Answer to their Petition for a King , I Sam. X. 18. and on a great many other occasions : For this was , Velut Fundamentum & initium Reipublicae , &c. as another learned German speaks , ( Gierus on IX Dan. 15. ) the Foundation as we may call it , and the Beginning of their Commonwealth founded by God ; which comprehended in it abundance of Miracles , far exceeding all the Power of Nature .

Ver. 38. To drive out Nations before thee greater Verse 38 and mightier than thou art . ] So mighty that they frighted their Fathers from attempting the Conquest of them , XIII Numb. 28 , 29 , 31.

To bring thee in to give thee their Land for an Inheritance , as it is this day . ] That is , as he had given them a late Experiment , by overthrowing the two Kings of the Amorites , and giving them their Land for a possession .

Verse 39 Ver. 39. Know therefore this day , and consider it in thy Heart , that the LORD , he is God in Heaven above , and upon the earth , and there is none else . ] Be sensible therefore , and settle this Belief in thy Heart , that the LORD is the sole Governour of the whole World .

Verse 40 Ver. 40. Thou shalt therefore keep his Statutes and his Commandments , which I command thee this day , &c. ] Worship and obey him , as the only way to make them and their Posterity live happily in the Land , which God was about to give them .

That it may be well with thee , and with thy Children after thee , and that thou mayst prolong thy days upon the earth , &c. ] Tho' Moses speak of their long Life upon Earth , yet the better sort of Jews did not set up their rest here ; but from this word prolong , extended their hope as far as the other World : For thus Maimonides saith , ( in his Preface to Perek Chelek ) they were taught by Tradition to expound these Words , That it may be well with thee , in the World which is all good ; and mayest prolong thy days , in the World which is all long , i. e. never ends .

Verse 41 Ver. 41. Then Moses severed three Cities . ] I observed in the Preface to this Book , that Moses did not deliver all that is contained in this Book , in one continued Speech ; but at several times , as appears even by the beginning of the next Chapter , where it is said , He called all Israel , and said unto them , &c. Which supposes , that after this Preface in these four Chapters , he dismissed them to consider what he had said ; and then some time after assembled the People again , to put them in Mind of the Laws , which he so earnestly pressed them to observe . But between these two times , ( after he had spoken all that is contained in these four Chapters , and before he rehearsed the Decalogue ) he put in execution the Command of God lately given , to set apart three Cities of Refuge on this side Jordan : Which he here relates , in the order , I suppose , wherein it was done .

On this side Jordan , towards the Sun-rising . ] On the East-side of Jordan , according to what was ordered , XXXV Numb. 14.

Ver. 42. That the Slayer might flee thither , which Verse 42 should kill his Neighbour unawares , &c. ] See there , v. 11 , 12 , &c.

Ver. 43. Namely , Bezer in the Wilderness , in the Verse 43 plain Country of the Reubenites , and Ramoth in Gilead of the Gadites , and Goshen in Bashan , of the Manassites . ] Thus they are set down also in the Book of Joshua , XX. 8. XXI . 27 , 36 , 38.

Ver. 44. And this is the Law which Moses set before Verse 44 the Children of Israel . ] Now follows the Law , which ( after the forementioned assignation of the Cities of Refuge ) Moses set before all the People , and pressed them to the observance of it .

Ver. 45. These are the Testimonies , and the Statutes , Verse 45 and the Judgments . ] As the next Chapter contains the Law ; that is , the Ten Commandments , which Moses set before them : So , in several following Chapters , ( after new earnest Exhortations to Obedience ) he represents to them the rest of God's Will , comprehended under these three words ; Testimonies , Statutes , and Judgments : Some of which belong to the Divine Service , others to their Civil Government , and the rest to Ceremonial Observations , for the better security and preservation of both the former .

Which Moses spake unto the Children of Israel , after they came forth out of Egypt . ] Which he had formerly delivered to them , after they were come out of the Egyptian Bondage , in the XXI , XXII , XXIII Chapters of Exodus , and in the following Books .

Verse 46 Ver. 46. On this side Jordan , &c. ] In this , and the two following Verses , he again mentions the place and the time , when and where he set before them the Law , and the Testimonies , Statutes and Judgments , recorded in the following part of this Book : Which he repeats , that all Posterity might observe , these Discourses were made a little before he died .

In the Valley over against Beth-peor . ] III. Vlt.

In the Land of Sihon King of the Amorites , who dwelt at Heshbon . ] II. 24 , 31 , &c.

Whom Moses and the Children of Israel smote , after they were come forth out of Egypt . ] In the fortieth Year after their departure thence : As appears from XXI Numb . 24. XXXIII . 38.

Verse 47 Ver. 47. And they possessed his Land , and the Land of Og King of Bashan , &c. ] See XXI Numb. 33 , &c.

Verse 48 Ver. 48. From Aroer , which is by the Bank of the River Arnon , even unto Mount Sion , which is Hermon . ] The Mount here called Sion , is not that which was so famous in After-times , when David made it the Royal Seat ; for that was on the other side Jordan , and is written with different Letters in the Hebrew : But in all probability , is a Contraction of Sirion ; which is the Name by which the Sidonians called Hermon : For the Bounds of this Country are so described , III. 8 , 9 , 12. to extend from the River Arnon , to Mount Hermon , which is called Sirion . Chapter V.

Ver. 49. And all the Plain on this side Jordan Eastward , even unto the Sea of the Plain . ] See III. 17. Verse 49

Vnder the Springs of Pisgah . ] The same place there called Ashdod-Pisgah . Which is exactly described after the same manner , by Benjamin Tudelensis , in his Itinerary , set forth by L'Empereur , p. 51. Where he saith , that Jordan is called at Tiberias , the Sea of Genesareth ; and coming from thence with a great force , falls , at the foot of this Hill , into the Sea of Sodom , which is called the Salt Sea .

CHAP. V.

Verse 1. AND Moses called all Israel , and said unto Verse 1 them . ] That is , summoned all the Elders , and Heads of their Tribes , who were to communicate what he said to the rest . Thus it is commonly expounded : But that which he saith , XXIX . 10 , 11. seems to direct us to another Interpretation ; that he himself went from Tribe to Tribe , and repeated these Ten Words , ( as they are called ) placing himself in several parts of their Camp , that every one might hear what he said . And this was sometime after he had , in like manner , exhorted them to Obedience , in the foregoing Preface . See IV. 41.

Hear , O Israel , the Statutes and Judgments , which I speak in your Ears this day . ] Mind what I now say unto you .

That ye may learn them , and keep and do them . ] That ye may not be ignorant of such important Truths , nor negligent in the Practice of them ; which is the End of Knowledge .

Verse 2 Ver. 2. The LORD our God made a Covenant with us in Horeb. ] See XXIV Exod. 3 , 5 , 6 , 7 , 8.

Verse 3 Ver. 3. The LORD made not this Covenant with our Fathers . ] Viz. Abraham , Isaac , and Jacob : With whom he covenanted to give their Posterity the Land of Canaan ; but did not make to them this discovery of his Will , which was the matter of the Covenant at Horeb.

But with us , even us , who are all here alive this day . ] A great part of those who were then at Horeb , were now alive , viz. all under twenty Years old . And if they had been all dead , Moses might have said , He made it with us ; because they were still the same People , tho' the particular Persons were dead , with whom the Covenant was made , not only for themselves , but for their Posterity .

Verse 4 Ver. 4. The LORD talked with you Face to Face in the Mount , &c. ] Openly , clearly , and distinctly ; or by himself , without the Mediation of Moses ; but in no visible shape , for that is expresly denied in the foregoing Chapter , IV. 12 , 15.

Verse 5 Ver. 5. I stood between the LORD and you at that time , to shew you the Word of the LORD . As a Mediator , whom God employed to prepare them to meet him , ( XIX . Exod. 10 , 11 , &c. ) and to prescribe them the Bounds , at what distance they should keep , ( v. 12. ) and to bring them forth to meet with him , ( v. 17. ) and to charge them to keep within their Bounds , v. 21. And on the other side , to represent their Desires unto God , after he had spoken to them , XX Exod. 19. So that he was truly a Mediator between God and them ; and stood also in a middle place , at the foot of the Mount , while they stood further off .

For ye were afraid by reason of the Fire . ] XX Exod. 18.

And went not up into the Mount . ] XIX Exod. 17. XX. 21.

Ver. 6. I am the LORD thy God , which brought Verse 6 thee out of the Land of Egypt , from the House of Bondage . ] This Preface to the Ten Commandments is explained , XX Exod. 2.

Ver. 7. Thou shalt have none other Gods before me . ] Verse 7 See XX Exod. 3. It is wisely observed by Grotius , ( Lib. 2. de Jure Belli & Pacis , Cap. XX. Sect. XLV . ) That true Religion was ever built upon these Four Principles : First , That there is a God , and that he is but One. Secondly , That God is nothing of those things that we see with our Eyes , but something more sublime than them all . Thirdly , That he takes Care of Humane Affairs , and judges them most justly . Fourthly , That he is the Maker of all things whatsoever . Which Principles are explained in these first four Precepts of the Decalogue ; the Unity of the Godhead being delivered in the first place .

Ver. 8 , 9 , 10. Thou shalt not make thee any graven Verse 8 , 9 , 10. Image , nor the likeness of any thing , &c. ] The Second Principle , That God's Nature is invisible , is contained in this Second Commandment : Being the Ground of this Prohibition , to make any Image of him . Which the best of the Heathen forbad also for this very reason , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Because it is impossible to conceive God otherwise , but by the Mind alone , as Plutarch reports the sence of Numa among the Romans . And we find the same as plainly said by Antisthenes among the Greeks , in Clemens Alexandrinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : He is not seen by the Eyes , nor is like to any thing ; and therefore none can learn any thing of him by an Image . Nor could the Vulgar , I am apt to think , have been kept so long , and so generally as they were , to the worship of them , if it had not been by bold Fictions , that some of them were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Faln down from Heaven ; and that all of them were , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Divine Things , and full of a Divine Communication , as Jamblichus speaks . And to make them more reverenced , while some of them were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , conspicuous to all the People ; others were kept secret in the inmost part of their Temple , as having hidden in them a Symbolical Presence of God , as Proclus speaks upon Timaeus . Which Ezek Spanhemius justly thinks , was done in imitation of what Moses saith concerning God's Presence upon the Mercy-Seat , in the Holy of Holies . Observationes in Callimachum , p. 586 , &c.

See upon these three Verses my Annotations on XX Exod. 4 , 5 , 6.

Verse 11 Ver. 11. Thou shalt not take the Name of the LORD thy God in vain , &c. ] This contains the Third Principle before-mentioned , that God takes Notice of all things , even of our Thoughts , and governs all our Affairs : For it is the Foundation of an Oath , that God knows our very Hearts , and is Witness to our Meaning , as well as our Words ; and will , if we swear falsly , punish us for it : Which is an acknowledgment also both of the Justice , and the Power of God . See upon XX Exod. 7.

Ver. 12. Keep the Sabbath-day to sanctifie it . ] They were to keep it in Memory , that they might sanctifie it , as it is XX Exod. 8. see there . And it was sanctified , Verse 12 or set apart for special Ends and Purposes ; that they might give to the blessed God the seventh part of the Week , ( as Abarbinel speaks upon these Words ) and might learn the Divine Law , together with the Kabalah , or Traditional Exposition of the Words , and mark well the Niceties of it : For which he quotes a Saying out of the Gemara of the Hierusalem Talmud , Sabbaths and Feasts were not given , but to learn the Law upon them . Which is the reason he saith of another Speech of theirs , in their Midrasch , or Allegorical Exposition upon Exodus , That the Sabbath weigheth against all the Commandments : Because it was a principal means to make them known and observed . There is not much said indeed , in express Words , concerning this End of the Rest of the Sabbath : But common Reason told the Jews , it could not be intended meerly as a Day of Ease from Labour ; but for the solemn Service of God , and Instruction in their Duty to him .

As the LORD thy God commanded thee . ] At Marah say the Jews commonly , where he gave them a Statute and an Ordinance : See XV Exod. 25. But one of them saith better , At Marah it was designed , and at Sinai it was commanded . But they do not look back far enough for the Original of this Commandment : For there being two Things in this Day , the Rest of it , and the Religion ; the Rest of it was in Remembrance of their Deliverance out of Egypt , and the Overthrow of Pharaoh in the Red Sea , which compleated their Deliverance ; immediately after which , they kept their first Sabbatical Rest . The Religion was in Remembrance of the Creation of the World ; and so this Day had been observed from the beginning by the Patriarchs , tho' we find no mention made of their Resting : And that may possibly be the meaning of these Words , As the LORD thy God commanded thee . That is , immediately after he had finished the Creation of the World .

Verse 13 Ver. 13. Six Days shalt thou labour , and do all thy Work . ] See upon XX Exod. 9.

Verse 14 Ver. 14. But the Seventh Day is the Sabbath of the LORD thy God , in it thou shalt not do any Work , &c. ] The reason why they might not do any Work on this Day , is given in the XX Exod. 11. which is wholly omitted here ; because Moses had another Reason to add , for the Inforcement of this Precept : And refers them ( in the foregoing Words , v. 12. As the LORD thy God hath commanded thee ) to what he had said in the Book of Genesis and Exodus ; where he had set down the Reason which God himself gave with his own Mouth , for the Religious Observation of this Day ; because in Six Days the LORD made Heaven and Earth , &c. So that this Commandment was designed to establish the Fourth Principle I mentioned , that God is the Maker of all Things . To preserve the Memory and Sence of which , ( as the Author of the Answer , Ad Orthodoxos , observes , LXIX . ) this Rest was instituted , to be observed with a more than ordinary Sanctity . It being of such great moment , that the first Sabbath-breaker was punished with Death ; because the voluntary Violation of it , contained in it a Denial , that the World was created by God .

That thy Man-servant and thy Maid-servant may rest as well as thou . ] Mercy towards Men , as well as Piety towards God , was a Reason for the observation of this Sabbatical Rest .

Ver. 15. And remember that thou wast a Servant in Verse 15 the Land of Egypt , and that the LORD thy God brought thee from thence , &c. therefore the LORD thy God commanded thee to keep the Sabbath-day . This is a new Ground for the observation of the Sabbath ; because God had given them rest from their hard Labour in Egypt : Which obliged them to keep that Seventh Day , which God appointed at the giving of Manna , ( being the Day on which he overthrew Pharaoh in the Red Sea ) as the Memory of the Creation of the World obliged them to keep one Day in seven . So our Mr. Mede hath explained it : See my Annotations on XIV Exod. 30. And Maimonides hath something to the same purpose , in his More Nevochim , P. II. Cap. XXXI . See upon XX Exod. 11.

Ver. 16. Honour thy Father and thy Mother , as the Verse 16 LORD thy God hath commanded thee . ] In the Twentieth of Exodus , v. 12. See there . To which I shall here add , That the Laws of Solon made those Children infamous , who did not afford Sustenance to their Parents , and provide them an Habitation . And by the ancient Law of Athens , he that reproached his Parents , was disinherited ; if he struck them , his Hand was cut off ; if he left them unburied , he lost their Estate , and was banished his Country : And another Law punished this Ingratitude with Death . See J. Meursius , in his Themis Attica , Lib. I. Cap. 2 , 3. where he shews , That by Parents they understood , not only Father and Mother , but Grand-father , and Grand-mother ; nay , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. Great Grand-mother , and Great Grand-father , if they were yet alive , as Isaeus tells us , Orat. VII . And the Ground of all these Laws , was , a Sence they had , as Aeschines tells us , That Men ought to honour their Parents , as they did the Gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . See Sam. Petitus , in Leges Atticas , Lib. III. Tit. 3. Whence Hierocles calls Parents , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Earthly Gods . And Philo upon the Decalogue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Visible Gods , who imitate him that is unbegotten , by giving Life . And accordingly , next to the Precepts concerning the Worship of God , Moses here places immediately the Duty owing unto Parents .

That thy Days may be prolonged , and that it may go well with thee , &c. ] These last Words are added to what God spake , ( XX Exod. 12. ) as an Explication of the foregoing . Whereby they are excited to Obedience , by the Promise not only of a long Life , but of an happy . I say Obedience , for that 's included in Honour , as the Apostle explains it , III Coloss. 20. Children obey your Parents in all things : Where God , that is , hath not commanded the contrary , and where it is not inconsistent with the Publick Good ; which is alway to be preferred ever before the Duty that is owing to Natural Parents . Insomuch , that common Reason taught the Heathen , that for the Good of the Society , the Son is to lay aside the Reverence he should pay to his Father , and the Father to pay it unto the Son ; that is , when he is in Publick Office : Thus the famous Fabius Cunctator , commended his Son , for making him light off from his Horse , when he met him in his Consulship , as Plutarch tells us . And see A. Gellius , L. XI . Noct. Attic. Cap. I. & Lib. XIII . Cap. ult. & Lib. XIV . in the beginning .

Ver. 17. Thou shalt not kill . ] If a Man killed another involuntarily , he was banished , by the Laws of Athens , from his Country for a Year : But if he kill'd Verse 17 another , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Demosthenes speaks , out of forethought , and designedly , he was put to Death : See Sam. Petitus , Lib. VII . in Leges Atticas , Tit. 1. p. 508 , 512. Yea , so detestable was this Sin accounted , that even , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Liveless Things , such as Wood , or Stone , or Iron , wherewith a Man was killed , Draco ordered to be thrown out of their Coasts . Ib. p. 523.

Ver. 18. Thou shalt not commit Adultery . ] This Verse 18 Crime was also punished with Death , by the Laws of Draco . Solon indeed , left it to the Liberty of the Husband , who caught another Man in Bed with his Wife , either to kill him , if he pleased , or to let him redeem his Life with a Sum of Money . But if after this he lived with his Wife , he was infamous , as Demosthenes tells us ; who saith , she might not come publickly into their Temples : If she did , any Man might treat her as he pleased , only not kill her : So that she was so odious as to be thrown , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Both out of the House of her Husband , and out of Holy Places of the City . Nor might she go abroad with any Ornaments , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is the Law of Solon ) . If she did , any Body might take them away from her , and tear her Clothes in pieces , and beat her ; only not maim her in any part of her Body . See the same Petitus , Lib. VI. Tit. 4.

Ver. 19. Neither shalt thou steal . ] The Laws of Verse 19 Draco punished all Theft with Death : Which Solon thought too severe , and therefore chang'd that Punishment into making Satisfaction , by restoring double ; yet still making it Death , if any Man stole above such a Value ; or took any thing out of the Publick Baths , and such-like places , tho' of never so little Value . See in the same Author , Lib. VII . Tit. 5.

Verse 20 Ver. 20. Neither shalt thou bear false Witness against thy Neighbour . ] There was an Action at Athens lay both against false Witnesses , and him that produced them : Who had a Fine set upon them , and were made infamous . And if they were found thrice in the same Fault , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Both they themselves , and all their Posterity , were made infamous . As Andocides speaks . See Ib. page 559.

Verse 21 Ver. 21. Neither shalt thou desire thy Neighbour's Wife , neither shalt thou covet thy Neighbour's House , &c. ] It is observed by some , that an exact Order is observed in the delivery of these Precepts : For first he places such Offences as are consummate , and then those that are but begun , and not perfected . And in the former he proceeds from those that are most heinous , unto those that are less grievous : For those Offences are the greatest which disturb the Publick Order , and consequently do mischief unto a great many . Such are those that are committed against Governors and Rulers , who are comprehended under the Name of Parents ; by whose Authority Humane Society is preserved . And then among those which are against particular Persons , those are the greatest which touch a Man's Life : Next , those that wrong his Family ; the Foundation of which is Matrimony : Then those that wrong him in his Goods , either directly by Stealth , or more craftily by bearing False-witness . Then in the last place , those Sins are mentioned , which are not consummate , being gone no further than desire ; which in Exodus , ( XX. 17. ) are expressed by one and the same word , but here by two ; which we translate desire and covet : Between which I know no difference ; unless they express higher and lower degrees of the same Sin . The contrary to which , is contentedness with our Portion , and thankfulness to God for it ; which will not let us covet any thing belonging to another Man , with his loss and damage .

Ver. 22. These Words the LORD spake unto all the Verse 22 Assembly in the Mount ; out of the midst of the Fire , of the Clouds , and of the thick Darkness . ] XIX Exod. 16. XX. 18. This confutes the foolish Fancy of the Jewish Doctors , that the People heard only the first Words of God , I am the LORD thy , &c. thou shalt have no other Gods but me , i. e. They heard him declare his Existence , and his Unity ; but all the rest were reported to them by Moses . Nothing can be more contrary to what he here saith , that all these Words ( that is , the Ten Words before mentioned ) were spoken to their whole Assembly . See More Nevochim , P. II. Cap. XXXIII .

With a great Voice . ] That is , so loud that it might be heard by the whole Camp .

And he added no more . ] All the rest of the Commandments , which follow in the XXI , XXII , and XXIII of Exodus , were delivered to Moses alone , and by him to the People , according to their own desire , XX Exod. 19. XXI . 1. XXIV . 3.

And he wrote them in two Tables of Stone , and delivered them unto me . ] That is , the Ten Commandments , and no more , XXIV Exod. 12. XXXI . 18. XXXIV . 1 , 28. Lest what they heard with their Ears , should quickly slide out of their Minds , he took care to have it engraven with his own Hands , in these Tables .

Verse 23 Ver. 23. And it came to pass , when ye heard the Voice out of the midst of the Darkness , ( for the Mountain did burn with Fire ) that ye came near unto me ; even all the Heads of the Tribes and Elders . ] After they had recovered out of the Fright wherein they were , at the Conclusion of these Words : When the Thunderings , Lightnings , and Noise of the Trumpet was so terrible , that they removed and stood afar off , XX Exod. 18.

Verse 24 Ver. 24. And ye said , Behold the LORD our God hath shewed us his Glory , and his Greatness , and we have heard his Voice out of the midst of the Fire . ] Here Moses relates more largely , what he said in short , XX Exod. 19.

We have seen this day , that God doth talk with Man , and he liveth . ] This looks like a thankful Acknowledgment of the great Goodness of God , in vouchsafing them such a Favour , as never any Men had before , and which they could not expect again . And accordingly Moses makes use of it , as an Argument to be very observant of God's Commands , XX Exod. 22 , 23.

Verse 25 Ver. 25. Now therefore why should we die ? For this great Fire will consume us : For if we hear the Voice of the LORD our God any more , then we shall die . ] It is an ungrounded Conceit of Maimonides , ( in the place above-mentioned ) that when they had heard the first Words , they fell into a Swoon , and did not recover themselves till all the rest was spoken ; which made them conclude , that they should really die , and never come to themselves again , ( as we speak ) if they should hear him speak to them any more . The plain meaning is , that mortal Men could not endure to hear him speak in that manner : For the Voice was so loud , and accompanied with such Flashes of Fire , and such Claps of Thunder , as made them conclude , if it had continued longer , they should have expired .

Ver. 26. For who is there of all Flesh ? ] i. e. Of all Verse 26 Men , who are weak and frail , as the word Flesh denotes .

That hath heard the Voice of the living God , speaking out of the midst of Fire ( as we have ) and lived . ] There is no Instance of such a thing as this ; which made them afraid of hearing him speak , in this manner , any more : For they did not mind God's End and Intention in this , ( which Moses suggests to them in the XX Exod. 20. ) but in a confusion of Thoughts imagined , that tho' they had escaped once , the Flames out of which he spake might devour them , if they came near them again .

Ver. 27. Go thou near and hear all that the LORD Verse 27 our God will say , and speak thou unto us all that the LORD our God shall speak unto thee , and we will hear it , and do it . ] See XX Exod. 19. This shews their Opinion of Moses , that he could be able not only to endure that without disorder , which made them ready to die ; but go into the very midst of the Darkness , out of which those Flames came .

Ver. 28. And the LORD heard the Voice of your Verse 28 Words , when ye spake unto me , and the LORD said unto me , I have heard the Voice of the Words of this People , &c. ] As Moses here reports more largely what they said to him , than he did in Exodus ; so he likewise gives a larger Account what God bad him say to them , in answer to their desire .

They have well said , all that they have spoken . ] It very much becomes them , out of a sence of their meanness and unworthiness , and of the inconceivable Majesty of God , to desire he would speak to them by a Mediator .

Verse 29 Ver. 29. O that there were such an Heart in them , that they would fear me , and keep my Commandments always . ] The words are wonderful emphatical in the Hebrew , Who will give , that there may be such an Heart in them . Which is an Expression of the most earnest desire ; but withal signifies , that if what he had done for them , would not move them to fear and obey him , it was impossible to perswade them to it . Not but that he could miraculously work upon them , and change their Hearts , ( saith Maimonides ) if he pleased , as he miraculously changed the Nature of other things ; but if this were God's Will , to deal with them after this fashion , there would have been no need to send a Prophet to them , or to publish Laws , full of Precepts and Promises , Rewards and Punishments ; by which ( saith he ) God wrought upon their Heart , and not by his absolute Omnipotence . More Nevochim , P. III. Cap. XXXII .

That it might be well with them , and with their Children for ever . ] For God desired nothing more than this , which they themselves promised , ( v. 27. ) which moved him to vouchsafe such a special Priviledge to them , as first to speak to them himself , and at their desire , consent to speak to them by his Prophet .

Verse 30 Ver. 30. Go , say to them , get you into your Tents again . ] All this shews , that Moses was a Mediator between God and them , and between them and God .

Ver. 31. But as for thee , stand thou here by me . ] He invites Moses unto the nearest approaches unto his Majesty ; and the most familiar converse with him , Verse 31 XX Exod. 21. XXIV . 2 , 18. For this was the highest degree of Prophecy , as Maimonides calls it , in his More Nevochim , P. III. Cap. LI. And in his Preface to that Book , he saith , This is the greatest degree of Illumination of a Prophet , concerning whom it is said , Stand thou here with me : And again , The Skin of his Face shone . Which he supposes signified , that his Mind was always full of light ; whereas other Prophets were sometime in darkness , and saw nothing .

And I will speak unto thee all the Commandments , and the Statutes , and the Judgments , which thou shalt teach them . ] According to their own desire , v. 27. See VI. 1.

And that they may do them , in the Land which I give them to possess it . ] According to their Promise , in the same , v. 27.

Ver. 32. Ye shall observe to do therefore as the LORD Verse 32 your God hath commanded you . ] Being obliged by such singular Benefits as no other Nation ever had the like , ( v 24 , 25 , 26. ) and having engaged themselves so solemnly to be obedient , v. 27.

Ye shall not turn aside , to the right hand , or to the left . ] This is a Phrase often used to signifie , a strict observance of God's Laws ; neither superstitiously adding to them , nor profanely laying aside any of them , XVII . 20. XXVIII . 14. 1 Josh. 7.

Ver. 33. Ye shall walk in all the ways which the LORD Verse 33 your God hath commanded you . ] That is , observe all his Laws , and make them the Rule of their Lives .

Chapter VI. That ye may live , and that it may be well with you , and that ye way prolong your Days , in the Land which ye shall possess . ] Universal Obedience , he would have them sensible , was the only way to make them live happy , and long , in that good Land which he was about to bestow upon them . This he inculcates again in the next Chapter , VI. 3. For all Mankind thought long Life a very great Blessing , as appears by Callimachus's Hymn to Diana , Ver. 132 , 133. when he promises to those whom she favours , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

i. e. They shall not come into their Grave , till they have reached a great old Age.

CHAP. VI.

Verse 1 Verse 1. NOW these are the Commandments , the Statutes , and the Judgments . ] Which God promised to deliver to him , in the foregoing Chapter , v. 31. and Commandments are thought commonly , to relate unto the Moral Laws ; Statutes to Rites and Ceremonies , which have no natural Reason for them ; and Judgments to Civil Government .

Which the LORD your God commanded to teach you , that ye may do them in the Land whither ye go to possess it . ] They are the Words of God himself , in the place before named , v. 31.

This , I suppose , was spoken by Moses to them , a little time after he had delivered what is contained in the foregoing Chapter : being a Preface to the rest of the Laws which he received from God in Mount Sinai , as they desired .

Ver. 2. That thou mightest fear the LORD thy God , Verse 2 to keep all his Statutes , and his Commandments , which I command thee , &c. ] The prime Intention of God's speaking to them by himself , and by Moses , was , to implant his Fear in their Hearts , as the true Principle of Obedience : Which so certainly flows from it , if it be preserved in its power and force , that it frequently in Scripture signifies the whole Duty we owe to God . But here more particularly it seems to signifie their adhering to him as the only God : So it is used , 1 Kings XVIII . 3 , 12. and in the New Testament most plainly , X Act. 2 , 35.

Ver. 3. Hear therefore , O Israel , and observe to do Verse 3 it . ] Mark therefore so well what I say , as to do accordingly .

That it may be well with thee , &c. ] As the only way to be happy , and to grow a mighty Nation , and in short , enjoy all that God had promised to their pious Ancestors .

Ver. 4. Hear , O Israel . ] He repeats it again ; because Verse 4 what he was going to say , is of the highest Importance .

The LORD our God is one LORD . ] Being to remind them of all the Laws which God delivered to them by him , and to endeavour to beget an holy Fear of him , as the Principle of Obedience ; he most earnestly presses upon them , before he proceed further , the First of the Ten Commandments : Which is , that there is but One God , who alone is to be worshipped ; and that he is their God : Whose Laws therefore could not be controuled by the Authority of any other pretended God .

Many of the ancient Fathers , particularly Theodoret , and Greg. Nyssen , think there is a plain intimation of the Blessed Trinity in these words , The LORD our God is one LORD : And some of the Jews themselves have thought , there was something extraordinary in it , that the Name of God should be thrice mentioned , as it is in this Sentence : Which signifies three Midoth , or Properties , they confess ; which they sometimes call three Faces , or Emanations , or Sanctifications , or Numerations , tho' they will not call them three Persons ; as Joseph de Voysin observes , in his Book against : an Anonymus Antitrinitarian , p. 58 , 63 , 71 , 72. And the Cabbalists say as much , who asserting ten Sephiroth in God , ( which they take to be something different from the Essence of God , and yet not Creatures , but Emanations from it , as Manasseh Ben Israel explains their Words ) they make the Three First of them to be more than the other Seven ; and call them Primordial . The First of which they call the Wonderful Intelligence , and the First Intellectual Light , ( as St. James calls God the Father of Lights ) and the First Glory . The Second they call , among other Names , the Illuminating Intelligence , ( just as St. John saith , the Eternal WORD enlightens every one that cometh into the World ) and the Second Glory . And the Third they call the Sanctified Intelligence , ( so the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is in Pual must be translated , not Sanctifying , as Rittangelius takes it ) or they may mean no more than the Holy Intelligence ; which is the very same with the Holy Spirit . All this we find in the Book Jetzira , which they fancy was made by Abraham : From whence we cannot but learn , that they had an obscure Notion of the Blessed Trinity ; and that the Apostles used no other Language about it , than what was among the Jews . The best of which are so sensible of such things as I have mentioned , that they think we Christians are not Idolaters , tho' we believe Three Persons in the Godhead , ( which they fancy inclines to Polytheism ) because we believe the Unity of God ; and therefore may be saved as well as they . So J. Wagenseil shews in his Annotations upon Sota , Cap. VII . p. 751 , &c. And Arnoldus in his Spicilegia after him , p. 1218.

Ver. 5. And thou shalt love the LORD thy God with Verse 5 all thine Heart , &c. ] Our blessed Saviour alledging these two Verses , XII Mark 29 , 50. looks upon these Words , as a part of the First Commandment : For after he had said , The first of all the Commandments is , Hear , O Israel , the LORD our God is one LORD ; and thou shalt love the LORD thy God with all thy Heart , and with all thy Soul , &c. he thus concludes , This is the first Commandment . For to own him to be the only God , the Author of our being , and of all things , doth necessarily include in it a love of him above all things whatsoever ; which requires us to love him , who hath made them so lovely . This is another Principle or Spring of Obedience , inseparable from the Fear of God before-mentioned : Which doth not drive us away from him , but draw us to him ; being such a Reverence towards him as Children have to their kind Parents , which is ever mixed with Love to them .

With all thine Heart , and with all thy Soul , and with all thy Might . ] For there being no other God but he alone , none else could have any Right to their Love and Service , but he only : Whose Nature is so excellent , that it requires the utmost we can do , to testifie our regard to him . This one of the Jewish Writers hath admirably expressed in this manner : Whosoever serves God out of love , he gives himself to the Study of his Laws , and unto Good Works , &c. which excite him to love God with the most flagrant Affection ; not for the sake of any thing in this World , nor for the fear of any Evil ; but he serves God truly , because he is the Truth , and the chiefest Good ; that he may be admitted to Communion with him . And a Man ought to love him with the most vehement and intense Affection ; so that he languish with love to him , just as a Man that is in love with one he desires to make his Wife : Wheresoever he is , at home or abroad , when he eats and drinks , when he lies down and rises up , he thinks of her . To which Solomon compares the Love of the Spouse , who saith , I am sick of Love , 2 Cant. 5. To this purpose , Baal Chasidim , mentioned by Wagenseil , upon Sota , Cap. V. p. 611.

By the Heart may be here meant the Will , which is the Original of all that a Man doth , ( as the Jews speak ) whether Good or Evil : By the Soul , the Affections , ( to which St. Mark adds the Mind , i. e. the Understanding , or Rational Faculty ) and by Might or Strength , is meant the Power of the Body for Action ; which four all together make up the whole Man . And the word ALL added to each of these , doth not exclude all other things from any share in our Thoughts and Affections ; but only from an equal Interest in them . The Love of God ought to be superiour , and direct all our other Motions to serve him , as Maimonides expresses it in his Preface to Pirke Avoth .

Ver. 7. And thou shalt teach them diligently unto thy Children . ] In the Hebrew the words are , ( as our Margin observes ) shall whet or sharpen them : signifying , Verse 7 as some think , that they should endeavour to make them pierce their Hearts . But De Dieu rather thinks it signifies , Beat them into them ; as things are hammered on an Anvil with repeated Strokes . Which the famous Bochartus doth not so well approve ; who observes , that the word Sanan , which in Arabick signifies in the first place to sharpen or whet ; signifies also Exquisitè docere , &c. to teach exquisitely ; so that he who is taught , be made thereby more acute and perspicacious . Which is the intention he thinks of the Hebrew word here , L. 2. Canaan , Cap. XVII . However it be expounded , it imports the Diligence they should use , ( as we translate it ) to instil this Principle into their Children's Minds , that there is but One God ; and to work in them a fear and love of his Divine Majesty : For to that which goes before , ( v. 4 , 5 , 6. ) these words have a particular respect . By which it appears , that Moses thought his Law was so plain , that every Father might be able to instruct his Sons in it , and every Mother her Daughters .

And shalt talk of them when thou sittest in thine House , and when thou walkest by the way , and when thou liest down , and when thou risest up . ] As much as to say , they should take all occasions to inculcate this great thing , at home and abroad , Night and Day ; never ceasing their most earnest Endeavours , to perswade their Children , not to worship any other God ; nor to fail to worship the LORD their God , with sincere Affection .

The Jews have made from hence , one of their affirmative Precepts , That twice a Day , at least , they should recite these words , Hear , O Israel , &c. which is a very dilute Sence of this Precept : Wherein Moses requires not meerly their saying these words ( in which there might be a great deal of Superstition ) but taking all opportunities to imprint them upon the Minds and Hearts of their Children .

Verse 8 Ver. 8. And thou shalt bind them for a Sign upon thine Hand , and they shall be as Frontlets between thine Eyes . ] Just thus he commands them to preserve the Memory of their Deliverance out of the Land of Egypt , almost in the same words : See XIII Exod. 9 , 16. where this is sufficiently explained . And it appears to be a Proverbial Speech from XLIX Isa. 16. There are some learned Men indeed , who take these words literally , notwithstanding St. Hierom hath delivered his Opinion to the contrary , that there is no Command for Phylacteries , which are grounded upon these words ; particularly Jos. Scaliger , in his Elench. Trihaeres . Nic. Serarii , Cap. 7. 8. Where he thinks God gave this Command to the Israelites , to prevent their following the Rites of other Nations ; who armed themselves against Dangers , with superstitious Amulets in their Foreheads ; which the Egyptians , he thinks , called Totaphot . But since , neither here , nor in Exodus , there are any such words , as thou shalt make thee Frontlets ; but Moses only saith the things he is speaking of , shall be for Frontlets between their Eyes ; I take it not to be meant literally . Tho' it 's likely they intended well , who so understood it : For our blessed Saviour doth not seem to reprove the Jews for wearing Phylacteries ; but for their Ostentation , in making them broader than ordinary .

Ver. 9. And thou shalt write them upon the Posts of thy House , and on thy Gates . ] This looks more like a literal Command , than the former ; and it might Verse 9 have been very useful to them , when they went in and out of their House , to read these words , Hear , O Israel , the LORD thy God is one LORD , &c. But the Jews are too scrupulous about the Words they should write , and upon what part of the Posts and Gates they were to put them , &c. as Mr. Selden observes , Lib. III. De Synedr . Cap. XIII . N. 2. Tho' after all , it may be , this was not intended ; but only , that they should never let this Principle slip out of their Mind , but think of it when they went out and came in as well as when they were in their Houses , and by the Way ; when they rose up , and when they lay down . Yet it must be observed , that other Nations used to write their Laws upon their Gates , as Huetius notes in his Demonstratio Evangelica , p. 58. which it 's likely they did in imitation of the Jews ; who to this Day have written in a Parchment these Words , from v. 4. to the end of this Verse , ( with that other passage , Chap. XI . from v. 13. to v. 20. ) which they roll up , and writing on it the Name of Shaddai , put it into a piece of Cane , or other hollow Wood , and fasten it to the Doors of their Houses , and of each particular Room in them ; and as often as they go in and out , they make it a part of their Devotion , to touch this Parchment , and kiss it : As Leo Modena tells us , in his History of the Jews , P. 1. Cap. 2.

Ver. 10. And it shall be , when the LORD thy God Verse 10 shall have brought thee into the Land , which he sware , &c. ] Of this he speaks with the greatest assurance ; there being no doubt to be made , that God would immediately give them possession of the good Land promised to them . The only danger was , lest they should be thrown out of it for their Disobedience .

Great and goodly Cities , which thou buildedst not . ] For they did not lay all waste , as they did Jericho , ( for which there was a particular Reason ) but dwelt in them , after they had destroyed the Inhabitants .

Verse 11 Ver. 11. And Houses full of all good things , which thou filledst not , &c. ] In this , and what follows in the rest of the Verse , he sets forth the great Bounty of God to them ; who intended to enrich them with all manner of Good Things , without any Labour of their own to purchase them .

Verse 12 Ver. 12. Then beware lest thou forget the LORD , which brought thee forth out of the Land of Egypt , &c. ] In Prosperity we are too prone to forget our Benefactors .

Verse 13 Ver. 13. Thou shalt fear the LORD thy God , and serve him . ] Preserve an awful Sence of him in thy Mind , and be constant in his Worship and Service ; which was never more necessary , than when they enjoyed so many Blessings from him .

And shalt swear by his Name . ] When there was any need for it : As in making Covenants with their Neighbours , or in bearing their Testimony before a Judge , they were to swear only by the Name of God ; not by any Idol , nor by the Heaven , or the Earth , or any thing therein ; for they can bear Witness to nothing : See XXIII Joshua 7 , 8. Nor was it lawful , as Maimonides observes , ( in his Treatise called Shebuoth ) to joyn any other thing with the Name of God . But it was all one , whether a Man sware by the proper Name of God , or by any of his Attributes , as by the Name of him who is merciful , or gracious , or long-suffering , &c. for this is a perfect Oath : See Selden , L. 2. De Synedr . Cap. XI . N. 2. And see N. 7. concerning other Oaths .

Ver. 14. Ye shall not go after other Gods , of the Gods of the People which are round about you . ] This shews , Verse 14 that his Intention in this Chapter , is to press upon them the Observation of the First Commandment ; which our Saviour justly calls , the Great Commandment .

Ver. 15. For the LORD thy God is a jealous God . ] Verse 15 See XX Exod. 5. XXXIV Exod. 14.

Among you . ] In the Hebrew , In the midst of you ; to observe all you do , tho' never so secretly .

Lest the Anger of the LORD thy God be kindled against thee , and destroy thee from off the face of the Earth . ] For this was the most provoking of all other Sins : And therefore we never read , either in the Law , or in the Prophets , the word Charon ( i. e. Fury ) , or Aph ( Anger ) , or Caas ( Indignation ) , or Kinah ( Jealousie ) ascribed unto God , but when mention is made of Idolatry : So Maimonides observes , More Nevoch . P. I. Cap. XXXVI .

Ver. 16. Ye shall not tempt the LORD your God , as Verse 16 ye tempted him in Massah . ] Never distrust God's good Providence , nor murmur against him in any distress : For that was the Temptation at Massah , XVII Exod. 2 , 7.

Ver. 17. You shall diligently keep the Commandments Verse 17 of the LORD your God , and his Testimonies , and his Statutes , which he hath commanded thee . ] As if he had said , I cannot too oft press this upon you ; nor can you use too great care in this matter .

Ver. 18. And thou shalt do that which is right and Verse 18 good in the sight of the LORD , that it may be well with thee . ] As they loved themselves , he charges them not to follow their own Desires , ( which is called doing that which is good in their own Eyes ) but govern themselves by his Holy Will .

And that thou mayest go in and possess the good Land . ] Or rather , After thou hast gone in , and possessed the good Land which the LORD sware unto thy Fathers : For there was no doubt of their going in ; but only of their behaviour there , after they were made so happy , v. 10 , 11 , 12.

Verse 19 Ver. 19. To cast out all thine Enemies from before thee , as the LORD hath spoken . ] He seems particularly to charge them to drive out the People of Canaan , as God had commanded , XXXIII Numb . 32. For otherwise , they would tempt them to forget this great Principle of their Religion , that the God of Israel was the only God , and intice them to serve their Idols , v. 14.

Verse 20 Ver. 20. And when thy Son asketh thee in time to come , saying , What mean the Testimonies , and the Statutes , and the Judgments , which the LORD our God hath commanded you ? ] Abarbinel thinks , that their Posterity , in future Ages , might observe three sorts of Precepts in the Law , viz. Testimonies , which in Hebrew are called Eduth , which were such Constitutions as bare witness of some great thing God had done for them , and preserved the Memory thereof ; such was the Passover . And then , Secondly , There were Chukkim ( Statutes ) , which are such Precepts the Reason of which is unknown . And , Thirdly , Mischpatim ( Judgments ) , which are such whose Reason is evident . Now they might desire to know the Reason , why such several Laws were given : And he thinks Moses teaches them to give a distinct Answer to their Children , about each of these .

Ver. 21. Then thou shalt say unto thy Son , we were Pharaohs Bondmen in Egypt , and the LORD brought us out of Egypt with a mighty Hand . ] As if he had said , Tell them the Reason why he gave us the first Verse 21 sort of Precepts ; particularly that about the Passover was ; because we were Slaves , and God brought us into a State of Liberty ; which he would have always thankfully remembred , by the observation of that Feast , which testified what God wrought for us by his own Power alone . The like may be said of the other two great Festivals , which were to preserve the Memory of such-like Benefits .

Ver. 22. And the LORD shewed Signs and Wonders , Verse 22 great and sore , upon Egypt , upon Pharaoh , and all his Houshold , &c. ] Particularly slew all their First-born , and spared those of the Israelites : The Memory of which he ordered to be preserved , by giving their First-born unto him , XIII Exod.

Ver. 23. And he brought us out from thence , that he Verse 23 might bring us in , to give us the Land which he sware to our Fathers . ] This is the Reason , Abarbinel fancies , of giving them the Judgments before-mentioned : God brought us out , saith he , to place us in this good Land , and settle us here , under a Government of our own . Now Civil Society cannot be preserved , without just Judgments ; and therefore , that we might live in good Order , God gave us these Political Laws .

Ver. 24. And the LORD commanded us to do all Verse 24 these Statutes , to fear the LORD our God . ] As for the third sort , which are Statutes , give your Children this Answer : That tho' we do not know the Reason of them , yet the benefit of them is manifest ; for they lead us to the Fear of God : And nothing is so much for our Good , as that ; both for the eternal Good of our Souls , and for the long Life of our Bodies . So he interprets the last Words of this Verse : And so doth Maimonides .

For our Good always , that he may preserve us alive , as it is at this Day . ] The first Words in the Hebrew are , That it may be well with us all our Days : Or more literally , For good to us all our Days . That is , say our Rabbins , ( they are the Words of Maimonides , P. III. More Nevochim , Cap. XXVII . where he repeats what I observed before , upon IV. 40. ) That it may be well with us in that World which is wholly good ; and our Days may be prolonged in that World which is wholly long . Or in short , that thou mayest come into the World , which is wholly good and long ; which is a perpetual Subsistence . As for the last Words , they belong , he thinks , to their Corporeal Subsistence here , which endures but for a time ; and therefore he saith , As at this Day ; to shew he speaks of the present World , wherein they should live happily by observing his Laws .

Verse 25 Ver. 25. And it shall be our Righteousness , if we observe to do all these Commandments . ] Their Children might say , If there be such Benefits in observing the Statutes , which lead to the fear of God , and to Happiness here and hereafter , what need we trouble our selves about the other two ? Unto which Abarbinel imagines , they are taught to give this Answer : It is our Righteousness , if we observe to do ALL these Commandments , i. e. We cannot be righteous before God , if we have not respect to all his Precepts , whether Testimonies , Statutes , or Judgments ; which are all comprehended in this word Mitzvoth , or Commandments . This is something nice and curious , Chapter VII . but there is a great deal of Truth in it .

The word Righteousness also , it must be acknowledged , often comprehends Mercy in it : And thus the LXX . and the Vulgar Latin here understand it . And to take in this Sence , these Words may be thus expounded : If we observe to do all these Commandments , God will account us a righteous People , and be kind to us .

Before the LORD our God , as he hath commanded us . Having a sincere Respect to God , in all that we do .

CHAP. VII .

Verse 1. WHen the LORD thy God shall bring thee Verse 1 into the Land whither thou goest to possess it . ] That is , when he had put them into possession of it .

And hath cast out many Nations before thee , the Hittites , and the Girgashites , and the Amorites , and the Canaanites , and the Perizzites , and the Hivites , and the Jebusites , &c. ] There were Ten Nations inhabited this Country in the Days of Abraham : But Three of them were either worn out since that time , or being but a small People , were incorporated with the rest : For the Kenites , and the Kenezites , ( see XV Gen. 19. ) are not mentioned after that time , and the Rephaim possessed but a little part of Canaan ; the great Body of them being in Bashan , on this side Jordan , where Moses now was : See upon XV Gen. 19.

Seven Nations greater and mightier than thou . ] The Amorites alone seem to have been mightier than the Israelites , ( for there were no less than five Kings of them , that dwelt in the Mountains , X Josh. 5 , 6. besides those in other parts ) and therefore all the Seven Nations , were much superiour to them in strength .

Verse 2 Ver. 2. And when the LORD thy God shall deliver them before thee , thou shalt smite them , and utterly destroy them , &c. ] He still pursues his Intention , to preserve in them a due care to observe the First Commandment , of which he began to treat in the foregoing Chapter : For that is the Reason , why they were to destroy these Seven Nations , that they might not be in danger to be seduced by them , to serve other Gods , v. 1. But whether they were not first to offer them Terms of Peace , according to the Directions in the Twentieth Chapter of this Book , is a Question which I have endeavoured to resolve in another place , upon XXIII . Exod. 33. Certain it is , that if they refused their Offers , there was the greater Reason to be severe to them : And without offering them any Terms , God might , in Justice , order the Israelites to destroy them : For every King hath Power in his Dominions , to cut off Evil-doers ; and therefore much more the King of Kings : Who might order whom he pleased , ( as other Kings do ) to be Executioners of his Vengeance upon these Seven Nations , for their abominable Idolatries , beastly Lusts , and horrid Cruelties , and other such-like Sins , of which they were guilty .

This was a thing of such moment , that God ordered Moses to give them this Charge , some time ago , XXXIII Numb. 52. which he now renews .

Thou shalt make no Covenant with them . ] To suffer them to live with them , in the same Country , XXXIV Exod. 12.

Nor shew Mercy to them . ] For that had been Cruelty to themselves , and their Posterity , to spare such incurable Idolaters . How far the Talmudists extend this , see in Dionys. Vossius , upon Maimonides's Treatise of Idolatry , p. 139. and Maimon . himself , in the following Paragraphs , 4 , 5 , 6.

Ver. 3. Neither shalt thou make Marriages with them : Verse 3 thy Daughters thou shalt not give to his Sons ; nor his Daughters shalt thou take to thy Sons . ] See XXXIV Exod. 15. Some of the Jews think they might marry with them , if they became Proselytes of Justice , ( as they called those who received Circumcision , and undertook to observe the whole Law ) and they that think this was not lawful , yet think , that they might marry with the Children of such Proselytes : See Selden , Lib. V. De Jure Nat. & Gent. &c. Cap. XIV , XV. And the Talmudists say , this Law did not extend to Proselytes , who might marry with any of these Nations , as he shews there , Cap. XVIII .

Ver. 4. For they will turn away thy Sons from following Verse 4 me , that they may serve other Gods , &c. ] There was great danger , if they loved their Wives , that they might draw them to their Idolatry ; in which they were so rooted , that there was little hope of converting them to the true Religion . Therefore this is opposed to the Love of the LORD their God ; for the preserving of which in their Hearts , they are forbidden such Marriages , XXIII . Josh. 11.12 . And indeed it was but a piece of Natural Equity , that they should abstain from such familiarity with those , who would certainly undo them . Which made Abraham , before this Law , charge his Son Isaac , not to take a Wife from among the Canaanites ; and the same care was taken of Jacob. And when this Law of Moses was abolished , the Apostle warns Christians themselves against such unequal Matches , 2 Corinth . VI. 14. The danger of which David had noted , CVI Psal. 35 , 36. So will the Anger of the LORD be kindled against you , &c. See VI. 15.

Verse 5 Ver. 5. But thus shall ye deal with them : Or , therefore thus shall ye deal with them . ] That is , to prevent the forementioned Mischief , he orders them to leave no Relick of their Idolatry remaining .

Ye shall destroy their Altars . ] The very same Precept XXXIV Exod. 13.

And break , down their Images . ] The very same words with these , are in XXIII Exod. 24. ( only there it is said , quite breaks down ) and in XXXIV Exod. 13.

And cut down their Groves . ] There is the same mention of Asherim , ( which we translate Groves ) in the place last named ; only another word for cut down : See there . But Mr. Selden , both there , and here , understands by Asherim , wooden Images of Astarte ; a great Goddess worshipped in that Country : For which , among other Reasons , he gives this , that Gideon is said to have thrown down the Altar of Baal , and cut down the Grove that was by it . So we translate it , VI Judg. 25 , 28. where , in the Hebrew , the last word is Alau ; which signifies , upon it , and not by it : And so the LXX , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And therefore the Asherah , which is said to be upon the Altar , must not signifie a Grove , but an Image ; and none more likely than that of Astarte . See De Diis Syris Syntagm. 2 Cap. 2. and 2 Kings XXIII . 6 , 7.

And burn their graven Images with Fire . ] As he was commanded to destroy their molten Images , XXXIII Numb. 52. that so no sort of Image , nor any Monument of their Worship might be left in the Country ; but all so entirely abolished , that they might have no Incentive to Idolatry . This was the work of the Supreme Governour , as Grotius prudently observes : For tho' out of private places , it belonged to the Lord of the place ; or if he were negligent , to the King , to remove Idols , yet none but the Supreme Power might remove them out of publick places , or such Persons who were delegated thereby to that Office : See L. de Imper. Sum. Potest . circa Sacra , Cap. VIII . Sect. 3.

Ver. 6. For thou art an holy People unto the LORD Verse 6 thy God . ] This is an Argument frequently used , particularly in the Book of Leviticus , why they should cleave to God alone : because he had separated them to himself by many peculiar Laws , which no other People had but they . XI Levit. 44 , 45. XIX . 2. XX. 7 , 26.

The LORD thy God hath chosen thee to be a special people unto himself , above all People that are upon the face of the Earth . ] As he had distinguished them from all other People by peculiar Laws ; so by special Favours and singular Priviledges , which no other Nation whatsoever enjoyed . See XIX Exod. 5 , 6. Some interpret the Words special People , to signify that they belong'd to none but him ; and he had no other People but they ; whom he had espoused to himself . From whence it is , that as the Israelites are called God's People , so that Country is called his Land ( LXXXV Psal. 1. ) for there he dwelt by his special Presence . And the King of that Country is called God's King , ( XVIII Psal. 50. ) and he is said to sit on God's Throne ; and to be Nelech le Jehovah , King for the LORD , 2 Chron. IX . 8. and the Kingdom is called the Kingdom of the LORD , XIII . 8. and therefore with this Argument Asa addresses himself to God in the next Chapter ( XIV . 11. ) for Help in time of Distress , because he was their God ; and would not , he hoped , let their Enemies prevail against himself . And accordingly these Enemies are said to be destroyed before the LORD and before his Host , v. 13. Jehoshaphat also exhorts the Judges in that Book , to great Caution , 2 Chron. XIX . 6. because they judged not for Man , but for the LORD . And the Prophet exhorts in the following Chapter , XX. 15. not to be afraid of a mighty Host which came against him , because the Battle is not yours but Gods ; the Cause in which they fought being his , more than their own .

Verse 7 Ver. 7. The LORD did not set his Love upon you , nor choose you . ] To be his special People , as he calls them in the foregoing Verse .

Because ye were more in Number than any People ; for ye were the fewest of all People . ] When God declared his Love first to Abraham and his Posterity , he had no Child , XII Gen. 1 , 2 , 3. XV. 1 , 2. And when he had , his Family continued so small , after there were XII . Heirs of the Promise , that in the space of Two Hundred Years , they were but LXX . Persons , XLVI Gen. 27. Nor do we read of any great increase of them till after the Death of Joseph , which was near Fourscore Years more , I Exod. 7 , 8 , &c. So St. Steven observes , VII Acts 17. When the time of the Promise drew nigh , which God had sworn to Abraham , the People grew and multiplied in Aegypt .

Ver. 8. But because the LORD loved you . ] Because it was his good Pleasure to single them out from all other People ; to receive special Tokens of his Favour to them . Verse 8

And because he would keep the Oath , which he had sworn unto your Fathers , hath the LORD brought you out with a mighty hand , &c. ] Not for any desert of theirs ; but to make good his Promise confirmed with an Oath , did he work their wonderful Deliverance out of Egypt , XV Gen. 13 , 14. XXII . 16 , &c.

Ver. 9. Know therefore that the LORD thy God , he Verse 9 is God . ] He exhorts them therefore to preserve this Sense in their Mind , that their God is the only God .

The faithful God , which keepeth Covenant and Mercy with them that love him , and keep his Commandments , &c. ] Who will not only faithfully keep his Word and make good his Promises , but do abundantly more than he hath promised , to those that cleave unto him alone , and serve no other God . For it appears by the Second Commandment , that is peculiarly meant , by loving him .

To a thousand Generations . ] See XX Exod. 6.

Ver. 10. And repay them that hate him . ] Punish all Verse 10 Idolaters , who are peculiarly called haters of God ; as I have often observed . See XX Exod. 5.

To their Face . ] They themselves should live to see and feel the Punishment of their Idolatry . So the Chaldee Paraphrases it Becajehon , in their Life .

He will not be slack to him that hateth him , he will repay him to his Face . ] Though he do not punish him immediately , yet he will not defer it long ; but be avenged of him , before he die . Therefore when he threatens to punish them to the Third and Fourth Generation , the meaning is not , that he will only punish their Posterity , but them , with their Posterity : whom they shall see destroyed before their Face . For the Fourth Generation ( as Maimonides observes ) is as much as the oldest Men commonly live to see .

Verse 11 Ver. 11. Thou shalt therefore keep the Commandments , and the Statutes , and the Judgments , which I command thee this day , to do them . ] All the Laws of God ( see VI. 1. ) especially this great Commandment , to have no other God but him .

Verse 12 Ver. 12. Wherefore it shall come to pass if ye hearken to these Judgments , and keep , and do them ; that the LORD thy God , shall keep unto thee the Covenant and Mercy , which he sware unto thy Fathers . ] As faithfully fulfil his Promises to them , as he did to their Fathers .

Verse 13 Ver. 13. And he will love thee . ] Continue his Love to them .

And bless thee and multiply thee . ] This was the great Promise made to their Fathers , that he would make their Posterity as numerous as the Stars of Heaven , and the Dust of the Earth , XV Gen. 5. XXII . 17. XXVIII . 14.

He will also bless the Fruit of thy Womb. ] Preserve them from Miscarrying , that so they might multiply .

And the Fruit of thy Land , thy Corn , and thy Wine , and thine Oyl . ] By giving them Rain in due Season , &c. See XXVI Levit. 4 , 5.

The increase of thy Kine . ] The Hebrew Word Segar , which we translate Increase , the LXX . Vulgar and Syriac render the Herds . But Onkelos and Jonathan translate it as we do , the young ones which the Mothers bring forth . See Bochart , P. I. Hierozoicon . L. II. Cap. XXX .

And the Flocks of thy Sheep . ] The Hebrew Word Ashtaroth , comprehends Focks both of Sheep , and of greater Cattle , as the same Bochart observes , P. 1. Hieroz . L. III. Cap. XLIII . and in his Canaan , Lib. 2. Cap. 2. where he observes that the Goddess Astarte in those Countries was thought to preside , over Flocks of Sheep , and Herds of Oxen.

Ver. 14. And thou shalt be blessed above all People . ] Verse 14 He promises to make them as singular for his Favours , as they were in their Laws and manner of Living .

There shall not be Male or Female barren among you , or among your Cattle . ] See XXIII . Exod. 26.

Ver. 15. And the LORD will take away from thee all Verse 15 Sickness . ] Or , remove from them the common Diseases and Infirmities of Mankind ; so that they should die in a good old Age ( as the Scripture Speaks ) which tended manifestly to their Increase and Multiplication .

And will put none of the evil Diseases of Egypt ( which thou knowest ) upon thee . ] Neither those Blotches , or Boils , which God by an immediate Hand smote them withal , IX Exod. 9. XV. 26. Nor any other which they in that Country were subject unto ; peculiarly their filthy Ulcers called Aegyptiaca and Syriaca , as Casaubon observes upon Persius Sat. V. p. 467. with which the Priests of Isis were wont to threaten and terrify poor People , if they did not worship her . In Opposition to which our very learned Dr. Spencer thinks God made this special Promise to his People , to preserve them from all such evil Diseases , if they kept themselves pure from that Egyptian Idolatry . Which is very ingenious , if the Worship of Isis was so ancient as the Days of Moses . See L. I. de Legibus Hebr. Ritual . Cap. III.

And will lay them upon all them that hate thee . ] And thereby disable them to hurt his people .

Ver. 16. And thou shalt consume all the people , which Verse 16 the LORD thy God shall deliver thee . ] Utterly destroy all the people of Canaan , when they had Conquered them ; as he commanded them before , v. 7.

Thine eyes shall have no pity upon them . ] The reason of this severity was , because of their abominable wickedness , as I there observed .

Neither shalt thou serve their Gods , for that will be a snare unto thee . ] In the Hebrew , and thou shalt not serve their Gods , &c. This severity was used to prevent their being inticed by them to their Idolatry ; if they had suffered them to live among them .

Verse 17 Ver. 17. If thou shalt say in thine heart , these Nations are more than I , how shall I dispossess them ? ] If such a diffidence began to arise in their hearts , as possessed their fore-fathers , XIV . Numb .

Verse 18 Ver. 18. Thou shalt not be afraid of them , but shalt well remember what the LORD thy God did unto Pharaoh , and unto all Egypt . ] He requires them immediately to expel all fear , by Faith in God : which the remembrance of what God had done for them , if seriously reflected on , might well work in them .

Verse 19 Ver. 19. The great temptations which thine eyes saw , and the signs , and the wonders , and the mighty hand , &c. ] Of all these he had put them in mind before , IV. 34. and now renews the remembrance of it , that the experience they had of Gods power and goodness , might banish all fear out of their hearts .

Verse 20 Ver. 20. Moreover the LORD thy God will send the hornet among them . ] Raise up enemies , which they think not of to infest them ; that is , unusual swarms of hornets , and of an unusual bigness , it 's like , which came like an Army upon them . See XXIII Exod. 28.

Vntil they that are left , and hide themselves from thee , be destroyed . ] Which should pursue those that fled from the Israelites , and sting them to Death in their lurking Holes .

Ver. 21. Thou shalt not be afrighted at them . ] Let Verse 21 all this inspire you with Courage .

For the LORD thy God is among you , a mighty God and a terrible . ] The Sovereign of the World , of whose Goodness you have had such long Experience , dwells among you , and conducts and leads you , wheresoever you go : And who can stand before him ? See XVII Exod. 7.

Ver. 22. And the LORD thy God will put out these Verse 22 Nations before thee , by little and little : Thou mayst not consume them at once , lest the Beasts of the Field increase upon thee . ] Be not discouraged , tho' they be not destroyed all at once : There is great Reason against that ; concerning which , see XXIII Exod. 21. where this Verse is explained .

Ver. 23. But the LORD thy God shall deliver them Verse 23 unto thee , and shall destroy them with a mighty destruction , until they be destroyed . ] In time he will deliver them all up into thy Hands ; and thou shalt so over power them , as to leave none of them remaining .

Ver. 24. And he shall deliver their Kings into thy Verse 24 hand . ] As he did , we read in the Book of Joshua , XII . 7 , 8 , 9 , &c. where XXXI Kings are enumerated , who were conquered by him .

And thou shalt destroy their Name from under Heaven . ] There shall no Memory , of so much as the Names of such Men , be left any where .

There shall no Man be able to stand before thee , until thou have destroyed them . ] The Kings , and great Men of the Country being destroyed , their Victory was easier over the rest .

Verse 25 Ver. 25. The graven Images of their Gods shall ye burn with Fire . ] This he had required before , v. 5. but mentions it again ; to let them know , that if they did not perform their part of the Covenant ( of which this was the chief ) God would not destroy the Inhabitants of Canaan totally . As we find he did not , II Judg. 2 , 3. and for this very Reason , as Joshua had told them , XXIII . 12 , 13.

Thou shalt not desire the Silver and Gold that is upon them . ] The Jews are too nice and curious , who expound this only of the Gold and Silver Clothes , or the Chains , or other Jewels of Gold and Silver , wherewith their Images were adorned ; because he saith upon them . There is no reason to doubt , but he means , that they should be destroyed , if they were entirely made of massy Gold and Silver ; which they were not to convert to their own use : For thus Moses did with the Golden Calf , XXXII Exod. 20. and Jacob in ancienter time buried all the strange Gods , as well as the Ear-rings that were in their Ears , XXXV Gen. 4. And Josiah , in future Ages , burnt every thing that had been imployed to Idolatry ; even the Vessels that were made for Baal , as well as the Images , &c. and stamp'd them to Powder , 2 King . XXIII . 4 , 6 , 14 , 15.

Nor take it unto thee , lest thou be snared therein . ] Be drawn into a Conceit , that there was something sacred in it ; and so tempted to worship it .

For it is an abomination to the LORD thy God . ] Whatsoever hath been employed to such idolatrous Worship , is so detestable unto the Divine Majesty , that he will not have it converted to any ordinary and common use , but utterly destroyed .

Ver. 26. Neither shalt thou bring an Abomination into Verse 26 thy House . ] And therefore he requires them , not to bring any of that Silver and Gold , which had belonged to those Idols , ( which he calls an Abomination ) into their Houses , to be employed unto any private use whatsoever : So the Jews understand these words , having made from hence one of their affirmative Precepts : That no Man should seek the least profit or benefit , from any thing appertaining to an Idol .

Lest thou be a cursed thing like it . ] Every thing that was idolatrous , was a Cherem , devoted to Destruction , as he saith in the last words , It is a cursed thing ; which no Man might meddle withal , XIII . 17. If he did , he became an accursed thing , i. e. was devoted to destruction , as the thing it self was . This was apparent afterwards , in the Example of Achan , in the VII Josh. who took a Wedge of Gold , and a Babylonish Garment , for his own private use , when it had been made a Cherem by God's express Command , ( VI Josh. 17. ) and therefore was stoned to Death .

But thou shalt utterly detest it , and thou shalt utterly abhor it . ] Not only look upon it , as useless and unprofitable , but as hateful and execrable in the highest degree ; and therefore to be entirely destroyed . All this tended to their preservation in the true Religion ; which taught them to have every thing contrary to it , in the utmost detestation : Insomuch , ( as Maimonides interprets this Precept in his More Nevochim , P. III. Cap. XXXVII . ) that if any Man broke such Images , Chapter VIII . or melted them down , and then sold the Silver and Gold , he committed an Abomination ; and the Price of this being mingled with his other Riches , proved the Rust of them all . This he thinks is the meaning of bringing an Abomination into their House . Which was so far from bringing a Blessing , ( as the Heathen imagined ) that it brought a Curse upon all that they had .

The Jews were so sensible of all this , after they had severely smarted for their Idolatry , that they thought it unlawful , to use any Vessel that had been employed in sacrificing to a false God : Nay , to warm themselves with the Wood of a Grove that was cut down ; or to sit under the Shadow of it , for Coolness sake , while it was standing ; or so much as to use the Ashes of the Wood , that were left after the Grove was burnt . See Selden , Lib. II. De Jure Nat. & Gent. juxta Discipl . Hebr. Cap. VII . pag. 215 , 216 , &c.

CHAP. VIII .

Verse 1 Verse 1. ALL the Commandments which I command thee this day , shall ye observe to do . ] He seems still to press them , to have a special care to observe the Ten Commandments ; and especially the first of them ( VI. 4 , 5 , 6. ) : For it appears by the later end of this Chapter , that he hath a regard to that .

That ye may live . ] Long and happily : For Life every one knows , frequently signifies all the Comforts of Life , as Death signifies all manner of Miseries .

And multiply . ] Which is the effect of a long and happy Life .

And go in and possess the Land , &c. Or , After ye go in and possess the Land , which the LORD sware unto your Fathers . ] See VI. 18.

Ver. 2. And thou shalt remember all the way , which Verse 2 the LORD thy God led thee these forty Years in the Wilderness . ] Whereby they were severely punished for the Rebellion of their Forefathers against him ; which should be an Admonition to them to be more dutiful . Others expound it of the care of God over them , in providing for them , and protecting them , as well as leading them by a glorious Cloud , all that time : Which doth well enough agree with what follows . See II. 7.

To humble thee . ] Or to afflict thee with tedious Wandrings up and down , backward and forward , without any certain Dwelling-place .

And prove thee . ] To try whether they would be better , by being kept so long out of the good Land promised unto them .

And to know what was in thine Heart , whether thou wouldest keep his Commandments , or no. ] God knew perfectly how they were disposed towards him ; but it was fit , that they should know themselves better , and Posterity be instructed by their Behaviour .

Ver. 3. And he humbled thee , and suffered thee to Verse 3 hunger . ] He afflicted thee , by suffering thee to want Bread to eat , XVI Exod. 2 , 3.

And fed thee with Manna . ] But it was , that he might have an opportunity to make a bountiful Provision for such a vast multitude of People , as were fed by him every Day from Heaven , and teach them to depend on his good Providence .

Which thou knewest not , neither did thy Fathers know . ] XVI Exod. 15. He made an unusual , as well as an unexpected Provision for them .

That he might make thee know , that Man doth not live by Bread only . ] That it is not only our common Food that preserves us .

But by every Word that proceedeth out of the Mouth of God , doth Man live . ] But by any thing whatsoever , ( for so Word often signifies ) which God shall please to command to give us Nourishment . This was a wonderful incouragement to Obedience ; that God would rather work a Miracle , than suffer them to want Necessaries ; and by a light aerial sort of Bread , give them as great strength and vigour , as the most solid Nourishment was wont to afford them . The remembrance of which could not but excite their Posterity to love God , and serve him , if they often and seriously reflected on it .

Verse 4 Ver. 4. Thy Raiment waxed not old upon thee , neither did thy Foot swell these forty Years . ] These were two other wonderful Benefits , which , if well considered , could not but incline them to be obedient to him , who multiplied Miracles to nourish and strengthen their Faith and Hope in him . The Jews , to increase the Miracle , say , Their Clothes inlarged , as they grew bigger , from Children to Men ; and so did their Shoes also . But there was no need of this , for the Clothes and Shoes of those Men that died , might serve their Children when they grew up to their stature . And it was sufficiently amazing , without such additions , that their Clothes should not so much as decay , nor their Feet by so long travelling in hot and stony places , have the least swelling in them : Or , as some translate it , grow callous . There are those that refer this last Clause not to their Feet , but to their Shoes ; according to what we read , XXIX . 5.

Ver. 5. Thou shalt also consider in thine Heart . ] Often reflect and ponder . Verse 5

That as a Man chastneth his Son , so the LORD thy God chastneth thee . ] All the Afflictions which God had sent upon them , he would have them think , were not for their undoing , but for their amendment , and correcting what was amiss in them ; and therefore ought to be thankfully acknowledged , as well as his Benefits .

Ver. 6. Therefore thou shalt keep the Commandments Verse 6 of the LORD thy God , to walk in his ways , and to fear him . ] Howsoever therefore he dealt with them , it ought to have led them to Obedience . In the repetition of this so often , Moses doth but practice his own Lesson , which he had taught them , VI. 7. That they should teach these Words diligently to their Children , &c.

Ver. 7. For the LORD thy God bringeth thee into a Verse 7 good Land . ] Therefore there was the greater need they should enter into it , with the pious Resolution before-mentioned , to fear God , and walk in his ways . Otherwise , they would be in great danger to be corrupted by such plenty and variety of all good things , as this Land afforded .

A Land of Brooks of Water , of Fountains , and Depths that spring out of Valleys and Hills . ] The Hebrew word Tehom , which we translate deep , and in the plural Number , Depths , signifies sometimes those great Caverns of Water , that are within the Ground ; which were made by the plentiful Rains , which God sent upon this Country , while they were obedient to him : Which both made it fruitful , ( tho' now barren ) and abounding also with Water for their Cattle , LXXVIII Psal. 15. XXXI Ezek. 4. But it is here commonly interpreted Lakes , or Wells of Water .

Verse 8 Ver. 8. A Land of Wheat and Barley , and Vines , and Fig-trees , and Pomegranates . ] Plentifully stored with all things necessary , for the support and pleasure of Life .

A Land of Oyl-Olive and Honey . ] The same word Debas , which signifies Honey , signifies also Dates . And so de Dieu thinks it most reasonable to translate it here ; being joyned with four other sorts of Fruits : And so Kimchi , saith the ancient Jews , expounded it in this place , and in 2 Chron. XXXI . 5. where it is said , That Israel brought in abundance , the first Fruits of Corn , Wine , Oyl , and Honey , or Dates , as we there translate it in the Margin .

Verse 9 Ver. 9. A Land wherein thou shalt eat Bread without scarceness . ] Be in no want of any sort of Provision , which is comprehended under the Name of Bread .

Thou shall not lack any thing in it . ] No other Conveniences of Life .

A Land whose Stones are Iron , and out of whose Hills thou mayst dig Brass . ] Where there are useful Minerals , as plentiful , as Stones are in other places . These are the rather mentioned , because there were no such Mines in Egypt , where they had long dwelt , and were stored with plenty of other things , XI Numb. 5.

Verse 10 Ver. 10. When thou hast eaten , and art full . ] After a liberal Meal .

Then thou shalt bless the LORD thy God , for the good Land which he hath given thee . ] Give solemn Thanks to God , not only for that present Repast , but for the plentiful Provision he had made for them of all good things , in the Land he had bestowed on them . From this place the Jews have made it a general Rule , or as they call it , an affirmative Precept , That every one bless God at their Meals . That is , as I said , give him Thanks for his Benefits : For he blesses us , when he bestows good things upon us ; and we bless him , when we thankfully acknowledge his Goodness therein : Which is a natural Duty , which we owe to the Fountain and Original of all Good .

Ver. 11. Beware that thou forget not the LORD thy Verse 11 God , in not keeping his Commandments , and his Judgments , and his Statutes , which I command thee this day . ] He would have their Thanksgiving for his Benefits , leave such a sence of God upon their Minds , as should make them careful to yield him an entire Obedience .

Ver. 12. Lest when thou hast eaten , and art full , Verse 12 and hast built goodly Houses , and dwelt therein . ] Feasted in stately Houses , wherein they enjoyed their Ease .

Ver. 13. And when thy Herds and thy Flocks are multiplied , Verse 13 and thy Silver and thy Gold is multiplied , and all that thou hast is multiplied . ] The sence of these two Verses is , when they had great abundance of all good things , within Doors and without .

Ver. 14. Then thine Heart be lifted up . ] Which is Verse 14 an usual Effect of great Riches ; as Euripides observes in that known Saying of his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wealth breeds Pride , Scorn , and Contempt of others : This Moses Kotzensis thought so great a Sin , that he puts it among the Negative Precepts ; and pretends , he was warned in a Dream so to do , tho' Maimonides , and others , had omitted it . And when he awaked , he was confirmed in it , by reading a place in the Gemara upon Sota , Cap. I. which saith , Wheresoever we find these Words in Scripture , Take heed lest , there is a Prohibition , as there is , v. 11. and here , to take heed of Pride : For whosoever is proud , he shall be brought low , as the Gemara there adds ; which are , in a manner , the Words of our blessed Saviour , XVIII St. Luke 14.

And thou forget the LORD thy God . ] This is another common effect of large Possessions , which make the Owners of them fall into Sloth and Luxury , and such Forgetfulness of the Donor of all good Things , that they trust in uncertain Riches , ( as the Apostle speaks ) and not in the living God , imagining now they can never want ; not because God is so good , but because they have such store of good Things laid up for many Years .

Which brought thee forth out of the Land of Egypt , and from the House of Bondage . ] No wonder if they forgot all his former Benefits , when they were unthankful for the present .

Verse 15 Ver. 15. Who led thee through that great and terrible Wilderness . ] See I. 19.

Wherein were fiery Serpents . ] See XXI Numb. 6.

And Scorpions . ] These are commonly joyned with Serpents in Scripture ; even in the New Testament , X Luke 19. XI . 12 , 13. being found in the same places , especially in this Desert of Arabia .

And Drought . ] The Hebrew word Tsimmaon signifies a dry place , as we translate it , CVII . Psal. 33. XXXV Isa. 7. And that best agrees with what here follows , Where there was no Water .

Who brought thee forth Water out of a Rock of Flint . ] From which one would have sooner expected Fire than Water , XX Numb. 11.

Who fed thee in the Wilderness with Manna , which thy Fathers knew not , v. 3. ] The great Salmasius , in a Treatise on purpose about Manna , hath said a great deal to prove , that the Manna which God sent the Jews , did not differ in its form or substance , from that which commonly fell in those Countries , and doth so at this Day . But herein consisted the Miracle , that he gave it them in a prescribed Measure , and so abundantly , as to suffice such a vast Number ; and that every Morning , in all Seasons of the Year : This made it a Divine Manna ; for the common fell only in small Quantities , and not always , but at some times in the Year .

That he might humble thee . ] This word is commonly understood of humbling by Affliction ; which may seem not to belong to Manna : For that was a singular Benefit , being an excellent Nourishment , and of a delicious Taste : But they having nothing else beside this to live upon , were soon tired with it , ( as we find XI Numb. 6. ) and much more did it seem an Affliction to them , to live upon one thing alone , for forty Years together . And God intended by it to humble them , at the same time that he was extraordinary kind to them .

And that he might prove thee . ] Whether they would be thankful that they were not starved , and submit to his wise Providence , and obey his Laws ; which they had the greater reason to observe , because it was evident they owed their very Life and Being to him every Moment : For without new Supplies every Day from Heaven , they had been famished in that desolate Wilderness .

And do thee good at thy latter end . ] That in Conclusion his kindness to them might be more thankfully received , and more safely enjoyed . So Maimonides expounds this Passage in his More Nevochim , P. III. Cap. XXIV . God was pleased to accustom them to labour in the Wilderness , that he might increase their happiness , when they came into the Land of Canaan . For this is certain , A transition from labour to rest , is far sweeter than continual rest . Nor could they so easily have subdued the Land , and overcome the Inhabitants of it , unless they had indured some hardship in the Wilderness . For rest and idleness takes away Mens Courage , but labour and hard fare augments it . And this is the good , saith he , which was in the issue to redound to them , by this wise dispensation of God's Providence .

Verse 17 Ver. 17. And thou shalt say in thine heart , my power , and the might of my hand , hath gotten me this wealth . ] Such vain Conceits are apt to arise in Mens minds , if they preserve not a sence of God , and of all his Mercies to them .

Verse 18 Ver. 18. But thou shalt remember the LORD thy God : for it is he that giveth thee power to get wealth . ] Continually call to mind , that they owed all they had , and the increase of it , to his Almighty Providence ; without whom they could never have gotten possession of this Land , nor have prospered in it .

That he may establish his Covenant which he sware unto thy Fathers , &c. ] He would have them sensible of their own unworthiness also ( which would make them more grateful to him ) of all the Blessings God had bestowed on them , and acknowledge them to his meer goodness , and fidelity to his Promises ; for they had been a murmuring and rebellious People .

Ver. 19. And it shall be if thou do at all forget the Verse 19 LORD thy God . ] Luxury and Pride ( the usual effects of Fulness ) naturally made them unthankful and unmindful of God : And neglect of God's Service made them easily fall to Idolatry .

And walk after other Gods , and worship and serve them . ] The two last Expressions are the Explication of the first : for then they walked after the Idols of the People , ( as Onkelos paraphrases it ) when they worshipped and adored them . It is evident by this , that the drift of Moses in all this Discourse , is ( as I observed before ) to press upon them the first and great Commandment .

I testifie against you this day , that ye shall utterly perish . ] See IV. 26.

Ver. 20. As the Nations which the LORD destroyeth Verse 20 before your face . ] He speaks in the Present Tense , because he was about to destroy them : and when he began , he destroyed them by little and little , ( VII . 22. ) and there were still more to be destroyed .

So shall ye perish , because ye would not be obedient to the voice of the LORD your God . ] It was but just that they should perish as those Nations did , because they fell into their Sins .

Chapter IX . CHAP. IX .

Verse 1 Verse 1. HEar , O Israel . ] He begins a new Exhortation to them ; at some distance of time from the former : but still aiming at the same thing , to represent to them the danger of Idolatry .

Thou art to pass over Jordan this day . ] That is , shortly ; not long hence ; for it cannot be meant precisely : all these things being spoken in the eleventh Month of the last Year of their Travels , and they passed not over Jordan till the first Month of the next Year . Between which and this time , Moses died , and they mourned a whole Month for him .

To go in to possess Nations . ] A Country inhabited by Nations : for the People themselves they were to destroy .

Greater and mightier than thy self . ] Whom notwithstanding God would deliver up into their Hands .

Cities great and fenced up to Heaven . ] As the Spies had represented them , I. 28. and they were indeed very strong Cities , whose Walls could not easily be scaled .

Verse 2 Ver. 2. A People great and tall . ] XIV Numb. 28 , 32.

The Children of the Anakims whom thou knowest . ] Who seem to have been the chief of those Nephilim , or Rephaim ( which we sometimes translate Giants ) in those parts , XIII Numb. 22 , 28 , 33.

Of whom thou hast heard say , who can stand before the Children of Anak ? ] A common Proverb in those days . The Children of Anak being so famous , that the whole Nation ( as Bochartus thinks ) took it's Name from them . For Bene-Anak ( i. e. Children of Anak ) or Pheneanak is easily changed into Phaenicia . These Anakims were vanquished by Joshua , who drove them out of the Cities where they dwelt , and made them flee to the Philistims . Where a Remnant of them seem'd to have liv'd till the days of David . For Goliah and his Brethren Lahmi , Sippai and Ishbibanob ( 1 Chron. XX. 4 , &c. ) were Anakims ; and so was that Man with six Toes on each Foot , and six Fingers on each Hand , ( 2 Sam. XXI . 16. ) for they were all born at Gath : which was one of the Cities to which the Anakims fled , XI Josh. 22. Some think that from hence Kings , among the Greeks , were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because commonly they chose those to rule over them , who were Persons of a great Stature , and carried Majesty in their Faces . But it is not improbable ( as I observed before ) that some of the Anakims fled into Greece , and settled there , when they were driven out of Canaan .

Ver. 3. Vnderstand therefore this day . ] Settle this Verse 3 therefore in your Minds , before you go over Jordan , as undoubted truth .

That the LORD thy God is he that goeth before thee . ] Over Jordan , III Josh. 3 , 4 , &c.

As a consuming fire . ] Before whom none can stand , IV. 24.

He shall destroy them , and he shall bring them down before thy face . ] See III Josh. 10 , 11. The Hebrews have a conceit , that the Fire which burnt upon the Altar appeared in the Form of a Lion : to show what God would be to their Enemies , if the Israelites obeyed him ; otherwise , what he would be to them .

So shalt thou drive them out , and destroy them utterly , as the LORD hath said unto thee . ] Not the whole seven Nations intirely ; whom he said God would drive out by little and little , ( VII . 22. ) but so many , as to make a Settlement for themselves in Canaan , without much difficulty .

Verse 4 Ver. 4. Speak not in thine heart , after that the LORD thy God hath cast them out . ] When this is done , do not so much as entertain a Thought .

For my righteousness hath the LORD brought me in to possess this Land . ] Nothing is more dangerous than Pride and Self-conceit : And therefore as he taught them before , VIII . 7. to have an humble Opinion of their own Power ; so now not to arrogate any thing to themselves , on the account of their own Righteousness .

But for the wickedness of these Nations the LORD doth drive them out from before thee . ] XVIII Lev. 24 , 25 , 27 , 28.

Verse 5 Ver. 5. Not for thy righteousness , or the uprightness of thine heart , dost thou go to possess their Land ; but for the wickedness of these Nations , &c. and that he may perform the word which the LORD sware unto thy Fathers , &c. ] It was of great moment ( which makes him repeat it again ) that they should understand the true Causes why God expelled these Nations , and gave their Land to the Israelites ; which were these two : First , The abominable wickedness of the Canaanites ; for which they deserved to be rooted out . Secondly , God's gracious Promises to the pious Ancestors of the Israelites , with whom he made a Covenant , and confirmed it with an Oath , to plant them there , in the room of the former Inhabitants .

Ver. 6. Vnderstand therefore that the LORD thy God giveth thee not this good Land to possess it , for thy Verse 6 righteousness . ] He repeats it a third time , that if it were possible , he might root out of the Israelites the Opinion of their own Deserts , before he rooted the Canaanites out of their Country .

For thou art a stiff-necked People . ] So far from being Righteous , that they were very Refractory . Of which God often complained , XXXII Exod. 9. XXXIII . 3 , 5. and Moses acknowledges it in his Prayer to God for them , XXXIV . 9.

Ver. 7. Remember , and forget not , how thou provokedst Verse 7 the LORD thy God to wrath in the Wilderness . ] In order to destroy the Opinion of their own Righteousness , it was necessary to call to mind some of their most notorious Provocations ; which he exhorts them carefully to preserve in their Mind , as a Means to keep them humble .

From the day that thou didst depart out of the Land of Egypt , until you came to this place , ye have been rebellious against the LORD . ] This appears by the many Murmurings we read of in the two first Years after they came out of Egypt ; and likewise in the last : of which only we have a particular Account ; but their behavour , all the rest of the time they spent in the Wilderness , was no better .

Ver. 8. Also in Horeb ye provoked the LORD to Verse 8 wrath . ] Or rather , Even in Horeb , ( for there is an Emphasis in this , and he speaks it with some Indignation ) when they had newly received the Law ; and had a visible Appearance of God in great Glory , upon Mount Sinai ; and had entred into Covenant with him ; they so shamefully revolted from him , that he thought to have destroyed them , XXXII Exod. 7 , 8 , &c.

Verse 9 Ver. 9. When I was gone up into the Mount to receive the Tables of Stone , even the Tables of the Covenant which the LORD made with you . ] See XXIV Exod. 11.

Then I abode in the Mount forty days , and forty nights , I neither did eat bread , nor drink water . ] See XXIV Exod. 18. XXXIV . 28.

Verse 10 Ver. 10. And the LORD delivered unto me two Tables of Stone , written with the finger of God . ] See XXXI . Exod. 18.

According to all the words which the LORD spake with you in the Mount . ] See XXXIV Exod. 28.

Out of the midst of the fire , in the day of the Assembly . ] When the whole Body of the People were assembled , and heard God speak these Ten Words out of the midst of the Fire . See IV Deut. 10 , 11 , 12 , 13.

Verse 11 Ver. 11. And it came to pass , at the end of forty days and forty nights , that the LORD gave me the two Tables of Stone , &c. ] That is , having given him the two Tables , as was said before v. 10.

Verse 12 Ver. 12. The LORD said unto me . ] Immediately after he had delivered to him the Tables , XXXI Exod. 18. XXXII . 7.

Arise , get thee down quickly from hence , for the People which thou hast brought forth out of Egypt , have corrupted themselves , &c. ] See XXXII Exod. 7 , 8.

Verse 13 Ver. 13. Furthermore , the LORD spake unto me , saying , I have seen this People , and behold it is a stiff-necked People . ] Who will not bend to the Yoke of my Laws , XXXII Exod. 9.

Ver. 14. Let me alone . ] Do not make any Intercession to me for them .

That I may destroy them , and blot out their Name from under Heaven ; and I will make of thee a Nation Verse 14 greater and mightier than they . ] See XXXII Exod. 10.

Ver. 15. So I turned , and came down from the Mount . ] Verse 15 See XXXII Exod. 15.

And the Mount burnt with fire . ] Was all in a flame ; in token of God's high displeasure against them ; and as if he intended presently to consume them .

And the two Tables of the Covenant were in my hand . ] XXXII Exod. 15.

Ver. 16. And I looked , and behold ye had sinned against Verse 16 the LORD your God , and had made you a molten Calf . ] About which he found them dancing , XXXII Exod. 19.

Ye had turned aside quickly out of the way , which the LORD had commanded you . ] For a few Weeks before he had commanded them with his own Mouth , not to make to themselves any graven Image , &c. XX Exod. 4. And immediately after commanded Moses to repeat this Precept particularly to them , Not to make with him , Gods of Silver or Gold , v. 22 , 23.

Ver. 17. And I took the two Tables , and cast them Verse 17 out of my two hands , and brake them before your eyes . ] By God's order , no doubt ; in token that they had broken his Covenant , and were unworthy to be owned by him for his People , ( XXXII Exod. 19. ) or that the Covenant was made void , and God no longer engaged to them .

Ver. 18. And I fell down . ] To pray God for Pardon ; though not presently : but after he had broken the Calf in pieces , reproved Aaron , and made a Verse 18 slaughter among the People , XXXII Exod. 20 , 21 , &c.

As at the first . ] When he first heard of their Sin , XXXII Exod. 11 , 12 , 13. and the next Morning after he had broken the Calf , and done Execution upon the Offenders , v. 30 , 31 , 32.

Forty days and forty nights , I did neither eat bread , nor drink water . ] XXXIV Exod. 2 , 28.

Because of all your sins which ye sinned , in doing wickedly in the sight of the LORD , to provoke him to anger . ] He spent this time , very much , in earnest Supplication to God , to forgive not only this , but all their other sins , whereby they had deserved to be cast off by him . For they provoked him at Marah , XV Exod. 23. and in the Wilderness of Sin , XVI . 2 , 3. and at Massah , XVII . 2 , 3 , 4.

Verse 19 Ver. 19. For I was afraid of the anger and hot displeasure wherewith the LORD was wroth against you , to destroy you . ] Which God had expressed both before he came down from the Mount , and after , XXXII Exod. XXXIII . 3 , 5. Insomuch that the LORD removed out of the Camp ; and would not for the present , dwell among them , v. 7.

But the LORD hearkned unto me at that time also . ] See XXXIV Exod. 8 , 9 , 10. Where the LORD tells him , he expected they should be more faithful hereafter , in observing their Covenant with him ; particularly this part , of worshipping no other God . See there v. 10 , 11 , 12 , 13 , 14.

Ver. 20. And the LORD was very angry with Aaron to have destroyed him , &c. ] This shows the heinousness of this Sin , which had like to have cost Aaron his Life : though he meerly complied with the impetuous Verse 20 Desire of the People , out of Fear and want of Courage to resist them .

Ver. 21. And I took your sin . ] So Idols are termed Verse 21 in XXXI Isa. 7. The Object or Occasion of Sin , as well as the Punishment of it , being called by the Name of Sin .

The Calf which you had made , and burnt it with fire , and stamp'd it , and ground it very small , &c. ] This he did before he went up the second time into the Mount , XXXII Exod. 20.

And I cast the dust thereof into the Brook that descended out of the Mount . ] From the Rock which Moses smote with his Rod , XVII Exod. 6. which constantly supplied them with Drink : which for the present they could not have , but mixed with their Sin ; as we read XXXII Exod. 20.

Ver. 22. And at Taberah . ] Besides this great Sin Verse 22 committed at Horeb , he puts them in mind of several other ; that they might be the more humbled , and have no Opinion of their own Righteousness remaining in them . See concerning this XI Numb. 1 , 2 , 3.

And at Massah . ] As the foregoing Sin was committed after the making the Golden Calf ; so this was before it , XVII Exod. 7.

And at Kibroth hattaavah ye provoked the LORD to wrath . ] This Provocation was immediately after that at Taberah , XI Numb. 33 , 34. All which three places had their Names from the Sin of the Israelites , or from their Punishment .

Ver. 23. Likewise . ] And yet this was not all .

When the LORD sent you from Kadesh-Barnea , saying , Go up and possess the Land which I have given you . ] Verse 23 XIII Numb. 1 , 2 , 3.

Then ye rebelled against the Commandment of the LORD your God ; and ye believed him not , nor hearkned to his word , XIV Numb. 1 , 2 , 3. of which unbelief God there complains , v. 11.

Verse 24 Ver. 24. Ye have been rebellious against the LORD , from the day that I knew you . ] To comprise all in a few words , You have been a disobedient People ever since I was acquainted with you . So he suspected they would prove , IV Exod. 1. and , upon the first disappointment , found it to be true , V Exod. 24 , 25.

Verse 25 Ver. 25. Thus I fell down before the LORD forty days and forty nights , as I fell down at the first ; because the LORD had said he would destroy you . ] Having interposed some other Instances of their rebellious Disposition , besides their making the Golden Calf , he returns to what he had begun to say concerning his Intercession with God for a Pardon ; which he could not obtain without long Importunity . For we cannot from these words gather , as some of the Jews do , that Moses was three times in the Mount forty days and forty nights : it being plain , that he speaks here of the same time , which he mentioned v. 18. And if we should think he intended any other , we might conclude he was four times in the Mount so many days and nights ; because he mentions it over again in the next Chapter , X. 10.

Because the LORD had said he would destroy you . ] XXXII . Exod. 10. XXXIII . 5. This wade him so earnest to obtain an Assurance from God , that he would continue to be as gracious to them , as he had been : of which he had given him some hope before he went up into the Mount . See XXIII Exod. 17. XXXIV . 9 , 10.

Ver. 26. I prayed therefore unto the LORD , and said , Verse 26 O LORD God , destroy not thy People , and thine Inheritance , which thou hast redeemed through thy greatness , &c. ] He used the same Argument , in his Petition for them when he went into the Mount the second time , which he had urged before he came down the first time from it , XXXII Exod. 12.

Ver. 27. Remember thy Servants , Abraham , Isaac Verse 27 and Jacob. ] The very same he had said there , v. 13.

And look not unto the stubborness of this People , nor to their wickedness , nor to their sin . ] He prays that the gracious Promise of God to their pious Fore-fathers , would move him to over-look the high Provocations of their Posterity . Which he aggravates in several words ; the more to humble them , and to magnifie God's Mercy in granting them a Pardon . The word Stubborness seems to relate to their very evil Disposition of Mind ; and their Wickedness to all their undutiful Murmurings ; and their Sin to their Idolatry ; which is often called in Scripture peculiarly by the Name of Sin : It being the highest Provocation ; from whence sprang all manner of Wickedness . Thus Jeroboam is said to have made Israel to sin , by setting up the Calves at Dan and Bethel to be worshipped .

Ver. 28. Lest the Land whence thou broughtest them Verse 28 out say , Because the LORD was not able to bring them into the Land which he promised them , and because he hated them , he hath brought them out to slay them in the Wilderness . Chapter X. The sence of this also he had before urged , XXXII Exod. 12.

Ver. 29. Yet they are thy People , and thine Inheritance , Verse 29 which thou broughtest out by thy mighty power , &c. ] They were redeemed by him out of the Land of Aegypt , and after a wonderful manner separated from all other People , to be his peculiar , ( XIX Exod. 4 , 5 , 6. ) and besides , having repented of this Sin in making the Golden Calf , God had again owned them to be his , and promised his Presence should go with them , XXXIII Exod. 14. Insomuch that Moses there saith , before he went into the Mount again , v. 13. Consider that this Nation is thy People . And see v. 15 , 16.

CHAP. X.

Verse 1 Verse 1. AT that time the LORD said unto me , Hew the two Tables of Stone like unto the first , and come up unto me into the Mount . ] After his Anger was something appeased , he ordered Moses to come up to him where he had been before , and bring with him two Tables of Stone like those he had broke , that God might renew his Covenant with them . But there was this difference ( as I observed XXXIV Exod. 1. ) that God himself made the former Tables ; but he bad Moses make these : which signifies some Abatement of his Favour .

And make thee an Ark of Wood. ] This Command was given at his first going up into the Mount , XXV Exod. 10. and perhaps was renewed again now , upon the occasion of making these new Tables which were to be put into it .

Ver. 2. And I will write on the Tables the words that were in the first Tables which thou brakest . ] So we read he told him , XXXIV Exod. 1.

And thou shalt put them in the Ark. ] As soon as it Verse 2 was made to receive them .

Ver. 3. And I made an Ark of Shittim-wood . ] This Verse 3 looks as if he made an Ark before he made the Tables ; that when he brought them down , it might be ready to receive them . And it hath given some ground to the Jewish Doctors , to say that there were two Arks : one made by Moses , wherein he put the Tables of Stone that were broken , and those that were renewed , until the others was made by Bezaleel : For we read expresly that Bezaleel made the Ark , XXXVII Exod. 1. and here it is said that Moses made it . So that they conclude there were two made : and this made by Moses they fancy was the Ark that went before them in their Marches and Battles ; which the other never did by God's order , but only when they entred into Canaan , ( III Josh. ) for when of their own selves they carried it forth in the days of Eli , God was angry with them , and delivered it into the Enemies hand , 1 Sam. IV. 3 , 4 , 11. But Aben-Ezra , Nachmanides , and Abarbinel have confuted this by strong Reasons to the contrary , as may be seen in Buxtorf's Histor. Arcoe , p. 35 , 36 , &c. And as to this place , they are of Opinion that Moses speaks of the Ark made afterwards by Bezaleel , which Moses is said to have made , because he commanded him to make it : Just as Solomon is said to have built the Temple , because he caused it to be built . Or if it be granted that Moses made an Ark before he went the second time into the Mount , ( which this Verse seems to Countenance ) it will not follow that there were two Arks in use among the Israelites ; for this Ark now made was of meer Wood , not overlaid with Gold , and designed only as a Chest wherein to keep the Tables handsomely , till the Ark could be made by Bezaleel , and then the Tables were translated into that , and this Chest of Moses laid aside .

And hewed two Tables of Stone like unto the first , and went up into the Mount , &c. ] See XXXIV Exod. 4.

Verse 4 Ver. 4. And he wrote on the Tables , according to the first writing , the Ten Commandments . ] XXXIV Exod. 28.

Which the LORD commanded you in the Mount , out of the midst of the fire , in the day of the Assembly . ] When the whole Congregation was gathered together at the foot of the Mount . See IX . 10.

And the LORD gave them unto me . ] To carry down to the People .

Verse 5 Ver. 5. And I turned my self . ] From the Divine Presence , where he had been supplicating for Mercy , and had received from thence the Tables of the Covenant .

And came down from the Mount . ] At the end of Forty Days and Nights , XXXIV Exod. 28 , 29.

And put the Tables in the Ark which I had made . ] Which he commanded to be made by Bezaleel , ( XXXVII Exod. 1. ) and put into the Tabernacle as soon as it was built , with these Tables in it , XL Exod. 20 , 21.

And there they be , as the LORD commanded me . ] Though Moses mention his making the Ark , before his hewing the Tables , and going up into the Mount , ( v. 3. ) yet these words seem to determine that he speaks of the Ark made by Bezaleel , according to his directions . For now that they were going over Jordan , the Tables were in the Ark , which he is said here to have made . Which was certainly the Ark of the Covenant , not that Chest , which some suppose Moses to have made , to keep the Tables in , till the other could be sitted for their Reception .

Ver. 6. And the Children of Israel took their journey Verse 6 from Beeroth of the Children of Jaakan , to Mosera . ] Not immediately ; but after they had passed through several other places , and made some stay in them . For they went from Bene-Jaakan to Gudgodah , ( or Hor-hagidgad ) and so to Jotbath , and the rest of the Mansions mentioned XXXIII Numb. 32 , 33 , &c. until they came to Mount Hor.

There Aaron died , and there he was buried . ] At Mosera ; or the top of Mount Hor: which was another part of the same Mountain , as Horeb was of Sinai .

And Eleazar his Son ministred in the Priests Office in his stead . ] The greatest difficulty is to give an account , how this comes in here ; and what connexion this and the following Verse , have with what went before . All the satisfaction that I can give to it , is this ; that Moses having told them , that he put the Tables of the Testimony or Covenant into the Ark , as a Token God was reconciled to them ; and that there they still were as the LORD commanded : he puts them out of all doubt of it , by telling them , that though Aaron ( who had the special Care of the Holy Place , and all things in it committed to him ) was dead , yet Eleazar his Son was still alive , who could testifie those Holy Things remained , as when Moses first placed them there ; he being Consecrated to the Priests Office instead of Aaron , and in this very Mount ( XX Numb. 25 , 26 , &c. ) which is the occasion of mentioning this Station here , when most of the rest are omitted .

Verse 7 Ver. 7. And from thence . ] Not from Mosera , but from Bene-jaakan ; as appears from XXXIII Numb. 32. where a full Account is given of their Removals , which are but just touched here .

They journeyed to Gudgodah . ] Called in the Book of Numbers , by the Name of Hor-hagidgad . And none will think it strange that there is such variation in the proper Names of Places and of Men , in Profane Writers as well as the Scriptures , who considers ( as Conradus Pellicanus here notes ) how differently the Names of Places are pronounced now , from what they were in former Ages ; and how much one Nation differs from another , when they speak of them ; and what Alterations are made , from the first Founders of Nations and Cities , by those that conquer them , and change all Names to their own Glory . See how Names were changed among the Israelites in no long time , XXVI Numb. 15 , 16 , 17 , 23 , 24 , 35 , 38 , 39 , &c.

And from Gudgodah to Jotbath . ] And so to the rest of the Places ( mentioned XXXIII Numb. 34 , 35 , 36. ) till they came to Mount Hor.

A Land of Rivers of Waters . ] A place where there was plenty of Water ; which he mentions , I suppose , that they might reflect upon their foul distrust of God's Providence a little after , when they murmured for want of Water at Kadesh , XX Numb. 3 , 4 , &c.

Verse 8 Ver. 8. At that time . ] Not long after Moses came down from the Mount the second time ; of which he had been speaking , v. 5.

The LORD separated the Tribe of Levi. ] To his own special Service , as we read III Numb . Some think that God renewed his Choice of them to the Employment here mentioned , after Aaron's death , when he confirm'd them in their Office . But we read of no such thing : and it cannot be inferred meerly from these words at that time , which may well relate to the time mentioned , v. 5.

To bear the Ark of the Covenant of the LORD . ] Here are three parts of their Office mentioned , in these and the following words . The first of which was to carry the Ark ; which peculiarly belonged to the Kohathites , ( III Numb. 27 , 31. ) when the Camp removed from one place to another . Who were good Witnesses that the same Ark still remained at that day , wherein Moses first placed the Tables of the Covenant ; for it never stirred but by their means .

To stand before the LORD . ] This is a Phrase used of Servants that wait upon their Masters , before whom they are said to stand . Thus Gehazi attended the Prophet Elisha , 2 Kings V. 25. And the Prophets tnemselves are thus said to stand before the LORD , 1 Kings XVII . 1. XVIII . 15. Therefore here signifies that the Levites were separated to be God's Ministers , as it follows .

To minister unto him . ] As Assistants to the Priests in the Tabernacle , III Numb. 6. and as a guard to the Tabernacle , v. 7 , 8. Which was the second part of their Office .

And to bless in his Name , unto this day . ] This was the greatest thing of all , and was peculiar to the Priests ; who were a part of the Tribe of Levi ; but had the sole Priviledge among them to bless in the Name of the Lord , as we read expresly , VI Numb . 23 , 24. If indeed it could be made out , that by blessing in the Name of the LORD , is meant only to bless the Name of the LORD ; that was common to all the Levites , who sang Praises and gave Thanks continually to him in the Temple , as I suppose they did in the Tabernacle . But I find no Example of the use of this Expression in this sence . And therefore it must be restrained to the Priests , who were Sons of Levi , as well as the rest ; and are so called when Moses mentions this part of their Office , XXI Deut. 5.

Verse 9 Ver. 9. Wherefore Levi hath no part nor inheritance with his Brethren . ] Because God would have them only attend to this Service , and not look after other Affairs . Particularly , of guarding the Sanctuary , and keeping constant watch there , to secure all the Holy Things , especially the Ark ; which they took care none should meddle withal . And therefore the People might be sure it remained as Moses left it , when he put it into the Tabernacle , with the Tables of the Covenant in it .

The LORD if his Inheritance , according as the LORD thy God promised him . ] He took care to provide for the Levites , without having any Land to plough or sow , &c. See XVIII Numb. 20.

Verse 10 Ver. 10. And I stayed in the Mount , according to the first time , forty days and forty nights . ] This doth not signifie that after the separation of the Levites , he went up again into the Mount : but having confirmed what he said concerning his putting the Tables of Stone in the Ark , which he made after he came the second time down from the Mount , ( v. 5. ) he returns to what he was speaking of in the beginning of the Chapter , and had begun to say before ( IX . 25. ) how he prayed to God for them , when he went to carry the Tables he had hewn up unto God in the Mount ; that now he might relate to them the Success of his Prayers ; which follows in the next words .

And the LORD hearkened unto me at that time also , and the LORD would not destroy thee . ] As he feared he would , because he had so threatned , IX . 15.

Ver. 11. And the LORD said unto me , Arise , take Verse 11 thy journey before the People , that they may go in and possess the Land , &c. ] This cannot refer to what he said unto him after the making the Golden Calf , ( as I find some take it from XXXIII Exod. 1. ) for that was before he went up into the Mount again . But to what he said at the Conclusion of their Removals from place to place , ( some of which he mentions here , v. 6 , 7. ) for then he orders them what to do when they entred into Canaan , which , he saith , I have given you to possess it , XXXIII Numb. 51 , 52 , 53.

Ver. 12. And now Israel , what doth the LORD thy Verse 12 God require of thee . ] Unto whom he hath given Tables , wherein he himself hath wrote his Will , with his own Hand , v. 4 , 5. and hath graciously pardoned your foul Breach of his Covenant , upon my Intercession , v. 10.

But to fear the LORD thy God . ] The Fear of God sometimes includes in it all Religion ; but here seems to signifie one of the great Principles of Obedience . See VI. 2.

And to walk in all his ways . ] Unto which the Fear of God inclines Men , when their Hearts are possessed with it .

And to love him . ] Especially if the Love of God be in them : which is still a stronger Principle of Obedience , VI. 1.

And to serve the LORD thy God with all thy heart , and with all thy soul . ] Being constant in his Worship and Service ; and worshipping him alone , VI. 13. XIII . 3. For loving him with all the Heart and Soul , seems here to have particular respect , to their having no inclination to serve other Gods , 1 Kings VIII . 23 , 48. Which the Jews , after they had smarted for their Idolatry , understood to be the great Commandment . As their Father Jacob , they say , taught his Twelve Sons , when they came about him on his Death-bed , saying to them : Ye perhaps worship the Idols which Terah the Father of Abraham worshipped ; or those which Laban my Mother's Brother worshipped ; or ye worship the God of Jacob. To whom they all made this Answer , with a perfect Fear , Hear , O Israel , our Father , THE LORD OVR GOD IS ONE LORD . Whereupon Jacob said , LET HIS GREAT NAME BE BLESSED FOR EVER . Thus the Hierusalem Targum upon VI. 4. of this Book .

Verse 13 Ver. 13. To keep the Commandments of the LORD , and his Statutes which I command this day for thy good . ] Self-love should have inclined them to obedience to God's Commands , which he gave them for their good ; though he rewarded their Obedience to them , as if he had received the Benefit thereof .

Verse 14 Ver. 14. Behold the Heaven . ] Where the Sun , Moon and Stars shine .

And the Heaven of Heavens . ] And all the glorious Regions beyond them .

Is the LORD 's thy God . ] Are all his Possession , as they are his Work .

The Earth also , with all that therein is . ] As well as this Earth , and all the Creatures that are in it .

Ver. 15. Only the LORD had a delight in thy Fathers to love them , and he chose their Seed after them , Verse 15 even you above all People , &c. ] He would have them sensible therefore , that the Possessor of Heaven and of Earth , could have no need of them , or of their Services , who were a very inconsiderable Part of his Creatures : But it was his own meer good Will and Pleasure which moved him to show such Love to Abraham as he had done , and to his Posterity for his sake , above all other Nations on Earth .

Ver. 16. Circumcise therefore the fore-skin of your Verse 16 heart . ] Do not satisfie your selves therefore with the bare Circumcision of your Flesh ( and the Observance of such External Rites and Ceremonies ) but cut off and cast away all your naughty Affections , which make you insensible both of God's Mercies and Corrections , and disobedient to his Commands .

And be no more stiff-necked . ] As he had often before complained they were ; particularly XXXII Exod. 9. and see IX . 6. of this Book . It is a Metaphor , as I observed , from Oxen , who when they are to draw in a Yoke , and go forward , pull back their Neck and their Shoulder , to withdraw themselves from the Yoke . To both which the Scripture alludes , IX Nehem. 29. And sometime severally we find mention of them , as in the place before-named in Exodus , he speaks of their stiff-neck : and in VII Zachar. 11. he saith , They pull'd away the shoulder . St. Stephen puts both these together in his Character of the wicked Jews , that killed our blessed Saviour , VII Acts 51. that they were stiff-necked and uncircumcised in heart . Therefore the contrary disposition , God promises towards the Conclusion of this Book , as the greatest Blessing he could bestow on them , XXX . 6.

Ver. 17. For the LORD thy God is God of gods , and Verse 17 Lord of lords . ] Superiour to all other Beings ; whether Kings on Earth , or Angels in Heaven .

A great God , a mighty , and a terrible . ] Who can do what he pleases every where ; and therefore is to be greatly dreaded .

Which regardeth not persons , nor taketh reward . ] The most righteous Judge of Men , who will not connive at your Sins because you are Circumcised ; nor be bribed by any Sacrifices to overlook your Wickedness , ( XXIII Exod. 8. XIX Lev. 15. I Deut. 17. ) Nor , on the contrary , reject those that uprightly obey him , though they be not Jews . So St. Peter learnt to understand these words , X Acts 34.

Verse 18 Ver. 18. He doth execute the Judgment of the Fatherless and Widow . ] Takes their part , as we speak , and defends them against those that would oppress them .

And loveth the Stranger , in giving him Food and Raiment . ] Provideth for those , who are driven unjustly out of their own Country ; or travelling on their honest Occasions , fall into want . For he seems here to speak of those who were neither Proselytes of Justice , nor of the Gate , as the Jews speak , but were meer Gentiles .

Verse 19 Ver. 19. Love ye therefore the Stranger . ] Be kind and hospitable to such distressed Persons : which is a Vertue that flows from the Love of God , ( v. 12. ) to which it is in vain to pretend , if we love not all Mankind . This Love consists in imitating God's Care of such Persons , whereof he speaks in the foregoing Verse ; viz. doing them Justice equally with others ; and affording them Food and Raiment .

For ye were strangers in the Land of Egypt . ] This Vertue was peculiarly required of the Jews ; who had been in that Condition , which he commanded them to pity . See XXIII Exod. 9. XIX Levit. 33 , 34. And if they had sincerely practised this Duty towards Aliens , the Grace of God shown to the Gentiles in our blessed Saviour , would not have seemed so strange to them , as it did .

Ver. 20. Thou shalt fear the LORD thy God , him Verse 20 shalt thou serve . ] This was explained before , v. 12.

To him shalt thou cleave . ] Serve , that is , and Worship none but him .

And swear by his Name . ] See VI. 13.

Ver. 21. He is thy praise . ] Whom thou oughtest Verse 21 therefore to praise . Or rather , in whose Love and Favour thou oughtest to glory : and to think it the highest honour to be his Servant , and to have him for thy God , as it here follows .

He is thy God . ] Who hath bestowed upon thee all the good things which thou enjoyest .

That hath done for thee all these great and terrible things , which thine eyes have seen . ] In bringing them out of Egypt , destroying Pharaoh in the Red-sea ; leading them through the Wilderness ; giving them the Country of Sihon and Og , &c. Whom therefore they were bound to Love and Serve , and to confide in his Mercy , and not in their own Power or Righteousness , VIII . 17 , 18. IX . 4 , 5 , 6.

Ver. 22. Thy Fathers went down into Egypt with Verse 22 threescore and ten persons . ] See XLVI Gen. 27. I Exod. 5. Their Family , he would have them remember , was very small , Chapter XI . about Two hundred Years ago .

And now the LORD thy God hath made thee as the Stars of Heaven for multitude . ] Vastly increased them , according to his Promise unto Abraham , XV Gen. 5. XII Exod. 37. XXVI Numb. 51 , 62. Which alone ( as Conradus Pellicanus here notes ) was sufficient to fill their Hearts with his Love , and their Mouths with his Praise .

CHAP. XI .

Verse 1 Verse 1. THerefore thou shalt love the LORD thy God . ] Who , of so small , hath made thee so great a Nation .

And keep his charge . ] A Phrase used frequently concerning the Levites , III Numb. 7 , 8 , &c. But here comprehends all the Particulars following , His Statutes and his Judgments , and Commandments ; which he had charged them to observe . See VI. 1.

Verse 2 Ver. 2. And know you this day . ] Consider seriously what I have said to you , till you be sensible of it , VIII . 5. IX . 6.

For I speak not with your Children , which have not known , and which have not seen . ] The words , I speak , are not in the Hebrew : and they may as well be supplied thus , For not with your Children have these things been done , &c. Which agrees well with v. 7.

The Chastisement of the LORD your God . ] The Plagues he sent upon the Egyptians .

His greatness . ] Which appeared by the many great things he did , only upon the stretching out of Moses his Rod.

His mighty hand , and stretched out arm . ] These are more words , to express the same thing .

Ver. 3. And his miracles , and his acts , which he did in the midst of Egypt . ] Or , His miraculous Acts , &c. Verse 3 He uses so many words to make them sensible , how much they were obliged to God for their deliverance out of the Slavery of Egypt : which nothing could have effected , but God's Almighty Power , declared in various Instances . This is the first Argument wherewith he excites their Love to God , ( which he pressed in the foregoing Chapter , and begins this again with it ) that God had loved them so much , as to work many astonishing Miracles , rather than let them continue Slaves to Pharaoh .

Ver. 4. And what he did unto the Army of Egypt , Verse 4 unto their Horses , and to their Chariots . ] Who pursued after the Israelites , and overtook them , XIV Exod. 6 , 7 , 8. Whereby the kindness of God appeared after he had delivered them , in preserving them from being brought back to their Slavery .

How he made the water of the Red-sea to overflow them as they pursued after you . ] See XIV Exod. 23 , 24 , 27 , 28.

And how the LORD hath destroyed them unto this day . ] Brought them so low , that they have not recovered their strength , to attempt any thing against you since that time .

Ver. 5. And what he did to you in the Wilderness , Verse 5 until ye came unto this place . ] Provided for them , protected , and preserved them Forty years ; giving them possession also of the Country of Sihon and Og , two Kings of the Amorites . These Benefits , if they considered , which they could not but see , they owed to his Love alone , were powerful Arguments to move them to love him .

Ver. 6. And what he did to Dathan and Abiram , the sons of Eliab , the son of Reuben . ] XVI Numb. 1 , &c. The remembrance and consideration of the terrible Verse 6 Vengeance the LORD took upon rebellious People , he uses as another Argument to make them obedient . And there was none more remarkable than this upon Dathan and Abiram . He doth not mention Korah : but they could not well forget him , when they thought of his Confederates ; though he suffered another Punishment .

How the Earth opened her mouth , and swallowed them up , and their Housholds , and their Tents , &c. ] See XVI Numb . v. 32 , 33 , &c.

Verse 7 Ver. 7. But your eyes have seen the great Acts of the LORD , which he did . ] In Egypt , at the Red-sea , and in the Wilderness , ( v. 3 , 4 , 5. ) Some of which all of them had seen ; and there were none of them who had not seen some .

Verse 8 Ver. 8. Therefore shall ye keep all the Commandments which I command you this day . ] Remembring what had befall'n , both their Enemies and themselves .

That ye may be strong , and go in and possess the Land , whither you go to possess it . ] In hope that the same God would empower them to subdue the Canaanites , and give them full possession of their Country .

Verse 9 Ver. 9. And ye may prolong your days in the Land which the LORD sware unto your Fathers to give unto them , and to their Seed . ] This may relate both to the present Generation , and to their Posterity ; who , after their Fathers had lived long in the Land of Canaan , should succeed them , and enjoy it in future Ages . See v. 21.

A Land that floweth with Milk and Honey . ] This is a common description in all Authors , of a rich and pleasant Country . Particularly in Euripides , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — And the like Bochartus hath observed in Virgil , Horace , and other Writers , Hierozoic . Lib. IV. P. I. Cap. XII .

Ver. 10. For the Land whither thou goest to possess Verse 10 it , is not as the Land of Egypt , from whence ye came out . ] He uses all manner of Arguments to perswade them to Obedience ; from a grateful remembrance of God's former Mercies , ( v. 2 , 3 , &c. ) from the terrible Punishment of the Disobedient , ( v. 6. ) from the Benefits that would redound to themselves , by their Obedience , ( v. 9. ) and now he represents to them what a noble Country he was going to bestow upon them : but of such a Condition as would keep them in a constant dependance upon his Favour , for the blessing of it .

Where thou sowedst thy Seed , and wateredst it with thy foot , as a Garden of Herbs . ] This doth not signifie that the Land of Egypt was not so fruitful as the Land of Canaan , ( for their Fertility is not to be compared ) but that there they reaped the Fruits of their Labour with more pains . Diodorus Siculus indeed , and Herodotus say , that the Egyptians take the least pains of all other Men about their Corn : insomuch that it may be affirmed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . they bring in the Fruits of the Earth without Labour , being at no such trouble about ploughing , as other Men are , &c. See in his Euterpe , Cap. XIV . Yet it must be considered , that as the Nile , which made this fruitfulness , failed them sometimes , and did not overflow all the flat Country ; so the upper parts of Egypt had not the benefit of it ; nor all the lower neither , without great pains , in cutting Rivers to bring the water to them . Which Pliny calls rigua Nili : For the word rigua properly signifies the little Rivers , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cuts , , which were made to derive Water from the Nile , into places at a distance from it , as Salmasius observes , p. 588. in Solinum . Hesychius calls them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Receptacles of Water ; Ditches or Dikes , which we now call Canals , as the same Author observes , p. 908. And this I find Strabo speaks so plainly in his Geography ( Lib. XVII . pag. 788. ) that his words may serve as a good Commentary upon those of Moses . Nature , saith he , doth much for Egypt by the Nile ; but Industry and Art about that River , doth a great deal more . For the higher it flows , the more ground it naturally waters and makes fruitful ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. but Industry sometimes hath prevailed , when Nature hath failed : insomuch , that as great a part of the Country hath been watered , in the smallest rise of Nile , as in the highest . Which was effected 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the Cuts and Banks which were made by Art . For before the time of Petronius , he saith , there was the greatest fruitfulness when Nile rose fourteen Cubits ; and when it rose only eight there was a Famine . But in the time of his Government , there was as great Plenty when it rose only twelve Cubits ; and no Man felt any want when it rose only eight . This was by the Care and Industry of the People , who were forced also sometimes to carry Water from these Cuts , as well as from the River , in Vessels , to moisten the Ground when the Mudd , which the Nile left , was baked into a Crust by the great Heat of the Sun . So that the Ground of Egypt , might properly be said to be watered by the foot , as we water our Gardens , when there wants Rain . Concerning which Expression , see Dr. Hammond upon the Psalms , p. 7. col. 2. of the first Edition .

Ver. 11. But the Land whither ye go to possess , it is Verse 11 a Land of Hills and Valleys , and drinketh Water of the Rain of Heaven . ] Not a low , flat Country , like that of Egypt ; but full of Hills , which could not be made fruitful but by Rain from Heaven ; which seldom fell in Egypt : but the Israelites might expect in due season , if they were obedient to God . Who , by this means , after they had ploughed their Ground , and sowed their Corn , made it spring up plentifully without any further Labour or Care of theirs . Such a Country also was more pleasant and healthy than that of Egypt ; whose Ground next to Nile being overflowed more or less every Year , by the rising of Nile to the fall of it , ( which was from the Solstice to the Aequinox , or as some say , an hundred Days , See Salmasius upon Solinus , p. 427 , &c. 436 , &c. ) they could not walk abroad into their Fields : and many times there followed , after the Water was gone off , great Sicknesses and Diseases , by the smell of the Silt which it had left behind .

Ver. 12. A Land which the LORD thy God careth Verse 12 for . ] Takes care that it want not Water ; by sending Showers of Rain plentifully from Heaven , in their proper Season .

The Eyes of the LORD thy God . ] That is , the Providence of God ; whose Majesty dwelt in the Sanctuary .

Are always upon it . ] To see what is wanting , and to supply it .

From the beginning of the Year , even unto the end of the Year . ] At all Seasons , to give them both the first and latter Rain , ( as he speaks v. 14. ) and such Weather as might both produce and kindly ripen the Fruits of the Earth . This he mentions as an Argument to Obedience ; in which if they failed , he plainly tells them , the Land should not yield her Fruit , v. 17. For this Country was not so Fertile of it self , as by the peculiar Blessing of God upon it , whilst they kept his Laws .

Verse 13 Ver. 13. And it shall come to pass , if ye will hearken diligently unto my Commandments which I command you this day . ] To hearken diligently , here signifies to consider them seriously , and lay them to heart .

To love the LORD your God , and to serve him with all your heart , and all your soul . ] He repeats this so often , because it is the Great Commandment ( as our Saviour speaks ) and because nothing is more natural than to love our Benefactors : God especially ( our greatest Benefactor , who gave us our being ) with all our Heart , and with all our Soul . See X. 12. And being the first and great Commandment , it draws along with it Obedience to all the rest ; and is , in effect , the whole Duty of Man to God . For constant Experience shows us , that whosoever gets the firm hold of this Affection , governs a Man as he pleaseth ..

Ver. 14. That I will give you the Rain of your Land . ] as much as is sufficient , for such an hilly Country .

In his due season . ] At the proper times ; which Verse 14 here follow .

The first Rain . ] Before the sowing of their Seed , to prepare the Ground ; and after it was sown , that it might take root in the Earth , and spring up .

And the latter Rain . ] When the Corn was grown up towards earing time ; and after it was eared , to make the Ears full and plump . This appears from IV Amos 7. where he speaks of with-holding the Rain from them , while there were yet three Months to the Harvest . Which is meant of this latter Rain , whereby their Corn was brought forward , when it was but in the Blade , to earing , and so on to Harvest .

That thou mayest gather in thy Corn , and thy Wine , and thine Oil. ] Till the Corn , and all the Fruits of the Earth , be brought to maturity .

Ver. 15. And I will send Grass in thy Fields for Verse 15 thy Cattle . To make them fat ; or to give plenty of Milk .

That thou mayest eat , and be full . ] Eat Flesh if they pleased , as well as the Fruits of the Earth , in great Plenty .

Ver. 16. Take heed to your selves that your heart be Verse 16 not deceived . ] By the specious Colours that other Nations put upon their Idolatry , ( as the Antiquity of it , Vniversal Consent , &c. there being no part of the World at that time , as Maimonides observes , where all were not accustomed to worship Images , &c. ) whereby the Israelites were in danger to be seduced into an Imitation of their Neighbours .

And ye turn aside , and serve other Gods , and worship them . ] By this it is evident that Moses is still pressing them to Care in observing the first and second Commandment .

Verse 17 Ver. 17. And then the LORD's wrath be kindled against you . ] For their being deceived into Idolatry , by false Reasonings , which perswaded them what they did was lawful , did not excuse them before God . Who expected they should have used greater Caution , and governed themselves by his plain and express Commands .

And he shut up the Heavens that there be no Rain . ] The contrary to this , is called opening his good Treasure , XXVIII Deut. 12. signifying that they lived upon the Royal Bounty of the King of Heaven , which their Sins would hinder from flowing to them .

That the Land yield not her Fruit , and lest ye perish quickly from off the good Land which the LORD giveth you . ] To with-hold Rain from them , was a sore Judgment , which quickly brought a Famine ; which was very grievous to those who used to live so plentifully . And it was frequently attended with various Diseases , whereby they were wasted and consumed .

Verse 18 Ver. 18. Therefore shall ye lay up these my words in your heart , and in your soul . ] See VI. 6.

And bind them for a sign upon your hand , that they may be as frontlets between your eyes . ] Always in sight ; as the Rule whereby they should order their steps , lest they trod amiss . This is one of the Portions of Scripture ( from v. 13. to the end of v. 21. ) which the Jews write in their Tephilim , as they call them , which they use when they say their Prayers , which they fancy are thereby made more acceptable unto God . This Conceit began not long before our Saviour's time in the School of Hillel and Schammai : and took such Root in the Minds of the most Religious , that it hath grown to a great Superstition ever since . See upon Chap. VI. v. 8 , 9. Which is another Portion of Scripture , that they wrote in these Parchments : though at the first ( St. Hierom saith upon XXIII Matth. 5. ) they wrote only the Ten Commandments

Ver. 19. And ye shall teach them your Children . ] Verse 19 This is repeated very often , IV. 10. VI. 7. And out of this place , and V. 1. the Jews have framed this as one of their affirmative Precepts , That they ought themselves to learn the Law of God , and to teach it unto others . And this they do so diligently , that as soon as their Children are capable to understand any thing , they make them carefully read the Holy Books ; and instruct them so , that before they can be called Youths , they are acquainted with the whole Law of God . In which we must confess they shame a great many Christians , who scarce understand so much of our Religion when they are Men and Women , as the Jews do of theirs , when they are meer Children .

From the Hebrew word limmathtem in this Verse ( ye shall teach them ) the Jews have framed a Conceit that their Talmud hath its Name ; signifying teaching , and instruction , as R. Jechiel saith in his Disputation with Nicolaus , pag. 9.

Speaking of them when thou sittest in thine house , and when thou walkest by the way , &c. ] Taking all occasions to inculcate these Precepts upon them , ( See VI. 7. ) and upon their Daughters , as well as their Sons : though the Jewish Doctors commonly fancy , there is no command to instruct their Daughters in the Law . See Mischna Sota , Cap. III. Sect. IV. with Wagenseil's Annotations , and the Gamara there , p. 471 , & 501.

Verse 20 Ver. 20. And thou shalt write them upon the Door-posts of thy House , and upon thy Gates . ] See VI. 9. By this means God's Word being so rooted in the hearts of the Parents ( to use the words of Dr. Jackson ) as to bring forth this good Fruit in their Practice ; the Seed of it might be sown in the tender Hearts of their Children , and be propagated from one Generation to another .

Verse 21 Ver. 21. That your days may be multiplied , and the days of your Children , in the Land which the LORD sware unto your Fathers to give them . ] Nothing is wont to move Men more , than Love to themselves , and Love to their Children , whom they Love next to themselves .

As the days of Heaven upon the Earth . ] As long as this World shall last . Which the Psalmist , speaking of David , expresses in this manner , His Seed shall endure for ever , and his Throne as the days of Heaven , LXXXIX Psal. 29. Which doth not signifie absolutely for ever , but a long time . For thus Baruch says , the Jews in Babylon were commanded to pray for the Life of Nebuchadnezzar , and the Life of Baltasar his Son , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that their days might be as the days of Heaven upon Earth . Which is the very Phrase of Moses here in this place , importing a very long Life . And such Hyperbolical Expressions every one knows are used by the Heathen ; particularly by Virgil. Aeneid . 1.

— Convexa polus dum sidera pascet .

Ver. 22. For if ye shall diligently keep all these Commandments , Verse 22 &c. ] To love the LORD your God . This is still made the Condition of all their Happiness . See v. 13. & X. 20.

To walk in all his ways . ] In observance of his Laws , which was the Fruit of true love to him .

And to cleave unto him . ] So as to serve no other God , but to persevere in the Worship of the LORD their God alone . The Jews make this one of the DCXIII . Precepts of the Law ( as they count them ) distinct by it self : but they interpret it foolishly ; of sticking to the CABALA of their wise Men , whereby they fancy themselves united unto God .

Ver. 23. Then will the LORD drive out all these Verse 23 Nations from before you . ] As he had often promised , VII . 23. XXIII Exod. 27.

And ye shall possess Nations greater and mightier than your selves . ] VII . 1.

Ver. 24. Every place wherein the soles of your feet Verse 24 shall tread , shall be yours . ] That is , every place of the promised Land ; as it is explained in the next words .

From the Wilderness . ] Viz. of Sin , which was on the South of Canaan .

And Lebanon . ] Which was its Bounds on the North.

From the River , the River Euphrates . ] Which was the Eastern Limits ; when in the days of Solomon their Empire reached hither ; according to the Promise unto Abraham in XV Gen. 18.

Even unto the uttermost Sea shall your Coast be . ] Which is now called the Mediterranean , or the Midland Sea : which bounded it on the West . See XXXIV Numb. 6. where it is called the Great Sea : and in that Chapter the Bounds of their Country round about are described .

Verse 25 Ver. 25. There shall no Man be able to stand before you . ] See VII . 24.

For the LORD your God shall lay the fear of you , and the dread of you , upon all the Land that ye shall tread upon , as he hath said unto you . ] For God had promised to terrifie the Inhabitants of Canaan , and take away their Courage , XXIII Exod. 27. And accordingly the Spies whom Joshua sent , brought him an account of the great Consternation wherein the whole Country was , when they were about to enter into it . II Josh. 9 , 24.

Verse 26 Ver. 26. Behold , I set before you this day a Blessing and a Curse . ] That is , he proposed them to their choice .

Verse 27 Ver. 27. A Blessing , if you obey the Commandments of the LORD your God , which I command you this day . ] Which he more largely explains XXVIII . 2 , 3 , 4 , &c.

Verse 28 Ver. 28. And a Curse , if ye will not obey the Commandment of the LORD your God . ] Which is also more particularly laid before them , XXVIII . 15 , 16 , 17 , &c. The whole Historical Part of the Old Testament witnesses the Truth of this , that God blessed or cursed them , according as they observed or broke his Laws . And if the People of Israel had diligently marked , considered , and laid to heart , that their Happiness or Misery , were always correspondent to their good and bad Behaviour towards God ; it would have confirmed their Belief of their Law , as much as if they had seen all the Miracles done before their Fore-fathers ; and supplied the want or the rarity of them in after Ages . Nay , this would have done more than all the Miracles did , which were forgotten in a short time : whereas their own daily Experience of the happy Fruits of Obedience , and the Mischief of Disobedience , would have sealed these Truths unto their Conscience .

But turn aside out of the way which I command you this day , to go after other gods which ye have not known . ] It was not every sin that turned God's favour from them ; but their Idolatry and Apostacy from him : against which he principally warns them , throughout all these Chapters , IV. 3 , 4 , 15 , 16 , 23. V. 32. VI. 4 , 14. VII . 4 , 5 , 25. VIII . 19. IX . 12. X. 20.

Ver. 29. And it shall come to pass , when the Lord thy Verse 26 God hath brought thee into the Land , whither thou goest to possess it , that thou shalt put the blessing upon Mount Gerizim , and the curse upon Mount Ebal . ] To quicken them unto a strict care in their Obedience , Blessings and Cursings were to be pronounced with great Solemnity , at their first entrance into the Land of Canaan ; as is more fully ordered XXVII . 11 , 12 , &c. and performed by Joshua , VIII . 33 , 34 , 35. And Moses seems to enjoyn them the like Solemnity every Seventh Year , XXXI . 10 , 11 , 12 , 13.

Ver. 30. Are they not on the other side Jordan . ] Verse 30 With respect to the place where Moses now was , the Mountains he mentions were on the other side of Jordan , in the Land of Canaan . In which they had no sooner got footing , but Joshua took care to execute this Command : that their hearts might be possessed with a sence upon what terms they were to enjoy it . And he describes the places so particularly , that they might be sure to know them .

By the way where the Sun goeth down . ] On that side , which inclined to the West .

In the Land of the Canaanites . ] The People particularly so called , who were one of the Seven Nations : Some of which lived here in the East , and others near the Mid-land Sea . As I have observed upon XV Gen. 21.

Which dwell in the Champian over against Gilgal . ] Some think these Mountains were at such a considerable distance from Gilgal , that they cannot be said to be over against Gilgal ; because this Phrase signifies them not to be far off one from the other . And therefore they translate these words , looking towards Gilgal . But it is not said , that the Mountains were over against Gilgal : but the dwelling of the Canaanites ( in whose Country these Mountains were ) was over against it .

Beside the Plain of Moreh . ] Of which mention is made XII Gen. 6. Where the Canaanites are also mentioned , as in that Land , when Abraham came into it . Which suggests to us , that these Blessings were pronounced in that very place where Abraham anciently dwelt , and where he worshipped God , who there appeared to him .

Verse 31 Ver. 31. For ye shall pass over Jordan to go in to possess the Land , which the LORD your God giveth you , and ye shall possess it , and dwell therein . ] He would have them be as careful in this Matter , as it was certain that they should shortly go over Jordan , to take possession of the Country which God was about to bestow on them . Which he assures them they should get possession of , and settle themselves therein .

Ver. 32. Chapter XII . And ye shall observe to do all the Statutes and Judgments which I set before you this day . ] But then do not forget what I have so often said to you ; which he thought he could not inculcate enough . See Verse 32 IV. 40. V. 32. VI. 1. VII . 11. VIII . 1 , &c.

CHAP. XII .

Verse 1. THese are the Statutes and Judgments Verse 1 which ye shall observe to do , in the Land which the LORD God of thy Fathers giveth thee to possess , &c. ] Now , I suppose , he begins a new Exhortation : which he made to them , at some small distance from the former . And he enters upon it with the same words , which he used before , VI. 1. IX . 1. which could not be too often repeated ; considering the great proneness of the People to neglect their Duty .

Ver. 2. Ye shall-utterly destroy all the places wherein Verse 2 the Nations which ye shall possess , served their gods . ] So that no Opinion should be left of their being Sacred Places , by any Relick or Memorial of the old Idolatry remaining there . It was not sufficient that the Gods which the Seven Nations worshipped were abolished ; but the very places also where they were worshipped , were to be made common , and employed to other uses .

Vpon the Mountains , and upon the Hills , and under every green Tree . ] These were the places where the ancient Heathen chose to worship their Gods ; imagining their Sacrifices were more acceptable upon Mountains than in Valleys . Lucian himself gives this Reason for it , Because Men were then nearer to the Gods , and so more easily obtained Audience : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And Tacitus saith the same in the last of his Annals . Daemons also were wont to haunt Woods and shady places , and there appear to Men : And were thought also to be the Presidents of Mountains ; others of Woods and Forrests . And accordingly the Heathen erected Altars to them in these and such like places ; particularly under great Oaks , which were held Sacred Places , where their gods were thought to have a peculiar power . By this Law therefore God intended to root out this Superstition ; and commanded his Tabernacle to be built low and humble . And though afterward the Temple was set upon an Hill , there was only one , and no more : and therefore it could not be thought to be out of any Opinion that an Hill was more Sacred than another place .

And under every green Tree . ] Nothing can illustrate these words more , than what Pliny saith in the Twelfth Book of his Natural History , concerning Trees : which thus begins ; Haec fuere Numinum Templa , &c. These were the Temples of the gods ; and even now the simple People , after the ancient Rites , dedicate to god such Trees as excel the rest . Nor do we more adore the Images glittering with Gold and Ivory , quàm lucos , & in iis silentia ipsa , than we do the Groves , and the solemn Silence therein . And then he reckons what Trees were peculiarly sacred to Jupiter , Apollo , Minerva , &c. concluding that several of their gods , such as the Sylvani , Fauni , and some of their Nymphs , had their Names from the Woods . This was a thing so notorious , that in their most Sacred Solemnities , they were wont to present the gods whom they worshipped , with a Crown or Garland made of the Boughs and Leaves of such Trees , in which they were thought to delight : As to Jupiter , a Crown of Oak ; to Apollo of Laurel ; to Minerva of Olive ; to Venus of Myrtle ; to Bacchus of Ivy ; to Rhea , Pan , Neptune and Vulcan of Pine , &c. See Ezek. Spanhemius upon Callimachus his Hymn to Diana , vers. 200.

Ver. 3. And ye shall overthrow their Altars , and break Verse 3 their Pillars , and burn their Groves with fire , and you shall hew down the graven Images of their Gods . ] See VII . 5. and XXVI Lev. 1. He mentions all these so particularly , because this is the very foundation and hinge of the Law ( as Maimonides speaks ) that all Opinion of the Sanctity of such things should be blotted out of Mens hearts , and the memory of them extinguished , More Nevochim P. III. Cap. XXIX . where he reckons abundance of things of this kind , which were among the old Idolaters called Zabij .

And destroy the Names of them out of that place . ] From this and such like places , the Jews have framed this Affirmative Precept , That the Gentile Idolatry is by all means to be destroyed . For these Nations having forfeited their Land by their abominable wickedness , and God having bestowed it upon the Israelites ( whom he took for his peculiar People , and among whom he dwelt , and therefore calls this his Land , See VII . 6. ) He , as the King of the Country , might enjoyn what Orders he pleased to have observed . And it was of the highest concernment , that there should not be the least footstep of the old Idolatry left in the Country : but that he who was the Lord of it , and the LORD of Heaven and Earth , should be alone acknowledged and worshipped . And there was greater Reason for this , than at first sight may be imagined : For as the Host of Heaven was worshipped , as the glorious Bodies wherein their gods inhabited , ( which was the Notion of the best of the Heathen for this Worship ) so their Daemons were supposed to dwell in the Images and Pillars which for that end were erected to them . The Soveraign Caelestial Gods being worshipped in the Sun , Moon and Stars , wherein they were thought to dwell : and these petty Deities , the Daemons were worshipped in Images and Columns ; which were made for them , and for no other Deities : as our Mr. Mede observes , P. I. pag. 778.

Verse 4 Ver. 4. Ye shall not do so unto the LORD your God . ] That is , not serve him upon the Mountains , nor in Groves , nor under green Trees . Which appears to be the sence , both from the foregoing words , v. 2 , 3. and from the following opposition in the next Verse . And it is very probable , that during their continuance in the Wilderness , none Sacrificed in High Places , but offered all at the Door of the Tabernacle , which was not far from them . When they came into Canaan , and were many of them at a distance from the Tabernacle , they did Sacrifice in High Places ; and we do not find them reproved for it , while they worshipped the LORD alone , and had Priests who officiated there , and in other places , according to the Precepts of the Law . But when the Temple was built , and the Ark of God's Presence no longer removed from place to place , the Prophets required them not to Sacrifice any longer in High Places , nor any where else , but only at the Temple . And they blamed even good Kings for not taking away the High Places ; though no Sacrifices were offered upon them to any strange god , but to the true God alone . Which Connivance proved , in time , a great Mischief ; for here they first began to worship strange gods ; the Israelites being very prone to chuse Mountains , and such shady places ( as the rest of the World did ) wherein to set up their Images , 2 Kings XVII . 10 , 11. XX Ezek. 28. IV Hosea 13.

Ver. 5. But unto the place which the LORD your Verse 5 God shall chuse out of all your Tribes . ] Unto one certain place which God intended to set apart : unto which all the Tribes should resort , as the only place where they might Sacrifice . By which means the Notion of the Unity of God was preserved , and his Worship kept pure and sincere , as long as they kept to this one place , where the Priests of God constantly attended , to see his Service rightly performed .

To put his Name there . ] By the Name of God is meant God himself , ( as to call upon his Name , is to call upon him ) and therefore the Sence is , where he would make his dwelling place , by settling the Ark , and the Cloud of Glory there , which was the Token of his Presence . This place at first seems to have been Mizpeh , and afterward Shiloh . And when that was destroyed , the Ark removed to several places ( Kirjath-jearim , Mizpeh , Gilgal , Nob , Gibeon , the House of Obed-Edom ) till at last it settled at Jerusalem . Where , when the Temple was built , God saith to Solomon , I have chosen this place to my self , for an House of Sacrifice , 2 Chron. VII . 12. Which is the plain sence of these words , Chuse a place to put his Name there .

Even unto his Habitation shall ye seek , and thither thou shalt come . ] This explains what he means by the place where he would put his Name , viz. the place where his Sanctuary was settled , which was his Habitation ; where he placed his Majesty ( as Onkelos paraphrases ) that all might repair thither , to seek his Grace and Favour .

Verse 6 Ver. 6. And thither ye shall bring your Burnt-offerings , and your Sacrifices , ] By Sacrifices , as distinct from Burnt-offerings , must be meant their Sin-offerings and Peace-offerings . And the latter of these , were sometimes for Mercies received , and sometimes Free-will-offerings , or Vows , as we read in VII Lev. 12 , 16. Which if they had been bound , as oft as there was occasion , to bring to one certain place ( Jerusalem suppose ) though they were at never so great a distance from it , it would have been an intolerable expense to devout People . And therefore the Jews think the meaning is , that they were bound to these Sacrifices , either for Offences committed , or for Mercies received , &c. at the next Feast at the farthest ; and not to defer them beyond that time . See Dr. Lightfoot in his Temple Service , p. 99 , 100. of the first Edition .

And your Tithes . ] Not those which were to be paid to the Levites , or by them to the Priests : but another Tythe which was to be set aside after that to the Levites was paid , and employed as is directed , XIV . 22 , 23 , &c. See here below v. 17.

And Heave-offerings of your hand . ] The First-fruits , as the LXX . and Vulgar Latine rightly translate it , viz. of Corn , and Wine and Oil , and other Fruits of the Earth . Which are called the Heave-offerings of their hand , because they brought them in their own hand ; and having heaved them up to the LORD , they gave them to the Priests . See XVIII Numb. 11 , 12. and XVIII Deut. 4. XXVI . 4 , 10.

And your Vows , and your Free-will-offerings . ] Which were comprehended before under the Name of Sacrifices ; but here more particularly expressed , to signifie , That though they might chuse whether they would offer them or no , or whether they would vow them , yet they could not chuse the place where they should be offered , ( if they vowed , or were disposed to it ) but must be determined by this Law .

And the Firstlings of your Herds , and of your Flocks . ] This shows that the Heave-offerings of their hand , comprehend only the First-fruits of the Earth : besides which , these Firstlings also belonged to the Priests , XVIII Numb. 15 , 16 , 17.

Ver. 7. And there ye shall eat . ] Their part of the Verse 7 things before-mentioned : the People being wont , in ancient time , before the Law of Moses , to feast upon part of the Sacrifices of Peace-offerings ; as appears from XVIII Exod. 12. XXXIV . 13 , 14.

Before the LORD your God . ] Not in the Tabernacle , or Temple , where only the Priests might eat the most holy things , which were peculiarly theirs , ( XVIII Numb. 10. ) but in some place very near to the Sanctuary . It being the custom of other People ( and perhaps before the time of Moses ) to feast with their gods in their very Temples , or near their Altars ; according to that of the Apostle , 1 Corinth . VIII . 10. Therefore God entertained his People also , at his own House ; commanding them here , and in other places , to eat their Sacrifices before him , at his Sanctuary , and no where else : that is , in some place adjacent to the Sanctuary . Whereby they declared that they had communion with him , and not with Idols , by partaking with him at his Table , that is , his Altar . For there could be no need of their eating there , but only to signifie this , and to secure them in his Religion by feasting in his Presence , and thereby owning themselves to belong to him . This is repeated very often in this Book , v. 18. of this Chapter ; XIV . 23 , 26. XV. 20. XVI . 5. but especially XXVII . 6 , 7. where they are required , before the Temple was built , to eat their Sacrifices near the Altar , which was erected after they came over Jordan . This being a Profession of the True Religion , to eat at God's Altar ; as to eat of things sacrificed to Idols , was to profess the Heathenish Religion . So all have understood it , as Elmenhorstius hath shown from a great heap of Authors , in his Annot. ad Minutium Foelicem , Fol. LXIX .

And ye shall rejoyce in all that ye put your hand unto , ye and your Housholds , wherewith the LORD thy God hath blessed thee . ] This signifies either that they should rejoyce at these Feasts , in the Goodness of God , who had blessed the Labour of their Hands , ( of which the Tithe they brought thither was a Fruit ) or that , doing thus , God would bless all their future Labours , and make them and their Families prosper , and take comfort in all their Enjoyments .

Verse 8 Ver. 8. Ye shall not do after all the things that ye do here this day . ] This doth not signifie , as if there was no Civil Government , or that the Courts of Justice did not sit , and execute Judgment between Man and Man : but relates to the place of offering Sacrifice , ( as Mr. Selden observes , Lib. II. de Synedr . Cap. XV. n. IV. ) which , in their wandring condition , they did not so strictly observe , as God expected when they came to be settled . Our Learned Dr. Spencer thinks it relates also to other old Customs , which were rather childish than prophane ; and therefore tolerated by God for the present . To which he thinks those words of St. Paul have respect , XIII Acts 18. Many things also perhaps they omitted , which they could not , or did not observe in the Wilderness ; as their New Moons , and other Solemn Days ; with several Rites of Purification and Cleansing prescribed by the Law of Moses .

Every Man whatsoever is right in his own eyes . ] This doth not import that there was no good order kept among them ; or that they were left at liberty to Sacrifice where they pleased : but that in such an uncertain state , when they were removing from place to place , many took the liberty in such matters , to do as they thought good .

Ver. 9. For ye are not yet come to the rest . ] This Verse 9 explains what goes before , and gives the Reason why God connived at some Irregularities , because they were not fixed to a place , but uncertain when they should have the sign to pack up their Goods , and be gone to another station .

To the Inheritance which the LORD your God giveth you . ] Where they were to abide , as long as they observed God's Commands .

Ver. 10. And when ye go over Jordan , and dwell in Verse 10 the Land which the LORD your God giveth you to inherit . ] When their Condition was altered for the better , God expected that they should be so too .

And when he giveth you rest from all your Enemies round about , so that ye dwell in safety . ] This intimates , that the fear they were in , while they wandred in the Wilderness , of the Incursions of their Enemies , might make them sometimes offer Sacrifice where they ought not , and commit other Disorders .

Verse 11 Ver. 11. Then there shall be a place which the LORD your God shall chuse , to cause his Name to dwell there . ] God was not pleased ( as Maimonides observes ) to declare any where in the Law , where this place should be : But , though he often determines them to one place , ( v. 26. XIV . 23. XVI . 6. ) yet he leaves the place undetermined . Which he imagines might be , for these three Reasons : First , Lest the Gentiles should get possession of it , and make War upon that account ; thinking that this place was the end of the Law ( as he speaks . ) And secondly , lest they in whose hands it was , should do all they could to destroy it . And thirdly ( which is the truest Reason ) lest every Tribe should desire to have it in their Lot , and Strife should arise among them about it . More Nevochim , P. III. Cap. XLV .

Thither shall ye bring all that I command you , your Burnt-offerings , your Sacrifices , &c. ] All that he mentioned before , v. 6. This may seem an heavy imposition , that they might not offer them in any place , and at any time : but Maimonides makes this wise Reflection upon it ; That God intended to teach them , not to have so high an Opinion of Sacrifices , as of Prayers and Deprecations , and such like parts of Divine Worship , ( viz. acknowledging his Goodness , Praising him , and giving him Thanks ) which are the Things God mainly intends , and may be offered every where . Whereas Sacrifices are not of that account with him ; which made him limit them to one place where he should appoint them to be offered ; and not suffer any but one certain Family to discharge this Office . These and such like things were to diminish the value of Sacrifices : for which reason the Prophets often reprehend Men for their too great diligence and zeal in bringing Sacrifices ; of which God had no need , and did not principally intend as the Worship he delighted in . For which he cites 1 Sam. XV. 22. I Isa . 11. VII Jerem. 22. Sacrifices being appointed , and one place for them ; not for any good in themselves , but only that all Idolatry might be abolished , and the belief of the Unity of God preserved , More Nevochim P. III. Cap. XXXII .

All your choice Vows . ] In the Hebrew the words are , as our Margin notes , The choice of your Vows . So their Peace-offerings , which were Vows , were called ; because they were to be select out of those Creatures which were perfect , and without the least defect . Whereas those Creatures which had something superfluous , or lacking in any part , might be accepted for a Free-will-offering , which a Man was not bound to make , but brought it meerly out of good will . So we read expresly in XXII Levit. 23.

Ver. 12. And ye shall rejoyce before the LORD your Verse 12 God , ye and your Sons , and your Daughters , and your Men-servants , and your Maid-servants . ] The whole Family was to feast with God , and one with another : whereby brotherly Love and Friendship was increased and strengthned , by their meeting and eating together at one place . And nothing is more joyful , than to see Brethren dwell together in Vnity . See v. 7.

And the Levite that is within your Gates , for asmuch as he hath no part nor inheritance with you . ] See X. 9. This whole Tribe ( as Maimonides well notes ) being devoted to the Divine Service , and the Study of the Law , neither minded ploughing nor sowing , but were wholly consecrated unto God . And therefore we find them very commonly reckoned among the Strangers , the Fatherless , and the Widows ; because they had no certain Possessions : which made it the more reasonable they should constantly be entertained at these Feasts , which were kept at God's House , More Nevochim P. III. Cap. XXXI .

Verse 13 Ver. 13. Take heed to thy self , that thou offer not thy Burnt-offerings . ] Under Burnt-offerings are comprehended all the other Offerings before-mentioned ; for these were the chief , and the most usual ; and if they might not be offered , but at a certain place , much less might any other , as every body might understand , without repeating them all again .

In every place that thou seest . ] To be beautiful , lovely , and inviting , by its situation , and shady Trees , and Fountains , &c. Such as are mentioned v. 2. Which the Gentiles chose , perhaps , wherein to Sacrifice , because they were more delightful or solemn than other . Whence Ezekiel , VI. 3. mentions Rivers and Valleys ( together with Mountains ) where there were fine Pastures , and Springs of Water ; which were so pleasant and refreshing in those Countries , that they fancied the gods delighted in them . So St. Hierom notes upon VII Jerem. that this Gentile Error , omnes provincias occupavit , &c. spread it self in all parts of the World , That they should offer their Sacrifices at the heads of Fountains and delightful Groves .

Verse 14 Ver. 14. But in the place which the LORD shall chuse , in one of thy Tribes , there shalt thou offer thy Burnt-offerings . ] This he had said before , v 5 , 6 11. but repeats it again , because of the great importance of it , to prevent all strange Worship . Elijah indeed offered upon Mount Carmel , after the Temple was built , but it was by a Prophetical Inspiration : and if any one at that time had askt him , if they might take that liberty , he would have answered , by no means ; but he that offers out of Jerusalem shall be cut off , ( XVII Levit. 4. ) As for what I do now , it is an extraordinary Case , to convince the lying Prophets of Baal , &c. Thus Maimonides in Geder Zeraim .

And there thou shalt do all that I command thee . ] Bring their Tithes and First-fruits before-mentioned , v. 6. and eat and rejoyce before the LORD , v. 7.

Ver. 15. Notwithstanding , thou mayest kill and eat Verse 15 flesh . ] For common Food .

In all thy Gates . ] In any City , Town , or House . While they were in the Wilderness indeed , they might not kill their Beasts , but only at the Door of the Tabernacle ; and consequently they eat nothing but Peace-offerings , which had been first presented unto God , and part of them burnt at his Altar , XVII Levit. 3 , 4 , &c. But when they went into Canaan , they were freely indulged to kill their Beasts in any place , without bringing any part of them to the Altar .

Whatsoever thy Soul lusteth after . ] Of all sorts of Creatures , not prohibited in the XIth of Leviticus .

According to the Blessings of the LORD thy God , which he hath given thee . ] Suitable to every Man's Estate and Condition .

The unclean and the clean may eat thereof . ] They who were under any Legal Uncleanness might not eat of the Sacrifices : but of common Food , at their ordinary Tables , they might as well as others .

As of the Roe-buck , and as of the Hart. ] He instances in these , because there was great plenty of them in that Country ; as Aelian observes in the end of his fifth Book . Where he saith they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the highest Mountains of Amanus , Libanus , and Carmel . These Creatures might not be sacrificed to God : but they might eat of others , which were used in Sacrifice , ( Sheep , Goats , Oxen ) as freely as of these which were not .

Verse 16 Ver. 16. Only ye shall not eat the Blood . ] But of the Blood of those Creatures they might no more eat , than of those that were sacrificed at the Altar . But as there , it was to be sprinkled upon the Altar , and then poured out at the foot of it ; so here it was to be poured on the Earth .

Ye shall pour it upon the Earth as water . ] So that it might sink into the Ground and disappear , as Water doth when it is poured on the Earth . Which is so strictly enjoyned , though it was not the Blood of an Oblation , to prevent those Superstitions which were exercised by the old Idolaters , about the Blood of their Sacrifices . In which they thought their Daemons delighted , and by eating of which they hoped to have Communion with them ; as Maimonides observes in his More Nevochim P. III. Cap. XLVI .

Verse 17 Ver. 17. Thou mayest not eat within thy Gates . ] In their own private Habitations .

The Tithe of thy Corn , or of thy Wine , or of thy Oil. ] This cannot be meant of the Tithe paid to the Levites , which the People might not eat any where , being appropriated to the Levites alone . He speaking therefore of a Tithe which the People might eat , though not at home , yet in the place where the Sanctuary was : it must be meant of that which the Hebrews call the second Tithe , which was set out after that to the Levites was paid . Concerning which he speaks XIV . 22 , 23 , &c.

Or the firstlings of the Herds , or of thy Flock . ] These were entirely the Priests Portion , by an express Law , XVIII Numb. 15 , 17 , 18. and therefore could not lawfully be eaten by the People , either at home , or at the Sanctuary . Which makes it necessary to understand this of some other Firstlings : and it is not improbable that it is meant of the Females which opened the Womb. For the Males only were the LORD's ( as appears from XIII Exodus , and other places ) who gave them to his Priests : but he would have the First-born Females also to be in some sort Sacred , by requiring them to be eaten at his Sanctuary , where his Priests had their share of them . For I see no ground to think that as there was a secondary Tithe , so there was a secondary Firstling set apart by every Man to this use .

Nor any of thy Vows which thou vowest , &c. ] All such things were also wholly the LORD's , XXVII Levit. 28. and given by him to his Priests , XVIII Numb . 14. But that is only to be understood of what was vowed to God absolutely , without mentioning any particular use to which it was designed . Besides which , they might vow what they pleased to be spent in Solemn Feasts , with the Levites , the Widows , the Fatherless , and other poor People : and of such Moses here speaks .

Or Heave-offerings of thine hand . ] These were First-fruits of Corn , Wine and Oil , as I said upon v. 6. which were also the Priests Portion , XVIII Numb . 12. Therefore this can be meant of no other First-fruits , but such as Men freely offered , without any obligation to it , to be spent in this fashion ; for he was speaking before of such kind of things . Unless we will understand this of the First-fruits of young Trees , which might not be eaten in three Years after they were planted ; but in the fourth Year were to be holy , to praise the LORD withal , XIX Levit. 24. which , as Josephus saith , were spent in these Sacred Feasts . See there .

Verse 18 Ver. 18. But thou must eat them before the LORD thy God , in the place which the LORD thy God shall chuse , thou and thy Son and thy Daughter , &c. ] See before v. 11 , 12.

Verse 19 Ver. 19. Take heed to thy self , that thou forsake not the Levite as long as thou livest upon the Earth . ] He gives this Caution , lest Covetousness should make them defraud the Levites of their Tithes , and not let them have convenient Habitations ; or prophaneness make them not invite them to the Sacred Feasts before spoken of . This is repeated XIV . 27. And in this the Jews were so careful , that when there was such increase of the Levites that their Cities could not contain them , they assigned them more than were given them at first : For Joshua gave them only XLVIII . but before the Captivity of Babylon they had XX. more added to them , as appears from 1 Chron. VI. 65 , 66 , &c. where , after the mention of the old Number , there is an account given of XX. more added to them out of several Tribes . For though they could not enlarge the Bounds prescribed to their Cities ; yet as the number of Levites increased , they might give them new Cities . And so they did , that they might not be straitned in their Dwellings among them .

Ver. 20. When the LORD thy God shall enlarge thy Verse 20 Border . ] That is , when he had brought them out of this Wilderness , where they were incamped round about the Tabernacle , into a spacious Country , where they might live far distant from it .

As the LORD hath promised thee . ] Which he promised to enlarge , even as far as Euphrates , if they were obedient to him , XV Gen. 18.

And thou shalt say , I will eat flesh . ] Have a desire to eat it .

Because thy Soul longeth to eat flesh . ] There were several sorts of Flesh , that were lawful to be eaten , which they could not have in the Wilderness ; and therefore might be supposed to desire them very much , when they came into Canaan , which abounded with them . And besides , they would have more plenty of such Cattle , as they now had ; which might incline them to keep greater Tables .

Thou mayest eat flesh whatsoever thy Soul lusteth after . ] This was said before , v. 15. and now repeated , with all the rest that belongs to this matter ; to let them see God did not intend to abridge them too much of their liberty . For though they might not eat the Tithe of their Corn , Wine and Oil ( and the rest mentioned v. 17. ) at their own home ; because they were holy things , and therefore to be eaten only in one certain place where God's Sanctuary was : yet all sorts of Flesh , used at their private Tables , he now gives them leave to kill any where , without bringing it to the Tabernacle , and offering the Blood at the Altar , as they were tied to do while they were in the Wilderness , XVII Lev. 3 , 4 , &c. For then the Tabernacle was very near to every one of them ; but when their Border was enlarged , it must needs be at so great a distance from some of them , that it would have been too heavy a Burden to oblige them to kill every thing they eat at the Tabernacle ; and therefore he dispenses with it .

Verse 21 Ver. 21. If the place , &c. ] The Particle Chi may better be translated here because ; which makes these words a reason of the Allowance given in the foregoing Verse , Because the place which the LORD thy God hath chose to put his Name there , is too far from thee , thou mayest kill , &c.

Of thy Herd , and of thy Flock . ] Such Creatures as are now allowed for Sacrifice ; Oxen , Sheep , Lambs and Goats .

Which the LORD hath given thee . ] For Food as well as other uses .

As I have commanded thee . ] Given thee leave to eat at home , without carrying them to the Tabernacle : So it follows , And thou shalt eat in thy Gates whatsoever thy Soul lusteth after : i. e. All manner of things , of which there was great variety , not prohibited by this Law .

Verse 22 Ver. 22. Even as the Roe-buck and the Hart is eaten , so mayest thou eat them . ] Which were Creatures not allowed to be offered to God in Sacrifice , ( See v. 15. ) and therefore they might less doubt to eat of them , than of such as were peculiarly appointed for that use . From which they might possibly have thought , that out of Reverence to God they should abstain ; but are here satisfied they might as freely eat of them , as of the other .

The clean and the unclean shall eat of them alike . ] Whereas while they were in the Wilderness , only such as were clean might eat Flesh , because it was sanctified by being killed at the Altar : now all are indulged the same liberty ; whether they were removed from holy things ( as the Hierusalem Targum expresses it ) or were pure to use them , both might eat flesh alike .

Ver. 23. Only be sure that thou eat not the Blood . ] Verse 23 Take great care , as the word signifies in the Hebrew ( which is , be strong ) use thy utmost diligence to prevent this .

For the blood is the life , and thou mayest not eat the life with the flesh . ] See what I have noted upon IX Gen. 4. XVII Lev. 11 , 14.

Ver. 24. Thou shalt not eat it , thou shalt pour it out Verse 24 upon the earth as water . ] Since they could not pour it out at the Altar , where no body could meddle with it , they were to pour it out on the Earth , that it might sink into it . Or , as the Law required in Leviticus ( XVII . 13. ) cover it with Dust , that the Cattle might not lick it up . Or the meaning may be , Pour it as a common thing ( which Water is ) without any religious Rite used about it .

Ver. 25. Thou shalt not eat of it . ] This is repeated Verse 25 here so often , as it is also in the XVIIth of Leviticus , to shew the weightiness of this Command .

That it may go well with thee , and with thy Children after thee , when thou shalt do that which is right in the sight of the LORD . ] When they neither followed the Idolatrous Customs which the Gentiles used about the Blood ; nor prophanely meddled with that which was peculiar to God , when it was offered at the Altar . Which was the great reason , why they were prohibited to eat Blood .

Ver. 26. Only thy holy things which thou hast , and thy vows , thou shalt take , and go unto the place which the LORD shall chuse . ] Only he would have them Verse 26 not to forget that the things mentioned ( v. 17. ) they were not to eat at home , but at the House of God , though it was never so far distant from them .

Verse 27 Ver. 27. And thou shalt offer thy Burnt-offerings , the Flesh and the Blood , upon the Altar of the LORD thy God . ] No Sacrifices were to be offered any where but at the Sanctuary , as he had said before v. 6. and now reminds them of it , that they might observe it , and do accordingly .

And the Blood of thy Sacrifices shall be poured out upon the Altar of the LORD thy God . ] All their Peace-offerings , as well as others , were to be there offered , and their Blood poured on the Altar , as a holy thing : whereas the Blood of those Creatures they killed at home , was poured out , as a common thing , like Water .

And thou shalt eat the Flesh . ] After God and his Priests had their parts .

Verse 28 Ver. 28. Observe and hear all these words which I command thee , that it may go well with thee , and with thy Children after thee for ever . ] This was the great Commandment , to serve God alone : and the observance of it was the great Condition upon which all their Happiness depended . Which makes him again press their care in this matter .

When thou dost that which is good and right in the sight of the LORD thy God . ] Pleased God , by a strict obedience to this Precept .

Verse 29 Ver. 29. And when the LORD thy God shall cut off the Nations from before thee , whither thou goest to possess them , &c. ] See IX . 1.

Ver. 30. Take heed to thy self that thou be not snared by following them , after that they be destroyed from before thee . ] It is plain from hence , that in this Chapter , as well as the foregoing , he is still endeavouring Verse 30 to secure them from the Idolatrous Customs of the Country which they went to possess . Which is the ground of the following Prohibition ; about which he could not say too much , they being so prone to Idolatry , and the danger they incurred thereby so exceeding great . There are some of the Jews , who think that by following them , is meant , following their Fashions in their Clothes , and in their Ornaments , ( as it is explained in the Book Siphri ) which might intice them to imitate their Religious Rites , which , it appears by the next words , are principally intended .

After that they be destroyed from before thee . ] It was the most unaccountable folly to worship the gods of those Nations , whom they saw expelled their Country for their Idolatries .

And that thou enquire not after their gods . ] They were not so much as to ask what gods they worshipped .

Saying , How did these Nations serve their gods ? ] Nor endeavour to know the manner of their Worship . Which was very different , as Maimonides observes , according as their gods differed one from another ; for that sort of Worship which was acceptable to one god , might not be given to another . As they uncovered themselves ( if we may believe him ) before Baal-peor ; and threw a Stone to Mercury . See his Tract concerning the Worship of the Planets , Cap. III. Sect. 2 , &c. and Dionys. Vossius his Annotations there . Where he resolves , that if they uncovered themselves to Mercury , or threw a Stone to Baal-peor , it was not Idolatry , because not their proper Worship . Which is a foolish Opinion ; for they were not to use any of their Religious Rites , no more than to offer Sacrifice , burn Incense , or bow down to any of their Idols , which he acknowledges was Idolatry . In short , if they gave the Idol the Worship proper to him , or that Worship which was proper to the true God , he acknowledges they were guilty .

Even so will I do likewise . ] Though Men only resolved to do it , yet they were guilty of committing this Sin . The Jews indeed make no great account of sins committed in the heart , yet in this Case they are very strict , having framed this Maxim , as R. Levi Barcelonita observes , Proecept . CCXXVI . which their Rabbins industriously inculcate into their Scholars , That the blessed God imputes no thought of any Transgression to an Israelite , as if it were the fact it self , except only the thought of Idolatry , which is imputed to a Man , as if he had committed Idolatry . Now it was a reasonable Presumption , that he who enquired how the People of Canaan worshipped their gods , intended at least to worship the God of Israel , as they did those Idols : And this gave too much cause to suspect , that he had an inclination to worship their Idols instead of God . For otherwise he would have rested content with that way of worshipping God , which the Law had prescribed . Whereupon the Jews have determined ( as our Mr. Thorndike hath observed ) that there are four Ceremonies , which whosoever performs to any thing but to God alone , must be understood to worship it for God ; which are Sacrificing , Burning Incense , Pouring out Drink-offerings , and Adoration . But others there are , by doing which , Men cannot be concluded to worship any thing but God , till they do it in that way and fashion as is done by those who profess to worship it for God . See his Principles of Christian Truth , Chap. XXVI .

Ver. 31. Thou shalt not do so unto the LORD thy Verse 31 God . ] See v. 4. Of which the Reason is here given .

For every Abomination to the LORD which he hateth , have they done unto their gods . ] For instance ; The Zabij , saith Maimonides , I find in their Books , offered to their great God the Sun , seven Batts , and seven Mice , and seven other creeping Things : which alone may suffice to demonstrate how vile and abominable their Worship was ; and what reason there was so severely to prohibit their Idolatry , and every thing pertaining to it , More Nevochim P. III. Cap. XXIX .

For even their Sons and their Daughters they have burnt in the fire to their gods . ] This is the great Instance of their abominable Wickedness . Of which see XVIII Levit. 21. XX. 2. This was notoriously practised by the Carthaginians , who , it is certain , derived it from the Phaenicians , the ancient Inhabitants of this Country . Plato mentions it in Protagora ; where he saith , The Athenian Laws did not permit them to sacrifice Men ; but among the Carthaginians it was an holy Rite ; so that some of them permitted their Sons to be offered to Saturn . Which wicked Custom at last overspread all Nations , even the Greeks themselves , as Joh. Gensius hath demonstrated , Lib. de Victimis Humanis P. I. Cap. XI . and P. II. Cap. VI.

Ver. 32. Whatsoever thing I command you , observe to Verse 32 do it . ] Keep close to the Precepts I have given you about my Worship , v. 28. and see IV. 2.

Thou shalt not add thereto , nor diminish from it . ] They were not to add any other Rites of Worship of their own devising , or from the Idolatrous Customs of those Countries ; nor omit any of those which God had commanded them to use . For if they had used any of the Gentile Ceremonies , whereby they honoured their gods , it would easily have introduced the Worship of the gods themselves : and if they had omitted any of the Rites which God had ordained , some other would have easily stept into their room , which were used by Idolaters .

Maimonides , from these words , labours to prove the Eternity of the Law of Moses . But it is very strange that so great a Man should be so blind , as not to see what some of his Brethren could discern , That God did not bind up himself , neither to change nor alter these Laws , though he did not permit the Israelites to do it . So the Author Sepher Ikkarim wisely glosses upon these words , Lib. III. Cap. XIV . The Scripture prohibits us to add unto , or detract from these Precepts , according to our Will and Pleasure ; but what hinders the blessed God , either to add or detract , when his blessed Wisdom shall think fit ? Which he illustrates in the foregoing Chapter , by this Example among others ; A Physician prescribes a Diet to his Patient , for such a time as he judges convenient , which he doth not declare to the sick Man . Now when the time comes that the Physician hath obtained his end , he changes the Diet , and permits his Patient what he formerly forbad , and prohibits that which he formerly permitted . Which exactly agrees to what our blessed Saviour hath done .

CHAP. XIII . Chapter XIII .

Verse 1. IF there arise among you . ] In future Verse 1 times .

A Prophet . ] One that pretends to have a Message from God delivered to him in a Vision , or by the Word of the LORD . For there was a constant Succession of Prophets ( to whom God revealed his mind several ways ) among the Jews , to preserve them in the true Worship of God , and instruct them in their Law , and admonish them , on some occasions , of things to come . Which was the more necessary , because there were such kind of Persons among the Gentiles .

Or a dreamer of Dreams . ] Who pretended God had appeared to him in a Dream ( as he did unto Jacob , XXVIII Gen. 11. ) and revealed his mind to him . Such there were in Jeremiah's time , XXIX Jerem. 8.

And give thee a sign . ] Foretell something .

Or a wonder . ] By what follows , one would think this belongs to the foregoing words ; which are to be understood , as if he had said , If he foretell some wonderful thing , which shall shortly come to pass . Or it may be interpreted , shall work a miracle : unto which the Heathen did not so much pretend , as they did to Predictions , which were common among them .

Ver. 2. And the sign or the wonder come to pass whereof Verse 2 he spake unto thee . ] The Event confirm the Prediction ; so that he seem a true Prophet .

Saying , Let us go after other gods , which thou hast not known , and let us serve them . ] And consequently he perswade you to worship other gods ; which he pretends is demonstrated to be lawful , by the fulfilling of his Sign and Wonder .

Verse 3 Ver. 3. Thou shalt not hearken unto the words of that Prophet , or dreamer of Dreams . ] Notwithstanding look upon him as a Lyar , and not as a true Prophet . For God cannot contradict himself , nor do any thing to perswade Men to forsake him , and give his Worship to another . This shows that he still pursues his intention ( in this Chapter as well as all the foregoing ) to establish them in the Belief and Worship of one God , according to the first Commandment . From which nothing was more likely to seduce them , than false Prophets ; who were the great Instruments of establishing the foulest Idolatry in Israel : As appears from 1 Kings XVIII . 19. where we read of no less then Four hundred Prophets of Baal ; and Four hundred and fifty Prophets of the Groves : that is , of other false gods , particularly Astarte , as Mr. Selden conjectures in his Syntagma II. de Diis Syris , Cap. II. And there could not be a plainer Demonstration that a Man was a false Prophet , than if he endeavoured to draw them to the Worship of other gods ; or if he pretended to speak in the Name of any other god , ( XVIII Deut. 20. ) or if he commanded them to offer such Sacrifices as God abhorred . Thus Aristander ( as David Chytraeus notes ) discovered himself to be a false Prophet , though he foretold the destruction of Babylon ; for he required Humane Sacrifices to be offered . As Tiresias also predicted Victory to the Thebans , provided Creon's Daughter was offered up in Sacrifice : and Chalcas the time of the Siege of Troy , but together therewith commanded the Sacrifice of Iphigenia . These , and such like things , plainly discovered they were not inspired by God , who is the lover of Mankind , and cannot delight in their Blood .

For the LORD your God proveth you , to know whether you love the LORD your God with all your heart , and with all your Soul . ] That there might be an open and publick discovery made , whether they sincerely loved God or no , or were stedfast in their Religion . So Maimonides in his More Nevochim P. III. Cap. XXIV . God would make known to the Nations of the World the measure of your Faith , in the Truth of his Law ; and of the Approbation wherewith you apprehend it , &c. For it had been a great weakness to suffer even a Miracle to shake their Faith , after it had been confirmed by so many Miracles .

Ver. 4. Ye shall walk after the LORD your God . ] Verse 4 Follow the Will of God ( as Maimonides interprets it ) declared by himself , More Nevochim P. I. Cap. XXXVIII . Which is a plainer and more genuine Interpretation than that of the Gamera of Sota , Cap. I. Sect. 52. where R. Chama expounds it of imitating God , in cloathing the Naked , visiting the Sick , burying the Dead , &c. For Beneficence is the beginning , and the end of the Divine Law . Which is a pious sense , but not here intended .

And fear him . ] Worship him alone , VI. 2.

And keep his Commandments . ] The greatest of which is this , XI . 13.

And obey his voice . ] Which you heard from Mount Sinai , saying , Thou shalt have no other gods but me .

And ye shall serve him , and cleave unto him . ] Stedfastly adhere unto his Service , and not be drawn from it by any perswasion .

Verse 5 Ver. 5. And that Prophet , or dreamer of Dreams . ] These two signifie Persons who pretended to different sorts of Revelations ; by Visions , or by Dreams .

Shall be put to death . ] This the Jews interpret to signifie Strangulation : unto which , upon good proof of the Fact , he was to be Sentenced by the great Sanhedrim . For that was a received Maxim among them , That a lying Prophet was to be judged no where but by the Council of LXX . See Selden Lib. III. de Synedriis , Cap. VI. N. I.

Because he hath spoken to turn you away from the LORD your God , who brought you out of the Land of Egypt , and redeemed you out of the House of Bondage . ] Perswaded you to forsake your God and his Service ; to whom you owe your Liberty , and all your Possessions in the Land of Canaan .

To thrust thee out of the way which the LORD thy God commanded thee to walk in . ] These words express how zealous such Impostors were in their Importunities ; and how restless in their Endeavours to draw Men to Idolatry : pressing them so earnestly , as if they would force them to it .

So shalt thou put the Evil away from the midst of thee . ] i. e. The danger of Idolatry : by taking away the Life of him that would have seduced others unto it .

Verse 6 Ver. 6. If thy Brother , the Son of thy Mother . ] Who lay in the same Womb with him .

Or thy Son , or thy Daughter . ] Who were dearer than a Brother .

Or the Wife of thy bosom . ] Who was still dearer ; sleeping in the same Bed with him , as the Hierusalem Targum expounds it .

Or thy Friend , which is as thine own Soul . ] Whom thou lovest as thou dost thy Life . He puts a Friend in the chief place , ( as the Son of Sirach also doth , XXXIII Ecclus. 19. ) which their Wives , by the ill choice they made of them , had not always in their Affection .

Here is no mention of Father or Mother , because a Child , as the Hebrews fancy , was to have more Reverence for them , than to Accuse them of any Crime whatsoever . As if a greater regard was to be had to them , than to God himself . The true Reason is , because there was no need to name them : for if their Piety to God was to overcome their Love to all those Relations before-mentioned , it could not be supposed that Respect to Parents was to come into competition with it .

Intice thee secretly . ] In the foregoing Verses he speaks of an open Seducer ; and here of a secret one . There of one that came with Authority ; and here of one of the ordinary People .

Saying , Let us go and serve other gods . ] The Jews think this is meant of one who invited others to Idolatry , but did not press them with Reasons , as in the former Case . Which is not likely , for all Men pretend some Reason or other , for such a great Alteration as that to a new Religion .

Which thou hast not known , thou nor thy Fathers . ] This aggravates the Crime ; to entice them to forsake God , who was known to have done such Wonders for their Fathers , and was so good to them , and go to serve gods with whom they had no Acquaintance .

Ver. 7. Namely , of the gods of the People which are round about you , nigh unto thee , or far off from thee . ] Wheresoever they were ( for several Nations had several Verse 7 gods ) whether in the neighbouring Countries , or in remote Parts ; it made no difference at all , if they were strange gods .

From one end of the Earth , even unto the other end of the Earth . ] The Enticer might possibly suggest the Universality of the Worship to which he invited him , as an Argument to embrace it .

Verse 8 Ver. 8. Thou shalt not consent unto him . ] As many words as there are in this Verse , the Jews think there are so many Precepts . The first of which is this , Not to be led by Affection and kindness to yield unto his Motion . So they interpret these words , Thou shalt not love him .

Nor hearken unto him . ] I do not see how this differs from the former ; but they interpret it , That they ought to hate him , as well as his Motion . So Maimonides in his Book of the Worship of the Planets , Cap. V. Sect. 6 , 7.

Neither shall thine eye pity him . ] This , they fancy , signifies , that if he were in danger of death , they should not help him , but let him perish .

Neither shalt thou spare . ] When he was brought before the Judge , they were not to intercede for him , nor say any thing in his favour ; nor assist him to defend himself .

Neither shalt thou conceal him . ] Dissemble any thing that might make against him . And no doubt , God intended by all these words to signifie , that he ought to be lookt upon as his greatest Enemy ; upon whom therefore they were to have no Mercy , but to prosecute him unto death , as guilty of the highest Treason against the Divine Majesty .

Ver. 9. But thou shalt surely kill him . ] Not privately , as he inticed others ; but by a Legal Process against him in a Court of Judgment . And that not Verse 9 the highest ; but in the Court of XXIII . who might proceed against him , as Mr. Selden observes , Lib. III. de Synedr . Cap. VI. The only difficulty was , how to prove him Guilty , who inticed another secretly , ( as the Text saith ) and not before Witnesses . To which the Jews answer , That he who was inticed , was to dispose some Persons as secretly near to the place of their next meeting , who might hear all he said , and testifie it in Court .

Thy hand shall be first upon him to put him to death . ] He was to be stoned to Death ; and the Accuser was to throw the first Stone at him , together with the Witnesses , XVII . 7. For it would have weakned the Credit of his Accusation , if he had not been the foremost in the Execution . See XVII . 7.

And afterwards the hand of all the People . ] Who were to assist in the Execution of this Sentence .

The first words of this Verse , which we translate Thou shalt surely kill him , the Vulgar Latin translates , Thou shalt forthwith kill him . And so the Jews understand the Hebrew Phrase , Killing thou shalt kill him ; i. e. immediately have him before the Court of Judgment . As the LXX . understood it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , informing thou shalt inform against him : that is , without delay . And accordingly the Jews add , that after he was Condemned , he was immediately also put to death . Whereas in other Crimes the Execution was respited , after the Sentence was pronounced , for a Day and a Night , that the Man might have time to clear his Innocence , if he were able , by any new Proofs . Such Severity was but needful among a People prone to Idolatry , and incompassed on all sides with idolatrous Nations .

Verse 10 Ver. 10. And thou shalt stone him with stones that he die . ] But if upon Admonition he desisted from his Enticement , and repented of what he had said to his Neighbour , and resolved himself not to worship other gods ; he was not bound to inform against him .

Because he hath sought to thrust thee away from the LORD thy God , which brought thee out of the Land of Egypt , &c. ] See v. 5. The very attempt of this was Criminal , though he did not prevail in his Seducement .

Verse 11 Ver. 11. And all Israel shall hear and fear , and shall do no more any such wickedness as this among you . ] The end of this Severity was to preserve the Body of the People from the Contagion of Idolatry . Nothing being more apt to deter Men from Crimes , than such exemplary Punishments of them . So Callimachus in his Hymn to Ceres , Vers. 23. makes this the design of the Punishment she inflicted on Erysichthon , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that others might shun the like Transgression .

Verse 12 Ver. 12. And if thou shalt hear say in one of thy Cities , which the LORD thy God hath given thee to dwell in , saying . ] If the Infection was spread into a City , or a considerable part of it , there was still more danger , and greater Severity was to be used ; to prevent the whole Country about it from being drawn away from their Allegiance to the Divine Majesty . And therefore upon such an Information , as follows in the next Verse ( which is here meant by thou shalt hear say ) given to the great Sanhedrim , they were to do as is directed v. 14.

Ver. 13. Certain Men , the Children of Belial . ] So Verse 13 the most profligate Wretches are called in Scripture , ( XIX Judges 22. 1 Sam. I. 16. X. 27. XXV . 17 , 25. ) signifying lawless Persons , who had no regard either to God or Men.

Are gone out from among you . ] Left the Worship of God at the Tabernacle . For it doth not signifie their forsaking the City ( in which they continued to seduce Men from their Religion ) but forsaking their Communion in Divine Service . By which many have well observed , that place in St. John may be interpreted , 1 Epist. St. John II. 19.

And have withdrawn the Inhabitants of their City . ] The Hebrew word which here we translate withdraw , is twice before ( v. 5 , 10. ) translated thrust away : signifying only earnest endeavours to seduce Men from their Religion . But here it seems to signifie also the Effect of those Endeavours , whereby they had prevailed with Men to forsake the God of Israel , or to worship other gods with him .

Saying , Let us go and serve other gods , which ye have not known . ] Strange gods , as they are often called in Scripture , which the Nations round about them worshipped ( v. 7. ) but were always abhorred by true Israelites .

Ver. 14. Then shalt thou enquire , and make search , Verse 14 and ask diligently . ] The great Sanhedrim , who only could take Cognizance of this Crime , were , upon this Information , to send some , on whose fidelity they could rely , to examine the truth of the Report , which was spread abroad , concerning the defection of a City to the worship of other gods . Who were to use their utmost care and diligence in this inquisition , and by all possible means endeavour to find , whether or no the Information was true . For it was a matter of great concernment , that neither the Innocent should suffer , nor Apostates go unpunished . But the Punishment being so dreadful , there was the greater exactness used to be certain of the Crime ; and there were likewise a great many temperaments ( as Mr. Selden calls them ) found by the Jewish Lawyers ( partly from the nicest Interpretation of every Syllable in these two Verses , and partly from the pretended Tradition of their Elders ) whereby they mitigated the sharpness of this Law . For they would not proceed upon it to destroy a City , though they found them Idolaters , unless the Seducers were two , or more ; and those also Men , not Women : because the Law here speaks in the Plural Number , of certain Men , Children of Belial . As if their forsaking God was not a Crime , whether they were perswaded to it , or no , by others . They say also , it was not to be a meer Town or Village , but a City ; because the words here are , In one of thy Cities : in which there were more than an hundred Houses . If there were fewer , it was no City , in their account , and so escaped . They who seduced a City also , were to be of the same City ; because it is said here , These Men of Belial are gone out from among you . All which are meer quirks , which have no solid Reason in them . They are all mentioned together in the Title Sanhedrim , set forth by J. Coch. Cap. XI . Sect. 4. and by Maimonides more largely in his Avoda zara , and our Selden Lib. III. de Synedi . Cap. V. N. 2.

But there are other temperaments of this Law , which have better Foundation in Reason . As first , that a City was not to be destroyed , unless the major part of the Inhabitants were fall'n off to serve other gods . And secondly , that the Law speaks only of lesser Cities , not of those which were so large that the greatest part of a Tribe lived in it ; for God would not have a whole Tribe cut off by the Senate . Thirdly , They might not destroy any of the six Cities of Refuge , because they were none of theirs , but God's : and the words of the Law are , in one of thy Cities , which the LORD hath given thee to dwell in ; whereas these were given for a further purpose . And fourthly some add , not a frontier Town ; because it is said , in the midst of thee , ( so the words are in the Hebrew , which we translate among you ) to which they subjoyn a better Reason , because the whole Country might have been exposed to be over-run with the Gentiles . And lastly , they except Jerusalem from this Law , because it was God's Seat : and ( as Maimonides will have it ) it was not distributed to any particular Tribe . Which , how it is to be understood , see Selden in the place above-named , Sect. III , IV. where he touches upon all these . But if Jerusalem was to be excepted from the Judgment of Men , God took care to have this Sentence executed upon it by his own judgment ; for he sent Nebuchadnezzar against it , whose Souldiers burnt with fire , both the House of the LORD , and the House of the King , and all the Houses of Jerusalem , LII Jerem. 13.

And behold , if it be truth , and the thing be certain , that such abomination is wrought among you . ] If the Inquisitors found , upon due Examinations , that there was a plain and evident Proof of their Guilt , they were to make their Report to the great Sanhedrim ; who being satisfied that either the whole City , or the greater part of them were fall'n to Idolatry , sent to them two Men of extraordinary Wisdom ( who were Candidates for the Senatorial Dignity ) to admonish them , and by Arguments and Perswasions , to endeavour to reduce them to the Worship of the LORD God of Israel . And if they prevailed , they were pardoned , and no further Proceedings against them : but if they continued obstinate , then the Sanhedrim commanded the People of Israel to raise an Army , and besiege the place , and enter it by force , if they could not otherways . And when the City was taken , several Courts were appointed to try and condemn all that were guilty . Thus Maimonides , in the forenamed Treatise , reports the method of proceeding , out of their ancient Authors . See Selden Sect. VI.

Verse 15 Ver. 15. Thou shalt surely smite the Inhabitants of that City with the edge of the Sword . ] The same Author there saith , that in the hearing of their Cause , every one who was found guilty of Idolatry , after admonition , by two Witnesses , was set aside : And if they proved to be the lesser part of the City , they were stoned , ( according to the Law against single Apostates ) the rest being freed from Punishment : but if they were the greater part of it , they were sent to the great Sanhedrim , who adjudged them to be cut off by the Sword , together with their Wives and Children . And thus the whole City was to be punished , if there was an Universal defection .

Destroying it utterly , and all that is therein , and the Cattle thereof with the edge of the Sword . ] In the Hebrew the word is thou shalt make it a Cherem , or an accursed thing . And so the LXX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , where the Vulgar translate it as we do , thou shalt utterly destroy it : which is consonant to the notion of the Hebrew word . See Selden L. I. de Synedr . Cap. VII . p. 131. So that if any righteous Man had any thing therein at that time , it was to be destroyed , as the very words are in the Title Sanhedrim , Cap. XI . Sect. 5. But it is to be supposed , that all who feared God would remove their Effects , together with themselves , from so wicked a place , before Sentence was pronounced against them . On the contrary , they say , the Goods of the Idolaters , wheresoever they were found , whether within the City , or without , were to be burnt .

Ver. 16. And thou shalt gather all the spoil of it , into Verse 16 the midst of the street thereof . ] Into the Market-place , as the Jews interpret it . Or if it had none , they were to make a spacious place , into which all the Spoil and the Housholdstuff was to be brought , and fire set to it to consume it , as an Anathema , or cursed thing . What temperaments , as they called them , there were to mitigate the Severity of this Sentence , see Mr. Selden in the place forenamed , Sect. VII .

And shalt burn with fire the City , and all the spoil thereof every whit , for the LORD thy God . ] For the Vindication of God's Honour , and preserving Men in their Allegiance to him . R. Simeon in the Title Sanhedrim , interprets it in this manner , Sect. VI. Thus saith the LORD , if you do justice upon a City full of Idolatry , I will account it , as if you had offered an whole Burnt-offering unto me .

And it shall be an heap for ever , it shall not be built again . ] The Hebrew Doctors do not intirely agree in the Interpretation of these words . For some of them say ( in that place of the Sanhedrim now named ) that they were not so much as to make a Garden or Orchard in that place . Others of them say , though it might not be restored into the form of a City , yet they might employ the Ground in Plantations of Trees . But there are those who interpret the words so rigidly , that they think it was not lawful to erect any Building there , not so much as a Dove-house , but it was to lye waste . See Selden Sect. VIII . If any Man did attempt to build such a City , he was to be beaten , as the same great Man observes , Lib. I. de Synedriis , Cap. XIII . p. 558.

Verse 17 Ver. 17. And there shall cleave nothing of the cursed thing to thine hand . ] They were not to take the smallest part of the Spoil to their own use . For as long as the Wicked are in the World ( say the Jews in the forenamed Title Sanhedrim ) the fierce Anger of God will remain in the World ; but when they are removed , the Wrath of God also will cease . Now the wickedness of purloyning any thing that was a Cherem , as the Hebrews call it , or an accursed thing , appears in the story of Achan , who brought all Israel into danger by it , as we read in the Seventh of Joshua . And Saul is an eminent Example of it also ; for he lost his Kingdom for this Sin , 1 Sam. XV. 3 , 9 , 19 , 26 , &c.

That the LORD may turn from the fierceness of his anger . ] This explains , in part , what he means in the former Verse , when he bids them burn the City and the Spoil , for the LORD their God ; i. e. To pacifie the Divine Majesty , who was highly incensed by such a wickedness . The punishment of which was , indeed , very terrible , but very necessary ; because the Crime was of so high a nature , that it struck at the very Foundation of their Religion and Government .

And shew thee mercy , and have compassion upon thee . ] Chapter XIV . God promises to deal the better with them , for executing this Judgment upon such dangerous Offenders .

And multiply thee , as he hath sworn unto thy Fathers . ] They were not to fear any want of People , by cutting off such a Multitude ; for God promises to increase them by this loss .

Ver. 18. When thou shalt hearken to the voice of the Verse 18 LORD thy God , to keep all his Commandments which I command thee this day , &c. ] It was not sufficient that they kept themselves from Idolatry , unless they also executed his Vengeance upon Idolaters . For the inflicting the Punishment before-named , was as right in his eyes , as the observance of any other of his Precepts .

CHAP. XIV .

Verse 1. YE are the Children of the LORD your Verse 1 God . ] So the LORD had owned them to be , when he sent Moses unto Pharaoh , to command him to dismiss Israel ; telling him he was his Son , even his First-born , IV Exod. 22 , 23. This was a good Reason therefore why they should own no other God but him ; and consequently follow none of the Customs of Idolatrous People , but be wholly governed by his Laws .

Ye shall not cut your selves . ] This might seem to forbid the making any Incisions in their Body , as the Heathen did ( at least in future times ) who marked themselves thereby to belong to such and such gods , ( for the Israelites had received the Mark of God in their Flesh , by Circumcision ; which obliged them to receive no other ) if the following words did not plainly determine this to their cutting themselves for the dead ; which hath been sufficiently explained in XIX Levit. 28. yet it is fit to note that the Hierusalem Targum expounds this of Incisions here and there for Idolatry . And it may be further observed , that the Heathen were wont to cut themselves in pangs of Devotion , ( as appears by the Priests of Baal , 1 Kings XVIII . 28. ) as well as when they were full of Sorrow and Grief for the dead , XVI Jerem. 6. and in all Publick Calamities , XLI Jerem. 5. XLVII . 5. All which arose from an opinion they had , that the more they afflicted themselves , the less they should be afflicted by God .

Nor any baldness between your eyes for the dead . ] Some of the Heathen , saith Theodoret ( Quoest . XIII . upon this Book ) cut off all their Hair , and offered it to the Dead ; others shaved their Beards ; and others their Eye-brows and Eye-lids ; or ( which some think is the meaning of between their eyes ) the Hair in the fore-part of their Head , or near their Temples , as R. Solomon interprets it . Which seems to be the meaning of the Hierusalem Targum , which translates it , Ye shall not make any baldness in the house of your Countenance . And whether it were done with a Rasor , or they used any Art , by Plaisters or Ointments , to make the Hair fall off , it was the same Crime , as Maimonides saith , that is a piece of Idolatry . For this was practised , not meerly to make themselves look rufully , but there was some respect to their gods in it ; which is the reason it is here prohibited . Certain it is , that in after times the Gentiles pulled off their Hair , or cut it off , and laid it upon the Face , or the Breast of the Dead , or in their Sepulchres , to pacifie the Infernal gods . We find Instances of it in Homer . And likewise they made Incisions in their Flesh , and spilt their Blood at Funerals , with the same intention , to appease the gods below , and make them kind to the dead . See our Learned Dr. Spencer , Lib. II. Cap. XII . Sect. 2 , 3.

All which shows that Moses still pursues the Argument , which he begun at the Sixth Chapter , and hath continued ever since , to press upon them the strict observance of the first Commandment . Insomuch that he would not have them use any of the Rites , which were used at their Funerals , by those that worshipped other gods .

Ver. 2. For thou art an holy People unto the LORD Verse 2 thy God , and the LORD hath chosen thee to be a peculiar People unto himself , above all the Nations that are on the Earth . ] The very same words , in a manner , we had before , VII . 6. as a Reason why they should destroy the Images of the Heathen , &c. Which shows he is still speaking of the Idolatrous Customs which they should eschew ; because they were separated to God , as a peculiar People , by Laws different from all other Nations . The Author of Sepher Cosri speaks not amiss , That the People of Israel were call'd God's Segullah , because they were elected by him to enjoy special Priviledges above other People ; and brought by him for that end out of the Land of Egypt in a wonderful manner ; and then had his Glory dwelling among them . From whence it is , that he doth not say in the Preface to the Ten Commandments , I am the LORD of Heaven and Earth , or , thy Creator , and therefore thou shalt have no other gods but me ; but I am the LORD thy God that brought thee out of the Land of Egypt , &c. To shew that this Law was given peculiarly to them ; and that they were tied to it , by virtue of their Deliverance out of Egypt , and God's placing his Glory among them . Whereas , if they had been bound to it by virtue of their Creation , it would have belonged to other Nations as well as to them . Pars I. Sect. 27.

Verse 3 Ver. 3. Thou shalt not eat any abominable thing . ] All the Meats forbidden by God to be eaten , are called abominable ; not meerly because his Prohibition made them so ; but because the Gentile Superstition had consecrated most of them to their gods . See upon XI Levit. 2. However , after this Law was given , the Jews were to look upon them as abominable ; by which means they were kept from having such free Conversation , as otherwise they would have had , with their Idolatrous Neighbours . So that this Law also was intended to preserve them in the true Religion .

Verse 4 Ver. 4. These are the Beasts which ye shall eat . ] The original of the difference of Meats , see in the Learned J. Wagenseil in his Tela Ignea , p. 553 , &c. where he shows it was not to continue for ever . And it is a rational account of this which I just now gave , That hereby they were preserved from common Conversation with other Nations , and consequently from their Idolatries . But it is a meer fancy , and indeed a proud Imagination which some of the Jews have ( particularly the Author of Schebet Judah ) that , as Men are more excellent than Beasts , because they have better Food ; so Jews are more excellent than all other Men , because they do not feed upon all sorts of Animals , but only of some certain kinds : and that after much preparation , by rejecting the Blood and the Fat , &c. whereby they fancy the Flesh is so much alter'd , that it is not so much flesh , as some other food .

The Ox , the Sheep , and the Goat . ] These were the only Beasts that were offered in Sacrifice to God ; and therefore are the first that are mentioned , as clean for their use .

Ver. 5. The Hart and the Roe-buck . ] These , and Verse 5 the rest that follow in this Verse , though they might not be offered in Sacrifice , were allowed to be eaten ; and seem to be mentioned as the principal Food in the Land of Canaan , XII . 15 , 22.

And the Fallow-deer . ] It is not very material what the word Jachmur signifies , because we are not now concerned in this Law about difference of Meats ; therefore we may follow our Translation , as well as any other : and the famous Bochartus hath made it probable , that it signifies either a kind of Deer , or of Goat , P. I. Hierozoic . Lib. III. Cap. XXII .

And the wild Goat . ] So the Hebrew word Akko signifies , ( which is no where else to be found ) the same Author proves in the same Book , Cap. XIX .

And the Pygarg . ] This is also a kind of Doe or Goat , ( as he shows Cap. XX. ) which the Hebrews call Dison . We find mention of Pygargus in Juvenal's Eleventh Satyr ; where the old Scholiast gives this account of it , that it is a kind of Deer , quoe retriores partes albas habet , whose hinder parts are white . From whence it had its Name among the Greeks , who call the Buttocks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

And the wild Ox. ] So we translate the Hebrew word Theo , or Tho. But herein Bochartus dissents ; because there were no such Creatures in Judaea ( as he observes there Cap. XXVI . ) which are bred in colder Countries . And therefore he reckons this also among the Deer , or Goats , Cap. XXVIII .

And the Chamois . ] The Hebrew word Zemer he also thinks signifies , as the former , a kind of Goat or Hart ; of which there were great variety in those Countries . And this he thinks of all other was maximè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , remarkable for jumping ; which is the signification of the word Zemara in the Arabick Language . See Cap. XXI .

Verse 6 Ver. 6. And every Beast that parteth the hoof , and cleaveth the cleft into two Claws , and cheweth the Cud , that shall ye eat . ] He forbears to reckon up any more Particulars ; and only sets down the general Marks whereby they might be known ; which he had delivered in XI Levit. 3. See there .

Verse 7 Ver. 7. Nevertheless , these shall ye not eat , of those that chew the cud , or of them that divide the cloven hoof , &c. ] These Exceptions from the general Rule have been explained , XI Levit. 4 , 5 , 6.

Verse 8 Ver. 8. And the Swine , because it divideth the hoof , yet cheweth not the cud , it is unclean to you . ] See upon XI Levit. 7.

Ye shall not eat of their flesh , nor touch their dead carcase . ] See XI Levit. 8.

Verse 9 Ver. 9. These ye shall eat of all that are in the waters , all that have fins and scales shall ye eat . ] See XI Lev. 9.

Verse 10 Ver. 10. And whatsoever hath not fins and scales , &c. ] See XI Levit. 10 , 11 , 12.

Verse 11 Ver. 11. Of all clean Birds ye shall eat . ] He doth not name any ( as he did of Beasts ) but by enumerating those of which they might not eat , all the rest were left free to be used for Food .

Verse 12 Ver. 12. But these are they of which ye shalt not eat , the Eagle , the Ossifrage , and the Ospray . ] All these are mentioned just as they are here in XI Levit. 13.

Verse 13 Ver. 13. And the Glead , and the Kite , and the Vulture after his kind . ] There are only two of these mentioned in XI Levit. 14. the last of them , Hadajah , being there omitted : for it is so near to Haajah , which goes before , that the Transcriber ( as Bochart imagines ) might there leave it out . But rather , Moses now adds this sort of Bird , which was not so like in Nature , as in Name ; otherwise he would not have distinctly forbidden it .

Ver. 14. And every Raven after his kind . ] The same Verse 14 words with those XI Levit. 15.

Ver. 15. And the Owl , and the Night-hawk , and the Verse 15 Cuckow , &c. ] All the Birds mentioned in this and the three next Verses , 16 , 17 , 18. are the very same which are forbidden in XI Levit. 16 , 17 , 18 , 19. And therefore I refer the Reader to what I have noted there ; only adding , that from hence it appears how false their Opinion is , who think the Hebrew word Tzippor is a general Name only for small Birds ( such as Sparrows ) for it is evident from this place , that it is a Name for all Birds whatsoever ; even the greatest , such as are here mentioned .

Ver. 19. And every creeping thing that flieth , is unclean Verse 19 to you ; they shall not be eaten . ] See XI Lev. 20.

Ver. 20. But of all clean fowls ye may eat . ] This is Verse 20 not the same Precept with that v. 11. for there he speaks of Birds , but here of other winged Creatures , which are not Birds , but Insects , as we call them . And in XI Levit. he describes the flying creeping things which they might eat ; and particularly mentions several sorts of them , v. 22.

Ver. 21. Ye shall not eat of any thing that dieth of it Verse 21 self . ] Unto this Discourse about Food , it was very proper to add a Caution ( which he had given before , XI Levit. 39 , 40. ) that though they might kill and eat any clean Creature , yet if it died of it self , it was unlawful to eat it , because the Blood was in it .

Some Verses ascribed to Phocylides contain this sence so fully , that one would think he had read Moses . See Jos. Scaliger in Eusebium , p. 88.

Thou shalt give it unto the Stranger that is within thy Gates . ] The Proselytes of the Gates ( as they called them ) who had not embraced their Religion , but were not Idolaters , and therefore suffered to dwell among them , might eat such Meat , having no obligation upon them to observe these Laws ; for they were not Circumcised .

Or thou mayest sell it unto an Alien . ] To a meer Gentile , who might happen then to be in their Country . For there were three sorts of People called by the name of Strangers , being not of the Jewish Nation . First , Such as had received Circumcision , and consequently embraced the Jewish Religion , who were called Gere-tzedek strangers , or Proselytes of Justice . Others were not Circumcised , but yet worshipped the God of Israel , who were called Strangers of the Gate , or Gere-toshab , Strangers dwelling among them ; because they were to abide in their Country constantly . But there were a third sort , called Nocherim , which we here translate Aliens , who were meer Gentiles , and not suffered to have an habitation among them ; but only to come and go , in their Traffick with them .

For thou art an holy People unto the LORD thy God . ] This Reason was given in the beginning of this Discourse , v. 2. and so it is in Leviticus , in the Conclusion of it . See XI . 44 , 45.

Thou shalt not seeth a Kid in its Mothers milk . ] Now he plainly returns to caution them against Idolatrous Customs . For this was practised among the Heathens in the end of Harvest , when they sprinkled their Fields and their Gardens with this Broth , to make them fruitful . It is mentioned twice before . See XXIII Exod. 19. and XXXIV . 26.

Ver. 22. Thou shalt truly tithe all the increase of thy Verse 22 Seed , which the field bringeth forth year by year . ] This doth not seem to reach unto Herbs , as the Pharisees interpreted it : of which see Grotius on XXIII Matth. 4. But though Causabon and Drusius , and other great Men are of this Opinion ; yet the contrary is maintained by Persons of no small note ; because our Saviour , when he determines this Case , saith , These things ye ought to have done , and not left the other undone .

As for the Tithe here mentioned , I have shown elsewhere that it was the manner of the Eastern Princes , to receive the Tenth of the Fruits of their Country , for the Maintenance of their Ministers and Officers ; as we read 1 Sam. VIII . 15. In like manner God , the great King of all the Earth , and the peculiar Soveraign of this Country , required a Tenth of all their Increase , for the Maintenance of his Priests and Levites in his Service . After which he ordered also a further Tithe to be taken out of the Nine Parts remaining ( which was called the Second Tithe ) to be spent in Feasts at his Tabernacle . And this is with great reason , thought to be particularly enjoyned in these words ; for of such Tithes he speaks in the next Verse . It might seem indeed a little hard , to give another Tenth Part , after they had paid one already , which they might be tempted not to perform exactly ; and therefore he saith , Thou shalt truly , that is , faithfully , without any deceit or fraud , Tithe all the Increase of thy Seed . And when this was done , he required also , once in three years , a third Tithe , for the use of the Poor , ( See v. 28. ) that they might also be entertained at his Cost , though not at that time at his House . For it was sutable to his Royal Greatness , that all his Subjects should be feasted by his order at his Palace ; and that the poorest of them should not be neglected , but some time or other partake of his Bounty ; as they did at those Feasts I mentioned , where their Men-servants and Maid-servants were to be entertained , as well as the Levites , XII . 12 , 18.

Verse 23 Ver. 23. And thou shalt eat before the LORD thy God in the place which he shall chuse to place his Name there . ] See XII . 5 , 6.

The Tithe of thy Corn , and of thy Wine , and of thine Oil. ] This cannot be meant of the Tithe paid to the Levites ; of which the People were not to partake : but only the Priests , to whom the Levites were to give a Tithe . Therefore it must be understood of the second Tithe , separated ( after the other was paid ) for this holy use . The design of which was , that they might be secured in his Religion , by eating and drinking in his Presence ; and thereby professing that they belong'd to him , and were his thankful Servants .

The observation of R. Bechai upon these words [ thy Corn , thy Wine , and thine Oil ] is something curious , but it hath a great deal of Truth in it . If thou pay the Tithe , saith he , then it is thy Corn ; if thou do not , it is my Corn , and not thine ( in like manner , if they paid the Tithe of Wine and Oil ) for it is said in II Hosea 9. Therefore I will return and take away my Corn in the time thereof , and my Wine in the season thereof . For they forfeited the whole , who did not pay the Tenth , which was the Rent God reserved to himself . And the same R. Bechai represents this as a very merciful Law . For it is the fashion of the World , saith he , if a Man have Ground of his own , to let it out to Tenants at what rate he pleases , for an half , or third part to be paid to him . But it is not so with the Almighty , whose the Earth is , and who raises Clouds , and Waters it with Rain , and sends down drops of Dew , and makes fat the Fruits of the Earth ; and yet requires but one part of Ten , for his own uses . This made it highly reasonable that Moses should admonish the Israelites so often , diligently to pay their Tithe .

And the firstlings of thy herds , and of thy flocks . ] See concerning these XII . 6.

That thou mayest learn to fear the LORD thy God always . ] This justifies what I said , that the design of this was to preserve them stedfast in their Religion , by having Communion with him , in so solemn a manner every year : For that is meant by fearing the LORD alway ; continuing in the Worship and Service of him alone . See VI. 1.

Ver. 24. And if the way be too long for thee , so that Verse 24 thou art not able to carry it ; or if the place be too far off from thee , which the LORD thy God shall chuse , &c. ] If they lived at so great a distance from the Sanctuary , or the way was so bad , that it would be very troublesome and chargeable to carry those Tithes in kind , here they have a liberty granted them to make Money of them ; and with that to buy Provision for the Feast at the Sanctuary , when they came thither ; as it follows in the next Verse . All things likewise , which would not keep so long as till they could go to the House of God , they were to turn into Money : but things that were not perishable , they were to carry in kind , if they did not dwell too far off from it .

Ver. 25. Then shalt thou turn it into Money . ] Adding a fifth part to it , as the Law is XXVII Levit. 31.

And bind up the money in thine hand , and shalt go unto Verse 25 the place which the LORD thy God shall chuse . ] Put it into a Bag by it self , and not mix it with other Money ; but keep it bound up till the next Feast ; and then carry it in their hand , to the place where God's House was settled .

God would not have them excused from going to that place , with these things in kind , upon every slight reason : and therefore made it something chargeable to exchange them into Money , by requiring a fifth part to be added . And besides , the Elders made a Constitution , That this liberty should be allowed to none , but those who lived above a days Journey from Jerusalem , which at last was the fixed place of God's Worship . And that it might be known certainly what was a days Journey , the places at that distance , were fixed from every Quarter , viz. Lydda on the West ; the River Jordan on the East ; Aarabatta on the North ; and Elath on the South ; as J. Wagenseil hath observed in his Confutation of that blasphemous Book called Toldos Jeschu , pag. 22.

Verse 26 Ver. 26. And thou shalt bestow that Money for whatsoever thy Soul lusteth after , for Oxen , or for Sheep , &c. ] Purchase such Provision as they most delighted in , of all Meats that God's Law allowed .

And thou shalt eat there before the LORD thy God . ] Make an holy Entertainment at the House of God .

And thou shalt rejoyce , thou and thine Houshold . ] Men-servants and Maid-servants , as well as Sons and Daughters , ( XII . 18. ) together with the Levites , Widows , Orphans , and Strangers .

Ver. 27. And the Levite that is within thy Gates , thou shalt not forsake him . ] They were always to be invited to these Feasts . See XII . 19.

For he hath no part nor inheritance with thee . ] They Verse 27 being wholly devoted to the Worship of God , and the Study of the Law , as Maimonides observes in his More Nevochim P. III. Cap. XXXIX . See XII . 19.

Ver. 28. At the end of three year , thou shalt bring forth Verse 28 all the Tithe of thine Increase . ] The Opinion of the Hebrew Doctors is , that this was not a distinct Tithe from that which they call the second Tithe , paid every year , but the very same ; which every third year was not to be carried to the Sanctuary , but to be employed to the Comfort of the Poor , in their own Cities and Houses . For thus they explain it , That in the third year after the Year of Release , and in the sixth year , the Tithe that was wont to be carried to the place where the Sanctuary was , and there spent in Feasts before God , was to be spent upon the Poor in every Town , where they that paid the Tithe lived : But every first , second , fourth , and fifth year from the Year of Release , it was spent in holy Entertainments at the House of God . In the Year of Release it self ( which was every seventh year ) no Tithes at all were paid of any kind , because all lay common . So that every year the owner of the Ground set out a second Tithe ; but he was not bound to carry it every year to Jerusalem : for in the compass of seven years , four of those years only were appointed for their journey thither , and two they staid at home . See Selden of Tithes , and Lib. VI. de Jure Nat. & Gent. p. 693. But this is contradicted by other great Men ; particularly by Bishop Mountagu , who asserts these to be two distinct Tithes . See p. 332 , &c. especially p. 346. and those that follow . And Josephus seems plainly to be of his mind , p. 349. Old Tobit calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the third Tithe , I. 8.

The Tithe of thine increase the same year . ] i. e. Of the third year .

And shall lay it up within thy Gates . ] It was not to be carried to the place where God's House was ; but to be spent at home .

Verse 29 Ver. 29. And the Levite , because he hath no part nor inheritance with thee . ] See v. 37.

And the Stranger , and the Fatherless , and the Widow , which are within thy Gates , shall come , and shall eat , and be satisfied . ] This Tithe was not spent in Joy and Gladness , as the second Tithe was , ( v. 26. ) when they went to God's dwelling place ; but meerly in the Relief and Comfort of the poorer sort of People , who otherwise might have been forced to beg , or to serve Strangers , and thereby be in danger of being perverted from their Religion .

That the LORD thy God may bless thee , in all the work of thine hand which thou doest . ] This Tithe , the Jews say , was called the Consummation of Tithes ; because herein the love of their Neighbours was most eminently apparent . For it is likely they themselves had no share in this , as they had at the Feasts upon the second Tithe , but is wholly spent upon the Persons here named . Whose hearts could not but be moved to pray to God for his Blessing upon them in all their Labours , which he here promises to bestow .

CHAP. XV. Chapter XV.

Verse 1. AT the end of every seventh year . ] It Verse 1 appears from v. 9. that this Phrase signifies as much as every seventh year .

Thou shalt make a release . ] Perfectly free their Brethren from all their Debts which they owed to their Creditors . This year was famous not only for this , but for letting Servants go free ( as some think ) XXI Exod. 2. and for letting their Ground rest , XXV Levit. 34. and for reading this Law publickly to all the People , XXXI Deut. 10.

Ver. 2. And this is the manner of the release . ] It is Verse 2 thus to be understood .

Every Creditor that lendeth ought unto his Neighbour , shall release it . ] It was an entire acquittance , not of Debts contracted by Sale of Lands or Goods , to those who were able to pay ; but of Money lent to a Neighbour or Friend meerly to relieve his Poverty ; not to carry on Trade , or to make a Purchase . For nothing could have been more absurd , than to have extinguished such Debts , whereby the borrower was inriched .

He shall not exact it of his Neighbour , or of his Brother . ] Here the word Brother is added to explain what is meant by a Neighbour , viz. an Israelite , or a Proselyte entirely of their Religion , who had all the Priviledges of an Israelite . Some think that by not exacting Money lent to such a Man , is meant no more but only forbearing to demand it in this year , because there was no sowing or reaping in it : or if he did , that he should not have power to recover it by Law this year , though afterward he might . But the plain meaning seems to be , that he should be perfectly free from his Debt , as a Servant , after six years , was from his Service : Though if afterward he grew rich , in good Conscience he was bound to pay it .

Because it is the LORD's release . ] In the Hebrew the words Schemitta laihova signifie that this year was a Release to the LORD , or , for the LORD . In honour , that is , of him , who made this a year of great Charity : In obedience to whom they were bound to be very kind to their poor Brethren . But the Jews fancy they were not bound to be so kind as to make this Release , till the very last day of the year . So that if a Man had borrowed Money in the beginning of it , he was not acquitted till the year expired .

Verse 3 Ver. 3. Of a forreigner thou mayest exact it again . ] Of an Alien as we translate the word Nocri , in the foregoing Chapter , v. 21. That is , of one who was neither an Israelite nor proselyted to their Religion , but a meer Gentile . The only question is , whether they were not to remit the Debts of a Proselyte of the Gate , who , I think , is no where called their Brother in the Law ; and therefore they were not obliged to discharge them from what they owed .

But that which is thine with thy Brother , thine hand shall not touch . ] This seems to restrain it wholly to those who were Jews , or had all the Priviledges of Jews .

Verse 4 Ver. 4. Save when there shall be no poor among you . ] Whether we follow this Translation , or that in the Margin of our Bibles , it appears that they were obliged to acquit only their poor Brethren : Of whom they were not to exact their Debts , least they should be tempted to flee to the Gentiles , and forsake their Religion . So this was a Provision still against Idolatry . Or , if we understand it as it is in the Margin , to the end that there be no poor among you , the sence is the same : that they were , by this Charity , to keep Men from extream Necessity , which might force them to go a begging , or to seek for Relief in strange Countries .

For the LORD shall greatly bless thee in the Land which the LORD thy God giveth thee for an inheritance to possess it . ] He would not have them think that they might become poor themselves by this means ; for he assures them God would prevent that , by sending his extraordinary Blessing upon them . Cardinal Cajetan , and some others , understand this Verse as if it were all of it a Promise , and contained no Precept in it , viz. That God would take care they should not be burdened by this Law , for he would so bless them , that they should have no Poor among them : and then they were not obliged to acquit those of their Debts , who were able to pay them .

Ver. 5. Only if thou carefully hearken unto the voice Verse 5 of the LORD thy God , to observe to do all these Commandments which I command thee this day . ] Particularly this , of releasing their poor Neighbours from their Debts ; which would intitle them to the Blessing he promises again in the next Verse .

Ver. 6. For the LORD God blesseth thee , as he promised Verse 6 thee . ] God had many ways blessed them already , and he promises to reward their Obedience with greater Blessings .

And thou shalt lend unto many Nations , but thou shalt not borrow . ] Grow so very rich , that other Nations should come to borrow of them ; but they be beholden to none .

And thou shalt reign over many Nations , &c. ] I suppose he means no more than Solomon doth , when he saith , The borrower is servant to the lender , XXII Prov. 7. But it may extend to their dominion over many Nations , whom they conquered , till they enlarged their Bounds as far as Euphrates .

Verse 7 Ver. 7. If there be among you a poor man of one of thy brethren , in any of thy gates , in the Land which the LORD thy God giveth thee , thou shalt not harden thy heart , nor shut thy hand from thy poor brother . ] As they might be inclined to do , after the passing of this Law ; thinking with themselves , that what they lent to such a Man , they should never have again , but must lose it if he were not able to repay it before the Year of Release . This seems to be the meaning of this Verse , which the Jews interpret not of lending , but of giving Alms. It is not much material which way we take it . For he that lent to a poor Man , was willing to give what he lent , if he could not pay him before the Year of Release , after which he could not demand it .

Thou shalt not harden thine heart , nor shalt thou shut thine hand from thy poor brother . ] Covetousness proceeds from want of Pity , Tenderness , and Compassion towards others in their Miseries ; unto which Nature it self inclines us , especially towards Members of the same Society . And the Jews had several particular Obligations to be tender-hearted , as they were all Children of God after a peculiar manner , who had been wonderful kind and merciful to them , XIV . 2.

Verse 8 Ver. 8. But thou shalt open thine hand wide to him . ] Bountifully supply him with what he wants .

And shalt surely lend him sufficient for his need , in that which he wanted . ] The Jews understood this not meerly of affording him Food sufficient to satisfie his hunger , and Clothes to cover his nakedness , and keep him warm , but furnishing him with Houshold-goods ( if he had been forced to sell all he had ) that he might live comfortably . Yea , they proceed so far , as to determine , that the Neighbourhood should joyn together , and make a Purse for him , to put him in as good a Condition , as he was before he fell into this want . They determine also the quantity that every Man should give : A very liberal Person the fifth part of what he had , if need required ; a Man of moderate Bounty , a tenth part . If any Man gave less , when the Case required more , he was accounted a Niggard , or , as they phrase it , a Man of an evil eye . But notwithstanding all these Precepts , and their Interpretations , the Jews so little minded their Poor , that their Governors were at last forced ( as we now alas ! do ) to lay a Rate upon the Rich for the Maintenance of the Poor , which they enabled their Officers to exact . See Selden Lib. VI. de Jure Nat. & Gent. Cap. VI. and Maimonides de Donis Pauperum , set forth by a very learned Friend of mine , Dr. Prideaux , Cap. VII . who argues from this place , that if a poor Man wanted a Wife , they were bound to provide him one , &c.

Ver. 9. Beware that there be not a thought in thy wicked Verse 9 heart , saying , The seventh year , the year of Release is at hand . ] If such a Thought came into their Mind , that they should lose what they lent , because the seventh year approached , they were bound to stifle it immediately , and not suffer it to lodge there .

And thine eye be evil against thy poor brother . ] This move thee to be unkind and unmerciful to him . So a Man of an evil eye signifies in XXIII Prov. 6. one that grudges what another eats at his Table .

And thou givest him nought . ] Lending was in this case giving ; when a Man was very poor , and the Year of Release so near , that he could have no prospect of his being able to repay him .

And he cry unto the LORD against thee . ] Make his doleful Complaint unto God , finding no Relief from Men.

And it be sin unto thee . ] God charge it upon thee , as an offence against his Majesty ; yea , a great offence . For so the word sin sometimes signifies , XV John 24. IV James 17.

Verse 10 Ver. 10. Thou shalt surely give him . ] Not fail to relieve his Wants .

And thine heart shall not be grieved when thou givest unto him . ] They were not only to relieve him , but to do it cheerfully .

Because that for this thing the LORD thy God shall bless thee in all thy Works , and in all that thou puttest thine hand unto . ] There is no difference between , all their work , and all that they put their hand unto , ( for all Works are performed by the hand ) unless one refer to what they did within doors ; and the other to their Labours in the Field .

Verse 11 Ver. 11. For the poor shall never cease out of thy Land . ] There would always be some or other among them , who stood in need of the forenamed charitable Relief , by which they might be preserved from extream Poverty ; which God intended to prevent , as is plain from v. 4. See Grotius upon XXVI S. Matth. 11. The Hierusalem Targum understand this as if there should have been no Poor amongst them , if they had been obedient to God's Precepts .

Therefore I command thee , saying , Thou shalt open thine hand wide . ] If any one refused to give , or gave less than became him , Maimonides saith in the forenamed place , the Sanhedrim compelled him to it , and whipt him with the stripes of rebellion , or contumacy ( i. e. very sorely ) till he gave as much as they judged he ought to do .

To thy brother , to thy poor , and to thy needy in thy Land . ] Here are evidently three different sorts of Persons mentioned as Objects of their Charity , which may be lookt upon as directing the excellent order of it . For first , they were to relieve those that were nearest to them in Blood , called here their Brethren . Then secondly , such as were in great Misery . And thirdly , such as were low in the World , and required some help , but not so much as the former sort . Some indeed will not admit such a difference between the words poor and needy ; but think the last signifies such whose Condition was Calamitous : About which I think it is not worth the while to dispute . I shall rather observe , that God took exceeding great care that none should come to very great want , by the large Provision he made for the poorer sort of People ; who had the benefit of the third Tithe mentioned in the foregoing Chapter , which was wholly given to them every third year ; and of the Sabbatical Year , when all that grew of it self was common to every Body ; and of this Release of Debts in the same year ; and of the large quantity of Corn , which they were bound to leave every year , in the Corners of their Fields , with the Ears that fell , and the Sheaf that was left , &c.

Ver. 12. If thy brother an Hebrew man , or an Hebrew Verse 12 woman , be sold unto thee . ] Whether sold by themselves , or by the Court of Judgment for Theft . But there was some difference between a Man and a Woman . See XXI Exod. 2 , 3 , &c. And the same Law , they say , was to be observed about those who were sold by their Father ; or were born of Hebrew Slaves .

And serve thee six years , then in the seventh year thou shalt let him go free . ] He doth not speak of the Year of Release , as if he were then to be set free , though he had served but one year , or perhaps no more than half a year before that came ; but of the seventh year from the time of his Sale : For he was to serve six compleat years , unless the Jubilee hapned to intervene , when every one was set free , though he had not served so long . But such Servants as were taken in the Wars , or were sold by Canaanites , or born of them , might be kept perpetual Slaves , unless they were maimed by their Masters , with the loss of some Member of their Body .

Verse 13 Ver. 13. And when thou sendest him out free from thee , thou shalt not let him go away empty . ] But bestow something upon him , for his more comfortable Subsistence when he was a Free-man . And this comprehends Women as well as Men , as appears by the foregoing Verse : but then it is to be understood of such as went out free by virtue of this Law , after they had served six years ; not of such as were redeemed by their Friends , or redeemed themselves with their own Money , ( XXV Levit. 18. ) For such might be supposed not to need their Masters kindness , as they did who had nothing to help them out of their Slavery .

Verse 14 Ver. 14. Thou shalt furnish him liberally out of thy flock , and out of thy floor , and out of thy Wine-press . ] That they might put themselves in a way of living well in the World ; which they were not able to do without this Assistance , because what they got in their six years Service was wholly for their Master , and not for themselves . He doth not prescribe a certain measure to their Bounty , but leaves every Man to express his Affection freely towards God and towards his Neighbour . But the Hebrews say , they were bound to give them at least thirty Shekels of Silver .

Of that wherewith the LORD thy God hath blessed thee , that shalt thou give him . ] Considering how God hath inriched thee , even by his Service .

Ver. 15. And thou shalt remember that thou wast a Verse 15 bondman in Egypt , and the LORD thy God redeemed thee . ] And did not bring them empty out of their Slavery ; but loaded with Silver , and Gold , and Raiment , XII Exod. 35. By which Bounty of God to themselves , they might take the best measure of their Duty to their poor Brethren , when they were dismissed from Servitude .

Therefore I command thee this thing to day . ] In remembrance of that great Benefit , he enjoyned this Benevolence to poor Slaves .

Ver. 16. And it shall be , if he say I will not go away Verse 16 from thee . ] Refused to enjoy his Liberty , when his six years Service was expired .

Because he loveth thee and thine house . ] The Phrase in Exodus XXI . 5. being , Saying shall say , I love my Master , &c. Abarbinel from thence gathers , that it was necessary he should often profess how loth he was to leave his Master and his Family , and make repeated Declarations of his Affection to them .

Because he is well with thee . ] Lives happily . Out of these words Maimonides infers , that there was to be reciprocal Love between the Servant and his Master : for if the Servant loved his Master , yet if his Master did not love him , his Ear was not bored ; for he could not take Content in his staying with him . But these words suppose his Master's kindness to him , by his good usage of him .

Ver. 17. Then shalt thou take an Awl , and thrust it through his ear unto the door , &c. ] But first he was to bring him before the Judges , that he might there in Verse 17 open Court profess the same that he had done to his Master ; and thereby make it appear there was no fraud or deceit in the business ; and that his Master did not keep him against his will , contrary to this Law . See XXI Exod. 6. where all this is explained .

And also unto thy Maid-servant thou shalt do likewise . ] This relates only to the not sending Maid-servants away empty ; not to the boring their Ears , if they had no mind to be freed : for that was not used , if we may believe the Hebrew Doctors , to Maid-servants . It was sufficient , if they had a mind to stay with their Masters , that they addicted themselves , in solemn words , to their Service for ever . But there were many differences between a Man-servant and a Maid-servant , at least in some Cases , ( See upon XXI Exod. 7. ) which are explained with great nicety by the Hebrew Doctors ; with which I need not trouble the Reader , because there is no such Slavery among us in these days .

Verse 18 Ver. 18. It shall not seem hard unto thee when thou sendest him away free from thee . ] It is plain by this , that he returns to what he was speaking of v. 12 , 13 , &c. concerning their not letting their Servants go away empty when they had their Freedom : For this was the chief thing that could seem hard to them .

For he hath been worth a double hired Servant to thee . ] Who served at most only for three years ; and had Wages paid him all the time , XVI Isaiah 14.

In serving thee six years . ] Twice as long as an hired Servant , and for nothing . So that considering what Wages he gave the other , and how small a price perhaps they paid for him , they would find themselves gainers by such Slaves , and therefore should not think much to give them a Gratuity , when they send them away .

And the LORD thy God shall bless thee in all that thou doest . ] He incourages them to hope they should be greater gainers otherways by this Charity , which would procure God's Blessing upon their future Labours . This Argument he had pressed twice or thrice before in this Chapter , v. 4 , 6 , 10.

Ver. 19. All the firstling-males that come of thy herd , Verse 19 and of thy flock , shalt thou sanctifie unto the LORD thy God . ] All the first-born Males were the LORD's , by a Law made at their coming out of Egypt ; and he gave them to his Priests for their Portion , XIII Exod. 2 , 15. XVIII Numb. 15.

Thou shalt do no work with the firstling of thy Bullock , nor shear the firstling of thy Sheep . ] Besides the Firstling-Males , which alone were separated to the LORD , there were also Firstling-Females ; which , though they were not sanctified to him as the Males were , yet were not to be employed by the Owners , as the rest of their Cattle , but offered as Peace-offerings to God . Of which they themselves had a good share ; though some part of them was given to the Priests .

Ver. 20. Thou shalt eat it before the LORD thy God . ] Verse 20 It is evident from hence , that he speaks of such Female-firstlings as I mentioned in the foregoing Verse ; for of the Males they might not eat ; but they belonged entirely to the Priests .

Year by year . ] At their Solemn Festivals ; when they were first to offer them unto God ; and then the Feast upon these Peace-offerings followed .

In the place which the LORD shall chuse , thou and thy houshold . ] With the Levites and Strangers , &c. whom they were to invite to these Sacred Entertainments : For this is but a Repetition of the Law twice or thrice mentioned before , XII . 6 , 7 , &c. 17 , 18 , 26. XIV . 23. and upon this occasion here again inculcated , because it was of exceeding great moment , to preserve them in the Worship and Service of God alone .

Verse 20 Ver. 20. And if there be any blemish therein , as if it be lame , or blind , or have any ill blemish . ] This is another Reason why he mentions these Feasts again , that he might admonish them what to do with these First-lings , if there were any blemish in them , which made them unfit for Sacrifice . These blemishes he had spoken of in XXII Levit. 21 , 22 , 24. But here adds the Lame to those there named . Which the Prophet Malachi also mentions ( and so do the Heathens ) as unacceptable unto God , I Mal. 8.

Thou shalt not sacrifice it to the LORD thy God . ] No , not to make such a charitable Feast at the Sanctuary .

Verse 22 Ver. 22. Thou shalt eat it within thy gates . ] It was free for them to eat it at home : though it is very probable God expected they should invite the Levites , and the Strangers , the Fatherless and Widows , to partake of it , ( as they did of the third Tithe , ( XIV . 29. ) because if it had been without blemish , it must have been so imployed at the Sanctuary .

The unclean and the clean person shall eat it alike . ] Whereas if it had been sacrificed at their Feasts , only the clean could have eaten of it .

As the Roe-buck and the Hart. ] See XII . 15 , 22.

Verse 23 Ver. 23. Only thou shalt not eat the blood thereof ; thou shalt pour it upon the ground as water . ] He takes all occasions to mention this , because it was designed to preserve them free from Idolatry . See XII . 16 , 23 , 24.

CHAP. XVI . Chapter XVI .

Verse 1. OBserve the Month of Abib . ] Which God , Verse 1 by a special order , made the beginning of their Year . See XII Exod. 2. XIII . 4. XXXIV . 18.

And keep the Passover unto the LORD thy God . ] He now begins in this Chapter , to admonish them about their great Feasts which they were to keep ; whereby the whole Nation was preserved in the Worship of one only God , which Mosesstill pursues to press upon them .

For in the month of Abib the LORD thy God brought thee forth out of Egypt . ] In memory of which the Feast of the Passover was ordained .

By night . ] For then Pharaoh pressed them to be gone when he saw his First-born slain in the Night , XII Exod. 29 , 30 , 31. and then they immediately prepared themselves for their Journey , and borrowed of the Egyptians Jewels of Gold and Silver , v. 35. Insomuch that Moses calls this , a Night much to be observed unto the LORD , and that Night of the LORD to be observed by all the Children of Israel in their Generations , ( XII Exod. 42. ) though it was Day-light before they began their March , as we read there , v. 22. So that Moses bids them remember the day when they came out of Egypt , XIII Exod. 3. which comprehends both that which is properly called Day , and Night . Verse 2

Ver. 2. Thou shalt therefore sacrifice the Passover unto the LORD thy God . ] The word Passover signifies here not only the Lamb ( which was properly called Pesach or Passover ) which was offered on the Fourteenth day at even ; but all the Paschal Sacrifices which followed after ; as appears by the next words , of the flock and of the herd . Which Sacrifices were appointed for all the seven Days of unleavened Bread , XVIII Numb. 17 , 18 , 19 , &c. See Bochartus in his Hierezoicon P. I. L. II. Cap. 50. where he shows at large that the word Passover is here a general word , comprehending the Particulars after-mentioned ( p. 565 , 566. ) And thus translates these words ( which he justifies by many like instances ) Thou shalt therefore sacrifice the Passover unto the LORD thy God , viz. of the Flock and of the Herd . Which last words are added exegetically , to explain what that Passover was which they were to offer unto the LORD . Such Sacrifices as were offered in the Solemn Passover of Ezekiah , 2 Chron. XXX . 22. and of Josiah , 2 Chron. XXXV . 7 , 8 , 9. where it is apparent , that the King and the Princes gave to the People , and to the Priests , Oxen as well as Sheep , lepesachim , for the Passover-offerings . And thus it is used in the New Testament , XVIII John 28. where it is said the Jews would not go into the Judgment-Hall , lest they should be defiled , but that they might eat the Passover ; i. e. these Passover-Offerings , which were holy things , of which none might eat in their defilement .

In the place which the LORD shall chuse to place his Name there . ] At the Sanctuary , as hath been often said , XII . 5 , 11 , &c. where all Sacrifices were to be offered .

Verse 3 Ver. 3. Thou shalt eat no leavened bread with it . ] That is , with the Passover before-mentioned . Which is a Demonstration that all the Sacrifices of the Flock and of the Herd , spoken of in the foregoing Verse , are comprehended under the Name of Passover . For with the Lamb they could not eat unleavened Bread seven days , it being to be eaten presently in the Evening when it was offered : after which followed the seven days of unleavened Bread ; which could not be eaten so long with the Passover , unless Passover signifie all the seven days Sacrifices .

Seven days thou shalt eat unleavened bread therewith . ] See XII Exod. 15. XIII . 6 , 7.

Even the bread of affliction . ] So called , because it was insipid , and also heavy upon the Stomach , and not easily digested . whence it had the Name of Matzah , because it was lumpish , and could not rise as leavened Bread doth .

For thou camest forth out of the Land of Egypt in haste . ] Wanting time to put any leaven to their Dough , XII Exod. 34 , 39.

That thou mayest remember the day when thou camest forth out of the Land of Egypt all the days of thy life . ] That their Affliction there , and their speedy Deliverance from thence , might never be forgotten . For their eating this Bread seven days together every year , one would think , could not but make great Impressions on their Mind : and the more to imprint the sence of God's Mercy there , the Master of every Family , when he brake this Bread at the Paschal Feast , and gave every one a piece of it , said , This is the Bread of Affliction which your Fathers did eat in the Land of Egypt . So Maimonides and others tell us . See XII Exod. 17.

Ver. 4. And there shall no leavened bread be seen with Verse 4 thee in all thy coasts seven days . ] See XII Exod. 18 , 19 , 20. XIII . 3 , 7.

Neither shall there any thing of the flesh which thou sacrificest the first day at even , remain all night until the morning . ] This is a plain description of the Paschal Lamb , which was to be eaten in the Even wherein it was sacrificed , ( XII Exod. 10. ) which he forbears here to call the Passover ( tho' that name properly belong to it ) because he had called other Sacrifices by that name , ( v. 2. ) and would not have them confounded .

Verse 5 Ver. 5. Thou mayest not sacrifice the Passover within any of thy gates which the LORD thy God giveth thee . ] Not at home , as they did when they first came out of Egypt ; and that because it was a Sacrifice : which were now required to be all offered at the Sanctuary , as was said before , XII . 5 , 11.

Verse 6 Ver. 6. But at the place which the LORD thy God shall chuse to place his Name in , there thou shalt sacrifice the Passover . ] From whence Maimonides infers , that even whilst High-places were allowed , the Passover could not be killed any where , but at the Sanctuary . If any Man did offer it in a private High-place , he was beaten , as he saith in his Treatise concerning the Passover , Cap. I. Sect. 3.

At even , at the going down of the Sun . ] Between the two Evenings ; concerning which see XII Exod. 6. After the offering of the Evening Sacrifice , they began to kill the Passover , and continued this Sacrifice till Sun-set .

At the season that thou camest forth out of Egypt . ] Then they were preparing themselves for their Journey , and had warning to be ready ; and eat the Lamb with their Staves in their Hands , as Men going forth to travel , ( XII Exod. 11. ) though they did not actually go forth till the next Morning .

Verse 7 Ver. 7. And thou shalt rost and eat it in the place which the LORD thy God shall chuse . ] See XII Exod. 8 , 9.

And thou shalt turn in the morning , and go unto thy Tents . ] Unto their own Habitations , which are called Tents , because they had no other dwelling when these words were spoken . The only doubt is , whether he permits them to go home the next Morning after the Even before-mentioned ; or the Morning after the whole Feast of unleavened Bread was over . It seems most reasonable to expound it of the former ; that if Mens occasions called them home , they were not bound to stay any longer at the place where the Sanctuary was , but till they had eaten the Paschal Lamb ; after which they might return home if they pleased . So Bochartus ; who from hence proves that the most Solemn Days of the Feast of unleavened Bread , were not observed like a Sabbath ; because Men might travel home upon the first Day of unleavened Bread , as the whole Nation travelled out of Egypt on this day , from Rameses to Succoth . Yet pious People , who were able to bear so great a Charge , were wont , no doubt , to stay the whole seven Days before they returned home ; because the first and last Days of the Feast were great Solemnities . So they did in the Passover of Hezekiah and Josiah , 2 Chron. XXX . 21. XXXV . 17. And there being special Sacrifices to be offered every day during this Festival , ( as was before said ) Solomon ben Virgoe observes , that all the Country thereabouts brought their Oxen and their Sheep to be sold at this time to those who came from far : so that the Mountains round about Jerusalem were covered with them , and not a bit of Grass to be seen . He adds also , That whosoever did not come up to this Feast , all his Goods were forfeited and converted to Sacred Uses , Shebet Jehuda , p. 378.

Ver. 8. Six days thou shalt eat unleavened bread , and Verse 8 on the seventh day shall be a solemn Assembly unto the LORD thy God . ] This is to be understood as if he had said , that after they had eaten unleavened Bread six days , they should conclude the Solemnity upon the seventh day with a Solemn Assembly ; or , as it is in the Hebrew , with a restraint : but still continue also on this day to eat unleavened Bread . For this Feast was to last seven days ; and in all the foregoing Books they are expresly required to ear unleavened Bread seven days , XII Exod. 15. XXIII Levit. 6. XXVIII Numb. 17.

A Solemn Assembly . ] Which the Hebrews call Atzereth : of the meaning of which see XXIII Lev. 36.

Thou shalt do no work therein . ] That is , no Servile Work , as it is explained XXVIII Numb. 25. but they might dress their Meat ; which the LXX . seems to mean by those words , which they add , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , save only such things as shall be done to preserve life .

Verse 9 Ver. 9. Seven weeks shalt thou number unto thee . ] From the morrow after the Sabbath , when they brought the Sheaf of the Wave-offering ; as it is explained in XXIII Levit. 15. See there .

Begin to number the seven weeks from such time as thou beginnest to put the sickle to the Corn. ] For they began to cut Barley at the Passover , as is manifest from hence ; that Joshua passed over Jordan to enter into Canaan , in the time of Harvest , III Josh. 15. and this was in the month of Nisan , when they kept the Passover , as appears from V Josh. 10. Which Month could not be called Abib , or the Month of New Fruits , if some Corn was not then ripe , viz. Barley . This Josephus confirms , Lib. III. Antiq. Cap. X. Which must be understood , as Hermannus Conringius observes ( in his Treatise de Initio Anni Sabbatici , &c. ) of that sort of Barly which was sown in Autumn ( as it is this day in Frisia ) which required a stronger Soil than that sown in the Spring , and produced a much richer Crop . See Mr. Mede's Works , p. 355. who observes how very different their Climate was from ours .

Ver. 10. And thou shalt keep the feast of weeks unto Verse 10 the LORD thy God . ] The reason of this Name is given in the foregoing Verse . And see XXXIV Exod. 22. It was called also the Feast of Harvest . See XXIII Exod. 16.

With a Tribute of a Free-will-offering of thine hand , which thou shalt give unto the LORD thy God , &c. ] Besides those Offerings which are prescribed XXIII Levit. 17 , 18. XXVIII Numb. 27 , &c. The quantity is not directed , but left to every Man's Piety . And whatsoever it was he brought , it was wholly given to God ; and he that brought it had no share in it : but God gave it to his Priests .

According as the LORD thy God hath blessed thee . ] Though no quantity was prescribed ; yet God expected every Man should offer proportionably to his Estate : and they who had a religious sense of God's goodness in blessing their Labours , no doubt acknowledged it by a Liberal Tribute .

Ver. 11. And thou shalt rejoyce before the LORD thy Verse 11 God , thou , and thy son , and thy daughter , and thy Man-servant , and thy Maid-servant , and the Levite that is within thy gates , &c. ] This Feast was made of such Offerings as are mentioned XII . 7 , 17 , 18 , 19.

Ver. 12. And thou shalt remember that thou wast a Verse 12 bondman in Egypt . ] They are often put in mind of this , as an Argument to Charity ; particularly towards their Servants . See XV. 15.

And thou shalt observe and do these Statutes . ] There was a particular reason for keeping this Feast ; because it was in remembrance of God's giving them his Law from Mount Sinai ; where he spake with them himself .

Ver. 13. Thou shalt observe the Feast of Tabernacles seven days , after that thou hast gathered in thy Corn and Verse 13 thy Wine . ] This is the third great Feast , at which all their Males were bound to appear every year ; as we read XXIII Exod. 16 , 17. XXXIV . 22 , 23. Of which he puts them in mind again , XXIII Levit. 34 , 35 , 36. and here v. 16.

Verse 14 Ver. 14. And thou shalt rejoyce in thy Feast , thou , and thy son , and thy daughter , and thy Man-servant , and thy Maid-servant , &c. ] There was the like Law at Athens , where King Cecrops ordained ( as Macrobius tells us , Lib. I. Saturnal . Cap. X. ) the Master of every Family should after Harvest , make a Feast for his Servants , and eat together with them , who had taken pains with him in tilling his Ground ; Delectari enim Deum honore Servorum , contemplatu laboris , for God delighted in the honour done to Servants , in consideration of their Labour . This , it 's likely , he learnt from Moses ; for he reigned at Athens much about the same time that Israel came out of Egypt ; and was the first , as Eusebius saith , who taught the Greeks to call God by the Name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( Lib. X. Proepar . Evangel . ) which we may interpret the Living God . Though therein he seems to be a little mistaken . For Pausanias saith more than once ( both in his Arcadia and his Attica ) That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He was the first that called Jupiter by the name of the Most High , or Supream . And the same we read in St. Cyril against Julian , Lib. I. See Joh. Meursius de Regibus Atheniensium , Lib. I. Cap. IX .

Verse 15 Ver. 15. Seven days shalt thou keep a Feast unto the LORD thy God , in the place which the LORD thy God shall chuse . ] In order to which , that it might be kept the more Solemnly , it is once more enjoyned , and all the Sacrifices that were to be offered in each of the seven days appointed in XXIX Numb . from v. 12. to v. 35. where he orders also the eighth day to be solemnly observed for a special reason . See there .

Because the LORD thy God shall bless thee in all thy increase , and in all the works of thy hands . ] Thankfulness to God for Blessings bestowed , was the way to procure more .

Therefore thou shalt surely rejoyce . ] In God the giver of all good things ; whom the whole Nation , by the Institution of this Feast , were incited to bless and praise for the Fruits of his Bounty to them . And Peace-offerings were sacrificed on purpose for this end , XXVII . 7. From the repetition of this Command , Thou shalt rejoyce , the Jews infer , that though all Festivals were Times of Joy , yet the Feast of Tabernacles was to be celebrated with greater Joy than all the rest . And accordingly Maimonides tells us the whole Festival was spent in Musick , and Dancing , and Singing , Night and Day .

Ver. 16. Three times in the year shall all thy Males Verse 16 appear before the LORD thy God in the place , &c. ] This is so frequently enjoyned ( See v. 13. ) because it was of the greatest Consequence , that they should meet as often as they could conveniently , at one and the same place , to worship the Divine Majesty ; whereby the Notion of the Unity of God was preserved among them .

And they shall not appear before the LORD empty . ] This is also frequently repeated , where the Feasts themselves are enjoyned , XXIII Exod. 15. XXXIV . 20. And from these and the following words , That every man should give as he was able , &c. came the pious Custom in the beginning of our Religion , that the People when they came to the LORD's Table , offer'd Bread , and Wine , and Corn , and Oil , and such like things , for the Support of God's Ministers , and the Relief of the Poor , every one according to their Ability . Which was done in acknowledgment of God , as the Author of Life and of all good Things ; for which they , in this manner , shewed their Gratitude to him . And the Priests , in the presence of all the People , lifted them up , and gave God thanks , and beseeched him to accept them : And out of these , in many places , they made their Agapae , or Feasts of Charity , for the Poor . Mention is made of these Oblations in the Canons ascribed to the Apostles , Cap. 3 , 4. which , though not made by them , yet contain a great many Apostolical Customs .

Verse 17 Ver. 17. Every man shall give as he is able , according to the blessing of the LORD thy God , which he hath given thee . ] It was but reasonable , that the more bountiful God had been to them , the more liberally they should offer a grateful Acknowledgment to him . For all the forenamed three Feasts had relation to the Fruits of the Earth , which God had blessed them withal ; as well as commemorated former great Benefits bestowed on their Fore-fathers . The Passover being at the beginning of Barley Harvest ; Pentecost at the beginning of Wheat-Harvest ; and the Feast of Tabernacles , when they had gathered in all the Fruits of the Earth . At which Seasons all Mankind were ever wont to be full of Joy , and to offer Sacrifices . So Aristotle tells us , Lib. VIII . ad Nicomachum , Cap. II. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The ancient Sacrifices and Conventions seem to have been after the gathering in of the Fruits of the Earth , as a First-fruits , at which time chiefly they rested from their labours . And so Strabo likewise , Lib. X. Geograph . p. 467. It is common , both to Greeks and Barbarians , to offer their Sacrifices with a Festival intermission of their Labours , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and so Nature taught them to do ; that is , to thank God , with Rejoycing and Cessation from Labours . For which he gives this surprising Reason , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For remission of Labour abstracts the Mind from Humane Affairs , and turns it towards God . This certainly was the ancient intention of all such Festival Times , as the Heathen themselves could discern .

Ver. 18. Judges and Officers shalt thou make thee . ] Verse 18 To see that these , and all other Laws were duly observed . Moses de Cotzi upon these words , makes this difference between Schofetim and Schoterim , that the former ( viz. Judges ) were the Senators in the several Courts , who decided Causes : and the other ( Officers ) were no more than Ministers attending the Court , to keep the People in order , with a Staff and a Whip ; and to execute the Decrees and Orders of the Judges : whom they appointed not only in the Court , but in the Streets ; looking after Weights and Measures in the Market , and correcting Offenders . Maimonides also makes them the same with our Apparitors , or those who in the Roman Law are called Officiales , as Constantine L'Empereur observes , p. 362. upon Cornelius Bertram ( who mistook them for a sort of Judges ) and in the Digests Executores ; and in the New Testament 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Exactors , XII Luke 58. Josephus makes them to have been Publick Criers ; and so we find them imployed XX. 8. I Josh. 11. But then some of them at least seem to have been an honourable sort , like our Heralds , XXIII Josh. 2. and all of them were Men of Authority , though but young Men ( as Maimonides describes them ) who had not attained the Years and Knowledge of Doctors of the Law , and therefore unfit to be Judges . But the Jews place them next under their wise Men , or Doctors , and above their Scribes and Clerks , as Mr. Thorndike observes in his Review of the Rights of the Church , p. 94. But that they were certainly only under Officers , and not Judges , there is another Argument ; which is , That Solomon upon this account commends the Ants , that they carefully do their business , though they have no Schoter set over them ( VI Prov. 7. ) no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to force or affright them into it .

In all thy gates . ] That is , in every City , as Mr. Selden observes out of the Jewish Writers , Lib. VII . de Jure Nat. & Gent. Cap. V. and more largely L. II. de Synedriis , Cap. V. Sect. 1. where he shows they interpret it , in all the Cities of Israel , both within the Land and without , where Israel had any Jurisdiction . Which is so true , that they had Consistories wheresoever they were dispersed , for the determining all Differences arising out of the Law , though not as to the power of Life and Death , which was seldom granted them by their Soveraigns . Thus , we learn from Philo , that there was such a Consistory at Alexandria ; and the little Chronicle , called Seder Olam Zuta , tells us of the like in Babylonia . And after the destruction of the Temple , it is manifest , not only by the Jewish Writings , but by Epiphanius and others , that there continued a Consistory at Tiberias for many Ages , &c. See Mr. Thorndike's Rights of the Church , p. 56 , 57. and his Review of it , p. 56.

But though this be granted , yet these words , in all thy gates , may suggest also the part of the City where they kept their Court ; which was in the Gate . For there , as I observed ( XXXIV Gen. 24. ) all Publick Business was transacted in the time of Abraham and Jacob , and continued so afterward . Insomuch that the highest Court in Moses his time , met at the Door of the Tabernacle , XI Numb. 24. the Gate among the Hebrews being the same with the Forum , as I observed , among the Romans . As we see by 1 Kings VII . 1. where Elisha foretells at what low rates Provision should be sold on the morrow , in the gate of Samaria . Where it is evident there was a place so spacious , that Ahab assembled Four hundred Prophets there , before him and King Jehoshaphat ; who had no doubt , both of them , numerous Attendants , 2 Kings XXII . 10. And before this time , David , it is said , upon the news of Absolom's Death , went up to the Chamber over the Gate and wept ; which we may well think was the Council Chamber , 2 Sam. XVIII . 33. And when Joab advised him to come down , and show himself publickly , it is said , he rose and sat in the Gate , and all the People came before him , XIX . 6. And therefore in these Gates , which were so large , there was some place , I make no question , where there were Benches for the Judges .

Which the LORD thy God giveth thee throughout thy Tribes . ] In the Cities of every Tribe , there was to be such a Court erected , that People might have Justice easily and speedily done them . And the Talmudists unanimously agree that the number of Judges was proportionable to the greatness of the City wherein they were placed , and of the Causes which they judged . Where there were less than an Hundred and twenty Families in any Town or City , there was seated the lowest Court of all , consisting of three Judges , which tried only Actions of Debt , or Damages done by Man or Beast , or Defamation , &c. But in Cities , where there were above an Hundred and twenty Families , there was placed an higher Court , consisting of Three and twenty Judges , who tried Capital Causes . Josephus indeed differs from the Talmudists about the number , for he saith they were but Seven . Both of them , it is likely , may say true , with respect to different times and places : for it cannot but be presumed that both he and they understood the state of their Country , in such Publick Matters . But at the place where God chose to settle his Sanctuary , unto which all the Country resorted at certain times , there was the Supream Court of all , consisting , as the Talmudists say , of Seventy Persons , besides their President ; who judged all manner of Causes ; and none but they could judge a false Prophet , or a City fall'n to Idolatry . All Appeals were made to them , but from them there was none , their Sentence being final . See Selden Lib. II. de Synedr . Cap. IV.

Such a Court , it is certain , there was in future Ages , whose number was according to that of the Seventy Elders chosen by God himself to assist Moses in the Government , and indued with the Spirit of Judgment to qualifie them for that Office , XI Numb . 25. In Moses his time they sat at the Door of the Tabernacle , as I observed before : and afterward at Shiloh , or wheresoever the Sanctuary was . Though it may be doubted , whether after Moses his death , and the death of the Elders , there was a Court consisting of so many Judges . Nay , it is highly probable that this Consistory it self was not constantly settled there , according to Law , till the time of Jehosaphat : at least , not the Inferior Consistories before-mentioned , which were to be settled in every City . For if they were , what Reason can be given , why the Judges ( V Judg. 10. X. 4. XII . 14. ) and Samuel should ride Circuit up and down the Country to minister Justice according to the Law , when the People might have had it every day in their several Cities ? And for this Reason , it is likely , Jehosaphat himself desiring to put this Law in force , first sent some great Men , who went about through all the Cities of Judah , 2 Chron. XVII . 8 , 9. and then settled Judges according to this Law , throughout all the fenced Cities of Judah , City by City , as well as in Jerusalem , 2 Chron. XIX . 5 , 8. See Mr. Thorndike in his Rights of the Church in a Christian State , Chap. IV. p. 226. where he observes that Josephus , in express terms , rendring a Reason of the great Leudness , upon which the War against Benjamin followed , attributes it to this , that these Courts of Judgment were not established according to this Law , Lib. V. Antiq. Cap. II. But though this , I think , be very evident , yet it is scarce credible that David , after he was set upon the Throne of God in Peace , did not take care to settle these Courts , as he did to regulate a great many other things . And indeed we find a plain intimation of it in 1 Chron. XXVI . 29. but succeeding Kings , it is probable , were negligent in keeping up this Constitution , till the time of Jehosaphat ; who exercised his Authority to inforce the exact practice of this Law .

And they shall judge the people with just judgment . ] According to the Rules of this Law . The Judges , saith R. Solomon , were to judge the People ; and the Officers , to constrain them to do as the Judges commanded .

Ver. 19. Thou shalt not wrest judgment . ] See XXIII Exod. 6.

Thou shalt not respect persons . ] See XIX Levit. 15. Verse 19 and I Deut. 17.

Neither take a gift ; for a gift doth blind the eyes of the wise , and pervert the words of the righteous . ] The very same is said XXIII Exod. 8.

Verse 20 Ver. 20. That which is altogether just shalt thou follow . ] The words in the Hebrew are far more emphatical , ( as they are in the Margin ) justice , justice shalt thou follow . Mind nothing but the justice of the Cause : and do it to all Persons equally .

That thou mayest live , and inherit the Land which the LORD thy God giveth thee . ] Be happy , and continue long in the Land of Canaan . For nothing contributes more to the Establishment of a Government , than the exact and impartial Administration of Justice .

Verse 21 Ver. 21. Thou shalt not plant thee a Grove of any Trees , near unto the Altar of the LORD thy God , which thou shalt make thee . ] It is evident from this , that his great aim is to keep them from Idolatry ; which he still pursues , as he hath done from the beginning of his Exhortation , in this Book . And their History teaches us , that it was very needful to inculcate this so often ; for notwithstanding all that Moses could say , they fell immediately after Joshua's death , into the idolatrous Customs of Canaan ; and could never be wholly purged from their Idolatry , till the Captivity of Babylon . And these words may be translated , Thou shalt not plant thee a Grove , nor make any Wood ( i. e. a wooden Image ) near to the Altar of the LORD thy God . So the LXX . for the very word we translate Grove , sometimes imports the Idol in the Grove , as well as the Grove it self . See 2 Kings XXIII . 6. and Selden de Diis Syris , Syntagma II. Cap. II. Certain it is , that nothing was more ancient in the East , than Altars with Groves of Trees about them ; which made the place very shady and delightful in those hot Countries . They are so often joyned in Scripture , that it would be tedious to number all the places , XXXI Exod. 13. XII Deut. 3. VI Judges 25 , &c. Cadmus is thought by some to have brought this Custom into Greece , out of the East . And they planted the Trees so thick , and they were so large and shady , as to make the place very dark and solemn ; whereby a kind of Horror was struck into those , who went into them . And they became hereby the fitter for the Devil to play his Pranks there ; and for the practise of those obscene and uncouth Rites whereby he was worshipped . For the Gentile Custom had made these places proper to the Infernal Gods ; and anciently consecrated them as Sepulchres or Temples for their Heroes . That the Israelites therefore might be preserved from sacrificing to the Dead , and from filthy Lusts , ( by both which they afterwards polluted themselves ) they are forbidden to place a Grove near to God's Altar ; nay , so much as any Tree , ( as the words may be translated ) for the Heathen thought there was a sacredness in Trees themselves , which they dedicated to their gods , and honoured several ways . See XII . 2 , 3. And therefore the Jews say they might not plant Trees in the Court of the Temple , or in the Mountain of the House ( as they call it ) for the Ornament or Beauty of God's House . And they give this reason for it , because it was an idolatrous Rite to plant Trees near their Altars , that the People might there meet together . See Selden Lib. II. de Jure Nat. & Gent. Cap. VI. p. 186. and Dr. Spencer Lib. II. Cap. XVI . Sect. 1 , 2. And more lately Ezekiel Spanhemius ( in his most Learned Observations upon Callimachus ) hath shown that they planted odoriferous Trees in some Groves , to make them more inviting . Whence the Grove dedicated to Pallas is called by that Poet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though chat may signifie only a Grove consecrated by many Sacrifices . And the vulgar Groves were planted with Pines , Fir-trees , Cypress , Laurel , Olives , Vines , and other lovely Trees ; especially Oaks , which grew to a great height : in which both Altars and Temples were erected . See in Hymn in Dianam vers. 38. p. 156. and in Palladem , vers. 61. p. 595. and in Cererem , vers. 38 , 39. p. 689. where he mentions the black Poplar as a Tree of which her Grove consisted ; under the shade of which the Nymphs delighted to Dance at Noon . And thence these shady places , consecrated to their gods , were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because of their refreshing Coolness , as he observes out of Athenaeus , ad v. 47. p. 695. And indeed nothing is plainer in the holy Scripture , than that these Groves related to Idolatry ; for all pious Princes took them away , and bad ones planted them . See 1 Kings XVIII . 4. 2 Kings XXIII . 14. 2 Chron. XIV . 3. XV. 16. And they are frequently joyned with Statues and Images , both here , and VII . 5. XII . 3. 1 Kings XIV . 23 , &c.

Verse 22 Ver. 22. Neither shalt thou set thee up an Image . ] The Hebrew word Matzebah is commonly translated by the LXX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Pillar : and so we translate it in the Margin . For as it was unlawful to set up the Statue of a Man , or any other Creature ; so it was as contrary to Religion to set up a Pillar , or an Altar , or any such like Structure , for Publick Assemblies to be held about them ; though they worshipped there the true God . So Maimonides reports the sence of their Doctors ; A Statue or Pillar signifies any Work raised up , that Religious Assemblies may be made there , though they be for the Worship of the Divine Majesty ; for this is a practice among Idolaters . And so Pausanias confesses ( in Achaicis ) that in the most ancient times , among all the Graecians , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , rude Stones had Divine Honours given them , instead of Statues or Images . See Selden Lib. II. de Jure Nat. & Gent. Cap. VI. in the beginning . And Maimonides of the Worship of the Planets , Cap. VI. Sect. 8 , 9 , 10. and Dionys. Vossius his Annotations there .

Which the LORD thy God hateth . ] Hence it sufficiently appears , that this was an idolatrous practice : which is more odious to God than any thing else . And thus the Israelites we see understood it ; being ready to take Arms against their Brethren on the other side Jordan , when they heard they had erected an Altar there ( taking it to be such a Structure as is here forbidden ) but were appeased when they understood , that it was not intended for Worship , XXII Josh. 18.

Chapter XVII . CHAP. XVII .

Verse 1 Verse 1. THou shalt not sacrifice unto the LORD thy God any Bullock , or Sheep , wherein is any blemish . ] Having warned them , as he had done often , against idolatrous Practises , he here interposes a Caution against Prophaneness in the Worship of the true God : For it was a great disrespect to him , to offer him any thing that was not perfect ; the Heathens being ashamed of such Sacrifices .

Wherein is any blemish . ] Of this see XXII Levit. 20 , &c.

Or any evil-favouredness . ] In the Hebrew , any evil thing , or matter . That is , if it had any disease , or was sick .

For that is an abomination unto the LORD thy God . ] This is more than is said in Leviticus , where the words are , for it shall not be acceptable for you . For here he expresses the greatest disdain and abhorrence of such Sacrifices .

Verse 2 Ver. 2. If there be found among you , within any of thy gates which the LORD thy God giveth thee . ] In any Cities or Towns within their Country .

Man or Woman , that hath wrought wickedness in the sight of the LORD thy God . ] Now he returns to the business of Idolatry ; which is the wickedness here said to be wrought , as appears by the next words .

In transgressing his Covenant . ] For this was the principal part of the Covenant , That they should have no other Gods but him , XX Exod. 22 , 33. upon this all depended : so that the whole Covenant was void , if they served other gods . Which was so foul a sin , that he would have none spared , who were guilty of it . Which is the reason , as Maimonides thinks , ( More Nevochim P. III. Cap. XXXVII . ) why he here saith , Man , or Woman ; because Men are naturally more tender towards the Female Sex , and inclinable to be favourable to them ; against which he warns them in case of Idolatry , and of prophaning the Sabbath : in which two Cases only he uses these words .

He had shown in the Thirteenth Chapter , what they should do with him that seduced others to Idolatry , whether he were a pretended Prophet , or a private Man , v. 1 , 9 , 10. And then what should be done with a whole City that was seduced , v. 12 , 13 , &c. And now he shows how they should proceed against any particular Person who apostatized from God .

Ver. 3. And hath gone and served other gods , and Verse 3 worshipped them , either the Sun , or Moon , or any of the Host of Heaven . ] The most ancient Idolatry ( of which Abarbinel makes account there were ten sorts ) was the Worship of the Heavenly Bodies , as I have observed before , IV. 19. and see XXXI Job 26. The forenamed Doctor indeed places first the Worship of Angels ; about which I will not dispute : but only observe , that by condemning those who worshipped the Host of Heaven , though very glorious Creatures , Moses suggests plainly enough how vile they were who worshipped Images of Wood and Stone .

Which I have not commanded . ] This is a way of speaking in this Language , importing the quite contrary , which God had forbidden ; and that most strictly . See XVII Prov. 21. XXIV . 23. and many other places .

Ver. 4. And it be told thee . ] Thou hast had information Verse 4 of such wickedness .

And thou hast heard it , and enquired diligently . ] Upon information they were to make diligent search , whether the Report were true , or no.

And behold it be true , and the thing certain . ] They were not to proceed upon Rumours , nor yet to slight them : but endeavour to be satisfied , whether or no there was ground for them . And if upon Examination they found there was no doubt of the Truth of the thing , to do as is here directed .

That such abomination is wrought in Israel . ] So Idolatry is frequently called . See XIII . 14.

Verse 5 Ver. 5. Then thou shalt bring forth that man or that woman , which have committed that wicked thing , unto thy gates . ] Set them before the Court of Judgment in the City to which they belonged , ( See XVI . 18. ) For particular Persons were tried and sentenced in the lower Courts : but a Tribe or a City accused of Idolatry , only by the highest Court of all ; as Maimonides , and the rest of the Jewish Doctors inform us . See Selden Lib. III. de Synedr . Cap. IV. N. 3. and Cap. V. N. 1.

And shalt stone them with stones that they die . ] This was the Punishment of a particular Person ; as a City fall'n to Idolatry was to be killed with the Sword ; and a false Prophet , who seduced others to Idolatry , to be strangled . See XIII . 5.

Verse 6 Ver. 6. At the mouth of two witnesses , or three witnesses , shall he that is worthy of death , be put to death . ] No Man could be convicted , but by two Witnesses at least ; and those of a competent Age , of good Fame , and not convicted themselves of having born false Witness , &c. Many other Qualifications of lesser moment , the Jews required in a Witness ; which Mr. Selden reports , and the reason of them , Lib. II. de Synedr . Cap. XIII . N. 11.

But at the mouth of one witness he shall not be put to death . ] Because , Chapter though the Witness was never so credible , it was possible he might be mistaken . But it was not likely that two or three honest Men , agreeing in the same Testimony , should all be deceived . Yet in pecuniary Matters , the Hebrew Doctors say , the Testimony of one credible Witness , was sufficient to put a Man to his Oath for his Purgation . And they set a Mark of Infamy upon him , who in such Matters as are here spoken of , had such a single Witness against him . See Maccoth Cap. I. Sect. VIII . and J. Coch his Annotations there .

Ver. 7. The hands of the witnesses shall be first upon him , Verse 7 to put him to death . ] This was great reason , that they might thereby still confirm the Truth an Certainty of their Testimony , by being the first Executioners of the Sentence . Which no Men would easily venture to be , who were not sure they had testified the Truth .

And afterwards the hands of all the people . ] From hence some infer , that he was to be put to death at a publick Feast .

So shalt thou put away the evil from among you . ] See XIII . 5.

Ver. 8. If there arise a matter too hard for thee in Verse 8 judgment . ] Now he returns to speak of the Courts of Judgment , which he had ordered to be erected in all their Cities , when they came into the Land of Canaan , ( XVI . 18. ) who might find some Causes to be so difficult that they could not determine them .

Between blood and blood . ] The Jews , I think , interpret this absurdly concerning menstruous Women , and the Tokens of Virginity , ( See Mr. Selden Lib. III. de Synedr . Cap. II. ) when there is a plain and obvious meaning of these words ; that there might be a doubt whether a Man had committed wilful Murder , or only casual : and consequently , whether he should have the benefit of the City of Refuge , or be taken from it .

Between plea and plea. ] As the former words belong to Criminal Causes , so these to Civil : such as Suits about Debts , or Purchases of Lands or Houses , &c.

Between stroke and stroke . ] It doth not seem reasonable to me , that this should be interpreted of the Leprosie ( which is often called a Plague , or Stroke ) though the Jews so understand it ; for that was to be judged solely by the Priests ; whereas he speaks also of other Judges . Therefore the meaning is , concerning any wound or hurt that was done to a Man in his Body . About which , if the Judges could not agree , but were divided in their Opinions ; either about the Fact it self , or about the Punishment to be inflicted ; an Appeal was to be made to an higher Court .

Being matters of controversie . ] Or Contention and Strife . That is , Disputes arising about them ; which could not be determined by the Judges in those Courts below .

Within thy gates . ] Where God commanded Judges and Officers to be settled , XVI . 18. and therefore here he speaks of the Inferiour Courts of Judgment , that were in the lesser Cities of their several Tribes .

Then thou shalt arise , and get thee up unto the place which the LORD thy God shall chuse . ] Where the Supreme Court was settled , in the chief City of the Kingdom . While they continued in the Wilderness , the Captains of Thousands , and Hundreds , and Fifties , and Tens ( whom Moses constituted by the advice of Jethro ) judged the Causes of the People under Moses himself ; to whom God joyned Seventy Persons for his Assistance ; all hard Causes being brought before him . But this Authority of the Captains lasted no longer than during their Pilgrimage in the Wilderness ; for when they came to Canaan the Law , as I now observed , required Judges and Officers to be ordained in every City . Who , if there fell any difference about the Law , are here ordered to repair to the place where the Sanctuary was , for there the highest Court sat ; as the Successors of Moses and his Consistory of Seventy Elders , ( mentioned XI Numb. 16 , 24 , &c. ) who judged all difficult Causes while he lived .

Ver. 9. And thou shalt come unto the Priests the Levites , Verse 9 and unto the Judge . ] Who must be supposed to be resident in this place , where the Sanctuary was . And these words , the Priests , the Levites , the Jews understand as if he had said , the Priests of the Tribe of Levi , or the Sons of Levi : For so he speaks in XXI . 5. And Mr. Selden produces a great many other Instances of the like Phrase ( Lib. II. de Synedr . Cap. VIII . N. 2 , 3. ) and shows they are so described ( as the Jews think ) to exclude all others that had been Priests , before God took the Sons of Aaron peculiarly to serve him in this Office . But the Levites , as well as Priests , they unanimously agree , were capable to be Members of this great Sanhedrim . Which they all likewise say , did not consist only of Priests and Levites , but of any other Persons of other Tribes , who were fit to be promoted to this Dignity . Nay , they say if there was not one Priest or Levite in the Court , it was a lawful Judicature : For the High-Priest himself , no more than any Man else had a place here , meerly for his Birth , unless his Learning in the Law was answerable . So Maimonides and others . And those other Members , who were not Priests , nor Levites , they think are comprehended under the word Judge ; which , though it be in the singular number , may be thought to signifie more than one , as appears from XIX . 17. where it is said expresly they shall bring the Controversie there mentioned , before the Priests and the Judges . And further , that Judge , after the manner of this Language may signifie Judges , Constantine L'Empereur gathers from v. 12. where Priest in the singular number is used for those who are here called Priests in the plural , Annot. in Corn. Bertram . p. 389.

But howsoever this be , it seems to me that , though the Priests and Levites were not the only Persons of whom this High Court consisted ( the Members of which might be chosen out of any Tribe , where they could find men qualified ) yet they are here first mentioned , because they were likely to be the most capable Persons to exercise this Authority ; especially in the first Constitution of this Commonwealth , when they were newly entred into Canaan . For all other Persons were then busily employed in looking after the Inheritance that was fall'n to them , and settling the Affairs of their several Families ; whereby they were rendred less able to attend unto this weighty Office . But the Tribe of Levi having no Inheritance among them , ( as is often repeated in these Books ) and no care about Husbandry , and such like Affairs , had a full leisure both to study the Laws of God , and to judge according to them ; especially being appointed by God to teach Jacob his Judgments , and Israel his Law , XXXIII . 10. Besides , this Court being settled at the place of God's Worship , where a great many Priests and Levites always necessarily attended , they were most ready , without any inconvenience to themselves , to execute this Office of Judges , having their Maintenance from the Publick , which no other Persons had . But otherwise , as I said , they had no more right than other Men , to be Members of this Court. Which we cannot certainly say consisted of Seventy Judges , together with their Nasi , i. e. their Prince , or President ; nor that they always sat at the place here appointed . For there were sometimes great Troubles in the Land , and they were under the power of their Enemies ; which extreamly disturbed their Government , and made it necessary for God to raise them up extraordinary Judges ; because the power of this Court was broken in pieces . So Mr. Selden himself acknowledges , that there were great Intermissions of their sitting , in the times of Antiochus Epiphanes , and of Herod the great , Lib. II. de Synedriis , Cap. XIV . N. III. And therefore why not in the times , when they were oppressed by the Moabites , Ammonites , Philistines , and other cruel Neighbours in the days of the Judges ? And thus Grotius , Hermannus Conringius ( to name no more ) here understand the word Judge , who is joyned with the Priest and Levites .

And unto the Judge . ] The fore-named Authors thus translate this Verse , Thou shalt come unto the Priests the Levites , or unto the Judge that shall be in those days . Where by Judge they understand such as Othniel , Ehud , Gideon , Jephtah , Sampson , Samuel , and others , whom God raised up , when they were oppressed by their Enemies , and in great Confusions , to govern his People : which they did with the highest Authority , being equal to Kings , save only that they kept not Royal State or Equipage ; but are plainly called by that Name , XVII Judg. 6. XIX . 1. XXI . 25. Now though the Priests and Levites ( i. e. that Court , of which they made a considerable part ) were the ordinary Supream Judges of Controversies , yet the JUDGE , when God raised one up , was endued with an extraordinary power above theirs ; to whom the People therefore resorted for his decision . For just as all ordinary Magistrates among the Romans gave place to a Dictator , when they had one , so all the Hebrew Magistrates did to such a JUDGE when God appointed him : who determined all manner of Controversies , as at other times , the other Judges , whether Priests or others , were wont to do . See Herman . Conringius de Republ. Ebraeorum , Sect. XXXIX .

I know but one Objection against this , which is , That those extraordinary Judges were not fixed , as far as we can find , in the place where the Sanctuary was ; unless we may judge of all the rest by Eli and Samuel who seem to have been settled there . But we must consider that they were not confined by their Commission , which was not grounded on this Law , to any one certain place ; but left at liberty to live where they thought most convenient , for the discharge of their Trust , in the Reformation of the People . And the truth of what I said concerning their Supream Power plainly appears in Samuel , who went up and down the Country executing Judgment , when Shilo was destroyed , and had no Court , like that which the Jews speak of , to assist him . But when he needed assistance , he appointed his Sons to be Judges , 1 Sam. VIII . 1. of whom when the Elders complained , v. 4. because they did not discharge their Duty well , it was to himself , and not to any other Persons ; and they desire not a Sanhedrim , but a King to judge them , v. 5. Which Petition we do not find that he communicated to the Sanhedrim , but only unto God : nor is any mention made of them in the choice of a King , or after he was chosen , in the History of their Kings , till Jehosaphat's time , no more than there is in the Book of Joshua and Judges . Where we read , that when there was no King ( that is , Judge ) in Israel , every Man did what was right in his own eyes : which is a sign that there wanted such a Court to keep them in order . After the time of Jehosaphat , who settled Judges in every City ( as I observed XVI . 18. ) they continued , it is plain , till the Captivity : but what number there was of them we do not know . After the Captivity Ezra and Nehemiah seem to have done all themselves , ( See IX and X Nehem. ) which makes it very probable , that , though there were Judges appointed according to the direction of this Law , yet the exercise of their Power was often interrupted by the great Changes which were in that Nation ; and that there was no such Sanhedrim as the Talmudists describe , till the Time of the Maccabees . For the very Name of Sanhedrim plainly shews its Original to have been , when the Greek Tongue was common among the Jews ; and that was , when the Kings of Syria and Egypt ( who were of the Macedonian Race ) had the chief power in Palestine . See Conringius in the forenamed Book , Sect. XXXVII .

And enquire . ] They were to lay the Cause before this high Court , and desire their Opinion in it .

And they shall show the sentence of judgment . ] They were bound to determine the Controversie ; and whatsoever Sentence they gave , it was to stand good till it was reversed by other Judges of the same Authority . For the Jews ( who understand all this of the great Sanhedrim , and scan every Syllable with great nicety ) will have the words just before [ that shall be in those days ] to signifie that every Sentence must hold in the time when it is given . So that if this Court determined a Matter , which in after times by other Judges of the same Court , should be judged otherways , that second Sentence was to stand , being the Opinion of those days . For this Sentence was , in their judgment , the meaning of the Law , by which they were all to be governed ; and , if there was no Tradition in the Case , they judged themselves as well as they could .

Verse 10 Ver. 10. And thou shalt do according to the sentence which they of that place . ] That is , the high Court which sits there ; or the Judge who is in those days .

Which the LORD shall chuse . ] The Jews , who understand this only of the Sanhedrim , say it was not lawful for them to judge Causes ; at least , not those which were Capital in any other place . See Selden Lib. II. de Synedriis , Cap. XV. N. VI , VII , X.

Shall shew thee . ] Shall pronounce .

And thou shalt observe to do according to all that they inform thee . ] Some phansie that he speaks to the inferiour Judges , who brought the Cause thither to have the Opinion of this highest Court ; who were then to pronounce Sentence according to it . But as the Persons concerned in the Controversie brought it before this Court ( when the Inferiour could not determine it ) so they gave the Sentence , in which he requires the contending Parties to acquiesce , and to do according to their determination . Which did not concern questions of Faith , as if Men were to believe whatsoever they should teach them ; but such Controversies as are mentioned v. 8. about Civil or Criminal Matters ; which they were finally to determine ; so that Men should not further controvert the Matter , but rest in their Decisions . For in all Governments there must be an end of Suits , some where or other : and God required all his People to submit to the Sentence of this Court. For so the words run in the Hebrew , And thou shalt do according to the Sentence which they shall shew thee , from the place which the LORD thy God shall chuse : That is , from the Supream Court of Judicature , which resided where God himself did . For if Men had been permitted to disagree to their Sentence , the very end and use of this Court had been taken away ; as Maimonides speaks in his More Nevochim P. III. Cap. XLI .

Ver. 11. According to the Sentence of the Law which Verse 11 they shall teach thee . ] In the Hebrew , according to the Mouth , or the Word of the Law , which they shall teach thee : That is , according to the Interpretation which they gave of the Law .

And according to the judgment which they shall tell thee . ] That is , according the Order or Decree which they made thereupon .

Shalt thou do . ] Pay suppose the Money , which they judged to be due to another Man . For he doth not speak of their doing whatsoever they bad them , ( as if they could controll the Commands of God ) but of Obeying the Sentence of this Court , about those Matters which were in question between one Man and another , ( v. 8. ) who were not to be Judges in their own Case ; but rest in the Judgment of those whom God had made the Supream Interpreters of his Law .

Thou shalt not decline from the Sentence which they shall shew hee , &c. ] They were not to make the least alteration in their Sentence . For though they might think it was wrong , and the Senate perhaps did really err , and be better informed afterwards , ( which the Law supposes , and in that case orders an Expiatory Sacrifice , IV Levit. 13. ) yet it was not lawful for any Man to act contrary to their present Decree ; nor to teach the contrary , whatsoever his private Opinion might be .

Verse 12 Ver. 12. And the man that will do presumptuonsly , and will not hearken . ] This they understand not barely of a private Man , that would not stand to their Sentence ; but of an Elder , or inferiour Judge , who presumed to contradict it ; as Mr. Selden shows , L. III. de Synedr . Cap. III.

Vnto the Priest . ] It is commonly thought , as I observed v. 8. that the Singular Number is here put for the Plural ; and that the meaning is , If any Man would not hearken to the highest Court of Judgment , which consisted commonly of a great many Priests , he should die for his Contempt . But they have a great deal of reason on their side , who insist upon the Letter of this word Priest , and of that which follows , or the Judge ( understanding both of single Persons ) and take the High-Priest only to be here meant : who seems to be described in the next words , that stands to minister there before the LORD thy God . For when God did not raise up a Judge to govern his People , the High-Priest was the Supream Governour under God until the days of David : and so they were after the Captivity . Hence it is , as Grotius observes ( Lib. de Imperio Summarum Potestatum circa Sacra , Cap. IX . Sect. 4. ) that COHEN is a name common to Priests , and Princes : For among a great many Nations anciently he shows , the Priests had the highest power ; particularly among the Cappadocians ( Strabo , who was of that Country , saith ) the Sacerdotal Dignity was next to the Regal . But howsoever this word be interpreted , the Crime here mentioned was Contumacy , in not submitting to the Sentence of the highest Authority , whether it were vested in one Person , or more : whereby the Government was in danger to be broken ; and therefore God orders such a person to be put to death .

Or the Judge . ] See before v. 9.

Even that man shall die . ] The Jews , who interpret this , as I said , of a Judge in Inferiour Courts , who presumed to contradict the Judgment of the Supream Court , have tempered the Severity of this Law , by several Explications and Exceptions . Which have regard either to the manner of passing this Decree by the highest Court , which an inferiour disobeyed ; and that was when a Cause came before them upon an Appeal , ( for it was not so Criminal to disobey every Sentence of the Supream Court , but only such as these ) or to the place where it was made ; which was to be no where else , but at God's dwelling place : or to the things about which the Decree was made ; which some will have to be only weighty Matters : and the act of Contumacy also was considered ; for he was not put to death , they say , unless in open Court he declared a contrary Sentence . The death he suffered was strangling : and he could suffer in no other place , but where this High Court sat . See Selden of all these , in the place before-mentioned , N. II , III , IV , V , VI. And it may be further observed , that the Prophets themselves were subject to the Power and Jurisdiction of this High Court : by whom they might be sentenced to Capital Punishment , if they taught contrary to the Law of God . But our Mr. Thorndike makes a doubt , whether the Constitution which the Jewish Writers mention , about a Rebellious Elder ( as they call him who taught any thing contrary to the determination of this Supream Court ) was ever in force , or no ? For it was made , because of the differences between the Schools of Hillel and Sammai , who lived not long before our Saviour's time : when it appears by the Gospel , that Nation had lost the Power of Life and Death . See Rights of the Church , Chap. V. p. 256.

And thou shalt put away the evil from Israel . ] This may refer either to the evil Person ; or to the great scandal and dangerous Example he gave , by resisting the highest Authority , and thereby breaking the Bond of Unity and Peace .

Verse 13 Ver. 13. And all the People shall hear and fear , and do no more presumptuously . ] This Punishment was intended to strike a terror into all the People , that they should not adventure to oppose the Supream Authority . And for this end , the Offender was to be kept in custody , as R. Aquiba understood this , till the next great Feast ( either of the Passover , or Pentecost , or Tabernacles ) and then executed , when the whole Nation , i. e. all the Males were present . This Mr. Selden observes ( in the forenamed place , N. VII . ) is the most received Opinion : though R. Jehuda saith , they did not make the Sentence sharper by a long delay , but executed it presently . And for the further publication of it , they sent Letters to all the Tribes and Cities of Israel , to give notice that such a Man was executed , at such a time , for this Crime . See Selden there , N. VIII .

Verse 14 Ver. 14. And when thou comest into the Land which the LORD thy God giveth thee , and shalt possess it , and shalt dwell therein . ] When they had conquered the Land of Canaan , and were settled in it .

And shalt say , I will set a King over me . ] The Jews commonly from this and the next Verse , fancy that God commanded them to make a King , when they came to the Land of Canaan , and had a quiet possession of it : following herein the Gemara of the Sanhedrim , Cap. II. Insomuch that they have presumed to make this an affirmative Precept , That a King of the People should be chosen ; and quote this place for it . To which some Learned Men among Christians have seemed to incline ; particularly Petrus Cunaeus Lib. de Republ. Hebr. Cap. XIV . and Guil. Schikardus in his Jus Regium Cap. I. Theor. I. But Abarbinel himself contradicts this , and so doth Josephus ; who observes that God intended they should keep their present Government ; but if they would have a King , he should be one of their Brethren . For thus he interprets this place , Lib. I. Antiq. Cap. VIII . that they should not affect any other Government , but love the present , having the Laws for their Master , and living according to them ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for it is sufficient that God is your Ruler . And then he adds , but if you desire to have a King , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let him be one of your own Nation , as it here follows in the next Verse .

Like as all the Nations that are about me . ] Such as the Edomites , who had been governed by Kings before the days of Moses . See XXXVI Gen. 31.

Ver. 15. Thou shalt in any wise set him King over thee . ] Install , and receive him into the Throne .

Whom the LORD thy God shall choose . ] They could not elect whom they pleased , but the first King , at least , was to be appointed by God himself , who was their Supream Governour . So the People understood it , when they desired Samuel , who was their chief Ruler under God , to make them a King , ( 1 Sam. VIII . 5. ) but durst not to presume to set one up of themselves . And to confirm them in this Opinion Samuel saith to Saul , 1 Sam. X. 1. The LORD hath anointed thee to be Captain over his Inheritance : and saith to all the People , v. 24. See ye him whom the LORD hath chosen . And accordingly when the lot was to be cast , to show who was to be their King , Samuel bids all the Tribes present themselves before the LORD , v. 19. And when it fell upon Saul , and they could not find him , they enquired of the LORD , and the LORD answered where he was , v. 22. In like manner when Saul was rejected , the LORD himself appointed David to be anointed their King : and settled that Authority in his Family . And to determine which of his Sons should have it , God himself appointed his immediate Successor , viz. Solomon . For so David declares to all the Princes and the great Men , whom he assembled before his death ; Of all my Sons , the LORD hath chosen Solomon to sit upon the Throne of the Kingdom of the LORD God of Israel , 1 Chron. XXVIII . 5. And again XXIX . 1. David said unto all the Congregation , Solomon my son , whom alone God hath chosen , is yet young , &c. But though it was thus in the beginning of this Kingdom ; yet God intended at length to make it hereditary , as appears from v. 20. of this Chapter .

One from amongst thy Brethren shalt thou set over thee . ] i. e. Saith the Tradition mentioned by the Jews out of Tosiphta , the most select and choice Person that could be found , not one of mean Extraction or Employment . This they fancy is meant by from among thy brethren .

Thou mayest not set a stranger over thee , which is not thy brother . ] This the Jews extend to all Offices whatsoever , as Maimonides reports their sense . See Selden Lib. VI. de Jure Nat. & Gent. Cap. XX. p. 647. And by thy brother some of them understand one that was an Israelite , both by Father and Mother : though others think it sufficient , if a King was an Israelite by the Mother's side . See there Cap. XXII . Which in his Book de Succession ▪ ad Pontificat . Lib. II. he shows was sufficient for any Dignity among the Israelites , but only the Priesthood . See also Lib. III. de Synedr . Cap. IX . N. VI. where he observes the Talmudists say the great Sanhedrim was to see , that no King but one thus qualified was set over the People . Which , when there was such a Court , may be allowed to be true ; though all the Power which they ascribe to their Sanhedrim over their Kings , is by no means to be admitted ; but is an apparent figment : For it is manifest out of the Bible , that their Kings had that very Power which they ascribe to the Sanhedrim . Particularly , it is notorious that Solomon , by his own Power , put Abiather out of the Office of High-Priest , 1. Kings II. 6 , 26. which Judgment the Talmudists say belonged only to the great Sanhedrim . In like manner other Kings judged Prophets ; which they appropriate to the same Court .

Ver. 16. But he shall not multiply Horses to himself . ] Verse 16 There is no certain number determined , but the Jews well resolve that he was not to keep them for meer pomp and state ; but only so many as were for use and service . To draw his Chariot , for instance , and for the guard of his Person . But he was to take care that he did not burden his People by too many under this , or any other pretence : And therefore not to keep up a Body of Horse for War . For among the Jews their Armies consisted altogether of Footmen : there being no breed of Horses in that Country ; and their People , who were all Husbandmen and Shepherds , being accustomed to labour , and to run as swiftly as a Horse , 2 Sam. II. 18. XVIII . 19 , 22 , &c. Certain it is , that in the days of David they had no Horse-men in their Army ; for when Absolom lost the Battle and fled , it was upon a Mule , that he indeavoured to make his Escape . And though Solomon was so prodigiously rich , that he was able to maintain Forty thousand Stalls of Horses for his Chariots , and Twelve thousand Horse-men , ( 1 Kings IV. 26. ) yet succeeding Kings could not keep up such an Expence : but , when they had occasion , sent for Succours from Egypt , which commonly consisted of Horse-men . Now one of the Reasons the Jews give why their King was not to multiply Horses , is , lest he should be puffed up with pride ; for an Horse being a stately Creature , his Rider is often swoln with an high conceit of himself , as more than one of the Heathen have observed . See Bochart . in his Hierozoicon , Lib. II. Cap. IX . Nachmanides gives another good Reason , Lest he should confide and trust in the power of his Horse-men , more than in God . See Schikard in his Mischpat Hammelech , Cap. III. Theorem X. But the chief Reason is given by Moses himself , in the next words ; Lest they should be tempted to go to Egypt ; with which Country it was dangerous to have familiarity .

Nor cause the People to return to Egypt , to the end that he should multiply Horses . ] Send his People thither to buy Horses for him : it being a Country which abounded with them , as Judaea did with Asses . For when Sheshak King of Egypt ( whom the Greek Writers call Sesostris ) came against Jerusalem , there were Threescore thousand Horse-men in his Army , 2 Chron. XII . 3. Which shows how they abounded with Horses in that Country in those days ; though in after times they did not care to breed them . They might indeed have had Horses out of other Countries , as well as Egypt ; but not so easily , nor so good . Which made Solomon send thither , and Pharaoh set a great price upon them : because he knew their value , and that they could not furnish themselves so easily with them elsewhere , 1 Kings X. 28 , 29.

Forasmuch as the LORD hath said unto you , ye shall henceforth return no more that way . ] Or the first words may be rendred , Forasmuch as the LORD saith unto you , &c. as he did now by him ; that they should not maintain Traffick with the Egyptians ; at lest while they continued Idolaters . We read indeed that many Jews went thither , and Vrijah the Prophet fled thither , XXVI Jerem. 21. of which the Jews give this account . First , Some say this was but a temporary Constitution , which was not to last always . Secondly , They distinguish about the way of returning thither : conceiving that they might not go thither out of the Land of Israel ; but they might out of another Country whither they were driven . Maimonides thinks they might go thither as Merchants ; but not fix their dwelling there . But the true meaning is , that they might not voluntarily go thither upon any account ; at least while they remained , as I said , so corrupted in their Religion and Manners , as they were at this present . For there is an express Law , XVIII Levit. 3. According to the works of the Egyptians ye shall not do . See Schickardus in the forenamed place , p. 78. Whence those words of the Prophet Isaiah , where , when he saith the Land of Israel was full of Horses , he adds , their Land also is full of Idols , II Isaiah 7 , 8. For by multiplying the one they multiplied the other . And therefore though David did reserve some Chariots and Horse-men , which he took in his Conquests , for his own use , yet no great number , 2 Sam. VIII . 4. But still great Men rode upon Mules ( 2 Sam. XVIII . 9. 1 Kings I. 33 , 38 , 41. ) as they had done in the days of the Judges , V. 10. X. 4. XII . 14.

Verse 17 Ver. 17. Neither shall he multiply Wives to himself . ] This is not a Prohibition to take more Wives than one ; but not to have an excessive number , after the manner of the Eastern Kings , whom Solomon seems to have imitated . I see no ground for what the Jews say , that he might have Eighteen . See Schickard in the Book above-named , Cap. III. Theor. IX . Selden's Vxor . Hebr. Lib. I. Cap. VIII . Buxtorf . de Sponsal . Pars I. Sect. 40. For the proof which R. Solomon and Bechin give of it is very weak ; which is , that David having already six Wives , ( 2 Sam. V. 13. ) the Prophet tells him , if he had not offended God , he would moreover have given him such and such things ; i. e. say they , twice as many Wives . 2 Sam. XII . 8. Much less is there any ground for what they say , that if he took more than this number , he was to be scourged by the Authority of the Sanhedrim : as he was , they pretend , for the breach of any of these Precepts here mentioned . See Selden Lib. II. de Synedr . Cap. IX . N. V. Which Grotius indeed endeavours to soften , by affirming that these Lashes were no disgrace to him , because he received them voluntarily , in Token of his Repentance ; and therefore was not scourged by the common Executioner , but by such a Person as he himself chose to give this Correction : and he received also such a number of Stripes as he himself pleased , and no more , Lib. I. de Jure Belli & Pacis , Cap. III. Sect. XX. But this is directly against Maimonides , who saith in downright words , that the Sanhedrim appointed this Chastisement , as Selden observes in another place , Lib. III. de Synedr . Cap. IX . N. V. And there is no Example in the whole Book of God , of any such Jurisdiction which the Sanhedrim had over their Kings : but all this may well be lookt upon as a meer invention of the Jewish Doctors , to magnifie the Power of their great Council .

That his heart turn not away . ] From all serious Business and Employment , whilst he was caressing and studying to please a multitude of Women . Some understand it , lest they turned his heart away from God , and the Duties of Piety : of which there was great danger , if he married Worshippers of strange gods as Solomon did . Otherwise , I should think it might be interpreted , of turning his Thoughts from minding his People , and their good and welfare , which must needs suffer much , when they were burdened with a great company of Wives , who were to be richly maintained and provided for .

Neither shall he greatly multiply to himself silver and gold . ] No more , saith the Sanhedrim ( Cap. II. ) than would pay Stipends to his Servants , &c. Others of them scan the words more nicely , and observe That first , he is forbidden to multiply Gold and Silver greatly : That is , to content himself with moderate Riches , and not set himself to heap up Treasure ; which could not be done commonly without great Oppression of his Subjects . And secondly , he is forbidden to multiply them to himself : But for the Publick Benefit he might lay up Money in the Treasury at the Temple ; though in his own Coffers , for his private Interest , he might not . See Schickard in his Mischpat Hammelech , Cap. III. Theorem XI . where he produces their Answer to this Question , How should the King be able to manage a War , or do any other great thing , if he did not furnish himself with good store of Gold and Silver ? He might , say they , fill the Publick Exchequer , though not his own private Bags . And that for two Reasons : First , Lest he should wax proud and haughty , when his Purse swelled . And secondly , Lest he should be tempted to squeeze his Subjects , and exact more from them than they were able to bear ; as Solomon seems to have done , whose Treasurer the People stoned , 1 Kings XII . 18.

Verse 18 Ver. 18. And it shall be , when he sitteth on the Throne of the Kingdom , that he shall write him a Copy of this Law in a Book . ] Not only of this Book of Deuteronomy , but of the whole Law ; and that with his own hand , as a means to fix it more in his mind . Insomuch that though a Copy was left him by his Father , he was notwithstanding to transcribe one himself , as the Jews say in the Gemara Sanhedrim , Cap. II. Sect. XIII . All this is very agreeable to these words : but whether he was bound , if he had not written a Copy before he was King ( as every private Israelite they say was bound to do ) to write two , when he sate on the Throne , may be doubted : for it cannot without violence be drawn from these words ; and their authority is not sufficient to warrant it . They give indeed a plausible reason for it ; That the one he was to carry about with him whithersoever he went , and to read in the other at home : but why one Copy might not serve for both these purposes , I do not see .

Out of that which is before the Priests the Levites . ] He was not to write one word of it out of his memory meerly , or any private Man's Copy ; but out of the Book which was in the Sanctuary ; where the original and uncorrupted Copy was in the Custody of God's Ministers . There are a great many Rules the Jews give , about the right writing of this Copy . Which may be seen in Guil. Schickardi Mischpat Hammelech Cap. II. Theorem V.

Ver. 19. And it shall be with him . ] Wheresoever Verse 19 he was , either in the Camp , or at home , or in any other place : provided it was pure , and free from filth , as the Jews limit it . See there Theor. VI.

And he shall read therein all the days of his life . ] Diligently study it ; not spending his time , as Maimonides glosses , in drinking and making merry ; but in learning the Law of God . See there p. 53. From the neglect of this Precept , their Kings became so ignorant of the Laws of God , and of their Obligation to observe them , that in the days of the good King Josiah , he was strangely startled at what he heard read out of this Book of the Law ; when it was found in the Temple , where it had long lain without any knowledge of it .

That he may learn to fear the LORD his God . ] Be preserved in the true Religion .

To keep all the words of this Law , and these Statutes to do them . ] Be acquainted with his whole Duty , and perform it constantly . See I Joshua 8.

Ver. 20. That his heart be not lifted up above his brethren . ] Verse 20 Not imagining himself to be above all Laws , nor slighting his Subjects , as unworthy of his notice ; but taking a due care to promote their happiness . For as the Scriptures , saith Maimonides , provided the King should have great honour done him , obliging all to reverence him , so it commands him to be lowly in heart , and not to carry himself insolently . Let him be gracious , and full of clemency to little and great ; so shall he go out and come in with the love and good wishes of them all . Unto which Nachmanides adds this pious Reflection , If the Scripture deters Kings from pride and haughtiness of heart ; how unbecoming is it in other Men , who are far inferiour to them ? &c.

And that he turn not aside from the commandment to the right hand , or the left . ] Neither by changing the Laws , on pretence of making better ; nor by abrogating them , on pretence of their inconveniency . But where the Divine Law was not clear , or where nothing was there defined , he might by his Authority make new Constitutions , as David and Solomon did , as well in Sacred as in Civil Matters .

To the end that he may prolong his days in his Kingdom ; he , and his Children , in the midst of Israel . ] This shows that God intended to establish a successive Right in that Family , to which he chose to give the Kingdom , if they continued in a constant Observation of his Laws . And indeed , there is no way to establish and perpetuate a Family in the Throne , like the due observation of Laws , though they be but Humane , not Divine Laws . For as Aristotle truly said , He that commands the Law should govern all , ( i. e. all things be ordered according to Law ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seems to command that God should rule , and the Laws . But he that bids a Man to rule without Laws ( according to his own will ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sets up a Beast to govern . Chapter XVIII . And above all things , he ought to endeavour to win the love of his Subjects , by Humility and Clemency ; as the same Aristotle taught Alexander , if we may believe R. Jedaja in his Book called Mib●har Happeninim : where he reports a Letter of his to that great Prince , advising him to gain the Affection of his People by a gentle Government ; which is far better than to rule Tyrannically by Force and Violence . For to what purpose is it to have possession of their Bodies , when the true possession is to be Master of their Hearts ? Get possession of their Hearts by Clemency , and that will draw their Bodies along with them .

CHAP. XVIII .

Verse 1. THE Priests , the Levites , and all the Verse 1 Tribe of Levi. ] Or , even the whole Tribe of Levi. See XVII . 9.

They shall have no inheritance with Israel ] As had been said XVIII Numb. 20. and here in this Book , X. 7. Which made it the more necessary Moses should remind the People of that maintenance God had appointed for them . Which unless it was duly given them , Religion could not be supported ; and consequently the Government ( of which he had been speaking ) would be quite confounded .

They shall eat the Offerings of the LORD made by fire . ] Not the Burnt-offerings , which were wholly Gods : but all other Offerings , of which a share was appointed for the Priests the Sons of Aaron , XVIII Numb. 9 , 10 , 11 , 18 , 19.

And his inheritance . ] That is , the Inheritance of the LORD , of whom he spoke before ; who had reserved certain Oblations to himself , and bestowed them upon the Priests . They are mentioned XVIII Numb. 8 , 9. and v. 12 , 13 , 14 , 15. where he first speaks of the First-fruits , and the First-born , which were all brought unto the LORD , and by him given to them . In like manner all the Tithes of the Land are said to be an Heave-offering unto the LORD , v. 24. where he saith , I have given them to the Levites to inherit . So these two , The Offerings of the LORD made by fire , and his Inheritance , comprehend all that belonged to his Ministers , whether Priests or Levites .

Verse 2 Ver. 2. Therefore shall they have no inheritance among their brethren ; the LORD is their inheritance , as he hath said unto them . ] The LORD had given them that part and portion of the Offerings , which were peculiarly his own : And therefore is said to be their Inheritance , because they enjoyed his inheritance , as these holy things are called in the foregoing words . See XVIII Numb. 20 , 24. and XIII Josh. 14 , 33.

Verse 3 Ver. 3. And this shall be the Priests due from the people . ] Besides those things that God gave them , which peculiarly belonged to him .

From them that offer a Sacrifice . ] Of Peace-offerings ; which are sometimes called simply a Sacrifice , ( XVII Levit. 5 , 8. XV Numb. 3. ) in which the People had a considerable Interest .

Whether it be Ox , or Sheep . ] Under Sheep are comprehended Goats also , as I have observed . See III Levit.

And they shall give unto the Priest the shoulder . ] Together with the Breast ; as we read VII Lev. 32 , 33 , 34.

And the two cheeks , and the maw . ] These were not given to the Priests before ; but were now added to their Portion , being accounted the best part of the Beasts . For as the Cheeks were the best part of the Head , and the Shoulder and Breast the best of the other Members of the Body ; so the Maw was the principal part of the Entrails , as Maimonides observes , P. III. More Nevochim , Cap. XXXIX .

By the Maw is meant the Stomach : and , in Beasts that chew the Cud , who have four Stomachs , that which is called by the Greeks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , viz. the lowest of them . Which had this name , because the digestion which is begun in the other , is here perfected and compleated . And it appears that this part of the Entrails , was accounted by the Ancients , a great dainty ; as Bochartus proves out of Aristophanes , in his Hierozoicon , P. I. Lib. II. Cap. 45. p. 505.

Ver. 4. The first-fruits also of thy Corn , of thy Wine , Verse 4 and of thy Oyl . ] See XVIII Numb . 12. To which it may be useful to add this out of Maimonides , ( who hath distinctly represented the order wherein all Oblations were made ) that after the Fruits of the Earth were gathered , every Man was bound to bring a fiftieth part of them , as a First-fruits , to the Priests , which was called Trumah gedolah , the great Oblation ; of which Moses speaks in this place . And next of all he separated a tenth part of the whole from the rest , which was Maaser Rishon , the first Tithe ; and given to the Levites , XVIII Numb . 24. Then out of what remained another tenth part was taken , called Maaser Sheni , the second Tithe ; which was every third year given to the Poor , and in the two intermediate years , spent in Feasting at the House of God , XIV Deut. 28. So that , for instance , if a Man had pressed out an Hundred and two Logs of Oyl , he sent two of them as First-fruits to the Priest ; and then ten more , as Tythe , to the Levites ; and deducted nine parts more out of the residue , for the Poor : by which it appears that One and twenty parts of an Hundred and two , that is , a fifth part of the whole , was separated for pious and charitable uses . See Schickard in his Jus Regium , Cap. IV. Theorem XV.

And the first of the fleece of thy Sheep shalt thou give him . ] This is comprehended under First-fruits ; but never particularly mentioned before now . And tho' the quantity is not mentioned , yet the Jews have adventured to determine , that less than one Fleece in sixty was not accepted . For so they say of all other First-fruits , that a sixtieth part of the whole was the least that any Man gave ; and he was accounted a covetous Man if he gave no more : they that were indifferently good , giving a fiftieth part ; and liberal Persons the fortieth . By this means the Priests were provided with Clothes , as by other Offerings with Food . And the Wooll also , as they call it , of Goats ( which were shorn in these Countries ) is comprehended under the Fleece of Sheep .

Verse 5 Ver. 5. For the LORD thy God hath chosen him out of all thy Tribes , to stand to minister in the name of the LORD . ] This was the Office of a Priest , to offer Sacrifices unto God , and to bless the People in his Name .

Him and his sons for ever . ] The Family of Aaron , of which he is principally speaking . Who , when they were few in number , all ministred unto God : but afterward they took their Courses of Attendance . And , as the Jews say , there were eight Courses before Moses died ; four of the Family of Eleazar , and as many of Ithamar's : which in David's time were enlarged into Four and twenty Courses . See Selden Lib. I. de Succession . in Pontificat . Cap. I.

Ver. 6. And if a Levite . ] By a Levite he seems here to mean a Priest . See v. 1. For they only could minister Verse 6 unto God ; and the Levites ministred unto them .

Come from any of thy Gates out of all Israel . ] From any City , in any Tribe of Israel .

Where he sojourned . ] i. e. Leave the Country where he hath been wont to live .

And come with all the desire of his mind , unto the place which the LORD shall choose . ] With a sincere Affection to devote himself to the perpetual Service of God at the Sanctuary ; so that instead of coming in his Course , he would always wait there , and never stir from that place .

Ver. 7. Then he shall minister in the name of the LORD Verse 7 his God . ] Attend continually at the Altar , to do all the Service of the Sanctuary . The LXX . translate it , He shall minister to the name of the LORD ; i. e. to the Divine Majesty , who dwells there .

As his brethren the Levites do . ] As all those do who live at that place .

Which stand there before the LORD . ] To minister unto him . This was the case of Samuel .

Ver. 8. They shall have like portion to eat . ] This Verse 8 shows that he is speaking of the Priests ; for the Levites did not eat of the holy things , offered at the Altar . And the meaning is , that the rest of the Priests who waited there , should allow him the same Portion , which they themselves had , in the Sacrifices .

Besides that which cometh of the sale of his patrimony . ] Which was to remain proper to himself , and not be divided with other Priests at Jerusalem ( suppose ) where he ministred . The Hebrew words are something obscure , being beside his sales by , or unto the fathers : That is , such Possessions as their Fathers purchased , and left to them . For though the Priests had no share in the Land of Canaan given them at the division of it , yet they might purchase Houses , and Goods , and Cattle ; and sometimes they purchased Fields , as we read Abiathar had Fields of his own at Anathoth , 1 Kings II. 26. and the Prophet Jeremiah , who was a Priest also , purchased a Field of his Uncle's Son in his own Town , XXXII Jer. 7 , 8 , &c.

But the Jews make a quite different construction of these three Verses , which they understand in this manner , That if any Levite ( i. e. Priest , for they only ministred before God ) came up out of the City where he commonly resided , out of pure Devotion to attend at the three Solemn Feasts , which were held at the place where the Sanctuary was ( where they were bound to wait , only when their Course came ; but at these Feasts might all come and minister in the Sanctuary ) his Brethren , whose Week it was then to attend , should both admit him to minister before God with them ; and also give him an equal Portion with themselves , in the extraordinary Sacrifices which were then offered at those Festivals . Except only those which were peculiarly assigned to them , whose Week of waiting at the Altar it then was : who by the Ordinance of God delivered to Moses and Aaron ( who they suppose are here called the Fathers ) were to have the right Shoulder of the Peace-offerings . See VII Levit. 33. where it is said , He among the Sons of Aaron that offereth the Peace-offerings and the fat , shall have the right shoulder for his part : in which none other was to participate . But why this should be called the Sales , I do not understand ; unless we interpret it as Fosterus doth , Venditiones , i. e. res venditas à patribus , things sold by the Fathers : That is , appropriated by them ( to the particular Priest that offered the Sacrifice ) as things sold are to those that buy them .

Ver. 9. When thou art come into the Land which the Verse 9 LORD thy God giveth thee . ] The Land of Canaan , which the LORD was about to bestow upon them , according to his promise .

Thou shalt not learn to do after the abominations of those Nations . ] Now he returns to warn them again , not to fall into the Idolatry , and the Superstitions of the Country , whither they were going . See XVIII Levit. 3.

Ver. 10. There shall not be found among you . ] So Verse 10 as to be tolerated .

Any one that maketh his son or his daughter to pass through the fire . ] This was the most abominable Idolatry practised in that Country , whither they were going ; who consecrated their Children in this manner to Moloch , or the Sun : of which I have said sufficient XVIII Levit. 21. Therefore I shall only add here , that this wicked Custom seems to have flowed from this Country of the Phaenicians and Tyrians unto the Carthaginians . Who were guilty of the Impiety of Sacrificing their Children , as they did also here unto Moloch , XX Levit. 2 , 3. Which spread it self , in a manner , over all the World , as many have shown ; particularly Joh. Geusius in his Treatise de Victimis Humanis , Pars I. Cap. XI . and it was found among the Americans , when that new World was discovered : See also P. II. Cap. V.

Or that useth divination . ] Of which there were many sorts ; and one was by raking into the bowels of their Sacrifices , particularly of Humane Sacrifices : by the observation of which they pretended to foretell things , as many Authors testifie . Yea , they offered little Children on purpose , that thereby they might make their Auguries , as the same Geusius hath observed in that Book , Cap. XXI . Unto which perhaps there is a peculiar respect in this place : for I find most of the things here mentioned , joyned in other places with making their Children pass through the fire ; particularly 2 Kings XXI . 6. 2 Chron. XXXIII . 6. and the Prophet Ezekiel seems to intimate that hereby they divined , when he charges the Israelites with this crime , XX. 26 , 31. For he adds , Shall I be enquired by you , O House of Israel ? Who have enquired , that is , by making your Children pass through the fire .

But it must be confessed that the Hebrew words Kosem kosemim ( which we translate useth divination ) are by many thought to have a peculiar respect unto such , as used to divine by casting or drawing of Lots . And the word , as our Learned Dr. Castell observes , is so used in the Arabian Language , for distribution of Lots . Which sort of Divination was much in use among the Greeks and Romans ; and had been so , it is very likely , in more ancient times among the Eastern Nations . For nothing is more known than the Sortes Praenestinae , and Pativinae among the Romans ; and the Dodonaeae , and Dindymenae , and many others among the Greeks : Particularly that at Bura in Achaia , where there was a Cave in which was the Image of Hercules : before which , they who resorted thither to enquire directions in any Case , or the success of any Affair , used to fall down , and say their Prayers ; and after that to throw four Dice upon the Table , and by the Letters or Marks upon which they fell , the divination was made ; as Pausanias describes it in his Achaica . In other places they used them in a different manner ; and the ancient Arabians divined by Arrows , as our famous Dr. Pocock hath shown in his Notes upon Gregor. Abul-farajus his Book concerning the Original and Manners of the Arabians , p. 327 , 328 , &c. Where he describes the manner of it , and shows that it was performed before some Idol ; and therefore was strictly forbidden by Mahomet in his Alcoran , as a Diabolical Invention . In which he seems to have imitated Moses , who may be thought here to forbid such kind of Divination ; which was in use among the Eastern People in the days of the Prophet Ezekiel , XXI . 21. where we find the same word Kosem ; which that Learned Author thinks is illustrated by that Arabian Custom .

It is to be noted also , that they used to divine by a dead man's skull , as our Dr. Windet hath observed out of the Sanhedrim Cap. VII . and Maimonides . Which Custom the Greeks likewise followed ; for Palladius relates how Macarius enquired 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , at a dry Skull , &c. See Windet in his Book de Vita functorum statu , Sect. I.

Several sorts of such kind of Persons there were among the Edomites , Moabites , and other Nations near Judaea , who in the days of Jeremiah deceived the People with their Divinations , Prophecies , Dreams , Enchantments and Sorceries ; as we learn from XXVII Jerem. 3 , 9.

Or an observer of times , or an enchanter . ] Of these I have said enough upon XX Levit. 26.

Or a witch . ] This word signifies worse than any of the former , viz. one that doth Mischief unto Men or Beasts , by evil Arts. Concerning which see upon XXII Exod. 18. Unto which I shall here add , That the Jewish Nation have been extreamly addicted to Witchcraft , and some of their famous Rabbins have been suspected of it . See J. Wagenseil upon Sota , p. 529.

Verse 11 Ver. 11. Or a charmer . ] There are various Conjectures about the meaning of the Hebrew words chober chaber ; which importing something of society , or conjunction , some translate fortune-teller , who by the Conjunction of the Planets pretends to predict future things : others , one that hath Society with Evil Spirits , which is mentioned afterwards in another word . Job Ludolphus seems to me to have given the plainest account of the words , which he translates congregans congregationem , gathering together a Company . For it was an ancient way of Enchantment , to bring various kinds of Beasts into one place ; which the Rabbins distinguish into the great Congregation , and the little Congregation . The great was when they assembled together a great Company of the larger sort of Beasts ; and the less , when they gathered together as great a Company of the smaller , such as Serpents , Scorpions , and the like . But we cannot be certain of this ; though Telezius tells us , it is in use at this day in the Eastern Countries . For so he describes the Election of the King of Gingir ; that he stood compassed about with Lions , Tygers , Leopards , and Dragons , which by Magical Arts were gathered together as his Guard , and Courtiers . See Ludolphi Comment. in Histor. Aethiop . Cap. XVI . Numb . CXVI .

But the common Interpretation which the Jews give of Chober chaber is , that he is one who uses strange words , which have no signification ; but he pretends are powerful to charm a Serpent ( for instance ) that it shall not sting , or to preserve from any other harm . So Maimonides in Avoda Zara , Cap. XI . And to this sort of Superstition the World was so addicted , that this Precept of Moses could not bring the Jews quite off from it ; but when they threw away other Charms , they used the words of Scripture instead of them : Pretending , for instance , to cure Wounds by reading that Verse in the Law , XV Exod. 26. I will put none of these Diseases upon thee , &c. So we find they themselves acknowledge in Sanhedrim , Cap. II. Sect. I. and Maimonides saith in the forenamed Treatise , this is forbidden by Moses in this place , as much as any other kind of Charm ; for the words of the Law are turned hereby to another use than God intended in them ; which was not for healing the body , but curing the soul . And I see no reason why it should not be thought as great a Crime to use the Schem Hamphorash ( as they call the Name Jehovah ) to such purposes : and yet the Jews are so stupid as to imagine Moses wrought all his Miracles by the virtue of it . Maimonides indeed was so sober as to reject this common Conceit , condemning those who think there was a power in the very Letters and pronunciation of the word , Lib. I. More Nevochim , Cap. LXII .

Or a consulter with familiar spirits , or a wizzard . ] Of these two see what I have noted XIX Levit. 31. and XX Levit. 6.

A necromancer . ] In the Hebrew , one that seeks to , or enquires of the dead . It is not easie to tell wherein this differs from one that had a familiar Spirit , as we translate it . For the Woman whom Saul consulted , who had a Spirit , called Oboth , enquired also after this manner : their Spirit , it seems , teaching such Persons to call for the Dead to appear to them . But some perhaps had not such a Spirit , who notwithstanding consulted the Dead , by going to their Graves in the Night , and there lying down , and muttering certain words with a low voice , that they might have Communion with them by Dreams , or by their appearing to them : Unto which the Prophet Isaiah is thought to allude , VIII . 19. XXIX . 4. Maimonides in Avoda Zara , Cap. XI . Sect. XV. thus describes a Necromancer ; He is one , who having afflicted himself with Fasting , goes to the burying place , and there lyes down and falls asleep ; and then the Dead appear to him , and tell him what he desires . Such are they also , who put on a certain kind of Garment , speak fome uncouth words , and make a Fume ; and then lye down alone , that the Dead , whom they desire , may come to them , and discourse with them in their sleep . To the same purpose Aben-Ezra . To this the Gentiles were very prone ; and it was thought so high an Attainment to come to this Knowledge , that Julian the Apostate , who was ambitious to be acquainted with all the Heathen Mysteries , secretly practised this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the most retired part of his Palace ; cutting up the Bodies of Virgins and Boys , to bring up the dead to him ; which was far more impious than what the Talmudists say ( in the Title Beracoth ) that such kind of People were wont to burn the Secundine of a black Cat , when she had first Kitlens , and beating it very small , put some of the Powder upon their Eye , whereupon Daemons appeared to them . See Greg. Nazianz. in his Invectives against Julian , p. 91. and St. Chrysostom in his Oration upon S. Babylas . I shall only add , that this was not only privately practised among the Gentiles , but there were also publick places to which Men resorted to consult the Dead : Particularly at Thesprotis near to the River Acheron , where Herodotus , Lib. V. mentions a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and Plutarch ( to name no more ) mentions another at Heraclea ; which Pausanias in his distress , went to consult ; as he relates in the Life of Cimon .

Ver. 12. For all that do these things are an abomination Verse 12 to the LORD . ] Because they were invented by idolatrous People ; if not by the Suggestions of evil Spirits .

And because of these abominations the LORD thy God doth drive them out from before thee . ] Expelled the Amorites , and other wicked Inhabitants of the Country , where they practised these Abominations : which , no doubt , had some relation to Idolatry , and therefore were forbidden to the Israelites .

Ver. 13. Thou shalt be perfect with the LORD thy Verse 13 God . ] This shows there was something of Idolatrous Worship in all the forenamed Practices : which , if they followed , it was , in some degree , to forsake the LORD , on whom they were wholly to depend , and seek to him alone in the ways which he had prescribed in his Laws . For this was to be perfect with the LORD ; to have nothing to do with any other god , nor with the Rites and Ceremonies that were used in their Worship . And therefore the LXX . translate this word sometimes by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( XXII Job 3. ) as well as by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : for then they were perfect with God , when they kept his Worship simple and pure , without the mixture of any Forreign Religion . Which the whole Context shows to be the sense , both in the words foregoing , and followng .

Ver. 14. For those Nations which thou shalt possess , hearkned unto observers of times , and to diviners . ] The ancient Heathen , as Strabo tells us , Lib. VI. had these Verse 14 Diviners in such esteem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that they thought them worthy of the highest Authority . But God would not have his People so much as to consult such Persons : for it appears by these words , that not only they who were Diviners ( for instance ) but they who hearkned to them , were odious to God . For that even the Art of Divination depended upon some Idolatrous Opinions and Practices , appears evidently even from the most refined Account we have of it , in ancient Authors . For Instance , Ammianus Marcellinus , who to acquit his Master Julian from the suspicion of Sorcery , which some said he used , to get the fore-knowledge of things future , makes it a principal point of Wisdom , not unworthy such a Prince who was a professed Lover of all Sciences , to offer placatory Sacrifices to draw in the Spirit of all the Elements , to endue him with a Spirit of Divination . For so his words are in the beginning of his One and twentieth Book : The spirit of all the Elements being alway and every way invigorated with the fore-perceiving motion of the everlasting ( i. e. the heavenly ) bodies , make us partakers of the gifts of divining : and the substantial Powers , ritu diverso placatae , being rendred favourable by respective Rites ( i. e. such as were proper and sutable to each of them ) convey Praedictions to Mortality , as from so many perpetual Springs , or Fountains . Over which ( Substantial Powers ) the goddess Themis is said to praeside , &c. Which shows that Julian , who called Jupiter the most high god , the king of all , yet courted other inferiour powers , by such rites , as he imagined would win their favour : which was rank Idolatry .

But as for thee , the LORD thy God hath not suffered thee so to do . ] But absolutely forbad it , XIX Lev. 31. XX. 6. where he warns them to have nothing to do with some of the Persons here mentioned : and not only instructed them in the way to live happily , but established an Oracle among them to be consulted on all weighty occasions ; and governed them by Men , whom he had endued with his Spirit , XI Numb. 16 , 17 , 25. Therefore if any Israelite practised any of the things here forbidden , though he did not worship any Idol , he was scourged by the Sentence of the Court of Judgment . See Selden Lib. de Jure Nat. & Gent. Cap. VII .

Ver. 15. The LORD thy God will raise up unto thee a Verse 15 Prophet . ] Since the Jews , as all other Nations , were extreamly desirous to know things to come , Moses reveals unto them from God a thing future of the highest importance , viz. the Coming of CHRIST , and the greatness of his Authority : and in after times God revealed to them by degrees , the time of his Birth , his Death , Resurrection , &c. The Jews indeed commonly take these words to be a promise of a constant Succession of Prophets , that should be among them , to preserve them from going to such Diviners as were famous among their Heathen Neighbours : and thus many Christian Interpreters make out the connexion of these words with the foregoing . But though this may be allowed to be intimated , and this Promise be acknowledged to be partly verified in those Prophets which God raised up from Age to Age after Moses , for further knowledge of his Will ( as the promise of a Saviour was in part verified in those Judges and Kings by whom God delivered his People from their Enemies ) yet it is very evident that he speaks of a single Prophet more eminent than all the rest : and that these words , in their most literal sense , cannot belong to any other Person , but the MESSIAH . So that albeit the continuance of Prophets among this People , was a means to prevent all occasions of consulting Sorcerers , or Witches ; yet the chief ground upon which Moses disswades them from such practices , according to the literal connexion of these words with the foregoing , [ the LORD thy God hath not suffered thee to do so ] i. e. to hearken unto Observers of Times and Diviners , was the consideration of their late mighty Deliverance by Moses ; the excellency of their present Law , which God had given them for their direction ; and their expectation of a greater Law-giver in future times : when the first Covenant should wax old , and Prophecy it self for a long time fail ; as it did before the Coming of this great Prophet , the LORD CHRIST . To this purpose Dr. Jackson , in his Third Book upon the Creed , Chap. XXI . paragr. 19.

From the midst of thee , of thy brethren . ] It was a great honour to them to have such a Prophet , as is here spoken of , arise out of their Nation : but as he was after a peculiar sort raised up by JEHOVAH , not meerly by the External Assistances or Impulsion of his Spirit , ( to use the words of the same excellent Person , paragr. 9. ) but by intrinsick assumption into the Unity of his Person : So likewise he was raised up in a strict and proper sense from the midst of them ; being , as it were , extracted out of a pure Virgin , as the first Woman was out of the Man , by the Almighty's own immediate hand .

Like unto me . ] This shows he speaks of a single Prophet , and not of a constant Succession of Prophets ; there being none of them like to Moses : whom God himself distinguished from them all , XII Numb. 6 , 7 , 8. And accordingly that Divine Writer , who added those Verses which are at the end of this Book , ( concerning the Death of Moses ) testifies that there never rose in Israel a Prophet like to Moses . See XXXIV Deut. 10. It is commonly thought to be done by Ezra , who hath effectually confuted all the Conceits of R. Bechai , Aben-Ezra , Abarbinel , and other Jewish Doctors , who take either Joshua or Jeremiah to have been this Prophet . If Joshua , as some fancy , added these words , then he excluded himself from being the Person : nor did Joshua act as a Prophet , but as a Judge , or Governour . And Jeremiah is acknowledged by Abarbinel himself to be inferiour to Isaiah . For though in his Preface to his Commentary upon Jeremiah , he mentions Fourteen things wherein he was like unto Moses , and saith he prophesied just Forty years , as Moses did ; yet in his Commentary upon the lesser Prophets , he prefers Isaiah before them all : and Censures the rudeness of Jeremiah's Language ; in many things preferring Ezekiel to him . So little do these Doctors agree in their Interpretation of this Prophecy ; which can belong to none of their Prophets which succeeded Moses ( who were all much inferiour to him ) until He came , who perfectly resembled him , but was much superior to him . See v. 18. And thus the ancient Jews , understood this Prophecy : For though Maimonides only saith , the Messiah should be indued with Wisdom greater than Solomon's , and should equal their Master Moses ; , yet those before him proceeded a great deal further . This being a common saying among them , which Abarbinel himself remembers , in his Commentary upon the small Prophets , He shall be exalted above Abraham ; lifted up above Moses ; and higher than the Angels of the Ministry . Nor is the Cabbalistical observation , mentioned in Baal-Hatturim , to be quite neglected ; which is , that this Verse begins and ends with the Letter Nun , which is the numeral Letter for Fifty : importing that to the Prophet here promised should be opened the fifty Gates of Knowledge ; forty nine of which only were opened to Moses . And that this Verse also consists of ten words ; to signifie that they were to obey this Prophet no less than the ten Commandments . Which observation , it must be confessed , is weakly grounded , but contains a most illustrious Truth ; and shows that they believed Moses here speaks of the Messiah .

Vnto him shall ye hearken . ] As they had engaged themselves to do ; it will appear from the following words .

Verse 16 Ver. 16. According to all that thou desiredst of the LORD thy God in Horeb , in the day of the Assembly , saying , Let me not hear again the voice of the LORD , &c. ] So we read XX Exod. 19. where they made this request unto Moses , saying , Speak , thou with us , and we will hear ; but let not God speak with us , lest we die . ] In which words the whole Multitude bound themselves solemnly , to hear the words of the LORD , being delivered not immediately from his own mouth , but by Moses : as is more fully expressed in this Book , V Deut. 27 , 28 , 29. Where God highly commends this good Resolution in them , as Moses here observes again in the next Verse .

Verse 17 Ver. 17. And the LORD said unto me , they have well spoken that which they have spoken . ] He approved their desire ; and resolved not to speak to them any more , as he did from mount Sinai , with a voice out of the Fire and Cloud : but by Moses himself while he lived ; and afterward by one like to Moses , as it here follows .

Ver. 18. I will raise them up a Prophet from among their brethren . ] These words seem to have been spoken to Moses by God , when they desired God would not speak to them any more immediately by himself , but by a Mediator . Then God was pleased to promise them a great deal more than they desired ; which was to raise up another Prophet , like to Moses ; who should acquaint them more fully with his Mind and Will , in as familiar a manner as Moses did : without striking any such terror into them , as they were in at the giving of the Law ; though the words of this Prophet came from the mouth of God himself . In which two things the Israelites excelled all other Nations ( i. e. in that they had such an excellent Law delivered by Moses ; which was to be bettered by an everlasting Covenant , made by this Prince of the Prophets ) In respect of both ( as the same Dr. Jackson expresses it ) the name of Southsayer or Sorcerer was not to be named in Israel ; as they were in the Nations that knew not God , much less expected such a Mediator . In whom the Spirit of Life should dwell as plentifully , as Splendor doth in the Body of the Sun : from whose fulness , e're he visibly appeared in the World , all other Prophets were illuminated . So that Moses himself , and all the Prophets that followed him , were but as Messengers sent from God , to solicit his People to preserve their Allegiance free from all commerce or compact with familiar Spirits : until the Prince of Glory came in Person to visit them , and dwell among them .

Like unto thee . ] This is well explained by Eusebius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a second Law-giver , as Moses was . For in saying not simply he would raise them up a Prophet , but like unto thee , it must signifie , saith he , that this Prophet should be a Law-giver , as well as Moses : which none of the Prophets were , till our Saviour came . Neither Isaiah , nor Jeremiah were the Makers of Laws , but only called upon them to observe the Law of Moses . Whereas when the LORD Jesus came , he gave Laws to all the World ; and those far superiour to the Laws of Moses . Who only said , Thou shalt not commit Adultery : but our LORD saith , I say unto you , ye shall not lust : And instead of Thou shalt not kill ; he saith , Be not angry with thy brother , &c. Whence it was , that they who heard him were astonished at his Doctrine , and said , that he spake not as the Scribes , who were expounders of the Law ; but as one that had authority : that is , power to ordain and enact Laws , and not only to explain those that were already written , Lib. I. Demonstr. Evang. Cap. VII . & Lib. III. Cap. II. Lib. IX . p. 443 , &c. See also what Joh. Wagenseil hath said upon these words , in his Annot. in Lipman . Carm. Memoriale . p. 548.

And will put my words in his mouth , and he shall speak unto them all that I shall command him . ] Reveal the whole Mind and Will of God , XII John 49 , 50. For he was herein like to Moses , ( though far superiour to him ) that he was intimately acquainted with God's Counsels , being in the bosom of the Father , I John 18. And confirmed all that he said to be from God , by Miracles , and Wonders , and Signs , far more mighty than those of Moses ; and more in number than had been wrought by all the Prophets , from the beginning of the World . Particularly , he fed Multitudes with a little Food ( which made the People cry out , This is of a truth that Prophet which should come into the World , VI John 14. ) but above all this , gave them that Bread from Heaven of which the Manna which Moses gave them was but a shadow : as he took occasion to show the People , upon their admiration of that miraculous Feast he had made for them , with five Barley Loaves and two small Fishes . For he himself was that Bread of Life , who nourished Mens Souls with the Word of Eternal Life , which he had in himself : as he showed by his Resurrection from the Dead , which he himself predicted , and thereby proved himself the greatest of all the Prophets . For though Moses foretold his own death ; yet neither he , nor any other Prophet whatsoever , but our Saviour , spake of his being raised up again . In which he may be thought to be like to Moses ; who was raised up by God to be a Saviour of his People out of that Ark , which without the special Providence of God , had been his Tomb. And unto this Resurrection of Christ , doth the propriety of this phrase , from the midst of thee agree : for this was done , as Dr. Jackson also well observes , in the midst of Jerusalem , the Metropolis of Judaea ; not without express notice given of it to the Rulers of the People . And such a Confirmation it was , that he was the Prophet they should all hear , that there could not be a greater ; as all Strangers , both to their Religion and ours , must agree ; and they themselves cannot deny . For Nachmanides ( relating in a Letter of his to the Rabbins at Marseilles , how there was a Man in those days , in the Southern Countries , who pretended to be the forerunner of the Messiah , unto whom great numbers , both of Jews and Arabs resorted ) tells us , that he being apprehended by the King of the Country , and askt what Miracle he show'd to confirm his Commission , he answered boldly , Cut of my Head , and I will come to life again . To which the King of the Arabs replied , There is no sign greater than this ; which if it come to pass , both I and the whole World will believe thee . Whereupon his Head was cut off , and there was an end of all his pretences : though some of the Jews were so mad , as Maimonides there saith , that they still expected his return to life . Thus R. Gedaliah reports in his Schalshelet Hakkabalah .

Verse 19 Ver. 19. And it shall come to pass , that whosoever will not hearken unto my words , which he shall speak in my name . ] This is the proper Character of a Prophet , to deliver in the Name of God , what he received from God . This did Moses : but Christ most eminently , as I before observed from XII John 49 , 50. where he saith , I have not spoken of my self , but the Father which sent me , he gave me a commandment , what I should say , and what I should speak , &c. whatsoever therefore I speak , even as the Father said unto me , so I speak . Which is a perfect Commentary upon these words of Moses . Who here calls Christ a Prophet , not a Priest , or a King , ( though he was to be both ) because he would not have the Jews mistake , and expect to find in his Person the worldly Grandeur of a mighty Prince , or the high honour and splendor of Aaron ; but have the greatest regard to the heavenly Doctrine which he taught them , as he himself ( he told them ) was taught by the Father . For I proceeded forth , saith he , and came from God , neither came I of my self , but he sent me ; and I do nothing of my self , but as my Father hath taught me , I speak these things , VIII John 28 , 42. This was the highest honour of all , to speak God's words ( v. 47. ) in the Name of God , V. 42.

I conclude this , with the remarkable words of the Midrasch upon Ecclesiastes , who thus expresses the sense of this Prophecy , As was the first Redeemer , such shall be the last Redeemer . Which plainly determine the Prophet here spoken of to be one single Person ; and he no other but the LORD Christ . See Huetius in his Demonstr. Evang. Propos . VII . N. IX .

I will require it of him . ] Severely punish him , so as to destroy him from among his People ; as St. Peter interprets it , III Acts 23. And so this Phrase is used IX Gen. 5. XLII . 22. And there was great reason for such severity , seeing they had so solemnly bound themselves to hearken to this Prophet ; when they desired God not to speak any more to them by himself , but by a Mediator ; which God then promised , as I observed v. 18. A Mediator of a better Covenant , who should secure them from such dreadful Flames , as they then saw , if they would hearken to him , as they promised to do : otherwise , what could they expect , but a certain fearful looking for of Judgment , and fiery indignation , to devour the Adversaries ? For since he that despised Moses his Law , died without mercy , under two or three Witnesses ; of how much sorer punishment , suppose ye ▪ shall he be thought worthy , who hath trodden under foot the Son of God , in the open face of all the World , X Hebr. 27 , 28 , 29. Which is a full explication of these words , Whosoever will not hearken unto my words which he shall speak in my Name , I will require it of him . Or , as Onkelos translates it , My WORD shall require it of him . Where Memra , WORD , can signifie nothing but a Divine Person , distinct from him who speaks these words : even that very Person to whom the Apostle applies them .

Ver. 20. But the Prophet which shall presume to speak a word in my name , &c. ] These words plainly suggest to us , that Moses intended in the foregoing Discourse Verse 20 to admonish the Israelites to hearken diligently to all such Prophets as God should at any time raise up to them : though it be most evident , if we examine the propriety of every Word , or Clause in the whole Context , they cannot be exactly fitted unto any Prophet but Christ . Unto whom the whole Discourse is as fully accommodated , as a well made Garment to the Body that wears it . They are the words of the same excellent Person , so often mentioned , Dr. Jackson , Lib. III. on the Creed , Cap. XXI . Paragr. 1 , 2.

Speak a word in my name , which I have not commanded him , or that shall speak in the name of other gods . ] It was a manifest sign a Man was a false Prophet , if he spake in the name of Baal , or any other god , but the God of Israel . Or , if he said , such a Star by its spiritual influence coming upon me , said , Worship me after this manner , or thus call upon me , as Maimonides ( who gives an account of the several sorts of false Prophets ) speaks in his Preface to Seder Zeraim . But how should they know a Man to be a false Prophet , when he spake to them in the Name of the LORD ? For Men might pretend , as some did , that God had sent them , and given them a Command , when he had not . To which he answers in the next Verses .

Even that Prophet shall die . ] He was to be strangled , say the Jews , by the Sentence of the great Sanhedrim . For it is a Tradition of their Rabbins , saith the Gemara Babylonica upon that Title , that in the business of Prophecy there are three sorts of Persons , who are to be punished by the judgment of Men : and three by the Sentence of Heaven . He that prophecied what he did not hear from God ( an example of which we have in Zedekiah , 1 Kings XXII . 11. ) or spake what was not said to him , but to another ( an example of which they make Hananiah , XXVIII Jer. 11. ) or Prophecies in the name of an Idol , ( suppose Baal ) all these were to be put to Death by the Sentence of the Court of Judgment . But he that suppressed his Prophecy ( like Jonah ) or despised the words of a Prophet ; or did not observe his own words , were to be punished by the Hand of Heaven . See Selden Lib. III. de Synedr . Cap. VI. N. I.

Ver. 21. And if thou say in thine heart , how shall we Verse 21 know the Word which the LORD hath not spoken ? ] Which was but a reasonable question ; there being as great care necessary , not to hearken to falshood , as to be attentive unto Truth . And this relates unto such Prophets , as came to them in the Name of the LORD : For if a Man came in the name of any other god , there needed no other Mark to discover him to be an Impostor .

Ver. 22. When a Prophet speaks in the Name of the Verse 22 LORD . ] Predicting some wonderful thing to come to pass , as a Token he is sent of God to deliver what he speaks to the People .

If the thing follow not , nor come to pass , that is the thing which the LORD hath not spoken . ] For if the LORD had sent him , he would have accomplished what he gave as a sign of his Mission : which not coming to pass , he was proved to be a false Prophet , who spake out of his own heart , and not the Word of the LORD . But here the Jews distinguish between a Prophet who predicts evil things , as Famine , or Pestilence , &c. and one that predicts good things , as Rain ( when there is great need of it ) and fruitful years , &c. Though the Predictions of the former sort did not come to pass , he was not to be reputed presently a false Prophet , because God is very merciful , and often repented him of the evil : as he did in the Case of Nineveh . But in the latter Case , if any one of the good Things he foretold did not come to pass , he was to be taken for a Deceiver : which they understand also of the very time and place , when and where he said the things he predicted should be fulfilled : and here they bring in the example of Hananiah , the Son of Azur , mentioned before XXVIII Jer. 11. And see v. 8 , 9. of that Chapter . But this doth not give us the true difference : for both God's Promises and Threatnings many times depend upon a Condition , as appears from that famous place in the Prophet , XVIII Jerem. 7 , 8 , 9. So that the good Things a Prophet foretold might not come to pass , and yet he might be a true Prophet ; because the People proved unworthy of them , and God did not absolutely intend them . Therefore the true meaning seems to be , That if a Prophet foretold such a Thing as the Power of Nature cannot produce , and gave it as a sign God sent him , who would justifie his Mission by doing that wonder ; and the Thing did not come to pass : he was to be lookt upon as not a Man of God . For example ; when Moses threw his Rod on the ground , and said it should become a Serpent ; if it had not been turned into a Serpent , he had been convicted of Falsity . Or a Prophet said Fire should come down from Heaven , and consume the Sacrifice which lay before him , which was the case of Elijah , if it had not come down , he would have been no more owned for a true Prophet , than the Prophets of Baal . And , as Maimonides well observes , if a Prophet's words were fulfilled in one , or more Things , he was not to be judged a true Prophet , unless every Thing he spake in the Name of God came to pass . Which he proves from those words concerning Samuel , 1 Sam. III. 19 , 20. The LORD let none of his words fall to the ground : And all Israel knew that Samuel was established to be a Prophet of the LORD .

The Jews also made this addition to the Rule forementioned of trying Prophets , as Mr. Selden observes , Lib. III. de Synedr . Cap. V. N. III. That whatsoever Prophet had the Testimony of another undoubted Prophet , was to be taken for a true Prophet . By which Rule they might have known the great Prophet , whom God promised to them in the foregoing Verses . For John the Baptist , whom the whole Nation took for a Prophet , testified to them that JESUS was the Christ . And besides all other undoubted Marks of his being sent of God , his rising from the Dead , which he himself foretold , was enough to satisfie all Men of the Truth of what he said . For though every Prediction of what afterwards comes to pass , will not necessarily prove a Man to be a true Prophet ; yet the fulfilling of a great number of Things , ( not one of which fails , as was said before of Samuel ) especially of such a Thing as this , which was impossible to be brought to pass , but by an Almighty Power , is an uncontroulable Evidence of a Divine Mission .

R. Solomon , upon this Verse , hath a Note which is worth our Observation , though it be not to the purpose of Moses his words : A Prophet , saith he , that bids thee not observe some of the Precepts , is not to be heard , unless he be known to be a Man of eminent Vertue , and upright Life , as Elijah was , who bid them build an Altar on Mount Carmel , even when Sacrifices upon High-places were forbidden . But there was a necessity for it , that he might restore the true Worship of God in Israel . Which should have made them hearken to our blessed Saviour , better than they did ; he being so perfectly holy and pure , that he challenged any of them to charge him with Sin ; especially when he only laid aside some of their vain Traditions ; but conformed to all the Rites of Moses . So that if , in conclusion , we should grant that Moses ( in the 15th and 16th , &c. Verses ) speaks of all the Prophets that should succeed him ( which it is certain he doth not principally intend ) the Jews were impious in rejecting our Saviour , who came as a Prophet to them ; and had all the Marks that a Prophet could have , of his being sent from God .

But the Prophet hath spoken it presumptuously . ] For it was an act of high Presumption , and arrogant Pride , for any Man to pretend a Commission from God , when he had not sent him . Which was done two ways , as the Jews interpret this : either when a Man spake in the Name of God , that which was false ; or when he pretended that to have been spoken to him , which was revealed by God to another . ( See XXII Jerem. 30. ) Both these were impudent Impostors , and accordingly to be treated .

Thou shalt not be afraid of him . ] Have no reverence or regard to him , though he be never so confident . Nor be afraid to lay hold of him , and endeavour to bring him before the Sanhedrim , to have their Sentence pass upon him , ( as the Jews understand it ) though he have never so powerful an Interest to support him , and preserve him from punishment . Thus Maimonides in the forenamed Preface to Sever Zeraim ; Thou shalt not be terrified , Chapter XIX . or averted from endeavouring to have him put to death , by his Religion , Goodness , or Knowledge : since in his proud brags , he hath spoken false things of God . For to be afraid of such a Person , and of his Partakers , was to distrust God , who is the Defender of those that defend the Cause of Religion .

CHAP. XIX .

HAving sufficiently pressed upon the People the great Commandment , of Loving God with all the Heart , and Soul and Strength ; and Him alone : Moses now proceeds to remember them of other Precepts belonging to the Second Table , ( as we now speak ) but not in an exact method , nor without interspersing some Ceremonial Matters . And he begins with what concerns that Commandment , Thou shalt not kill .

Verse 1. WHen the LORD thy God hath cut off Verse 1 the Nations , whose Land the LORD thy God giveth thee , &c. ] The very same words we had before upon another occasion , XII . 29. Which are now used to signifie , that they were not bound to what follows , till God had subdued the Land of Canaan for them , and they were settled in it ; as the last words of the Verse import , dwellest in their Cities , and in their Houses . Accordingly after the division of the Land , God puts Joshua in mind of this business , XX Josh. 1 , 2 , &c.

Ver. 2. Thou shalt separate three Cities for thee . ] According to an order God had given to Moses , XXXV Numb. 14 , 15. to set aside six Cities in all , for the Verse 2 use here mentioned : Three on this side Jordan , where they now were ; and three on the other side in the Land of Canaan . The former part of which Command Moses himself had executed , IV Deut. 42 , &c. and now gives them a Charge to perform the other .

In the midst of thy Land , which the LORD thy God giveth thee to possess it . ] In the midst of their Land , signifies no more but within their Land . For if they had been all three , in the very heart of the Country , it would have crossed the end and intention of them ; which was , that they should be placed so conveniently in several parts of the Country , that Men might easily and speedily flee to them . And therefore the midst of the Land , may be opposed to the skirts of the Country , where they would have been too far distant from some parts of it : or , may denote that they should be set in an eminent place , upon the top of Mountains , where they might be seen afar off . And so they all three were , it is apparent from XX Josh. 7. where they are said to be in Mount Naphtali , Mount Ephraim , and the Mountain of Judah .

Verse 3 Ver. 3. And thou shalt prepare thee a way . ] Make a plain Rode to them , and keep it in good repair ; that both in Winter and Summer the Man-slayer might , without difficulty , flee thither . And for his more safe passage , the Hebrews say , where there were any turnings , or two ways parted , they were bound to set up a Post , or Stone , wherein was engraven , in great Letters the word MIKLAT , i. e. Refuge ; that he might not mistake his way to the place .

And divide the Coast of thy Land ( which the LORD thy God giveth thee to inherit ) into three parts . ] The Jews understand it , that they were to be placed at an equal distance , in three several parts of the Country : that all might have the same benefit by them ; and no Body have a longer Journey to go than his Neighbour , for his safety .

That every Slayer may flee thither . ] Have the convenience of preserving himself , in one or other of them . It is observable , that there were as many of these Cities in the two Tribes and a half , as there were in all the other nine Tribes and a half : in which there seems to be a great inequality . I have given some account of it upon XXXV Numb. 14. and the Hebrews fancy there was another reason for it , because of the frequent Murders , which were likely to be committed , by the fierce Nature of the Gileadites . See the Book of Judges , Chap. X. and XI . and VI Hosea 8.

Ver. 4. And this is the case of the slayer , which shall Verse 4 flee thither , that he may live . ] Be preserved from the Avenger of Blood , who otherwise might kill him .

Whoso killeth his Neighbour ignorantly , whom he hated not in time past . ] These Cities were not to be a protection to a wilful Murderer ; but to an innocent Person , who against his intention was so unhappy as to kill a Man belidaath ( as the words are in the Hebrew ) without his knowledge ; being free , that is , from any design to do him the least harm . But as for such as out of hatred and malice in their hearts killed another , they were so far from finding safety in these Cities , that they were to be pulled from the Altar , if they fled thither for Sanctuary , as we now speak , XXI Exod. 12 , 14. Or if they would not stir from thence , they might be killed there , as appears by the case of Joab , 1 Kings II. 28 , 30 , 31.

Ver. 5. As when a man goeth into the wood with his neighbour to hew wood , and his hand fetcheth a stroke with the Ax , to cut down the Tree , and the head slippeth Verse 5 from the helve , and lighteth upon his neighbour , that he die . ] By this , all other like Cases were to be judged . That is , when a Man was about a lawful business , if any thing hapned which he intended not , he was not accountable for it . See Selden Lib. IV. de Jure Nat. & Gent. Cap. II.

He shall flee unto one of those Cities , and live . ] He might get to which of them he could most conveniently ; and there be preserved . The Jews from this word live conclude , without any other ground for it , that a Master was bound to go along with his Scholar , who fled hither ; because without the Doctrine of the Law , Men did not live , but were dead .

Verse 6 Ver. 6. Lest the avenger of blood pursue the slayer , while his heart is hot . ] With Anger , which might boil up to such a degree , as to move him to kill the Slayer , before he had examined , whether there was a just Cause .

It is evident that this Verse is to be connected with Verse the third , ( the two next , v. 4 , 5. coming in as a Parenthesis , to show who should be preserved in these Cities , and who not ) being a reason , why the Cities of Refuge should be placed at an equal distance , in several parts of the Country ; that the Journey might not be too long to any of them ; but a Man might soon flee thither , before the Avenger of Blood could lay hold of him .

Because the way is long , and slay him . ] If he could not have gotten thither in a short time , he might have been in danger to lose his Life , though not worthy of death . For as the Law did not punish him that kill'd a Man-slayer , when he found him out of the Bounds of the City of Refuge , ( XXXV Numb. 27. ) so it seems to have indemnified him , if he killed him before he got thither .

Whereas he was not worthy of death , inasmuch as he hated him not in time past . ] Which in his rage , the Avenger of Blood did not consider ; and therefore was guilty before God of shedding innocent Blood ; tho' the Law did not punish him for it .

Ver. 7. Wherefore I command thee , saying , Thou shalt Verse 7 separate three Cities for thee . ] To prevent which Mischief , God commanded , not meerly one , but three Cities , and those in several places of the Country ; where Men might find Safety , if they made haste to flee to them .

Ver. 8. And if the LORD thy God enlarge thy Coast Verse 8 ( as he hath sworn unto thy Fathers ) and give thee all the Land which he promised to give unto thy Fathers . ] As far as unto the River Euphrates , XV Gen. 18. XXIII Exod. 31. I Deut. 7.

Ver. 9. If thou shalt keep all these Commandments to Verse 9 do them , which I command thee this day , to love the LORD thy God , and to walk ever in his ways . ] This seems to have been the Condition , upon the performance of which depended the enlargement of their Border . Which is more fully expressed XI . 22 , 23 , 24. And so the Covenant made with Abraham ( in XV Gen. 18. ) is to be understood , as including in it this Condition .

Thou shalt then add three Cities more for thee , besides these three . ] We do not read of any more added to these , though their Border was enlarged in David's and Solomon's time ; and that as far as Euphrates . But those Nations which they subdued were only made Tributaries to the Kings of Israel , who did not people and possess those Countries : and consequently there was no occasion for such Cities there ; unless the Israelites had been the Inhabitants of those Countries , as they were of the Land of Canaan , v. 1.

Verse 10 Ver. 10. That innocent blood be not shed in thy Land , which the LORD thy God giveth thee . ] As there would , if , upon supposition of such an enlargement of their Borders , there had been no Cities nearer to flee unto than these six : which were sufficient only for the Land of Canaan , and the Land they possessed on this side Jordan , where they now were .

And so blood be upon thee . ] The Guilt and Punishment of Blood , in not taking care of the Safety of innocent Persons .

Verse 11 Ver. 11. But if any man hate his brother , and lye in wait for him , and rise up against him , and smite him mortally that he die , and fleeth unto one of these Cities . ] When there was a manifest design of killing another , and known hatred , he that committed the Murder , was to receive no benefit by his fleeing to a City of Refuge . And then a Man was judged to hate his Brother , when for three days together he had never spoken to him , though they had kept one another company ; as I observed before out of Mr. Selden Lib. IV. de Jure Nat. & Gent. Cap. II. p. 473.

Verse 12 Ver. 12. Then the Elders of this City , shall send and fetch him thence . ] Demand him of the Elders of the City to which he fled ; that he might be sent to them , and tried by them ; whether he was guilty of wilful Murder ; or ought to have the benefit of their protection , being innocent of that Crime , XXXV Numb. 12 , 24. It is likely there were probable Reasons given , why he was suspected to be guilty of Murder ; and therefore they desired the Matter might be examined : otherwise , if the Case was known to be like that in v. 5. they did not make this demand .

And deliver him into the hand of the avenger of blood , that he may die . ] That is , if they found him guilty of wilful Murder : otherwise , they were to deliver him out of the hand of the Avenger of Blood , and restore him to the City of Refuge , that he might not die , XXXV Numb. 25.

Ver. 13. Thine eye shall not pity him . ] Nor take any Verse 13 Satisfaction for the Life of a Murderer , as the Law is XXXV Numb. 31.

But thou shalt put away the guilt of innocent blood from Israel . ] By putting him to death .

That it may go well with thee . ] By having no guilt upon them ; as they had , when they let this Crime go unpunished .

Ver. 14. Thou shalt not remove thy neighbours land-mark , Verse 14 which they of old time have set in thine inheritance , &c. ] The Jewish Doctors think that this hath respect to the Holy Land , ( as they call it ) and to the terms or bounds which were set by Joshua in the division of the Country ; which no Man might take away . For that made him both guilty of Theft , and also of the breach of this Precept : and consequently he incurred a double Punishment , and was whipt twice as much as another Offender . See Selden Lib. VI. de Jure Nat. & Gent. Cap. III. in the latter end . This was a Law among the Greeks , as appears by Plato , Lib. VIII . de Legibus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Let no Man presume to remove the bounds of Land : looking upon this , as being truly to remove things immoveable : i. e. To unsettle and overturn all things . Numa-Pompilius therefore made this Crime capital . Which makes Josephus his Explication of these words seem more reasonable than that of the Talmudists : who extends this Precept to the Grounds of all their neighbour Nations , who were at peace with them : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as being the occasion of Wars and Insurrections , which arise from the Covetousness of Men , who would thus enlarge their Territories , Lib. IV. Archaeol . Cap. 8. Which may be thought a reason , why Moses joyns this to the foregoing Precept , about punishing Murder : and made this one of the Curses they were bound to pronounce , and consent to it , at their entrance into the Land of Canaan , XXVII Deut. 17.

Which they of old time have set in thine inheritance , which thou shalt inherit , in the Land which the LORD thy God giveth thee to possess it . ] This may seem to determine this Precept peculiarly , to the preserving the Bounds in the Land of Canaan : and by those of old time , they understand Joshua and the Elders , who divided the Land , and fixed every ones Lot . But it was as necessary to be observed in all other Countries , as that which was their proper Inheritance . For as Josephus truly observes , They that remove the Bounds of Lands , are not very far from subverting all Laws .

Verse 15 Ver. 15. One witness shall not rise up . ] They that gave their Testimony in any Cause , always stood up .

Against a man for any iniquity , or for any sin . ] A single Witness was not to be admitted , as sufficient to convict a Man of any Offence whatsoever ; whether in Civil , or in Criminal Matters . For an inquisition into the Fact , one was enough ; but not for the Condemnation of him that was accused . Yet in Pecuniary Matters , one Witness was sufficient to bring a Man to purge himself by an Oath . See XVII . 6.

At the mouth of two witnesses , or at the mouth of three witnesses , shall the matter be established . ] The Accusation shall stand , or fall to the ground .

Ver. 16. If a false witness rise up against any man , to Verse 16 testifie against him that which is wrong . ] In any Matter , whether against God , or against Man . For tho' one Witness could not condemn another ; yet if it were proved he was a false Witness , it was sufficient to condemn himself .

Ver. 17. Then both the men between whom the Controversie Verse 17 is . ] That is , the Accuser , and the Person accused .

Shall stand before the LORD . ] They were to come , in Cases obscure , to the Supream Court , where the Sanctuary was settled . Who sat , it is likely , at the Door of the Tabernacle in Moses his time , ( See XVII . 8 , 12. ) and so might properly be said to try them before the LORD .

Before the Priests and the Judges which shall be in those days . ] This they all understand of the highest Court , which consisted partly of Priests , and partly of other great Persons , whom he calls Judges : under which Name the whole Court is comprehended in the next Verse . See XVII . 8. And Selden Lib. II. de Synedr . Cap. VIII . N. 2 , 3.

Ver. 18. And the Judges . ] The Court before-named : Verse 18 who are all ( whether Priests or others ) comprehended under the Name of Judges .

Shall make diligent inquisition . ] For it was not easie to prove a Man to be a false Witness ; and therefore the Matter was brought before this Supream Court .

And behold , if the witness be a false witness , and hath testified falsly against his brother . ] If upon strict Examination he was found to have given a false Evidence against his Brother , in a matter which touched his Estate , or his Body , or his Life .

Verse 19 Ver. 19. Then shall ye do unto him , as he had thought to have done unto his brother . ] That is , saith Maimonides , if he designed to have taken away his Brother's Life , he was to lose his own ; if to have had him scourged , he was to be lashed himself ; if to lose a Sum of Money , he was to be fined the very same Sum. More Nevochim P. III. Cap. XLI . But though in most Cases a false Witness was to suffer the very same kind of Punishment , which he intended to have brought upon another , if his Testimony had not been disproved ; yet in some it was not exactly observed . As if one falsly accused a Priest's Daughter of playing the Whore , he was not to be burnt , as she should have been , but to be strangled , as an Adulterer . So J. Coch observes upon the Title Maccoth . ad Cap. I. where the whole business of false Testimonies is handled . But some foolish decisions were made by the Rabbins in opposition to the Sadducees ; as he observes in his Annot. 20. in Sect. 6.

Among the Athenians there was an Action lay , not only against a false Witness , but against the Person who produced him . Upon whom they set a Fine ; and they were made infamous . And if they were found thrice guilty of this Crime , not only they but their Posterity were made infamous throughout all Generations ; as Sam. Petitus observes out of Andocides , and others , Lib. IV. in Leges Atticas , Tit. VII . p. 359. It is something strange they were not more severe against such Offenders , many of their Laws being plainly borrowed from Moses . And among the ancient Romans , by the Law of the Twelve Tables , false Witnesses were thrown down from the Tarpeian Rock , as A. Gellius tells us , Lib. XX. Cap. I. which was altered indeed in latter times , for such Punishments as the Judges thought they merited : But he there tells Phavorinus , That if the old Punishment had continued to their days , they should not have had so many false Testimonies given , as they then saw .

So shalt thou put the evil away from among you . ] This may be understood either of the false Witness , or of his Crime : the guilt of which was taken away by the just punishment of it .

Ver. 20. And those that remain . ] The remainder Verse 20 of Israel , who see him suffer in his kind .

Shall hear and fear . ] The end of punishment is to deter others from such wickedness . See XIII . 11. XVII 13.

And shall henceforth commit no more any such avil among you . ] Learn to beware by other Mens sufferings .

Ver. 21. And thine eye shall not spare . ] He speaks to Verse 21 the Judges , who were not out of Compassion to moderate the Punishment ; but make it equal to the Damage he intended to another . Examples he gives of this in the words following .

Life shall go for life , eye for eye , tooth for tooth , hand for hand , foot for foot . ] Concerning this lex talionis , see XXI Exod. 23 , 24 , 25. XXIV Levit. 19 , 20. And see Grotius on V Matth. 38 , 40. where he well observes , that the Party injured might forbear to require this Punishment ; but the Judge , if it were required , could not deny to inflict it .

Chapter XX. CHAP. XX.

Verse 1 Verse 1. WHen thou goest out to battle against thine Enemies . ] Who either invaded them , ( as in XI Judges ) or with whom they had a just quarrel , because of Injuries done them , without Satisfaction : Such as that mentioned 2 Sam. X. 4 , &c.

And seest Horses . ] Which the Israelites wanted , ( as I observed upon XVII . 16. ) their Armies consisting of Footmen ; who were taken from the Plough , or from the Sheepfolds .

And Chariots . ] Which carried a certain number of Men in them ; and when they were falcati ( as they called them ) were very formidable . For they made terrible Slaughters among the Enemy ; cutting down Men , as we do Grass with a Sithe , or Sickle . The Canaanites had great numbers of them , XI Josh. 4. and IV Judges 3.

Be not afraid of them . ] The Israelites were trained up to confide in God , and not in Horses , ( which their Country , as I said , did not afford , and consequently they had no Chariots ) nor in multitude of Souldiers . And we find remarkable Instances of this , particularly in Jehosaphat ( 2 Chron. XX. 6 , &c. 17. ) who followed the Example of David , whose words are most memorable , XX Psalm 7. Some trust in Chariots , and some in Horses , but we will remember the Name of the LORD our God . See also XXI Prov. 21.

For the LORD thy God is with thee , which brought thee out of the Land of Egypt . ] That was such an instance of his power , as made it unreasonable to doubt of good Success when he was present with them : as he always was , while they continued faithful Worshippers of him .

The Translation of Onkelos is here very remarkable ; which is , The LORD thy God his WORD is thy help : which plainly denotes another Divine Person , the same with JEHOVAH .

Ver. 2. It shall be when ye come nigh unto the battle . ] Verse 2 Are about to give , or receive the Assault .

That the Priest shall approach and speak unto the people . ] The Jews say there was a Priest appointed for this very purpose , whom they call MASCHUACH MILCHAMAH , anointed of War : he being set apart , as they say , to this Office by an Unction ; and that with the same Oyl which the King was anointed withal . His Office was to blow with the Trumpets , to make the following Speech unto the Army , when they were preparing to joyn battle ; and when they first went out , to exhort all new Builders , Planters , and married Men to return back ; and when they were drawn up in Battalia , to exhort all that were faint-hearted to leave the Army , and go home . See XXXI Numb . 6. A great many of the Jewish Doctors thus explain this , particularly Maimonides , who may serve instead of all . See Schickard . Jus Regium , Cap. V. Theor. XVIII . and Hottinger in his Histor. Eccles. Seculum XVI . pars 2. p. 689 , 690 , &c. Where he produces an excellent Discourse out of R. Levi Barzelonita his Catechism , to show the Office of this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , anointed for the War ; and the reason why he was appointed to it . For Souldiers , saith he , in the time of War , have great need to be heartned and confirmed in their resolution . And because the more honourable any one is , the more willingly Men hearken to him ; therefore the Law required , that he who was to encourage others , should be a select Person himself , and a Priest ; to whom they would be apt to pay a great Reverence .

Ver. 3. And shall say unto them , &c. ] Going from one Battalion ( as we now speak ) unto another : or else , ordering the Officers ( mentioned v. 5. ) to go Verse 3 about and speak every where , what he did at the head of the Army . And he was to speak in the Hebrew Language , and no other , as the Jews say , in Mischna Sota , Cap. VIII . Sect. 1. And they have a conceit , that the Romans learnt both the form of Encamping out of Moses his Law ; and also to make Orations to their Souldiers , before they went to fight , as J. Wagenseil observes out of Shilte Hagibborim : Though it is more reasonable to think , that common sense taught those that were Leaders of others , to incourage them to follow them .

Ye approach this day unto battle against your Enemies . ] Who often appeared very formidable , by the vast number of their Horses and Chariots ; which the Israelites wanted .

Let not your hearts faint . ] So we well translate the Hebrew word , be soft or tender . Which though it be a quality highly commendable with respect to God ( 2 Kings XXII . 19. ) yet the contrary became them towards their and his Enemies .

Fear not , and do not tremble . ] Trembling , or , as the Hebrew word is , making haste ; i. e. running away , is the effect of fear .

Neither be ye terrified because of them . ] Sometimes a great dread of danger made Men run away ; and sometimes so dismayed them , that they could not stir , much less strike a stroke .

Some of the Jewish Doctors fancy , that the four several words here used , are opposed to so many Actions of their Enemies , whereby they hoped to strike a terror into them . Let not your hearts faint , when your Enemies brandish their Swords , and clash them one against another . Fear not , when you hear the pransing of their Horses , and the terrible ratling of their Chariots . And do not tremble , when they shout , as if they were sure of Victory . Neither be ye terrified , when ye hear the Trumpets sound an Alarm to the Battle . So Moses Kotzensis . See Schickard , Cap. V. Theor. XVI . p. 115. And such a passage Wagenseil observes out of Philostratus , Lib. II. Cap. V. upon the Gemara of Sota , Cap. VIII . Sect. II. p. 876.

Ver. 4. For the LORD your God is he that goeth Verse 4 with you , to fight for you against your Enemies . ] Sometimes the Ark of God's Presence went before them , when they entred into Canaan , III Josh. 3 , 10 , 11 , &c. and in the midst of them , when they compassed Jericho , VI Josh. 9. So that God was properly then said to go with them , or in the midst of them , as the Vulgar Latin here translates it . And at all other times , he was present by his power to aid them ; especially against the People of Canaan , with whom their Battles were said to be the Wars of the LORD .

To save you . ] To preserve them , by the defeat and overthrow of their Enemies .

Ver. 5. And the Officers shall speak unto the people , Verse 5 saying . ] This the Jews , particularly Abarbinel , think was spoken by the Priest before-mentioned , and then proclaimed by the Officers , called Schoterim , of whom I have observed enough before , XVI . 18. and other places . They that would see more , may consult J. Wagenseil upon that Title in the Mischna , called Sota , Cap. VIII . p. 854. But by whomsoever this was spoken , it seems most likely to have been delivered before they drew nigh to the Battle , ( See v. 2. ) at the first mustering of the Army .

What man is there that hath built a new house , and hath not dedicated it . ] i. e. Hath not yet dwelt in it . For at their first entrance to dwell in an House , they made a Feast , which being the first Meal they made there , was called Chanach , or Dedication : as the same Wagenseil observes out of Michlol Jophi . See in Cap. VIII . Sota Sect. 2. Annot. 3. And because a Year is allowed to a Man to enjoy his Wife , before he be obliged to go to the Wars , ( XXIV . 5. ) they allow the same time in these other Cases , for the enjoyment of a new House , or of a Vineyard ; as many have observed : Particularly Selden Lib. III. de Synedr . Cap. XIII . N. I. and Schickard . in his Jus Regium , Cap. V. Theor. 16 , 17. And they understand this , not only of a new built House , but of an House newly come into a Man's possession , either by Succession , Purchase , or Gift : yet not of such Houses as were not fit for habitation , as Mr. Selden reports their Opinion , Lib. III. de Vxor . Hebr. Cap. III. In which he seems to have forgot himself ; for the Mischna in Sota , Cap. VIII . Sect. II. saith expresly , this is to be understood of him that built an House , wherein to lay Straw , to make a Stable , a Barn , or a Granary : because as Wagenseil there notes , such places might , in case of necessity , be turned into a Dwelling-house .

Let him return to his house , lest he die in the battle , and another man dedicate it . ] This was allowed in those Wars only which they made voluntarily ; but not of those which were ex praecepto , by the Divine Commandment , against the Seven Nations of Canaan and Amalek , in which every Man was bound to engage . And so are the other Cases , which here follow , to be understood ; as all the Jewish Writers agree .

Another man dedicate it . ] First enjoy it : for this word here does not denote any Consecration , ( as in other places ) but beginning to use a thing ; which in our English Language ( as Mr. Selden observes in the place forenamed ) we call taking handsel of it ; and so the Spanish Jews express it in their Translation .

Ver. 6. And what man is he that hath planted a Vineyard , Verse 6 and hath not yet eaten of it . ] Which he could not lawfully do for the three first Years after it was planted . See XIX Levit. 29 , &c. And in the fourth Year the fruit of it was to be carried to Jerusalem , and eaten there : after which the Fruit of the fifth Year was wholly his own , when it was no longer Sacred ( as the Hebrew word Chittel signifies ) but common for every bodies use . Aben-Ezra takes the word in the sense of rejoycing ; as if he had said , Who hath planted a Vineyard , and hath not yet danced in it : for that was the Custom , he saith , when they first enjoyed the Fruits of their Vineyards . And to this the LXX . seem to have had respect , when they translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he hath not been made merry by it . But the other Notion is more proper : and the Jews understand it , not only of Vineyards , but of all other Plantations wherein there were Fruit-Trees fit for Food ; if there were five of them planted together in good order , such as R. Solomon and Wagenseil have described . And see Selden Vxor . Hebr. Lib. III. Cap. III. p. 334.

Let him also go , and return to his house , lest he die in the battle , and another man eat of it . ] The ground both of this , and the foregoing Proclamation ( and of the next also ) seems to have been , that the minds of such Men were commonly very much disturbed to think of leaving what they had taken a great deal of pains about , and enjoy nothing of it ; which would naturally make them fight with less Courage . So R. Solomon . And Josephus much to the same purpose , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. least out of a longing desire after these things , they should be sparing of hazzarding their lives ; and , reserving themselves for their Enjoyment , not sight manfully . But many think this was a bare Concession to such Persons ; who , if they could overcome their Affection to all things , but the Safety of their Country , might remain in the Camp , and go to the Battle . Yet Abarbinel disputes strongly against this , and will have all these to be Precepts enjoyning such Persons , as are here mentioned , not to stay in the Army , but to return home .

Verse 7 Ver. 7. And what man is there that hath betrothed a wife , and hath not taken her , &c. ] The Jews interpret this Law , either of one who had espoused a Wife , and not yet brought her home ; or of one that had but newly compleated his Marriage . And whether he had married a Widow or a Virgin , an old Woman or a young , it was the same thing . Yea , they extend it to him , who had married his Brother's Wife . But not to him , who had married a Person prohibited to him by the Law ; or him that took his own Wife again , whom he had formerly put away ; because she was not a new Wife , as the Phrase is XXIV Deut. 5. where the time being limited , how long such a Man should be free from the War , viz. for one Year , they extend it , as I said , to the other two Cases ; that so long Men might enjoy a new House , or a Vineyard after the first use of them , as the Law allowed them to enjoy a Wife , before they went to War . See Selden Lib. III. Vxor . Hebr. Cap. III. and Schickard in his Jus Regium , Cap. V. Theor. XVII . And it must be confessed that this is a Law of great Equity , founded in Nature , that Conjugal Love should not be disturbed ; but have some time to knit into a strong and stable Affection , by an uninterrupted Conversation together , in its beginning . The Jews were so favourable in this matter , that they say , if five Brethren were in the War together , and one of them was slain , leaving a Widow without Issue , all the remaining four returned home ; because every one of them , in their order , in case those before him refused , was to raise up Seed to his dead Brother .

Ver. 8. And the Officers shall speak further unto the Verse 8 people , and they shall say . ] Make this new Proclamation , throughout the Camp .

What man is there that is fearful and faint-hearted . ] This some of the Jews understand of a natural timorousness , which makes Men quake at every danger : and others refer it to those that were old , in whom that heat and vigour which makes Men valiant , was quite abated . Upon which account they would not admit one who had no Children to go to War ( if we may believe Maimonides ) because he was not thought masculine enough ; or rather , because they would not cut off all hope of his having Posterity . But there are those who understand this of the Terrors of an Evil Conscience , ( See Sota , Cap. VIII . Sect. V. ) For they did not do as we are wont in these days , ( who send the wickedest Villains into the Wars ) but if they knew any Man to be guilty of a great Crime , thrust him out of the Army , lest they should all fare the worse for having him among them . See Schickard in his Jus Regium , Cap. V. Theorem . XVII . p. 124.

Let him go , and return unto his house , lest his brethrens heart faint as well as his heart . ] For the Cowardise of some , might enfeeble the rest . Yet all these who were thus dismissed , were bound ( if required ) to furnish the Army with Victuals and Water ; to clear the ways ; and to take up their quarters ; as it is in the foregoing place in Sota , Cap. VIII . where Jo. Wagenseil observes that they who restrain these Offices only to the Fearful are mistaken .

Verse 9 Ver. 9. And it shall be when the Officers have made an end of speaking to the People , that they shall make Captains of the Armies to lead the people . ] This shows that what I noted v. 5. is true ; that the foregoing Proclamation was made before they marched forth to the War : For how should they march till there were Captains chosen , to lead the several Armies , ( as those Companies , into which they were divided , are called ) which was not done till he had spoken all the forenamed things . And if we translate the words , as they may be out of the Hebrew [ they shall place , or set Captains of the Hosts , in the head , or the front , of the people ] still it must be supposed , that this was done before they stirred a foot : for no order could be observed without Leaders .

Verse 10 Ver. 10. When thou comest nigh unto a City to fight against it , then proclaim peace unto it . ] I have often noted , that there were two sorts of War which the Jews undertook : one by the Divine Commandment against the Seven Nations of Canaan ; another voluntary , when they themselves found just cause to make War upon any other neighbouring Nation . Now this Precept many of the Jews will needs understand only concerning the latter sort of War : for the Canaanites were to be utterly destroyed without mercy . But Maimonides , and Moses Kotzensis , take it to belong to both sorts of War . So the former of them in express words , It was not lawful to make war upon any one whatsoever , before they offered them Terms of Peace , &c. Only they think the Ammonites and Moabites were to be excepted by that Law XXIII . 6. yet they temper it thus , that if those Nations desired Peace of themselves , it was to be granted to them , though not offered . And the most ancient Writers of the Jews say , that Joshua sent three Messages to the Seven Nations of Canaan , before he invaded them ; though he undertook the War . with a Command from God to destroy them ; viz. if they did not submit to the Summons which was sent them , either to flee , or to make peace ; which was the subject of the two first Messages . The next was a Denunciation of War against them , as they say in the Hierusalem Talmud , quoted by Mr. Selden , Lib. VI. de Jure Nat. & Gent. Cap. XIII . And see the Learned J. Wagenseil in Annot. upon Sota , p. 845. Maimonides was of opinion that the Gibeonites had not heard of these Proclamations , which made them use Craft to procure Mercy from the Israelites : But P. Cunaeus thinks it more probable , that they had refused at first to submit to Joshua's Summons ; but seeing him victorious , they betook themselves to that Artifice , mentioned in the Book of Joshua , when they could not hope for Peace by any other means , Lib. II. de Republ. Hebr. Cap. 20.

Ver. 11. And it shall be , if it make thee an answer Verse 11 of peace , and open unto thee . ] Accept of the Conditions offered to them , which were three . First , That they should take upon them the observation of the Seven Precepts of the Sons of Noah , and consequently renounce Idolatry . Secondly , Pay them a yearly Tribute : And thirdly , become their Subjects . See Selden Lib. VI. de Jure Nat. & Gent. Cap. IV. and Schickard in his Jus Regium , Cap. V. Theor. XVI .

Then it shall be that all the people that is found therein shall be Tributaries unto thee , and they shall serve thee . ] Here are two of the Conditions before-mentioned ; and the first was necessarily supposed , because the Israelites were not to suffer any of their gods to remain among them . For though by serving the Israelites is not meant , being made their Slaves , yet it imports that they were to live in due subjection to them , as their Governours , who might imploy them in their Publick Works ; as repairing the King's Palace , the Walls of Cities , &c.

Verse 12 Ver. 12. And if it will make no peace with thee , but will make war against thee , then thou shalt besiege it . ] Without any further Summons to yield upon Conditions of Peace .

Verse 13 Ver. 13. And when the LORD thy God shall deliver it into thy hand . ] Of which they were not to doubt , v. 4.

Thou shalt smite every Male thereof with the edge of the Sword . ] Which was a just Punishment for their Obstinacy ; of which the Men , who were here condemned to Destruction , were the Authors ; and suffered the more justly , because they were told , no doubt , before-hand , that if they did not yield when Conditions were offered to them , they must expect this Execution .

Verse 14 Ver. 14. But the women and the little ones . ] Who had not offended by rejecting Conditions of Peace ; nor could do any harm . And by little ones are to be understood Male-children , as well as Female .

And the Cattle , and all that is in the City , even all the Spoil thereof . ] Money , Houshold-stuff , and all manner of Goods .

Shalt thou take unto thy self , &c. ] This was granted to them as a reward of their Service in the War .

Ver. 15. Thus shalt thou do unto all the Cities , which Verse 15 are very far off from thee , which are not of the Cities of these Nations . ] This Clemency to the Women and little ones is limited to those that were not Inhabitants of the Land of Canaan ; who , in the following Verses , are ordered to be otherwise treated . For by the Laws of War among all Nations , the Conquerour might use those whom he subdued as he pleased . See Grotius Lib. III. de Jure Belli & Pacis , Cap. IV. Sect. V. where , among other things , he quotes that saying of Marcellus in Livy , Quicquid in hostibus feci , jus belli defendit . Whatsoever I have done with Enemies , the right of War defends it .

Ver. 16. But of the Cities of these People , which the Verse 16 LORD thy God doth give thee for an Inheritance . ] The Cities of the Land of Canaan .

Thou shalt save alive nothing that breatheth . ] i. e. Neither Man , Woman , nor Child , as we speak . But their Cattle ( except in few cases when they were appointed to be a CHEREM , i. e. accursed ) were not to be killed , as appears from XI Josh. 14. And this slaughter of all the People , is to be understood only in case they did not surrender when they were Summoned ; but rejected the Conditions of Peace that were offered to them . After this , no Mercy was to be had upon them . See XXIII Exod. 32. In which their Condition was worse than any other Peoples ; whose Men were only to be slain , v. 14. but not Women and Children . For which difference there was a great reason , as I shall show presently : but if we could see none , we ought to consider , that it was done by God's Command ; who as he is most just and merciful , so hath a greater right over Men , than we have over Beasts , as Grotius well observes . Who alledges many Examples of the like practice in the Heathen World , both among Greeks and Romans . See L. III. de Jure Belli & Pacis , Cap. IV. Sect. IX .

Verse 17 Ver. 17. But thou shalt utterly destroy them . ] After they had slighted all offers of Peace . Some of the Jews indeed have been so merciful as to think this is not a Command , but a Permission : which warranted them to kill all without any distinction of Sex or Age ; yet did not so enjoyn it , but that they might , after they had taken a City , spare such as repented , and offered to become Proselytes of the Gate . This was the opinion , one would think , which anciently prevailed , as Selden observes ( Lib. VI. de Jure Nat. & Gent. Cap. XVI . ) because we find the Relicks of these People , often mentioned in the Bible . And this is agreeable also to the Law of Nations , that such as beg Mercy should be spared . Which flowed from the ancient right which such Persons were thought to have to it , as David Chytraeus observes out of Thucydides , Lib. III. and the known Verse of the Oracle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Not to hurt Supplicants who are sacred , and acquitted of their Offences . He doth not mention the place where this Oracle was uttered ; but Ezekiel Spanhemius hath lately observed out of Pausanias , that it was at Dodone . See Observationes in Callimachi Hymnum in Dianam , vers . 123. where he notes , that from hence Jupiter was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because he was accounted a severe and implacable avenger of all Violence done to Supplicants . And they are Supplicants ( says the same Chytraeus ) who confess their Sin , and acknowledging they deserve Punishment , give themselves up to the pleasure of the Conquerour : but beg the Punishment may be mitigated by Mercy and Clemency .

Namely the Hittites , and the Amorites , the Canaanites , and the Perizzites , the Hivites and the Jebusites ; as the LORD thy God hath commanded thee . ] He distinctly mentions the Nations which were to be utterly destroyed , that this severity might be extended no further . And so he had done before , VII . 1. where he mentions Seven Nations ; though here are only Six , the Gergasites being omitted . The reason of which Maimonides ( in Hilcoth Melachim ) thinks to be , that they upon the first Summons of Joshua fled the Country into Africa , and therefore are not named in IX Josh. 1 , 2. among those that gathered themselves together to fight against Israel . But I take the true reason of this to be , that the Gergasites were a People mixed among the rest ; and did not live in a separate part of the Country by themselves : but that they opposed Joshua as well as others , and were delivered into his hand , appears from XXIV Josh. 11. Now this looks like a great Cruelty , to kill so many Nations , till we consider who the People were , that God commanded to be utterly extirpated , viz. most abominable Idolaters , who offered their Children to Moloch , as a piece of pious Worship ; Magicians , Witches , Necromancers ; and guilty of all those filthy Lusts mentioned in XVIII Lev. For which Crimes God thought them not fit to live any longer upon the face of the Earth ; and therefore commanded them to be utterly destroyed in this War , which was undertaken by his order , and called therefore the War of the LORD . And so was that against Sihon and Og , who were likewise Amorites , and upon that score rooted out by God's order , XXI Numb . ult . II Deut. 34. For it was Mercy to others , not to suffer such a wicked Generation to live .

Verse 18 Ver. 18. That they teach you not to do after all their abominations , which they have done unto their gods . ] Here is the great reason given of the forenamed severe Execution , that if they had been spared , they would have infected the Israelites with their filthy Idolatry . Which some make an Argument , why Peace was not to be proclaimed to these Nations , ( v. 10. ) because they were so wicked , that on no terms it was fit to suffer them to live . But they that object this against what was before said , forget , or do not consider , that the great Condition of Peace with them , was that they should renounce their Idolatry : and then there was no such danger in sparing them . And this so settled in the opinion of the ancient Jews , that after they had taken a City , they thought , upon these terms , there was room for Mercy . So the Book Siphri , upon these very words , lest they teach you to do after all their abominations . From whence it is to be observed ( saith that Author ) if they repented the Israelites might let them live . And so R. Solomon himself ; It is to be understood that if they repented , and became Proselytes , it was lawful to receive them .

So should you sin against the LORD your God . ] Both by suffering them to live , and imitating them in their wickedness .

Verse 19 Ver. 19. When thou shalt besiege a City a long time , in making war against it to take it , thou shalt not destroy the Trees thereof , by forcing an Ax against them , for thou mayest eat of them , and thou shalt not cut them down . ] It is very plain that he speaks of Fruit-trees , such as bare Apples , Olives , Dates , &c. which were to be preserved both in War , and in Peace ; except in a few Cases . In War , if the Enemy made advantage of them , for their Archers to lurk and shelter themselves behind them , by which the Israelites were much annoyed ; then they think they might be cut down , to shorten the Siege . And in Peace , if they did not bring forth Fruit , or if the Fruit would not be so profitable as the Wood would be for building , and other uses ; or if they hindred the growth of better Trees : in all these Cases they might be cut down , as the Jewish Doctors resolve . Who , when they please , mind the reason of a Law , and not the bare words : insomuch that they extend this Law , to a great many other things , which they say might not be destroyed , if they were useful and profitable . No Houses for Instance , nor Garments , nor Houshold-stuff ; nor were they to stop up Fountains , &c. See Selden Lib. VI. de Jure Nat. & Gent. Cap. XV. and Guil. Schickardus in Jus Regium , Cap. V. Theorem . XVIII .

For the Tree of the field is man's life . ] The word Life is not in the Hebrew Text ; but we add it to make out the sense . In which we follow many good Authors among the Jews , particularly Aben-Ezra : who observes many such elliptical , i. e. concise Forms of Speech in Scripture . As in 1 Sam. XVI . 20. where an Ass of Bread , is an Ass loaded with Bread . So here the Tree is a Man , i. e. the Life or Support of Man . Just as XXIV . 6. it is said , a Man should not take the upper or neither Milstone to pledge , ki nephesh hu , because it is his Life , i. e. that whereby he gets his livelyhood . But there are a great many who translate the words by way of Interrogation ( and the Hebrew will bear it ) and joyning them with those that follow , make this the sense ; Is the Tree of the Field a Man , that it should come against thee in the Siege ? So the Vulgar , the Greek , and the Arabick Translation , and the Chaldee Paraphrast , and Josephus , as Mr. Selden observes , Lib. VI. de Jure Nat. & Gent. Cap. XII . As much as to say , they need not fear any danger from the Trees , as if they were Souldiers that could fight against them . And if this sense do not seem dilute ( as some have censured it ) there is no need of rendring the words by way of Interrogation , but only of repeating the word not , out of the foregoing words , in this manner , Thou shalt not cut them down , for the Tree of the Field is not a Man , &c. Of this there are many Examples , as Glassius and our Gataker have shown . And thus R. Bechai among the Jews expounds these words ; and the famous Abarbinel , who thus glosses upon them , It is not decent to make War against Trees , who have no hands to fight with thee ; but against Men only . And this sense Grotius follows , Lib. III. de Jure Belli & Pacis , Cap. XII . Sect. II. where he produces Philo for this opinion , and Josephus , who says , If Trees could speak , they would cry out , that it was unjust , that they who were no cause of the War , should suffer the mischiefs of it . And thus Onkelos translates these words , and those that follow , For the Tree of the Field is not as a Man , that it should come against thee in the Siege : that is , they had no cause to fear Trees , and therefore should not hurt them . But this is a reason against cutting down any Trees whatsoever ; whereas Moses speaks only of Fruit-trees . From whence Grotius thinks that saying of the Pythagoraeans took its original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Trees that do not grow wild , and bear fruit , ought not to be hurt , much less cut down . And yet it seems to be more agreeable to the Hebrew words , than our Marginal Translation , which makes this sense , That there are Trees of the Field sufficient to employ in the Siege : so that they need not cut down Fruit-trees to carry it on .

Ver. 20. Only the Trees which thou knowest , that they Verse 20 be not Trees for Meat , thou shalt destroy and cut them down . ] If it were necessary for the raising Bulwarks , ( as it here follows ) or otherways to distress the Enemy , they had liberty to cut down Trees that did not bear Fruit ; but not meerly to make Waste and Desolation .

And thou shalt build Bulwarks against the City that maketh war with thee . ] From whence they battered the City , and threw great Sones into it ; as well as begirt them round , that no Provisions might be brought in to them . Thus we find they did in after times , 2 Chron. XXVI . 15. 2 Sam. XX. 15. And they must have some such Inventions in Moses his days ; or else how could they take Cities fortified with such high Walls as are mentioned I Deut. 28. Or to what purpose should they build Bulwarks , and cast up Banks , but from thence to batter the City with some Engine or other ?

Vntil it be subdued . ] From these words the Jewish Doctors conclude , that it was lawful to make War even upon the Sabbath ; because having set down before a City , they were to proceed till it was subdued ; which these words suppose might not be in a short time . Only they say , that the Siege was to be begun at least three days before the Sabbath . Thus these Superstitious People , not thinking common reason sufficient to justifie them in so plain a case , Chapter XXI . make the Scripture speak what it intended not , for their warrant . See Schickard in his Jus Regium , Cap. V. Theorem . XVIII . where he alledges Maimonides in his Hilkoth Melachim to this purpose . And Joh. Benedictus Carpzovius produces a plainer out of Hilkoth Schabbath , where he delivers their sense in these words , A Siege is to be begun three days before the Sabbath ; and then it may be continued every day , even upon the Sabbath , until the City be taken : and this may be done , in a War that is voluntarily undertaken . For thus our wise Men understand these words , by ancient Tradition , until it be subdued .

CHAP. XXI .

Verse 1 Verse 1. IF one shall be found slain , in the Land which the LORD thy God giveth thee to possess . ] This follows very properly after the Law he had delivered , about making War ; because then the Bodies of dead Men were most frequently found . About which the wisest Law-givers took the greatest care , that Inquisition should be made , how and by whom they were slain . This appears by Plato , who in his Ninth Book de Legibus , hath a Law something like to this , though far short of the Solemnity that is here required to be used ; as I shall observe in the Conclusion of this Statute .

Lying in the field , and it be not known who hath slain him . ] The Hebrew Doctors here stick too much to the letter of these words ; for they will not have them reach to a dead Body hanging in the Air upon a Tree ; or hid in the Sand or Dust ; or floating upon the Water ; which is extream absurd .

Ver. 2. Then thy Elders and thy Judges shall come forth . ] The great Sanhedrim were to send forth some Verse 2 of their Members ( so the Jews interpret it ) to do what here follows . And indeed it may be thought that none but they could take care of this matter ; the doubt being to which of the neighbouring Cities ( where the other Judges lived ) it belonged . Therefore the Paraphrase ascribed to Vzielides saith , Two of the wise Men , or Elders , and three of the Judges , were sent by the great Sanhedrim about this business . See Selden Lib. III. de Synedr . Cap. VII . N. 2.

Yet he observes in another part of that most Learned Work , Lib. II. Cap. VII . N. 3. that there were a sort of Elders , who were not ordained by laying on of Hands , but only were venerable Persons for their Age and Prudence ; who , some think , might serve for this Employment . And they called such Elders , Zikne Hashuk , Elders of the Street , or Vulgar Elders . But none , I think , hath discoursed more critically upon these words , thy Elders , and thy Judges , than our Mr. Thorndike ; who observes that there had been Judges constituted to determine Causes by Jethro's advice , ( XVIII Exod. ) the greater Causes being reserved for Moses alone . For whose Assistance God afterward appointed Seventy Elders , ( Numb . XI . ) who made up the great Court of Judgment in that Nation . Now they of this great Consistory , are called the Elders of Israel ; but they of other Consistories , or Inferiour Courts , are called barely Elders , or Elders of such a City . See Review of the Rights of the Church , p. 70. where he alledges this very place for it ; and by thy Elders understands the Elders of Israel ; the lower Elders being mentioned in the next Verse . And so those of the great Consistory are commonly called in the Gospel : And in like manner , the Scribes of the People , and thy Scribes , signifie there those of this High Court. Whereas the bare Name of Scribes is extended further , to the inferiour Doctors of the Law . As also the Name of Rulers , and that of Rulers of the People , are to be understood with the like difference .

And they shall measure unto the Cities , that are round about him that is slain . ] That is , if it were dubious what City lay nearest to the dead Body , as it sometimes hapned . But commonly , it is probable , at the first view they easily discerned this , and so did not trouble themselves to measure . It is a frivolous dispute in the Mischnah , from whence they were to measure ; whether from the Navel , or the Nose , or the Forehead : which last seems most rational to Maimonides , who calls it the Center of the Body . But they did not ( if we believe the Jewish Doctors ) in their measuring , take notice of any City , wherein there was not a Court of XXIII Elders ; and Jerusalem was always excepted . See Selden in the place forenamed , N. III. and L'Empereur upon Bava kama , p. 173. and Wagenseil upon Sota , p. 899. If the dead Body lay nearest to the Country of the Gentiles , then they did not measure at all ; but it was presumed the Man was killed by them .

Verse 3 Ver. 3. And it shall be that the City which is next to the slain Man . ] From whence it might be presumed the Murderer came , or was fled thither , as Abarbinel discourses .

Even the Elders of that City . ] Who were different from the Elders before-mentioned , ( See the foregoing Verse ) for they returned to Jerusalem , when they had seen the Body buried , if there was no discovery of the Murderer : and then the Senators of the City next to the dead Body , who were XXIII . performed what is here ordered .

Shall take an Heifer . ] That was not above two years old : for if it were a day more , they might not use it for this purpose , as Maimonides and others affirm . Yet the Scripture , in other Cases , mentions one of three years old , XV Gen. 9. XV Isa. 5. XLVIII Jer. 5. as Wagenseil observes upon the Mischna of Sota , Cap. IX . Sect. III. Annot. 2. If two Cities happened to be aequidistant from the dead Body , then they joyned together to provide this Heifer .

Which hath not been wrought with . ] Never used in ploughing the Ground .

And which hath not drawn in the yoke . ] This may seem to be included in the foregoing Expression , as Maimonides observes ; but it is added , he thinks , to signifie that if it had been imployed in any other labour , it became improper for this use . Such Heifers were accounted by the Heathen to be most acceptable to their gods , as appears by Homer : in whom Diomedes and Nestor promise such an Offering to Pallas . See Bochart . Lib. II. Hieroz . Cap. XXXIII . P. I. out of Iliad K. and Odyss . T.

But there was a particular reason for such an one in this Case , ( wherein the Heifer was not to be offered ) that it might the better represent , as many think , the Person that had committed this Murder : who was a Son of Belial , subject to no Law ; and deserved to be beheaded as this Heifer was . It is not required that it should be without blemish , as those Heifers were to be , that were offered at the Tabernacle : but it sufficed , if it had never been accustomed to the Yoke . Yet this is not to be taken without all Limitation ; for if it wanted any Member , or were diseased , it might not be imployed in this Service ; as Wagenseil observes out of Maimonides , in the place forenamed , p. 907.

Verse 4 Ver. 4. And the Elders of that City shall bring down the Heifer . ] Their Cities it seems were commonly seated on Hills , or high Ground .

Into a rough Valley . ] The Hebrew word Nachal signifies both a Valley , and a Torrent . The LXX . Josephus and the Vulgar understand it as we do ; and the following words favour this Interpretation . But the Talmudists , and the Rabbins who generally follow them , take it to signifie a Torrent : which is the sense of Maimonides himself ; and the next word Ethan ( which we translate rough ) they interpret a rapid Torrent . Chaskuni thinks there is some reason for this , in the sixth Verse , where they are required to wash their hands over the Heifer ; in the Water , that is of the Brook . I see nothing to hinder the putting both senses together : Torrents being wont to run down violently from the Mountains , through the Valleys which lye beneath them ; which is the cause that the same word signifies both .

Which is neither eared . ] Or rather , ploughed .

Nor sown . ] Being a stony , craggy Ground : representing the horridness of the Murder , and the cruelty and hardness of the Man's heart who committed it . They that follow the other Interpretation of Nachal , understood the foregoing words [ Ascher lo jeabeth bo ] which we translate neither eared , as if they signified the Torrent did not serve to water the neighbouring Ground : and these words to be meant of the Soil which lay next to the Torrent , in which nothing was sown . And besides this variety , there are those who take Ethan not to signifie either that which is hard , or rapid , but the most fertile Ground : So R. Bechai , and lately R. Jac. Abendana in his Marginal Notes upon Michlal Jophi . Where he gives this reason for it ; That the Inhabitants of each City might be the more careful to prevent such Murders ; being in danger otherwise to lose the best Ground belonging to their Inheritance , For the Land where the Body was found ( if we may believe the Mischna ) was never to be sown any more . See Sota , Cap. IX . Sect. V.

And shall strike off the Heifers neck there in the valley . ] Coming behind the Heifer ( saith that Mischna ) as the Murderer was supposed to have treacherously surprised the slain Man : and should have been thus used , if he could have been found .

Ver. 5. And the Priests the sons of Levi. ] See Verse 5 XVII . 9 , 18. XVIII . 1.

Shall come near . ] To see all performed according to the Law ; and to pray to God for the Country , in the words prescribed v. 8.

For them the LORD thy God hath chosen to minister unto him , and to bless in the Name of the LORD . ] See XXVIII Exod. 1 , &c. VI Numb. 23 , &c.

And by their word shall every controversie , and every stroke be tried . ] They did not determine all Matters whatsoever ; but all of this nature : in which the Law appointed them to take care things were done according to it . As in the killing of the red Heifer ; the Examination of the Woman suspected of Adultery by the Water of Jealousie ; the Leprosy , whether in Men , or Houses , or Garments . Thus the Hebrews explain these words . See Selden Lib. II. de Synedr . Cap. VIII . And so Bonfrerius here acknowledges , that they did not come hither as Judges , but as Directors ; and that they might purge themselves , together with the Elders , from all guilt of this Crime .

Verse 6 Ver. 6. And all the Elders of that City that are next to the slain Man . ] If there were never so many Elders in the City , they were all to clear themselves , by doing what follows .

Shall wash their hands over the Heifer , &c. ] In the Water of the Brook , which flowed through the Valley ; protesting their Innocence , in the words prescribed in the next Verse . So Chaskuni glosses , As our hands are clean , so are we from the guilt of this blood . See Wagenseil upon Sota , p. 910. who thinks Pilate had respect to this Rite , when he condemned our Saviour ( XXVII Matth. 24. ) notwithstanding all that Learned Men have said to the contrary .

Verse 7 Ver. 7. And they shall answer and say . ] Being askt , perhaps , whether they knew any thing of this Murder .

Our hands have not shed this blood , neither have our eyes seen it . ] That is , they professed solemnly they knew not who shed it , nor how the Man came to be slain . And the Mischna before-mentioned adds , that they said ( for how can any one think that Elders would be Murderers ? ) This Man did not come into our City that we know of , and dismissed without necessary provisions ; nor was seen by us , and permitted to go away without company . Which Maimonides expresses more largely in his More Nevochim , P. III. Cap. XL. where he represents the Wisdom of this Law , in these words : The Elders called God to witness , that they had not neglected to secure the ways ; nor to set Watches , to examine diligently those that travelled ; saying , as our Rabbins express it , This Man was not killed through any negligence , or forgetfulness which we were guilty of , in not observing our publick Constitutions ; nor do we know who killed him . Now by this Inquisition into the Fact , by this going forth of the Elders , and the striking of the Heifers Head , &c. a great deal of Discourse necessarily arose about this business , which made the thing publick ; and was a probable means of discovering the Murderer , by some or other who were there , or should hear of all this . And if any one came and said he knew the Author , then they forbore to behead the Heifer : but the Man being apprehended , if the House of Judgment did not put him to death , the King had power to do it : if he neglected it , the Avenger of Blood might kill him wheresoever he met him . By which it appears that this solemn Process here mentioned tended very much to detect the Murderer . Unto which this also contributed , that the place where the Heifer's head was struck off , might never be ploughed or sowed hereafter , ( as I noted before ) which made the Owners of that Ground employ their utmost diligence to find out the Murderer , that their Land might not lye waste for ever . For they might not so much as plant a Tree upon it .

Ver. 8. Be merciful , O LORD , unto thy people Israel , Verse 8 whom thou hast redeemed , and lay not innocent blood unto thy people of Israels charge . ] The Priests alone pronounced these words as the Mischna there saith : though Josephus ( who often differs from the Talmudists ) saith , both Priests and Elders prayed God to be propitious unto them ; and to prevent the like Evil from falling out again in their Region . See Selden Lib. III. de Synedr . Cap. VII . N. V , VI.

And the blood shall be forgiven them . ] These are not the words of the Priests , saith the same Mischna : but the Holy Ghost pronounces , that when they observed these Rites , the guilt should be removed from them . Which in some sort , would have lain upon them , if they had taken no notice of a Murder committed so near to their City ; nor made inquisition after it , and expressed their abhorrence of it .

Verse 9 Ver. 9. So shalt thou put away the guilt of innocent blood from among you , when thou shalt do that which is right in the sight of the LORD . ] Sincerely protesting their Innocence , and detestation of this Fact . Which was to be done in the day time , and not in the night : and the Body of the Heifer was to be buried ; but none of it eaten , or any part of it imployed to other use . If the Murderer was found before it's Head was struck off , it was to be let go into the Pasture among other Beasts : if after , he was to suffer Capital Punishment ; that is , to be cut off by the Sword , as the Mischna before-mentioned explains it , Cap. IX . Sect. VII .

By all this it appears , that no ancient Law made such provision for the discovery and expiation of secret Murders , as this of Moses . For the very best of them , which is that of Plato , enacts no more than this , That if a Man was found dead , and he that killed him , after a diligent search , could not be heard of , publick Proclamation should be made , that he who was guilty of the Fact , should not come into any holy place , nor any part of the whole Country : for if he were discovered and apprehended , he should be put to death , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and be thrown out of the Bounds of the Country , and have no burial , Lib. IX . de Legibus , p. 874.

Ver. 10. When thou goest to War against thine Enemies . ] To a voluntary War against any of their neighbouring Nations ; not against the People of Canaan : none of which were to be spared , if they Verse 10 stood out and fought , but destroyed by the Divine Precept , which required this War .

And the LORD thy God hath delivered them into thy hands , and thou hast taken them captive . ] As the manner was , to make them Slaves to their Conquerors .

Ver. 11. And seest among the captives a beautiful woman . ] Verse 11 It was indifferent , whether she was a Virgin , or a Widow , or a Wife , according to the Jewish Doctors .

And hast a desire unto her , that thou wouldst have her to thy wife . ] The plain meaning is , fell so passionately in love with her , as to desire to marry her ; though a Stranger of another Nation and Religion . It is a common Opinion indeed among the Jewish Doctors , that a baser sort of Passion is here indulged ; for it was lawful , they imagine , for a Souldier to lie with such a Captive once to satisfie his Lust , ( which some make to be the meaning of this Expression , hast a desire to her ; or , as it is in the Hebrew , hast cleaved to her ) but not repeat it , unless he would take her for his Wife . Which they think was allowed to Military Men , when they were absent from their Wives , to prevent greater Outrages which were wont to be committed by the Heathen . But the best Nations severely prohibited all such Abuses , as Grotius observes , L. III. de Jure Belli & Pacis , Cap. IV. Sect. XIX . 1. And though Schickard in his Mischpat Hammelech indeavours to make out the Wisdom of this Law , in permitting a Hebrew Souldier to enjoy a Captive once , ( See p. 130 , 131. and Mr. Selden Lib. V. de Jure Nat. & Gent. Cap. XIII . ) yet he cannot but acknowledge that some of the Jews do not allow of this Interpretation ; but are of opinion that he might not touch a Captive till she became a Proselyte , and he took her for his Wife . Thus R. Bechai , as Grotius observes in the place forenamed , Sect. XIX . 2. God would have the Camp of Israel holy , and not defiled with fornication , and other abominations , as the Camps of the Gentiles . Unto whom Alexander himself gave a better Example ; who being extreamly taken with the Beauty of Roxana , did not abuse her , as a Captive ; but vouchsafed to marry her , and make her his Wife . For which he is justly commended , both by Arrianus and by Plutarch . And therefore I think it is most reasonable to expound this Law , only of taking such a Captive in Marriage : which Abarbinel also shows is the most ancient Interpretation of it , and hath the best Authority on its side among the Jews . For though he acknowledges it is the common Opinion of their wise Men , that a Souldier might lie with a fair Captive once , whilst she was a meer Gentile ; yet herein they followed the Doctors in the Babylonian Talmud ; which is not of so great Antiquity as the Hierusalem Talmud : where R. Johannes ( in Massecheth Sanhedrim ) delivers the quite contrary Doctrine , That it was not lawful for any Israelite to lie with such a Woman at all , till the Conditions , mentioned in the following words of this Law , were fulfilled , when he was to make her his Wife . And according to the Judgment of this R. Johannes , Abarbinel explains this Law , in a large Commentary on this place .

Verse 12 Ver. 12. Then thou shalt bring her home to thine house . ] The forenamed Doctors , who are so indulgent to the Souldiers Lust , will have this to signifie that they were to observe the Rules of Modesty in the Camp ; and not openly lie with her like Beasts , but privately in their Tents . Thus Maimonides himself , More Nevochim P. III. Cap. XLI . But it is evident Moses doth not speak of any thing done in the Camp , but of what was to be done when he returned to his House : where he was to dispose her , in the manner following to be his Wife .

And she shall shave her head . ] These and the following words are variously interpreted : some taking these things to be done to her , with a design to abate his Affection to her , that he might not marry her at all : and others to prepare her , and make her fit , for his Bed . For shaving her Head ( which every one knows was used in mourning ) deprived her of one of her greatest Ornaments , and made her less amiable , and consequently might extinguish his Affection , which was kindled by her Beauty . So Clemens Alexandrinus understands it ; See Lib. II. Strom. p. 398 , 399. and Lib. III. p. 456. and many of the Hebrews are of the same mind , that these things were ordered to lessen his Affection to her , by making her appear less lovely in his eyes . See Schickard's Mischpat Hammelech , Cap. V. Theorem . XVII . p. 134 , 135. But there are others who take this to have been a kind of Purification and Cleansing her from her Gentilism ; and a Token of her becoming a new Woman , that she might be meet to be made his Wife .

And pair her Nails . ] This likewise was a piece of Cleanliness and Neatness . But they who are of the other Opinion translate the words , Let her Nails grow . As our marginal Translation hath it , and the Arabick and Chaldee , and the Hebrew Doctors commonly understand it . Which was intended to make her look ugly , and to slack his love to her . At least , it was sutable to the Condition of a Mourner ; as she plainly was , it appears by the next Verse . The Hebrew words indeed ( which are make her Nails ) are dubious ; from whence arose that dispute we find in the Talmud between R. Eliezer , who expounds it pair her Nails , to make them look handsome , and R. Akiba , who expounds it let them grow . The former reasons thus ; the Hair and the Nails are to be used alike : now her Hair is plainly ordered to be cut , and therefore so were her Nails to be . But the other Doctor turns it quite contrary ; what was ordered about her Hair was to make her abominable , therefore this also was intended to make her appear ill-favoured . And indeed the Hebrew word being indifferent to either sense , we must judge of the meaning by the circumstances of the place : and here they seem to lead us to R. Akiba's interpretation ; which Onkelos , a most judicious Paraphrast , follows : and many Learned Men in later times ; particularly Schickard in the Book before-mentioned , p. 134. and Martinus Gierus de luctu Hebraeorum , Cap. XIV . Sect. V.

Verse 13 Ver. 13. And she shall put the raiment of her captivity from off her . ] Her fine Clothes , wherein they suppose her to have been taken captive : Instead of which she was to put on sordid Apparel ; which was the Habit of Mourners . This still tended to cool his love ; the drift of these things being ( as the Jews commonly think ) to take away from her all that was inviting and tempting , that so such Marriage might not be common among them .

And shall remain in thy house . ] Not stir out of doors , but be retired ; as Persons in a mournful condition are wont to be .

And bewail her father and mother . ] Who perhaps were killed in the War : or , rather , whom she was likely to see no more . And this also the Jews suppose might help to abate his Affection to her : Sorrow and Grief very much spoiling ones Beauty .

A full month . ] So long the Jews were allowed to bewail their dead Relations , or at least those who were eminent : as they did Aaron and Moses . And here I cannot but observe how Philo magnifies this Constitution , and plainly shows he was of the opinion of R. Johannes before-mentioned ; that this Captive might not be touched till all these things were performed . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith he , in his Book 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , p. 545 , &c. ) Moses ordered every thing most excellently in this Law : First , In not letting the Reins loose to Mens desires ; but restraining them for thirty days . In which time , secondly , a trial was made of his love , whether it was a furious , ungovernable Passion , or had something of reason in it . Which advises us to do nothing suddenly , but after serious and long deliberation . And thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This was a merciful Law to the Captive ; that if she were a Virgin , she might bewail her unhappiness , in not being disposed of in Marriage by her Parents : If a Widow , that she had lost her first Love , and was now to be married to one , who would be her Lord , as well as her Husband .

And after that . ] Upon these words R. Johannes grounded his opinion , That till a full Month was spent , in the forementioned Ceremonies , he might not lie with her .

Thou shalt go in unto her , and be her husband , and she shall be thy wife . ] If he continued , that is , to love her at the end of the Month ; and she was willing to embrace the Jewish Religion , in which , while she remained retired in his House , she was instructed . For , the Jewish Doctors agree , she was to be baptized , and not meerly made a Proselyte of the Gate ( i. e. renounce Idolatry ) otherwise he might not marry her . And if she refused to embrace their Religion intirely , Maimonides saith , they gave her a years time to consider of it : at the end of which , if she remained still obstinate , they required her at least to observe the Seven Precepts of the Sons of Noah , and so to become a Proselyte of the Gate : otherwise she was to be slain . But though she was so far converted , no Jew might take her to Wife : for such a Marriage , Maimonides saith , was counted impious .

Those Hebrew Doctors who think a Souldier might enjoy her once , at the first taking her Captive , have added another conceit to this ; viz. That there was not only this Months time allowed her to bewail her Parents , but that he was to stay two Months more , before he might go in to her , and be her husband , that he might see whether she were with Child or no , by his first enjoyment of her . For if she were , a great difference was to be made between that Child , and those she might have by him after marriage . Concerning which see Selden Lib. V. de Jure Nat. & Gent. Cap. XIII . where he observes , they make Tamar , the Daughter of David , an instance of this . Whose Mother being a Captive , they suppose he lay with her as soon as she was taken , and had this Issue by her : but afterward she becoming a Proselyte , he made her his Wife , and she bare him Absolom . Whereby it came to pass , that there was not such a Relation between her and the other Sons of David by other Women ; but that it had been lawful for Amnon to have married her .

But all this is judged by the famous Abarbinel ( upon 2 Sam. XIII . ) to be very absurd : and neither believes that David would have committed such a Fact , as to lie with a Woman in her Gentilism ; nor , if he had , that this Child would have been lookt upon as a Gentile , since he afterward married her Mother . And therefore he takes those words of Tamar , v. 13. Speak to the King , and he will not withhold me from thee , to be a meer put off , as we speak , to get rid of his Company : which Amnon understood very well , who knowing he could not have her to Wife , proceeded to force her .

Ver. 14. And it shall be , if thou have no delight in Verse 14 her , then thou shalt let her go whither she will . ] If at the Months end , or before , his Mind was changed , and he did not like to take her for his Wife , then he might neither meddle with her any more ( as the Hebrew Doctors understand it ) nor keep her any longer as a Slave , nor sell her , or make merchandise of her , ( as the Text here expresly orders ) but give her liberty to go whither she her self thought good . This he lost , say the Jews , by his short pleasure he took at first . For other Captives , whom a Man had made himself Master of , by the Law of War , he might imploy in his Work as Slaves , or make Money of them ; but one whom he had lain with , he was either to marry , or set her a liberty . This they ground upon the last words of this Verse ; which I shall show may have another interpretation . And therefore I shall not insist upon their sense ( which depends upon the same words ) who think Moses speaks of his not likeing her after she was become his Wife , her Humour , Manners , and Conversation being disagreeable to him : in which case he was to give her a Bill of Divorce , as he might do another Wife , but not keep her as a Slave .

Because thou hast humbled her . ] It must be acknowledged that this is an usual Phrase , for having had Carnal Knowledge of a Woman , as the Scripture modestly elsewhere speaks , in the like case . It signifies so in the very next Chapter of this Book , XXII Deut. 29. XIX Judg. 24. XX. 2. and many other places , where it is used for Violence offered to a Woman , which was the greatest Affliction to her ; as the Hebrew word properly signifies . From which I see no reason why we should depart in this place ; for it was sufficient Affliction and Humiliation to a Captive Woman ( as Carpsovius observes in his Annotations upon Schickard's Book , which I have so often named ) that after she had been brought into a Souldiers House , and kept there a Month , having her Head shaved , Garments changed , &c. in hope of Marriage , she was rejected at last when it should have been consummated : And thus Abarbinel here understands the word humbled , not of his lying with her ; but of all the forementioned Conditions which were imposed upon her , as a preparation for his Bed ; and of her disappointment after she had submitted to be baptized . And indeed the Hebrew word denotes any sort of Affliction . See I Exod. 11. LXXXVIII Psal. 8. LXXXIX . 23. XC . 15. XCIV . 5 , &c.

Verse 15 Ver. 15. If a Man have two Wives , one beloved and another hated . ] That is , less loved ; as the word hated sometimes signifies , XXIX Gen. 31. VI Matth. 24. R. Solomon thinks that this Case follows the other , because it might so happen , that if a Man suffered himself to be carried with too violent a passion towards such a Woman , as is before-mentioned , it might turn into hatred , when he found her not to be agreeable to him .

And they have born him Children , both the beloved and the hated . ] Towards which it was likely he would be affected very differently , as he was to his Wives .

And if the first-born Son be hers that was hated . ] As it fell out in the Case of Leah and Rachel .

Ver. 16. Then it shall be when he makes his Sons to Verse 16 inherit that which he hath , that he may not make the Son of the beloved first-born , &c. ] He speaks of Sons ; for Daughters were not to have a double Portion . And he speaks of Sons ( as the Jews will have it ) born before the death of their Father ; to whom he divided his Inheritance . For a posthumous Son had not a double Portion , as the Gemara upon Bathra saith . See Selden de Successionibus , Cap. VII . p. 29.

Ver. 17. But he shall acknowledge the Son of the hated Verse 17 for the first-born . ] Which had his first love ; and was to enjoy the effects of it .

By giving him a double portion of all that he hath . ] Of all that he was in possession of when he died : but not of that which was his in Reversion after his death ; as Mr. Selden shows the Opinion of the Jewish Lawyers is , Lib. de Success . Cap. VI. p. 24.

For he is the beginning of his strength . ] See XLIX Gen. 1.

The right of the first-born is his . ] By a very ancient Custom , antecedent to the Law : which made the first-born the Head of the Family , and gave him as much more , as any of his Brethren , of the Estate belonging to it , that he might be able to maintain and support the Dignity of it , XXV Gen. 31. But if there was no Son , and the Inheritance was to be divided among Daughters , the eldest Daughter had not a double share of the Estate ; as Mr. Selden shows in the same Book , Cap. VIII .

Verse 18 Ver. 18. If a Man have a stubborn and rebellious Son . ] By a stubborn Son the Jews understand , one that will not do as he is bidden : and by a rebellious , one that doth what he is forbidden . And they imagine this Law is annexed to the foregoing , about the marriage of a Souldier to a Captive Woman ; because the Issue of such Marriages commonly proved refractory , or at least gave their Parents great trouble . So Schickard observes out of Tanchuma . And they confirm it by an Example out of Scripture , viz. the two Children of David , Absolom and Tamar , who were both born of a Captive Woman , made a Proselyte : the former of which conspired the Death of his Father ; and the other being ravished by Amnon , was the occasion of the Death of some of her Brethren . Mischpat Hammelech , Cap. V. Theorem . XVII .

Which will not obey the voice of his Father , or the voice of his Mother . ] Behaved himself not only undutifully , but crosly to them : and with such contempt of their Authority , as argued he had not only lost all filial Affection and Reverence to them ; but would , if he could , undo them .

And that when they have chastned him , will not hearken unto them . ] Is never the better for Admonitions , Reprehensions , and Corrections , which they were bound to give him .

Verse 19 Ver. 19. Then shall his Father and his Mother lay hold of him . ] It is absurd to say , as the Hebrew Doctors do ( in their qualifications of this Law ) that his Parents were with their own hands to apprehend him , and bring him before the Court : though it seems reasonable enough , that both Father and Mother should agree in the Complaint against him , and desire Officers might be sent to lay hold of him . In which one cannot well suppose that they would consent to have such a Punishment , as follows , inflicted upon him , unless he were intolerable .

And bring him unto the Elders of his City . ] Who were to examine the proofs , and accordingly to pass Sentence upon him . Concerning these Elders , see v. 3 , 4.

And unto the gate of his place . ] Where the Court of Judgment was wont to sit . See XVI . 18. The Paternal Power among the ancient Romans was so great , that they might put their Children to death , as they did their Slaves , without any Process before a Magistrate . And this some have taken to be a Natural Right ; and imagined God would not have commanded Abraham to kill his Son , but that it was a part of his inherent Power . However this be , they were not thought fit to be long intrusted with it ; for God here orders by Moses , that it should be committed to the publick Judges , as the most disinterested Persons .

Ver. 20. And they shall say unto the Elders of his City . ] Verse 20 This seems to intimate , the Authority of Parents was still so preserved , that their Testimony alone was sufficient to convict a rebellious Son , without any further proof . The Hebrew Doctors indeed are of another mind ; as I shall show in the Explication of what follows .

This our Son is stubborn and rebellious , he will not obey our voice . ] This is to be understood , say they , of a Son that was no less then Thirteen years old and a day : and so might be presumed to know his Duty , and to be capable of being governed by Counsel and good Advice . And this is reasonable enough . But what they say concerning the time when he became his own Man , is monstrously absurd . See Selden Lib. II. de Synedr . Cap. XIII . p. 559 , 560. What they say of a Daughter , not to be comprehended under this Law , may be admitted ; because she was not capable to do so much Mischief in a Family , as a rebellious Son .

He is a glutton and a drunkard . ] These Sins are no where made capital by the Law of Moses , but when they were accompanied with rebellious Disobedience to Parents . Who were to bring Witnesses , as the Hebrew Doctors say , that this Son had stoln some of their Goods , and sold them , that he might spend the Money in these Vices : under which others are comprehended , which usually attend them . And that he had done this , after he had been admonished and chastised : so that he was not to be punished , as this Law at last prescribes , till he was grown incorrigible . For , they say , the Court was first to order him to be whipt ; and not to proceed further till , upon a new Complaint , it was proved that he had run into the same riotous Courses , since that punishment . Then , upon this second Testimony ( as they call it ) the Court gave Sentence against him , that he should be stoned to death ; unless the Parents , before the Sentence was pronounced , said they gave him their Pardon . There are a great many little Niceties about the quantity of Meat and Wine that he eat and drank , and other Matters ; with which I do not think fit to trouble the Reader .

Verse 21 Ver. 21. And all the Men of his City shall stone him with stones that he die . ] This is such a severe Sentence , that it inclines me to think , the Parents lookt upon such a Son as so debaucht , that he would not only spend all their Estate , if he had it , but was inclined to kill them , that he might get it into his own hands . For the Sentence of Death is denounced , elsewhere , against one that struck his Father or Mother , XXI Exod. 15. or that cursed them , v. 17. It is not said indeed he should be stoned , but put to death ; which they interpret of strangling ; this punishment of stoning , being appointed for Idolaters and Blasphemers of God . Next to whom Parents are to be reverenced ; being in God's place , with respect to their Children . See upon the fifth Commandment . And therefore other Nations were very severe in their punishment of such Children as are here described ; and particularly the Romans , after the power was taken from Parents to sell them ▪ or put them to death , and the Censure of them committed to the Magistrates . See Hen. Stephen in his Fontes & Rivi Juris Civilis , p. 18. And among the Athenians , Lysias saith ( in his Oration against Agoratus ) he that beats his Parents , or did not maintain them , and provide an habitation for them , when they were in want , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , deserved to be put to death . The Law indeed did not inflict that punishment , but only said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let him be infamous . That is , as they expound it , he might not come into the Publick Assemblies , nor enter into their Temples , nor wear a Crown in their Publick Festivals : and if any such Persons presumed so to do , they were brought before the Magistrates , who set a Fine upon their Heads , and committed them to Prison , till they paid it . See Sam. Petitus in his Commentary upon the Attick Laws , Lib. II. Tit. IV. p. 163. No wonder therefore Moses ordained this punishment , when a Son was come to such a degree of profligate wickedness , that he indeavoured to undo his Parents . Which some States have thought fit to follow , in these latter Ages . For David Chytraeus saith , he himself saw an Example of this Severity at Zurich , in the year One thousand five hundred and fifty ; where a disobedient Son was beheaded , who had cursed his Mother , and beaten her .

So shalt thou put evil away from among you , and all Israel shall hear , and fear . ] See concerning this before upon XIX . 20.

Verse 22 Ver. 22. If a man have committed a sin worthy of death , and he be put to death . ] There were several sorts of Capital Punishments , viz. Strangling , Burning , Cutting off by the Sword , and Stoning . Now the Hebrew Doctors limit this unto such Offenders , as were stoned ; of which Punishment he speaks in the foregoing Verse . But there being Eighteen sorts of Offenders , who were to be Sentenced to this Death , they put a further limitation upon these words ; their Tradition being , as they tell us , the Sin worthy of death ( or Stoning ) is only Idolatry , or Blasphemy . So we read in the Sanhedrim , Cap. VI. Sect. IV. All that were stoned were also hanged , according to the opinion of R. Eliezer : but the wise Men say none were hanged but the Idolater and Blasphemer . And they add there , that only Men , not Women , were thus used : for which I can see no reason , but their sticking to the meer Letter of these words ; as if the word Man did not comprehend both senses .

But if we examine the Scripture , we shall find this not to be true ( that no Men were hanged , but they that were stoned ) for the King of Ai was hanged , VIII Josh. 29. and five Kings more , X. 26. and they were not hanged because they were Blasphemers or Idolaters , ( for then all the rest of the Canaanites should have been so treated ) but because they were such Enemies of God , as had rebelliously withstood the gracious Summons of Surrender . And there are other Examples also , which confute this ; as the two Traitors that murdered Isbosheth , 2 Sam. IV. 12. and the five Sons of Saul , 2 Sam. XXI . 9. It is more probable therefore , that all those whom the Judges thought to be such great Offenders , that it was fit to make them very publick Examples , were hanged up , after they had suffered the punishment of Death , to which they were sentenced . This seems to be denoted in the word Chatta ; which signifies sometimes a very great Crime , as appears from XII Hosea 8. where he speaks of iniquity , which is sin . Not as if all iniquity were not sin ; but some acts of iniquity were not so heinous , as to be called by that name .

And thou hang him . ] After he had been put to death , as appears by the foregoing words , which speak of his being put to death before this Suspension . Which shows that this Punishment was not the same with the Roman Crucifixion ( as Baronius , Sigonius , Lipsius and others have mistaken ) for they hanged Men alive upon the Gibbet ; whereby they expired before they were taken down : But this was only hanging up their Bodies after they were dead , and exposing them to open shame for a time .

On a Tree . ] On a piece of Timber ( saith the Sanhedrim ) struck into the Ground ; out of which came a Beam , whereunto his Hands were tied , as they tell us in the place before-mentioned . And so Schickard in his Mischpat Hammelech , Cap. IV. Theor ▪ XIV . So that his Body hung in such a posture as crucified Men did .

Ver. 23. His body shall not remain all night upon the Tree , but thou shalt in any wise bury him that day . ] This is excellently interpreted by Josephus , Lib. IV. Archaeol . Verse 23 Cap. VIII . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Having remained the whole day a Spectacle unto all , he was to be buried at night : for as soon as the Sun went down , the Body also was taken down . Examples of which we have in the Book of Joshua , VIII . 29. X. 26 , 27. In which he is far more sincere then their Rabbins , who say the Law was satisfied if they hanged up the Body just before the setting of the Sun , and presently after took it down again . Which Exposition seems to have been contrived in favour of their Country-men : for only Israelites , they confess , were to be thus exposed , not Proselytes of the Gate , as Mr. Selden observes , Lib. II. de Jure Nat. & Gent. &c. Cap. XII ▪

For he that is hanged is accursed of God . ] The Jews interpret this Clause , as if the meaning were , he was hanged , because he blasphemed God . So Onkelos himself , and the Samaritan Versions , with those of the Spanish and Mauritanian Jews , as Selden observes , L. II. de Synedr . Cap. XIII . N. IV. And Hottinger in his Smegma Orientale , p. 96 , 97. But though this be a common Opinion among the Hebrew Doctors , yet the LXX . have taken the sense right , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cursed of God is every one that is hanged on a Tree . And so S. Paul III Galat. with very little difference . For they observed , what those Doctors did not , that Moses doth not here give a reason , why the Man was hanged up , but why he was to be taken down from the Gallows . Now what Consequence is there in this , Let him be taken down and buried , because he cursed God ? Every one sees , that ( though the word cursed should be taken in an active sense ) this is not a right interpretation of these words . For though it had been good sense to have said , Let him be hanged , because he cursed God ; yet not let him be taken down for that reason . Now such Persons are said here to be accursed of God , not because they were hanged up , but because of their Sin which deserved they should be thus exposed . So S. Hierom upon III Galatians , Non ideo maledictus quia pendet , sed ideo pendet quia maledictus . He was not accursed because he was hanged , but he was therefore hanged , because he was accursed : Hanging up being a Token that the Man had committed a horrid Crime , whereby he had incurred the high displeasure of Almighty God . So that every one who saw him hang on that fashion , were to think with themselves , This Man was under the Curse of God , because of his Sin . And unless he had undergone this Curse , he could not have been buried , and put into the Condition of other Men. But when he had undergone it for his Sin , then it had been a sin in the People not to have taken him down , or prolonged his Suspension longer than God imposed this Curse upon him . And the Land had been defiled , if after this Suffering which God had appointed , they had not buried him . To this purpose Abarbinel , who refutes several other accounts of this matter , particularly that of Sol. Jarchi ; who thinks he was not to hang longer than till the Evening , because it would have been a dishonour to the Soveraign of the World , after whose Image Man was made . This is followed by many , and even by Grotius himself , who gives no other reason of it in his Book de Jure Belli & Pacis , Lib. II. Cap. XIX . Sect. IV. But this is a reason , as Abarbinel notes , why he should not have been hanged up at all . It may be also usefully noted further , that they say in the Tract called Sanhedrim , that not only the Malefactor , but all the Instruments of Punishment were to be buried at the going down of the Sun . Even the Tree it self , upon which he was hanged , was to be buried , that no memory of so foul a thing might be left in the World ; nor any might say , Behold , this was the Tree upon which such a one was hang'd .

That the Land be not defiled which the LORD thy God giveth thee . ] By the stench of the Body , after it putrified , as the same Abarbinel expounds it : who observes , that the dead Body of no Creature corrupts and stinks sooner than that of a Man ; which is exceeding offensive to the living . For which cause , saith he , the Book Siphre determines not only that all Malefactors should be buried , as soon as the Law here orders ( that they might not imitate the manners of the Egyptians and Philistims , and such like People , who let Bodies rot in the Air after they were hanged up ) but that every Man should bury his dead , the same day they died , or be deemed to have transgressed a Negative Precept . Which may pass for a very good natural reason of it : but there is something more in it , respecting a Legal Pollution , under which their whole Country lay , as long as an accursed thing hung openly among them ; just as all that entred into the Tent where a dead Body lay , and all that was in it , were made unclean by it , XIX Numb. 14 , 15. Upon which score S. Paul might well apply this Passage to Christ crucified for us ; not only because he bare our sins , and was put to death , and exposed to such shame as these Sinners were , who were accursed of God ; but was also taken down in the Evening , in token now the guilt was removed ; Chapter XXII . as the Curse upon the Man that was hanged , ended at the going down of the Sun ; and as the Land of Israel was pure and clean , after the dead Body was taken down and buried , with the Tree upon which it was hanged . Joh. Coch hath well explained this , in his Notes upon the Sanhedrim , Cap. VI. Sect. V. whose sense in short is this : As our blessed Saviour , while he hung upon the Cross , was made a Curse , and an Execration ; so when , according to the Law , he was taken down , and buried , both he ceased to be a Curse , and all they that are his .

CHAP. XXII .

Verse 1. THou shalt not see thy brother's Ox , or his Verse 1 Sheep go astray , and hide thy self from them . ] They were not to turn away their Face , as if they did not see them , and so neglect them . And by Brother is to be understood , not only an Israelite , but any Man that lived among them : this being a matter of common right , and extended to their Enemies , as well as their Friends , XXIII Exod. 4.

Thou shalt in any case bring them again to thy brother . ] Not meerly give notice to the Owner , where he saw them , but take care himself to bring them back , that they might not go further astray , and perhaps be quite lost , before the Owner could have notice of them . This , and many that follow , are Precepts of Humanity , and Care of each others welfare ; without which Society could not be preserved .

Ver. 2. And if thy brother be not nigh thee , or thou Verse 2 know him not , then thou shalt bring it to thine own house . ] And preserve it there , till he could send to him , or find who the Owner was .

And it shall be with thee , until thy brother seek after it . ] He was to give notice , by the publick Crier , that such a Beast was with him , and that , as the Jews say , three or four times ; that the Owner might seek after it . But here they are pleased to make a distinction ; that they were to do this , if there were Marks upon the Beast ; but if there were none , they were not bound to cry it : which doth not seem to be reasonable . See Selden Lib. VI. de Jure Nat. & Gent. Cap. IV.

And thou shalt restore it to him again . ] He paying the Charges of keeping it , from the time it was brought to his House , till its being restored . But if no Body could prove a right in the Beasts that were lost , they became his who found them , and he might lawfully keep them : for no other Owner appearing , they were his that was in present possession of them . Who did very piously , if he gave the value of them to the Poor , ( and so the Law was in many places ▪ ) but he was an honest Owner of them , if he kept them to himself : As Grotius observes , Lib. II. de Jure Belli & Pacis , Cap. X. Sect. XI .

Verse 3 Ver. 3. In like manner shalt thou do with his Ass , and so shalt thou do with his raiment , and with all lost things , &c. ] In all other Cases of like Nature , the same Law was to be observed .

Thou mayest not hide thy self . ] Pass them by with neglect , or pretend they did not see them .

Verse 4 Ver. 4. Thou shalt not see thy brothers Ass , or his Ox fall down by the way , and hide thy self from them . ] Turn away , as if they did not see the danger they were in .

Thou shalt surely help him to lift them up again . ] This hath been explained upon XXIII Exod. 5. I shall only add here , a famous Example of this sort of Piety , in Alphonsus King of Naples : who travelling upon the Road , attended by a great number of Courtiers , and seeing a poor Ass with a burden fall'n into a deep Slough , ( when all that went before him passed by , without any regard ) when he came to the place stopt , and went himself to the Driver , and lent him Assistance to help the Ass out of the Dirt. So David Chytraeus upon this place .

Ver. 5. The woman shall not wear that which pertaineth Verse 5 unto a man , neither shall a man put on a womans garment : for all that do so are abomination unto the LORD thy God . ] The last words of this place plainly indicate , that it was an idolatrous Custom , which is here prohibited . For Moses and the Prophets are wont to speak in these terms of utmost abhorrence , concerning such Matters . And nothing was more common among the Heathen , than for Men , in the worship of several of their gods , to put on the Garments usually worn by Women , and Women those worn by Men. Particularly in the worship of Venus , Women appeared before her in Armour , and Men in Womens Apparel . And thus the words literally run here in the Hebrew ; Women shall not put on the Armour of a Man , ( so the word Celi frequently signifies Armour , as well as other sorts of Instruments ) nor a Man ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the LXX . translate it ) the stole of a Woman . See Selden Syntag. II. de Diis Syris , Cap. IV. And thus Maimonides saith he found this Precept in an old Magical Book , that Men ought to stand before the Star of Venus in the flower'd Garment of Women , and Women put on the Armour of Men , before the Star of Mars . More Nevochim P. III. Cap. XXXVII . Servius also upon the Second Book of Aeneiads , mentions a Statue of Venus in Cyprus ( in which Island were anciently many Colonies of Phaenicians ) to whom the Women sacrificed in Mens Garments , and the Men in Womens . Many other Nations did the same . See J. Ger. Vossius , Lib. II. de Orig. & Progr . Idol . Cap. XXVII . & XXXI . but especially our Learned Dr. Spencer , Lib. II. Cap. XVII . Sect. I. &c.

But setting aside all this , every one knows that if there were no distinction of Sexes , made by their Habits , it would open a Door to all manner of Impurity : for which reason , if there were no other , this Law was very wise and pious .

Verse 6 Ver. 6. If a birds nest chance to be before thee in the way in any tree , or on the ground , &c. ] By this place , among others , ( particularly VIII Psal. 8. ) it appears the word tsippor signifies all kind of Birds , and not only the smaller sort , as some have imagined . But he seems particularly to speak of clean Birds , such as it was lawful for them to eat . And this Precept seems to have been given to breed in the Jews a sense of a Divine Providence , extending it self to all Creatures ; and to teach them to exercise their Dominion over them , without any kind of Cruelty .

Thou shalt not take the dam with the young . ] R. Menachem , mentioned both by Drusius and Bochartus , was of opinion that it is not pity towards Birds which is intended in this Law , but kindness to Mankind ; whom God intended by this usage of other Creatures , to form unto gentleness and commiseration towards one another . But others , I think , have more truly determined , that this is a merciful Constitution , with respect to Birds as well as Men. It being a sufficient Affliction , as Maimonides calls it , to the old one to lose her young : and it being unreasonable also , that Men should consider only their own present interest , without regard to Posterity ; to whom the breed ought to be continued by letting the old one go free . Unto which those Verses , commonly ascribed to Phocylides , have respect .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

i. e. Let no Man take all the Birds together out of a Nest ; but let the Mother go , that thou mayest have young ones again of her .

Ver. 7. Thou shalt in any wise let the dam go , and take Verse 7 the young to thee . ] For there is a great deal of ill nature in it , to take away the Liberty and the Life of any Creature , from whom we have received a benefit ; as Bonfrerius glosses upon these words .

That it may be well with thee , and that thou mayest prolong thy days . ] Some of the Jews , from these words , have fancied , that the observation of this single Precept was of such great value , as to procure for them even forgiveness of sins and a long life . Which is such a foolish conceit , that it makes all other Precepts unnecessary . The plain meaning is , that God would reward them for their kind usage even of brute Creatures , if other Vertues were not wanting ; such as Charity towards their poor Neighbours . And so the Mischna , in the Conclusion of the Tract called Cholin , discourses very well , If in a light Precept concerning a thing which is scarce worth a farthing , the Law says , that it may be well with thee , and thou mayest prolong thy days ; how much more may this be expected in the weightier things of the Law ?

Ver. 8. When thou buildest a new house , then thou shalt make a battlement for thy roof . ] The Jews , I think , are a little too curious , in setting a Mark upon the Verse 8 word thy ; fancying he saith not simply the Roof , but thy Roof , to except the Temple , and the Synagogues , and Schools from this Rule ; which were no private Man's House , but belonged to the whole Congregation . They say indeed the Temple had Battlements ; but not for necessity , but for Ornament ; because the Roof of the Temple was not flat , as the Roof of another House was . For no Body walkt upon the Temple , as they did upon their own Houses , to take the Air , and discourse together ; or to meditate and pray ( in little Closets they had there ) which made it necessary to have these Battlements , of three foot and a half high ( as the Jews say ) to prevent any Man's falling down ; when he did not attend , but was thinking of some other thing . See Constant . L'Empereur in his Annotations on Codex Middoth , p. 160.

That the Roofs of their Houses were flat , which was the ground of this Precept , we have many proofs in the Scripture . For hither Rahab brought the Spies , and covered them with the Stalks of Flax , which she laid upon them , II Josh. 6. Here Samuel communed with Saul upon the top of the House , 1 Sam. IX . 25. David also was walking upon the Roof of his Palace , when he saw Bathsheba washing her self , 2 Sam. XI . 2. And in the same place Absolom caused a Tent to be spread , that he might go in to his Fathers Concubins , in the sight of all Israel , XVI . 22. See also XV Isa. 3. XXII . 1. and in the New Tastament X Acts 9. Nor was it the manner of the Hebrews only , but of the Greeks and Romans also , to make the Roofs of their Houses so , that they might walk upon them ; and stand there to see any Publick Show , or take the Air ; as Is . Casaubon shows in a multitude of Instances , Lib. IV. in Athenaeum , Cap. XII . where he observes also out of Pliny and Seneca , that the Roman Houses wanted these Battlements , which Moses here ordered in this Law . By all which we may easily understand those places in the Gospel , that speak of proclaiming things on the House top , &c. X Matth. 27. V Luke 19.

That thou bring not blood upon thine house , if any man fall from thence . ] And be killed by the fall . For his neglect being the cause of his death , it made him guilty before God of his Blood , and liable to be punished by the Judges for slighting so profitable an Institution as this is . Which the Jews extend to a studious care about every thing that might bring a Man's Life in danger . For examples sake ; they might not keep a mad Dog ; nor set up a broken Ladder in their House , &c. as L'Empereur observes upon Bava kama , Cap. V.

Ver. 9. Thou shalt not sow thy Vineyard with divers Verse 9 seeds . ] What he had said concerning their Fields , XIX Levit. 19. he now says of their Vineyards ; which they were not to sow with Seeds of a diverse kind . For this was an idolatrous Custom , as the reason given against it plainly shows . This Maimonides saith he found in a Book of the Zabij , and in one Rabbi Josiah ; who taught , That these three things , Wheat , Barley , and Grapes dried in the Sun , should be sown together in the Grounds with one and the same Cast of the Hand . Which was so sensless a thing , that he could not but think they learnt it from the ways of the Amorites , as his words are ; that is , from the wicked Idolaters of the Country , to which the Israelites were going . For Wheat being sown properly at one season of the year , and Barley at another , and a Vineyard being an improper place for the growth of either of them , this Custom could not have its original either from God , or from Man , but from the Devil , the Author of Confusion ; who taught them this uncouth Rite , in honour of Ceres , perhaps , and Bacchus , whom they joyned in the same Act of Worship .

Lest the fruit of thy seed , which thou hast sown , and the fruit of thy Vineyard be defiled . ] If the Israelites had followed this Custom , it would have made both the Corn , and the Grapes that sprung up from such Seed , impure , because polluted by Idolatry ; the very smell of which God would not have to remain among the Israelites , as Maimonides speaks in his More Nevochim , P. III. Cap. XXXVII . See Dr. Spencer in his very Learned Work de Leg. Ritual . Hebr. Lib. II. Cap. XVIII . Every one also knows that it was unlawful for the Israelites to eat any of the Fruits of the Earth , till the First-fruits of them had been offered unto God ; which would not have been accepted by him of such things as these , that were expresly forbidden by his Law ; and consequently the whole Crop became unclean to them , and might not be used by them .

Verse 10 Ver. 10. Thou shalt not plough with an Ox and an Ass together . ] Lest that Law should be violated which we read XIX Levit. 19. Thou shalt not let thy Cattle gender with a diverse kind . So some give the reason of it ; even Maimonides in the Book forementioned , P. III. Cap. XLIX . But it seems also to have respect to those Magical Rites of the Idolatrous Nations in those Countries ; who thought their Fields would be more fruitful , if , according to some Directions which had been given by their gods , they were thus ploughed . For one cannot well think that Men , of themselves , would joyn together two Creatures so different in their Temper and Motions , to draw in the same Yoke , if they had not been led to it by some Superstition or other . For their strength is unequal , as Aben-Ezra here observes , The strength of an Ass is not as the strength of an Ox. Whence it was that Vlysses , to make it be believed that he was mad , joyned an Horse and an Ass to plough : and Homer , Odyss. 5. would have Oxen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 joyned together ; that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , equally bearing , and drawing , as Bochart observes the Scholiast there glosses .

The Jews commonly think this Law extends to all other Creatures of different Species , which might not be yoked together . But some understand it so , that they might joyn several kinds together ; provided one was not unclean , and the other clean . Baal Hatturim finds this Mystery in this Prohibition , That the Righteous ought to have no Society with the Wicked . And there are those who think the Apostle alludes to this , when he saith 2 Corinth . VI. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Be not unequally yoked together with unbelievers . Which Bochart himself thinks not improbable . See Hierozoicon , P. I. Lib. II. Cap. XIII . and Cap. XL. p. 401. where there are other reasons of this Precept .

Ver. 11. Thou shalt not wear a garment of divers sorts , Verse 11 as of woollen and linnen together . ] The Ancients think God intended hereby to teach his People simplicity in their Manners . See Bochart in the same Book , P. I. Lib. II. Cap. XLV . p. 491. But there was something further in it , as I have observed upon XIX Levit. 19. to which I refer the Reader . And shall only add here , That the Jews carried this so far , as not to sew a Woollen Garment , with Linnen Thread ; nor on the contrary .

Ver. 12. Thou shalt make the fringes . ] What these were is sufficiently explained upon XV Numb. 38 , 39. See there .

Verse 12 Vpon the four quarters of thy vesture . ] They wore long Garments in those Countries , as most People do still at this day . And I suppose the Garments of the Jews had usually four Skirts . But perchance they some times had more , or fewer than four : and in this case , if they had but three , their Doctors have resolved they were not bound to make any Fringes for them ; but if they had five or six , they were bound to annex them to the four most remote quarters , in which the intermediate were included . But this is a very unreasonable Subtilty ; the intention of the Law being , that they might be put in remembrance of God's Commandments , by these Fringes ; which therefore were to be worn in the Skirts of their Garments , though they had been divided into no wings , or quarters at all .

Wherewith thou coverest thy self . ] Which they commonly wore : And it seems to signifie the uppermost Garment which covered all the rest , and was most seen ; whereby they were distinguished from the People of other Nations : For that was one end of these Fringes , to be a distinctive Mark that they were of the Jewish Religion . And therefore I do not see any reason in the determination of their Doctors , who say Women , Servants , and little Children were not bound to wear Fringes : For though little Children could not think of the Commandments of God , yet it was fit they should wear the Note of their Religion . There is no reason neither in their Resolution , when they say , That if Women and Servants ( who were bound as much as others to observe the Laws of God ) would wear Fringes , though they were not obliged by their Constitutions , yet they might not put them on with the common Form of Benediction which they used . But I think they observe rightly enough , that these Fringes were so peculiar to the Jews , that the Samaritans , though acquainted with the Law , did not wear them . Nor do the Jews themselves at this day use them upon their upper Garment : for that being no longer four-cornered ( because it made them a laughing-stock ) they wear only under their other Garments a kind of square Frock , with the aforesaid Tassels or Pendants fastned to it ; as Leo Modena relates in his History of the Jews , Part I. Chap. V. Only in their Synagogues or Schools at Morning Prayer , every Man puts over his Head a square Woollen Garment , with the said Tassels fastned at each corner , which they call Talith . Concerning which Bartoloccius in his late Rabbinical Lexicon . Tom. I. hath a long Dissertation , p. 576 , &c.

Ver. 13. If a man take a wife and go in unto her . ] Have Verse 13 Carnal Knowledge of her .

And hate her . ] Do not like her ; but is desirous to be rid of her .

Ver. 14. And give occasion of speech against her . ] Verse 14 The LXX . translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lay to her charge such things ( for so words sometimes signifie ) as are opprobrious .

And bring up an evil name upon her . ] Or as the Hebrew words are , bring forth a name of evil , or infamy . Which signifies , as Mr. Selden observes ( Lib. III. Vxor . Hebr. Cap. I. p. 321. ) the Action it self , which he brought against her , in the Court of Judgment . This appears from the words following .

And say , I took this Woman , and when I came to her , I found her not a Maid . ] This was the Form wherein the Action was laid against her ( as the same Selden there observes ) in these words , as the Jews say ; Having lain with this young Woman , not of full age , as her Husband , I found not in her the Tokens of Virginity ; and making inquisition into the matter , it appears to me that she hath been guilty of Adultery , after I had espoused her : and these are the eye-witnesses of her guilt .

Verse 15 Ver. 15. Then shall the father and the mother of the damsel , take and bring forth the tokens of the damsels virginity . ] If the Accusation , as they say , was to be made good by Witnesses of her Adultery , then her Defence was to be made , no doubt , by contrary Witnesses , who endeavoured to disprove the Testimony which was brought against her . For so they are constrained to interpret the words we translate , Tokens of her Virginity ; as I shall shew upon v. 17. The Hebrews have many nice Subtilties about the word Damsel , with which I shall not trouble the Reader . See Selden in the forenamed place , L. III. Vxor . Hebr. Cap. I.

Vnto the Elders of the City . ] The Court consisting of XXIII . Judges ; who had the Cognizance of Common , Capital , and Penal Causes , in every City .

In the Gate . ] Where the Court sat , as I observed before upon XVI . 18. And this may be added to what I noted there , that by this may be explained those words in the Book of Job V. 4. concerning the Children of the wicked , that they are crushed in the Gate ; i. e. lose their Cause , and are Condemned in the Court of Judgment : and those of the Wise-man , XXII Prov. 22. Oppress not the afflicted in the Gate ; i. e. do him justice , and not let him be overthrown , because he wants Money to defend his Cause . This appears to be the sense from the very next words , v. 23. For the LORD will plead their Cause , &c.

Ver. 16. And the damsels father shall say unto the Elders , I gave my daughter unto this man to wife . ] The Jews say the Mother had no power to espouse her Daughter , but the Father only , before she was of Age. Verse 16 Mischna Sotae , Cap. III. Sect. VIII . where Wagenseil notes that the Mother , and Brethren also , had some power in this matter ; but such that the Daughter , within a time limited , might make the Contract void .

And he hateth her . ] Hath not the Affection which an Husband ought to have to his Wife . If she had no Parents alive , the Judges appointed her a Guardian : and Josephus saith the next of kin were to Patronise her , as if they had been her Parents .

Ver. 17. And lo , he hath given occasion of speech against Verse 17 her . ] See v. 14. He doth not add what there follows , and brought up an evil name upon her , ( i. e. accused her publickly before you of Adultery ) because it is sufficiently comprehended in this .

Saying , I found not thy daughter a maid . ] As such and such give Evidence .

And yet these are the tokens of my daughters virginity . ] I have good Witnesses to the contrary ; which are here ready to be produced before the Court , to disprove the former Testimony .

And they . ] That is , the Witnesses which the Father produces .

Shall spread the cloth before the Elders of the City . ] Though such Tokens of Virginity , as are commonly understood by these words , might always be found in those Countries ( being very consonant to the Opinion of the chiefest Arabian Physicians , as Mr. Selden observes out of Avicenna , and of the Africans and other People at this day , as many Authors ▪ testifie : See Joh. Geusius de Victimis Humanis , Pars I. Cap. IX . and P. II. Cap. II. and Wierus L. Medicarum Observationum , Sect. de Hymene ) especially in such Virgins as the Jews say were here meant , who were under thirteen years of Age ; and though all that some Physicians and Lawyers in these parts of the World have said to the contrary , is of no consideration : yet there are weighty Reasons to incline us to think , that no Man of common sense would bring such an Action against his Wife , wherein he was sure to be cast , whether his Cause was right or wrong , if these were the Evidences whereby it was to be tried . For if he accused her falsly , he knew her Friends were able to produce the Sheet wherein they lay when they were married , with such Tokens upon it as would disprove him , and render him guilty of Defamation . And if he had a just ground to accuse her , because he knew they could produce no such Tokens ; yet this was no proof she had been vitiated since she was Espoused to him ; for she might have been corrupted before : and then he could not attain his end , which was to be rid of her , not by way of Divorce , ( for then he must have given her a Dowry , which he was desirous to save ) but by having her put to death , as an Adulteress , which v. 21. shows to be the present Case . Such evident Reasons as these have constrained the Jews to understand these words , not according to the very Letter of them , but figuratively ; of such Witnesses produced by her Parents , as convinced the other of falsity so evidently , that they made it appear as plainly as a piece of Cloth that is unfolded , and laid before Mens eyes to view it . And they think the Hebrew word Simlah , which we translate the Cloth , favours this Exposition . For it never signifies a Sheet , or a Linnen Cloath ( which is wont to be called Sadin , XIV Judg. 12. XXXI Prov. 24. ) but such Cloth as Mens Garments are made of , which commonly is Woollen , not Linnen . And so it is used in this Book , X Deut. 18. and in this very Chapter , v. 5. So that the sense is , They shall produce evident proofs , and lay them before the Court , like a piece of Cloth , which is spread for all that please to look upon it . Whether this be the Truth or no , I will not dispute , but refer the Reader to Mr. Selden , Lib. III. Vxor . Hebr. Cap. 1 , 2.

Ver. 18. And the Elders of that City shall take that Man . ] Verse 18 If they were convinced that he had accused his Wife falsly , he was to be delivered into the hands of the Officers , who executed the Sentence of the Court.

And chastise him . ] Condemn him to receive forty Stripes save one , as both Josephus and the Talmudists agree ; and it was to be done with a Scourge made of Thongs of an Oxes Hide . The Woman was dismissed with a Solemn Benediction ; the Form of which is set down in the Jewish Rituals : and , as for the false Witnesses against her , they were condemned to be stoned , according to the Law , XIX . 18 , 19.

Ver. 19. And they shall amerce him in an hundred Verse 19 shekels of silver , and give them unto the father of the damsel . ] Who was to receive this Satisfaction for the Reproach which was thrown upon his Family . It is something strange that Josephus should mention only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fifty Shekels to be paid to her Father , when the Scripture expresly saith an hundred , Lib. IV. Archeolog . Cap. VIII . But it is supposed by some , that he means fifty besides her Dowry , which he was to have given her , if he had put her away . Which that he might save , he designed to take away her Life : and therefore was punished double to what it would have cost him , if he had not been so wicked .

Because he hath brought up an evil report upon a virgin of Israel . ] Laid the most infamous Crime to the Charge of an Innocent Virgin ; and that out of hatred to her , and love to his Money . For if he would have put her away , according to the Law of Divorce , no Man could have hindred him , as Maimonides observes : But then he must have paid her fifty Shekels , which they take to be the Dowry of Virgins , mentioned XXII Exod. 16 , 17. To keep which to himself , and be rid of her , he brought this Scandalous Action against her ; for which he was thus justly punished .

And she shall be his wife , he may not put her away all his days . ] Besides the two former Punishments , in his Body and his Purse , he was deprived of the common benefit which all Men had , who did not like their Wives ; which was to sue out a Divorce . Here Maimonides calls upon his Readers to admire the wise Ordination of God , which appears in his Judgments , as well as in his Works . For because this Man took away his Wives Reputation , therefore God ordered him to be rendered vile , by being whipt : and because he basely contrived to save her Dowry of fifty Shekels , he ordered him to be amerced as much more : and because he indulged his Lust , and sought nothing but his Pleasure , therefore he was bound to keep her as long as she lived , More Nevochim P. III. Cap. XLIX .

Verse 20 Ver. 20. But if this thing be true , and the tokens of virginity be not found for the damsel . ] If the Witnesses which appeared for her , could not prove the falsity of their Testimony who appeared against her .

Ver. 21. Then shall they bring out the damsel to the door of her father's house . ] Where she was to be punished , as a Disgrace to her Parents , who had taken no better care to preserve her Chastity , while she lived Verse 21 with them .

And the Men of her City shall stone her with stones that she die . ] This was the punishment of such Adulteresses , except only of a Priest's Daughter , who , if she was guilty of this Crime , was burnt alive , XXI Lev. 19. And it plainly shows he speaks here of a Woman corrupted between the time of her Espousals , and her Husbands compleating the Marriage . Otherwise he could not have had this Capital Action against her , none being put to death for simple Fornication . And this Maimonides saith in Seder Zeraim , that from Moses to his time , it was never doubted , the Woman he here speaks of , was one that proved false to her Husband , after she was contracted to him .

Because she hath wrought folly in Israel . ] A great wickedness ; as the word folly signifies in Scripture , and as the Vulgar translates it .

To play the whore in her father's house . ] Where she remained after her Espousals , as in a safe place , till her Husband brought her home to his own House .

So shalt thou put evil away from among you . ] See XIX . 19.

Ver. 22. If a man be found lying with a woman married Verse 22 to an husband , then they shall both of them die , &c. ] It is not said what death , either here or XX Lev. 10. But the Jews say they were to be strangled . Which is an Opinion so settled among them , that Buxtorf saith he never saw any Hebrew Book , which assigned any other Punishment for Adultery but this . Stoning indeed was the Punishment of her that after her Espousals play'd the Whore ( as was noted before ) between that time and her Marriage : but after the Marriage was compleated , if she were guilty of this Crime , this was the only Punishment , according to their Tradition . See upon XX Lev. 10. and Buxtorf . de Sponsal . & Divortiis , p. 32 , 33. and Grotius in VIII John V.

Verse 23 Ver. 23. If a damsel that is a virgin , be betrothed to an husband . ] But not yet known by him : For there was generally some space between the Espousals , and the bringing her home to her Husband's House . And the time allowed was more or less , according to her Age. See Selden Lib. II. Vxor . Hebr. Cap. VIII .

And a man find her in the City , and lie with her . ] If he lay with her any where else , the Crime was the same ; but it was not so easie to corrupt her in her Father's House , or among her Friends , where she remained till the completion of the Marriage , as it was to do it abroad in the City , or in the Field .

Verse 24 Ver. 24. Then ye shall bring them both out unto the gate of that City . ] That is , to the Court of Judgment , which sat there ; as I noted upon XVI . 18.

And ye shall stone them with stones that they die . ] After they had been Sentenced to this Death by the Court.

The damsel , because she cried not out . ] Which was a demonstration she was not forced , but lay with him by Consent .

Being in the City . ] Where the Neighbours might have heard her cry ; and the Force , if there had been any , prevented .

The man , because he hath humbled his neighbour's wife . ] For so she was by such a Contract , as made her only his . This is supposed to be the Case of the Woman taken in Adultery , mentioned VIII John 5. See my Notes upon XX Lev. 10.

So thou shalt put away evil from among you . ] See v. 21 , 22.

Ver. 25. And if a man find a betrothed damsel in the field . ] Where no Body was near , as in the City . Verse 25

And the man force her , and lie with her . ] It was presumed , by the Circumstances of the Place , that she did not Consent , but was under a Force ; as she also affirmed , and he could not prove the contrary .

Then the man only that lay with her shall die . ] Because he only was guilty of a Crime ; as it follows in the next words .

Ver. 26. But unto the damsel thou shalt do nothing , Verse 26 there is in the damsel no sin worthy of death . ] To make her liable to suffer death : for it was her misfortune , as we speak , not her fault , that she was ravished .

For as when a man riseth against his neighbour , and slayeth him . ] He not being able to defend himself .

Even so is this matter . ] It is here observed by many ( particularly by Grotius and de Dieu ) that Chastity is equal unto Life .

Ver. 27. For he found her in the field . ] Far distant Verse 27 from all Company .

And the betrothed damsel cried . ] For help , as she affirmed , and as it was presumed ; because if she had consented , some other place might have been found , more convenient for their purpose than the Field .

And there was none to save her . ] None appeared to rescue her , as she desired .

Ver. 28. If a man find a virgin . ] In the Field , before-mentioned . Verse 28

Which is not betrothed . ] To a Husband .

And lay hold of her , and lie with her , and they be found . ] There be Witnesses of it ; or they themselves confess it . This Case is different from that in XXII Exod. 16 , 17. in many respects . For that Law speaks of one that was drawn in to consent to the Man's lying with her , by inticing words ( which is expresly there mentioned ) and fair Promises perhaps of Marriage ; but here Moses speaks of one that laid hold of her , i. e. deflowred her by force and violence . In this Case the Man was bound to marry her , if she and her Father pleased ( for both their Consents were required , though the Man that deflowred her could not refuse ) but in the former Case the Man himself might choose whether he would marry or no ; which he could not refuse in this ; and besides , was bound to pay fifty Shekels , as a Mulct upon him for the Crime , as follows in the next Verse . See Selden L. I. Vxor . Hebr. Cap. XVI .

Verse 29 Ver. 29. Then the man that lay with her shall give unto the damsels father fifty shekels of silver . ] Here is another difference between this Case , and that in Exodus ; where the Man was bound to settle a Dowry upon her ; but here to pay a Fine unto her Father . The reason is plain ; because there was no need of settling a Dowry in this Case , as in the former ; for the Dowry was settled upon her in that Case , lest the Husband might lightly and wantonly put her away by Divorce , and she have nothing to maintain her : of which there was no danger here , because this Law saith expresly in the conclusion of this Verse , that he may not put her away all his days . Yet there are those who think it likely , that in this Case also , he settled a Dowry of fifty Shekels upon her , besides what he paid for her further ; for otherwise the Condition of a Virgin deflowred by Force , was worse than hers deflowred by her own Consent .

They have some Exceptions concerning this Payment to her Father , which are not very material , nor certain . But this is considerable , That this Fine was the same , whether the Woman was of Noble , or of Mean Parentage ; neither more nor less was paid by the Law . But , in after times , the Sanhedrim , they tell us , added some other Mulcts besides this here mentioned ; because it seemed so small that the Honour of a Virgin was not thought sufficiently repaired by it . Therefore he that inticed a Virgin paid other two ; one for the Shame and Dishonour he had done her ; and the other for the loss of her Virginity , and vitiating her Body . And he that forced a Virgin paid a third besides these two ; upon the account of the Pain unto which , he was supposed , to have put her . And in these three they proportioned the Penalties to the quality of the Person , and other Considerations , which made them vary . See Selden in the forenamed place , p. 123.

And she shall be his wife , because he hath humbled her . ] Though she were blind , or lame , or leprous , he could not refuse her ; if she and her Father required him to marry her .

He may not put her away all his days . ] This was a third part of his Punishment for the force he had committed ; that he should be forced , not only to take her to Wife , but constrained also to keep her as long as she lived , and not have the liberty of giving her a Bill of Divorce ; as other Men might do , who were desirous to part with their Wives .

If it be askt , How it could be known whether she was inticed , or forced ? They answer , as was observed before , that it was reasonably presumed that he forced her , if the thing was done in the Field , or in a Place far from Inhabitants : Chapter XXIII . but if in the City or Town , that she consented ; unless the contrary was evidently proved .

Verse 30 Ver. 30. A man shall not take his fathers wife . ] That is , shall not marry her .

Nor discover his father's skirt . ] Nor so much as lie with her . For this is a modest Phrase , borrowed from the ancient Custom in those Countries ; where the Bridegroom when he brought his Bride into the CHVPPA , as they called it , or Bridal Chamber , spread the Skirt of his Robe over her , to signifie his right to her , and power over her , and that he alone might lawfully enjoy her , III Ruth 9. XVI Ezek. 8.

And this Verse seems to me to be here inserted , as a short Memorandum , that they should be careful to observe all the Laws which he had delivered against Incestuous Marriages , in the Eighteenth Chapter of Leviticus . See there v. 8. and XX. 11.

CHAP. XXIII .

Verse 1 Verse 1. HE that is wounded in the stones . ] Bruised or compressed in those parts ; as the manner was of making Eunuchs , who are here spoken of : and were sometimes made that way when they were Infants ; or by taking them quite away ; which was done in some when they were grown up . And there were those , who had none of these Parts left remaining ; as it follows in the next words .

Or hath his privy members cut off . ] In whole or in part : which was not used , till they found the other did not effectually answer their purpose in this unnatural practise . Wherein some thought they honoured their gods , particularly Cybele the Mother of the gods , unto whose Service her Priests devoted themselves , by cutting off their Genitals . So not only Minutius Foelix , Tertullian , and several other of the ancient Christian Writers testifie , but many also of the Pagan . See Joh. Geusius de Victimis Humanis , Pars II. Cap. I.

Shall not enter into the Congregation of the LORD . ] These Persons were so much abhorred by some among the Pagans , that Lucian saith they were excluded not only from the Schools of Philosophers ; but , which was more , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from their holy Offices , and their Sprinklings , and all common Meetings . So Diocles is introduced speaking in his Eunuchus . But no Body thinks this to be the meaning here , that they should not entertain such a Person as a Proselyte ; or that he should not come to worship God at the Temple : for that was free for all Nations , if they renounced Idolatry . But the meaning of this Law is , either to forbid the Israelites to marry with such Persons , or not to admit them to bear any Office in the Jewish Commonwealth . The Hebrew Doctors generally take it in the first sense : See Selden de Jure Nat. & Gent. Lib. V. Cap. XVI . and so do a great many among Christian Writers . And there is an eminent Example of the use of this Phrase in this sense , XIII Nehem. 1 , 2 , 3. But some think it was superfluous to forbid this , because none would marry with such Persons , as were uncapable to perform the Marriage Duty . And therefore they follow the second sense , it being certain that the Hebrew word KAHAL , Congregation , signifies in many places , not the whole Body of the People of Israel , but the great Assembly of Elders , into which no such Person was to be admitted : because they were unfit for Government , Eunuchs being observed generally to want Courage . Thus Simeon de Muis and others , who seem to have great reason on their side . Yet it is so plain , that the Congregation of the LORD in the following part of this Chapter , signifies the People of Israel , who might not marry with the Persons mentioned , v. 2 , 3 , 8. that I cannot but think it ought to be so interpreted here . For though such Marriages were useless and unprofitable , as Maimonides speaks , yet they made a distinction between those who were made Eunuchs by God ( that is born so ) and those made by Men : And this Law , they say , is not to be understood of the former , but only of the latter . Some of which , it is certain , were left in such a Condition , that they were desirous of Marriage ; as appears by the Constitution of the Emperour Leo , who did not think it superfluous to forbid Marriage with them . For it appears by it , that some Women chose such Husbands . See also XXX Ecclesiasticus 20. but especially the Book ascribed to St. Basil ( de vera Virginitate , Tom. I. p. 782 , &c. ) where there is too free a description of the unextinguishable Lust of such Eunuchs as were only deprived 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whose Company he charges Virgins to avoid , not only because they hoped to corrupt them without danger of discovery , but were insatiable in their desires . And on the other side , though they were unfit for Marriage , yet it appears by many Instances in History , that they were not unfit for Government , nor wanted Courage for the greatest Undertakings . I need only refer the Reader for this to Xenophon's Cyropaedia , Lib. VII .

They that follow Allegorical Senses , free themselves from all these difficulties . See Filesacus Lib. I. Selectorum , p. 169. & 185. But one cannot think that Moses intended any of those things ; though such pious use may be made of his words .

Ver. 2. A Bastard . ] The Hebrews do not understand Verse 2 by the word Mamzer one that was begotten in simple Fornication , out of the state of Marriage ; but one that was begotten of such Persons as the Law forbad them to marry , or lie withal , under pain of being cut off , viz. those mentioned in the Eighteenth of Leviticus . They only except this single Case , If a Man lay with a menstruous Woman , and begat a Child of her at that time , it was not a Mamzer . See Selden Lib. de Succession . in bona defunct . Cap. III. and L. V. de Jure Nat. & Gent. Cap. XVI . and Wagenseil lately in his very Learned Annotation upon Mischna Sotae , Cap. IV. Sect. I. where he observes out of a MS. which he calls very precious ( EZ Hachajim in Hilcoth Nidda ) that Mamzer , whether Male or Female , was excluded from the Congregation of the LORD . And they were Mamzers , who were born of any Woman whom the Law prohibited them to have knowledge of ; whether it was by violence , or by consent ; by error , or advisedly ; it made no difference .

Shall not enter into the Congregation of the LORD . ] Nor marry with an Israelite . So all the Doctors , none excepted , expound it , as Mr. Selden observes , Lib. II. de Successione in Pontific . Cap. II. p. 209. If any Man of Israel married such a Woman , or any Woman of Israel married such a Man , and they were found in Bed together after Espousals , they were both whipt , for violating this Precept . But if they lay together without any Espousals , this Punishment was not inflicted on them .

Even unto his tenth Generation shall he not enter into the Congregation of the LORD . ] That is , never , as the Hebrew Doctors expound it . And Maimonides ( More Nevochim P. III. Cap. XLIX . ) gives this reason for it , That People might be deterred from such Marriages or Conjunctions , which would leave an indelible blot upon their Posterity . And indeed some Heathens anciently put such a Mark of Infamy upon meer Bastards , as to prohibit both Males and Females to come to their Sacred Offices . Such a Law there was at Athens , mentioned by Isaeus ; as Casaubon observes upon Athenaeus , Lib. VI. Cap. VI. p. 410.

There were some also of these Mamzers , who were not manifestly born of such incestuous or other forbidden Mixtures ; but were called dubious , because their Fathers were not known : or being exposed , and found in the Fields or the Streets , neither Father nor Mother were known . Yet it being uncertain whence they were descended , the Israelites might not marry with them , for fear they should be polluted by those , who perhaps were born of incestuous Parents . But Proselytes of Justice they say might marry with Mamzers ; and that they might not for ever be excluded from the Congregation of the LORD , they contrived this Remedy for the Restitution of their Blood . They might marry a Slave ( who was baptized and become a Jew ) whose Children were not reputed Mamzers , but only Slaves . Who being made Jews , and having their freedom given them , might lawfully marry with a Jewish Woman ; and then they were entirely incorporated into the Congregation of the LORD , for proles sequitur matrem , the Issue follows the Mother ( as that MS. of Wagenseils hath it , p. 565. ) and there was no regard had to the Father .

Ver. 3. An Ammonite or a Moabite shall not enter into the Congregation of the LORD , even to the tenth Generation , shall they not enter for ever . ] These last words for ever in this Verse , the Jews think warrants them Verse 3 to interpret those words , to the tenth Generation , in the foregoing Verse , as if he said , never . It is certain indeed that Moses intended to exclude the Moabites and Ammonites from marrying with the Jews for ever ; for so Nehemiah understood him when he quoted this Law , XIII . 1. as a reason against the Israelites Marriages with them in his time , when more then ten Generations were past . But then these words for ever , being omitted in the foregoing Verse , where he speaks of Mamzers , it seems reasonable that they should not be so interpreted : but that after ten Generations were past , all distinction between them and others should be abolished . This one would have expected should have been the sense of those , who examine every word so nicely , as the Jews do . For here being mention made only of an Ammonite and Moabite ; that is , of the Males of these two Nations ; they will not have their Women concerned in this Law : but say that an Israelite might take one of them to Wife , if she embraced their Religion . For thus they expound this whole Matter of Marriages with Proselytes of Justice ; that is , such of other Nations as became intirely of the Jews Religion . With such Proselytes of some Nations , whether Men or Women , the Israelites were never to make any Marriages . With those of some other Nations , they were prohibited only to marry with their Men : with others they were prohibited to marry only for some Generations : and there were others with whom they might marry , as soon as they were made perfect Proselytes . Of the first kind were the Seven Nations of Canaan , mentioned VII Deut. 1. with the Males or Females of which they might never contract an Affinity . To the second kind belong the Ammonites and Moabites ; to whose Males an Israelitish Woman was forbid , by this Precept , to marry : but a Man of Israel might marry any of their Women , after they professed the Jewish Religion . Otherwise David , who descended from Ruth , a Moabitess , had been illegitimate . Of the third kind were the Edomites and Egyptians ; with whom , and with their Children , the Israelites might not marry ; but their Grand-children might . And of the fourth kind were all other Nations besides these mentioned . This is an Abridgment of what our great Selden hath more largely shown to be the sense of the Jews , in his fifth Book de Jure Nat. & Gent. &c. Cap. XIV . which another excellent Person , J. Christoph . Wagenseil hath confirmed out of his inestimable MS. as he call Etz-Hachajim in Hilchot Nidda , Cap. X. See Excerp . Gem. in Sota , Cap. I. p. 143.

Verse 4 Ver. 4. Because they met you not with bread and water , when ye came forth out of Egypt . ] This seems to belong to the Ammonites , who had no Compassion towards the Israelites when they were distressed in the Wilderness : but , though they were near of kin to them , did not show them that Civility , which is commonly expressed to meer strangers in their Travels , XIV Gen. 18. XVIII . 2 , 31. XIX . 1 , 2. We do not find any mention of this barbarity of theirs in the foregoing History ; but we read how kind God ordered the Israelites to be to them , in not medling with them , much less distressing them as they passed by their Country ( II Deut. 19. ) Which aggravated their Inhumanity , in not vouchsafing this common kindness to the Israelites , of giving them the Refreshment of Bread and Water as they went by them .

And because they hired against thee Balaam the Son of Beor of Pethor of Mesopotamia , to curse thee . ] As the foregoing passage peculiarly refers to the Ammonites , so this doth to the Moabites : who , with the Assistance of the Midianites , invited Balaam , by the Promises of a great Reward , to come from the Eastern Country and curse the Israelites . See XXII Numb. 5 , 6 , 7. For these two Reasons God laid this Prohibition upon his People : in which Maimonides observes the Divine Justice , in proportioning Punishments to Offences . For Amalek coming out against the Israelites , when they were newly come forth from Egypt , to cut them off with the Sword , God commanded their Memory to be blotted out , ( XXV . 19. ) but the Ammonites being only basely covetous , and the Moabites acting against them only by Craft , and not by Force , God inflicted no other Punishment upon them but this , That his People should avoid all Affinity with them , and show no love to them , More Nevochim , P. III. Cap. XLI . And the MS. Author of Etz-Hachajim , mentioned by Wagenseil , in the place forenamed , makes this the ground of the distinction , mentioned before , between the Males and the Females of those Countries . Their Males , saith he , might never marry with an Israelitish Woman ; but by a Tradition delivered down to us from Moses in Mount Sinai , we hold , that the Women of those Countries ( if they embraced the Jewish Religion ) might be married to a Man of Israel . For the Women must be thought , in all reason , not to have been guilty , as the Men were , of that which was the reason of this Law ; it not being the Custom for Women to bring out Bread and Water to Travellers ; nor did they send Ambassadors to hire Balaam to come and curse the Israelites . Accordingly we find Ruth , who was a Moabitess , married to Boaz , the Ancestor of David .

Verse 5 Ver. 5. Nevertheless the LORD thy God would not hearken unto Balaam , but the LORD thy God turned the curse into a blessing unto thee , because the LORD thy God loved thee . ] Balaam indeed did not Curse the Israelites as the Moabites desired , and he intended ; but no Thanks was owing to him for that : but it was to be ascribed to the Love of God to his People , who constrained him , against his will , to Bless them .

Verse 6 Ver. 6. Thou shalt not seek their peace , nor their prosperity , all thy days for ever . ] By entering into any League with them , much less by taking them into Conjugal Society : but on the contrary , they were to look upon them as dangerous Enemies ; who being their near Neighbours , would watch all Opportunities to ensnare , or disturb them .

Some of the Jews would have this to be an Exception to the General Rule XX. 10. that they might not offer them Terms of Peace , as they were bound to do to all Men , but the Seven Nations of Canaan : though if they desired Peace , they were bound , they say , to grant it . See Schickard in his Mischpat Hammelech , p. 118. But Grotius hath well observed upon V Matth. 43. that God did not give the Jews any Right to their Country , ( as appears from I Deut. 19. ) and therefore the meaning here is , that they should not make any League with them of mutual Assistance , which they called foedera 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Verse 7 Ver. 7. Thou shalt not abhor an Edomite . ] So as never to enter into the Society of Marriage with them ; they being a circumcised People .

For he is thy brother . ] Nearer of kin to them than the Ammonites and Moabites ; Esau their Father being the Twin-brother of Jacob. And so Moses calls them , when he delivers God's Command to the Israelites not to meddle with them , II Deut. 8. We passed by from our Brethren the Children of Esau , &c. Here it may be observed , that the word Brother comprehended more than the Israelites ; as our Saviour shows the word Neighbour did , X Luke 29 , &c.

Thou shalt not abhor an Egyptian , because thou wast a stranger in his Land . ] That is , the Egyptians in a sore Famine sustained them , their Children , Flocks and Herds very kindly ; the memory of which benefit God would not have forgotten , though in future Generations they were cruelly oppressed by them .

Ver. 8. The Children that are begotten of them shall Verse 8 enter into the Congregation of the LORD in the third Generation . ] When they had been Proselytes for three Generations , it was lawful to marry with them . Nay , some of the Jews are so liberal here of their kindness , as to understand by banim not Children in general , but Sons , with whom only Marriage is forbidden till the third Generation : Marriage with their Daughters being lawful , as they think , as soon as they turned compleat Proselytes . Upon which account Solomon took Pharaoh's Daughter to Wife . See Selden Lib. V. de Jure Nat. & Gent. Cap. XIV , XV. where he observes that all this held good only till the Captivity of Babylon , when all these Nations being confused , they might marry with any of them if they became Jews . For Wars , and Colonies , and Deportations had made such a mixture of People , that one could not be known from another . This Wagenseil hath lately confirmed out of several Hebrew Authors , whom Mr. Selden did not trouble himself to mention ; and particularly out of the MS. Etz-Hachajim , which he most highly commends . See p. 149. upon Sota . They all agree likewise , that none of these Laws extended to Proselytes ; who might marry with any of these Nations . See Selden ib. Cap. XVIII .

Verse 9 Ver. 9. When the host goeth forth against thine Enemy , then keep thee from every wicked thing . ] This was a Rule to be observed at all times ; but then especially , when they had the greatest need of the Divine help ( for which wicked People could not reasonably hope ) and when there was the greatest danger of being wicked , in a time of such licence as Soldiers commonly take . There is a Sentence very like this in Agathias , Lib. II. ( mentioned by Grotius towards the conclusion of his Prolegomena to the Book de Jure Belli & Pacis ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Injustice and neglect of God's Service are ever to be avoided , as most pernicious ; but especially in a time of War , and when Men are upon the point of giving battle . Which he proves elsewhere , by the illustrious Examples of Darius , Xerxes , and the Athenians in Sicily .

Verse 10 Ver. 10. If there be among you any man that is not clean , by reason of uncleanness that chanceth to him by night . ] This seems to be only one Instance of Uncleanness , from which they were to keep themselves carefully ; though it was no moral Impurity , nor a voluntary Pollution . By which it was easie for them to understand , how watchful they were to be over themselves , in all other Cases , especially such as had an inward turpitude in them .

Then he shall go abroad out of the Camp . ] There is no such thing required before in XV Levit. 16. where the same Pollution is mentioned . The reason , I suppose , was , that he speaks there of what hapned to them in their own Houses ; where they had private Chambers into which they might retire , and keep themselves from defiling others : But here , of those that were abroad in the Army ; where it was hard to keep their fellow Soldiers from touching them , without removing out of the Camp .

He shall not come within the Camp . ] This some understand , particularly Drusius , of not coming within the Camp of God , and of the Levites ; that is , to the Tabernacle : but it seems to be an Exclusion of him from the whole Camp of Israel , as I have expounded it . Verse 11

Ver. 11. But it shall be , when evening cometh on , he shall wash himself with water ; and when the Sun is down he shall come into the Camp again . ] See XV Levit. 16. The end of all this , as Maimonides observes ( More Nevochim , P. III. Cap. LXL ) was , that every Man might have this fixed in his mind , that their Camp ought to be as the Sanctuary of God , ( into which , every one knows , no Man might enter in his Uncleanness ) and not like the Camps of the Gentiles , in which all manner of Corruption , Filthiness , Rapines , Thefts , and other Wickednesses were freely committed .

Ver. 12. Thou shalt have a place also without the Camp , Verse 12 whither thou shalt go forth abroad . ] A place distant from all Company ; where they might ease themselves , as it is explained in the next Verse . For natural Honesty directed all Men on such occasions , to seek privacy ; and it tended , as all Cleanliness doth , to the preservation of Health : which was one reason of ordering them to find a place without the Camp , that there might be no offensive smell among them . And hereby , as Maimonides observes , they were distinguished from brute Beasts , which commonly ease themselves any where , and before any body . But , besides all this , Moses himself gives us the principal reason of this Command , peculiarly respecting the Israelites , v. 14.

Verse 13 Ver. 13. Thou shalt have a paddle . ] An Instrument wherewith to digg up the Ground , and cover it again ; Epiphanius Haeres . LXXVII . calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Iron Paddle .

Vpon thy weapon . ] Their Sword , I suppose .

And it shall be when thou wilt ease thy self abroad . ] It was not in their choice when they would do this ; but when their needs required : yet the Jews will have it , that they were to accustom themselves to do this business in the Morning , as soon as they were up . Thus the Jews at this day ( as Leo Modena tells us in his History of them , Part I. Chap. VI. ) afterwards washing their Hands , that they may go clean to their Prayers .

Thou shalt dig therewith . ] A hole in the ground .

And shalt turn back , and cover that which cometh from thee . ] That there might be no appearance , nor scent of it remaining . This is still practised by the Carribians ; among whom there is never any such thing as Ordure seen . So the Authors of the History of the Carriby Islands tell us , Book II. Chap. XIV . Where they observe also out of Busbequius , that the Turks use the same Cleanliness in their Camps ; making an hole with a piece of Iron , wherein they bury their Excrements . And in this matter the Essens were extreamly superstitious ; for , as Josephus relates , they would not ease themselves at all on the Sabbath day ; because they lookt upon it as a labour to dig in the earth , and Excrements not fit to be seen on that day .

Ver. 14. For the LORD thy God walketh in the midst of thy Camp . ] At this time the Ark , which was the Token of the Divine Presence , was settled in the midst of their Camp ; and whithersoever they moved , Verse 14 was carried along with them : two Standards going before , and two following , and the Ark between them in the midst , as appears from the Tenth of Numbers . It is likely also that it was carried in after times , in the midst of them , when they went to War ; as some think it was when they went against the Midianites , XXXI Numb. 6. and when they encompassed Jericho . Now this Presence of God among them , was the reason why no Uncleanness , though in it self natural , might be found in their Camp ; but out of reverence to the Divine Majesty , which dwelt between the Cherubims over the Ark , be removed afar off . And by such Actions as these , Maimonides well observes , God intended to strengthen and confirm the Faith of the Soldiers , that God dwelling among them , would go along with them , and fight for them against their Enemies , as it here follows , More Nevochim P. III. Cap. XLI . And thus Abarbinel discourses upon these words ; The Camps of the Israelites ought to be holy ; having a special Providence of God among them . For they do not make War by meer Humane Power and Courage ; but by the Power of God and of his Spirit , on which they depend for deliverance from all evil , and victory over their Enemies , &c.

To deliver thee , and to give up thine enemies before thee . ] This is the constant sense of this Phrase , Of God's being in the midst of them , to defend , protect , and deliver them from all evil , as I observed before . See VII Deut. 21. III Josh. 10. XLVI Psal. 6. III Zachar. 15. Now this Cleanliness being commanded with respect to the Divine Presence , which dwelt among them , the Jews are strangely mistaken in using such Superstitions as they do in every place , when they have no such Presence of the Divine Majesty in the midst of them . See Schickard in Mischpat Hammelech , Cap. V. Theorem . XVIII . p. 144 , &c.

Therefore shall thy Camp be holy . ] Free from all manner of Defilements ; though they be only of this sort .

That he see no unclean thing in thee . ] In these words , saith Maimonides ( in the place before-named ) he deters them from Fornication ; which is far worse than the fore-mentioned Uncleanness ; but too common among the Soldiers , when they are absent from their own homes . And therefore that he might keep them from such Impurities , he commands them such Actions ( he means covering their Ordure ) as might call to their minds the glorious Majesty of God , which dwelt among them . But though the Hebrew word , which we here translate unclean thing , properly signifies nakedness , and all those impure Mixtures mentioned in the Eighteenth of Leviticus ; and therefore by Maimonides particularly applied to such Uncleanness ; yet Mr. Selden hath well observed , that it signifies all manner of Filthiness ; and therefore is well so translated by us , both here and in the next Chapter , where he speaks of the Matter of Divorce . And so it is used by the Prophet Nahum III. 5. ( to name no more ) where the nakedness of Niniveh , which God saith he would shew to all Nations , signifies all the Murders , Robberies , Deceit , and other great Wickednesses , which abounded in that City . See Vxor . Hebr. Lib. III. Cap. XXIII . And thus Abarbinel here extends it , to all the horrid Sins which were usually committed in the Camps of Idolaters .

And turn away from thee . ] As Princes are wont to do , when they see any thing offensive to them . And the meaning is , he would not deliver them from their Enemies , ( as he promised before ) but give them up into their hands . I conclude all this matter with the words of R. Zacharias in Pirke Eliezer , Cap. XLIV . The Pillar of the Cloud ( in which the Glory of the LORD dwelt ) incompassed the Camps of Israel round about ; and made them like a City girt about with a wall , that no Enemy might assault them . But this Cloud threw all Vncleanness out of the Camps of Israel , for they were holy : and he quotes this place for it .

Ver. 15. Thou shalt not deliver unto his master , the Verse 15 servant which is escaped from his master unto thee . ] The Hebrew Doctors understand this of a Servant of another Nation , who was become a Jew . Whom his Master , if he went to dwell out of Judaea , might not carry along with him against his will : and if he fled from him , when he had carried him , he might not be delivered to him , but suffered to dwell in the Land of Israel . Which they understand also of a Servant , that fled from his Master out of any of the Countries of the Gentiles , into the Land of Israel : which was to be a safe Refuge to him . See Selden Lib. VI. de Jure Nat. & Gent. juxta Discipl . Hebr. Cap. VIII . p. 711.

Ver. 16. He shall dwell with thee , even among you . ] Verse 16 Having embraced the Jewish Religion .

In the place which he shall chuse , in one of thy Gates where it liketh him best . ] He was not to be abridged of his Liberty ; but permitted to settle himself where he pleased , in any part of their Country .

Thou shalt not oppress him . ] For there was an express Law against all manner of Injuries , or Hardships , put upon Strangers , XIX Levit. 33 , 34.

Ver. 17. There shall be no whore of the daughters of Israel , nor a Sodomite of the Sons of Israel . ] Or , a Whremonger of the Sons of Israel ; as the last part Verse 17 of the Verse may be translated , with the same reason that the foregoing words are translated , no Whore of the Daughters of Israel . So Bonsrerius truly observes , and so the Vulgar Latin and the Seventy translate it ; and several other Versions mentioned by Mr. Selden , Lib. III. Vxor . Hebr. Cap. XXIII . p. 487. Which sort of Persons Moses would not have to be tolerated among the Israelites , as they were among the Egyptians : many of which , if we may believe Sextus Empiricus , were so far from thinking it a Reproach for Women to prostitute themselves , that they lookt upon it as honourable and gloried in it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Lib. III. Pyr. Hypot . Cap. XXIV . p. 152.

And great reason there was for this Prohibition , because by Whoredom Families are confounded and destroyed , as Maimonides observes ; and their Issue are lookt upon by all Men as Aliens : so that none will own them as their kindred , and their Neighbours become Strangers to them ; than which nothing can be worse , for them and for their Parents . For which cause , saith he , all publick Stews were disallowed among the Israelites ; who had this benefit by it among others , that many brawls and quarrels , fightings and bloodshed were prevented ; which frequently happened when several Men were assembled at the same time , contending for the same Woman . For so the Scripture saith , V Jeremiah 7. They assemble by troops in the harlots houses . For the preventing of these , and such like Mischiefs , and that the distinction of Families might be preserved , both Whores and Whoremongers are here condemned : and no other Conjunction permitted , but with a Man 's own Wife , publickly married . For if a private Marriage had been sufficient , many would have kept Women in their Houses as their Whores , and pretended they were their Wives . Therefore after a Man had privately espoused a Woman , he was bound publickly to keep his Wedding . Thus that great Man More Nevochim , P. III. Cap. XLIX . and see Selden , Lib. V. de Jure Nat. & Gent. juxta Disc. Hebr. Cap. IV. p. 554.

How much more abominable then were such Persons , as prostituted their Bodies , in honour of Venus and of Priapus , and such like filthy Deities : Of which sort there were both Males and Females , consecrated to such impure Services . And this was practised even in the days of Moses ; as appears from the History of those who committed Fornication with the Daughters of Moab , who exposed themselves in honour of Baal-Peor : for their lying with them was accounted Idolatry . And such there were at last among the Israelites , as appears from 1 Kings XIV . 24. 2 Kings XXIII . where we read that the Houses of the Sodomites ( as we translate it ) were by the House of the LORD . Which shows they were not vulgar , but consecrated Sodomites , or Whoremongers . I need not mention the Heathen Writers , who tell us this was a piece of Religion among them . See our Learned Dr. Spencer , Lib. II. de Leg. Hebr. Ritual . Cap. XXII . and Heideggerus in his Histor. Patriarch . Exercit. I. Sect. XI . where he observes a great many very learned Men , understand this very place , not meerly of Vulgar Whores ; but of such as I have mentioned . Which were famous in ancient times among the Phaenicians , Babylonians , and other Nations , whom Strabo calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lib. VIII . Geograph . where he saith ( pag. 378. ) that at Corinth there was a Temple so richly endowed , that it maintained 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , above a thousand of these consecrated Whores : whom both Men and Women had dedicated to the goddess , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for Sea-faring Men ( who arrived in great numbers at this Port ) parted with their Money easily . And Lib. XII . speaking of Comana , he saith , There were a multitude of Women there , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who maintained themselves by prostituting their Bodies ; and most of them were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sacred Persons : this City being a little Corinth , to which great numbers of People resorted at their Festivals , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because of the multitude of Harlots which were here sacred to Venus , p. 559. And the like account we find in Athenaeus , Lib. XIII . Deipnos . Cap. VI. where he saith , They that went to pray there , were wont for the obtaining their Petitions , to add that they would bring some Women to be devoted unto Venus ; as Xenophon , the Corinthian did , when he returned Conqueror from the Olympicks .

Verse 18 Ver. 18. Thou shalt not bring the price of a whore . ] If such Persons , as are mentioned in the foregoing Verse , offered unto God what they had got by prostituting their Bodies , it was not to be accepted , but rejected as abominable . For this was a Custom among the Idolatrous Nations , as appears by a great many of their Writers ; who tell us they were wont to dedicate some part of that which they received for the use of their Bodies , at the Temples of their pretended Deities . Particularly Herodotus mentions it , as done among the ancient Babylonians , Lib. I. p. 199. Which explains what we read in VI Barnch 42 , 43. where see Grotius his Annotations .

Nor the price of a dog into the house of the LORD thy God . ] There was a peculiar reason for this besides the vileness of this Creature , ( which Maimonides only mentions , More Nevochim , P. III. Cap. XLVI . ) which was , as Bochartus , and some other great Men think , because a Dog was highly honoured among the Egyptians , from whom the Israelites were lately come . For Nile was wont to overflow and inrich their Country , at the rising of the Dog-star : and a Dog was the Symbol of one of their principal Deities , called Anubis , who was represented with a Head like that of a Dog . See Hierozoicon . P. I. Lib. II. Cap. LVI . p. 690 , &c. If we can think this vile Idolatry was so ancient as the days of Moses , which it is certain prevailed afterward , this may pass for a very likely reason , why God would not accept so much as the price for which a Dog was sold , or exchanged ; for so the LXX . expounds it : As for example , If a Man gave a Lamb for a fine Dog , God would not have that Lamb offered at his Altar ; as Maimonides explains it .

For any Vow . ] There was the greatest Obligation lay upon Men to make good their Vows , wherewith upon any occasion , they had bound themselves ; but God would have them discharged from such vile Oblations as these .

For even both these are abomination unto the LORD thy God . ] It is hard to give an account why these two ( the price of a Whore and of a Dog ) are associated in the same Law ; unless it be in opposition to some such Rites as those before-mentioned among the Egyptians . Who , in after times , it is certain , had such Harlots Sacred to Isis , as many think are spoken of in the beginning of this Verse ; and a Dog was no where else Sacred as a Symbol of Anubis or Mercury . Though this may be said , with some probability , that these two are joyned together , because a Whore and a Dog are both alike impudent . Josephus thinks that the price of a Dog here mentioned , was Money given 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for the Lone of a good Dog to breed withal , as Mr. Selden observes in his History of Tythes , p. 57. where he notes also that the Jews would not admit the Tenths of Usury , or of War to be offered . But the Talmudists expound it quite otherwise , as I have done , for the Price of a Dog , either sold or exchanged for some other thing ; which the same great Man approves of as the truer Interpretation , Lib. V. de Jure Nat. & Gent. Cap. IV. p. 557.

Verse 19 Ver. 19. Thou shalt not lend upon usury to thy brother . ] i. e. Unto an Israelite . See XXII Exod. 25. XXV Levit. 36.

Vsury of money , usury of victuals , usury of any thing that is lent upon usury . ] Here the word Nesech is used for all sort of Usury ; whether that which was made by the Lone of Money , called here Nesech Ceseph , or that which was made by the Lone of Food and such like things , called Nesech Okel . But commonly there are two words used to express this matter , viz. Nesech , Usury , and Tarbith , which we translate Increase . Which are not two kinds of Usury , one more griping , the other more moderate , as some have conceived ; for the same Usury is called Nesech , with respect to the Debtor , to whom it is grievous , and Tarbith with respect to the Creditor , to whom it is beneficial . See Salmasius in his Book de Vsuris , Cap. VII . p. 188. Yet there is some difference between Nesech and Tarbith : else one cannot tell why they are so often both mentioned in the same place . And Nesech properly signifies the Interest , as we speak , which was paid for Money ; and Tarbith the Interest of Corn , and other Fruits of the Earth ; as the same Author shows in that Book , Cap. XX. p. 614 , &c. And in the next Book de Modo Vsurarum , he shows that as the LXX . and R. Levi ben Gersom thus understood the difference , so do the ancient Fathers , particularly Origen , and St. Hierom , Cap. VIII . p. 320 , &c.

Ver. 20. Vnto a stranger . ] One that was not an Verse 20 Israelite , whether he dwelt out of their Land , or in it ; if he were not a Proselyte to the Law : of whom they might not take any Usury , but use him as a Brother .

Thou mayest lend upon usury . ] Some of the Jews would have this to be an Affirmative Precept , obligeing them to take Usury of a Gentile , if they lent him any Money . For this Maimonides quotes a passage out of Siphri ; which others say he mistook . See J. Wagenseil in his Annotations upon Lipmans Carmen Memoriale , p. 598. where he shows that he was of this cruel Opinion . But this is not the common sense of the Jews : and their Wise-men have been so modest also , as to decree , That though the Law did here permit them to take Usury of a Gentile , yet they were not to practise it , unless it were , that they might provide for themselves , that they might live more safely among the Gentiles . And they add this reason for this limitation ; lest the Jews by this way of Commerce and Traffick , should grow too familiar with the Gentiles , and learn their manners . Only Men that studied the Law , and thereby were out of danger of being inticed to their Religion , might freely lend them Money upon Usury ; for this very end , as they think , that they might make a gain of it , and inrich themselves . See Selden Lib. VI. de Jure Nat. & Gent. Cap. X. where he observes that the Mahometans forbid Usury only among themselves , not to Strangers . Which Salmasius shows is thus limited in the Alcoran , by these words in their own Territories . That is , if Mahometans live among Christians , they may take Usury of them , but of Christians who live among them , they may not take any , no more than of a Mussilman , as they call themselves .

But unto thy brother thou shalt not lend upon usury . ] He repeats this again , that they might not fail to be kind one to another in this matter . And the Author of Etz-Hachajim mentioned by Wagenseil , saith , according to their ancient Doctors , this is six times forbidden in the Law , not to take Usury of their Brethren , p. 601. upon Sota . And indeed , as there was nothing more rational than this , that their Neighbours making great gain by Merchandize ( such as the Sidonians , Tyrians , and those that lived upon the Red-Sea , and the Egyptians ) they should not borrow Money of the Israelites for nothing ; so it was no less reasonable , the Israelites themselves , whose chiefest Profit was by Husbandry and Breeding of Cattle , should have Money lent them freely by one another , without any Interest ; their Land not being a Country of Traffick , whereby Money might be improved , as in other Countries . For by the Laws of other Nations ( as Grotius observes on VI Luke 35. ) that Usury was odious which was practised upon Husbandmen . Abarbinel also is so tender in this point , as to say , that Usury hath something in it so unequal ( at least as it is commonly practised ) that God did not permit the Israelites to exercise it among all their Neighbours , but only upon those of the Seven Nations of Canaan . And thus far he is in the right , that every one who was not a Jew , was not to be deemed a Stranger . An Edomite , for instance , is called their Brother in the seventh verse of this Chapter ; and therefore this Precept , Thou shalt not lend upon Vsury to thy Brother , is to be extended to Edomites . In like manner , saith he , neither do the Ishmaelites come under the name of Strangers , nor other People , but those of the Seven Nations . And this Opinion Leo Modena follows in his History of the present Jews , Part. II. Cap. V. where he saith by the word Stranger in this place , none other can be meant , but only those Seven Nations , from whom God commanded them to take away even their Lives . And that it is only their present distress , in which they have no other way of livelyhood left , that makes them think it lawful to lend upon Vsury to those among whom they live . In which I think he is mistaken : though this Doctrine is better natured , than that of some of the Jews , who are so full of hatred to us Christians , whom they call Edomites , that they deprive us ( as Wagenseil observes in the place above-named ) of the name of Brethren ; and think it lawful to oppress us with Usury . Of which number are R. Bechai , and the Author of the old Nitzacon , set forth by Wagenseil ( ancienter than that of Lipman's set forth by Theodorick Hackspan ) who was so full of Malignity , that he shut his Eyes against the Light which he plainly saw . For he could not deny that the Edomites were their Brethren ; and consequently that Moses required the Jews not to take Usury of them ; and that it was anciently unlawful . But then he pretends , that they forfeited this Priviledge , by not coming to help to preserve Jerusalem and the Temple from being destroyed ; yea , by rejoycing at their ruin . And fearing this would not satisfie , he hath devised this justification of their Usury , that the Edomites have made themselves Strangers by the neglect of Circumcision . See p. 139.

That the LORD thy God may bless thee in all that thou settest thine hand unto , in the Land whither thou goest to possess it . ] Charity to their poor Brethren , had many Promises of a great Reward : and this Law was made peculiarly for the Relief of such Persons ; as appears by those places before-mentioned , both in Exodus and in Leviticus . It extended indeed to all ; but chiefly was intended , as a Provision for the Poor and Needy : whom they were not to neglect ; for God ordered them all to live together as Brethren , Children of the same Father : and indeed they were all , Rich and Poor , descended from one and the same Original . And therefore he designed there should be no indifferent Person unrelieved among this People , upon whom he had heaped so many Blessings ; and delivering them from the Slavery of Egypt , had planted them in the good Land promised to their Fathers . To which purpose all those Precepts were given , which require them to lend gratuitously to their poor Brother ; to restore the Pledge left with them ; to leave the Corners of their Fields unreaped ; not to gather the Gleanings of the Harvest , and Vintage ; to observe the Year of Release and of Jubilee ; and such like peculiar Provisions for the Comfort of the Poorer sort , that they might share in the happiness which God bestowed upon his Elect People .

Ver. 21. When thou shalt vow a vow unto the LORD thy God . ] In a thing lawful and possible ; and by a Person who had power to make it , and was not subject to the Authority of another , who had power to Verse 21 make it void . See XXX Numb. 2.

Thou shalt not slack to pay it . ] Lest they should prove less able , and so be unwilling to perform what they had vowed ; or should perhaps forget it . If they lost the thing they vowed , whilst they delayed , they were bound to give the value of it . Which was one difference between a Vow , and a Free-will-offering ; that in the latter case , ( as Maimonides saith ) if that which he designed was stoll'n or died , he was not bound to make reparation . The same Author applies this to a Vow a Man made of giving an Alms to a poor Body , suppose a Shekel ; which he was to bestow immediately , if any poor Body was at hand . If not , he was to separate it , and lay it by till he met with one , &c. Cap. VIII . de Donis Pauperum , Sect. 1.

For the LORD will surely require it of thee . ] Demand that which thou hast made to be his own .

And it would be sin in thee . ] Be punished , by God's just Judgment upon thee , for the wrong thou hast done him .

Ver. 22. But if thou shalt forbear to vow , it shall be no Verse 22 sin in thee . ] God was so very merciful , as Maimonides observes , that if a Man was not able to offer him an Ox , or a Lamb , he accepted of Turtles and young Pigeons , of which there was great plenty in that Country . And if this was beyond his Ability , but he had a desire to testifie his Affection to God by a Free-will-offering , he was pleased to accept an Oblation of Bread baked in an Oven , or Pan , or any other usual way . And if this was too heavy , he accepted of bare flour , without putting him to the charge of baking it . For he would have Men to be easie in his Service , and all their Offerings to be free and cheerful ; and therefore tells them here , that if they vowed nothing at all to him , he would not take it ill of them , nor impute it to them as a sin , More Nevochim , P. III. Cap. XLVI .

Verse 23 Ver. 23. That which is gone out of thy mouth thou shalt keep and perform , even a Free-will-offering , according as thou hast vowed , &c. ] This was to make them consider well before-hand , what their Ability was ; and not rashly resolve and promise any thing : for though they were not bound to vow the smallest matter , yet having once vowed , they were no longer free , but bound to make it good , though it proved very chargeable to them . Yet there is a Traditional Doctrine among them practised at this day , That if any Man or Woman make a Vow , which afterward they wish unmade , and it be not to the prejudice of any third Person that it should be broken , in this case they may go to a Rabbine , or to any other three Men , who hearing their Reasons why they repent of having made such a Vow , and judging them good , they may free them from their Obligation ; saying to such a Person thrice , Be thou absolved from this Vow , &c. and so he is discharged . Thus Leo Modena in his History of the present Jews , Part II. Chap. IV.

Verse 24 Ver. 24. When thou comest into thy neighbours vineyard , then thou mayest eat grapes thy fill , at thine own pleasure . ] This the Hebrew Doctors take to be a Law made in favour of poor Labourers , who were hired to work in their Vineyards , in the time of Vintage . Whom the Owners might not hinder from eating as many Grapes as they pleased ( and the same held good in Olives , Figs , Dates , and all other Fruit ) as long as they were at work ; but not after they had done working . And if their Masters would not suffer them so to do , they were to be scourged with forty stripes save one : for it was not reasonable to deny them this liberty , when the very Oxen were not to be muzzled , whilst they trod out the Corn. See Selden Lib. VI. de Jure Nat. & Gent. Cap. 2. p. 670. Which must be confessed to be as good a natured Law , as that of Plato's was harsh and unnatural , which enacted a Servant should receive as many Stripes , as he eat Grapes or Figs. See Eusebius Lib. XIII . Praepar . Evangel. Cap. ult.

But I see no reason at all to restrain this Indulgence only to Hirelings , of whom there is no mention at all in this Law : and therefore Josephus seems to me to have justly enlarged this Benefit ( Lib. IV. Archaeol . Cap. VIII . ) to all Travellers on the High-way , though they were not Israelites ( to whom , and to Proselytes of Justice alone , the Jews confine this Priviledge ) but meer Strangers of any other Nation , who had occasion to pass by a Vineyard , and needed a Refreshment . Which Permission may seem to have great Inconvenience , if not Mischief in it , because they might tread down the Vines , and make great waste among the Grapes . Therefore by coming into their Neighbour's Vineyard , is not meant , going into every part of it , with a liberty to pick out the best Grapes ; but only stepping aside out of their way , into the Skirts of the Vineyard , which lay near the Rode , and satisfying their hunger , without entering further into the Vineyard . This made it no Damage to the Owners , considering the great plenty of Fruit in that Country .

Chapter XXIV . But thou shalt not put any in thy vessel . ] They were only to eat for their present necessity or delight , but not to carry any away with them , for the benefit of others , or their own Refreshment at another time . And therefore might not put any in their Pouches , or their Garments , or Bosoms ; or so much as carry away in their Hands what they could not eat .

Verse 25 Ver. 25. When thou comest into the standing Corn of thy neighbours , thou mayest pluck the ears with thine hand . ] As the Disciples of our Saviour did , when they walked through the Corn , XII Matth. 1. which they might have justified by the strictest Rules of the Pharisaical Doctors , who granted this Priviledge unto Jews , but not unto Gentiles .

But thou shalt not move a sickle into thy neighbour's standing Corn. ] They might not cut down any Corn , but only pluck with their Hands as much as was necessary to satisfie their hunger , or for their pleasure .

CHAP. XXIV .

Verse 1 Verse 1. WHen a man hath taken a wife , and married her . ] The Hebrew Doctors make a difference between these two : understanding by taking a wife , his espousing her to be his Wife ; and by marrying her , his compleating the Contract , by lying with her .

And it come to pass . ] Either after he hath espoused her , or after he hath consummated the Marriage .

That she find no favour in his eyes . ] i. e. He dislikes her ; or as it is expressed v. 3. hates her . Which signifies either an absolute dislike to her ; or comparatively with some other Person , whom he likes better .

Because he hath found some uncleanness in her . ] This is assigned as the reason and ground of his dislike , which signifies something odious to him , though perhaps it might not be so to another , whom Moses supposes she might marry after this Husband had discharged her . Some of the Jews indeed extend this liberty so far , as to fancy they might , without any reason at all , for their meer pleasure , part with their Wives . See Buxtorf . de Sponsal . & Divortiis , Sect. 89. But others are more modest , and acknowledge that these words [ matter of uncleanness ] signifie some weighty Cause . Yet they distinguish between the first Wife a Man took , who might not be put away but for some Uncleanness ; and the second , who might be put away for a lesser reason . But there were great differences between the School of Hillel , and the School of Samai ( whom the Talmudists so much talk of ) about this matter of Vncleanness . Yet both agree it hath a far lower signification here , than in the Book of LEVITICUS , where it signifies Adultery , Incest , or such like Turpitude . For if Adultery had been here meant , she might have been put to death ; or the meer suspicion of it tried by the Water of Jealousie . See Buxtorf in the Book before-named , Sect. 90. and our Selden L. III. Vxor . Hebr. Cap. XX , XXI . Abarbinel thinks the two plainest Causes of dislike signified by these words , were either , such behaviour as might make her suspected of Impurity , ( as going with her Face uncovered , or her Breast naked ; sporting with young Men ; or washing in the same place with them ; or having her Arms bare ) or secondly , when they were of such a different Temper , Humour , and Disposition , that they disliked and nauseated each others Company , and consequently lived in continual Brawls and Contentions . And besides such moral Causes , they allowed also such natural , as made a Woman offensive , viz. Leprosie , or some such Disease in her Body , as he did not discover before Marriage . And sometimes they extended this as far , as to a stinking Breath .

Then let him write her a Bill of Divorcement . ] Whatsoever was the Cause of the Husband's dislike , this Law provides the Wife should not be damaged by it , being made rather for her Advantage , than her Husband 's , viz. to free her ( as Dr. Hammond observes ) from the pain and vexation of her Husband's unkindness , and the danger of seeing another taken in , and preferred before her ; and she might be perfectly at liberty to leave one who did not love her , and take another Husband who might possibly delight in her . See Answer to six Queries , Q. III. Cap. II. Some think that this Custom of putting away Wives which they did not like , prevailed before the Law of Moses . Which Opinion hath something to countenance it , from the mention of Divorces in several places ( XXI Levit. 14. XXII . 13. XXX Numb. 9. ) before the Book of Deuteronomy was written , wherein he orders a Bill to be given in writing to discharge them . If this be true , it gives a good reason why God was pleased to grant this permission , because they were so settled in this practice , that it was safer still to indulge it to them , than quite to abolish it . Which he did with this Caution , that Husbands should not discharge their Wives with a Word , bidding them be gone out of Doors ( i. e. putting them away rashly , and in a sudden fit of Anger ) but first write them a Bill containing their pleasure herein . Which being a deliberate act , might possibly hinder this Divorce ; to which they might be prone in a passion , but not after some consideration . The form of this Bill is in Mr. Selden , and exactly scanned Lib. III. Vxor . Hebr. Cap. XXIV . who observes also in another place of that Book ( Cap. XIX . ) that , as for five hundred years or more , the Roman State flourished , without the use of Divorces , so for seven hundred years after the making of this Law , there is no mention of any Bill of Divorce among the Jews , that is , till the days of Isaiah , ( See Chap. L. 1. ) and but rarely afterwards .

And give it into her hand . ] Saying these , or some such like words , Behold , this is thy Bill of Divorce ; otherwise it was not good : And there were to be , at least , two Witnesses unto it , as the Jews say . Who make ten things necessary ( which they think to be founded upon the Law it self ) to make the Bill legal . See Selden in the same Book , Cap. XXV .

And send her out of his house . ] This Dr. Hammond ( in the place above-mentioned ) looks upon as an Obligation upon her Husband to furnish her for her Journey , to endow her , and make provision for her . For so the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to send out , signifies in the New Testament to provide a viaticum , 1 Corinth . XVI . 6 , 11. III Titus 13. where it is explained by letting nothing be wanting . But the Jews are of opinion , that the Divorce was perfect and legitimate , before he sent her out of his Doors . For it was sufficient to give her a Bill in such a form , as plainly show'd their Matrimony was dissolved , and that she was no part of his Family ; though he had not actually sent her away . Yet if he kept her still in his House , after this Bill was delivered into her hand , it was presumed they cohabited together ; and he was to give her a new Bill of Divorce .

In all which I can see nothing like a Command for putting away their Wives , if they were disagreeable ; which the Jews would fain extort out of these words . And so they spake unto our blessed Lord , XIX Matth. 7. though in another place they spake of it only as a permission , X Mark 3. The plain intent of this Law being this ; That if a Man did put away his Wife ( as they are here suffered to do ) she might marry another Man ; but if that new Husband died , she might not return to her first Husband again . See Buxtorf de Sponsal . & Divort. p. 107 , 108 , &c. and to show that Moses rather supposed than permitted Divorces , p. 113 , &c.

Verse 2 Ver. 2. And when she is departed out of his house . ] So that it is publickly known , she is no longer his Wife .

She may go and be another man's wife . ] The Bond of Marriage being wholly broken by the Bill of Divorce ; whereby he renounced all interest in her , and expresly said , in the very body of the Bill , ( as we speak ) It may be free to thee to marry with whom thou wilt . Much more was the Bond broken by Adultery , for which our Saviour gives a Man leave to put away his Wife and take another . See David Chytraeus concerning this matter , p. 117 , &c. where he reports a very wise Resolution of Luther's , Pomeranus and Melancthon in the Case of the Criminal Person .

Verse 3 Ver. 3. And if the latter husband hate her , and write her a Bill of Divorce , and give it her in her hand , and send her out of his house . ] This shows that no other way of putting away a Wife was allowed , but only this . For , as Maimonides well observes ( More Nevochim P. III. Cap. XLIX . ) if it had been lawful to do it , by bare words , or simply sending her out of his House , any Woman might have left her Husband , and said she was put away ; both she , and he that committed Adultery with her , pretending a Divorce , when her Husband had given her none . Therefore the Law wisely provided none should be put away , but by such a Bill as is before-mentioned , whereby an Authentick Testimony was given of it .

Or if her latter husband die , which took her to wife . ] Whereby she became free again , as the Apostle hath observed VII Rom. 2.

Ver. 4. Her former husband , which sent her away , may Verse 4 not take her again to be his wife . ] One would have thought there could have been no danger of any Man 's desiring her again , whom he had solemnly sent away with dislike . But such is the levity and fickleness of Humane Nature ( the Jews at least were so inconstant ) that it seems Men sometimes sought after that which they had rejected : and this was the Punishment of their Injustice , in putting away a Wife without sufficient Cause , ( as by this they acknowledged ) that they might not again enjoy her .

After that she is defiled . ] This is the reason why the former Husband might not marry her again ( as the Jews take it ) because by her second Marriage she was defiled . Which , they say she was , ( so that he could not have her again ) though she had been only espoused to a new Husband , who had never lain with her . For they make no difference between her second Marriage and second Espousals ; but think a Woman contracted such a Pollution by her second Espousals , that she would not have been so much polluted , if she had plaid the Whore after her Divorce . For in that case , they say , he might notwithstanding have married her again ; but not after she had been married to another . Thus Mr. Selden reports their opinion , Lib. I. Vxor . Hebr. Cap. XI . where he observes that the Mahometans , who are wont in many things , to ape the Jews , here quite differ from them ; allowing a Man liberty to take his Wife again , though he had divorced her three times .

Now the ground upon which a divorced Woman was accounted defiled , or unclean , after another Man had married her , I suppose , was that this was lookt upon as a Solemn Renunciation of her former Husband , on her part ; who had been renounced by him , by the Bill of Divorce , but he was not absolutely renounced by her , till she married another , whereby she was totally alienated from him . This made her unclean , not in her self , nor with respect to her second Husband , whom she married , nor with respect to any other Man , ( who might marry her without any pollution ) but only with respect to her first Husband . Unto whom , by this Law , she was made unclean : for so all things forbidden to the Jews were accounted , as appears from X Acts 14 , 15. where all Meats prohibited by the Law are called unclean ; and God is said to have cleansed them , by taking off that Prohibition .

For that is abomination before the LORD . ] That is , to return to her first Husband , and to be his Wife again : For this , saith Abarbinel , was to imitate the Egyptians , who changed their Wives , and took them again into their Houses , which was the occasion of great filthiness . But this intimates , that if she had not been married to any other Man , but kept her self free , she might have been his Wife again , if he had a mind to be Reconciled to her . And this shows also , that God intended to discourage them from putting away their Wives ; by making them uncapable , after they had been married to another , for ever to enjoy them again , though they grew very rich , or otherwise desirable : which inclined many , no doubt , to consider well before they parted with them .

And thou shalt not cause the Land to sin , which the LORD thy God giveth thee , &c. ] The People of the Land might , by such a large Indulgence , have been tempted to pollute it with many sins , and thereby bring God's Judgments upon it . See III Jerem. 1. For , as Isaac Arama glosses , if this had not been prohibited , a Gate had been opened unto vile Men , to make a trade of changing their Wives , and thereby filled the Land with Whoredoms .

Ver. 5. When a man hath taken a new wife . ] The Verse 5 Hebrews think ( as I observed before XX. 7. ) that whether he had married a Virgin , or a Widow , he was to have the Priviledge here mentioned ; yea , they extend it to him , who had married his Brother's Wife ; but not to him who had married her whom he put away , and might take again , if she had not been married , since that , to another Man . For she could not be said to be a new wife .

He shall not go out to war . ] See XX Deut. 7.

Nor be charged with any business . ] No Publick Employment was to be put upon him , which might occasion his absence from his Wife . Not so much as watching , or such like . For the better understanding of which , it must be remembred what was said about the fearful and timorous , who were bid to return home from the Army , lest they disheartned their Brethren , XX. 8. And yet these Men were bound to furnish the Army with Victuals and Water , to clear the Ways , and take up their Quarters . But a new Bridegroom was free from all these . Only they made a difference between a War by the Divine Commandment , and one undertaken voluntarily : unto the former of which they think this Immunity doth not extend , but only to the latter . In the Margin these words are translated , Nor any thing pass upon him ; that is , he shall not pay tribute .

But he shall be free at home for one year . ] The same time of freedom , it was thought reasonable , to grant unto Builders and Planters , because they are joyned with new married Men , in the Speech the Priest made before they went to battle , XX. 5 , 6 , 7.

And shall cheer up his wife whom he hath taken . ] Make much of her , as we speak , and so endear himself to her by his kindness , that there might be no occasion of a Divorce . For the prevention of which , this Law seems to have been intended ; that by so long a Conversation together without any interruption , they might have so perfect an understanding one of another , and such a mutual confidence might be settled , that he might not easily entertain any jealousies of her , when he should be absent in the Wars , or elsewhere .

Verse 6 Ver. 6. No man shall take the nether , or the upper Milstone to pledge . ] This is a Law of the same nature with that XX Exod. 26 , 27. for the preservation of Mercy , Beneficence , and Clemency towards the Poor , as Maimonides speaks , More Nevochim , P. III. Cap , XXXIX .

For he taketh a man's life to pledge . ] That is , his livelyhood : by which he maintains himself and his Family , and keeps them from starving . By this reason it was unlawful to take any other thing for a Security , by the want of which a Man might be in danger to be undone . For instance ; they did not allow any Man to seize upon the Oxen which were at Plough . He who broke this Law was scourged .

Ver. 7. If a man be found stealing any of his brethren Verse 7 the children of Israel . ] If he were either taken in the fact , or it was plainly proved against him . So the very words of the Athenian Law were , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if a Man be an apparent Man-stealer .

And maketh merchandise of him , or selleth him . ] This was the end of Man-stealing , to make a gain of him ; either by exchanging him for some Commodity , or selling him for Money .

Then that Thief shall die . ] This Crime was punished with death , though stealing of Beasts , or other things was not , ( See XXI Exod. 16. ) because it was very heinous on a double account : both by depriving the Community of one of its Members , and making him a Slave in another Country . And indeed , the most moderate Lawyers did not know how to secure Men in the possession of things very valuable , but by inflicting such a Punishment on those that stole them . Thus , after Solon had tempered the rigid Law of Draco , which punished all Theft with death , by ordering in most Cases only the payment of double , he enacted the stealing of a great Sum of Money to be Capital . Nay , he made it a great Crime to steal Dung , because it was a thing of great value in that Country , which was very barren , & needed it for their Ground . How much more valuable was a Man in all Mens account , whom if any Man stole , the Law was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that death should be his punishment , as Xenophon reports it . And he was accounted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Man-stealer , who not only by force , or by fraud , carried away a free Man , and sold him for a Slave , or suppressed him ; but he who inveigled away another Man's Servant , and perswaded him to run away ; or concealed such a Fugitive ; as Samuel Petitus observes out of Pollux and others , Lib. VII . in Leges Atticas , Tit. V. p. 533. which makes me think , not only he that stole one of his Brethren of the Children of Israel , but he that stole a Proselyte of any sort , or the Servant of a Stranger , was liable to the punishment mentioned in this Law of Moses .

And thou shalt put away evil from among you . ] By these words we may understand the greatness of this Crime , for they are never used in this Book , but when Moses speaks of the punishment of some enormous sin . See XIII . 5. XVII . 7. XIX . 19 , &c.

Verse 8 Ver. 8. Take heed in the plague of Leprosie , that thou observe diligently . ] This was the highest legal Uncleanness , and therefore the greatest Caution was to be used to prevent its Contagion .

And do according to all that the Priests the Levites . ] They were constituted by the Law the sole Judges , whether a Man had the Leprosie , or no ; and were to order his Separation from others , if he had : and frequently make inspection whether it spread , or was at a stand , &c. See the Thirteenth and Fourteenth Chapters of LEVITICVS : where there are Laws about Houses and Garments , as well as Persons , infected with this Disease by the Hand of God , as the Jews understand it .

Shall teach you . ] To teach in this place , signifies to declare the Obligation of the Law by the Judges of it , the Priests , the Levites . Thus Jehosaphat is said to have sent his Princes to teach in the Cities of Judah , and with them he sent Levites and Priests , 2 Chron. XVIII . 18. where R. Solomon notes , that it was the business of the Priests and Levites to teach and instruct , as is here written in this place , ( which he quotes ) and the Princes went with them , that none might disobey them , but be constrained by their Authority to do according to their command . See Mr. Thorndike in his Religious Assemblies , Chap. II. p. 22. where he observes , that in LEVITICUS direction is given to the Priests how to proceed in judging Leprosies ; but no Provision made till now , that the People should stand to their Judgment .

They who imagine that the Priest had the care of Lepers , as their Physicians , forget that no other diseased Persons are ordered to repair to them : which is a sign they did not pretend to cure them , but only to preserve others from being defiled by them ; and to do what was necessary for their cleansing , when they were healed by God .

As I command them , so shall ye observe to do . ] They were so to observe the Priests , as to mark what God commanded ; and accordingly obey them , not against , but according to his command .

Ver. 9. Remember what the LORD thy God did unto Verse 9 Miriam by the way , after that ye were come forth out of Egypt . ] This seems to be mentioned , that they might not think much to be shut up seven days , when they were but suspected to have the Leprosie ; and seven days more to make farther trial : and to be put out of the Camp , when it appeared plainly they had this Disease , ( XIII Levit. 4 , 5 , 45 , 46. ) Since so great a Person as Miriam was excluded so long from the Society of God's People , XII Numb . 15. And this may be also lookt upon , as an Admonition to take care , lest they spoke Evil of Dignities , ( which brought this Punishment on Miriam ) or disobeyed the Commands of the Priests , which might bring the like , or some other Judgment , upon them .

Verse 10 Ver. 10. When thou dost lend thy brother any thing , thou shalt not go into his house to fetch his pledge . ] This was a very merciful provision for the Poor ; whose Houses he would have so priviledged , that no Man might enter into them without their consent , and there chuse what he pleased for the Security of his Debt . But he was to take what the Borrower could best spare .

Verse 11 Ver. 11. Thou shalt stand abroad . ] Keep without door .

And the Man to whom thou dost lend , shall bring out the pledge abroad unto thee . ] So the Debtor , not the Creditor , was to chuse what Pledge he would give : For he best knew what he could , with most convenience to himself , part withal ; and if it was sufficient , the Lender had reason to be satisfied with it .

Verse 12 Ver. 12. And if the Man be poor , thou shalt not sleep with his pledge . ] But restore it before Night . Which is to be understood of such things as were necessary for the preservation of his Life , or Health ; as the following words demonstrate .

Verse 13 Ver. 13. In any case thou shalt deliver him the pledge again , when the Sun goeth down , that he may sleep in his own raiment . ] And not to be forced to borrow of others a necessary Covering to defend him from the Cold ; and not be able , perhaps , to procure it . See XXII Exod. 26 , 27. which Laws seems to have been intended , to keep them from taking any pledge of a very poor Man . For to what purpose should they every Morning fetch a pledge , and every Evening carry it back again ? which would only create them a great deal of trouble .

And bless thee . ] Pray God to bless thee .

And it shall be righteousness unto thee before the LORD thy God . ] Procure thee a Blessing from God ; who will esteem it an Act of great Mercy : which is often called by the name of Righteousness in the Holy Books , CXII Psalm 9. X Prov. 2 , &c. Nay , such like actions are properly called tzedekah , or righteousness , according to the opinion of Maimonides , who observes ( More Nevochim P. III. Cap. LIII . ) that this word doth not meerly signifie , giving to every Man his own . For when a Man pays the Hireling his wages , or a Debtor pays his Creditor , that is not called tzedekah ; but what a Man doth out of pure love to Vertue and Goodness , ( as when a Man cures a poor Wretch of his wounds ) is properly called by that name . From whence it is said , concerning the restoring of a poor Man's pledge , it shall be to thee for righteousness . That is , saith Dr. Hammond ( in his Practical Catechism ) that degree of Mercy which the Law required of every Jew , without which he could not be accounted righteous : but there was a degree of Bounty beyond this , called chusidah , which was an excess of Righteousness , or Goodness .

Ver. 14. Thou shalt not oppress an hired servant . ] Verse 14 Either by putting more work upon him than he is able to do , or by detaining his Wages when it is done . The latter of these is most properly here denoted , as Const. L'Empereur observes out of D. Kimchi , who in his Book of Roots , saith , the difference between 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which is the word here ) and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth not lye in this , that the former signifies to defraud , the latter to take away by violence ; but the former signifies to detain by force , and the other to take away by force , what belongs to another . And for the proof of it alledges this place in Deuteronomy , which he thus translates , Thou shalt not detain by force the wages of the hireling . Which is expressed more clearly III Malachi 5. Annot. in Bava kama , Cap. IX . Sect. VII . p. 247.

That is poor and needy . ] And therefore the more to be pitied , and not oppressed ; either by giving him less Wages than another Man , when he ought rather to have greater ; or by keeping back his hire beyond the time wherein it ought to be paid : For as the ancient Lawyers say , Minus solvit , qui tempore minus solvit ; as it is observed by Grotius upon V James 4.

Whether he be of thy brethren , or of thy strangers that are in thy Land within thy gates . ] No difference was to be made between a Natural Jew , and a Proselyte of the Gate , according to the general Law XIX Levit. 34. For such oppression might tempt them to do very wicked things ; for instance , expose , or kill their Children , when they were not able to maintain them ; after the manner of the Heathen , who were frequently guilty of this , and thought it no Crime when their Poverty constrained them to it . See Petrus Petitus , Lib. III. Miscell . Observ . Cap. XVII . where he produces many proofs of it , both out of Greek and Roman Authors .

Verse 15 Ver. 15. At his day thou shalt give him his hire . ] Which was due to him , either by Contract , or by natural Equity ; and whether he had agreed to serve him for a Day , or a Month , or a Year . At the time when his Wages was due , it was to be punctually paid , unless he were willing to have it remain in his hands . For this was not an Act of Mercy , but of Justice , to pay an Hireling his Wages .

Neither shall the Sun go down upon it , for he is poor . ] This shows he speaks , particularly , of one that served for a days Wages , and could not forbear the payment of it , because he was so poor , as not to be able to provide himself and family Necessaries without it .

And setteth his heart upon it . ] Eagerly expects it , as the Support of his Life . So the Vulgar translates it , with it he supports his Soul ; that is , his Life .

Lest he cry unto the LORD . ] Make grievous Complaints to him , who made both Rich and Poor .

And it be sin unto thee . ] God will hear his Cry , and severely punish thee . See V James 4.

Ver. 16. The father shall not be put to death for the Verse 16 children , neither shall the children be put to death for the father : every man shall be put to death for his own sin . ] This is a Rule of Common Reason , which was anciently expressed in this vulgar saying , Noxa Caput sequitur : And is excellently expressed by Dion Chrysostom , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Let every Man be the Author of his own Misfortune . Which Amaziah King of Judah thought extended to the Children of Traitors , unto whom he allowed the benefit of this Law , as we read in so many words , 2 Kings XIV . 6. 2 Chron. XXV . 4. And not only Philo , but Dionys. Hallicarnassaeus condemns the Custom of those Nations , who put to death the Children of Tyrants or Traitors . See Grotius Lib. II. de Jure Belli & Pacis , Cap. XXI . Sect. XIII , XIV . where he observes , that God indeed threatens to visit the sins of the Fathers upon the Children : but in this Case , Jure dominij non poenae utitur , he uses the Right of Dominion , not of Punishment .

Verse 17 Ver. 17. Thou shalt not pervert the judgment of the stranger , nor of the fatherless . ] Nor of the Widow , who is joyned with them , v. 19. For such Persons commonly had none to stand by them , and plead their Cause ; and therefore the Judges were to take the greater Care to see them have Justice done , XXII Exod. 21. XXIII . 9.

Nor take the widows raiment to pledge . ] Which is to be understood of one that is poor ; as appears from v. 12. See XXII Exod. 21 , 26 , 27.

Verse 18 Ver. 18. But thou shalt remember that thou wast a bond-man in Egypt , and the LORD redeemed thee thence : therefore I command thee to do this thing . ] The remembrance of their own miserable Condition in Egypt , till God took pity upon them , was to work Compassion in them towards others , in the like forlorn Estate ; otherwise they did not remember them , as they ought . This is often urged as a Reason for showing Mercy to Strangers , and such like helpless Persons ; particularly in XIX Levit. 33 , 34. and in this Book , X. 19 , 20. XV. 15.

Ver. 19. When thou cuttest down thine harvest in thy field , and hast forgot a sheaf in the field , thou shalt not go back again to fetch it . ] There are many merciful Laws about the Poor . See XIX Levit. 9 , 10. XXIII . 22. They are all put together by Mr. Selden Lib. VI. de Jure Nat. & Gent. Cap. VI. where the Exposition the Talmudists give of this Law , seems to me to be so strict , that it could do little good . For they say a Sheaf was not taken to be forgotten , unless not only the Owner of the Field , but all the Labourers forgot it : and if none of them remembred it , yet if any Man that passed by that way , came and gave them notice of it , it was not lookt upon as left by forgetfulness . Yet they are so kind as to extend this Law , not only to Sheaves of Corn left in the Field ; but to Bunches of Grapes , and other Fruit which was left behind in their Vineyards , or Orchards . And it seems no unreasonable Interpretation of this Law , that if an Owner of a Field , or his Workmen , called to mind , before they were gone quite out of the Field that a Sheaf was left in such a place , they might go back and fetch it ; but not if they did not remember it , till they came into the City . They that would see more Cases about this matter , may look into Maimonides de Donis Pauperum , translated by Dr. H. Prideaux , Cap. V. and his very learned Annotations upon it . Josephus seems to me to have interpreted this Law most charitably , Lib. IV. Archaeolog . Cap. VIII . where he saith they were not only not to go back to fetch what they had forgot , but to leave on purpose Corn , and Grapes , and Olives , &c. for the benefit of the Poor .

It shall be for the stranger , for the fatherless , and for the Widow . ] Who are commonly put together , as proper Objects of Charity : and are ( as Mr. Selden speaks ) a kind of Paraphrase upon the word , Poor .

That the LORD thy God may bless thee in all the work of thy hand . ] Make their Land still very fruitful : which was a reward of their Charity .

Ver. 20. When thou beatest thine Olive-tree . ] As Verse 20 they were wont to do , in those Countries , with Sticks ; to bring down the Olives .

Thou shalt not go over the boughs again . ] Not search the Boughs , after they are beaten , whether any be left .

It shall be for the stranger , &c. ] Who might go into the Olive-yards , after the Owner had carried out his Fruit , and gather what they found still remaining on the Trees .

Verse 21 Ver. 21. When thou gatherest the grapes of thy Vineyard , thou shalt not glean it afterwards . ] By making a new gathering after the first . But if the poor themselves left any behind , after the usual time allowed for the gathering such Fruits or Corn as were left for them , it was lawful for the Owner to take it himself ; and he was not bound , either to pay the Poor the price of it , or to leave it for the Beasts and the Birds . For the command is ( say the Jewish Doctors , who nicely scan these things ) that it shall be for the Poor ; and that it be left for them : But not any thing given them in lieu of it . See Selden in the forenamed place , p. 699.

It shall be for the stranger , for the fatherless , and for the widow . ] The Jewish Doctors , by the Stranger here mentioned , in this and the foregoing Verses , would have only Proselytes of Justice understood , who had intirely embraced the Jewish Religion : So that other Proselytes , and meer Gentiles , had no right to these things . For by the Law , say they , concerning the Tythe for the Poor , XIV . 29. the Levite and the Stranger are put together : and the Levite being a Child of the Covenant , so must the Stranger be , who is joyned with him . But this Restriction confined this Charity within such narrow Bounds , that they themselves are not satisfied with it : and therefore they add , that though such only as were within the Covenant , had a right to these things by the Law , yet if Proselytes of the Gate , or meer Gentiles , mixed themselves with the Jews , by the decree of their Wise-men , Chapter XXV . they were not to be hindred from gathering their share in these Fruits of the Earth , which were left for the Poor . And they give this Reason for it , because of the way of peace : that is , Offices of Humanity and Charity ought to be extended to all . See Selden p. 700.

Ver. 22. And thou shalt remember that thou wast a Verse 22 bondman in the Land of Egypt ; therefore I command thee to do this thing . ] If they had been only Strangers there , and neglected by the Natives of the Country , the remembrance of God's Mercy in providing for them , had been a powerful Motive to obey this Command : and therefore the remembrance of the Slavery and grievous Oppressions under which they there groaned , was a far greater . See v. 18.

CHAP. XXV .

Verse 1. IF there be a controversie between men , and Verse 1 they come into judgment . ] It is evident , by the sequel , that he speaks of Criminal Causes .

That the Judges may judge them . ] Who were appointed to be constituted and settled in all their Gates . See XVI . 18.

Then they shall justifie the righteous . ] Acquit him who is falsly accused of doing any wrong .

And condemn the wicked . ] To suffer such punishment as his Crime deserves .

Ver. 2. And it shall be , if the wicked man be worthy to be beaten . ] For what Crimes Men were to be beaten , by the Sentence of the lower Courts , as well as by that of the great Sanhedrim , See Selden Lib. 2. de Synedr . Cap. XIII . N. VII , VIII . They were in all , as they reckon , CCVII.

The Judge shall cause him to lye down . ] By his Officers who attended the Court.

Before his face . ] In open Court ; but he was first to be admonished , and the Witnesses were to be produced against him , as in Capital Causes . After which the Judge commanded him to lye down before a low Pillar , to which his hands were tied ; and he being stript down to his waste , the Executioner stood behind him upon a stone , where he scourged him both on the back and breast , with Thongs made of an Oxes hide , before the face of the Judges . For though one Judge be only mentioned , the Execution was done before the whole Bench , after the Sentence was pronounced by one of them .

According to his fault . ] For the violation of a negative Precept he might be scourged before the Court , consisting of three Judges ; but not for the violation of an affirmative , which was to be done before the Court of XXIII . as Selden observes in the place forenamed , Sect. VI.

By a certain number . ] He was condemned to receive more or fewer Stripes , proportionable to his Crime : and all the time the Executioner was scourging him , the principal Judge proclaimed those words XXVIII Deut. 58. with a loud voice , If thou observest not all the words of this Law , &c. then the LORD shall make thy Plagues wonderful , &c. adding those XXIX . 9. Keep therefore the words of this Covenant , and do them , &c. Concluding at last with those of the Psalmist , LXXVIII . 38. But he being full of compassion forgave their iniquities . Which he was to repeat , if he had finished these sayings , before the full number of Stripes were given . See Selden Lib. II. de Synedr . Cap. XIII . N. VI. which I find in the Title Maccoth , Cap. III. Sect. XIV . And see G. Schickard , Mischpa● Hamelek , Cap. II. p. 57 , 58.

Ver. 3. Forty stripes he may give him . ] Which Verse 3 was more merciful than the Athenian law mentioned by Aeschines , which inflicted upon some Criminals , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fifty stripes by the publick scourge . But none among the Jews , were to receive above XL. for any Crime ; fewer they might inflict , though not more .

And not exceed . ] Of this they were so careful , that as one of the three Judges commanded the Executioner to strike , another told the stripes , while the third pronounced the Sentences out of Scripture before-mentioned , to admonish him , and every one else , of the Justice of the Punishment . So Schickard observes out of Maimonides in the place above-named . For the prevention also of excess in this Punishment , they were wont to give but XXXIX Stripes , and no more ; though the Offender was ever so strong or pertinacious . Thus the Jews generally affirm , and it appears to be true by what S. Paul saith of himself , 2 Corinth . XI . 24. Of the Jews five times I received forty stripes save one ; which is exactly the phrase of the Mischna in Maccoth , Cap. III. Sect. X. Where they interpret forty stripes , by the next number to forty ; i. e. thirty nine . For which they give a foolish reason in the Gemara ( as Joh. Coch there observes ) but Maimonides gives a sober account ; that this was ordered , lest the Executioner , by carelesness , might exceed the number of XL. beyond which the Law required them not to go ; but it was lawful to fall short of it , and therefore they required him to stop at the Thirty ninth stroke . Yet if any Man deserved this Punishment twice together , they did sometime exceed the number of XL. and went so far as to Sentence such a Malefactor to receive LXXIX stripes ; as Mr. Selden observes in the same place . Where he likewise notes , on the other side , that if a Man was so weak , that he was ready to faint away , before he had received XXXIX , the Judges ordered the Executioner to stay his hand .

Lest if he should exceed and beat him above these , with many stripes , then thy brother should seem vile unto thee . ] Being beaten like a Dog , as we speak ; that is , so cruelly , that the marks of it remained afterward , to make him contemptible . Which the Law was so far from intending , that the Jews say , no Man was to be reproached afterward with this whipping , or the Crime for which he was whipped , because he was still a Brother , as the word here is . And therefore he was to be restored to the same respect among them that he had before ; nay , to any Office which before he enjoyed ; except he was the President of the Sanhedrim , who was never to be restored to his power , if he had been scourged ; nor equally honoured with his inferiour Collegues . So Schickard observes out of Maimonides , in the forenamed Book , p. 62.

Verse 4 Ver. 4. Thou shalt not muzzle the Ox when he treadeth out the Corn. ] It was the Custom , not only in this Country , but among the Egyptians , Greeks and Romans , to use Oxen in treading out their Corn ; either with their feet barely , or by drawing a Cart , or other Instrument over it . And while they were at work , some muzzled them ; others dawbed their Mouths with Dung ; others hung a wooden Instrument about their Necks , which hindred them from stooping down ; or put sharp pricks in their Mouths ; or kept them without drink ; or covered their Corn with Skins that they might not be able to come at it . See Bochartus in his Hierozoicon P. I. Lib. II. Cap. XL. p. 401. Which inhumanity God here forbids , and instructs his People by shewing Mercy to their Beasts , to be kind one to another ; particularly to their Servants and Labourers : but above all to those who laboured in the Work of the Ministry , for the Salvation of Souls ; as S. Paul argues 1 Corinth . IX . 9. See Bonfrerius .

Ver. 5. If brethren dwell together . ] They are said Verse 5 to dwell together , not only who were in the same Family , but in the same Country , XIII Gen. 5 , 6.

And one of them die , and have no child . ] If he left a Child , though he were a Mamzer , or an Apostate , his next Brother was not bound to marry his Wife ; but if he left a Child by a Slave , or a Gentile , he was . If he left his Wife with Child , and she miscarried , he was bound ; but if she brought a live Child after she had gone with it nine Months , he was free . And by a Child , is to be understood either Son or Daughter . See Selden Lib. de Successionibus ad bona Defuncti , Cap. 14.

The wise of the dead shall not marry without unto a stranger . ] This shows the end of this Law was to preserve Inheritances in the Family to which they belong'd .

Her husbands brother shall go in unto her , and take her to him to wife . ] The Hebrew Doctors understand this Obligation to lye upon the Eldest Brother that was surviving ; and only of a Brother that was by the same Father . For though they had the same Mother , if they had not the same Father , no Obligation lay upon him : For Brethren ( saith Maimonides ) by the Mother's side are not accounted Brethren , either in the matter of Inheritances , or of marrying a Brother's Wife : but they are as if they were not Brethren ; for there is no fraternity which is not from the Father . See Heideggerus Exercit. I. de Oeconom . Patriarch . X. XVI . and Selden Vxor . Hebr. p. 80. But the King , they say , was excepted from this Law , as Schickard observes in his Jus Regium , p. 56.

And perform the duty of an husband's brothr to her . ] This was a Law before the time of Moses , among the Patriarchs , as we learn from XXXVIII Gen. 7 , 8 , &c. And it was so well understood to be a bounden Duty , that the Hebrew Doctors say , it was not necessary there should be any solemn Marriage celebrated with such a Widow ; because , unless her Husband's Brother renounced her , she was esteemed his Wife , Min Hashamajim , by the Authority of God : and that whether she had been only espoused by the deceased Brother , or his compleat Wife . Yet by the Constitution of their Elders , he was to contract with her before two Witnesses , and give her a piece of Money ; before which it was not lawful for him to lye with her . There was to be also a Sacred Benediction of the Marriage ; and her Dowry assigned her by an Instrument . But if he did lye with her before these Solemnities , there was no formal Contract exacted of him afterward ; he was only scourged for contemning the Constitutions of the Elders , and compelled to settle a Dowry upon her . See Selden L. I. Vxor . Hebr. Cap. XII . where he observes , That in case a Man left several Widows , if his Brother either married , or renounced one of them , all the rest were free from this Law . And if several Brethren died , and left every one of them a Wife , without Issue , the surviving Brother might either take , or reject them all ; or take one or two , and let the rest alone , as he pleased . And if the eldest Brother , that married his Brother's Relict , died also without Issue , then the next surviving Brother was to marry her ; and so forward , according to the Case supposed in the Gospel . And yet that Brother only was admitted to this Marriage , who was born before his Brother's death ; which they gather from the first words of this Verse , if Brethren dwell together ; which cannot be meant of one born after his Brother's death . They might likewise have concluded , from this Phrase , That such of the Brethren as had Wives already , were not bound to take her to Wife , but only he that was unmarried ; who might be supposed to be meant by him that dwelt together with his Brother , and was not yet gone to a House of his own . But I fear I have said too much of a matter now quite antiquated ; unless it be among some of the Indians and Persians , and among the Tartars that inhabit Iberia and Albania , who still retain this Custom , as Huetius observes in his Demonstratio Evangel. Propos . IV. Cap. XI . N. I.

Ver. 6. And it shall be that the first-born which she Verse 6 beareth , shall succeed in the name of his brother which is dead . ] Shall be reputed the Son and Heir of the deceased ; but there was no necessity to give him his Name .

That his name be not put out in Israel . ] That a Family in Israel might not be lost ; for this was a Provision for the preservation of Families . See XXVII Numb . 4. And therefore , if there was no Brother , properly so called , to perform this Duty , the next of kin ( who is also called a Brother , in a large sense ) was bound to marry her . See of this word Name , XXVII Numb. 4.

Ver. 7. And if a man like not to take his brother's wife . ] Here now was a great mitigation of that ancient Law , which had been before the time of Moses ; Verse 7 that a Man might refuse to marry his Brother's Wife , if he did not like her . Which was not permitted before , as appears by the Story of Onan ( XXXVIII . Gen. ) who married Thamar against his mind ( as his behaviour towards her demonstrates ) which he needed not to have done , if this permission , which here follows , had been then in use .

Then let his brother's wife go up to the gate . ] Where the Court of Judgment sat , as I have often observed . See XVI . 18.

Vnto the Elders . ] A Court consisting of three Elders , was sufficient to judge in this matter . And it was no consequence whether these three were created Elders , according to the Solemn Form among them , by laying on of hands ; but it was sufficient , if they were such as they called Elders of the Street , or common Men. See Lib. I Vxor . Hebr. Cap. XV. and Lib. II. de Synedr . Cap. VII . N. III.

And say , my husband's brother refuseth to raise up unto his brother a name in Israel , he will not perform the duty of my husband's brother . ] She was to put in a Bill of Complaint against him , in these words .

Verse 8 Ver. 8. Then the Elders of his City shall call him , and speake to him , &c. ] He being summoned to appear before them , together with the Woman ( who they say was to be fasting ) and two Witnesses at the least , she opened the whole matter . And then the question being askt , Whether it were three Months since her Husband's death ? ( which were to be allowed , to see whether she proved with Child , or no ) and whether this Man was next of kin ? And a satisfactory answer being returned , the Judges laid the Law before them , and admonished them seriously , to consider , on each side , their Age , or any Disparity or Incommodity that might be in their Marriage , and accordingly to resolve . And then they ask't the Man , in express words , Whether he would marry her , and raise up Seed to his Brother . If he stood to his first Resolution , as it here follows , and said , I like not to take her ; then the Woman read the words foregoing , v. 7. My husband's brother refuseth to raise up unto his brother a name in Israel , &c. and then proceeded to do , as follows , v. 9. See Selden in the Book fore-named , Cap. XIV .

Ver. 9. Then shall his brother's wife come unto him , in the Verse 9 presence of the Elders , and loose his shoe from off his foot . ] From his right foot , as the Hebrew Doctors say ; which was done , I suppose , as a Mark of Infamy , for his want of Natural Affection ; which made him unworthy to be reckoned among Free-men , but rather deserve to be thrust down into the Condition of Slaves , who were wont to go barefoot .

And spit in his face . ] In contempt of him , who had despised her . The Hebrew Doctors indeed expound this , only of her spitting upon the Earth , directly before his face ; so that the Spittle might be seen by the Judges . And they give this a reason , why the King was not subject to this Law of marrying his Brother's Wife ( and they might add the High-Priest , XXI Lev. 13 , 14. ) because it would have been below his dignity to have had his Shoe pulled off , ( if he had not liked the Woman ) or to have had her spit before him , as Bartenora's words are . Which would have been a better reason , if they had said , It had been very unbecoming for her to have spit in the King's Face . See Selden Lib. I. Vxor . Hebr. Cap. X. and Hackspan Lib. I. Miscellan. Cap. VII . N. VIII . where he observes the King was bound to all the DCXIII Precepts , but only this of marrying his Brother's Wife .

And shall answer . ] To his peremptory refusal of her .

And say , so shall it be done unto that man , that will not build up his brother's house . ] She was immediately to read these words of the Law . And then the Judges gave her a Writing signifying his renunciation of her , in the manner now related , that so it might be free for any other Man to marry her . See the form of it in Selden , Lib. I. Vxor . Hebr. Cap. XIV . where he hath observed certain Niceties , about the kind of the Shoe that was to be pulled off ; but gives no account why this Ceremony was used .

Verse 10 Ver. 10. And his name shall be called in Israel , the house of him that hath his shoe loosed . ] As soon as she had loosed his Shoe , both the Judges , and all the By-standers round about , cried aloud three times , The Shoe is pulled off , the Shoe is pulled off , the Shoe is pulled off : and thereupon his Family had this Name , as a disgrace for not doing the Duty of a Brother . Some will have this pulling off the Shoe to have been only a mark , that he parted with his right to her ; but these words show that it was in the nature of a Brand upon him and his Posterity . And so Josephus saith , Lib. IV. Archaeolog . Cap. VIII . that he went out of the Court with a Mark of Ignominy . Which doth not relate meerly to her spitting in his face ; for Maimonides saith expresly ( in his More Nevochim P. III. Cap. XLIX . ) that this Action ( viz. of pulling off the Shoe , as well as the other ) was a foul and ignominious thing in those days ; intended to move Men to perform the Duty of a Husband's Brother , that they might avoid such Reproach . J. Wagenseil hath given us the exact form of the Shoe , which was used on such occasions , in his Annotations upon Sota , p. 664. and see 1212. where he commends Leo Modena his account of this whole Business . Which differs not at all from that which I have given ; only I observe that he saith , when the Woman taketh off the Shoe from the Man's foot , she lifts it up on high , and throweth it against the ground ; which I take to be a Note of Indignation and Contempt . And he saith also , it was anciently accounted a more laudable thing to take her , than to release her ; and imputes it to the Corruption of Men's Manners , and the Hardness of their Hearts , that now they look only after worldly ends , either of Riches , or Beauty : which makes very few in these days ( especially among the Dutch and Italian Jews ) to marry their Brother's Widow . See his History of the Rites and Customs of the Jews , Part IV. Chap. VII .

Ver. 11. When men strive together , one with another . ] Verse 11 Fall out ( as we speak ) and fight , either with their Fists , or Sticks , or other Weapons .

And the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him . ] Who had wounded him , and was likely , I suppose , to be too hard for him .

And putteth forth her hand , and taketh him by the secrets . ] As a sure means to make him let go his hold of her Husband , that he might preserve himself .

Ver. 12. Then thou shalt cut off her hand . ] This Verse 12 was to be done by the Sentence of the Court , as a punishment for her Impudence ; and for the hurt which perhaps the Man might have received hereby in those Parts , whereby Mankind is propagated .

Thine eye shall not pity her . ] The word her , not being in the Hebrew Text , several of the Jews ( and Grotius seems to approve their Opinion ) interpret this Law quite otherwise : As if the Woman might both take hold of his Secrets for the delivery of her Husband , and also cut off the other Man's hand ; and they should not pity him who suffered thus , nor punish the Woman , who might do any thing of this nature , to preserve one so dear to her as her Husband : But this is a very forced Interpretation . Maimonides is a little more reasonable , in his Exposition of these words , which he will have to signifie , that they should lay a Fine or a Mulct upon her , for her Immodesty : which is sutable to their interpretation of that Law XXI Exod. 24. Eye for eye , tooth for tooth , &c. See L'Empereur on Bava kama , p. 198. But it is an intollerable presumption in Maimonides to say , That if any one interpret this of a proper Abscission of the Womans hand , though he pretend to be a Prophet , and say , the LORD hath said unto me these words , Thou shalt cut off her hand , are to be understood as the words sound ( i. e. literally as we speak ) and do a Miracle to confirm it , he is to be lookt upon as a lying Prophet , and may be put to death , because it is contrary to the constant Tradition of their Elders . So he writes in Seder Zeraim , translated by our famous Mr. Pocock , p. 15. & p. 38. Upon which Principle they killed our Blessed Saviour .

Verse 13 Ver. 13. Thou shalt not have in thy bag divers weights . ] In the Hebrew the words are , a stone and a stone : for their weights then were made of Stone , as are ours now commonly of Lead or Brass .

A great and a small . ] To buy in Commodities with the great , and sell them out again by the small : which was then , and is now an usual way of cheating .

Ver. 14. Thou shalt not have in thine house divers measures , Verse 14 &c. ] In the Hebrew , an Ephah and an Ephah : for this was the most known Measure among them , by which all the rest of their Measures were made . See XVI Exod. 36. From hence it was that Lucius Ampelius thought Moch●s , that is Moses ( who by ancient Writers is called Moschos ) was the Inventor of Weights and Measures ; because he took such pious care there should be no deceit in them ; as the most Learned Huetius observes in his Demonstr. Evangel. Prop. IV. Cap. VIII . N. 16.

Ver. 15. But thou shalt have a perfect and just weight , Verse 15 and a perfect and just measure . ] Neither too scanty , nor too large . See XIX Levit. 35 , 36. where all these three Verses are sufficiently explained .

That thy days may be long in the Land which the LORD thy God giveth thee . ] Justice , as well as Charity , was necessary to prolong their happiness in the Land of Promise , XVI . 20.

Ver. 16. For all that do such things , and all that do Verse 16 unrighteously . ] All that any way wrong their Neighbours .

Are an abomination to the LORD thy God . ] This is an Expression commonly used , to declare God's hatred of all idolatrous practices . See XVIII . 9 , 12.

Ver. 17. Remember what Amalek did unto thee by Verse 17 the way , when ye were come forth out of Egypt . ] The Jews have framed three Precepts out of this and the two following Verses . One is , that they should remember what Amalek did unto them . Which Maimonides , according to their Oral Tradition , refers to the Mouth , that they should always be talking of what Amalek did to them . The second , Not to forget it ; which he refers to their Heart : that they should never let slip out of their mind the hatred Amalek had to them . And the third , that they should blot out their remembrance from under Heaven ; i. e. utterly destroy them , and leave none of them remaining . But none of the Jews hath explained this better than Abarbinel ; who , inquiring why such Severity was expressed against the Amalekites , when the Edomites , who were of the same Race were dealt withal very favourably , ( as we read before XXIII . 8. ) observes four Reasons given here by Moses himself , why they should remember , when they were settled in the Land of Canaan , and able to effect it , to exterminate this Nation : For that is the single Precept he gives them in charge ; only he bids them not forget what Amalek had done to deserve that heavy Sentence long ago passed upon them , and remaining on Record ( XVII Exod. 14 , 15 , 16. ) confirmed with a Solemn Oath ; though they were not able to execute it till they were settled in the Land of Promise . The first of these Reasons is , Because , whereas Men undertake War against others , either to defend their own Country , or to subdue their Enemies Country , the Amalekites came forth against the Israelites without any such Cause : for the Israelites did not pass by their Country , and consequently gave them no apprehension of an Invasion ; nor had the Israelites then possession of any Land of their own , which might tempt the Amalekites to covet it , and drive them out of it . But they undertook this War , with a petulant Malice , only to bring them into slavery again . Which is the thing here intimated in this Verse , Remember what Amalek did to thee , &c. Unto which he should have added , that their barbarity was much aggravated , by their assaulting them , when they were newly delivered from grievous Oppressions , and were unaccustomed to War , and without any provocation .

Ver. 18. How he met thee by the way . ] This the Verse 18 same Abarbinel takes to be the second Cause of God's high displeasure against Amalek ; that , whereas it is the Custom of all Countries , before they begin a War , to denounce it by Heralds , showing the grounds of it ; they rose up against the Israelites unexpectedly , which was a piece of the basest Treachery . Which he thinks is intimated in these words , He met thee by the way : that is , on a sudden , by surprize , without any Notice by a Declaration of War . He might have added , that they did this when the Israelites were in a Journey , and had travelled a great way , and in a Wilderness , where they stood in need of Refreshment ; but were very unfit for fighting . Then , saith one of their Rabbins in Pirke Elieser , Cap. XLIV . They came like a Bear in their way , to devour the Mother with the Children .

And smote the hindermost of thee , even all that were feeble behind thee , when thou wast faint and weary . ] This he makes the third Cause ; that they did not offer them a pitcht Battle , but only fell upon their Rear ( as we speak ) and there cut off such as lagg'd behind through feebleness and weariness ; being unable to march so fast as the rest of their Brethren . This is a very sober sense , sutable to the use of the word in X Josh. 19. But what some of the Jews say , that the Amalekites cut off the Privy Members of certain of the Tribe of Dan in derision of Circumcision , is disowned by others of them , as having no foundation . See Schickard in his Jus Regium , p. 112 , 113. Where Carpzovius observes , this was only a fancy of their Midraschim , or Preachers , wherewith they entertained the People in their Sermons , on occasion of the ambiguity of the word we translate cut off the hindermost . Which R. Zacharias much better interprets in Pirke Elieser , Cap. XLIV . where he makes it to signifie all that were behind the Cloud ( which protected those who were under it ) as those were who went out of the Camp by reason of some Uncleanness , to wash themselves . But this is no more than an ingenious Conceit ; for the Laws about Cleansing were not then delivered ,

And feared not God . ] This he makes the fourth Cause ; that though they feared Israel , whom they durst not look in the Face , but cut them off behind ; yet they feared not God who had done such wonderful things for them in Egypt , and brought them thence with a mighty hand , and overthrown Pharaoh in the Red-sea . Which might have made them understand , that he sets up Kings , and pulls down Kings , as Daniel speaks , 2.21 . But instead of considering this , they would have prophaned the Glory of the LORD ( as he speaks ) by inslaving those whom he had but newly delivered , and continued under the protection of a glorious Cloud . Unto all which may be added , that they were originally derived from the same Stock with the Israelites , viz. from Isaac .

Verse 19 Ver. 19. Therefore it shall be , when the LORD thy God hath given thee rest from all thine Enemies round a-about , in the Land which the LORD thy God giveth thee . ] God did not require them to put this Command in Execution , immediately after they were possessed of the Land of Canaan : but after they were well settled there . So that there were some Ages passed before they went about it , and then God himself put them in mind of it ; or rather strictly enjoyned it to be performed by Saul their first King : and we do not find them blamed for not doing it in the time of the Judges , 1 Sam. XV. 1 , 2 , 3.

Thou shalt blot out the remembrance of Amalek from under heaven . ] So God commandeth Saul in the place now mentioned , Vtterly destroy all they have , and spare them not ; but slay both men and women , &c. For by the same Justice that one Person is cut off , a whole Family , or a whole Nation may be utterly destroyed : that other Families or Nations , seeing or hearing God's Judgments upon them , may be moved to flee from that wickedness , for which they are punished . They are the words of Maimonides P. III. More Nevochim , Cap. XLI .

If we could believe all that the Talmudists say , we might think there were some among the Jews who indeavoured to mollifie the Severity of this Precept . For they tell a story in Bava-bathra of Joab his Master , who taught him to read it thus , Blot out Zachar the Male of Amalek , not Zecher the Remembrance . But at the same time they tell us Joab thought to have killed him , for leading him into an Error .

Thou shalt not forget it . ] This is not a distinct Precept , but only a Repetition of the foregoing ; to imprint it more on their minds and hearts . And accordingly the Jews pretend to have had their hearts so set upon it , that when the Officers were about to proclaim freedom from War to those Persons mentioned XX. 5 , 6 , &c. they always excepted the War against the Seven Nations and Amalek , in which every Body was bound to assist .

Chapter XXVI . I shall end this matter with an Observation of Abarbinel , that in this Paragraph about Amalek , the Injunction which God gave to Moses , XVII Exod. 14. was fulfilled by him , Write this for a memorial in a book . No other Book , saith he , is hereby meant , but the Book of the Law ; which when Moses wrote , he was bound to mention this Precept about Amalek ; which he doth in this place . And if we suppose that he immediately wrote a distinct History of this matter , yet he inserted it afterwards into the Pentateuch ; both here , and in the Book of EXODVS .

CHAP. XXVI .

Verse 1 Verse 1. AND it shall be when thou art come into the Land which the LORD thy God giveth thee for an inheritance , and possessest it , and dwellest therein . ] When they had a settled possession , of the several Inheritances , which fell to their share in the Land of Canaan .

Verse 2 Ver. 2. That thou shalt take of the first of all the fruit of the earth . ] This is not meant meerly of the first First-fruits they should have after they were settled in Canaan ; but of the First-fruits they should have every year . Which being the most desirable ( as Conradus Pellicanus here observes ) of all other , and coveted by every one , majori aviditate , with a greater Appetite than ordinary ; Nature it self directed Men to offer them to God , the giver of all good things . And these were distinct from that mentioned XXIII Levit. 10. being of all the Fruits of the Earth . The principal of which being Seven , the Jews commonly say , these only were to be carried to God , viz. Wheat , Barley , Grapes , Figs , Pomegranates , Olives and Dates . Some of the Doctors say , the First-fruits of all kind of things whatsoever , were due : and a question being raised , Whether a Stranger was bound to pay them , or not ? some of them say no ; because they could not use the Protestation mentioned v. 3. But the more common Opinion is , that they might both bring First-fruits , and use the Protestation ; because Abraham was also the Father of Strangers , XVII Gen. 5. and it may be , saith R. Bechai , that is pointed at v. 11. of this Chapter ; where it is said , Thou and the Levite , and the Stranger that is among you .

Which thou shalt bring of thy Land , which the LORD thy God giveth thee . ] In order to which , they say , every owner of Land , when he went into his ground , and found any Figs , or Bunch of Grapes , or a Pomegranate more forward than the rest , he was to tye a Rush about it , and write upon it , These are First-fruits . So Wagenseil , and many others , have observed out of the Title Biccurim , Cap. III.

And shalt put it in a basket . ] The quantity of each , they say , was to be at least a sixtieth part . And they might be all put into the same Basket ; provided they were not mingled , but preserved distinct : Barley being laid at the bottom , and then Wheat , and next Olives , and above them Dates , and then Pomegranates ; and last of all Figs , and Grapes being hung on the out-side , and Leaves of Palm , or other Trees , put between every kind of First-fruits .

R. Bechai saith that the Rich brought these Fruits in Baskets of Gold and Silver ; that is , covered with Gold or Silver , ( as Maimonides speaks ) and we read of the like golden Baskets carried by Virgins , in the Feast of Bacchus at Athens . See Ezek. Spanhemius on Callimachus his Hymn to Ceres , p. 733. Now if the Basket here mentioned was made of these , or any other Metal , the Jews say , the Priest was to restore it to the owner , when he had emptied it . But if it was a wicker Basket , or such like , the Priest had it together with the First-fruits . See Wagenseil upon Mischna Sota , Cap. VII . Sect. III.

And shalt go unto the place which the LORD thy God shall chuse , to place his Name there . ] The Man himself was to go , as the Jews say , with the Basket upon his shoulder : and a great Company were wont to go together ; who met at the chief City of their Province . The time of going was at the Feast of Pentecost ( XXIII Exod. 16. ) not before , but at any time after till the Feast of Dedication , which was in our November : after which they were not accepted . Of the manner of going up , with a Bullock before them , whose Horns were gilt , and Head crown'd with an Olive Garland , with Musick , and singing in the way the first Verse of the CXXII Psalm , &c. See Wagenseil in the place above-mentioned : and Selden Lib. III. de Synedriis , Cap. XIII . N. III. with Dr. Light-foot in his Temple-Service .

And here I cannot but think fit to note , that the Heathen , in all probability , from hence derived the Custom of carrying their First-fruits , as a Tithe , every year , unto the Island Delos , where Apollo was supposed to have his special Residence . And this not only from the Islands thereabouts , and the neighbouring Countries , but from all parts of the World : as the Jews we find every where sent from the Countries where they dwelt , a Sum of Money every year instead of First-fruits and Tithes , unto Jerusalem ; which Priviledge the Romans allowed them , after they had conquered them , as Josephus tells us , Lib. VII . de Bello Jud. Cap. XIII . That Heathen Custom now mentioned , is expressed by Callimachus in his Hymn upon Delos , in those remarkable words , v. 278 , 279 , &c.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The sense of which is this ; That First-fruits were sent , for Tithes , every year , from all Countries , not only from the East , and West , and South , but from the North also . And they were sent with such Joy , as the Jews expressed on this occasion : for all Cities , he saith , did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And so we read in several Authors , that there were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as they called them , Solemn Embassies sent from several People , by chosen Persons , unto Delos , to celebrate there the Feast of Apollo , with Musick and Dancing , &c. Particularly the Athenians , Peloponesians , and Messenians , &c. of whom see Ezek. Spanhemius in his Observations on Callimachus , p. 487. And , which is most strange , the Hyperboreans , a very northerly People , sent frugum primitias to this Island , as Pliny , and I know not how many other Authors testifie . Only what he calls the First-fruits of their Corn , and such like things , they call the First-fruits of their holy things : as the same excellent Person observes there , p. 490 , 492 , &c. Which was done to testifie their honour to this god , and for the maintenance of his Priests and other Ministers , who attended upon him there . For Delos , of it self , was but a barren Isle , the Soil being dry and stony , and called therefore by Callimachus , v. 208. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

There are other footsteps of this among the Heathen ; the Mystica vannus Jacchi mentioned by Virgil in his Georgicks , being nothing else ( according to Servius ) but vas vimineum , a wicker Basket , in which their First-fruits were carried . See the same Spanheim , p. 495.

Verse 3 Ver. 3. And thou shalt go unto the Priest that shall be in those days . ] Who was then in attendance at the Sanctuary , and particularly appointed to wait for their coming . When they entred the Gates of the City , they sung the second Verse of Psalm CXXII . Our feet shall stand in thy gates , O Jerusalem : And then they went to the Mountain of the Temple , and sung the whole Hundred and fiftieth Psalm : And as soon as they entred the Court of Israel , the Levites began to sing , XXX Psal. 1. I will extoll thee , O LORD my God , &c.

And say unto him . ] The following Confession in this Verse , was made by them with the Baskets on their shoulders , to stir them up to Humility , as Maimonides interprets it . His words are these : While they were compelled to carry their Baskets on their shoulders , and in that manner to proclaim the Divine Benefits , it signified that it was a considerable part of God's Worship and Service , for a Man to be mindful of his Afflictions and Tribulations ; when God had given him ease and rest from them . This the Law takes care of , in several places ; as when it saith , Thou shalt remember that thou wast a servant , &c. With this intention ; that he who lived in Riches and Pleasure , might be secured from the Vices which spring from thence ; such as Pride , Haughtiness , Apostasy , and the like . According to what is said in this Book , VIII . 12. Lest thou eat , and art full , & . and XXXII . 15. Jesurun waxed fat , and kicked , &c. To prevent which , God commanded the First-fruits to be thus offered every year , to his Divine Majesty , More Nevochim , P. III. Cap. XXXIX .

I profess this day unto the LORD thy God , that I am come into the Country , which the LORD sware unto our fathers for to give us . ] This is a thankful acknowledgment of God's faithfulness to his promise , whereby they were put in mind to be faithful unto him ; of whom they held this good Land , by his gracious and free Gift ; and held it by this Tenure of paying to him this yearly Rent .

Ver. 4. And the Priest shall take the basket out of thy Verse 4 hand , and set it before the Altar of the LORD thy God . ] After the foregoing words were said , the Basket was taken down from their shoulders ; and every one holding his Basket by the handle , or the rim of it , the Priest put his hands under it , and waved it about , according to the Prescription in the Law , while the Men recited the following words , v. 5 , 6 , &c. This waving was a manifest token that it was offered to the LORD of the World , as an acknowledgment that he was in a peculiar manner their LORD and Soveraign , of whom they held this Land .

Ver. 5. And thou shalt speak and say before the LORD Verse 5 thy God . ] Audibly pronounce in the presence of God .

A Syrian ready to perish was my father . ] Their Father Jacob was not a Syrian by birth , for he was born in the Land of Canaan . But one and the same Person may be said to be of divers Countries , ( as Bochartus hath observed ) with regard either to the Place of his Nativity , or of his Education , or of his Life and Conversation ; which occasioned three Countries to be ascribed to our blessed Saviour , viz. Bethlehem , Nazareth , and Capernaum . See his Phaleg . Lib. II. Cap. V , Thus Jacob , who was born and bred in Canaan , is notwithstanding called a Syrian , because he lived Twenty years with his Uncle Laban who was a Syrian , XXV Gen. 20. and consequently Jacob's Mother was so , as were both his Wives , and all his Children , who were born there , except Benjamin . But he is more particularly here called a Syrian , to put them in mind of his Poverty , when he went first into that Country , and there lived as a Servant , under an hard Master ; which is expressed in these words , ready to perish : that is , very poor , and reduced to great straits : being forced to flee from the fury of his Brother Esau , and to travel on foot to Padan-Aram ( which was comprehended anciently under the name of Syria , XXXII Gen. 10. ) where he was so cruelly used by his Uncle Laban ( XXXI . 7 , 39 , 40 , 41. ) that Onkelos takes these words , which we translate ready to perish , in an active sense , for him that destroys another . For by the Syrian here he understands Laban ( who is so called as I noted before , XXVIII Gen. 5. ) as if the meaning were , the Syrian ( that is , Laban ) sought to destroy my father . For as he used him barbarously when he was with him , so he followed after him , when he went away , with a mind to ruin him . And thus Manasseh ben Israel understands it , and many others mentioned by Fesselius : which is the sense also of the Vulgar Latin , Syrus persequebatur patrem meum .

And he went down into Egypt . ] Though he brought him from Laban with great Substance ; yet as he was still but a Sojourner in the Land of Canaan , so he was forced by Famine to go down into Egypt for Sustenance .

And sojourned there with a few . ] They were but seventy Persons , and lived there as Strangers . All which they now were bound to commemorate , for their Humiliation before God ( which I observed before out of Maimonides : ) which might move them the more to exalt and magnifie the Mercy of God to them , who had made them ( as it follows ) a mighty Nation . For this Confession consists of these two parts ; their own Unworthiness , and God's great Goodness .

And became there a Nation , great , mighty , and populous . ] See I Exod. 7.

Ver. 6. And the Egyptians evil entreated us , and afflicted Verse 6 us , and laid upon us hard bondage . ] The goodness of God unto them , in making them so numerous , was the occasion of sorer Affliction , than either they or their Fathers had indured . See I Exod. v. 9 , 10 , &c. The remembrance of this was exceeding useful , to stir up their gratitude to God ; not only for their deliverance from the Egyptian slavery , but bringing them into a Country of their own , most plentifully stored with all manner of good things .

Ver. 7. And when we cried unto the LORD God of Verse 7 our fathers , the LORD heard our voice , and looked upon our affliction , &c. ] Having acknowledged their low , and poor , and distressed Condition ; now they proceed to an acknowledgment of God's wonderful goodness ; which appeared the more in relieving them , when they were utterly helpless . See II Exod. 23 , 24 , 25. III. 7 , 8.

Ver. 8. And the LORD brought us forth out of Egypt , Verse 8 with a mighty hand , and with a stretched out arm , and a great terribleness , &c. ] See IV. 34. and VII . 19. This is so vehemently inculcated upon them ( as Maimonides speaks in the place forenamed ) that they should remember the day they came out of Egypt all the days of their life , XVI . 3. X Exod. 2. Which it became them especially to remember at this time , that they might demonstrate the truth of Prophecy , both concerning Punishments and Rewards .

Verse 9 Ver. 9. And hath brought us into this place , and given us this Land , even a Land flowing with milk and honey . ] As they remember the terrible Plagues upon Egypt in the foregoing Verse , so they commemorate the singular Blessings bestowed upon them , in this .

Verse 10 Ver. 10. And now , behold , I have brought the First-fruits of the Land , which thou , O LORD , hast given me . ] Thus they concluded this Solemn Rite , as they began it ( v. 3. ) with an acknowledgment that they held this Land of God , as the Supream LORD ; and that by his free gift .

And thou shalt set it before the LORD thy God . ] Having said these words , they left the Basket by the Altar , as the Jews say , where it had been placed ( v. 4. ) and then the Priest set it before the Sanctuary ; where God dwelt by his special Presence there .

And worship before the LORD thy God . ] They made a profound Reverence towards the most Holy Place , by bowing their Bodies as low as they could , and so went out of the Temple . So the Hebrew word imports : and this outward Act of Worship , no doubt , was accompanied , in all good Men , with humble Thanks to God for his Benefits , and Prayer for the continuance of them .

Verse 11 Ver. 11. And thou shalt rejoyce in every thing which the LORD thy God hath given unto thee , and unto thy house ; thou , and the Levite , and the Stranger that is among you . ] They were to make a Feast at the time of offering these First-fruits ; and there to entertain the Levites , and the Strangers , as well as their own Family . These Feasts were made out of the Provision mentioned XII . 6 , 7. XVI . 10 , 11 , 12. Besides which , the Bullock which went before them , when they carried up the First-fruits from their several Cities , was offered for a Peace-offering , when they came to the Sanctuary ; as Mr. Selden observes in the place above-mentioned , Lib. III. de Synedr . Cap. XIII . p. 203.

Ver. 12. When thou hast made an end of tithing all Verse 12 the tithes of thine increase . ] For there was a second Tithe to be paid after the first to the Levites , as was observed above , XII . 6. and is plainly spoken of XIV . 22 , 23 , &c. Which the Jews call the consummation or finishing of tithing , as I observed there , v. 29. And so these words may be translated , When thou hast finished all the tithes of thine increase .

The third year , which is the year of tithing . ] Every third year , the second Tithe before-mentioned , was to be employed to a peculiar use , ( See XIX . 28 , 29. ) as it follows here in the next words . So the Jews expound it , whose sense our Mr. Mede expresses in a few words . For two years together they paid the Levites Tithe , and the Festival Tithe ; but in the third year , they paid the Levites Tithe , and the Poor-man's Tithe : That is , what was wont in other years to be spent in Feasting , was wholly spent every third year upon the Poor . B. I. Discourse XXXII . p. 228. But there are some that think , they were bound every third year to pay this poor Man's Tithe , besides that to the Levites and the Festival Tithe : about which I shall not here dispute .

And hast given it to the Levite , the stranger , the fatherless , and the widow , that they may eat within thy gates , and be filled . ] According to the Commandment XIV . 29. See there .

Verse 13 Ver. 13. Then thou shalt say . ] As they were every year to make the foregoing Profession , when they brought their First-fruits ; so they were to make another Profession which here follows , every third year ; when the course of all manner of tithing ( as Mr. Mede there expresses it ) was come about .

Before the LORD . ] This sounds as if they were to make this Profession before the most Holy Place at the Sanctuary . Which seems to confute the common Exposition of the Jewish Doctors , that this Tithe of the third year , was not to be spent there , but at home , within their own Gates . But it may be supposed , that every Man was privately to make this Solemn Profession , as in the Presence of God , who knew the truth of what he said . Or rather , that the next time he went up to worship at God's House , he was bound to make this declaration before the Divine Majesty . Which is the most likely Interpretation , because these words , before the LORD , are always so used in these Books . And unless they had been obliged to this , their covetous and cruel disposition might have inclined them to defraud the Poor ; which by this means was prevented . For though Men might have satisfied themselves in omitting this Profession , if it had been left meerly to their own private Consciences ; yet , when they were bound to come and make it publickly at God's own House , as they could not avoid it , so few would be found so impudently prophane , as solemnly to tell a lye to God himself .

I have brought away the hallowed things . ] Things separated by the Divine Commandment from their own private use , for the use of the Poor .

Out of my house . ] From the rest of the Fruits of the Earth which they had gathered .

And also I have given them unto the Levite , and unto the stranger , to the fatherless , and to the widow . ] That is , unto the Refreshment of the Poor . So the Hierusalem Targum paraphrases v. 2. which is worth the mentioning ; In the third year , which is the year of tithing for the Poor , ye shall give the first Tithes to the Levites , and then the Tithes of the Poor , to the Strangers , Fatherless and Widows , that they may eat in their Cities , and be filled .

According to all thy Commandments which thou hast commanded me . ] According to the direction before-mentioned , XIV . 29.

I have not transgressed thy Commandments , neither have I forgotten them . ] Neither done contrary to God's Precepts , nor forgotten to perform them ; either by keeping these Tithes to themselves , or by bestowing them otherwise than God appointed .

Ver. 14. I have not eaten thereof in my mourning . ] Verse 14 After the general Profession mentioned in the Verse foregoing , that they had brought all hallowed things out of their Houses , and employed them as God directed ; they were to make three particular Professions , which are mentioned in this Verse : and it is probable they have respect to some idolatrous Customs , which were in those days . The first of them is , that they had not eaten thereof in mourning , or in lamentation . For so the Hebrew word Oni signifies , very bitter grief , and sore mourning . Such the Egyptians made in Harvest time , when they offered the First-fruits of the Earth , and kept the Feast of Isis with doleful Lamentations . So Diodorus Siculus , and other Authors , tell us ; particularly Julius Firmicus : who severely reproves their folly , or madness rather , saying , Cur plangitis fruges terrae , &c. Why do you bewail the Fruits of the Earth ? why weep you at the growth of your Seed , &c. you should rather give thanks for these things to the most high God , whose Bounty is not to be lamented ; but bewail rather your own Error , &c. If there was such a Custom in the World , when Moses lived , it may very well be thought that he taught the Israelites to disclaim such sensless and impious practices . And as the Egyptians by this mourning acknowledged Isis , that is the Earth , to be the giver of all these good things ; so he required God's People to bring in their Harvest with the greatest Joy and Thanks unto the most High . For there was no Joy so great , as that of Harvest and Vintage ; directly opposite to the Heathen , who kept the Feast of Bacchus also with Lamentations . See our Learned Dr. Spencer , Lib. II. de Ritual . Hebr. Leg. Cap. XXIV . Sect. I.

Nor taken ought thereof for any unclean use . ] As some of the old Idolaters were wont to do ; who separated some part of the First-fruits for Magical purposes ; and some times for carnal and filthy . So Julius Firmicus informs us , who immediately after the mention of their Lamentations , when they gathered the Fruits of the Earth , asks this question , Quid addis incestum & adulterium ? Which shows that there were unclean Rites which accompanied their Offerings ; and that they made them minister unto Venus . See the same Learned Author in the same place , Sect. III.

Nor given ought thereof for the dead . ] If this be the right Translation of the last words , for the dead , St. Austin hath given us a likely reason of this Clause , which was to profess they had not imitated the Gentiles , who were wont to set Meat and Drink upon the Graves of the Dead ; as he tells us , Serm. XV. de Sanctis . But it doth not appear that they set any part of their Tithe , or First-fruits upon them , nor that they did it only in Harvest time ; but rather common Bread and Wine , which at all times they set upon their Graves , when they were interred : and therefore it may be translated to the dead , ( as the same excellent Person observes , Sect. III. ) And so it is a profession , they had not offered any of the Fruits of the Earth to Heroes ( after the manner of the Gentiles ) particularly to Osiris . For that they honoured them with their First-fruits , appears by a passage in Porphyry , Lib. IV. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sect. XXII . where he mentions three Laws made by Triptolemus , an ancient Lawgiver among the Athenians : One of which is this ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to worship the gods with the Fruits of the Earth . Which Draco thus expounds , as he shows in the Conclusion of that Book ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. To honour the Gods and the Heroes of their Country publickly , according to the Laws of the Nation ; and privately , as much as they were able , with speaking well of them , and with the First-fruits , and the Annual Offerings . See Meursius in his Themis Attica , Lib. I. Cap. I. But however we take this , the giving any part of the Tithe , either for the dead , or to the dead , shows there was such a Superstitious Custom : unto which this Clause having a manifest respect , we have reason to think the two former have so likewise .

But I have hearkned to the voice of the LORD my God , and done according to all that thou hast commanded me . ] Performed all that God required , and done nothing contrary to it . All these words from v. 13. to this place , were to be spoken with a low and humble voice , because they are a sort of Commendation of themselves , and of their own Integrity ; which is not to be proclaimed aloud . But when they made the foregoing Profession , at the presenting of their First-fruits , ( v. 5 , 6 , &c. ) they being an acknowledgment of their own meanness and poor beginnings , and of God's infinite goodness in their advancement ; they were to lift up their voice , and say aloud , My Father was a Syrian ready to perish , &c. Thus the Doctors resolve in the Gemara of Mischna Sota , Cap. VII . in the beginning of it .

Verse 15 Ver. 15. Look down . ] Have a gracious regard .

From thy holy habitation from heaven . ] This is an humble acknowledgment of the Infinite Majesty of God ; who , though he was graciously pleased to dwell among them by a glorious Symbol of his Presence in the Sanctuary , yet dwelt in far more transcendent Glory in the Heavens ; the highest of which could not contain him , as holy Men acknowledged , 1 Kings VIII . 27. 2 Chron. II. 6.

And bless thy People Israel , and the Land which thou hast given us . ] Having performed their Duty , they had the greater confidence to beg the continuance of God's Mercies to them , and to their Country ; which it had been presumption to expect , if they had not acknowledged him to be the Donor of all the good things they enjoyed , in the manner before appointed . For this was the end of all Oblations , both of this Tithe , and of the First-fruits , and any other , to acknowledge God to be the LORD , of whom all things come ( as David speaks ) and of whose own we give unto him . See 1 Chron. XXIX . v. 11 , 12 , 13 , &c.

As thou swarest unto our fathers . ] He teacheth them to conclude , as they began ( v. 3. ) with a thankful acknowledgment of God's faithfulness to his Promise .

A Land that floweth with milk and honey . ] See XI . 9. The Hierusalem Targum paraphraseth it thus , A Land producing fruits as pure as milk , and as sweet and delicious as honey .

Ver. 16. This day . ] This refers to the time , when Verse 16 Moses spake all these words unto them .

The LORD thy God hath commanded thee . ] By me .

To do these statutes and judgments . ] These two words comprehend the Precepts in the foregoing Chapters : some of which concern Matters of Religion , and others of Civil Government .

Thou shalt therefore keep and do them , with all thine heart , and with all thy soul . ] Set your selves sincerely and heartily to the performance of them .

Ver. 17. Thou hast avouched . ] So the Hebrew Verse 17 word signifies , as Job Ludolphus observes , who renders it , asseverare , seriò affirmare : being the same with the French word avoüer ; and may be here translated , thou hast solemnly professed , or rather protested .

The LORD this day . ] The word this is not in the Hebrew ( as it is in the foregoing Verse ) but he saith simply Hajom ( not hajom hazeh ) the day , or that day : which signifies the time when Moses delivered these Laws from God .

To be thy God . ] Then they owned him to be their King and Governour . For so the Name of ELOHIM properly signifies Dignity , Empire and Authority , as Grotius observes upon XX Exod. and Fortunatus Scacchus before him expounds these very words . Which , saith he , have respect to God as their Emperour , who had the Supream Government of the Commonwealth of Israel , with a Right and Authority of constituting Laws and giving Mandates , for the establishing of that Government . Sacror . Elaeochrism . P. II. Cap. LII . p. 509. See XXIV Exod. 3 , 4 , &c. and XXXIV . 27.

And to walk in his ways . ] By his ways that Author understands the Moral Precepts written on Tables of Stone .

To keep his statutes . ] The Ritual Precepts .

And his Commandments . ] Concerning the Duties of his Worship and Service .

And his judgments . ] The Political Precepts belonging to their good Government .

And to hearken unto his voice . ] In all things which he should declare from his Oracle , when they consulted it .

Verse 18 Ver. 18. And the LORD hath avouched thee this day to be his peculiar people , &c. ] At the same time ( for the word this is not in the Hebrew ) the LORD assured the Israelites that they should be his People , in a special manner ; provided they made good their promise of keeping his Commandment . For the Covenant was mutual . See XXIV Exod. 3 , 7. XIX . 5 , 6. It is observable that the Hierusalem Targum paraphrases these two Verses in this manner ; Ye have taken the Word of the LORD to reign over you to day , that he may be your God , &c. And the Word of the LORD reigneth over you , a People dedicated to his Name , as his peculiar , &c. Where MEMRA , the WORD , cannot be understood other ways , than of the second Person in the Deity .

Ver. 19. And to make thee high above all Nations , that he hath made . ] It is a pious note of Conr. Pellicanus , That there is no greater Glory to the Faithful , than that they are peculiarly , grateful , devoted , dedicated , Verse 19 obedient unto God , as his Children .

In praise , and in name , and in honour . ] These words express his singular Kindness to them , in that , though all Nations were his ( being made by him , and he the LORD and Governour of them all ) yet he promised to have such a special Favour to them , that all Nations round them should take notice of it , and speak with admiration of their Happiness , and the Honour he had done them . All this is included in those words before-mentioned , XIX Exod. 5 , 6. where the last words of this Verse are explained , That thou mayest be an holy people unto the LORD thy God , as he hath spoken .

All this Moses called to their mind , that it might prepare and dispose them to renew the same Covenant with God , before he left them . Which he presses upon them in the Nine and twentieth Chapter of this Book ; after he had given them some other Admonitions , and laid before them the Blessings and Curses that would come upon them , according to their Fidelity or Falsness in that Holy Covenant . Which is the Subject of the two following Chapters .

Chapter XXVII . CHAP. XXVII .

Verse 1 Verse 1. AND Moses with the Elders of Israel commanded the people , saying . ] I observed in the Preface to this Book , and upon Chapter IV. 41. and other places , that Moses did not speak all that is contained in this Book at once , but at several times ; and that he commonly took the Elders to his assistance , as is here expresly affirmed ; though some things he spake himself alone to all the People , as I observed upon V. 1.

Keep all the Commandments which I command you . ] This is a new Exhortation to Obedience ; which he could not press too often , considering the great proneness of this People to break God's Laws .

This day . ] At this time , and formerly : for it doth not precisely signifie one day ; and the word this is not in the original .

Verse 2 Ver. 2. And it shall come to pass on the day when ye shall pass over Jordan . ] Here it is evident the word day , doth not signifie precisely the very same day they passed over ; but not long after , as soon as they were come to Mount Ebal , v. 4. after the taking of Jericho and Ai , as appears from VIII Joshua 30. For they were to pass over Jordan , unto the Land which the LORD their God gave them , ( as it here follows ) before they were obliged to do what is here required .

That thou shalt set thee up great stones . ] It is not said how many ; but some fancy there were Twelve , according to the number of Pillars which Moses imployed ( XXIV Exod. 4. ) when he made the Covenant between God and his People . But unless we could certainly determine how much of the Law was to be written upon these Stones , we cannot give a good guess at their number . For if only the Ten Commandments , fewer than Twelve would serve : if the whole Book of Deuteronomy , so many were not sufficient . As for the Marginal Reference in our Bibles , unto IV Josh. 1. it can have no respect to this place ; for those Twelve Stones were ordered to be taken our of Jordan , and left there where they lodged that Night , which was at Gilgal . See there v. 3 , 8 , 20.

And plaister them with plaister . ] That being plain and smooth , they might write what is here commanded , upon them : which they could not do while they were rough and uneven .

Ver. 3. And thou shalt write upon them all the words Verse 3 of this Law . ] Many think he means the whole Book of Deuteronomy ; which because it is long , great stones are ordered to be provided for this purpose . Others think only the Ten Commandments are here intended , which were the principal words of the Covenant , as Moses calls this Law XXIX . 1. But Josephus , L. IV. Archaeol . Cap. ult . is of opinion , that he means the Cursings which here follow from v. 15. to the end of the Chapter . Which is no improbable Opinion , they containing several select Precepts , and the last of them seems to respect the whole Law of Moses , v. 26.

But however we understand this , it is certain that before the use of Paper was found out , the Ancients , particularly the Phoenicians and Egyptians , were wont to write their minds upon Stones , as a great many Authors testifie mentioned by Huetius . Who observes that this Custom continued long after the Invention of Paper ; especially if they desired any thing should be vulgarly known and conveyed down to Posterity . See Demonstr. Evang. Propos . IV. Cap. II. N. XV. where he observes that Moses ordered the Book of Deuteronomy to be inscribed upon Stones . I suppose he means all the Laws contained in this Book ( not all the Exhortations and Historical passages ) which agrees very well with this Injunction , that they should write on the stones , all the words of this Law .

When thou art passed over , that thou mayest go in unto the Land which the LORD thy God giveth thee , &c. ] When they were gone over Jordan , to take possession of the Land of Canaan ; and were come to the place where he directed these Stones to be set up , and this Inscription made upon them . Which place is particularly named , in the next Verse . And from these words , Fortunatus Scacchus thinks he hath reason to assert , that none of the things forementioned are meant by the words of this Law , here commanded to be written : But that upon the very top of these Stones ( or the Altar made of them , as he would have it understood ) were written only the words of this Covenant , whereby the People of Israel confessed themselves to have received the Land of Canaan from God , and to hold it on Condition of their Obedience unto him . For so he interprets the words write upon them ; in summa superficie . And to make us know what he means by the words of this Law , he thinks the following words are added , That thou mayest go in unto the Land which the LORD thy God giveth thee , &c. That is , thou shalt declare who brought thee hither , and gave thee possession of this Country , and upon what Condition , viz. that thou shouldst keep the Commands given to thee by God in Horeb. And therefore Moses doth not bid them write on the Stones the Law of the LORD , nor the Law absolutely , but the words of this Law . Where the demonstrative Particle hazoth limits the sense to the present Matter of which he is speaking . Thus he . Myrothec . 2. Sacror . Elaeochrism . Cap. LVII . where he endeavours to strengthen this Interpretation , by observing , that after this Command for writing this Law upon the Stones , Moses and the Priests and Levites spake unto all Israel , saying , Take heed , and hearken , O Israel , this day thou art become the People of the LORD thy God , &c. v. 9 , 10.

Ver. 4. Therefore it shall be , when ye be gone over Verse 4 Jordan , that ye shall set up these stones . ] This Phrase set up seems to imply that they were a kind of Pillars erected for this purpose , that the Inscription might appear more fairly upon them .

In Mount Ebal . ] Here the Samaritan Pentateuch hath , in Mount Gerizim ; which is a manifest corruption , to justifie their building a Temple there , which they pretend God commanded in these words ,

Ver. 5. And there shalt thou build an Altar unto the Verse 5 LORD thy God . ] That they might offer Sacrifice to God , and renew their Covenant with him .

An Altar of Stones . ] Upon which Josephus himself fancies the forenamed Inscription was to be made : and so the Talmudists also in Mischna Sota , Cap. VII . But it is plain , the Stones designed for that use , were to be set up before the Altar was built ; the intention of it being ( as I shall show presently ) that they might promise to observe the words which were there written .

Thou shalt not lift up any iron tool upon them . ] See XX Exod. 25.

Verse 6 Ver. 6. Thou shalt build the Altar of the LORD thy God of whole stones . ] Not hewn , nor polished ; whereby all manner of imagery was avoided . Such Rustick Altars of rough Stone , piled one upon another , were in use among the Heathen , who seem to have imitated this Pattern . The Form of one of them Fortunatus Scacchus hath given us out of some ancient Monuments at Brixia , related by Octavius Roscius . See his forenamed Book , Cap. LIX . p. 585. Such Altars the Israelites were permitted to build , upon some special occasion ; as Gideon and Manoah did , VI Judg. 24 , 26. XIII . 19. and Samuel , 1 Sam. VII . 17. and Saul , 1 Sam. XIV . 35. and David , 2 Sam. XXIV . 25. And such an one Moses himself built , XXIV Exod. 4. And as Moses there set up Twelve Pillars according to the number of the Tribes of Israel , when they entred into Covenant with God at Horeb ; so the forementioned Author thinks , at the Confirmation of it , when they came into Canaan , they built not Twelve Altars , but heaped up Twelve Stones , which made one Altar , without any Cost at all bestowed upon it . And thus Elijah took Twelve Stones , and on a sudden built an Altar with them ; when he endeavoured to bring the Israelites back again , into the Covenant of God , 1 Kings XVIII . 31 , 32.

And thou shalt offer Burnt-offerings thereon . ] As they did at Horeb , XXIV Exod. 5. and as Joshua did when they came into Canaan , and had built the Altar here commanded , VIII Josh. 31. which Burnt-offerings were an acknowledgment of God's Soveraign Dominion over them , and that they held this Land of him as their Supream LORD , from whom they had received it . They kept the Passover as soon as they came into Canaan ; but we read of no Altar erected , nor Burnt-Sacrifices offered , till they came to Ebal .

Ver. 7. And thou shalt offer Peace-offerings . ] So Verse 7 Moses also did at Horeb , as we read in the forenamed place , XXIV Exod. 5. and so Joshua did , when they came into Canaan . And they were offered as Thanksgivings to God , for bringing them into that good Land .

And shalt eat there , and rejoyce before the LORD thy God . ] The Sacrificers had a part of the Peace-offerings given them , that they might feast with God , in Token that they were in Covenant with him . See VII Levit. 5. And therefore God ordered these Sacrifices to be offered , as soon as they came to this place , where his Law was to be inscribed upon the Stones before-mentioned ; that the People of Israel , to whom God promised the possession of the Land of Canaan , upon the Condition that they observed his Laws , might confirm their Covenant with him , when they took possession of it : And be given to understand that God having performed what he promised , expected that they should be mindful of their Obligation , faithfully to observe his Divine Laws . So that this Altar may be properly called ( as the same Fort. Scacchus terms it ) The Altar of Confederation , or Confirmation of the Covenant , into which they had entred at Horeb.

Ver. 8. And thou shalt write upon the stones all the Verse 8 words of this Law very plainly . ] So that they might be read easily . How the Talmudists came to fancy they were written in LXX Languages , I cannot imagine . But such a Conceit there is among them , as Mr. Selden observes , Lib. II. de Synedr . Cap. IX . p. 396. For so many Languages they think there were in the World ; and Bartenora saith , God would have every Body ▪ that came into their Country , learn these Truths , if he pleased ; and no Pagan be able to excuse his Ignorance , by saying , He had no means to know them . See Joh. Wagenseil upon Sota , Cap. VII . Sect. V. Annot. V.

Verse 9 Ver. 9. And Moses , and the Priests , and the Levites , spake unto all Israel , saying . ] It seems , by this , that Moses and the Elders ( v. 1. ) took the Priests and Levites to their Assistance , to deliver what follows .

Take heed . ] Attend to what we say . The Hebrew word is found no where else ; and seems to belong to their outward posture .

And hearken . ] So , as to consider .

This day thou art become the people of the LORD thy God . ] These words following after the Precept concerning building an Altar of Confederation , must be understood as relating unto that . And therefore the word this day doth not respect only that particular day on which Moses spake this to the People , or the day wherein God declared it ; but the day upon which such an Altar , for the renovation of the Covenant , was to be erected ; when Joshua was to speak these words : For then , and not before , the Blessings were pronounced to those that observed the Laws of God ; and the Curses against those that broke them : and God had not fulfilled his Promises to them till they came over Jordan . Therefore he did not order this Altar to be built , and these Sacrifices to be offered , whereby they obliged themselves to him , and became his People by a new Bond , till their entrance upon the possession of what he had promised .

Ver. 10. Thou shalt therefore obey the voice of the LORD thy God , and do his Commandments , &c. ] These words , and the foregoing , are plainly words of a mutual Covenant between God and them . Into which Covenant they entred three times . First at Horeb , XXIV Exod. and then just before Moses died , XXIX . of this Book , 1 , 12 , 13 , &c. and when they were come into Canaan , VIII Josh. 30 , 31 , &c. And because the Divine Laws delivered to them , were confirmed and ratified , at all these times , therefore it is that those Laws are so frequently called by the Name of the Covenant ; and when they transgressed them , they are said to break this Covenant .

Ver. 11. And Moses charged the people the same day , Verse 11 saying . ] Which Charge , I suppose , the Elders , with the assistance of the Priests and Levites , delivered throughout the whole Camp of Israel , v. 1 , 9.

Ver. 12. These shall stand upon Mount Gerizim . ] Verse 12 This is a Mountain upon which Samaria was afterwards built .

To bless the people . ] By saying Amen , when they heard the Blessings read by the Priests . For it was not the People , who stood upon the Mountain , that blessed ( i. e. pronounced the Blessings ) but the Priests below , v. 14.

When ye are gone over Jordan . ] See v. 2.

Simeon , and Levi , and Judah , and Issachar , and Joseph , and Benjamin . ] These six Tribes who stood upon Mount Gerizim , ( i. e. upon the top , and on the descent of it down to the bottom ) were all descended from the Sons of the Free-women , Leah and Rachel : and therefore , many think , appointed to bless ; which was more honourable than to curse .

Ver. 13. And these shall stand upon Mount Ebal , to curse . ] This was a Mountain opposite to the other ; and there lay a Valley between them . Abimelech Verse 13 seems to have been made King upon this Mountain , when he had killed all the Sons of Gideon , but Jotham : for it was done in the Plain ( or , by the Oak ) of the Pillar , which was in Schechem ; that is , by this Pillar , on which the Curses of the Law were written , IX Judges 6. whereupon Jotham got upon Mount Gerizim , and thence cursed the Men of Schechem . Which shows that the tops of these Mountains were not so far distant one from another , but what was said upon the one , might be heard by those who were on the top , and the sides of the other . And yet there was such a Valley between them , that they could not presently come at Jotham to apprehend him ; but he had time to flee and get away , after he had spoken his Apologue .

Reuben , Gad , and Asher ; and Zebulun , Dan , and Naphtali . ] Four of these were Children of the Handmaids ; and Reuben had lost his Dignity by going up to his Father's Bed ; and Zebulun was the youngest of Leah's Sons ; who was therefore chosen , rather than any of the other , for this less honourable Employment . For otherwise there would not have been an equal number of Tribes upon each Mountain .

Verse 14 Ver. 14. And the Levites . ] That is , the Priests , who are often called the Priests , the Levites : particularly in that very place , where we read of the Execution of this Command , VIII Josh. 33. And the Levites were among those that stood upon Mount Gerizim , ( v. 12. ) who did not pronounce the Blessings ; but answered Amen to them . Yet the Gemara upon Sota , Cap. VII . Sect. XXIII . will have it , that as many of the Levites as were fit to minister ( that is , all from thirty to fifty years of Age , who were fit to carry the Ark ) stood round about the Ark , with the Priests : the rest of the Levites being upon Mount Gerizim , with the other Tribes appointed to have their station there .

Shall speak and say unto all the men of Israel . ] The same Gemara rightly gathers , that the Ark with the Priests , were below in the Valley between the two Mountains ; because it is said , in the place before-mentioned , that all Israel and the Elders stood about it , VIII Josh. 33. Which could not have been , unless it were placed between the two Mountains , whereon they stood upon both sides , from the top to the bottom .

With a loud voice . ] That every one that stood on the side or top of the Mountains might hear what they said ; the Priests being placed so in several parts of the Valley , that their voice might reach them all . For which end they were advanced , perhaps upon a Pulpit , ( as Ezra afterwards was , VIII Nehem. 4. ) and a signal likewise given when they should say , Amen .

Ver. 15. Cursed be he that maketh any graven or molten Verse 15 image . ] The People upon the Mountains being to bless as well as curse , the Mischna in the Title Sota ( Cap. VII . Sect. V. ) rightly explains this ; that first the Priests , turning their Faces towards Mount Gerizim , proclaimed with a loud voice , Blessed be the man that maketh not any graven , &c. Unto which all the People that stood there , answered Amen . And then turning their Faces towards Mount Ebal , they said these words , Cursed be the man that maketh , &c. to which they that stood there made the same answer . See also the Hierusalem Targum , which paraphrases these words in the same manner .

An abomination unto the LORD . ] Which is odious , and far to be removed from the Presence of the LORD , as the same Targum interprets it .

The work of the hands of the Crafts-man ▪ ] A meer device of Men , and therefore not to have Divine Worship given to it of any sort .

And putteth it in a secret place . ] Though he was not a publick declared Worshipper of Images ; yet if he did it privately in some Closet of his own House , or in any other secret place to conceal his wickedness ; though he escaped the punishment of the Law , which sentenced open Idolaters to death , yet he could not escape the vengeance of God .

And all the people . ] The forenamed Mischna and Targum say , That the People on both Mountains answered Amen ; both to the Blessings , and to the Cursings : which doth not agree with what goes before , v. 12 , 13.

Shall answer and say , Amen . ] Express their consent to it . For the word Amen , as the Talmudists say in Schebuoth , hath sometimes the force of an Oath ; sometimes only declares consent and approbation ; and sometimes is used for the confirmation of any thing . An Example of the first they think there is in V Numb. 22. and they alledge this place for an Example of the second : and for the third XXVIII Jerem. 6.

Verse 16 Ver. 16. Cursed be he that setteth light by his father and mother . ] It is observed by Interpreters , that as the Precept of honouring Parents stands next to the Commandment concerning the Honour that is due to God , ( XX Exod. 12. ) so the Curse pronounced against those who dishonoured them , is here placed next to the Curse against Worshippers of Images . And as Idolaters were to be put to death , so were those that cursed their Parents , XXI Exod. 17. XX Levit. 9. And I may add , from the foregoing words , that though they did it ever so secretly , they lay under this Curse .

And all the people shall say , Amen . ] But before this Curse was pronounced , they had said Amen to the Blessing opposite to it , ( blessed is he that setteth not lightly by his Father and Mother ) as was observed on the foregoing Verse . And the same is to be noted concerning the following Curses , which were preceded with a Blessing ; till they were all ended .

Ver. 17. Cursed be he that removeth his neighbour's Verse 17 Land-mark , &c. ] Against which there is an express Precept in the foregoing part of this Book , XIX . 14. And Pellicanus well observes , that by this particular Instance of God's displeasure against Injustice , they were deterred from all Incroachments upon their Neighbours Possessions .

Ver. 18. Cursed be he that maketh the blind to wander Verse 18 out of the way . ] By giving him wrong directions , or misleading him . See XIX Levit. 14. Some apply this to giving pernitious Advice to simple People ; which is certainly worse than misguiding of the blind , because it leads Men into sin , as well as into danger .

Ver. 19. Cursed be he that perverteth the judgment of Verse 19 the stranger , fatherless and widow . ] These three I observed before ( XXIV . 19. ) are commonly put together , as a paraphrase upon the word poor : whose Cause God himself undertakes to plead , X. 18. and see XII Exod. 21 , 22. And therefore all good Law-givers have taken special care of them ; particularly of Orphans ; concerning whom Plato ordains , that the Conservators of the Laws should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , instead of their natural Parents , and look after them so well , that they should not fare the worse for wanting their Fathers . See Lib. VIII . de Legibus , fol. 926 , &c. Edit. Serrani .

Verse 20 Ver. 20. Cursed be he that lieth with his father's wife , See XXII . 30. and XVIII Levit. 8.

Verse 21 Ver. 21. Cursed be he who lieth with any manner of beast , &c. ] XXII Exod. 19. and XVIII Levit. 23. This some of the Jewish Doctors , out of an unaccountable pride , apply to the Vulgar sort of their own Nation , ( whom they call the People of the Earth ) as if they were no better than Beasts , with whom they were not to marry .

Verse 22 Ver. 22. Cursed be he that lyeth with his sister , the daughter of his father , or the daughter of his mother , &c. ] This hath been explained also XVIII Levit. 9.

Verse 23 Ver. 23. Cursed be he that lyeth with his mother-in-law , &c. ] See XVIII Levit. 17. and XX. 14.

Verse 24 Ver. 24. Cursed be he that smiteth his neighbour secretly , &c. ] Though it be but with his Tongue , whereby he wounds the same of an absent Person . But the word smite is often used for killing , XXI Exod. 12. XXIV Levit. 17. Of which , if a Man was guilty , though he committed the Murder so secretly , that he could not be put to death by the Sentence of the Judges , yet he lay under this heavy Sentence of God .

Verse 25 Ver. 25. Cursed be he that taketh a reward to slay an innocent person , &c. ] This seems to have respect to the Judges , who for Money not only gave wrong Judgment in other Causes , but condemned those that were not guilty to death . See XXIII Exod. 7 , 8. and in this Book X. 17. XVI . 19.

Ver. 26. Cursed be he that confirmeth not all the words of this law to do them . ] The word we here translate confirm , is more plainly translated perform , in 1 Sam. XV. 11. And so it certainly signifies here : the performing Verse 26 of what God commands , being a kind of Establishment of the Law ; as Disobedience is a Subversion of it , and , as far as lyes in the Offenders power , an abolishing it , and taking it away . Therefore the Apostle exactly translates the sense of these words , III Galat. 10. Cursed is every one that continueth not in all things , &c. where the Apostle adds the word all ( as the LXX . and the Samaritan did , even in St. Hierom's time ) to expound the words of this Law , to signifie not meerly all that is contained in these Blessings and Curses , but all things which are written in the Book of the Law . So that whether this whole Book ( i. e. all the Laws contained in it ) written upon the Pillars , or only these Blessings and Cursings , the matter comes to the same Issue ; because all that is contained in this Book , is comprehended in this last Curse ; yea , all that is contained in the whole Law of Moses . Therefore it is not very material neither , whether only these Curses and Blessings were recited upon Mount Gerizim and Ebal ; or the whole Law of Moses from one end to the other ; about which the Jews themselves differ . But they that are of the latter Opinion , think it well grounded upon VIII Josh. 33. where we read how Joshua carefully performed what Moses here enjoyned . And that his words might not be forgotten , Moses seems to have ordered the continuance of this Solemnity , every seventh year ; in the Twenty ninth Chapter of this Book , v. 10 , 11 , &c.

The Mis●hna in Sota ( which I have often mentioned ) concludes this matter with these words ; When the Blessings and the Cursings were ended , they brought Stones and built an Altar , which they plaistered over , and wrote upon them all the words of this Law in Seventy Languages . But I have shown before , that the Stones on which the Law was written , was different from the Altar : and were erected before the building of the Altar . The Gemara there adds , Cap. VII . Sect. XXIV . That every one of the Israelites there present stood bound one for another ( that is for the whole Company ) that they would observe these Laws . Which I know not how they extract out of Moses his words ; but their Doctors frequently mention it in their Books ; and make this pious use of it . That , by virtue of this Security which they gave for each other , every Man was bound to reprove his Neighbour , if he saw him offend ; unless he was content to undergo the Punishment which was threatned unto the Breach of God's Laws , and come under the Curse , XIX Levit. 17. And unto this they apply those words , They shall fall one upon another , ( as we truly translate XXVI Levit. 37. ) as if they signified , every one shall fall by his Brother ; that is , by his Brothers Crimes . For we all promised , say they , ( in the Gemara Sanhedrim , Cap. III. Sect. VI. ) and engaged one for another : and so from that time were punished one for another .

CHAP. XXVIII . Chapter XXVIII .

Verse 1. AND it shall come to pass . ] In this Verse 1 Chapter he repeats , with many Enlargements , the Rewards and Penalties which he had promised and threatned in the Book of Leviticus , unto the Observance or Breach of the Covenant they had made with God . And here in this Verse he promises in general the Blessings which are more particularly enumerated in the following Verses .

If thou wilt hearken diligently unto the voice of the LORD thy God , to observe and do all his Commandments , &c. ] See VII . 12. Where the same thing is said ; only here he adds the word diligently , to make them attend with the greater seriousness to what he delivered . See Chapt. XI . 13 , 22.

That the LORD thy God will set thee on high above all Nations of the earth . ] ▪ By bestowing on them the following Blessings . See VII . 14. They were already endued with singular Priviledges above other Nations , ( XIX Exod. 5 , 6. ) which by their Obedience would be confirmed , continued and augmented in greater plenty of all things .

Ver. 2. And all these Blessings shall come upon thee , Verse 2 and overtake thee . ] Blessings that come unexpectedly , and when we are not in pursuit of them , are most welcome , and highly delight us . And such God here promises to bestow on them by his gracious Providence , without their laborious and anxious seeking after them . By which very thing he set them above all Nations : for what they followed after eagerly , and many times in vain , he undertakes should come to them , and prevent their desires .

If thou shalt hearken unto the voice of the LORD thy God . ] So as to observe and do all his Commandments ; as it is explained in the foregoing Verse .

Verse 3 Verse 3. Blessed shalt thou be in the City , and blessed shalt thou be in the field . ] That is , in all their Affairs within doors , or without . Or , whether they lived by Employments in the City , or by Husbandry in Tilling the Ground . It is not a natural Interpretation of these words , which one of the Hebrew Doctors gives of them in Bava Metzia ; where he expounds blessed shalt thou be in the City ; thy House shall be so nigh unto the Synagogue , that thou needest not be troubled by going a long way to it . And blessed in the field ; thy Ground shall lye so near to the City , that thou mayest quickly bring the Fruit it produces , to be sold in the Market . But if he could have gone on in this manner , it had been something tolerable ; but he expounds what follows in a most undecent manner . See Wagenseil upon the Gemara of Sota , Cap. III. Sect. IX . Annot. 5.

Verse 4 Ver. 4. Blessed shall be the fruit of thy body . ] This seems to be a Promise of preventing Miscarriages , when they were with Child : for a numerous Progeny is promised afterwards , v. 11.

And the fruit of thy ground . ] This signifies they should have seasonable Harvests and Vintages . For fruit of the ground comprehends not only all sorts of Corn , but Grapes , Figs , Pomegranates , and such like Fruit which grow on Trees .

And the fruit of thy Cattle . ] By the word Behemah is sometimes meant all sorts of brute Creatures , in opposition to Men ; sometimes tame Creatures , in opposition to wild Beasts : But here all sorts of Domestick Creatures ( except Kine , Sheep and Goats ) viz. Asses and Camels . Which Jacob brought with him , as well as Oxen and Sheep , when he came from Laban into Canaan , XXXII Gen. 5 , 7.

And the increase of thy kine . ] The breed of these was very profitable ; being a considerable part of the Riches , not only of that but of other Countries ; as appears by what Pausanias saith of them . See Bochartus P. I. Hierozoicon . Lib. II. Cap. XL. in the beginning .

And the flocks of thy sheep . ] Under the name of Sheep , in the Hebrew , are comprehended Goats also . All which God promises to increase ; that is , to make them very wealthy . And here it may be observed , that the Israelites were generally Husbandmen or Shepherds ; and did not commonly follow any other Trades : and therefore no mention is made of them here , unless it be in v. 6. where he seems to speak of all sort of Business .

Ver. 5. Blessed shall be thy basket . ] The Hierusalem Verse 5 Targum refers this to the Basket wherein they carried up their First-fruits , XXVI . 2. But the Vulgar Latin translates it , thy Barns : and so do the LXX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the places where they laid up their Corn , and other Fruits of the Earth . Which God promises both to fill , and to preserve from Fire , or Thieves , or other Disasters .

And thy store . The LXX . and the Vulgar translate it , all that was remaining ; of which they had not present use ; but kept till they had occasion for it . So it is a promise , that they should never want ; but still have something lying by them in Store ( as we translate it ) above what they needed .

Ver. 6. Blessed shalt thou be when thou comest in , and blessed shalt thou be when thou goest out . ] This the Hierusalem Targum interprets , of their entring into their Schools , and going home again . But it rather Verse 6 signifies they should have good Journeys , when they had occasion to Travel ; and find all safe , when they returned home . Or be prosperous both in time of Peace , and in time of War : when they are said , in the Hebrew phrase , to go out against their Enemies . Or , it may signifie in general good success in all their Affairs ; which is expressed by the phrase , of coming in and going out , XXXI . 2. 2 Sam. III. 25. But I see no ground to think , that it relates to Traffick or Manufactures : for they were of little use among a People , whose plain way of living made few things necessary , but what every Man could make himself . And therefore we find by Ezekiel , who describes ( Chapt. XXVII . ) the great variety of Merchandize which was brought to the Mart of Tyre ; that the Israelites carried nothing thither , but Wheat and Honey , and Oil and Balm , ( v. 17. ) which are the Commodities the Earth it self produceth .

Verse 7 Ver. 7. The LORD shall cause thine enemies , that rise up against thee , to be smitten before thy face . ] God had promised before , that when they went up to serve him at their Solemn Festivals , their Enemies should not so much as desire their Land , XXXIV Exod. 24. and now he assures them , that when they did invade their Country , they should not prevail , but be overthrown by them .

They shall come out against thee one way , and flee before thee seven ways . ] He not only promises them Victory ; but a complete Victory . For fleeing seven ways ( i. e. many ways ) imports a total overthrow : which made every Man shift for himself ; as Souldiers do when they are entirely routed .

Ver. 8. And the LORD shall command the blessing upon thee . ] Protect them in their Enjoyments by his Verse 8 Soveraign Power and Providence ; when otherwise they would have been in danger .

In thy store-houses . ] The LXX translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Vulgar Cellaria : which signifie places wherein other Goods were laid up within doors ; as Corn was in Barns without , v. 5.

And in all that thou settest thine hand unto . ] In all manner of Undertakings and Employments .

And he shall bless thee in the Land which the LORD thy God giveth thee . ] Make them live long therein .

Ver. 9. The LORD thy God shall establish thee an holy Verse 9 people unto himself . ] Confirm them in that noble relation wherein they stood to him . See VII . 6. XIV . 2.

As he hath sworn unto thee . ] See VII . 12.

If thou wilt keep the Commandments of the LORD thy God . ] He had separated them from all People , by peculiar Laws and Priviledges ; for this purpose , that they should be governed by him , and be obedient to him .

And walk in his ways . ] No body can see any reason to make this a special Precept ( as the Jews do ) that we should walk in the ways of the LORD . Which contains all the Duty owing to him : whether by his ways we understand those Divine qualities , of Mercy , Holiness , Goodness , and Truth , whereby we approach to him ; or ( as the word ways is commonly used in Scripture ) his Divine Precepts , whereby he comes ( as it were ) unto us , and declares his mind and will towards us ; by conformity to which we become like him in those Divine qualities ; for that is the entire meaning of walking in his ways : ordering all our Actions according to the Direction of his holy Will ; whereby we resemble him .

Verse 10 Ver. 10. And all the people of the earth . ] Who were round about them ; or should have any knowledge of them .

Shall see that thou art called by the name of the LORD . ] Be convinced that you are , after a peculiar manner , the LORD's People , XIV . 1. XXVI . 18. For wheresoever we read that a Person , or Thing , hath the Name of God called upon it , or is called by his Name , the meaning is , that it is his . As the City called by God's name , XXV Jerem. 29. is the City of God , where he dwelt , viz. Jerusalem . And thus the Ark is said to have the Name of God called on it , 1 Chron. XIII . 6. i. e. was the LORD's Ark , or the Ark of the Covenant . And as here the Children of Israel are said to be a People called by his Name ; so it is said of the Christian Church , XV Acts 17. For the very same phrase ( as Mr. Mede observes ) is used of the like relation that Men have unto that which is theirs . Thus Jacob saith , XLVIII Gen. 16. that his Name should be called on the two Sons of Joseph : that is , they should be his , as Reuben and Simeon were . Which shows , these are words of Adoption . See Discourse I. p. 7.

And shall be afraid of thee . ] Not dare to do thee any hurt ; or , fear to have thee their Enemy .

Verse 11 Ver. 11. The LORD thy God shall make thee plenteous in goods . ] Bestow on them abundance of all good things , that their hearts could desire .

In the fruit of thy body . ] By giving them a numerous and healthy Issue ; whereby they should be multiplied like the Stars of Heaven , or the Sand on the Sea-shore . According to the Promise made to Abraham , XV Gen. 5. XXII . 17.

And in the fruit of thy Cattle . ] Which he promised likewise to increase exceedingly .

And in the fruit of thy ground . ] Which should afford large Crops of Corn , and great store of all other Fruits every year .

In the Land which the LORD sware unto thy fathers to give thee . ] So that they should not need to send unto other Countries , to procure Food ( as they did in the days of their Father Jacob ) but have enough in their own Land to support them all , though never so numerous .

Ver. 12. The LORD shall open his good Treasure unto Verse 12 thee , the Heaven to give thee rain unto thy Land . ] The Heaven , or the Air is called the good Treasure of God ; because there he gathers together great Heaps of Clouds ; from whence he inriches the Earth with fatning showers of Rain . Which when he withholds , he is said to shut up this Treasure , XI . 17. and when he bestows it , to open it : that his People might be sensible of their dependence upon his Bounty for that Blessing , as well as others ; which he dispenses as he pleaseth .

In its season . ] The former and the latter Rain , as the Scripture calls it . The former fell in Autumn after the Seed was sown , to make it take root and spring up . The latter fell in the Spring time ; to bring the Seed which was come up , to maturity . See XI . 14. See the Learned Dr. Prideaux upon Maimonides his Treatise de donis Pauperum , Cap. I. Not. 25.

And to bless all the work of thine hand . ] By these seasonable showres he blessed their ploughing , and sowing , and produced a plentiful Harvest : which seems to be meant here by the work of their hand ; viz. their Husbandry ; which included all sorts of Plantations , as well as Tillage , IX Gen. 20.

And thou shalt lend unto many Nations , and thou shalt not borrow . ] A token of great Riches , ( See XV. 6. ) which all Nations lookt upon as a Blessing : as indeed they are , with piety . And therefore Callimachus in his Hymn to Jove , prays him to bestow both Vertue and Riches upon them ; v. 97.

— 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Which puts me in mind of a pertinent Observation of Maimonides in his Preface to Perck Chelek , in which he treats of the Foundations of the Jewish Religion . This is the meaning , saith he , of the Promises and Threatnings in the Law ; that if they were obedient to his Precepts , he would further them with all good things that should furnish them therein ; and remove from them all that hinder them . For no Man can serve God as he ought , when he is sick , or oppressed with Famine , or vexed with Wars . Therefore God Promises to remove all these things , and to give them Health and Tranquillity , that they might perfect their Obedience , and be worthy of the Life of the World to come . For this is not the end of the Law , to make the Earth bring forth plentifully , and to prolong Mens Life upon the Earth , and give them healthful Bodies : but that by all those things they may be helpt and incouraged to perform Obedience to it , &c.

Ver. 13. And the LORD shall make thee the head , and not the tail . ] This is a proverbial Speech , which is explained in the words following , and thou shalt be above only , and thou shalt not be beneath . For the Head Verse 13 being the first and chief part of all Animals , and the Tail the last and lowest ; those Persons are said to be the Head who command over others , and those the Tail who are subject . And therefore this is a Promise that they should rule over other Nations , as their Lords , ( as they did in the days of David and Solomon ) but other Nations should not Lord it over them .

If that thou hearken unto the Commandments of the LORD thy God , which I command thee this day , to observe and to do them . ] This was the Condition upon which all their Happiness depended ; as he had told them in the beginning of this Discourse , v. 1.

Ver. 14. And thou shalt not go astray from any of the Verse 14 words which I command thee this day , to the right hand , or to the left . ] See Chapt. V. 32.

To go after other gods to serve them . ] This was the principal Commandment of the Law , to serve no other gods but the LORD alone . Which while they observed , he was pleased to bless them , and to bear with many other sins which they committed . Upon which account , this Commandment is so often repeated , as we find it , in this very Book , VI. 14. VII . 4 , 16. VIII . 19. IX . 16 , 28. XI . 3 , 4 , 30 , &c.

Ver. 15. But it shall come to pass , if thou wilt not Verse 15 hearken unto the voice of the LORD thy God , to observe to do all his Commandments and Statutes which I command thee this day . ] Especially that great Commandment , Not to go after other gods to serve them .

That all these Curses shall come upon thee , and overtake thee . ] Pursue them so , that they should not possibly escape them . The same phrase is used of the Blessings , v. 2.

Verse 16 Ver. 16. Cursed shalt thou be in the City , and cursed shalt thou be in the field . ] As miserable , that is , every where , as he intended to have made them happy , v. 3.

Verse 17 Ver. 17. Cursed shall be thy basket , and thy store . ] The blessing of the Barn , was to have it full , ( v. 5. ) and therefore the Curse upon it , was to make it empty .

Verse 18 Ver. 18. Cursed shall be the fruit of thy body , and the fruit of thy land , &c. ] He threatens to consume their Children , their Corn , and other Fruits ; with their Herds and Flocks .

Verse 19 Ver. 19. Cursed shalt thou be when thou comest in , and cursed shalt thou be when thou goest out . ] Have no Comfort in any Undertaking , either at home or abroad ; in Peace or in War .

Verse 20 Ver. 20. The LORD shall send upon thee cursing , vexation and rebuke . ] It is very hard to know what these three words particularly import ; the two first of them being very variously translated . The first of them , Meera , seems to signifie in general , that God would blast them , in all they designed and went about : for although the LXX . and Vulgar here render it famine and want , yet elsewhere the LXX . renders it as we do , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cursing : And the next word , Mehuma , they translate hunger : but in other places the LXX . render it by six or seven words , which import the same with our English vexation ; viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , trouble or disturbance ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tumult ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , confusion ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , horror or affrightment , &c. Which relate to great disorder , disquiet , and perplexity in their Mind . And the last word , Mighereth , the Vulgar translate as we do , rebuke ; but the LXX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Consumption : which are the same in effect . For when God rebukes a Man for his iniquity , he makes his beauty to consume away like a moth , XXXIX Psal. 11. For God's Rebukes consist not in Words , but in sore Afflictions , ( 2 Kings XIX . 3. XVIII Psal. 15 , &c. ) particularly in Disappointments and Ill-success in their Undertakings ; and continual fear of worse for the future .

In all that thou settest thine hand unto for to do . ] In all their Affairs ( v. 8. ) they should meet with trouble , perplexity , and defeats .

Vntil that thou be destroyed . ] He threatens that this Curse , Trouble , and Rebuke from God should pursue them , till they had compleated their Ruin .

And until thou perish quickly . ] When God began to punish them , after long patience with them , he was quick in his Executions ; and many times brought upon them sudden destruction . So he threatens in Zephaniah I. 18. That he would make a speedy riddance of all that dwell in the Land . And though the whole Nation was not rooted out speedily , but by degrees ; yet they enjoyed it but a short time , in comparison of what God designed if they had been obedient : and in that time , they were seldom without some trouble or other , till they were expelled out of their Country .

Because of the wickedness of thy doings , whereby thou hast forsaken me . ] And followed after other gods : which was the great Crime that brought them to desolation .

Ver. 21. The LORD shall make the Pestilence cleave unto thee . ] The Pestilence is threatned in XXVI Levit , 25. where he saith he will send it among them : and here adds , that it shall cleave unto them ; that is , Verse 21 be incurable . And so the Author of Schebet Judah confesses , that after they had been wasted and broken in pieces by Wars , they that fled into Spain in the time of Alphonsus , were swept away in great numbers by a Plague ; and introduces one applying these very words , as a Prophecy of it . Which I thought fit to note , though this part of the Prophecy doth not belong to what hath befaln them since the last destruction of Jerusalem ( as I shall show hereafter ) but to the times before the first destruction . When he often sent a Pestilence to destroy them , 2 Sam. XXIV . 15. XIV Jerem. 12. XXI . 6 , 7 , 9. and many other places of that Book , V Ezek. 12. VI. 11 , 12. IV Amos 10. But it must be acknowledged also , that the Greeks call such unseasonable weather , as destroys the Fruits of the Earth , by the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pestilence . So Plato Lib. X. de Legibus saith , that which is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Disease in Bodies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. is called Pestilence in the Seasons of the Year . The Murrain also in Cattle is called by the same name ; which even the Pagans thought was sent by the anger of their gods , for the sins of Men ; as we learn from Callimachus in his Hymn to Diana , where he saith , verse 125. That when she was angry , Pestilence eat up their Cattle , and Hail destroyed the Fruits of the Earth .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

As on the contrary , when she was well pleased , she sent fruitful Seasons , and all manner of Happiness , as it follows in that Hymn .

Vntil it have consumed thee from off the Land whither thou goest to possess it . ] Made a great destruction by sweeping away many People ; the rest being reserved for other Judgments , which follow in the next words .

Ver. 22. And the LORD shall smite thee with a consumption , Verse 22 and with a fever , and with an inflammation . ] These three words signifie sore Diseases in Mens Bodies : the two first of which , Sachepheth and Kaddachath , we translate in XXVI Levit. 16. as we do here ; only the second of them we render the burning Ague , which here we translate Fever . Unto which is here added Dalleketh , which signifies such an inflammation , as is accompanied with itching ( according to the LXX . who translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) which is extreamly grievous , because the scratching of it increases the inflammation .

And with an extream burning , and with the sword . ] These two seem to relate unto the indisposition of the Air , by extream heat and drought ; as we translate the Word Chereb in the Margin of our Bibles . For it signifies both the Sword and Driness ; as the first word Charchur signifies scorching heat , which frequently causes Diseases . For it being the doubling of the word Charar , it denotes the extremity , or highest degree of it , as all such words do ; of which Bochartus hath given many Examples in his Hierozoicon . P. II. Lib. I. Cap. XIX .

And with blasting , and with mildew . ] These two relate to the destruction of their Corn , and the fruits of the Earth ; which follows upon the Corruption of the Air , as Famine follows upon the Corruption of the Fruits of the Earth . The first word Schiddaphon , the LXX . and the other Greek Interpreters translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , blasting by biting Winds : though elsewhere the LXX . translate it by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies such bliting as comes by heat . And the second word , Jerakon ( which comes from jerek , Herb , or Grass , or any green things ) seems properly to be expressed by the LXX . who translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : for Corn , and Grass , and Herbs turn pale and wan for want of moisture .

And they shall pursue thee until thou perish . ] These Plagues upon their Bodies , and upon the Air , and the Corn and Herbs , he threatens shall come upon them one year after another , till they were consumed .

Verse 23 Ver. 23. And thy heaven that is over thy head shall he brass . ] That is , as brass : having no more moisture in it than brass hath . It is remarkable that he doth not say the Heaven ; that is , the Air , or Clouds ; but thy heaven ; that is , the Clouds which hung over their Country should be dry ; though they dropt upon other Lands . See XIV Jeremiah .

And the earth that is under thee shall be iron . ] Hard as Iron , for want of Rain to soften it . See XXVI Levit. 19. The Observation of Maimonides is worth noting upon this part of the Law : That the Zabij , an ancient sort of Idolaters in the Eastern Countries , thought the fruitfulness of the Earth depended upon the Worship of the Planets , and the rest of the heavenly Bodies . And therefore their Wise-men and their Prophets ( as he saith he found in their Books , particularly in one concerning the husbandry of the Egyptians ) taught the People to keep Festivals in their honour ; because the fruitfulness of the Earth , by which Men subsist , depends upon their Will and Pleasure . In opposition to which God ordered Moses to tell the Israelites in his Name , that if they worshipped the Stars , they should have no Rain ; the Earth should be barren , the Trees yield no Fruit ; the Season prove unhealthful , and their Lives be shortned . On the contrary , if they worshipped him , the LORD of Heaven and Earth , and him alone , they should have showres from above ; the Earth should bring forth abundantly ; and they should be blessed with healthful Seasons , sound Bodies , and long Life . For it is the very Foundation of the Law ( as his phrase is ) to root the forenamed false Opinion out of Men's minds , More Nevochim , P. III. Cap. XXX .

Ver. 24. And the LORD shall make the rain of thy Verse 24 Land powder and dust . ] That is , there shall be such a long drought , that instead of Rain , showres of Dust , blown up into the Air by the Wind , shall fall down from Heaven upon them .

From heaven shall it come down upon thee , till thou be destroyed . ] This seems to denote something more than the falling of Clouds of Dust , wherewith the Air was filled by high Winds , viz. showers of Ashes , which have sometimes faln in great quantities , as good Historians testifie . Nothing is more known than the vast Clouds of Ashes which Mount Aetna hath often vomited , whereby all the Country thereabout hath been laid desolate . And the like hath been thrown out by Mount Vesuvius , which hath reached as far as Rome , and Constantinople . See Bonfrerius . But if there was any such thing in Judaea , it must be a miraculous judgment ; there being no such Mountains in those parts of the World , to make such Evomitions .

Ver. 25. And the LORD shall cause thee to be smitten before thine Enemies . ] He saith the same in effect XXVI Levit. 17. For to smite in Scripture ( as I Verse 25 have before observed ) signifies to slay or kill .

Thou shalt go out one way against them , and flee seven ways before them . ] Though they marcht out in a great Body against their Enemies , he threatens that they should soon be dispersed ; the hand of the LORD , as well as of their Enemies , being against them . For that Expression is remarkable , the LORD shall cause thee to be smitten . See v. 7.

And shalt be removed into all the Kingdoms of the earth . ] This is something more than is threatned XXVI Levit. 33. signifying not only their dispersion into the remotest parts of the World ; but their being tossed up and down , like Vagabonds , from one Country to another , without any certain Settlement . Which hath been notoriously verified since their last dispersion by the Romans : of which they themselves have given us large accounts in several Books , viz. Juchasin , Schalscheleth Hakkabala , Schebet Jehuda , and Zemuch David ; wherein they have abundantly confirmed what Tertullian saith of them in his time , Dispersi , palabundi , & coeli , & soli sui extorres vagantur per orbem ; that being scattered , straggling up and down uncertainly , banished from their own Country , they wander about the World , without any King , &c. But this belongs to the time of the first Captivity , when Nehemiah ( I. 8. ) confesses these words were fulfilled . See IX Jerem. 16. VI Ezek. 8. XII . 14 , 15.

Verse 26 Ver. 26. And thy carcase shall be meat unto all the fowls of the air , and unto the beasts of the earth . ] Nothing was accounted a greater Calamity among the Jews , than to have their dead Bodies lye exposed , to be buried only in the bowels of Birds and Beasts . And therefore Jeremiah threatens this as the utmost punishment of the King of Judah , XXII . 19. XXXVI . 30. and the Psalmist bewails it as one of the forest Judgments that was befaln them , LXXIX Psal. 2 , 3.

And no man shall fray them away . ] That is , no Man took so much compassion upon them , as to chase them away , and to interr the remainders which the Birds and Beasts had not devoured .

Ver. 27. And the LORD shall smite thee . ] Why the Verse 27 Hierusalem Targum should here , in a particular manner , say the WORD of the LORD shall smite thee , I cannot imagine ; unless it was to suggest , that he being their Conductor out of Egypt , was the Person more especially concerned to punish them for their shameful ingratitude to their Deliverer . See v. 68.

With the botch of Egypt . ] Some take this to signifie the Leprosie , unto which they in that Country were subject . Others , that boil breaking out with blains , wherewith God smote the Egyptians , IX Exod. 9 , &c. For that is called Schechin , as this is .

And with the Emerods . ] The Hebrew word Apholim is no where to be met with , but here , and I Sam. V. 6 , 9 , 11. and in the rest of that History . Which most Interpreters ( and not without reason ) think signifies those painful tumors in the Fundament , which sometimes turn into Ulcers . See Bochartus in his Hierozoicon P. I. Lib. II. Cap. XXXVI .

And with the Scab . ] The LXX . here translate the Hebrew garab ( as they do also XXI Levit. 20. ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a fierce , or malignant Scab . And the Vulgar adds the word jugis , to signifie that this was no small punishment .

And the itch . ] The Hebrew word cheres , signifies , as is generally thought , a dry Itch ; which is the most troublesome of all other .

Whereof thou canst not be healed . ] This may refer both to the Scab , and to the Itch before-mentioned ; which proceeded from such a Corruption of the Blood , that they were as incurable as the Leprosie .

Verse 28 Ver. 28. And the LORD shall smite thee with madness , and blindness , and astonishment of heart . ] All these three relate to the Mind : The first of them importing such a distraction in their Thoughts , that they should not know what course to take , when they consulted for their safety : The second such a stupidity , that they should not discern the true way , but always take the wrong : The third that amazement and horror which followed thereupon , when they saw themselves ruined by their own foolish Counsels and mad Contrivances . A famous instance of which was in the time of Trajan , when they committed such outragious Massacres , both upon the Greeks and Romans ( as Dion a very sober Author relates ) in Cyrene and Cyprus , ( where great numbers of Jews dwelt after they were driven out of their own Country ) that the Lord , no doubt , ( to use the words of Dr. Jackson on the Creed , B. I. Chap. XXVII . ) had smote them with the madness and blindness of heart here threatned , that they might hereby provoke that puissant Emperour's indignation , which otherwise would have slept : but now pursued them throughout his Dominions , not only as Enemies , or Rebels , but as noxious Creatures to Humane Society ; with a Revenge sutable to their former Outrages . And indeed this Prediction was verified in their blind Credulity , which made them follow every one that pretended to be their Messiah ; which always brought great Calamities upon them , as R. Gedaliah himself confesses in Schalschetheth Hakkala . Where he mentions no small number of these Deceivers ; and shows how many Jews perished who followed them . Yet they are but a few in comparison of a long Catalogue that might be made of those pretended Messiahs . See the Learned Wagenseil's Confutation of R. Lipman's Carmen Memoriale , pag. 233 , &c. Unto which I shall add only one Observation more out of Solomon ben Virgae , who saith in some places of Germany they were possessed with such a rabies , that they cut one anothers Throats , to avoid the Oppression of their Enemies ; and burnt themselves and their Neighbours in their Houses , setting whole Cities on fire , and perishing in the Flames . Such was their extream Rage and furious Revenge , on those Christians who pressed them to change their Religion . Many Stories of the like nature that Author tells in his Book intituled , Schelet Jehuda ; where he hath LXIV . Relations of the Calamities which befel them in that , and in other Countries . But these words , I doubt not , were fulfilled before in the first Desolation of Jerusalem , to which they belong . For though we have not such particular Relations as those now mentioned to illustrate them , yet the Prophets speak of their being mad by drinking of the Cup of the LORD's Fury , XXV Jerem. 16 , 18. and blind , Zephan . I. 17. Lament. IV. 14. and astonished , Jerem. IV. 9. Ezek. IV. 17.

Ver. 29. And thou shalt grope at noon day , as the blind Verse 29 gropeth in darkness . ] This shows the blindness spoken of in the foregoing Verse relates to their Mind ; which was so darkned , that in the plainest and clearest things , they mistook the way and means of their Preservation , Zephan . I. 17.

And thou shalt not prosper in thy ways . ] But , quite contrary , whatsoever Course they took it turned to their undoing .

And thou shalt be only oppressed and spoiled evermore . ] One Oppression followed upon another ( as the same Dr. Jackson observes ) and such Rapines were committed in several places , upon them , as only made way for new ones ; even when the Supream Powers endeavoured to hinder them .

And no man shall save thee . ] This was so remarkably fulfilled in these parts of the World , that the Magistrates who had a mind in many places to preserve them from such Outrages , as none but Jews can justifie , durst not venture to appear for their Rescue . And those that did take them into their Protection , were the Instruments of their further Wrongs , by grievous exactions for the maintenance of the War undertaken in their defence . So strangely ( as that excellent Person forenamed speaks , Chap. XXIX . ) did the Wisdom of God bring that to pass which his Servant Moses had foretold in this Verse , No man shall save thee . For even succour it self turned into their sorrow ; and it is hard to say , whether mens purposes for their good , or for their evil , brought greater plagues upon them . Thus it was before their first Captivity ; Pharaoh King of Egypt came to help them , but was not able , XXXVII Jerem. 7. XLVI . 17.

Verse 30 Ver. 30. Thou shalt betroth a wife , and another man shall lie with her . ] Take her away from thee , before thou canst consummate the Marriage . This was a sore Affliction , for all Nations accounted it a singular blessing to compleat a Marriage ; and on the contrary , a Curse to be defeated of such delightful hopes . Whence Callimachus in his Hymn to Apollo , promising many Blessings to the Youths , who sung and danced before his Altar , mentions this in the first place , verse 14.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 —

That he would be with them and prosper them , if they were to be married .

Thou shalt build an house , and thou shalt not dwell therein . ] But another take possession of it , Zephan . I. 13.

Thou shalt plant a vineyard , and shalt not gather the grapes thereof . ] So we rightly translate the Hebrew word , which ( as the Margin notes ) is thou shalt not prophane , or make common the Grapes thereof : which was not to be done till the fifth year after the Plantation . Before which time God threatens another should enter into it , and enjoy the Fruits thereof .

Ver. 31. Thine Ox shall be slain before thine eyes , and Verse 31 thou shalt not eat thereof : thine Ass shall be violently taken away from before thy face , and shall not be restored to thee , &c. ] All these are but particular Instances of their grievous Oppressions in all Countries ; where their Goods have been confiscated , the Bills of Debts owing to them all cancelled . Of which the same pious and learned Person , Dr. Jackson , gives several Instances in the forenamed Chapter .

Ver. 32. Thy sons and thy daughters shall be given Verse 32 unto another people . ] This was literally fulfilled , when the Jews were banished out of Portugal in the time of King Emanuel ; who ordered their Children under Nineteen years of Age to be taken from them , and brought up in the Christian Religion . When In ants also were torn from their Mothers Breasts , with far more grief and sorrow , than they had at their coming out of their Womb : and many hundred years before that , when the Goths were Lords of Spain , and suffered no Parents to have any Commerce with their Children , after the seventh year of their Age ; but by publick Decree they were committed to Christians to be educated by them , who married them to their own Sons and Daughters . See the same Dr. Jackson , Chapt. XXVIII . Paragr. 1 , 2.

And thine eyes shall look , and fail with longing for them all the day long . ] Their Women filling the Heavens with more hideous shrieks than the Egyptians did , when all their First-born were slain in the night . For these were bereft at once of all their dear Children , in the open Sun ; in vain begging to have them restored to them . And to increase their Calamity ( as that excellent Person observes , Chap. XXIX . Paragraph . 15. ) many Moors professing Mahometism , were transported out of Portugal the same time , without such violence offered to them . What was the reason ? ( saith he ) God would have a manifest distinction made between the Jews and other People , that this Prophecy might be fulfilled .

And there shall be no might in thy hand . ] Either to protect , or to rescue them from violence . Where I cannot but take notice , with the same Doctor , that the Moors then had some power in their hand , which moved the Portugals perhaps to abstain from such usage of them ; lest the report of it coming to the African Mahometans , they might attempt to avenge their wrongs . But these wretched Jews had no power any where ; none to avenge their Injuries : which God had ordained they should suffer at all times , and in all places wheresoever they came , without redress .

Ver. 33. The fruit of thy Land , and all thy labours , shall a Nation which thou knowest not eat up . ] This was remarkably fulfilled , when Salmaneser came and dispossessed the Ten Tribes ; and when Nebuchadnezzar Verse 33 carried the other two Tribes away , and placed other People in their room .

There were many strange People also among the Romans who devoured their Labours , before their last destruction by Titus . And ever since they have been subject to depredations of various sorts ; having scraped up Riches , with great Care , which have often faln into the hands of Strangers . Particularly in the time of the famous Crusado's , when divers Nations marched in great numbers to recover the Holy Land from Infidels , their business was in their way to rob and spoil the Jews , and to make great slaughter of them ; as both Jewish and Christian Writers witness . Particularly the Author of Schalscheleth Hakkabala , and our Matthew Paris .

And thou shalt be only oppressed and crushed alway . ] That they should not only sometimes , or in some Ages , or in some one or few Kingdoms ; but always , in every Kingdom whither they removed ( as he speaks , v. 25. ) suffer such violence and wrong , as no other People hath done ; must needs be thought to proceed rather from Divine Justice , than Mens inclination to Injustice . Which could not but have varied with the diversity of Times and Places , and the several Dispositions of Parties , among whom they have been dispersed . And yet the brief enumeration of their particular Spoils and hard Usage , which Dr. Jackson makes in the forenamed Chapter ( whose words these are , in the beginning of it ) throughout the most Civil and best govern'd States of Europe , will abundantly confirm the truth of Moses his words in this place , Thou shalt never but suffer wrong and violence alway ; as our old Translation hath it . The same is lately observed by an eminently learned Person , J. Wagenseil in his Confutation of R. Lipman's Carm. Memoriale , p. 241. where he takes notice , that the Jews no sooner have grown rich , and by degrees become considerable in any Country , but some great Calamity hath befaln them . This the attentive consideration of their History will justifie ; particularly , as he observes , in France , Spain , and England : God not suffering them to be quite destroyed , like the Amalekites , Jebusites , and Philistims , of whom no Foot-steps remain ; but be scattered and tossed about through all Christian Countries , ( for a testimony to the truth of our Religion ) and there only oppressed , crushed , and squeezed , as Moses here foretold . One instance of which sore oppression I cannot forbear to add out of Schebet Jehuda , where R. Solomon Virgae confesses what great Miseries they have been exposed unto by Persons pretending to be their Messiah , who have drawn the hatred of all Nations upon them . Particularly in Persia , he saith , they were most lamentably handled upon this score ; being not only stript of all , but forced to go about , like Dogs , with a great Clog of Wood bound to their Necks ; which exposed them to the scorn and laughter of all Men. For while some threw it behind their backs , others would come and throw it down before their feet . Some dragging them backwards , and others cruelly beating them with it . This one told him who saw it .

Verse 34 Ver. 34. So that thou shalt be mad for the sight of thine eys , which thou shalt see . ] So they were ( as the forenamed Doctor observes , Chapt. XXIX . Paragraph . 6.15 . ) when their Children were taken from them in Portugal . For some , being not able to rescue or dispatch them , killed themselves ; others , who had better opportunity , drowned their Children in Wells or Ditches . And here in England , one of their learned Rabbins , perswaded four hundred of his Company besieged with him in a strong Tower , by the furious Multitude , to cut their own Throats , rather than fall into their Enemies hands ; himself confirming his Doctrine by cutting his Wives Throat first , then his Children , and lastly killing himself . And thus in the time of the forementioned Crusado's , the Souldiers made such dreadful havock of the Jews , as they went along to the Holy Land , that many of them made themselves away , out of despair ; as their own Authors , R. Gedaliah and David Ganz tell us ad An. 1096.

Ver. 35. And the LORD shall smite thee in the knees Verse 35 and in the legs , with a sore botch that cannot be healed , &c. ] This is the same word in the Hebrew ( Schechin ) which is used v. 27. called the botch of Egypt , and here an evil botch : that is , a very grievous breaking out ; which began in those lower parts , and so spread ( being incurable , and by no means to be stopt ) from the sole of the feet , unto the crown of the head .

Ver. 36. And the LORD shall bring thee , and the Verse 36 King which thou shalt set over thee , unto a Nation which neither thou nor thy fathers have known . This may seem to have been fulfilled literally , only when Jehojachin was carried away Captive to Babylon , 2 Kings XXIV . 15. and afterward Zedekiah , XXV . 7. Jerem. XXXIX . 7. LII . 11. For when they returned they had no more any Kings . But the latter part of these words [ a Nation which neither thou nor thy fathers have known ] may incline us to extend this Threatning as far as to their last Dispersion by the Romans . Since which they have been driven into several Countries , far less known to them than Babylon was ( with which they had correspondence before their Captivity thither , 2 Kings XX. 12 , &c. ) And though they have had no King , yet they have set over themselves Rulers and Governours , who may be comprehended under that Name .

And there thou shalt serve other gods , wood and stone . ] Either sottishly following the Example of the Country to which they were carried , XLIV Jerem. 17 , 18. or being compelled thereunto by their cruel Tyranny , III Daniel 6. The Author of Schebet Jehuda observes , that this was the just punishment of their folly in running after Idols , that they were sent into other Countries to worship those gods which they were so fond of in their own . And he refers it particularly to the time of the Captivity of Babylon ; in which they continued Seventy years , according to the number of years wherein those Planets , whom they had worshipped , finished their Course . For Saturn , as he computes , finishes his in One and twenty , Jupiter in as many ; and so he proceeds with the rest , which make up that number . But this is too curious an Observation , and the Jews have little skill in Astronomy ; therefore I pass it by , and only observe that Manasseh ben Israel also understands this of the Babylonian Captivity ; for all the Punishments mentioned from v. 15. to v. 49. were fulfilled under the first Temple , and after the ruin of it , till the building of the second . Which , though it be not exactly true , ( some of these Predictions having been more compleatly fulfilled , as I have shown in after Times ) yet it is reasonable to think , that this Threatning particularly belongs to what they suffered in Babylon ; the very same Calamity being again threatned in the 64th verse ; where I shall show it belongs to their present Condition .

Ver. 37. And thou shalt become an astonishment . ] Verse 37 Their Neighbours , he means , who saw or heard of the greatness and strongness of their various Plagues , should be dismayed at the sight , or report of them ; wondering that a People , who had been so flourishing , should be made so exceeding desolate . See 1 Kings IX . 8. XVIII Jerem. 16. XIX . 8.

A proverb , and a by-word among all Nations whither the LORD shall lead thee . ] So that when Men would express one extreamly vile , they should say he was a Jew . The same is threatned by God when he appeared to Solomon , 1 Kings IX . 7. and by Jeremiah , XXIV . 9. which it is likely was fulfilled at their first Captivity into Babylon , ( See II Lament. 15 , 16. ) but hath been notoriously fulfilled in their last Captivity ( as they call it ) since the Destruction of Jerusalem and their Temple by the Romans . For here in England ( from whence they have been banished above three hundred years ) their name serves as a perfect measure ( to use the words of Dr. Jackson , B. I. on the Creed , Chap. XXX . ) to express the height of Impiety in any Agent ; or the depth of an abject , worthless , forlorn condition in any Patient . Better we cannot express the most cut-throat dealing , than thus , You use me like a Jew ; or , none but a Jew would have done this . And when in common Speech we exaggerate wrongs done to the most odious , or despised People among us , we say , I would not have done so to a Jew .

Ver. 38. Thou shalt carry much seed out into the field , and shalt gather but little in . ] This was fulfilled before they were carried Captive to Babylon ; when Verse 38 God frequently sent sore Famine upon them ; as we read in the Prophet Isaiah LII . 1.9 . and Jeremiah XIV . 1 , 2 , 3 , &c. and is often threatned by Ezekiel among other terrible Judgments , and by Jeremiah himself , XXIX . 17 , 18.

For the locust shall consume it . ] They were a great Plague in those Countries ; falling sometimes in such vast numbers ( from whence they had the name of Arbe ) that they covered the whole face of the Earth , and devoured every green thing . For so another of their names imports , which is Chasil ; coming from Chasal , which signifies to consume and eat up ; which they did so entirely , that they were lookt upon by all People , as a Plague sent by God , and are therefore called by Joel his Army , II. 25. So not only the Hebrews , but the Arabians , esteemed them ; who say that some of them , on a time , fell before their Prophet , as he sat at Meat , with this Inscription on their Backs ; I am God , and there is none other besides me ; the LORD of Locusts , who nourish them ; and when I please , send them forth that they may be food for the people ; and , when I please , that they may be their plague , by eating up their food . See Bochartus in his Hierozoicon , Pars II. Lib. IV. Cap. VI.

Verse 39 Ver. 39. Thou shalt plant vineyards and dress them . ] Take a great deal of care and pains about them , after they are planted , to make them fruitful .

But shalt neither drink of the wine , nor eat the grapes . ] Not enjoy the least benefit , by their cost and labour .

For worms shall eat them . The Hebrew word Tholaath , is a general name for all Worms whatsoever . But there is a peculiar sort that infest Vines , which the Greeks call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Bochartus observes in his Hierozoicon , P. II. Lib. IV. Cap. XXVII . where he takes notice that the Latines call this Worm Volvox and Convolvulus ; because it wraps and rolls it self up in the Buds , and eats the Grapes up when they grow towards ripeness ; as the Roman Authors explain it .

Ver. 40. Thou shalt have Olive-trees through all thy Verse 40 Coasts , but thou shalt not anoint thy self with the oil . ] Though the Country abounded with these Trees , in all parts of it , they produced nothing but Leaves , and a show of Fruit , which came to no perfection .

For thy Olive shall cast her fruit . ] Being blasted , as the Hierusalem Targum explains it , in the very Blossom ; or the Buds dropping off for want of Rain ; or the Fruit being eaten with Worms . Maimonides observes , that the Idolaters in those Countries , pretended by certain Magical Arts , to preserve all manner of Fruit , so that Worms should not gnaw the Vines ; nor either Buds or Fruit fall from the Trees ( as he reports their words , out of one of their own Books which he names ) therefore to deterr the Israelites from all idolatrous practices , Moses here pronounces that they should draw upon themselves , those very Punishments , which they studied by such means to avoid , More Nevochim , P. III. Cap. XXXVII .

Ver. 41. Thou shalt beget sons and daughters , but thou Verse 41 shalt not enjoy them ; for they shall go into captivity . ] Which is threatned in many places of the Prophets , and fulfilled in several Invasions of their Neighbours ; for the Syrians , no doubt , carried captive more than that one little Maid , who waited on Naaman's Wife , 2 Kings V. 2. And in other inroads upon them , till the Captivity of the whole Land ; this we may be confident was a frequent Calamity , 2 Kings XIV . 26. XV. 37 , &c. But it was never more remarkably fulfilled , than since they crucified our Saviour ; their Children having been taken from them ( as I have observed before v. 32 , 34. ) and transported sometimes , into other places . And who knows whether many of their Stock , detained by King Emanuel of Portugal before-mentioned , have not been transported into America ; and whether many of the Spanish Colonies have not a mixture of the Jewish Progeny in them ? as Dr. Jackson observes . Manasseh ben Israel , I am sure , endeavours to prove ( in his Book called Spes Israelis ) that some of the Ten Tribes are in America ; though how they came there , he can give no account .

Verse 42 Ver. 42. All thy trees and the fruit of thy Land shall the Locust consume . ] So Onkelos and the Hebrew Writers generally translate the word tzelatzal ; which signifies a peculiar sort of Locusts , which falls upon Trees , as others upon the Fields . And it seems to have this name , because these Locusts come in such thick Clouds , that they darken the Sun : the Hebrew word tzalal signifying to over-shadow . The Hierusalem Targum translates it , All your Trees , and the fruits of your Land , shall spoilers possess .

I suppose these several Judgments fell in the order wherein they are here mentioned in v. 38 , 39 , 40 , 41 , 42. There being first a great Dearth , of which we read 2 Kings VIII . 1 , &c. and I Joel 10 , 11 , 12 , &c. then many Invasions of their Country , wherein several were carried Captive ; by the Bands of Moab upon the Israelites , 2 Kings XIII . 20. and of the Chaldaeans , Syrians and Ammonites , who came upon Judah , XXIV . 2. And we read expresly , that before this , in the days of Ahaz , a great Multitude were carried Captive by the Syrians , 2 Chron. XXVIII . 5. After which more Spoilers came upon them in the days of Jeremiah , XII . 12. and a new Famine , XIV . 1 , &c. in which this 41st verse may be thought to be fulfilled .

Ver. 43. The stranger that is within thee , shall get up Verse 43 above thee very high , and thou shalt come down very low . ] There is no sorer Punishment , to a proud People , than to see those who are not only their Inferiours , but much beholden to them ( as all Strangers were to the Jews , among whom they lived meerly by permission ) get up above them , and become their Superiours . But so it was that the Jews by their foolish endeavours to advance themselves , raised a meer Stranger to the highest Dignity , who humbled them into the lowest Condition . For this ( as that excellent Person I have often mentioned observes ) may be applied to Vespasian , who was appointed to command in the Wars against the Jews , and being a Person of mean Birth and obscure Family , had no thoughts of aspiring to the Imperial Seat : but by the unseasonable desire of the Jews to exalt themselves above all Nations , they hoised him up to the most sublime pitch of Greatness , who was ordained by God to pluck them down from their Seat , and bring them beneath all People . See Dr. Jackson , Book I. on the Creed , Cap. XXIII . Paragraph . 3 , 4 , &c. For he quite extinguished their Glory , which was their Temple at Jerusalem : and likewise shut up and prophaned the Temple which the Egyptian Jews had built in the Country of Heliopolis ; after it had stood above Three hundred years .

Ver. 44. He shall lend to thee , and thou shalt not lend to him ; he shall be the head , and thou shalt be the tail . ] Thus the Covenant of God , to exalt this People , Verse 44 and humble their Foes , was quite inverted , as he also observes , ( See v. 12 , 13. ) all the Plagues threatned to those who bare ill-will to Sion , lighting on them and their Friends ; and all the Blessings promised to such as prayed for her Peace , being heaped on those that wrought her ruin .

Verse 45 Ver. 45. Moreover , all these Curses shall come upon thee , and shall pursue thee , and overtake thee , till thou be destroyed . ] These Punishments , he means , should not cease , but follow one upon another , till they had brought them to utter ruin . Which is so evidently fulfilled , that would but the Atheists consider it , and lay it to heart , it would wring from them a Confession , of the truth of what these Divine Oracles have uttered , That this was a People , who had been appointed to destruction . For though there be a great many of them remaining , in several parts of the World , yet they have never been suffered to grow into a Nation ; but in that sense are utterly destroyed , as Moses here prophesied .

Because thou hearknedst not unto the voice of the LORD thy God , to keep his Commandments , and his Statutes which I commanded thee this day . ] It hath manifestly appeared the hand of God is very heavy upon them , for their Disobedience to him ; there being no other reason , why they , who were once so favoured by him , should be so long as they have been , more miserable than any other People .

Verse 46 Ver. 46. And they shall be upon thee . ] That is , the Curses before-mentioned , should remain fixed upon them ; and continue unremoved from Age to Age.

For a sign , and for a wonder . ] That all Men may take notice of them , and look upon them as extraordinary Tokens of God's high displeasure ; and take warning thereby to beware of their Infidelity and Disobedience . For , as that great Man often saith , No sign can be given equivalent to the desolatiqn of the Jewish Nation ; and their continuing still banished from their own Land , and miserably treated in all other Countries .

And upon thy seed for ever . ] All the World may clearly see ( to use his words again ) that the God of their Fathers hath cast them off ; they having no signs or badges of his ancient wonted favours ; whilst innumerable Marks and Scars of his fearful Indignation against their Fathers , remain unhealed in their Children , after more Generations , than their Ancestors had of Prosperity in the promised Land .

Ver. 47. Because thou servedst not the LORD thy Verse 47 God with joyfulness , and gladness of heart , for the abundance of all things . ] Or , In the abundance of all things : for this is opposed to the hunger and thirst , in which ( he saith in the next Verse ) they should serve their Enemies , as a punishment for their wanton abuse of God's Mercies . Which being so exceeding great , justly required not only their obedience , but cheerfulness and delight therein .

Ver. 48. Therefore shalt thou serve thine Enemies , Verse 48 which he shall send against thee . ] He doth not call the LORD their God , as he did before ; now they were abandon'd by him for their sins .

In hunger , and thirst , and nakedness , and in want of all things . ] This shows what he meant before by abundance of all things : plentiful provision of Food and Raiment , and all other things belonging to the Comfort of Life .

And he shall put a yoke of iron upon thy neck . ] The loss of Liberty was as great a Misery as any other ; which ended also in hard Servitude . And it was but just , that they should be Slaves in the Land of their Enemies to cruel Masters , who would not in their own Country serve so gracious and loving a Father as the LORD their God .

A yoke of iron . ] Signifies an unsupportable Yoke , which could not be broken . See XXVIII Jerem. 13 , 14.

Verse 49 Ver. 49. And the LORD shall bring a Nation against thee from far . ] This evidently belongs to the Romans , as Manasseh ben Israel acknowledges ; who thinks that at this Verse begins his Prophecy of their Calamities under the second Temple , as in the foregoing he describes their Calamities under the first . And in this , I think , he saith right , That there is scarce any thing mentioned in the following part of this Chapter , but what relates to what they suffered under the second Temple ( as he speaks ) and since its destruction : though I cannot say , as he doth , of the foregoing part of it , that it was fulfilled in the Calamities which befel them under the first Temple ; for many things were never so compleatly fulfilled , as since they crucified our Saviour .

From the end of the earth . ] This shows he speaks of the Romans , rather then of the Chaldaeans ; who did not come from far , much less from the end of the earth ; but out of the North Country , which was not very far distant from Judaea . Whereas the Romans , by whom they were last destroyed , came literally from far , and from the end of the earth . Particularly Julius Severus was called by the Emperour Adrian , to their destruction , out of this Island of Britain . Wherein Vespasian also had given great proof of his Conduct . And Adrian himself , and Trajan by whom they were still more crushed , after Vespasian had destroyed their City and Temple , were both Spaniards by birth . And therefore Manasseh ben Israel says peremptorily in his Book de Termino Vitae , ( Lib. III. Sect. III. ) this is to be understood of the Souldiers in Vespasian's Army , which he brought out of England , France and Spain , and other remote parts of the World .

As swift as the Eagles . ] Which every one knows the Romans carried in their Ensigns . And these Birds are observed to fly upon their Prey with great force and violence ; to whom therefore fierce Souldiers ( such as the Romans were ) are compared , when they set upon their Enemies . So Homer describes Achilles falling upon the Trojans , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — in Iliad Φ. where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , furious assaults , as the Scholiast interprets it . And so he speaks concerning Hector , Iliad . X. As David also speaks of Saul and Jonathan , 2 Sam. 1.23 . and the Chaldaeans are so described coming against Jerusalem , IV Jerem. 13. XLVIII . 40. XLIX . 22. I Lament. 19 XVII Ezek. 3. and see VII Daniel 4. and Bochartus in his Hierozoicon , Pars I. Lib. II. Cap. IX . P. II. Lib. II. Cap. II.

A Nation whose tongue thou shalt not understand . ] The Roman Tongue was more strange to them than the Chaldaean ; especially the Language of many Nations of which the Roman Army was composed . And being a People whom their Ancestors perhaps never heard of , Dr. Jackson justly looks upon the Destruction and general Desolation of their Country , made by the Romans and their Tributaries in these Western Parts of the World , as an Everlasting Monument of the truth of Moses his Prophecy , in this and in the following Verses .

Verse 50 Ver. 50. A Nation . ] This word Nation being used thrice in this and the foregoing Verse , Manasseh ben Israel ( in the place forenamed ) is so critical , as to observe that this Repetition shows , Jerusalem was to suffer thrice by the Roman power . First , In the time of Pompey ; and secondly , when Sosius came to the assistance of Herod against Antigonus ; and thirdly , when it was besieged and overturned by Vespasian and his Son Titus .

Of a fierce countenance . ] So we translate this Phrase , VIII Daniel 23. which in the Hebrew is , a strong , or hard face . Accordingly we translate it impudent ( or in our language brazen-faced ) VII Prov. 13. and hard , XXI Prov. 29. and bold of face , VIII Eccles. 1. All which set forth a People stern , fierce , undaunted , cruel and hard-hearted ; that had neither mercy nor modesty , but inflexibly pursued their designs ; which is the true Character of the old Romans .

Which shall not regard the person of the old , nor show favour to the young . ] These are wont to be pitied , being unable to hurt others ; but in their Wars with the Jews the Romans spared no body : their Rage and fury extinguishing all reverence to grey hairs , and all tenderness to young babes .

Verse 51 Ver. 51. And he shall eat the fruit of thy Cattle , and the fruit of thy Land , until thou be destroyed . ] For they brought such vast Armies , as devoured all the Provisions in the Country .

Which also shall not leave thee corn , wine , or oil , or the increase of thy kine , or flocks of thy sheep , until he have destroyed thee . ] He repeats it again , in more particular words ; to set forth the Desolation to be so great , that nothing should remain for their support .

Ver. 52. And he shall besiege thee in all thy gates . ] Verse 52 The Country being wasted , the Jews fled into their fenced Cities , where they had laid up some Provisions , to enable them to hold out a siege .

Vntil thy high and fenced walls come down , wherein thou trustest , throughout thy Land . ] This was literally fulfilled by the Romans , to whom the best fortified places were forced to yield ; as may be seen in Josephus his History of the Jewish War ; which is the best Commentary on this part of the Prophecy . The Walls of Jerusalem particularly were razed by Pompey ; and Sosius took it again by force in the time of Augustus . But Tacitus tells us , That the Jews took such advantage of the Covetousness of Claudius , that they purchased of him the liberty to fortifie their City again . Which they did so well , that they trusted , as Moses here speaks , to its strength ; which was so great , that Titus could not take it , but by a long siege , which concluded in its utter ruin .

He shall besiege thee in all thy gates , throughout all the Land which the LORD thy God hath given thee . ] He repeats it again , that they might not think to find security in any place whatsoever , though never so strongly fortified , and well provided with all things necessary for its defence .

Ver. 53. And thou shalt eat the fruit of thine own body , Verse 53 the flesh of thy sons and of thy daughters , which the LORD thy God hath given thee , in the siege , and in the straitness wherewith thine enemies shall distress thee . ] This was fulfilled to a tittle by Vespasian and his Son Titus ; who after they had vanquished them in the Field , begirt them so close in Jerusalem , that they could not stir out ; and rather than Surrender , perished by a lamentable Famine . For there were vast Multitudes of People shut up in the City , which run thither from all parts for safety . Who brought the Famine sooner upon them , and made it more severe when it came . If we may believe R. David Ganz , it was further'd also by a Fire , which the seditious People kindled ; whereby Fourteen hundred Magazines were consumed , stored with Provisions to serve two hundred thousand People for twenty years . For this he quotes Josephus , though no such thing is to be found in him .

Verse 54 Ver. 54. So that the man that is tender , and very delicate among you . ] The two Hebrew words for tender and delicate , signifie a Man that had lived in pleasure , and fared daintily , like the rich Man in the Gospel .

His eye shall be evil toward his brother , and towards the wife of his bosom , &c. ] Grutch every bit which he sees his nearest Relations eat ; being ready to snatch it out of the Mouth of his dear Consort and Children , and put it into his own . For this is the effect of a ravenous hunger .

And toward the remnant of his Children , which he shall have . ] This imports that they should see many of them die in the siege . For Famine forced them to feed on bad Food , and that bred Pestilential Diseases , which swept away many ; and increased still more by the Carcases of those that were famished . If any credit may be given to one of their own Authors David Ganz , there were above an hundred and sixteen thousand dead Bodies of the rich and honourable Men of Jerusalem , carried out at one Gate of the City , which was that of the Brook Kedron , besides those which were carried out at other Gates , and thrown over the Walls . And this he pretends to have out of Minchas the Son of Seruk , who was a faithful Register in that City . Josephus mentions almost the same number , Lib. VII . de Bello Judaico , cap. ult.

Ver. 55. So that he shall not give to any of them of Verse 55 the flesh of his Children whom he shall eat . ] This is a description of the sorest Famine , which forced them , after they had eaten up their Horses , Dogs , Cats , and such like Creatures , and their very Belts and Shoes ; to eat even their own Children . Which Fathers , who used to live deliciously , Moses prophecies should eat up themselves privately , and let none share with them .

Because he hath nothing left in the siege , and in the straitness wherewith thine enemies shall distress thee in all thy gates . ] They were so sorely pincht with Famine , in a long siege , that they had nothing else remaining but their own Off-spring , and one another , wherewith to satisfie their hunger . Josephus observes ( Lib. VII . de Bello Judaico , Cap. 18. ) that Jerusalem had been taken five times before this ; but never suffered so dreadfully as by Titus ; whom the Talmudists therefore call by the name of impious . Which Epithet belonged rather to themselves , who having with wicked hands ( as St. Peter speaks ) crucified and slain their Redeemer , were , by the just Judgment of God upon them for their Infidelity , hardned in an obstinate belief and expectation of a Deliverer from the Romans , till they were reduced to those Extremities .

Verse 56 Ver. 56. The tender and delicate Women among you , that would not adventure to set the sole of her foot upon the ground , for delicateness and tenderness . ] A description of the greatest softness and delicacy ; which both the Chaldees express by a word that signifies the nicest motion , and going so slow a pace , as if they were loth to touch the ground . See Bochartus in his Phaleg . Lib. IV. Cap. XIX .

Her eye shall be evil toward the Husband of her bosom , and toward her son , and toward her daughter . ] This is only an higher instance of the cruel Effects of their Distress by Famine . For Women , especially of the better sort , are naturally more tender and pitiful than Men ; and have the most passionate Love to their Children ; which Moses here prophecies should be quite extinguished by hunger . And it was literally fulfilled , both in the siege of Samaria , wherein a Woman boiled her Son , 2 Kings V. 28 , 29. as a Man did in the first siege of Jerusalem by the Babylonians , II Baruch 3. and see II Lament. 20. IV. 10. But never so exactly fulfilled as in the last siege by the Romans , when a noble Woman ( which fully answers to this Prophecy , such Persons being very delicate ) did the very same ; as Josephus relates in his Book of the Jewish War , Lib. VII . Cap. VIII . A most unnatural fact , as he observes , which was never committed , either by Greek or Barbarian ; and which he would not have related , because it might seem incredible , if there had not been many Witnesses of it besides himself .

Verse 57 Ver. 57. And toward her young one that cometh out from between her feet . ] Toward her new-born Babe ; which is wont to be welcomed into the World with great joy ; but in this siege dispatcht out of it , to asswage the rage of their hunger . In the Hebrew ( as we take notice in the Margin ) the word we translate young one , properly signifies the after-birth : And so the LXX . translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which makes this passage most plain ; that their hunger should make them so unnatural , as first to eat the After-birth which came from them , and then the Child which was wrapped in it .

And towards her children which she shall bear . ] The rest of their Children ; whose cries for Food they had no way to stop , but by killing them , and making them their own Food . So it follows in the next words .

For she shall eat them for want of all things . ] Having nothing else left to eat . For they had devoured , not only the leather of their Girdles , and their Shoes , and which covered their Shields ; but the very stale Dung of Oxen , and such things as the most sordid of all living Creatures would not eat . See Josephus Lib. III. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cap. XVI . Lib. VII . Cap. VII .

Secretly . ] It was not done secretly for any other reason , but least any body should have a share with them ; and so make their hunger return the sooner . And yet it was a hard matter to conceal what they had done of this kind : for the seditious People presently smelling there had been something boild , got into the House , when she had eaten one half of her Child , and found the other half , which she had left till another time ; of which she invited them to eat .

In the siege and straitness . ] These two words which are used here , and v. 53. and 55. may both relate to the grievous Miseries they should endure , when they were besieged ( v. 52. ) and may be translated , in the pressure , and straits , wherewith thine Enemies , &c.

Wherewith thine enemies shall distress thee in thy gates . ] We have not such an account of their distress in other Cities , as we have of what they suffered in Jerusalem ; where , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an innumerable multitude perished by Famine , ( as Josephus tells us , L. VII . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cap. VII . ) and ineffable Calamities thereupon hapned . For in every House , where the least shadow of Food appeared , a War immediately began ; and the dearest Relations fell to blows , snatching away from each other the miserable Supports of Life . Nor would they let those that were dying expire quietly , not believing what they affirmed , when they told them they had no Food in their Houses ; but the Cut-throats came and searcht their very Bosoms , as they lay drawing their last breath , whether they had not there hid some Food .

Verse 58 Ver. 58. If thou wilt not observe to do all the words of this Law , which are written in this Book . ] Among which , those words are most remarkable XVIII . 15 , 18 , 19. A Prophet shall the LORD thy God raise up unto thee , like unto me , unto him shall ye hearken , &c. Whosoever will not hearken unto the words which he shall speak in my Name , I will require it of him .

That thou mayest fear this glorious and fearful Name , the LORD THY GOD. ] That is , fear the great LORD of Heaven and Earth , and their special Benefactor : who is most glorious in himself , and to be most humbly reverenced by us . For the Name of God , is God himself : from whence it is that he is sometimes called HASCHEM , the Name , XXIV Lev. 11. This shows the reason why Moses repeats this Name , the LORD THY GOD , so often as he doth in the Preface to this Book , Chapt. VI , VII , VIII , IX , &c. In some of which there is scarce a Verse wherein we do not meet with these words : and it is sometimes repeated no less than three times in one and the same Verse , XII . 18. XVI . 15. that God might be in all their Thoughts ; and the fear of him might possess their Hearts .

Ver. 59. Then the LORD . ] If they still persisted Verse 59 in their Infidelity and Disobedience , after Jerusalem and the Temple were destroyed , and such unheard of Calamities as they had suffered during the siege of that place , he threatens to bring upon them more astonishing Judgments .

Will make thy plagues wonderful , and the plagues of thy seed , even great plagues , and of long continuance . ] Though their great Plagues , under Vespasian , by Famine , Sword and Pestilence , had lessened their numbers exceedingly ; yet by the time of Trajan and Adrian , they had , like Traitors taken for a while from the Rack , ( to use Dr. Jackson's words ) recovered strength enough to be put to greater torture . For then they were made a Spectacle to the World of the Divine Vengeance again ; which they brought upon themselves by their Rebellion ; and show'd therein their natural strength , by their grievous lingring pains in dying . For not only in Mesopotamia and in Cyprus , but especially in Cyrene , and throughout all Egypt , they broke out into such outrages , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as if they had been possessed with some fierce and seditious Spirit ( as Eusebius speaks , Lib. IV. Eccles. Hist. Cap. II. ) whereupon Marcius Turbo was sent against them , and setting upon them both by Sea and Land , with Horse and Foot , made a vast destruction of them . See Dion Lib. LXVIII . and Xiphilinus ; who describe their slaughter to have been so great , that now was fulfilled ( as the forenamed Dr. Jackson thinks ) what Moses foretold in this place , The LORD will make thy plagues wonderful , great plagues , and of long continuance . And indeed Eusebius saith in the forenamed place , that Turbo destroyed many thousands of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. in many battles , and in no small time ; the War being protracted a great while , to compleat their destruction . And the application of this Prophecy to this Time , may be confirmed by a strange Relation which we meet withal in their own Books . For in the Hierusalem Talmud , one of their Doctors tells us , That when Trajan came upon them with his Army , they were reading these very words of the Law , v. 49. the LORD shall bring a Nation against thee from far , from the ends of the earth , &c. which he understanding ( having askt them what they were doing ) he cried out , Here is the man ( pointing to himself ) who am come five days sooner than I intended . And immediately compassing them about with his Legions , slew them all . Then he went to their Wives and offered them Mercy , if they would submit themselves : But they replyed , What thou hast done to the ground , do to the stubble . So he dispatcht them also ; and shed so much Blood that it ran into the Sea , as far as Cyprus . At this time ( so he concludes his Story ) the Horn of Israel was cut off from Israel , never to be restored into its place , till the Son of David come . This passage I find alledged by Joh. Benedictus Carpzovius out of Massec . Sanhedr . in explication of another matter in Schickard's Mischpat Hammelek , Cap. III. Theor. X. p. 199.

And sore sicknesses , and of long continuance . ] Such as Gonorhaea's , Leprosies , and burning Fevers ; as the Author of the old Nitzacon , set forth by J. Wagenseil explains it , p. 131.

Ver. 60. Moreover , he shall bring upon thee all the diseases of Egypt , which thou wast afraid of , and they Verse 60 shall cleave unto thee . ] The same Diseases he foretells should infest them in , and after , their destruction by the Romans , which had done formerly under the Chaldaeans , and other Oppressors , v. 27. What these Diseases were , Pet. Cunaeus Lib. II. de Republ. Jud. Cap. ult . hath expressed in these words , Vitiligines , psorasque & tetra ulcera , &c. Leprosies , Itches , Botches , and foul stinking Ulcers , the greatest Physicians have anciently ascribed to the Egyptians and Syrians , as Plagues proper to those Nations ; unto which Diseases , he observes , the Jews were strangely obnoxious .

Ver. 61. Also every sickness , and every plague which Verse 61 is not written in the Book of this Law , them will the LORD bring upon thee , until thou be destroyed . ] It had been too long to have set down all the Diseases and Calamities that Mankind are subject to : but he tells them , they should not escape any one of them , though very numerous ; and be afflicted with them till their destruction was compleated . For they were of such long continuance , as was said before , and pursued them so closely whithersoever they went , that they are no longer a Nation , but a scattered , forlorn People , abandon'd and forsaken by him that formerly protected them . Of this they themselves are so sensible , that they have confessed the truth of this part of the Prophecy , in these latter Ages . For Solomon ben Virgoe having related ( in the fiftieth Section of his Book called Schebet Jehuda ) how they were transported out of Palestine into Spain , and so miserably handled , that not one of a thousand remained ; and then how they were destroyed in Germany and France , where , of innumerable Multitudes , ( equal to the number which came out of Egypt ) scarce Five thousand survived that Calamity ; and what he himself saw in Castile and Portugal ( where they suffered such things as cannot be expressed , nor conceived , by Famine , by Depredations , by Transportations , and by being sold for Slaves , or drowned in the Sea ) he thus at last concludes his sad Story , that they who fled to avoid that dreadful Tempest in Castile , found the truth of this Oracle , Every sickness and plague which is not written in the Book of this Law , shall the LORD bring upon thee , till thou be destroyed .

Verse 62 Ver. 62. And ye shall be left few in number , whereas ye were as the stars of heaven for multitude . ] The multitude of the Jews killed in the Wars , was equal to the number of living Men in Israel . in the time of King David . For Josephus saith , That in the siege of Jerusalem there were destroyed , by Pestilence , Famine and other ways , Eleven hundred thousand ; besides above Ninety thousand carried Captive . For they being come from all Countries to keep the Passover , the whole Nation ( as his words are , Lib. VII . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cap. XVII . ) were shut up here by a fate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as in a close Prison : or rather driven thither ( as Dr. Jackson speaks ) into a Slaughter-house ; after they had been foild by the Romans in the Field . And yet after this they recovered strength ( as I observed before ) meerly to be more tormented , and miserably destroyed . For in the reign of Adrian ( who succeeded the Emperour Trajan ) they shook the Roman Empire by their rebellious Commotions ; as Dion , who lived not long after , relates in his History , Lib. LXIX . which moved Adrian to exercise the greater Severity upon them , in their punishment ; there being slain of them in Battles and Skirmishes , Five hundred and eighty thousand , besides a vast number consumed by Famine , and Sicknesses , and Fire , during the time of this lingring War ; which Julius Severus , a famous Commander , sent for on purpose out of Britain , designedly protracted to a great length , not being willing to try it out in the Field in one Battle , with a desperate Multitude . And now , as Moses foretold , they were left few in number : For Dion , as if he had intended to expound these words , saith that Severus so beset and attacked them separately , in several Parties , that very few of them escaped ; fifty of their strongest Fortresses being utterly razed ; and nine hundred eighty and five of their most noble and populous Towns sackt and consumed by fire ; with the slaughter of the forementioned number . Insomuch , that , as his words are , all Judaea was in a manner laid waste , and left as a Desert . This we may truly call the last Conflict of this Nation with Death and Destruction in their own Land ; out of which they were now almost totally expelled .

Because thou wouldst not obey the voice of the LORD thy God . ] Who had spoken to them by that great Prophet , his Eternal WORD , promised in the eighteenth Chapter of this Book , v. 15 , &c. but they would not hearken to him . For which Cause he gave them up to listen unto false Christs , whom they followed to their destruction . Particularly Barchocheba , who in the time of Adrian took upon him the Title of their King , and set up his Throne at Bitter , in the Tribe of Benjamin ; which the Jews had made their cheaf Seat after the Destruction of Jerusalem ; and had in it , as they pretend , four hundred Synagogues . Here the Romans made such a slaughter of them , when they took it , that the Jews themselves cannot find Expressions tragical enough to represent it . Twice as many , they tell us , perished now , as came out of Egypt ; great Rivers ran with the Blood of the slain , which ( say some of them ) carried great Rocks along with it in the stream . With these , and many other such like hyperbolical Speeches , they themselves exaggerate their Calamities , as many have observed out of Juchasin and Gittin ; particularly Const. L'Empereur in his Annotations on Jacchiades , XI Dan. 34.

But though now they were left few in number in Judaea , yet in other Countries where they were dispersed , they multiplied again ; that God's Plagues might continue to be multiplied upon them , and this Prophecy more perfectly fulfilled . For some Ages after this ( An. 1009. ) they had so incensed Christian People against them , by bringing the Persians upon them , who destroyed the Churches dedicated to our Saviour at Jerusalem , that it was resolved by the common consent of all Christians , that no Jew should live in their Territories ; but be driven out of them throughout all the World . By which means the greatest part of them died of several kinds of death , or made away themselves , so that vix pauci residui fierent in orbe Romano , there remained but a very few of them in the Roman World . They are the words of Glauber , who relates this Lib. III. Cap. VII .

Verse 63 Ver. 63. And it shall come to pass , as the LORD rejoyced over you to do you good , and to multiply you ; so the LORD will rejoyce over you to destroy you , and to bring you to nought . ] The state of the Jews from the time of Adrian , till the expiration of the Roman Empire , cannot be gathered from the Roman Writers ; but the Fathers of the Church often mention their Miseries , and so do their own Authors . Particularly the Author of Schebet Jehuda ; who saith , It is not in the power of Man to tell all the Kingdoms and Cities where they were scattered ; in which they suffered things so horrid , that it is fitter to pass them over in silence , than to relate them . But therein was verified the Divine Prediction , XXVI Lev. 38. Ye shall perish among the heathen , and the Land of your Enemies shall eat you up . Sect. XLIX . And Dr. Jackson to explain this hath more particularly observed , That as God raised up Cyrus , in testimony of his rejoycing to do them good , who released them from their Captivity in Babylon ; so to give the World a proof of his rejoycing to destroy them , and bring them to nought , he advanced Philip Augustus to the Crown of France ( about An. 1179. ) to defeat all the hopes , which some kindness shown unto them had put into their hearts . For he spoiled their Synagogues of all their Donatives and Ornaments ; confiscated all their Lands and immoveable Goods ; and granted a Release of all Debts due unto them from Christians . See Book I. upon the Creed , Cap. XXVIII . Paragr. 13.

And ye shall be plucked from off the Land whither thou goest to possess it . ] This was wonderfully fulfilled by Adrian ; who , after the strange Desolation before-mentioned , prohibited by a Publick Decree , ratified with the Senates consent , any Jew to come within sight of Judaea . This he did out of a politick respect , lest the sight of their Native Soil might inspire them with some fresh desperate Resolutions to endeavour their Settlement there again : but herein he was unwittingly the Angel of God ( as the same excellent Person speaks ) to keep this wicked Race , out of that Paradise ; the good Land , out of which he had driven them .

Verse 64 Ver. 64. And the LORD shall scatter thee among all people . ] That was the effect of Adrian's severe Decree , of not coming within view of their own Country ; which made them disperse all the World over , where they could find any admittance .

From the one end of the earth even unto the other . ] Such as were carried Captive in Adrian's War , were transported by his order into Spain , his own native Country ; which was then accounted the End of the World westward . And many of them , it is evident by their own Books , fled to Babylon , and the Countries thereabout , which was as far as they knew Eastward . In Spain they continued many years in great abundance ; as it were , expecting a Wind for their Passage to some place more distant from their ancient Seat . And who knows whether many of them have not , since the discovery of America , been transported thither , as I before observed ? Certain it is , that the Jews themselves are sensible this Prophecy was not fulfilled , till this their last dispersion after the destruction of Jerusalem by the Romans . For thus R. Isaac , who had occasion to mention these words ( in his Munimen Fidei lately brought to light by Wagenseil , Perek VI. ) glosses upon them : In the Roman Captivity , the Jews were dispersed and dissipated , through all the Regions of the East and of the West : For every Nation of which the Roman Army consisted , when they returned to their own Countries , carried some of them along with them , into Greece , Germany , Italy , Spain , France , and all other Countries which either Christians or Mahometans now possess .

And there thou shalt serve other gods , which neither thou nor thy fathers have known , even wood and stone . ] Here that excellent Person I have so often mentioned , ( Dr. Jackson ) commends it to the Readers consideration , whether this part of Moses his Prophecy may not be understood of the Convert Jews throughout the Pope's Dominions , who are often urged to commit Idolatry with Stocks and Stones , upon more tyrannical terms ( if they gain-say ) than their forefathers were , either by the Assyrians , Chaldaeans , Egyptians , Romans , or any whatsoever that led them Captive out of their Land .

If it be said , There is a great difference between the Heathen Idolatry , and the present Image-worship in the Roman Church ; it is granted the Idolatry is of a divers kind , and so it seems Moses meant , when he threatens the Jews , after their final Transportation into these Western Countries , should serve such gods as their fathers had not known : for their Fore-fathers , before Moses his time and after , had known the Heathen gods too well ; but were perfect Strangers to this Image-worship now in use . And to strengthen this interpretation , it ought to be observed , that these words , which neither thou nor thy fathers have known , are omitted in the thirty sixth Verse of this Chapter ; where he speaks of their serving of other gods of wood and stone , as he doth here . But that part of the Prophecy belongs to what they did in the first Captivity into Babylon , as Manasseh ben Israel observes . Who understands these words to be a Prophecy of what they have suffered in this last Dispersion . For reciting these words ( Lib. III. de Termino Vitae , Sect. 3. p. 131. ) as containing the greatest Calamity that hath befaln them , he saith , This we see fulfilled , after a singular manner , in this present Captivity ; because of all those Evils wherewith the Hebrews have been afflicted in France , and England , and Spain . For they had been often pressed , either to renounce their Religion , or to be undone : and many times chose rather to comply with the Idolatrous Worship in the Roman Church , then be banished , and have their Goods confiscated .

Verse 65 Ver. 65. And among these Nations shalt thou find no rest . ] This was wonderfully fulfilled in the Ages which followed that in which Adrian lived ; when they both disturbed others , and could find no rest themselves . For in the third Century they raised Sedition in the Reign of Severus ; by whom they suffered very much , about the Year 202. after our Saviour's Birth : And in the next Century we are informed by St. Chrysostom , in his second Oration against the Jews , ( Tom. VI. Edit. Savil. p. 333. ) That they rebelled again in the Time of Constantine ; who causing their Ears to be cropt off , dispersed them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as vile Fugitives and Vagabonds , into various Countries ; where they carried this Mark of Infamy along with them , that all might be instructed to make no more such Attempts . But in the fifth Century they made new Commotions , and were driven out of Alexandria for their Seditious Practices , where they had been settled ever since the time of Alexander the Great , and dispersed into several Countries ; as Socrates observes in his Ecclesiastical History , Lib. VII . Cap. XVI . And in the next Chapter relates how miserably they were deluded in Crete by one that pretended to be Moses , come down from Heaven to lead them to their own Land , through the Sea , into which many threw themselves , and perished . That Expulsion out of Alexandria is mentioned by David Ganz also , one of their own Authors . In the sixth Century , as Elmacinus tells us , they again rebelled in Palestine against the Romans , who slew a great number of them . And in the seventh they were expelled from Antioch by Phocas , and out of Hierusalem by Heraclius : and out of Spain ( An. 604. ) by Sisebutus , or , as some call him , Sisebodus King of the Goths : And they flying in great numbers into France , were shortly after put to this hard choice , either to renounce their Religion , or lose all they had . Which Persecution Dr. Jackson observes in the Book often mentioned ( Cap. XXVIII . Paragr. 1. ) is recorded by those who wrote the Life of Dagobert , as one of the chief Memorables of his Reign . What their state was in the next three Centuries , he saith , he had observed nothing remarkable . Nor can I find any thing notable in the eighth , but the appearance of a false Messiah , by whom they were deluded , and brought into trouble . As for the ninth there were no learned Men among them in that Age , nor in the Christian World . And in the tenth they were in the same condition ; insomuch that they were fain to make a Weaver the Head of one of their Universities .

Neither shall the sole of thy foot have rest . ] They being not able to obtain a long Settlement any where ; but were tossed up and down , and forced from one Country to another . For so it was , that in the beginning of the eleventh Century , about the Year of our Lord One thousand , they were so vexed throughout the most part of Europe , that quid agerent , aut quo se verterent nesciebant , they knew not what they should do , or which way they should turn themselves , as the forenamed Doctor observes ( Paragr. 4. ) out of Papirius Massonus , who hath it out of Glauber . To which I will add this Testimony out of David Ganz , in his Book called Tzemach David , that in the latter end of this Century ( An. MXCVI. ) when there was a famous Expedition for the recovery of the Holy Land , the Jews felt it a most calamitous time , ( as he speaks ) being robbed , and pillaged , and killed by the Souldiers as they went along . And indeed , so much Cruelty was exercised upon them , that it moved St. Bernard's Compassion , to write to the Bishop , Clergy , and People of Spire , not to persecute them , much less kill them , or drive them out of their Country : For they are dispersed , said he , into all Lands , that while they suffer the just punishment of their horrid wickedness , they may be witnesses of our redemption . Epist. CCCXXII . And the Author of Schebet Juda mentioning their Banishment out of Savoy , Piedmont , Lombardy , Sicily , and other Countries , quotes these very words of Moses ( among those Nations thou shalt find no rest , &c. ) as a Prophecy of that Exile ; which was accompanied with many other Mischiefs . For as they fled to other Countries , an immense multitude of People fell upon them , and pillaged them of all the Gold and Silver they were carrying away with them ; as he relates there Sect. XI .

And the LORD shall give thee a trembling heart . ] They being always in dread of some new Misery ; their Condition still growing more dismal in the twelfth Century . For as there is a progress in Moses his Prophecy of the increase of their Calamities ; so it proved in the event , that their Sufferings grew greater and greater . They themselves ( in Tzemach David and other Books ) relate that in the Year 1142. an Hundred and twenty of their Congregations , were utterly subverted and dispersed . And in the Year 1170. they were expelled again out of France , and spoiled of their Treasure : which was renewed in the Year 1198. How they were used here in England , our own Chronicles tell us : and the like ill usage they met withal in Germany and Spain . So that R. Zacut complains of no less than ten grievous Persecutions in this one Age , to abolish the name of Jews out of the World . This could not but give them a very trembling heart .

And failing of thine eyes . ] Which looked for some relief ; instead whereof they were still more hardly used in the thirteenth Century : being in the Year 1253. again expelled out of France , whither they had returned ; and again in 1295. when they expected some rest , there was a fresh Expulsion , mentioned by R. Levi ben Gersom : who saith they were spoiled of all their Goods , and sent away only with their Clothes upon their backs . Which he affirms with the more confidence , because it was done in his time ; when he saith there was such a number of them , that they exceeded those that came out of Egypt . So he writes in his Exposition of those words XXIII Numb . 10. Who can count the dust of Jacob ? I will forbear to mention how they were treated here in England ( 1290. ) and in Germany : into which they flying out of France , were most cruelly used .

And sorrow of mind . ] Which must needs seize upon them heavily , to find their Miseries so far from abating . that they still increased in the fourteenth Century . When they were banished again out of France , and spoiled of their Goods 1306. and once more 1395. which the Jews call their fourth and last Banishment . About the same time they were banished out of Germany , An. 1392. In Castile indeed they redeemed their Lives with Money , ( which they could not part withal , without much sorrow of mind ) but in Catalonia , Arragon , and in other parts of Spain , such a terrible Storm fell upon them , that they themselves , in Juchasin , say , there were no less than Two hundred thousand turned Christians , with heavy hearts . It would be too tedious to mention all that they suffered in the fifteenth Century in Germany , Hungary , Polonia ; and in Italy , Spain , and Portugal . I will only observe what befel them in the Country last named , in the next Century , An. 1506. when all that is said in this Verse is fulfilled , by that dreadful Massacre which was made of them at Lisbon , for three days together . Where Men were not suffered to die of their deadly wounds , but were dragged by their mangled Limbs into the Market Place , where the Bodies of the living and the slain , with others half alive , half dead , were burnt together in heaps . The Spectacle was so horrible , that it quite astonished the rest of this wretched People ; two thousand of which perished in this barbarous manner . Parents durst not mourn for their Children , nor Children sigh for their Parents , when they saw them haled to the place of Torment : so that their hearts , no doubt , were ready to break with Grief and Sorrow . In short , Sic eos metus exanimaverat , ut vivi non multum à mortuorum similitudine distarent . Fear had so dispirited them , that the living , in their Aspect , did not much differ from the dead . Which words of Osorius ( in his fourth Book de Rebus Emanuelis ) our Dr. Jackson , who relates this sad Story out of him , looks upon as a Paraphrase upon these words of Moses ( though Osorius did not think of them ) I will give thee a trembling heart , and failing of the eyes , and sorrow of mind .

There are those , who by a trembling heart , understand the Terrors of an Evil Conscience . So D. Chytraeus p. 131. And by failing of the eyes may be understood , the constant disappointment of their Hopes , wherewith they were sometimes fed by false Messiahs in several Ages . Which disappointment bred great sorrow of Mind , when after earnest expectation of some Good , the quite contrary came upon them .

Ver. 66. And thy life shall hang in doubt before thee . ] Verse 66 That is , it should be doubtful whether they should live or die the next moment . As it manifestly happened in the forenamed Massacre ; when they durst not fetch a sigh , and yet could hardly avoid it , at the sight of their Parents or Childrens Tortures ; for fear they should suffer the same before the Breath was out of their tortured Bodies .

And thou shalt fear day and night , and shalt have no assurance of life . ] So it was then : none of them knowing who would be next seized , in those three days Butchery . And so it was in some of their Banishments , which they were told should be the best remedy for the evils impending over them , as the Author of Schebet Juda speaks : who tells us ( Sect. XXIII . ) that the reason which some Princes gave for their Expulsion out of their Territories , was to prevent their being torn in pieces by the People , who were most furiously set against them .

Ver. 67. And in the morning thou shalt say , would Verse 67 God it were even . ] That they might not see those miserable Spectacles , which they hoped would end in the night , when Men went to rest .

And at even thou shalt say , would God it were morning . ] Being afraid of unseen Dangers , to which the Night might give an opportunity : or , that they might not see their way , when they fled by Sea and Land , from one Country to another ; as they were forced to do very often . For Abarbinel in his Commentary upon XL Isaiah 11. reckons up four universal Banishments , out of the Countries where they lived . The first out of England ; the next out of France ; the third out of Asia , Germany , Tuscany , Lumbardy , and Savoy ; and the last out of Spain ; when he himself was one of those who were constrained to leave that Country , and knew not whither to go . He hath given us a lively description of that Calamity ( like to which , he saith , none had ever befaln them since they were banished their own Country ) in his Preface to his Commentary upon the Book of the Kings ; which he wrote the very next Year after their Expulsion ( 1493. ) and the Author of Schebet Juda hath transcribed in his own words . A Decree was made and proclaimed publickly , that all the Jews should either change their Religion , or quit the Country in three Months time . Abarbinel had then a place in the Court ; where he petitioned the King , and besought his Ministers and Counsellors to revoke the Edict , and be content with their Estates , which they offered to him : but all in vain . For Three hundred thousand , old and young , Men and Women , and he among the rest , went away on foot , upon one day ; not knowing whither to go . Some went into Portugal ; others into Navar : where they conflicted with many Calamities . For some became a Prey , or perished by Famine and Pestilence . And therefore others committed themselves to the Sea , hoping to find a quiet Seat in some other Countries . But on the Sea they met with new Disasters ; for many were sold as Slaves , when they came on any Coast ; many were drowned ; many burnt in the Ships which were set on fire : in short , all suffered the just Punishment of God the Avenger , as he speaks . For after all this , a Plague came and swept away the rest of these miserable Wretches , who were hated by all Mankind : so that all that vast number perished by one Calamity or other , except a very few . He that would see more of the woful Miseries of this People , may look into Schebet Juda , Sect. LIII . where he shows what befel those who went to seek new Habitations in the Kingdom of Fess ; where they lived a long time upon Grass , and eat its very Roots , and then died ; and their Bodies lay exposed , none being so charitable as to bury them .

For the fear of thine heart wherewith thou shalt fear , and for the sight of thine eyes which thou shalt see . ] The one of these seems to refer to their dreadful apprehensions in the Night ; and the other to the lamentable Spectacles they beheld in the day . And the simple meaning of the former part of the Verse may be , that they should be weary of Life ; having no Comfort either Day or Night .

Ver. 68. And the LORD shall bring thee into Egypt Verse 68 again . ] The Hierusalem Targum translates it , The WORD of the LORD shall bring thee back again . He , that is , who conducted them out of Egypt in a glorious Cloud , would punish them for their foul Offences against him , by bringing them again into Bondage there . This was first fulfilled after the Desolation made by Titus ; when there was , as I observed before ( v. 62. ) above Ninety thousand carried Captive ; and many of them transported into Egypt , as Josephus relates in the conclusion of the sixteenth Chapter of his Seventh Book concerning the War of the Jews . And here Manasseh ben Israel hath a very pertinent observation , that Vespasian transported them into many and various Regions ; but Egypt is only here named , the more to reproach the Jews : as if he had said , Ye shall be carried into that Land as Captives , out of which you came in a triumphant manner , Lib. III. de Termino vitae , Sect. 3. Which may incline one to think , that he was of the same mind with our Dr. Jackson , who observing how cruelly they were used here in England , and many other Countries , concludes that this Island , and every place of Europe , wherein their Condition of Life hath been more hard and burdensome than their Forefathers was in Egypt , may be said to be that Egypt into which God threatens here to bring them in Ships .

And indeed , we do not read of their being carried into Egypt after Vespasian's time ; though it is set down here as a Punishment to come upon them after a long train of other Miseries ; and must relate to their rigorous usage , which I have observed in many Countries in several Ages down to these latter times . The Hierusalem Talmud , it must be observed , mentions another bringing into Egypt ( literally understood ) in the Massechta before-named upon v. 59. where they say , That as God forbad them three times to return into Egypt ( which they there set down ) so they were forced thither three times for their Transgressions against God : first in the days of Senacherib King of Assyria , XXXI Isa. 1 , 3. secondly in the time of Johanan the Son of Kareah , XLII Jerem. 16. and lastly , in the time of the Emperour Trajan . But this I look upon as a mistake ; for Trajan rather killed all those whom he found there , than carried them thither ; as I noted before .

With Ships . ] Which seems to put them in mind , how different their Condition was now become , from what it was when they came out of Egypt without any Ships ; for the Sea gave them a passage through it , by being made dry Land . Their being carried also thither by Ships , made their Condition the more deplorable , because there was no means of escaping out of them , as there might have been , if they had gone by Land .

By the way whereof I spake unto thee . ] Or , To the way , ( so the Particle beth often signifies , XI Gen. 4. XVI . 22. ) that is , to the place , whereof I said , Ye shall see it no more again . For it seems to be a manifest allusion to what we read in the Seventeenth Chapter of this Book , v. 16.

And there ye shall be sold unto your enemies for bondmen and bondwomen . ] Exposed to sale like Beasts in the open Market ; and that at so vile a price , that thirty of them ( as both Prophane and Ecclesiastical Historians relate ) were sold for one small piece of Money : Josephus giving a particular account how the Captives were disposed of by Titus , saith that the most goodly young Men he reserved to attend his Triumph ; of the rest he ordered those above seventeen years old to be sent bound into Egypt , to labour in the Works there ; many he distributed in the Provinces to perish in the Theatre by the Sword and wild Beasts : and all under Seventeen years old he commanded to be sold . But while they were making this distribution , Twelve thousand of them died of Famine ; partly by the hatred of their Guards , who gave them no Food ; and partly by the weakness of others , whose Stomachs could not receive it , L. VII . Cap. XVI . By which a Judgment may be made , how little worth these vile Wretches were , as it here follows . In after times , I have observed in the course of this Commentary , how they were sold for Slaves in some places , and in all used as no better . Benjamin Tudelensis , who went a Pilgrimage to visit his Country-men , represents their Condition as most miserable throughout the Eastern Empire . And particularly complains of their hard usage among the Greeks at Constantinople . Within the Walls of which City they were not suffered to live , nor to come thither , but on occasion of Traffick and Business ; and that only by Boat , ( for they had their Habitation in a kind of an Island ) not a Man being permitted on Horsback , except only one Solyman the Emperour's Physician . Whose advancement was their sole Comfort in that miserable Servitude under which the rest groaned , without any difference of good or bad , ( as he acknowledges ) who were daily beaten and abused in the open Streets . Thus he confesses , though his principal design was to set forth the power they retained in the world . Itinerarium , p. 27 , 28. Edit. L'Empereur .

And no man shall buy you . ] Though some , as I said before , were sold at a very vile rate , next to nothing ; yet others hung upon the Sellers hands , ( as we speak ) the Market being either so overstockt with their numbers , that none would cheapen the greatest part of them ; or they were so contemptible that no body would give what was askt for such useless Slaves . For as no Money could purchase their Peace and Security from Calamities , so neither could their Calamities , though continually most grievous , ( they are the words of Dr. Jackson ) redeem their estimation in the world ; nor all the Blood of their Slain ( tho' their Massacres were numberless ) extinguish that hateful and loathsome Conceit , which most Men had entertained of them . For in the fifteenth Century they were become so abominable , that several Doctors began to hold it unlawful for Christians to let them live among them . Particularly the famous Thomas Turrecremata , Inquisitor General , forbad all Men to have any dealings with them , or to afford them Meat , or Drink , or any thing else . Whence proceeded the direful Proscriptions which we read of in that Age , whereby they were forced out of Spain , Poland , Hungary , and divers other Countries ; where they were not suffered to live , though with a Note and Character upon them , to distinguish them from all other Men.

I conclude my Observations on this Chapter , with the Remark which the same great Man ( Dr. Jackson ) makes , Chapt. XXII . Paragr. 6. That the extraordinary Blessings and Plagues which were to overtake this People , being here set down by Moses ; although their Blessings might have been more , and more admirable than the Curses that have befaln them ; yet he either foreseeing , or fearing what would be , rather than hoping the best that might be , is almost four times as long in enumerating their Plagues , as he is in their Blessings . And so have the Miseries of the latter Jews been four times as long , as the Prosperity of their worthy Ancestors . And since our Saviour's Death , all the Plagues which were in part fulfilled before , have been more than seven times multiplied upon them . For in their former Overthrows or Captivities , though they suffered the Violence of War , yet after that Storm was past , so they did but submit to their Conquerers , they lived well enough , nay usually found more than ordinary favour at their hands : But since our Saviour's Death , they have through all Ages been more and more miserable ; Chapter XXIX . the memory of their foregoing Plagues having been but an invitation to the like , or worse ; and their continual bad usage prescribing the lawfulness of their abuse .

CHAP. XXIX .

Verse 1 Verse 1. THese are the words of the Covenant . ] The Talmudists in the Gemara of Sota , Cap. VII . Sect. XXIV . refer these words to the Benedictions and Cursings mentioned in the foregoing Chapter ; which plainly belong to what God delivered unto Moses in Mount Sinai at the first ; which he had now repeated in this Book , with the addition of several Blessings and Curses to make what he said the more effectual .

Which the LORD commanded Moses to make . ] That is , to renew . For which end Moses repeated the principal Laws of God , and explained them in this Book ; which is from thence called Deuteronomy : being a Compendium of the Pentateuch , a Breviary of the Covenant , composed for the familiar and daily use of the Children of Israel .

With the Children of Israel in the Land of Moab . ] Where he declared to them the Law which he had formerly delivered to their Fathers , I Deut. 5.

Beside the Covenant which he made with them in Horeb . ] This doth not signifie that he made a Covenant with them , different from the former made at Horeb , ( Exod. XXIV . ) but only now renewed the same Covenant , after they had shamefully violated it more more than once . Which was the more necessary , because they were ready to enter into the Land of Canaan , and he was just upon his departure from them into another World ; and therefore did all he could , to engage them in a more firm obedience to God . And for that end , both more fully explain'd several Laws , and added others , and at large laid before them the Happiness or the Misery that would ensue , upon their fidelity or falsness in this Covenant .

Ver. 2. And Moses called unto all Israel . ] This Verse 2 seems to import a new Summons which he sent out to them , to attend him , now he was about to conclude what he had to say to them , before he left them . Which he did not , as I have often observed ( See V. 1. ) all at once , in one continued Speech , but at several times ; and now was about to wind up all in this and in the next Chapter .

And said unto them . ] He argued with them from the Knowledge and Experience which they had of the Power of God , in his wonderful Works ; particularly three , which were very memorable . Those in Egypt , which he mentions here and in the two next Verses ; and those in the Wilderness , v. 5 , 6. and lately in the great Victory he had given them over two potent Kings , v. 7 , 8.

Ye have seen all that the LORD did before your eyes in the Land of Egypt , unto Pharaoh , and unto all his servants , and unto all his Land . ] Some of them had seen ( when they were young ) and others had understood from them ( which is here called seeing ) all the Plagues which God brought upon Pharaoh , and upon his Court , and upon his whole Country . This he had often called to their mind , in his Preface to the Repetition of his Laws , ( VI. 12. VII . 18 , 19. XI . 3 , 4. ) and makes it a great aggravation of their guilt , if they should forsake him , who had done such wonderful things for them , XIII . 5 , 10. And now he concludes with the same Argument , as most powerful to move them , if they had any sense of their Obligations to the greatest Benefactor .

Verse 3 Ver. 3. The great temptations which thine eyes have seen , the signs , and those great miracles . ] Of these he had put them in mind before . See IV. 34. VII . 19.

Verse 4 Ver. 4. Yet the LORD hath not given you an heart to perceive , and eyes to see , and ears to hear , unto this day . ] They had not so considered and laid to heart God's wonderful Works , as to have a lasting sense of them bestowed upon them by God . He gives us an understanding heart , but we must first consider what he hath done for us , as the Apostle instructs us , 2 Tim. II. 7. And he gives us , what we do not receive ; and so in effect it is not given . Thus he saith himself , that he purged Israel , but they would not be purged , XXIV Ezek. 13.

What the difference is between an heart to perceive , and eyes to see , and ears to hear , need not be curiously enquired . They are perhaps but three various expressions of their gross stupidity ; or three degrees of it : which was so great , that they had no continued sense of the wonderful Works God had done for them ; nor did so much as regard and observe them ; no , nor hearken to those who put them in mind of them . Which must not be imputed to any want of power in these things to move them ; much less of the Divine Grace to work upon their hearts by them ; but was wholly to be ascribed to their own negligence and perversness . Of which God here complains , and with which he severely upbraids them , that he had not given them this Grace . Which is a clear demonstration the fault was in themselves : and therefore Maimonides rightly and judiciously explains these words , when he saith the meaning is , they had not disposed themselves to receive this Grace from God .

Ver. 5. And I have led you forty years in the wilderness . ] Verse 5 By a glorious Cloud , which both conducted and protected them , VIII . 2. XI . 5. Concerning these forty years , see Chapt. II. 7.

Your clothes are not waxen old upon you , and thy shoe is not waxen old upon thy foot . ] See VIII . 4. The Jews used no shoes in Egypt , as Bochartus probably conjectures ; but being to take a long Journey , through a rough way in the Wilderness , he commanded them to eat the Passover with shoes on their feet , XII Exod. 11. And these very shoes which they put on at that Festival , when they were ready to march , God suffered not to decay in all their Travels , for forty years following . See Hierozoicon , P. I. Lib. II. Cap. L.

Ver. 6. Ye have not eaten bread , neither have ye drunk Verse 6 wine or strong drink . ] Not commonly ; though when they passed by some neighbouring Country , they might possibly sometimes purchase both Bread and Wine , or other strong Liquors : But their ordinary Food was the heavenly Manna , and their Drink was the Water that followed them out of the Rock . So that the meaning is , they were constantly supported by a miraculous supply from God ; who took care of them , and thereby laid a greater Obligation upon them to serve him , who graciously fed them without any labour of their own . For they neither ploughed nor sowed , nor reaped , nor took any other pains for this Provision ; as they must have done for Bread and Wine , or other Liquors pressed out of Dates , or Figs , &c.

That ye may know that I am the LORD your God . ] This he did for them , that he might breed and maintain in them a sense of his Omnipotent Power , and of his All-sufficient Goodness , and Faithfulness to his Promises . Which he intended to demonstrate at his first giving of Manna to them , XVI Exod. 12.

Verse 7 Ver. 7. And when ye came into this place . ] For they were now in a part of the Country which they conquered , IV. 45 , 46 , &c.

Sihon King of Heshbon , and Og King of Bashan , came out against us to battle , and we smote them . ] XXI Numb. 24 , 34 , 35. II Deut. 30 , &c ▪ III. 2 , 3 , &c.

Verse 8 Ver. 8. And we took their Land from them , and gave it for an inheritance unto the Reubenites , &c. See XXXII Numb. 33. and IV Deut. 12 , &c.

Verse 9 Ver. 9. Keep therefore the words of this Covenant and do them . ] Preserve them in memory , so as to make good your Ingagements which you passed to God in Horeb ; which Moses was now about to renew , and lay a fresh obligation on them . For most of them being a new Generation , and now going to enter upon the possession of the Land of Promise , it was necessary to make them sensible of the Condition of their Tenure , by engaging them in a Solemn Covenant to observe the Laws of God faithfully ; which was but a renewal of what was made before at Horeb.

That ye may prosper in all that you do . ] See IV. 6. The Hebrew word which we translate prosper , the LXX translate act prudently : for they tanslate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And the Vulgar to the same purpose , ut intelligatis ; that ye may understand to manage your selves wisely in all your Concerns , by observing the Rules God hath given you : Which was the way to prosper .

Ver. 10. Ye stand this day all of you before the LORD your God . ] The Summons which he sent out ( v. 2. ) it seems by this , was to appear at the Tabernacle ; Verse 10 where they now stood : and from whence he delivered these words to them , by the Priests and Levites , XXVII . 9 , 14.

Your Captains of your Tribes . ] In the Hebrew , your heads of your Tribes ; who were the greatest Persons in the Nation ; called sometimes Princes .

Your Elders . ] These were not only the LXX . Elders mentioned XI Numb. 16. but all the other Judges in their several Courts ; who are often called by the Name of Elders in this Book : Particularly XIX . 12 , 18. XXI . 2 , 4 , 6. XXV . 8.

And the Officers . ] Who attended upon the Judges , to execute their Sentence . See XVI . 18.

With all the men of Israel . ] All the Men of their several Tribes .

Ver. 11. Your little ones , your wives . ] Who were Verse 11 all now present ; or else were represented by the Men of Israel .

And thy stranger that is in thy camp . ] Whether Egyptians that followed them when they came out of Egypt , XII Exod. 38. or other People who had embraced their Religion ; so far , at least , as to renounce all Idolatry .

From the hewer of thy wood , unto the drawer of thy water . ] The meanest Servant , whom they had bought perhaps with their Money ; either in Egypt , or since they came from thence .

Ver. 12. That thou shouldest enter into Covenant with Verse 12 the LORD thy God . ] In the Hebrew the words are , pass into Covenant . For so Covenants were anciently made in the Eastern Countries , by dividing the Sacrifice , and passing between the parts of it ; as appears from the manner of God's making a Covenant with Abraham in XV Gen. 10 , 17. whence some derive the Hebrew word Berith ( which signifies a Covenant ) from Bara , which signifies cutting off : because something was always sacrificed at the making Covenants , and anciently cut in pieces . For the same reason the Romans called a Covenant foedus , which they derive à feriendo , from striking , that is , killing some Beast , ( particularly a Swine ) which was done with many Ceremonies .

And into his oath . ] The Hebrew word which we translate Oath , rather imports a Curse , which was annexed to an Oath . And so the LXX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : For they entred into this Covenant with such Imprecations upon themselves as are mentioned XXVII . 15 , 16 , &c. Wishing perhaps , that they might be cut in pieces , as the Sacrifice was , ( between whose parts they passed ) if they did not faithfully perform their Engagement .

Which the LORD thy God maketh with thee this day . ] For the Covenant was mutual , as appears by the burning Lamp , representing the Divine Majesty , passing through the pieces of the Sacrifice , when God entred into a Covenant with Abraham , XV Gen. 17.

Verse 13 Ver. 13. That he may establish thee to day a people unto himself . ] Confirm them in all the Priviledges which they had often forfeited by breaking his Covenant ; of being his peculiarly above all People , XIX Exod. 5. XIX Deut. 2.

And that he may be unto thee a God , as he hath said unto thee . ] Bless them , and do them good , as he had solemnly promised .

And sworn unto thy Fathers , to Abraham , to Isaac , and to Jacob. ] XII Gen. 2 , 3. XVII . 7 , 8. XXII . 16 , 17. XXVI . 3 , 4. XXVIII . 13 , 14.

Ver. 14. Neither with you only do I make this covenant , Verse 14 and this oath . ] He means those mentioned v. 10 , 11.

Ver. 15. But with him that standeth here with us this Verse 15 day , before the LORD our God , and also with him that is not here , &c. ] I think the Particle ki ( which begins this Verse ) should not be translated but : for this is the same with what was said before , not distinct from it . And therefore should be translated thus , As with him that standeth here with us before the LORD our God ; so also with him that is not here with us this day : i. e. with all that were absent from the present Assembly ; and with all future Posterity , who were as yet unborn . So the Hierusalem Targum understands the latter part of this Verse ; with all Generations , which shall be after us , as if they stood here with us to day . And so Vzielides , as they call him , with all Generations to come , unto the end of the World , as if they stood here with us at this present . For perpetual Leagues are sometimes made between whole Nations ; for whom some contract in the name and place of all the rest ; and bind not only themselves but their Successors . And thus Kings give Feifs to their Subjects , upon Conditions which their Families are bound to perform in after Ages , or else lose the benefit of them .

Ver. 16. For ye know how we have dwelt in the Land of Verse 16 Egypt . These words , and those that follow in this and the next Verse , come in as an Argument to move them to enter into this Covenant ; and to show them the necessity of renewing it . For as God had wonderfully multiplied them in the Land of Egypt ; so he delivered them from thence no less wonderfully , when they were miserably enslaved . Which was such a Mercy , as ought never to be forgotten , ( and therefore frequently mentioned in this Book ) and laid an obligation upon them to be wholly devoted to him , as his redeemed People , IV. 20.

And how we came through the Nations whom we passed by . ] The Edomites , Midianites , Ammonites , and Moabites ; through the Skirts of whose Countries they passed , and were preserved from receiving any hurt by them .

Verse 17 Ver. 17. And ye have seen their abominations , and their idols . ] They had opportunity in Egypt of seeing too much of their vile Idolatries . And so they had as they passed by the Country of Moab and Midian , when some of them were seduced to the Worship of Baal-Peor ; though , if they had not been blinded by their Lust , they could not but have seen how contemptible an Idol that was , and have abominated it . All the Idols of the Heathen are frequently called Abominations ; and in XXVI Levit. 30. they are called , as they are here , gillulim ; which we translate in the Margin , dunghil gods ; to express the utmost contempt of them . And some think they are so called , not only in regard of their matter , sed ob formam scarabaei habitantis in stercore , but for the form of the Beetle which lives in Dung. For so Isis the great Goddess of the Egyptians was represented , as Plutarch tells us , in his Book de Iside & Osiride . But whether in such ancient times , as this of Moses , it may be justly doubted .

Wood and Stone , Silver and Gold . ] Generally they were made of Wood , or Stone ; which sometimes were silvered or gilded over . And if any of them were made of massy Silver , or Gold , yet being liveless things , they were no more able to afford them any help , than the Dung on the Earth . And it was an abominable thing to look upon dead matter , as a god ; or to think he made his habitation there , ( which was the opinion of the better sort of Heathen ) or would be represented by them , they having no likeness at all unto him .

Ver. 18. Lest there should be among you man , or woman , Verse 18 or family , or tribe . ] These words are to be connected with v. 15. as the principal end why he engaged every Soul of them , to renew their Covenant with God ; that none of them might revolt from him to serve any other god . And the order wherein he places these words show , that Idolatry is of a very infectious nature , spreading it self strangely ; from single Men and Women , unto Families , and at last into whole Tribes .

Whose heart turneth away this day from the LORD our God . ] Who had a hankering , as we now speak , after other gods ; which might afterwards break out into Idolatry .

To go and serve the gods of these Nations . ] When the heart , i. e. the Mind , Will , and Affections are depraved , Men easily find occasions to follow , whither they lead them . And by this it appears , that the principal part of the Covenant was to keep them close to the Worship of one God , and no other ; as I have often observed , VI. 4. VII . 2 , 25. IX . 1 , &c.

Lest there should be among you a root that beareth gall and wormwood . ] Many take a root here to signifie an evil principle ; which the Apostle calls an evil heart of unbelief , III Hebr. 12. But the words going before in this Verse , and those that follow in the next , plainly lead us to take it for any Person lurking secretly among them ( like a root under ground ) that was tainted with Idolatry ; who might poison others therewith , and in time bring forth the fruits of their Impiety , which he calls gall and wormwood . Where it must be observed that the Hebrew word Rosch , which we translate Gall , properly signifies an Herb growing among Corn , as bitter as Gall. Which in X Hosea 4. we translate Hemlock : and commonly in Scripture is joyned with Wormwood , as it is here , IX Jerem. 15. III Lament. 19. VI Amos 12. Unto which Idolatry is compared , because it is most ungrateful and distastful ( if I may so speak ) unto God , and produces bitter effects ( that is , most grievous Punishments ) unto Men.

Verse 19 Ver. 19. And it come to pass when he . ] The Man spoken of before , under the name of a root of bitterness .

Heareth the words of this Curse . ] Against Idolatry ; which Moses engaged every one of them to renounce , by making a Solemn Covenant with God to Worship him alone , and dreadful Imprecations upon themselves , if they did not make good this Covenant , v. 12 , 14 , 15 , 16. XXVII . 15.

That he bless himself in his heart . ] Secretly fancy none of these Curses shall fall upon him ; but quite contrary , promise himself all manner of happiness .

Saying , I shall have peace . ] Prosper and be happy .

Though I walk in the imagination of mine heart . ] Or , in the stubborness of mine heart , as it is in the Margin . That is , resolve to worship what God I best fancy .

To add drunkenness to thirst . ] In the Hebrew the words are ( as the Margin of our Bibles observes ) the drunken to the thirsty : for both words are Adjectives , as Grammarians speak ; and supposing a Substantive to support them , many think none so proper to be understood , as the word Earth . Which makes this a Proverbial Speech , to add the wet ground to the dry and thirsty ; or rather , the thirsty to the wet . For the Particle beth , which in the Hebrew is the Note of the Accusative Case , is put before the word dry or thirsty ; and therefore that 's the thing which is to be added to the wet or drunken ; not the drunken to the dry . And the sense is , draw others into the same wickedness ; just as if a drunken Man should draw sober Persons to play the fool with him , and do as bad as himself ; or after one piece of Land is overflowed , the Water should be let into that which is dry , and spoil that also . For this seems to be the meaning of the whole Verse , If a Man shall be so presumptuous , as not only to cry peace to himself , when he runs after his own Devices , in serving other gods ; but endeavours to draw others into the same wicked practices .

There are a great many other Interpretations of these words ( seven or eight ) given by the Hebrew Doctors , besides others in Christian Writers ; which may be seen in Coccejus in his Vltima Mosis , Sect. 134. But this seems to me the most easie , at which the Chaldee aims , and the LXX . if the Particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be omitted ; which is not in the Hebrew , or the Chaldee , nor the Vulgar Latin . And if we take the words as we translate them ( only inverting them ) add thirst unto drunkenness , the sense is as easie , viz. add more sins to the foregoing , XXX Isa. 1. and to be still inflamed ( as the Scripture speaks ) with love to more Idols , after the Service of many of them ; increasing their Altars , as Hosea speaks , like heaps in the furrows of the field , X Hos. 1. XII . 11.

Dr. Jackson in his first Book upon the Creed ( Chapt. XXX . Paragr. 4. ) thinks the meaning is , that Posterity added to the wickedness of their Ancestors . For they being cast out of their good Land for their Infidelity and Disobedience , their Posterity , saith he , continue Exiles and Vagabonds , for their stubborness in like Practices : not being willing to this day , to offer up the Sacrifice of a contrite heart for their disobedience past , but rather ( adding thirst to drunkenness ) bless themselves when they hear the words of that Curse , promising peace to themselves , though they walk on according to the stubborness of their fore-fathers hearts .

Verse 20 Ver. 20. The LORD will not spare him . ] That is , not pardon , or pass by his wickedness without punishment .

But then the anger of the LORD and his jealousie shall smoak against that man . ] These words import the highest degree of Anger . That is , the severest Plagues , which are the effects of the Anger of an incensed Majesty .

And all the Curses that are written in this Book . ] Particularly in the foregoing Chapter .

Shall lye upon him . ] Not only fall , but remain upon him , to his utter ruin ; as it follows in the next words .

And the Lord shall blot out his name from under heaven . ] By his name is meant himself : so that this is a threatning of Destruction to him and his Posterity ; till there be no memory of him left .

Ver. 21. And the LORD shall separate him unto evil , out of all the Tribes of Israel . ] Though he offended Verse 21 never so secretly ( for he speaks of one that blessed himself in his heart , &c. v. 19. ) God threatens to make him a publick and notorious Example of his Vengeance , to all the People of Israel .

According to all the Curses of the Covenant that are written in the Book of the Law . ] It was a singular condescension in the Divine Majesty to enter into Covenant with them ; but it contained not only Blessings to the obedient , but Curses upon the disobedient ; the latter of which were as certain as the former .

Ver. 22. So that the Generations to come of your Children , Verse 22 that shall rise up after you , and the stranger that shall come from a far Land , shall say . ] That which follows v. 24.

When they see the Plagues of that Land . ] This shows that these Threatnings are denounced not meerly against a simple Idolater ; but such an one as made it his endeavour to draw others from the Worship of God : not being content to be drunk himself with Heathenish Superstition ; but zealous to intoxicate as many as he could with it , and to root true Religion out of the Nation .

And the sicknesses which the LORD hath laid upon it . ] In the Hebrew it is , The sicknesses wherewith he hath made it sick : i. e. the heavy Punishments which he hath inflicted upon it , and thereby made it a miserable Nation .

Ver. 23. And that the whole Land is brimstone and salt , and burning . ] Or , as it may be translated , Is burnt up with brimstone and salt . For these make Land Verse 23 barren and unfruitful ; as Pliny particularly observes of Salt , Lib. XXX . Cap. VII . Omnis locus in quo reperitur Sal , sterilis est , nihilque gignit . All ground in which Salt is found , is barren , and produceth nothing . See IX Judges 45. CVII Psal. 34. XVII Jerem. 6. XLVII Ezek. 11. II Zephan. 9.

That it is not sown , nor beareth , nor any grass groweth therein . ] That neither Nature nor Art will make it fruitful .

Like the overthrow of Sodom and Gomorrah , Admah , and Zeboim . ] And the Country about them , which was the most beautiful of all other , in that part of the World ( XIII Gen. 10. ) but on a sudden turned into a filthy stinking Lake , where no Creature , neither Fish , nor Fowl , can live .

Which the LORD overthrew in his anger , and in his wrath . ] Being highly incensed by their wickedness . See Gen. XVIII . 20. XIX . 24 , 25. as he was by the wickedness of the Jews , which was the more provoking , because they had such an example of his Vengeance continually before their eyes , and yet went on in their evil ways , till they brought the like Judgment upon all Judoea . This was more exactly fulfilled in the last destruction of the Jews by the Romans , than in their first by the Babylonians . For the whole Land was laid waste , and deserted by its Inhabitants , and made a Den of Thieves ; being brought to desolation by repeated returns of Wars . More especially in the time of Adrian , when Julius Severus , as I observed upon the foregoing Chapter , made such a devastation , that the whole Country was turned , in a manner , into a Wilderness .

Ver. 24. Even all Nations shall say . ] All that were near them , or came that way from far Countries ; as it goes before v. 22.

Wherefore hath the LORD done thus unto this Land ? ] Verse 24 Which he formerly made so populous and plenteous .

And what means the heat of this great anger ? ] These exceeding dreadful Calamities ; which evidently proceeded from a Divine Vengeance . For the Jews fought so valiantly , and defended Jerusalem so resolutely ( as appears by Josephus ) that the Author of Schebet Juda had reason to say , that it was not want of Arms , nor the unusual terrour of new Machines , but the Anger of God , provoked by their Wickedness , which was the true and only Cause of their destruction . And indeed Titus himself said as much , that God fought for the Romans , and drove the Jews from their Fortifications , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for what could the hands of Men or Machines have done against such strong Towers ? See Chap. XXXII . v. 22.

Ver. 25. Then shall men say , because they have forsaken Verse 25 the Covenant of the LORD God of their Fathers , which he made with them , when he brought them forth out of the Land of Egypt . ] This account must be supposed to be given by the pious Jews , or by those who were made sensible , when it was too late , how stedfast God was in his Covenant ; which contained Curses as well as Blessings ; as was before observed , v. 21. And see VII . 9 , 10. XI . 26 , 27 , 28.

Ver. 26. For they went and served other gods , and Verse 26 worshipped them whom they knew not . ] This aggravated their sin , that they sought for acquaintance with strange gods ; directly contrary to the Covenant of God , XII . 30 , 31.

And whom he had not given unto them . ] Or , as it is in the Margin , had not given ( or divided ) to them any portion : that is , never bestowed any benefit upon them , as the LORD their God had done , who brought them out of Egypt . Or more simply ( as Bootius thinks the words will bear ) to whom no worship belonged .

Verse 27 Ver. 27. And the anger of the LORD was kindled against this Land , to bring upon it all the Curses that are written in this Book . ] So Moses foretold them , VII . 4. XI . 16 , 17.

Verse 28 Ver. 28. And the LORD rooted them out of their Land in anger , and wrath , and in great indignation . ] Here is one word more to express his displeasure against them , than was used before , when he speaks of the destruction of Sodom , &c. v. 23. And they all denote the great Plagues threatned in XXVI Levit. and in the foregoing Chapter of this Book .

And cast them into another Land , as it is this day . ] This may seem to relate only to their Captivity in Babylon : for after they were rooted out by the Romans , they were scattered into all Lands , XXVIII . 63 , 64. But considering what goes before ( v. 23 , 24. ) and that they were not quite rooted out ( many of them remaining in the Land , when Nebuchadnezzar conquered them ) till the desolation made by the Romans , I think these words relate to them also , and another Land is only the singular number , as is usual , for the plural . And so the Author of Schebet Juda understood it , who quoting these words [ cast them out into another land ] adds , which experience now proves to be true .

Verse 29 Ver. 29. The secret things belong unto the LORD our God , but those that are revealed belong unto us , and to our Children for ever , &c. ] The Jews generally take these words to be meant of the punishment of secret sins ( particularly of Idolatry spoken of before v. 19. ) which belongeth unto God , as the punishment of open sins belonged unto them , in obedience to his Law ; who commanded them to put to death him that seduced any Person to Idolatry , and to raze the City that apostatized unto it , XIII . 5 , 6 , &c. 12 , 13 , &c. And their negligence in doing their duty in this particular , made Idolatry spread among them to their utter ruin . But these words may be understood as a further answer to such Enquiries , as that v. 24. In which if Men persisted , and still askt , But why doth God thus punish his own People , with such unusual Severity , when there are many Idolatrous Nations far worse than they , who continue still in their own Land , and are not thus rooted out ? Moses bids them silence such Demands , and rest satisfied in this ; that we cannot give an account of such things , as God hath not revealed ; particularly , why he punishes some People , when he spares others who are as bad ; but must mind our own duty , which he hath plainly revealed unto us . That is , ( as Moses concludes this Chapter ) to do after all his Commandments which he hath given us in his Law ; believing he will greatly reward the obedient , and terribly punish , one time or other , all those that transgress it .

There may be also a more obvious sense of these words , if we translate them as some great Men have done , The secrets of the LORD our God , are revealed to us and to our Children . Thus Onkelos , whose Judgment is very valuable ; which Grotius follows , and before him Forsterus ; and Paulus Fagius represents it as a commodious sense ; and makes it the same with the words of the Psalmist , CXLVII . 20. He hath not dealt so with any Nation , Chapter XXX . &c. For this was a peculiar favour to the Jews , that those things which God before kept secret in his own breast , he now manifested to them ; that they might know how to order their lives so , as to please him . But this made them liable to be punished more grievously than all other People , if they did not observe his Will which he most graciously discovered to them . And if we could give any credit to the Jews , who say that all words in the Bible that have extraordinary Points upon them ( of which there are but ten in the Pentateuch , and these words lanu ulebenu , to us and our Children are the last of them ) denote something peculiar and extraordinary : I should think that they relate to the Revelation to be made by Jesus Christ , the great Prophet promised to them ( Chapt. XVIII . ) unto which if they did not give heed , the most dreadful Punishments would be inflicted on them ; as we see they have been for many Ages , and are not yet ended .

CHAP. XXX .

Verse 1 Verse 1. AND it shall come to pass when all these things are come upon thee , the Blessing and the Curse which I have set before thee . ] God at the first bestowed great and singular Blessings upon them ; but when they grew so insensible of his Mercy , as to violate the Covenant he had made with them , then he sent his Curses which he had threatned upon them . Which were compleated in their Expulsion out of the good Land , which he had given them ; especially in their last Expulsion by the Romans , which was rather an Extirpation .

And thou shalt call to mind . ] In the Hebrew , Bring back to thy heart , as we observe in the Margin of 1 Kings VIII . 47. where there is the very same phrase , and there translated , shall bethink thy self : that is , reflect seriously both upon the Blessings and Curses , and consequently consider the truth of God in fulfilling both . In which consideration , Repentance and Conversion to God begins . See XVIII Ezek. 28.

Among all the Nations whither the LORD thy God hath driven thee . ] Where they could not chuse but often think of all the Blessings they had enjoyed in their own Land , and might have still enjoyed if they had not been disobedient ; and all the Curses which had befaln them till they were driven from thence , and had pursued them ever since . See XXVI Levit. 40 , &c. IV Deut. 29 , 30 , &c.

Ver. 2. And shall return unto the LORD thy God , Verse 2 and shall obey his voice , according to all that I command thee this day , thou and thy Children , with all thine heart , and with all thy soul . ] Repentance was compleated by forsaking their Idols , and returning to the Worship of the LORD their God alone ; and by obeying all the rest of his Commands ; and teaching their Children to do the same : and all this with sincerity of heart . This they did , in some measure , after they were carried Captive to Babylon : since which time we read nothing of their Idolatry . But they fell into other sins , which stopt their Ears to that great Prophet the LORD Christ , when he came to them ; for which they are punished to this day , and will be till they repent and obey him .

Ver. 3. Then the LORD thy God will turn thy Captivity . ] That is , bring those that were carried Captive , back again to their own Land . Thus the word Verse 3 Captivity is used XIV Psal. 7. IV Ephes. 8.

And have compassion upon thee . ] These words express the Spring of all their Happiness ; viz. the Divine Compassion , in pardoning their sins , which had been very provoking .

And will return and gather thee . ] This is the effect of his Compassion , in their Restitution , and Recollection again into one Body after their Dispersion .

From all the Nations whither the LORD thy God hath scattered thee . ] This was fulfilled in part when they returned from Babylon ; for then they who were scattered in other Countries , flockt again to them : And will be more compleatly fulfilled , when they shall believe on our blessed Saviour .

Verse 4 Ver. 4. And if any of thine be driven out unto the uttermost parts of Heaven , from thence will the LORD thy God gather thee , and from thence will he fetch thee . ] Unto this Promise Nehemiah plainly alludes , in his Prayer to God , to prosper his endeavours for the Restoration of Jerusalem , I Nehem. 8 , 9. And finding the truth of it confirmed by the King 's gracious Concession to him , he went about the work , though one who was accounted a Prophet ( yea , several of the like quality ) disswaded him from the Enterprize , as likely to prove dangerous to his Person , VI. 10 , 11 , 12 , &c. Ezra also tells us , how Cyrus made a Proclamation throughout all his Kingdom , which was very large , That all the Jews might return , if they pleased , into their own Country , I Ezra 1 , 4. And see VIII Zachariah 7 , 8. And though in their last dispersion by the Romans , they be far more scattered , and into more distant Regions than they were in the Babylonian Captivity , ( according to Moses his threatning XXVIII of this Book , 64. ) yet if they did now consider the Cause of it , and lay to heart their Sin in crucifying the LORD Christ , no doubt God would have Compassion on them , and wonderfully restore them . For the Jews themselves apply this place ( and have long done so ) to their present Condition ; being of Opinion that God hath appointed a prefixed time in his own mind , though he hath not declared it , when he will deliver them ; but if they did repent , he would shorten the days of their Banishment , and immediately bring them to their own Land . Thus the ancient Nitzacon set forth not long ago by Wagenseil , p. 254. And R. Isaac since him , and more lately often insists upon this , in his Chissuk Emuna , published by the same very learned Person . Particularly Perck . VII . where he saith , There can be no time prefixed for their Deliverance , because it depends upon their Repentance ; whereby they may cut off the length of this Banishment , provided they turn to God with their whole heart , and a full repentance . For which he alledges this place . And he repeats it again ( Perck . XXVII . ) as the great comfort they have in this long Banishment , that upon their perfect Repentance , God will be merciful to them , and overcome their Sins , and perform this Promise . Which I find still more lately mentioned in Manasseh ben Israel his Book de Termino Vitae , L. III. Sect. III. where he saith , Herein all the Prophets imitate Moses ; being wont after terrible Threatnings , to conclude with some singular Consolation . Which made R. Aquiba ( as the Talmudists report ) fall a laughing , when all the wise Men who were with him wept and lamented , at the sight of the ruins of Jerusalem and the Temple . Which they wondering at , he said , After the Clouds the Sun will break out , and after the end of the Evils which Moses threatned , we may hope for good things : for God is not more faithful in fulfilling the one , than in performing the other .

But alas ! in all Ages hitherto there are no signs of Repentance , much less of a perfect one ; but they have been strangely hardned in their unbelief , and have bitterly reproached the LORD Jesus and his Religion . Abarbinel himself , though a Gentleman of a noble Family , a well bred Person , and of an excellent Understanding , is extreamly guilty of this . And since his time Solomon Virgae , in the Age before us , considering the astonishing Plagues that have befaln them , and that never any People , as he acknowledges , conflicted with so many Miseries , and for so many Ages , as they have done , enquires the Causes why the Divine Majesty should be so angry with them . He reckons Seven ; among which he accounts the putting of Jesus of Nazareth to death , as one ; yet not as a Crime , but that which hath enraged Christians against them . For he wickedly illustrates this by that Speech of Moses , VIII Exod. 24. which he thus translates , If we slay and sacrifice the abominable gods of the Egyptians in their sight , will they not stone us ? Which is the highest Reproach he could vomit against our Saviour ; mingled with the most stupid folly , in giving that as a Reason of the Divine Anger , which at the most is only a Reason , in their account , of Mens indignation , Schebet Jehuda , Sect. LXIII .

The most cruel Usage which they have met with in all Christian Countries , might thus exasperate and embitter their Spirits ; and I cannot excuse the violent hatred of Christians to them , and their barbarous treatment of them , though they therein fulfilled the Divine Threatnings , as I have shewn upon the Twenty eighth Chapter : which being ceased since the Reformation of Religion , the Jews have not been so virulent against our blessed Saviour ; and it is to be hoped will be won to the Obedience of Faith , by our Christian usage of them ; when those other stumbling Blocks , which hinder their Conversion , are removed out of the way .

Ver. 5. And the LORD thy God will bring thee into Verse 5 the Land which thy fathers possessed , and thou shalt possess it . ] Be again planted in it , as they were at their return from the Captivity of Babylon ; especially after they had laid the foundation of the House of the LORD , he blessed them exceedingly , II Haggai 18 , 19. VIII Zachar. 7 , 8 , 9 , 10 , 11 , 12.

And he will do thee good . ] The Prophet Zachary hath given a full Explication of these words , VIII . 13 , 14 , 15. And the Prophet Jeremy before him , XXXII . 42 , 43 , &c. which was fulfilled in the building of the House of the LORD , though great opposition was made to it ; and in the compassing Jerusalem with Walls , and settling them in a state of liberty , according to the Prophecy of Isaiah , LII . 1 , 2.

And multiply thee above thy fathers . ] The Hebrew words import that he would make them greater then their fathers . Which he did , by their vast increase after they returned from Babylon : See VIII Zachar. 4 , 5. and before him I Hosea 10. Which is manifest from their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. spreading themselves in so many Colonies , through all Asia , both the great , and the less ; with Egypt , Greece , Italy , and Spain . See Strabo , Lib. XVI . concerning Joppa . By this means they were very much exalted , as Zachariah prophecied , after the Captivity , XII . 6. for as they had their liberty in their own Country , ( God being a Wall of Fire to them , while Jerusalem had no Walls ) so they spread themselves as I said , and had their Synagogues in Babylon , Arabia , Syria , and divers other Countries before-mentioned ; and a great many Proselytes also joyned themselves to them .

Yet one cannot well think that so magnificent a Prophecy as this is , was intirely fulfilled after their return from Babylon , when they were Tributaries to the Persians , and afterwards fell under the power of the Graecians ; under whom they suffered very much , especially in the days of Antiochus Epiphanes ; whose death did not conclude their Troubles , as Hermannus Witsius hath shown at large , in his Decaphylon , Cap. X. N. 9 , 10 , 11 , 12 , &c. where he endeavours to prove that there was no moment of time , after their return from Babylon , wherein they could be said , to be made greater than their fathers , especially in the days of David and Solomon . And therefore he concludes , that this Promise is still to be compleatly fulfilled . And thus R. Isaac ( in his Book before-named , Chissuk Emuna ) argues , Perck . VI. that God did not bestow Benefits upon them equal to those which their Fathers enjoyed , much less superiour , while the second Temple stood ; but all that time was full of Straits and Calamities ; for which he alledges the Prophecy of Daniel , IX . 25. And therefore saith , these words of Moses can by no means be thought to be fulfilled , when the Tribes of Judah and Benjamin returned from Babylon , and left a vast number behind them , who would not come back with them , but stay there to this day .

Ver. 6. And the LORD thy God will circumcise thine heart . ] By such singular Benefits bestowed upon them , in a miraculous manner , God designed to take away the stubborn refractoriness of their Spirits , ( called Verse 6 hardness of heart , XXIX . 19. ) and to cut off all their wicked Inclinations and Dispositions to Idolatry and Superstition , which had been their ruin ; which is called humbling their uncircumcised heart , XXVI Levit. 41. But though God circumcised them , yet their hearts might remain uncircumcised , as appears from XXIX . 3 , 4. And therefore he calls upon them to Circumcise their hearts themselves ( XVI . 10. ) by laying to heart his Benefits , and following the Motions of his Grace and Holy Spirit , which thereby he put into their hearts : And their neglect of this , and resting meerly in the Circumcision of the Flesh , was that which ruined them again .

And the heart of thy seed . ] Accordingly we find they were freed from Idolatry , after their return from Babylon ; though still they continued in other sins . Which brought this present Captivity ( as they call it ) upon them ; another Banishment being necessary ( saith R. Isaac in the Book before mentioned , Perek . VII . ) to purge them from their sins , by the severe Afflictions which they now endure , and have long suffered ; because their manifold sins , as he expresses it , needs much scouring , by contusions and pressures . After which , he saith , they shall sin no more , but that shall be fulfilled which is written in the Law , the LORD thy God shall circumcise thine heart , &c. quoting these very words of Moses . But alas ! they are not sensible for what sin they suffer . See p. 96 , 97. of Wagenseils Edition .

To love the LORD thy God with all thine heart , and with all thy soul , that thou mayest live . ] See VI. 5. This Prophecy , the Jews say , shall be fulfilled in the days of the Messiah , according to what Ezekiel saith , XXXVI 26. A new heart will I give you , and a new spirit will I put into you , &c. So R. Isaac in the place above-named ; and in p. 83.

Verse 7 Ver. 7. And the LORD thy God will put all these Curses upon thine enemies , and on them that hate thee , which persecute thee . ] Their very Restoration created them many Enemies ; whose hatred increased with their prosperity in their own Land ; and made them , when they had power , to persecute them . Whom God remarkably plagued , particularly Antiochus Epiphanes , who died in miserable Torments .

Verse 8 Ver. 8. And thou shalt return . ] This may relate as well to their return unto their own Land , as to their turning unto God : of both which he had spoken before . And now having mentioned their Persecution , whereby many of them might be driven out of their Country , I suppose he here promises their Restoration to it again , when he had cursed their Enemies .

And obey the voice of the LORD thy God , and do all his Commandments which I command thee this day . ] Continue stedfast in their love to him , by a strict observance of all his Commandments .

Verse 9 Ver. 9. And the LORD thy God will make thee plenteous in every work of thine hand , and in the fruit of thy body , &c. ] The effect of their constant and sincere obedience he promises should be still greater prosperity , in all their undertakings , and in all their enjoyments . See XXVIII . 4 , 5 , &c.

For good . ] To encourage them to continue faithful in the Service of God .

For the LORD will again rejoyce over thee for good . ] Delight only in blessing them ; and not send any Curses upon them . See XXVIII . 63. and XXXII Jerem. 41.

As he rejoyced over thy fathers . ] In whose obedience he delighted , X Deut. 15.

Ver. 10. If thou shalt hearken unto the voice of the Verse 10 LORD thy God , to keep his Commandments , &c. ] Persist in obedience to him .

And if thou turn unto the LORD thy God with all thine heart , and with all thy soul . ] With a sincere love to all his Commands , ( v. 2. ) who had planted them assuredly in their Land , with his whole heart , and his whole soul , as Jeremiah speaks , XXXII . 41. But herein they were defective , after they came out of the Captivity of Babylon . For though they never returned again to Idolatry , but kept close to the Worship of God alone , yet they rested meerly in the outward Rites of Religion , and had not an hearty love to God , and to all Goodness : which made them reject the Son of God when he came among them , and fall under those long Calamities , which will not end , till they turn to him with all their hearts and souls .

Ver. 11. For this Commandment which I command Verse 11 thee this day . ] Of hearty love to God , and sincere obedience to all his Commands , v. 2 , 6.8 , 16.

It is not hidden from thee . ] Or , it may be translated out of the Hebrew , It is not too wonderful above thee . That is , abstruse and hard to be understood , because above their reach ; but easie to be known and acquainted withal , because plainly revealed . Which is as true of the Gospel ( unto which St. Paul applies these words , X Rom. 6 , &c. ) as it was of the Law of Moses : for therein our Saviour hath declared the Mind and Will of God to us , in such familiar words , that the most simple People may understand their Duty .

Nor is it far off . ] So that they should go to seek it , and learn it in some distant Nation . R. Isaac in his Chissuk Emuna , Cap. XLV . had his thoughts so fixed upon what is said v. 4. that he fancies these words belong to that matter ; and that Moses still speaks to them of Repentance , which is of greater value than any other thing , and yet most easily acquired . Which cannot but make one wonder at their blindness ; for if Repentance be so very easie , how comes it to pass that they remain impenitent for so many Ages , and thereby , as they confess , prolong their Miseries ? And yet he repeats the same words in the Second Part of his Work , Perek . LXXX . where he hath the confidence to say St. Paul misapplies this place .

Verse 12 Ver. 12. It is not in heaven that thou shouldst say , Who will go up for us to heaven , and bring it unto us , that we may hear it , and do it ? ] R. Jacob Hacsaei in his Preface to that part of the Misna called Seder Nesim ( as Guil. Vorstius observes upon Abarbinel about the Articles of their Faith ) hath very fairly expounded this : which he takes to be a Proverbial Speech , to show that there is no need of hard , or rather impossible labour , to come at the knowledge of God's Will ; as there is in many Humane Sciences , where the Mind of Man is tired by several Propositions and Deductions , &c. before he arrive at what he seeks : But all things are plain and easie to be understood , and not hard to be performed . For God had revealed his Mind clearly by Moses from Heaven , and therefore none had need to go thither to desire God to acquaint them with it , which he had done of his own accord , out of his good will towards them . And thus Grotius observes upon X Rom. 6. out of several Greek Authors , that they expressed things very difficult , by going up to heaven . Maimonides indeed in Jesodehatorah , Cap. IX . and Abarbinel in Rosh Amana , Cap. XIII . make these words an Argument for the eternity and unchangeableness of their Law , and that there should be no new Revelation from Heaven . But there is no colour for this from these words ; the Particle hu being of the Feminine Gender , and therefore doth not refer to God , but to the Command before-mentioned . Plainly importing , That Men could not pretend ignorance of their Duty , nor had any reason to desire that some Body would go to Heaven again , for those things , which Moses had already brought from thence . And thus the Apostle most justly accommodates these words , to the new Revelation from Heaven , by the Son of God ; which was not abstruse and difficult ; but as plain and perspicuous as this now made by Moses .

Ver. 13. Neither is it beyond the Sea , that thou shouldst Verse 13 say , Who shall go over the Sea for us ? &c. ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( to use the words of Philo in his Book concerning Rewards and Punishments ) so as to need long and tedious Voyages , laborious and wearisom Travels , to fetch it from foreign Countries . Such as the Greek Philosophers took , who travelled into Egypt and the Eastern part of the World , to learn Wisdom , which God now taught his People in the Wilderness , without any pains to attain it .

Ver. 14. But the word is very nigh unto thee . ] Being Verse 14 brought to their very Doors by Moses , the Servant of God ; who now delivered to them the Mind of God , as the Son of God himself did afterwards , when he came and dwelt among them .

In thy mouth and in thy heart . ] Made so familiar to them , that they might always have it in their common Discourse , to teach it their Children ; and had now been so often repeated , that it might well be laid up in their Memory , never to be forgotten by them , VI. 6 , 7 , 8 , 9. XI . 18 , 19 , 20. It was also in the mouth of their Priests , who were to teach them Knowledge ( II Malachi 7. ) and press it upon their hearts . Here the forenamed R. Isaac in both the places forenamed , observes , That Repentance depends on the confession of the mouth , and grief of the heart : but the largest Confession and the sorest Grief will not avail them , till they repent of their Crucifying the LORD Jesus , and shall confess him with their mouth , and believe in their heart that God hath raised him from the dead , &c. as St. Paul speaks , X Rom. 9 , 10.

That thou mayest do it . ] That they might have nothing to do but to put it in practice ; and in order thereunto continually read it , and keep it in mind . In which the Jews were so diligent , that , as Josephus tells the Gentiles ( Lib. II. contra Apionem ) they could as easily recite all the Laws of God , as tell their Names . But here was their Error , that they were not careful to do what they knew to be the Will of God : and so , when he sent his Son among them , who plainly declared to them more fully the meaning of their holy Books , they could not understand and receive that which they read every day . And indeed this is the common Error ( as Dr. Jackson well observes ) of all corrupt Minds , to seek that afar off , as if they were Strangers to it , which is really in their Mouth and in their Heart , so that they would but be doers , and not only hearers of the Word , as St. James speaks , alluding perhaps to these words of Moses . As St. Paul applies this whole passage to the Gospel , which is that Word of Faith , so preached and published by the Apostles , that it may be in all our Mouths and Hearts , without going to seek for any other infallible Teacher .

Ver. 15. See , I have set before thee this day , life and Verse 15 good , death and evil . ] Life and Good , Death and Evil , may be but two words for the same thing , viz. all manner of Happiness , and all manner of Misery ; both which he had at large set before them , in the Twenty eighth Chapter . Or by Life may be meant , long Life in the Land God had promised them ; and Good , all the Prosperity they could wish for there : as on the other side , Death may signifie their being cut off from the Land of the Living before their time ; and Evil , all the Calamities he had threatned while they lived : And so the next Verse seems to interpret it . Maimonides from these words observes , that the wills of Men are under no force nor coaction , but are free Agents ; and therefore have Precepts imposed upon them , with a Punishment threatned to the Disobedient , and a Reward promised to those who keep God's Commandments . Of which he treats at large in his Preface to his Commentary ▪ upon Pirke . Avoth , Cap. VIII .

Ver. 16. In that I command thee this day to love the Verse 16 LORD thy God , to walk in his ways , and to keep his Commandments , and his Statutes and Judgments . ] This includes their intire Obedience to all God's Laws ; which are comprehended under these three Names . See VI. 1 , 5. VII . 11. X. 12 , 13.

That thou mayest live and multiply , and the LORD thy God shall bless thee in the Land whither thou goest to possess it . ] This is the Explication of the Life and Good , which he set before them , if they observed God's Laws with sincere affection to them , v. 15.

Ver. 17. But if thine heart turn away , so that thou Verse 17 wilt not hear . ] Want of Love to God , and of a due Esteem of his wonderful Love to them , made their Heart turn away to other things , and not regard what he had revealed to them from Heaven .

And worship other gods and serve them . ] This was the principal Breach of the Covenant of God .

Verse 18 Ver. 18. I denounce unto you this day , that ye shall surely perish , and that ye shall not prolong your days upon the Land whither ye go , &c. ] This is the Explication of the Death and Evil he set before them , v. 15.

Verse 19 Ver. 19. I call Heaven and Earth to record this day aginst you , that I have set before you life and death . ] God , Angels , and Men were Witnesses that he had done his duty . See IV. 26. VIII . 19. and therefore is owned by God himself to be faithful in all his house , XII Numb. 7.

Blessing and cursing . ] They are the same with Life and Death : but he uses several words , to make them sensible that both proceeded from God ; the one being the Effect of his Love and Favour ; and the other of his Anger and high Displeasure .

Therefore chuse life , that thou and thy seed may live . ] That is , chuse to be Obedient , without which they could not be happy . Or he wishes them to set their hearts on the happiness God had promised them , that it might incline them to do as follows .

Verse 20 Ver. 20. That thou mayest love the LORD thy God , and obey his voice . ] Love is the noblest , and the strongest Spring of Obedience .

And that thou mayest cleave unto him . ] Obedience to God is the surest Preservative from Apostasy .

For he is thy life and the length of thy days . ] Chapter XXXI . The Author and Giver of Life : which he preserves and prolongs unto those who are obedient .

That thou mayest dwell in the Land which the LORD sware unto thy fathers , to Abraham , to Isaac , and to Jacob to give them . ] Which Promise confirmed by an Oath , being faithfully fulfilled , he justly claimed their Fidelity to him upon that account . Which is the reason it is so often mentioned VI. 10. VIII . 1. IX . 5. X. 11. XI . 9 , 21. XIX . 8.

CHAP. XXXI .

Verse 1. AND Moses went and spake these words Verse 1 unto all Israel . ] By this it seems plain to me , that after Moses had renewed the Covenant with the People ( mentioned in the foregoing Chapter ) he dismissed them , and retired to his own Tent. But not long after gave them a new Summons ( as he had done XXIX . 2. ) and went again to take his leave of them . The LXX . indeed seem to take the first words , as if the meaning was , that he went on with his Discourse . For thus they render them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He finished speaking all these words . For which I see no warrant , nor is it likely he could speak all that here follows , at the same time .

Ver. 2. And he said unto them , I am an hundred and Verse 2 twenty years old this day . ] This shows these words were spoken not long before his death ; which was this year , XXXIV . 7. Manasseh ben Israel would have us from hence observe , The singular care God hath of those who serve him with a perfect heart , as Moses did ; the days of whose years , saith he , are exactly proportioned . For so these words are expounded in Sota , Cap. I. To day my years are compleated ; to day I was born ; and to day I shall die . For he was born on the seventh day of the Month Adar , and on the same day of the same Month he died . Thus Enoch ( he adds ) lived just Three hundred sixty five years , which are proportioned to the days of the Suns annual Course , Lib. III. de Termino Vitae , Sect. V. But as there is no great weight in this Observation , if it were true , so that which he saith of Moses is evidently false . For he did not die this very day , as appears from v. 14. where he saith , The days approach that I must die ; therefore the time was not yet come .

And I can no more go out and in . ] Discharge the Office I have long sustained of your Governor and Leader , ( See XXVII Numb. 17. ) not because he wanted vigor , either of Body or Mind , ( for that is contrary to XXXIV . 7. of this Book ) but because God did not think fit to permit him to conduct them any further ; as the following words explain it .

Also the LORD hath said unto me , thou shalt not go over this Jordan . ] The Particle we translate also , often signifies for ; and is so translated by us in divers places ; particularly in III Isa. 7. XVII Jerem. 8. And being so taken here , the sense of these words is plain and easie ; giving a reason why he could no longer take the charge of them , as he had done , because God had otherwise ordered ; having told him , he should not bring them into Canaan , which they were now ready to enter .

Ver. 3. The LORD thy God , he shall go over before thee . ] Conduct them by the Ark of his Presence , III Josh. 5 , 11. and see XXIII Exod. 23. and IX Deut. 3. Verse 3

And he shall destroy these Nations from before thee , and thou shalt possess them . ] XXXIV Exod. 11.

And Joshua , he shall go over before thee . ] As their Captain and Leader , when Moses had left them , III. 28. Josh. I. 2.

As the LORD hath said ] When he was appointed the Successor of Moses , XXVII Numb. 18 , 21.

Ver. 4. And the LORD shall do unto them as he did Verse 4 to Sihon , and to Og , Kings of the Amorites , &c. ] See XXIV Numb. 24 , 34 , 35.

Ver. 5. And the LORD shall give them up before thy Verse 5 face . ] As he had promised before , VII . 23. where he saith , The LORD thy God shall deliver them unto thee . In the Hebrew the words are , before thy face . See IX . 3.

That ye may do unto them according to all the Commandments which I have commanded you . ] i. e. Utterly destroy them , and their Altars , and Images , and Groves , &c. See VII . 2 , 3 , 5 , 27. XII . 1 , 2 , &c.

Ver. 6. Be strong and of a good courage . ] By Faith in Verse 6 God ; which their Fore-fathers wanting , were discouraged , and durst not go up and possess the Land , when God commanded them , I. 28 , 32.

Fear not , nor be afraid of them . ] Be not affrighted , much less dismayed at their Multitude , their Stature and Strength , when you go to fight with them . The second word ( afraid ) only expresses an higher degree of the same Passion of Fear ; signifying , being overcome with it . For that is the import of the Hebrew word aratz , which originally signifies to prevail over another . This he had said to their Forefathers , I. 21 , 29. and after repeated to them , III. 2 , 22. VII . 17 , 18 , 21.

For the LORD thy God , he it is that doth go with thee . ] According to the assurance before given them , XX. 4.

He will not fail thee nor forsake thee . ] This Promise , which here is general , in the next Verse but one is particularly made to Joshua ; and renewed to him by God himself , after the death of Moses , when they were about to enter into the Land of Canaan , I Josh. 5. And it is applied by the Apostle unto all faithful Christians , to encourage their hope of being conducted through all Difficulties and Dangers , unto their heavenly Inheritance , XIII Hebr. 5.

Verse 7 Ver. 7. And Moses called unto Joshua , and said unto him in the sight of all Israel . ] That they might have the greater reverence to his Person and Authority ; and follow his Conduct , as a Leader appointed by God .

Be strong and of a good courage . ] He exhorts him to give a good Example to all the People ; these being the same words he had spoken to them , v. 6.

For thou must go with this people . ] Be their Leader and Commander in chief , by God's special order , XXVII Numb. 21.

Vnto the Land which the LORD hath sworn unto their fathers to give them , VIII . 1. X. 13. XXX . 20.

And thou shalt cause them to inherit it . ] Put them into the possession of it , III. 28.

Verse 8 Ver. 8. And the LORD , he it is that doth go before thee , and will be with thee . ] I Josh. 9.

He will not fail thee nor forsake thee . ] See v. 6.

Fear not , neither be dismayed . ] The same which he said to the People , v. 6. but was most necessary to be pressed upon him , who by his undaunted Resolution , was to put Courage into them . The word we translate dismayed , is different in the Hebrew from that ( v. 6. ) which is , be not afraid : but the LXX . and the Vulgar use the same word to express both ; which denote such a Consternation as disables a Man to do his duty ; which is the proper import of this word .

Ver. 9. And Moses wrote this Law . ] Some understand Verse 9 by this Law , only the Book of Deuteronomy , for which I can see no reason : the Scripture calling all that is contained in the Five Books of Moses , by the name of the Law . St. Paul , for instance , in III Galat. 21. asks this question , Do you not hear the Law ? and then quotes what we read in XVI Gen. 21. And so Nehemiah saith , X. 34 , 35. that they brought First-fruits unto God , as it is written in the Law ; viz. XIII Exod. 12. XXIII . 19. And Josiah put away the workers with familiar Spirits , &c. that he might perform the words of the Law , ( 2 Kings XXIII . 24. ) which we find XIX Levit. 30. XX. 6 , 27. And Ezekiah also , 2 Chron. XXXI . 3. appointed the daily Oblations , and those required at stated times to be offered , as it is written in the Law of the LORD : which plainly refers to the XXVIIIth and XXIXth of Numbers . And Joshua built an Altar on Mount Ebal , VIII . 30 , 31. as it is written in the Book of the Law of Moses ; which we find no where but in this Book of Deuteronomy , XXVII . 4.

And delivered it unto the Priests the sons of Levi. ] Concerning this form of Speech the Priests the sons of Levi , see XVII . 9. It is probable Moses had wrote most of these Five Books some time ago , ( and so the foregoing words may be translated , Moses had wrote this Law ) but did not finish them till a little before his death , and then delivered them to the Priests . But there is no necessity thus to understand it ; for he might have had time enough between this and his death , to write the whole Pentateuch : It being only said ( v. 14. ) Thy days approach that thou must die , which doth not imply he was to die in a day or two , but there might be some weeks before his departure .

Which bare the Ark of the Covenant of the LORD . ] It was most proper to deliver it unto them , who alone might touch the Ark , in which this Law was to be laid , v 26. The Kohathites , who were mere Levites and not Priests , did carry the Ark in their Travels through the Wilderness , after the Priests had covered it , and put in the Staves thereof , ( as I have shown IV Numb. 5 , 6 , &c. ) but it is evident they served only as Ministers to the Priests , who , upon great occasions , bare the Ark themselves . As when they passed over Jordan ( III Josh. 3 , 6. ) when they compassed Jericho , ( VI Josh. 6. ) and when the Temple of Solomon was dedicated , and the Ark brought into it , 1 Kings VIII . 3 , 4 , 6. When David indeed brought the Ark to Jerusalem , it is said the Levites bare it ; but at the same time the Priests also were summoned to take care of it ; which shows , the Levites bare it as their Servants , 1 Chron. XV. 2 , 11 , 13 , 14 , 15.

And unto all the Elders of Israel . ] As he delivered this Book of the Law , that is , the whole Pentateuch ( as Abarbinel and others of the Jews understand it ) unto the Priests , commanding them to preserve it safe , near the Ark , v. 24. so he delivered another Copy of this Book to the Elders of every Tribe , as the Jews affirm in Debarim Rabba . Where they say ( and it is highly probable ) that Moses before his death , wrote Thirteen Copies of the Law ( with his own hand , as they add ) and having delivered one unto the Priests , to be preserved in the holy Place , gave one to each Tribe , which he committed to the care of the Elders of it . Thus Maimonides also in his Preface to Jad Chazakah , as Buxtorf observes in his Histor. Arcae Foederis , Cap. 5. The intent of which was , I suppose , that all the People of each Tribe , might resort to it ( as the whole Nation were to resort to that in the Sanctuary ) if they doubted of any thing , which might be thought to be amiss , by the errors of Transcribers .

Ver. 10. And Moses commanded them . ] Both the Verse 10 Priests and the Elders , to take care of what follows .

At the end of every seventh year , in the solemnity of the year of release . ] Mentioned XV. 1 , &c.

In the Feast of Tabernacles . ] When they had gathered in all the Fruits of the Earth , and thereby had greater leisure to attend to the hearing of the Law read to them . Which , when Mens minds were also freed from Cares by the Release of their Debts , was likely to make a greater impression upon them .

Ver. 11. When all Israel is come to appear before the Verse 11 LORD thy God , in the place which he shall chuse . ] As they were bound to do at this Feast , and at Pentecost and the Passover , XVI . 16.

Thou shalt read this Law before all Israel , in their hearing . ] This Order being directed , not to all Israel , but to a particular Person , plainly imports , that the Supream Governour , whosoever he was , had this charge laid upon him , to take care these Laws should be read at this Solemn Time , that all the People might hear them . And therefore , I think , the Jews rightly say , that their Kings , when they had them , were bound not only to look after this matter , but to read the Law themselves , to as many ( that is ) as could hear them ; appointing the Priests and the Levites to read it in as many other Assemblies of the People , as were necessary for the fulfilling of this Precept . In order to which , a Pulpit was set up in the Court of the Men of Israel , on the very first day of the Feast , ( for they did not think fit to defer it till the last , because it is here said , when Israel is come to appear before the LORD , not when they were ready to depart , as the Jews observe ) the King going up into it , the Minister took the Book of the Law , and delivered it to the Ruler of the Synagogue , who gave it to the Sagan ( or Vicar of the High Priest ) who delivered it to the High Priest , and he to the King ; who stood up to receive it , and then s●t down to read . All this expresses the reverence with which this holy Book was delivered ; and likewise the reverence with which they approached to the King . Who , they say , began to read at this Book of Deuteronomy ( which is a Compendium of the Law ) and proceeded , before he stopt , to those words , VI. 4. Hear , O Israel , &c. which having also read , he omitted the rest till he came to Chap. XI . 13. And it shall come to pass , if thou wilt hearken diligently , &c. reading on to the 22d Verse . And then skipt to XIV . 22. And thou shalt truly tithe , &c. reading on to the Section concerning the King , XVII . 14. and then the Cursings and Blessings out of the XXVIIth and XXVIIIth Chapter , till he had ended all that Section of the Law . Thus the Mischna in the Title Sota , Cap. VII . Sect. VIII . which Wagenseil hath lately illustrated with most Learned Annotations : and our Dr. Lightfoot also hath given an account of it long ago , in his Temple Service , Chap. XVII . Sect. I. where he saith the King might sit down if he pleased , when he read , but it was esteemed more honourable if he stood ; as King Agrippa did when he performed this Office . And before he began to read , he made a Prayer to God : and all this ( he adds ) was done in the Court of the Women ; which well agrees with what is said in the next Verse , Gather the people , men and women , &c. But it doth not contradict what I said before , of his reading it in the Court of the Men of Israel . For if the King were of the Family of David , it was always done there ; if he were not , then in the Court of the Women , as Wagenseil observes out of Maimonides .

Ver. 12. Gather the people together . ] All that came Verse 12 to this Feast , could not meet in one place , but were divided into several Assemblies ; probably in their Synagogues . For as many as the Courts of Israel would hold meeting there , it is reasonable to think that the rest assembled in some other holy Place . Such were their Synagogues , which ( Philo in his Book of the Embassy to Caius ) calls Places of Secondary Holiness . And Maimonides discourses at large of the Holiness of Synagogues , and Schools , in his Book of Prayer , and the Priests Blessing , Cap. XI . See upon XIX Levit. 30.

Men , Women , and Children . ] Though the Males only were bound to go up to the great Feasts , yet many devout Women went also voluntarily ; as appears by Hannah , 1 Sam. I. 3 , 4. And all the Women in Jerusalem were likewise bound to attend at these Solemnities ; with the Children , who were capable of Instruction . See VIII Nehem. 2 , 3. To whom some Person of Authority read the Law in their Court , while the King of the House of David was reading it in the Court of the Men of Israel .

And the stranger that is within thy gates . ] Such as were Proselytes to the Jewish Religion ; not excluding those who were only Proselytes of the Gate , if they would come to their Assemblies .

That they may hear , and that they may learn , and fear the LORD your God , and observe to do all the words of this Law . ] That by this means , they might be instructed in the true way of worshipping God ( which is here called his fear ) and to his Worship and Service , add a careful Obedience to all that he commanded in this Book : which they might read ( and were bound to do so ) in their own private Houses ; and which they heard read every Sabbath-day in their publick Synagogues . For which indeed there is no particular Command in the Law ; but they being commanded to teach their Children every day at home , the things contained in the Law , and consequently to read it , ( VI. 7 , 8. XI . 16. ) they thought it most reasonable to have it read on the Sabbath in their Publick Assemblies ; where some portion of the Law was read . But now the whole Volume , as an Authentick Testimony of the whole Nation , to the truth of what is contained in these Books .

Verse 13 Ver. 13. That their Children which have not known any thing . ] For the early Instruction of Posterity in the Sacred Authority of this Law .

May hear and learn to fear the LORD your God , as long as ye live in the land , &c. ] Be preserved in the true Religion , by so solemn an Acknowledgment made by the King himself , that God delivered all these Laws to Moses . Accordingly we find that Joshua , their Supream Governour after the death of Moses , did read all the Words of the Law , not omitting a word that Moses commanded , before all the Congregation , with Women , and the little ones , and the Strangers that were conversant among them , VIII Josh. 34 , 35. But from that time to the Reign of Jehosaphat ( 2 Chron. XVII . 7 , 8 , &c. ) which is commonly computed to be Five hundred and thirty years , we find no mention of a Publick Reading of it . Nor from that time to the eighteenth year of King Josiah , ( 2 Chron. XXXIV . 30 , 31. ) which was the space of two hundred eighty and two years ; nor from that time till after the Captivity of Babylon , VIII Nehem. 2 , 3 , &c. By which neglect they more easily fell into Idolatry ; and continued in it , more or less , till that Captivity ; for a forgetfulness of the Law ensued upon this neglect .

Ver. 14. And the LORD said unto Moses , behold , Verse 14 thy days approach that thou must die . ] He admonishes him , that the end of his days upon Earth was near ; when he must resign up his Office into the hands of Joshua , who had been before appointed his Successor , XXVII Numb .

Call Joshua , and present your selves in the Tabernacle of the Congregation , that I may give you a charge . ] This was done , I suppose , in the Face of all the People , to whom Moses had been speaking ( v. 1 , 2. ) to give Joshua the greater Authority , and to make him reverenced by them ; when they saw he was appointed by God himself to be their Governour ; as he had been before ordained publickly by God's Order , XXVII Numb. 18 , 19 , &c.

And Moses and Joshua went , and presented themselves in the Tabernacle of the Congregation . ] In the Court of the Sanctuary , with their Faces towards it : for it was not lawful for any but the Priests , to go into the Sanctuary it self . Some indeed have thought , that by a special Order from God , Joshua was now admitted into it : but this seems to me to be contradicted by the next Verse , which saith God appeared in a Cloud , over the door of the Tabernacle .

Verse 15 Ver. 15. And the LORD appeared in the Tabernacle in a pillar of a Cloud . ] This signifies that the Glory of the LORD ( as other places speak ) appeared unto them , and unto the People ; as it had done upon many occasions , XXXIII Exod. 9 , 10. IX Numb . 15. XVI Numb. 42 , 43.

And the pillar of the cloud stood over the door of the Tabernacle . ] Being a Symbol of the Divine Presence , whose Glory appeared out of the Cloud , as it did XVI Numb . 42. For the Cloud was always upon the Tabernacle , ( XL Exod. 35 , 38. IX Numb. 18. ) but when the LORD would strike an awe into the People , and move them to regard what he said or did , then the Cloud stood at the door of the Tabernacle , and the Glory of the LORD came out of the most Holy Place , and appeared in it .

Verse 16 Ver. 16. And the LORD said unto Moses . ] Out of the Cloud , I suppose , as he did XVI Numb. 44.

Behold , thou shalt sleep with thy Fathers . ] He first admonished Moses again of his departure , in the audience , I suppose , of Joshua : who heard all the following Admonition , to make him more carefully observe the end and design of it .

Sleep is a common word for Death , either of good Men or bad ; which was not used meerly as a soft expression of that , which the Heathen dreaded as the most terrible of all things ; but ●o put them in mind , perhaps , that death should not last always , but they should as certainly rise again , as they lay down ( so the word is in the Hebrew ) to sleep with their Fathers .

And this people will rise . ] In Rebellion .

And go a whoring . ] God , who searches all Mens hearts , discerned such bad inclinations in this People , that he knew they would fall into Idolatry , ( which is called going a whoring from him , as hath been often noted ) notwithstanding all the Means he had prescribed to prevent it . And therefore he adds one more , which was the learning them the following Song ; notwithstanding which , he foresaw , that after the death of Joshua , and the Elders who survived him , they would forsake him , and worship other gods . See CVI Psal. 36 , 38.

After the gods of the strangers of the land . ] This is an unusual Phrase ; signifying no more than what he calls in other places strange gods . Though some think it imports peculiarly the gods of the Canaanites ; who were the former Inhabitants ; but being expelled , became Strangers of the Land . And thus Onkelos seems to have understood it , who translates it , After the Idols of the People of the Land . Which was an high aggravation of their sin ; that they should worship such gods , as had not been able to protect their Servants .

Whither they go to be among them . ] This seems to countenance the foregoing Exposition . And God charges them in future Ages with this , as a very great guilt , that they worshipped the gods of the Amorites in whose Land they dwelt , VI Judges 10.

And will forsake me . ] For he lookt upon himself as forsaken ( that is , not worshipped ) if they worshipped any other god with him , XX Exod. 3.

And break my Covenant which I have made with them . ] This being the principal thing in the Covenant ( as I have often observed ) that they should worship him alone , XX Exod. 22 , 23. XXIII . 32 , 33. V Deut. 3 , 4 , &c. VI. 3 , 4 , &c.

Verse 17 Ver. 17. Then my anger shall be kindled against them in that day . ] So we read it was upon their very first Apostasy to Idolatry , II Judges 14. and continued so in all Ages , as we read frequently in that and the following Books . See there v. 20. and III. 8 , &c.

And I will forsake them . ] Go no longer before them against their Enemies ; but deliver them up into their hands , v. 8.

And will hide my face from them . ] Withdraw my favour and protection . So that they were devoured , as it follows , by their Enemies , and wild Beasts : and many evils and troubles beset them ; or , as the Hebrew phrase signifies , came upon them on a sudden . The Prophet Ezekiel expresses this in these words , My face will I turn from them , VII . 22. The effect of which was , the Divine Presence departed out of the Sanctury , and he left it ( as he there speaks ) to be polluted and defiled by Robbers . And so it here follows ;

So that they will say on that day , are not these evils come upon us , because our God is not among us ? ] For whithersoever they went out , the hand of the LORD was against them for evil ; as we read II Judges 15. Which was so remarkable a change , that it could not but at last make them reflect upon the Cause of it ; as we find it did , and moved them to cry unto the LORD for help , III. 9 , 15. IV. 3 , &c.

Ver. 18. And I will surely hide my face from them , &c. ] He repeats it again , because they were a People dull of hearing . Or the former words may relate to their first Captivity , and these to the last ( as they Verse 18 call it ) wherein they now are . For they themselves take notice that these words have been fulfilled by the many Calamities which have befaln them , since the destruction of Jerusalem by the Romans . This appears from Schebet Jehuda , where Solomon Virgoe quotes this very Verse to prove that their present Sufferings proceed not from Nature , but from an angry God , more powerful than Nature , as he speaks , Sect. XIII .

Ver. 19. Now therefore write ye . ] This shows these Verse 19 words were directed both to Moses and to Joshua ; who was to take care , after Moses his death , to see this Command observed .

This song for you . ] Which follows in the XXXIIth Chapter .

And teach it the Children of Israel . ] Make them get it by heart , as we now speak .

Put it in their mouths . ] That they might sing it , and thereby preserve it in their memory . For it hath been always thought the most profitable way of instructing People , and communicating things to Posterity , by putting them into Verse ; and especially Children , and young People , are best taught in this way . And the greater moment any thing is of , the more carefully it ought to be preserved ; which Plato himself thought , could be done by no better means than this . And therefore having spoken of the Songs which he would have composed for the use of the People , he would have it enacted , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That all Men and Children , whether bond or free , male or female , should be bound through the whole City to sing such Songs , and never cease so to do , &c. See Eusebius , Lib. XII . Praepar . Evang. Cap. XXXII . And Plato himself , Lib. II. de Legibus , where he gives a great many Cautions about this Matter , and concludes that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , p. 657. this must be the work of a God , or some God-like Man . As if he had been acquainted with what Moses , the Man of God , or rather God himself here ordained , that every one should have this Song in their mouths , as a means to preserve them in the Worship of God alone . However , this justifies the admirable discipline of the Hebrews , in those ancient times , who were taught by such Hymns , as the wisest Men among the Heathen in future times , thought the best way of Instruction . For which reason , as Aristotle reports in his Problems , ( Sect. XIX . Probl. 28. ) People anciently sung their Laws ; as the Agathyrsi ( he saith ) continued to do in his days , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that they might not be forgotten . Particularly the Laws of Charondas ( as Athenaeus informs us out of Hermippus ) were wont to be sung at Athens 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , over a Glass of Wine . And were therefore written in some sort of Verse , or tunable Measure , as our incomparable Dr. Bentley hath made it probable , in his late Dissertation on the Epistles of Phalaris , p. 373. Tully also ( to add no more ) tells us that Cato , in his Book de Originibus , reports , That it was the Custom among the old Romans , to have the Vertues and Praises of famous Men sung to a Pipe at their Feasts . Which he thinks they learnt from the ancient Pythagoroeans in Italy ; who were wont carminibus praecepta quaedam occultiùs tradere , to deliver in Verses certain Precepts , which were the greatest Secrets in their Philosophy ; and composed the Minds of the Scholars to Tranquillity , by Songs and Instruments of Musick . See upon XXI Numb. 30. concerning this way of Instruction .

That this song may be a witness for me against the Children of Israel . ] Testifying that they were sufficiently warned , and could not complain that they were not taught their duty , and told their danger : and reproving also their ingratitude , and putting them in mind how ill they requited their God , v. 21.

Ver. 20. For when I have brought them unto the Land Verse 20 which I sware unto their Fathers , that floweth with milk and honey . ] VI. 10 , &c. XV. 8 , 9.

And they shall have eaten , and filled themselves , and waxen fat . ] VIII . 10 , 11 , 12 , &c. XXVII . 15.

Then they will turn unto other gods , and serve them , &c. ] Against which he had most solemnly foremarned them , in the places before-mentioned , and XI . 16. XII . 29 , 30.

Ver. 21. And it shall come to pass , when many evils Verse 21 and troubles are befaln them , that this Song shall testifie against them as a witness . ] That they are most justly punished for their foul ingratitude and unbelief , with which this Song upbraided them ; having told them plainly ( XXXII . 18 , 19. ) what would be the effect of their forsaking him ; and at the delivery of it , God having solemnly said here ( v. 17. ) that when they went a whoring from him , he would forsake them , and hide his face from them .

For it shall not be forgotten out of the mouth of their seed . ] The Calamities which fell upon them , according to what is predicted in this Song , brought it to their remembrance when they had forgotten it , or did not regard it . For these words do not seem to be a Precept requiring them to remember this Song ; but a Prediction , foretelling that their Miseries should not suffer them quite to forget it .

For I know their imagination , which they go about , even now before I have brought them into the Land which I sware . ] He saw the secret Inclinations and Designs which were in their hearts ; and perceived that , at that very present they hankered , as we speak , after Idols .

Verse 22 Ver. 22. Moses therefore wrote this Song , the same day . ] And so did Joshua ( as he was commanded , v. 19. ) who spake the words of this Song unto the People , as well as Moses , XXXII . 44.

And taught it the Children of Israel . ] Commanded them to learn it , v. 19. In order to which the Jews say every Man was bound to write for himself a Copy of it : and more than that , they make it one of the affirmative Precepts ( as Maimonides tells us ) which obliged every Israelite to write out the whole Book of the Law with his own hand . For so they interpret those words , v. 19. Write ye this Song for you , as if they were spoken to all the People , and their meaning had been , Write ye this Law for you , wherein is this Song ; for they were not to write the Law by small parts and sections ( as his words are ) but all of it intirely . And if a Man's Parents had left him a Copy , yet he was bound to write one himself : or if he could not write , to procure one to be written for him by some other Person , &c. See Schickard's Mischpat Hameleck , Cap. II. Theor. V.

Verse 23 Ver. 23. And he gave Joshua the son of Nun a charge . ] That is , the LORD , who had hitherto spoken to him by Moses , now spake to him himself , and gave him this charge , to gain him the greater Authority . For which end he had ordered Joshua to present himself before him , together with Moses , verse 14.

Be strong and of a good courage . ] Which he repeats to him after the death of Moses , I Josh. 6 , 7.

For thou shalt bring the Children of Israel into the land which I sware unto them . ] I have appointed thee to be the Captain of my People , to lead them into the Land of Canaan .

And I will be with thee . ] To give him success in all his Enterprises . Which words being spoken in the audience of all the People ( as may be supposed from v. 14. ) made them readily submit to the Authority of Joshua , and confide in his Conduct .

Ver. 24. And it came to pass , when Moses had made Verse 24 an end of writing the words of this Law in a Book , until they were finished . ] The whole Book of his Laws , which he put together before his death ; as I said on v. 9.

Ver. 25. That Moses commanded the Levites , &c. ] Verse 25 The Priests , who were of the Tribe of Levi. See v. 9.

Ver. 26. Take this Book of the Law , and put it in the Verse 26 side of the Ark of the Covenant of the LORD your God . ] Not in the inside of it ; for he doth not say , put it into the Ark , but in the side of the Ark : that is , on the outside , in a little Box , as Jonathan and others expound it . For it is the very same Phrase with that , 1 Sam. VI. 8. where the Philistims are said to have put the Jewels of Gold , which they returned for a Sin-offering , in a Coffer by the side of the Ark. Where none could put it but the High Priest , because no Body else might go into the Holy Place , where the Ark was . And therefore those Priests who received the Book of the Law from Moses , delivered it to Eleazer , to be there placed . See Buxtorf . Histor. Arcae Cap. V. and Huetius more lately in his Demonstratio Evangelica , Propos . IV. Cap. de Can. Libr. Sacrorum , Sect. VIII . where he observes that R. Meir in both the Talmuds , Abarbinel himself , and many others , have been of opinion , from this very place , that the Book of the Law was put into the Ark it self , being no less precious than the Tables of Stone , which were there . But the Scripture tells us , There was nothing in the Ark save the two Tables of Stone , 1 Kings VIII . 9. 2 Chron. V. 10. and their reason is good for nothing , the two Tables far excelling this Book , because written by the Finger of God . And therefore other great Doctors among the Jews , rightly place it without the Ark , as the very words of Moses import .

That it may be there for a witness against thee . ] It was deposited in that place , as a publick Record , that if any one should falsifie or deprave any thing in the Law ( as Abarbinel interprets it ) he might be convicted out of this Book ; which was sacredly preserved to be produced as a Witness against him . Or ( as the Author of Tzeror Hammor expresses it ) that if they should be so wicked , as to lose the Books of the Law , this Copy , kept under the care of the Priests , might remain to testifie what was the Will of God . As we see it did in the days of Josiah , when it was casually found in the House of God , as they were about the reparations of it . Though I cannot say they found it , in the side of the Ark , but rather upon the Roof of the House , or in the Rafters ; where the Priests had hid it , as some of the Jews think , when Manasseh endeavoured to destroy this Authentick Copy of the Law , as he had done all other that he could find ; and when they came to uncover the House , there it appeared .

Ver. 27. For I know thy rebellion and thy stiff-neck . ] I have been sufficiently acquainted with your perverse disposition .

Behold , while I am yet alive with you this day , ye Verse 27 have been rebellious against the LORD , and how much more after my death ? ] For it was not likely they would have a greater regard to Joshua , than they had to him ; who had such near familiarity with God , as never any Man had .

Ver. 28. Gather unto me all the Elders of your Tribes . ] Verse 28 I suppose after Moses had spoke to the People , what God ordered v. 1 , 2 , &c. ( See there ) he dismissed them again ; that he might write the Book of the Law , ( v. 9. ) and deliver it to the Priests , &c. and then write this Song ( which follows in the next Chapter ) , v. 19 , 22 , &c. Which being done , he is ordered here to summon all the Elders of the several Tribes , ( and with them all the People came , v. 30. ) that he might deliver to them by word of Mouth , the Song which he had wrote .

And your Officers . ] I have frequently observed that these Schoterim ( which we translate Officers ) were but Ministers to their Elders , or Judges . See V Exod. 14. I Deut. 15. XVI . 18. Unto which I shall add here only the words of Abarbinel ; The Office of the Schoterim was to see that the Sentence which the Judges had given was observed , and to compel Men to it . They who would have more , may find a long Roll of Authors , who are of this mind , both Jews and Christians , in Jo. Benedic . Carpzovius upon Schickard's Jus Regium ; who hath also said a great deal to the same purpose , Cap. IV. Theorem XIV .

That I may speak these words in their ears . ] The Song which God had suggested to him , and commanded him to write , v. 19 , 22.

And call heaven and earth to record against them . ] Call the whole World to witness how wicked they are , if they fall from God , after such care to preserve them in his Obedience .

Verse 29 Ver. 29. For I know that after my death , you will utterly corrupt your selves . ] Fall to the foulest Idolatry , II Judges 19.

And turn aside from the way which I have commanded you . ] Departing from that way of God , which I have delivered to you by his command . It was a very melancholy thing for Moses to leave the World in this belief , that all his pains would be lost upon them : but he comforted himself in doing his Duty to the very last , and omitting no means to secure them from Apostasy .

And evil will befal you in the latter days . ] This seems to express a foresight that they would not immediately revolt ; but after the death of Joshua , and of the Elders who survived him , II Judges 7 , 11 , 12 , &c.

Because ye will do evil in the sight of the LORD , to provoke him to anger through the work of your hands . ] By making Images , after the manner of other Nations , and bowing down to them , and worshipping them , II Judges 12 , 13. III. 7. where the Groves signifie the Images in the Groves .

Verse 30 Ver. 30. And Moses spake . ] With the assistance of Joshua , XXXII . 44.

In the ears of all the Congregation of Israel . ] Whom the Elders and Officers ( v. 28. ) had assembled , according to their Tribes and Families : unto whom they went severally , and spake these words in their hearing .

The words of this song . ] Which follows in the next Chapter ; and much differs , in the raised Expressions and loftiness of the Stile , from the rest of this Book hitherto .

Vntil they were ended . ] Omitted nothing , but compleatly delivered this Song to them . Or , they spake all these words to them , at the same time , with one continued Speech . I observed before that the most ancient way of Instruction was by Poetical Compositions ; which was more ancient than Rhetorical Discourses . And as their chief Learning did consist of Poetry , so the excellency of their Poetry was seen in the proper and native Subject of this Faculty ; that is , in Matters of sacred use or observation . From whence the Title of Vates descended unto Secular and Prophane Poets , who detained the manner of Speech used by the former . But , as Conradus Pellicanus here truly observes , ( and see my Notes on XV Exod. 1. ) the Scripture Poetry doth not consist in the cadency and number of Syllables contrived to please the ear ; but in brief and weighty Sentences , simply and sincerely composed , in a lively manner , to enlighten the Understandings , move the Affections , and stick in the Memory . And the Ancients ( as a great Man of our own observes ) had this advantage of later Poets , That the Fashion of the World ( as he speaks ) in their times , was more apt to ravish their thoughts with admiration ; wonderful Events being then more frequent , and their frequency not abating , but rather increasing their wonderment , because their variety was very great , and the apprehension of invisible , or supernatural Powers in those Events was usual and undoubted . So that admiration was then inforced upon Men , and the Breasts of those who diligently observed those Events , or were any way disposed by Nature to it , were inspired with lively and sublime Affections , apt to vent themselves in such Poetical Phrase and Resemblances as we cannot reach ; unless we raise our Invention by Imitation , and stir up Admiration by Meditation and Study . But now , our Senses being neither moved with such extraordinary Effects of God's Power , nor our Minds bent to observe the ways of his Wisdom , so as to be stricken with true observation of them : we have fewer good Sacred Poems , than of any other kind .

Thus Dr. Jackson , Book I. on the Creed , Chap. XIV . David Chytraeus also hath an excellent Discourse on this Subject , to show that the ancient Poetry among the Heathen , contained the Doctrine of God and of Celestial Things ; all the Offices and Rewards of Vertue , with the Punishment of Vice ; the History of their Kings , and the noble Acts of famous Men , Tome I. of his Works , p. 154 , &c. Where he confirms this out of the Verses of Orpheus , who lived ( as he computes ) about an Hundred and fifty years before David ; and those of Pindar , Simonides , and the rest , who lived in the time of the War with Xerxes . But Moses led the way to them all ; whose Mind was raised to that Sublimity of Thoughts and Speech , which we find in his Songs , by admiration of those strange Events which he saw , XV Exod. XXI Numb . and here in the next Chapter : wherein he was followed by Deborah , Barak , and Hannah , &c. in after times , V Judges , 1 Sam. II.

CHAP. XXXII . Chapter XXXII .

Verse 1. GIve ear , O ye heavens , and I will speak ; Verse 1 and hear , O earth , the words of my mouth . ] He calls Angels and Men to bear witness ( XXX . 19. ) that the Israelites had been admonished of their Duty , and warned of their Danger : and this , not by words of his own invention , but which were put into his mouth by the Spirit of God . Or ( after an elegant form of Speech ) he calls upon all insensible Creatures every where , to listen to him ; that he might awaken the Israelites out of their stupidity ; or upbraid them as a People , that had ears to hear , and would not hear him . And , as some of themselves have observed , he may be thought to intimate hereby , that if they would not hearken and keep his Precepts , the Heavens were forbidden to give them Rain , and the Earth to bring forth Fruit. The Gloss also of the Hierusalem Targum is not amiss , that Moses being shortly to die , calls the Heavens and the Earth , which endure through all Ages , to be Witnesses against them when he was gone . But the following observation is too curious ; That Isaiah when he prophecied , i. e. being far remote from the Heavens , and near to the Earth , calls upon the Heavens to hear , and the Earth to give ear , or attend : whereas Moses , quite contrary , approaching now very near to the Heavens , calls upon them to attend or give ear ; and being in Spirit remote from the Earth , bids it hear .

Ver. 2. My doctrine shall drop as the rain ; my speech shall distil as the dew . ] Or , Let my doctrine drop , &c. For this seems to be a Prayer , that his words which were sent from Heaven to them , might sink into their hearts , and soften them , as the drops of Rain and the dew do the Earth ; and produce such Fruits of Obedience as might make them happy .

As the small rain upon the tender herb , and as the showers upon the grass . ] The aforesaid Targum thus paraphrases this whole Verse ; Let the Doctrine of my Law be as sweet upon the Children of Israel as the Rain ; and the word of my mouth be received by them , as the delectable Dew . Let it be as gentle showers refreshing the Grass , and as the drops of the latter Rain , descending and watering the blades of Corn , in the Month of March .

Verse 3 Ver. 3. Because I will publish the Name of the LORD . ] For my Song shall be concerning the LORD of Heaven and Earth , whose glorious Perfections I will proclaim ; which make him the sole Object of your Worship .

Ascribe ye greatness unto our God . ] Acknowledge therefore the Infinite Power of our God , and his Soveraign Dominion over all ; and give Honour and Service to none besides him .

These three first Verses seem to be the Preface to the Song ; and now follows the Song it self . Which Josephus calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Poem in Hexameter Verse , Lib. IV. Antiq. Cap. VIII .

Verse 4 Ver. 4. He is the Rock . ] Always indures , and never changes ; so that in him we may find at all times a sure Refuge .

His work is perfect . ] Whatsoever he undertakes , he perfects and compleats it .

For all his ways are judgment . ] He doth nothing without the greatest reason ; and according to the Rules of the exactest Justice .

A God of truth . ] Who is faithful to his Promises .

And without iniquity . ] And never deceives or wrongs any Man .

Just and right is he . ] Nor will he punish any Man without a cause ; or more than he deserves .

Maimonides takes the first words of this Verse , He is the Rock , to signifie the first Principle , and the efficient Cause of all things without himself . For so the word Rock is used when God bids the Children of Israel , Look to the Rock out of which they were hewn , LI Isa. 1. that is , to Abraham their Father , from whom they were descended . And so he thinks it signifies v. 18. of this Chapter , Of the Rock that begat thee thou art unmindful , i. e. of God , the Author of their being . And again , v. 30. their Rock ( i. e. the LORD ) sold them . See More Nevochim , P.I. Chap. XVI . And then by the next words , His way is perfect , he thinks is meant , that , as he is the Creator of all things , so there is no defect or superfluity in his Works . For he takes these words to be the same with those , I Gen. 31. God saw every thing that he had made , and behold it was very good . See there P. II. Cap. XXVIII . and P. III. Cap. XXV . And as his Works of Creation are most perfect , so are his Works of Providence ; for he governs the World with the greatest Judgment and Justice . So he seems to understand the next words , ( P. III. Cap. XVII . ) all his ways are judgment . We are ignorant of the Methods and Reasons of his Judgments , yet no injustice or iniquity is to be ascribed to him . But all the Evil and all the Good that befals any Man , or the whole Church , proceeds from the just and equal Judgment of God . And more largely , Cap. XLIX . Our narrow minds cannot apprehend either the Perfection of his Works , or the Equity of his Judgments : for we apprehend his admirable Works only by parts , whether we look upon the Bodies of Animals , or the Celestial Spheres ; and in like manner we apprehend but a little of his Judgments . For that of which we are ignorant in both , is far more than that which we know of either . I conclude this with the words of the Author of Sepher Cosri ( Part III. Sect. XI . ) He that believes this , that all God's Works are perfect , and his Ways Judgment , will always lead a sweet and pleasant Life . All Afflictions will be made light to him : nay , he will rejoyce that his Iniquities are hereby alleviated , and that he shall one day be rewarded for his Patience , which he teaches Men by his example , and thereby justifies the Judgments of God . With respect to which , I suppose , the Jews now begin the Prayer which they make at the burial of their dead , with this Verse of Moses his Song . Which Prayer they call Tzidduck haddin , i. e. just judgment , as Leo Modena observes in his History of the present Jews , Part V. Chap. VIII .

Verse 5 Ver. 5. They have corrupted themselves , &c. ] I know not how to justifie this Translation , nor that in the Margin , [ He hath corrupted himself . ] Maimonides translates them better ; making these words a Question , and the next words an Answer to them , in this manner ; Did he ( i. e. God , the Rock before spoken of ) do him any hurt ? For the Hebrew word Shecheth with lamed after it , signifies to hurt or destroy , XXXII Numb. 15. 1 Sam. XXIII . 10. ( as Joh. Cocceius observes in his Vltima Mosis , Sect. 701. ) And so the meaning is , Is God to blame for the Evils that befal him ? i. e. Israel . Unto which the Answer follows in the next words , which we thus translate .

Their spot is not the spot of his Children . ] In the Hebrew , the first word of this Sentence is lo , i. e. not , or no. Which the accent Tipcha ( as they call it ) under it , shows is not to be joyned with the words that follow [ banau Mumam ] but taken by it self ; being a denial of the foregoing Question . And these words are thus to be translated ; No. His Children are their blot : i. e. all the Evil that befals them , is the fruit of their Childrens wickedness . And so these words are in effect the same with those of Solomon , XIX Prov. The foolishness of man perverteth his way , and his heart fretteth against the LORD . He complains of God , when the fault is in himself . See More Nevochim , P. III. Cap. XII .

Onkelos translates it thus , They corrupted to themselves , not to him ; Children that served Idols : i. e. as Paulus Fagius observes , they hurt themselves ▪ not God , when leaving him the true God , they turned to Idols . For the word corrupt is commonly used in Scripture , where it speaks of the sin of Idolatry . The Hierusalem Paraphrast aims at the same sense .

They are a perverse and crooked Generation . ] The whole Body of them are untoward and untractable , walking contrary to God in all their ways . For , there being a gemination ( as they speak ) of a syllable in the latter of these words [ Pethalthol ] it increases the sense , and makes it the same with the Superlative Degree among us ; importing the highest obliquity imaginable . And these words were never more exactly fulfilled , than in the days of our blessed Saviour ; who calls them a wicked and adulterous , a faithless and perverse Generation , XVI Matth. 4. XVII . 17. And in the days of the Apostles , who call them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an absurd kind of People , 2 Thess. III. 2. Who pleased not God , and were contrary to all men , 1 Thess. II. 15.

Verse 6 Ver. 6. Do ye thus requite the LORD , O foolish people and unwise ? ] He upbraids them with their senseless folly , and foul ingratitude ; which in the following words he demonstrates , by representing the Obligations he had laid upon them .

Is not he thy father ? ] Having adopted them in a peculiar manner to be his Children , above all other People .

Who hath taught thee ? ] When he rescued them from the slavery of Egypt .

Hath not he made thee ? ] Advanced them ( for so the word Asa is translated , 1 Sam. XII . 6. ) to be a great and mighty People . See C Psal. 3.

And established thee ? ] By settling them in excellent order , under the Government of most wise and righteous Laws . See Chapter the fourth of this Book , v. 7 , 8.

Verse 7 Ver. 7. Remember the days of old . ] Look back as far as you are able .

Consider the years of many generations . ] Consult the most ancient Records ; which would inform them how God chose their Father Abraham long ago ; and promised to bless his Posterity , as he did Isaac and Jacob in a most eminent manner ; and sent Joseph by a wonderful Providence into Egypt to preserve them from starving , &c.

Ask thy Father , and he will show thee ; thy Elders , and they will tell thee . ] All this is to express the same thing ; that they should advise with those that knew more than themselves ; and particularly with old Men ( as the word may be understood which we translate Elders ) who by the benefit of their great Age , had heard and seen more than others ; and could tell them how God had dealt with them , ever since he brought them by a wonderful Power out of the Land of Egypt .

Ver. 8. When the most High divided to the Nations Verse 8 their Inheritance . ] He directs them still to look further back , and they would find , that long before Abraham's time , God had them in his thoughts ; even when he divided the Earth among the Sons of Noah and their Posterity , after the Flood , X Gen. 5 , 25 , 32.

When he separated the sons of Adam . ] Or , the sons of Men ; who were one People , till he scattered them into several Parts of the Earth , and separated them into divers Nations , by confounding their Language , XI Gen. 8 , 9.

He set the bounds of the people , according to the number of the Children of Israel . ] He had then the Children of Israel in his mind , before they were a Nation ; and made such a distribution to other People ( particularly to the Seven Nations of Canaan ) within such bounds and limits , as that there might be sufficient room for so numerous a People as the Israelites , when they came to take possession of that Country .

How the Seventy came to translate these words thus , He appointed the bounds of the Nations , according to the number of the Angels , it is hard to say . Bochartus hath made the best Conjecture about it ( which was hinted by de Muis before him ) Lib. I. Phaleg . Cap. XV. that they had a bad Copy before them , which left out the three first Letters of Israel ; and so they read baneel , the Children of God , meaning the Israelites . Instead of which some Transcribers put the Angels of God , because they are sometimes called his Sons . Which led the ancient Greek Fathers , who followed this Translation , into great difficulties : and it grew a common Opinion , that every Nation was under the Government of an Angel : which seems to be the meaning also of the Son of Sirach , XVII Ecclus. 17. And many others fancying that God divided the Nations according to the number of the Children of Israel , when they came into Egypt , which was just Seventy , they thence gather there were just so many distinct . Nations , and so many several Languages : Which is a Conceit of some of the Jews , as Mr. Selden observes , Lib. II. de Synedr . Cap. IX . But Bochart . in the place above-named , hath given the plain and simple meaning of this place , in these words ; God so distributed the Earth among the several People that were therein , that he reserved , or in his counsel designed , such a part of the Earth for the Israelites , who were then unborn , as he knew would afford a commodious habitation to a most numerous Nation .

Verse 9 Ver. 9. For the LORD's portion is his people . ] And not satisfied with this kindness , he chose them alone out of all other Nations , to be under his special Care , and to enjoy singular Priviledges , which none other had ; and therefore they are called his peculiar Treasure , XIX Exod. 5. This Origen maintains to be true , against all the Cavils of Celsus , Lib. V. p. 250. Edit. Cantabr . where he shows how beneficial their Laws were ; and that they were taught so early to know God , to believe the Immortality of the Soul , and Rewards and Punishments in the Life to come , as demonstrated they were distinguished from all other People whatsoever . See p. 260.

Jacob is the Lot of his Inheritance . ] This is the same thing repeated in other words ; alluding to the manner of measuring and dividing Lands , by Cords ; as the word in the Hebrew is , which we translate lot . See XVI Psal. 6 and Chapt. IV. of this Book , v. 20.

Ver. 10. He found him in a desert Land . ] There Verse 10 he first took the Israelites to be his peculiar People ; for so the word we translate found , frequently signifies . As in Psal. CXVI . 3. The pains of Hell gat hold upon me : where in the Hebrew the words are found me . And in the New Testament , IV Rom. 1. What shall we say then , that Abraham our Father hath found ? that is , attained .

In the waste-howling wilderness . ] Desolate and void of all Sustenance : where nothing was to be heard but the howlings and yellings of wild Beasts , VIII Deut. 15.

He led him about . ] Conducted the Israelites from place to place , XXXIII Numb. 1 , 2 , &c.

He instructed him . ] Gave them his Laws , XX Exod. 1 , 2 , &c. XXXIV . 1 , 10 , &c.

He kept him as the apple of his eye . ] Protected and defended them from all dangers with extraordinary care ; for there is nothing of which we are more tender than the sight of our Eyes . Which God hath guarded by several coats and humours , and Eye-lids fenced with hairs , to preserve it from hurt : unto which R. Levi ben Gersom thinks these words allude .

Ver. 11. As an Eagle stirreth up her nest , &c. ] Eagles Verse 11 are observed to have a most tender affection to their young ones ; who are here meant by her nest , as Bochartus observes ; ( it being a common Figure used by other Authors , to put continens pro contento ) whom she provokes to fly ( which is meant by stirring up her Nest ) by fluttering over them , with her wings stretched out . Upon which she takes them , while they are so weak and feeble that they fail in their attempt to fly ; and supporteth them till they recover strength to commit themselves unto the Air. See Hierozoicon P. II. Lib. II. Cap. III. and J. G. Vossius de Orig. & Progr . Idolol . Lib. III. Cap. LXXVII . where he observes that this kindness to her young ones is chiefly found in the black Eagle ; though something of it be seen in others : which may be the reason they lay but a few Eggs , because they are not able to educate many young ones with such tender care .

Verse 12 Ver. 12. So the LORD alone did lead him . ] XIV Numb . 14. This is an exact Resemblance of God's tender care of his People Israel . Whom he solicited by Moses and Aaron , to aspire after their Liberty , when they were oppressed in Egypt ; just as an Eagle excites her young ones , when they lye drowsie in the filth of their Nest , to fly away . And as the Eagle flutters over them , with her wings spread abroad , so God by his Spirit moved the Israelites to be obedient to their Deliverers out of Egypt . For Moses uses the very same word , when he speaks of the Spirit of God moving upon the waters , I Gen. 2. And as the Eagle carries her fainting young ones on her Wings , so God supported them when they were weary , and upheld them in dangerous ways . Insomuch that he is said to carry them in his Arms , as a Father doth his Child , I Deut. 31. I Hosea 1 , 3. See Bochartus in the place above-named , Cap. IV.

And there was no strange god with him . ] To help or assist him : but by his Almighty Power alone they were protected and preserved . Which made their sin the more heinous , in sacrificing to other gods , ( v. 17. ) as if they had been their Benefactors .

Ver. 13. He made him ride on the high places of the earth . ] Brought the Israelites in a triumphant manner , to possess a noble Country , full of lofty and very Verse 13 fruitful Mountains , which were in Canaan , where they lived deliciously . So to ride signifies , as Bochartus thinks , lautè & opiparè vivere . Which he justifies by that place in Hosea , X. 11. I will make Ephraim to ride ; Judah shall plow , and Jacob shall break his clods . That is , saith he , the People of Israel lived in pleasure , when Judah lived laboriously , P. I. Hierozoic . Lib. II. Cap. XLI . But to ride signifies also , to subdue and conquer : which may be the meaning here , XLV Psal. 4. LXVI . 12. and to have dominion and rule , as Maimonides interprets it in his More Nevochim P. I. Cap. LXX . In which sense it is said of God himself , in the next Chapter of this Book , He rideth upon the heavens , for thy help , v. 26. And he rideth upon Araboth the highest Heavens , LXVIII Psal. 4.

That he might eat the increase of the field . ] Abundance of Corn , and Fruit.

And he made him to suck honey out of the Rock . ] Wild Honey ; which was esteemed an excellent Food in that Country : and was sometimes found upon the ground ; sometimes in the hollow part of Trees ; and sometimes in the Clefts of Rocks ; as Bochartus observes out of good Authors , Hierozoicon P. II. L. IV. Cap. XV. This Rock-honey seems to be spoken of as the best of this kind , being joyned with the finest Wheat , LXXXI Psal. ult .

And Oil out of the flinty Rock . ] No part of this Country being barren ; but affording something or other for their Sustenance : Though some say that the Olive Trees thrive best in rocky places . Columella himself observes , that it doth not delight either in low places , or in high , but magis modicos clivos amat , but rather loves the sides of moderately rising Hills , Lib. VI. Cap. VI. And D. Chytraeus notes , that as the most generous Wine is produced upon the Rhine , below Mentz , out of the hardest Flints ; sic oleae locis petrosis sterilibus non infeliciter proveniunt ; so Olive Trees grow prosperously in stony and barren places , Tom. I. p. 173.

Verse 14 Ver. 14. Butter of kine . ] The use of Butter was very ancient among the Hebrews ; though lately known to the Greeks ( as I observed upon XVIII Gen. 8. ) and it was accounted an excellent Food .

And milk of sheep . ] Which the Scripture often mentions , VII Isa. 21 , 22. 1 Corinth . IX . 1 , 7. And under the word tzon , as hath been often observed , Goats also are comprehended : whose Milk likewise is mentioned , XXVII Prov. 27. Aristotle mentions both , and so doth Columella , and a great many others , in Bochart's Hierozoicon P. I. Lib. II. Cap. XLV . where he proves that they made Butter of these Milks , as well as of Cows .

With the fat of Lambs . ] Well fed . For Carim properly signifies Pasture Sheep , as the same Bochart there observes , Cap. XLIII .

And Rams of the breed of Bashan . ] A Country famous for excellent Pasture ; being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. as St. Cyril calls it . See XXXII Numb. 1 , 4.

And Goats . ] Of the Breed of that Country .

With the fat of kidneys of wheat . ] The Hebrews call the best of every kind of thing , by the name of the Fat. And the Kidneys of Wheat , signifies large and plump Corn , affording great plenty of Flour . Cajetan thinks it signifies Wheat as Big as a Kidney ; or rather , having that shape , as our Kidney Beans have .

And thou shalt drink the pure blood of the Grapes . ] Most generous red Wine ; very clear and bright . So Achil. Tatius Lib. II. calls Wine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Maimonides in his More Nevochim , P. II. Cap. XLVII . takes all the Expressions in this Verse to be metaphorical ; signifying ( as Onkelos allegorizes them ) the possession of all their Enemies Cities and Goods , after they had poured out their Blood like Water on the Ground .

Ver. 15. Jeshurun waxed fat . ] Grew rich , saith Verse 15 Onkelos , and the Hierusalem Targum .

And kicked . ] Against him who fed him so plentifully and deliciously . It seems to be a Metaphor taken from Oxen , who being stirred up with a Goad to labour , lift up their Heels and kick against him who pricks them forward . So did the Israelites , when they were urged and pressed to their Duty by the Prophets ; not only despised , but evil intreated them .

Why Israel is called Jeshurun , is not easie to resolve . Jo. Cocceius ( in his Vltima Mosis , Sect. 973. ) derives it from Shur , which signifies to see , behold , or descry . From whence in the Future Tense , and the Plural Number , comes Jeshuru : which , by the addition of Nun paragogicum , as they speak , makes Jeshurun . That is , The People who had the Vision of God . I know nothing more simple , nor more probable than this ; which highly aggravated their sin , who having God so nigh unto them , ( IV. 7. ) and their Elders having had a sight of him , ( XXIV Exod. 10. ) were so ungrateful , as to rebel against him , and worship other gods . Some refer this kicking , to their revolt from the House of David ; when Jeroboam , to preserve his new Kingdom , set up the golden Calves , to prevent the return of the People to their old Master , by going up to Jerusalem to worship .

Thou art waxen fat , thou art grown thick , thou art covered with fatness . ] This variety of Expressions is used to signifie how exceeding bountifully God had provided for them ; and withal , how very wanton and insolent they were grown , as Cattle fed in a fat Pasture are wont to be . The words with fatness ( after covered ) are not in the Hebrew ; but are well supplied out of other places ; particularly XVII Psal. 10.

Then he forsook God . ] The Hierusalem Targum here hath it , they forsook the WORD of God .

Which made him . ] Advanced them from a desert where he found them , ( v. 6 , 10. ) into a very rich and plentiful Country . This was the lamentable effect of their Plethora , or Fulness : unto which we are all too prone , as an excellent Person of our own hath long ago observed . Even such as seem most upright , saith he , when they wax fat , spurn with the heel , and cast away the memory of their Misery , and of God's former Mercy behind their backs . And what was the reason that the Israelites waxed thus full and fat ? Only because they did not use that Exercise which God had appointed to keep them under , and preserve their Hearts from being lifted up ; VIII Deut. 11 , &c. Take heed to thy self , lest when thou hast eaten , and filled thy self , &c. then thy heart be lifted up , and thou forget the LORD thy God , which brought thee out of the Land of Egypt , &c. The daily and lively Representation , or Recognition of their Condition there , should have been as usual to them as their Meat and Drink ; yea , as it were , their Thanksgiving before and after Meats , as our Dr. Jackson speaks , Book XI . on the Creed , Chap. XXXIV . And Maimonides himself , mentioning those very words , Lest when thou hast eaten , and filled thy self , &c. very well observes ; That to prevent Pride and Apostasy , which grow out of great Plenty , God commanded them to offer their First-fruits before him every year , with a solemn Confession , how poor they were in the beginning , and then raised by God to be a mighty People , XXVI Deut. 5 , 6 , &c. For which end the Passover was instituted , That they might remember the day when they came forth out of Egypt all the days of their Life , XVI Deut. 3. See More Nevochim , P. II. Cap. XXXIX ..

And lightly esteemed the Rock of their Salvation . ] As there was a progress in their insolent forgetfulness of God , expressed in three Phrases , which may signifie three degrees of their stupidity , ( waxen fat , grown thick , and covered with fatness ) so some observe as many degrees of their Rebellion . First , They kicked against God ; i. e. threw off the Yoke of his Laws , and refused to observe them . Secondly , They forsook God , and fell into Idolatry . And lastly , They lightly esteemed the Rock of their Salvation . Where the Hebrew word nibbel signifies more than a light esteem ; for , if it come from Nebelah , a dead Carcase , ( as some think it doth ) it denotes the greatest abhorrence ; nothing being so much abominated among the Jews as a dead Carcase ; the touching of which was the highest pollution . And thus J. Cocceius and Campeg . Vitringa understand it ; who observe that this was never so fulfilled as in their behaviour towards our Lord Christ , who was indeed the Rock of their Salvation ; and so vilely used by them , as if he had been the most loathsome Man upon Earth . So Vitringa expounds these words ( in his Observ . Sacr. Lib. II. Cap. IX . p. 173. ) instar flagitij tractavit rupem salutis suae . For this is a word used by God himself , when he would express his utter detestation of Nineveh , and his dealing with her according to her abominable Wickedness , III Nahum 6. I will cast abominable filth upon thee , and make thee vile , &c. and when he speaks of the disgrace he would put upon his own Temple , XIV Jerem. 21. The LXX . indeed simply expound the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he departed ; but the last words they expound 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from God his Saviour ; as Onkelos also , his most mighty Redeemer . Which in the most eminent sense , is the LORD Jesus ; for none brought such Salvation to them , and wrought such a Redemption for them , as he did : who is the Stone which God laid in Sion , &c. XXVIII Isa. 16. But instead of flying to him , as Men in danger , do to a Rock or strong Fortress ; they not only rejected him , but abused and put the highest Indignities upon him .

Verse 16 Ver. 16. They provoked him to jealousie . ] Made him extreamly angry with them . For so Jealousie is described as the Rage of a Man , VI Prov. 34.

With strange gods . ] Whom they fell in love withal and worshipped . This was the ground of his Jealousie ; their falsness to God , who had espoused them to himself . And the Hebrew word zar ( strange ) we sometimes translate another , XIX Job 27. So that a strange god and another god are the very same , LXXXI Psal. 9. XX Exod. 3. Therefore God saith he will not give his glory to another , XLII Isa. 8. and that their Sorrows shall be multiplied that hasten after another god , XVI Psal. 4.

With abominations provoked they him to anger . ] I take this to be a Repetition of the same thing ; their Idols being called Abominations , because God exceedingly hates them , VII . 25. 1 Kings XI . 5. Tho' R. Solomon and Abarbinel by Abominations here understand those filthy Mixtures forbidden in Levit. XVIII . with Witchcrafts and such like Wickedness . And Abarbinel refers the first part of this Verse , to the times under the first Temple , when they worshipped the Sun , Moon and Stars ; and the latter part of it to the times under the second Temple ; when , though they were free from Idolatry , they were corrupted with other abominable filthiness .

Ver. 17. They sacrificed to Devils , and not to God . ] Verse 17 The Hebrew word Schedim , which we translate Devils , imports as much as Destroyers , ( as the Devil is called in the Book of Revelation , IX . 11. ) Evil Spirits delighting in Mischief ; and leading those that worship them into Perdition . Though some think they are called Schedim ironically , by way of Scorn ; the true God being Schaddai , the Omnipotent , and All-sufficient ; and these called by way of mockery , counterfeit gods , who had no power to help their Worshippers ; nor were sufficient to preserve themselves . Either of these accounts of the word are better than that of Manasseh ben Israel , who derives it from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a field , because they frequent desert places . But then they should have been called Sedim , not Schedim , as he must needs know , who was a great Master in the Hebrew Learning . The LXX . call them here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and so doth the Apostle , 1 Corinth . X. 19. because the Daemons led Men into the impiety of worshipping other gods ; either themselves , or other beings ; which they perswaded simple People , had some Divinity in them . And that , not only the Stars , but even Beasts here upon the Earth ; nay , Onions and Garlick . Which they did not take to be gods ; but things , by which , as intermediate Causes , their gods were pleased or offended with them ; and therefore worshipped them .

To gods whom they knew not . ] Or , as the words may be translated , gods that knew not them : that is , had never bestowed any benefits upon them . For , as it follows , they were new gods ; never before heard of by their Ancestors .

New gods , that newly came up . ] Such as Jeroboam's Calves ; invented out of his own Brain : and the gods of other Nations , Moloch and Baal ; which were new to the Israelites , and had not been known among them . For the doemon gods were of no great antiquity : Bel , or Baal ( as he is called in the Chaldee Dialect ) the first King of Babel after Nimrod , being the first that was ever deified ( as Mr. Mede observes ) or reputed a god after his death ; whence all other Daemons were called Baalim : as all the Roman Emperors were called Caesars , from the first Emperor of that Name . See p. 776. Besides which , the Heathens had another higher sort of Daemons , which had never been linked to a Mortal Body , viz. those we call Angels : who the Israelites were taught to be but Ministers unto their God , and therefore not to be worshipped .

Whom your Fathers feared not . ] That is , did not worship . This was a great aggravation of their guilt , that when they would have other Objects of Worship , they did not return unto those , whom their Ancestors had reverenced , ( the Teraphim for instance , which were the gods of Laban and Rachel ) for whose worship they might have pretended Tradition : but chose gods , whom their Fore-fathers were not acquainted withal ; which was a token of a strange proneness to Idolatry . And Maimonides , mentioning this Verse , observes that they worshipped not only things that had a being , but meer imaginations . For which he quotes these words of the Book Siphri : It was not enough that they worshipped the Sun , Moon and Stars , and Caelestial Signs ; but they worshipped their Shadow ; More Nevochim P. III. Cap. XLVI .

Ver. 18. Of the Rock that begat thee . ] God the Verse 18 Author of thy being . See v. 4.

Thou art unmindful . ] Being wholly intent to Idols , which they themselves had made .

And hast forgotten God that formed thee . ] Into a Kingdom of Priests ; making them his peculiar People , XIX Exod. 5 , 6.

Ver. 19. And when the LORD saw it , he abhorred Verse 19 them . ] Cast them off ; as they had done him .

Because of the provoking of his Sons and of his Daughters . ] For so they were , till they corrupted themselves ; and thereby highly incensed him against them . For nothing can be so provoking as the Rebellion of Children against a most indulgent Parent . Maimonides translates it , By reason of his Anger against his Sons and his Daughters : P. I. More Nevochim , Cap. XXXVI . where he observes , we never find the word Caas ( which is here used signifying indignation ) in Scripture applied to God , but only when it speaks of Idolatry .

Ver. 20. And he said . ] Resolved .

I will hide my face from them . ] See XXXI . 17 , 18.

I will see what their end shall be . ] Not cease my Judgments till I have brought the sorest Calamities upon them , and made an end of them : that is , of their Polity and Government .

For they are a very froward Generation . ] Incorrigibly wicked .

Children in whom there is no faith . ] Who had broken their Covenant with him ( XXXI . 16. ) so often , that they were not to be trusted , when they made profession of Repentance . The Book of Judges , and indeed their whole History , testifies to the truth of this .

Verse 21 Ver. 21. They have moved me to jealousie . ] See v. 16.

With that which is not God . ] By worshipping God's Creatures , or the Work of their own Hands .

They have provoked me to anger with their vanities . ] The same thing , in other words : all the gods of the Nations , whom the Israelites imitated , being meer Vanities ( or things of naught , as the Hierusalem Targum hath it ) as hath been often observed .

And I will move them to jealousie . ] He threatens to be even with them , and serve them in their kind .

With those that are not a People . ] Who either were not a Nation in being , at this time ; or so obscure , base and ignoble , that they were not worthy the name of a Nation . The Jews interpret it of the Chaldaeans ; whom God raised up on a sudden , when no Body would believe it , ( I Habak. 5 , 6 , &c. ) to be a terrible Scourge to them . See XXIII Isa. 13.

And I will provoke them to anger with a foolish Nation . ] The Jews thought all Nations so , except themselves . And in one sense all the Gentiles were really so : for nothing was more foolish than to Worship Creatures meaner than themselves , X Jerem. 8.

The Apostle applies this unto the bestowing the Blessing of the Messiah , whom the Jews refused , upon the Gentile World ( X Rom. 19. ) which strangely inraged the Jews ; as we see , when our Saviour first mentioned it , XXI Matth. 43 , 44 , &c. and when St. Paul did but speak of going to preach unto them , XXII Acts 21 , 22. And see 1 Thess. II. 15 , 16. And through all Ages since it hath made them gnash their Teeth , to see so many Nations subject unto our Saviour , and honour him as God ; whom they rejected as the vilest of Men.

Ver. 22. For a fire is kindled in mine anger . ] Great Verse 22 and sore Calamities are compared to fire in Scripture , ( XXX Ezek. 8. ) which God here threatens to send upon them , as the woful Effects of his heavy displeasure .

And shall burn unto the lowest hell . ] Never cease till they have destroyed them . For Hell and Destruction seem to be the same , XV Prov. 11. And therefore the lowest Hell signifies the depth of Misery .

And shall consume the Earth with her increase . ] Make an utter desolation in the Country , I Isa. 7.

And set on fire the foundations of the Mountains . ] Subvert the strongest Fortresses , which were accounted impregnable . Such as Jerusalem ( which Rasi thinks is here meant ) in whose last destruction this was perfectly fulfilled , as it was in part at the first , 2 Kings XXV . 9. For Titus himself , as Josephus relates , ( Lib. VII . de Bello Judaico , Cap. 43. ) observing the vast height of the Walls , the bigness of every Stone , the exact order wherein they were laid , and compacted , &c. cried out , God was with us in this War , he drove the Jews from these munitions , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; for what could Mens Hands or Machines do against such Towers ? Which calls to mind , what is related , not only by S. Chrysostom , Sozomen , Socrates , but by Ammianus Marcellinus himself , an Heathen Historian , ( Lib. XXIII . beginning ) how that when Julian the Apostate ordered the Temple at Jerusalem to be rebuilt , terrible Globes of Fire burst out prope fundamenta from the very Foundations , which overturned all , burnt the Workmen , and made the place so inaccessible , that they desisted from the Attempt . The certainty of this hath extorted the same Confession from the Jews themselves , ( David Ganz in his Tzemach David , and R. Gedaliah in Schal . Hakkabala ) though they pretend the Building went on and was finished ; but after many years overthrown by an Earthquake .

Verse 23 Ver. 23. I will heap mischiefs upon them . ] Which shall miserably oppress and crush them .

And spend all my Arrows upon them . ] His Judgments and Plagues are oft compared to Arrows shot at them ( VII Psal. 12 , 13. XXXVIII . 2. XCI . 5. ) And he speaks in the Language of an Archer , who shoots till he hath emptied his Quiver , and hath not one Arrow left .

Verse 24 Ver. 24. They shall be burnt with hunger . ] This Verse and the next explains what he means by Arrows , which are here enumerated . And first he threatens a Famine , with which he saith they should be burnt : either because these Judgments are compared to fire , v. 22. or because extream Hunger parches the inward parts , and makes the Visage as black as a Coal , as Jeremiah speaks , IV Lament. 8.

And devoured with burning heat . ] With Fevers , and Calentures ; as they are called in hot Countries .

And with bitter destruction . ] With the Pestilence : which he calls bitter , because it was incurable .

And I will send the teeth of wild beasts upon thee . ] This was another of the sore Judgments , which God threatned to their Disobedience . See XXVI Levit. 22. Upon which Maimonides observed , that Magicians were wont to promise them by their Arts , to free their Cities , Fields , and Plantations from Lions and Serpents , and such like hurtful Creatures ; unto whose power God delivered them , because they forsook him , and followed Idolaters and Magicians , More Nevoch . P. III. Cap. XXXVII .

With the poison of Serpents of the dust . ] Whose bitings were deadly . And they were exposed to them , as well as to wild Beasts ; when they were forced to fly into Wildernesses , and hide themselves in Dens and Caves ; where some of them could not avoid being devoured by wild Beasts , and bitten by Serpents , which lay lurking in those holes . So Cooceius in his Vltima Mosis , Sect. 1271. where he notes also , that this was fulfilled in part , when they were thrown by the Romans to wild Beasts in the Theatres , as Josephus relates , Lib. VI. de Bello Judaico , Cap. XVI , XX.

Ver. 25. The sword without , and terror within shall Verse 25 destroy . ] They could no where be safe : for in the Field the Sword of their Enemies cut them off , and at home , they did not think themselves secure , in their closest Chamber , but died with fear , or made away themselves , lest they should fall into the hands of those that sought to destroy them . See I Lament. 20. Or perhaps by the terror within may be meant Famine and Pestilence , VII Ezek. 15.

Both the young man and the virgin , the suckling with the man of grey hairs . ] He threatens to deliver them into such merciless Hands , as would spare none ; nor make any difference of Sex or of Age. This Huetius refers to the last destruction of Jerusalem , in his Demonstr. Evang. Propos . IX . Cap. CLXXIII . And Abarbinel also confesses it was then fulfilled .

Verse 26 Ver. 26. I said ] i. e. Resolved .

I would scatter them into corners , I would make the remembrance of them to cease from among men . ] Utterly destroy them , so that not one of them should be found : and if any remained they should sculk , and not dare to appear among Men.

Verse 27 Ver. 27. Were it not that I feared the wrath of the Enemy . ] He that is Omnipotent is not capable of fearing any thing : but he speaks in our Language , and gives this reason why he did not make them cease to be a Nation , because he would not have their Enemies insult , and grow outragious in their insolent Language , even against himself . Of which we find an instance XXXVII Isa. 28 , 29.

Lest their Adversaries should behave themselves strangely . ] Ascribe all this to their false gods ( as Cocceius understands it ) which are called strange gods , v. 16.

And lest they should say our hand is high . ] Imagine their own Power and Valour had destroyed the Jews ; as both the Assyrians and Chaldaeans boasted , X Isa. 7 , 8 , &c. I Habak. 15 , 16.

And the LORD hath not done all this . ] And attribute nothing to the most High , in all the business . Certain it is , the Wickedness of the Jews was so exceeding great , that their final Extirpation had been accomplished many Generations before it came to pass , had the LORD been only just , and respected nothing but their deserts ; whom he very often preserved when they might have been justly destroyed , for such reasons as he himself here gives . That his Glory might not be impeached among the Nations , but they might see by the strange Deliverances and Restaurations of the Jews , that their God was a God of gods , most worthy to be honoured by all the World , as he himself speaks below , v. 36. So Dr. Jackson well observes , B. I. on the Creed , Chap. XXII . Sect. IV.

The Marginal Translation of this last Clause , is also agreeable to the Hebrew , Our high hand , and not the LORD , hath done all this . To prevent which wrong Construction of God's Judgments upon them , he took such a time for the Execution of them , ( as Conradus Pellicanus well observes ) when the World began to be better instructed by the Coming of Christ . So that Titus himself said , as I noted before , that it was God , and not the Hands of the Romans , that destroyed them . See XXIX . 24. and this Chapter v. 22.

Ver. 28. For they are a Nation void of counsel . ] The Verse 28 Hebrew word abad ( which is commonly translated perish , and here we translate void ) signifies in the Ethiopick Language is foolish , or mad , as Job Ludolphus observes in his excellent History of that Country . Which makes it probable , this was the ancient sense of the word among the Hebrews , and gives the best account of this place , which may be thus translated , They are a Nation foolish in their counsel . ] Whose Counsels led them to such Courses , as utterly undid them ; and when they seemed most wise , they madly ruined themselves . And thus those words of Jeremiah may be best translated , The heart of the King is foolish , IV. 9.

Neither is there any understanding in them . ] They did not understand what was good for themselves ; but imprudently chose that which did them mischief . Some refer this to the Enemies of the Jews , before spoken of : but that seems not so agreeable to what follows , which relates to the same Persons ; and most likely expresses God's Compassion towards the sensless Jews . Huetius applies this to their stupid blindness at their last destruction ; which they were so far from preventing , that they drew it upon themselves , as Josephus shows . See XXVIII . 28 , 29.

Verse 29 Ver. 29. O that they were wise . ] So as seriously to consider God's dealing with them exactly , according to what he foretold them .

That they understood this , &c. ] Or , as it may be translated , Then would they understand this ; they would consider their latter end . They would soon perceive the Hand of God in all that is befaln them ; and that if they do not change their Course , they will in Conclusion be utterly undone .

Verse 30 Ver. 30. How should one chase a thousand , and two put ten thousand to flight ? ] Whence should such an amazing Change proceed ? that the Israelites , who formerly with an handful of Men put vast Armies to flight , ( XXVI Levit. 8. ) should now , though never so numerous , be beaten by one or two of their Enemies : fleeing when none pursues them , XXVI Lev. 17 , 36 , 37. XXVIII Deut. 25.

Except their Rock had sold them . ] A little consideration was sufficient to make them understand , that this had been impossible , if they had not forsaken their God ; who thereupon delivered them up to the Will of their Enemies . For by their Rock is meant God ; and his selling them , is his quitting his Interest in them , and giving them up to be Slaves to those that hated them .

And the LORD had shut them up . ] So that they could not escape the Hands of their Enemies .

Ver. 31. For their Rock is not as our Rock . ] None Verse 31 of the gods of the Heathen ( whom he calls their Rock , because they relied on them for safety ) have such power as He that gave us our being . So Maimonides interprets the word tzur , the Spring and Fountain of all things .

Our Enemies themselves being Judges . ] Who were often forced to acknowledge his over-ruling Power and Providence , controlling all their Designs . As the Egyptians confessed , XIV Exod. 2 , 5. and Balaam , XXIII Numb. 19 , 22. and the Philistims , 1 Sam. IV. 7 , 8. and the King of Babylon , III Dan. 29.

Ver. 32. For their Vine is the Vine of Sodom , and of Verse 32 the fields of Gomorrah . ] I suppose he speaks here of the Israelites ( giving an account why their Enemies so shamefully chased them , v. 30. ) who are compared to a Vine , which God brought out of Egypt , and planted in Canaan , LXXX Psal. 8. and the Prophet afterwards calls them , the Plant of his Pleasure , V Isa. 7. Which was an ancient resemblance , it appears by this place ; where he represents them as such a degenerate People , that they were as bad ( nay worse , as the Marginal Translation is ) as the Sodomites , or the People of Gomorrah : and therefore deserved ( v. 26. ) to be utterly destroyed as they were . See I Isa. 10. II Jerem. 21.

Their grapes are grapes of gall , their clusters are bitter . ] These words represent their actions ( called fruit in Scripture ) to be so wicked , that they were not to be endured . And so Josephus describes them before their last destruction , Lib. VI. de Bello Judaico , Cap. ult. where he saith , If the Romans had delayed to fall upon such a wicked People , he thinks either the Earth would have opened its Mouth , and swallowed them up , or a Flood drowned their City , or Thunder and Lightning from Heaven destroyed it , as it did Sodom . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For they were a more Atheistical Generation , than they who suffered such things . And again , Lib. VII . Cap. XXX . he saith that the time when they were destroyed was so fruitful in all manner of wickedness among the Jews , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That there was no one work of wickedness , that was not committed ; nor can one imagine any thing so bad , that they did not do : endeavouring publickly , as well as privately , to excel one another , both in impiety towards God , and injustice to their Neighbours .

Verse 33 Ver. 33. Their wine is the poison of Dragons . ] This still represents their Fruit , that is , their Works , to be most pernicious ; being compared to the Poison of Dragons . Many Authors indeed say that Dragons have no Poison in them , ( as B. Chytraeus and others observe ) but as the Hebrew word Thaanim signifies any kind of Serpent , so it is certain that the Dragons of Africk and Arabia had a deadly Poison in them ; tho' those of Greece had not : as the famous Bochartus shows at large , in his Hierozoicon , P. II. Lib. III. Cap. XIV . Who also observes in another place , that the Hebrew word Rosch , signifying both the Head and also Poison ; the Poison of Serpents lyes partly in their Gall , partly in their Teeth , and partly in a little Bladder under their Tongue , P. I. Lib. I. Cap. IV.

And the cruel venom of Asps . ] The Poison of Asps is called cruel , because it is accounted the acutest of all other : instan●ly penetrating into the Vital Parts . Whence the Proverb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the biting of Asps , for an incurable Wound . For they who are bitten with an Asp , seldom escape with their life ; as Aristotle , Pliny , and a great many other Authors observe , in Bochart . P. II. Lib. III. Cap. V.

Ver. 34. Is not this . ] That is , the Vengeance he Verse 34 is going to speak of in the following Verses . For this Particle hu , often refers to what comes after , not to what goes before ; as Cocceius observes .

Laid up in store with me . ] To be produced in due time .

Sealed up among my Treasures ? ] He speaks of it as a matter determined , or decreed , as Deeds are which are signed and sealed , though not presently executed , but kept safely in a Cabinet . And the meaning of this Verse is , that though he do not speedily punish Evil-doers , it is not because he doth not observe them , or forgets what they do ; for he hath prefixed a time to reckon with them ; as will appear in the issue .

Ver. 35. To me belongeth vengeance and recompence . ] Verse 35 As the Supream LORD , Governour , and Judge of the World ; whose Office it is to punish Offenders . It is evident the Apostle alledging these words , XII Rom. 19. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vengeance is mine , ( or to me belongeth vengeance ) exactly follows the Hebrew Text , and not the present LXX . which renders these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the day of vengeance I will recompence .

Their Feet shall slide . ] Though they think themselves unmoveably fixed in their Dominion , they shall certainly fall .

In due time . ] Not so soon perhaps as Men may expect ; but when the great Judge of the World sees it most seasonable .

For the day of their calamity is at hand , and the things that shall come upon them make haste . ] When they little thought of it , and prided themselves in their Prosperity , God suddenly brought down the Chaldoeans , who had been the great Instruments of plaguing the Jews , XLVII Isaiah 7 , 8 , 9 , 10 , &c. L Jerem. 15 , 27 , 31. LI. 6 , 8. And so shall the Plagues of Babylon the great come in one day . In one hour her great riches shall come to nought , XVIII Revel. 8 , 10 , 17.

Verse 36 Ver. 36. For the LORD shall judge his people . ] Plead their cause , as the Scripture elsewhere speaks , ( L Jerem. 34. ) and deliver them from the Oppression of their Enemies ; as this Phrase is often used in the Book of Psalms VII . 8. X. 18.

And repent himself for his servants . ] Have mercy upon them , ( as the Vulgar truly expresses the sense ) and turn his Hand , which punishes them , upon their Enemies . See L Jerem. 20. LI. 24.

When he sees that their power is gone . ] That they are not able to help themselves . That 's the due time , or season before-mentioned , for God to interpose ; when the Enemies of his People think themselves irresistible ; there being none able to oppose them .

And there is none shut up , or left . ] Some refer this to Persons , and others to Things : and either way it signifies their Condition to be so forlorn , that they could do nothing , either by Men or by Money , for their deliverance . J. Forsterus translates these words , Custoditum , aut neglectum , i. e. precious , or vile . By which wonderful deliverance , and restoration , when they were so totally destitute of all help , all the World was given to understand , that there is no God like unto the LORD .

Ver. 37. And he shall say . ] Or , It shall be said .

Where are their gods , their rock in whom they trusted ? ] Verse 37 It is dubious , whether these words be directed to the Jews , or to the Gentiles who had oppressed them . It seems most agreeable to take them as a Reproach to the Enemies of the Jews ; who had long bragg'd of the Power of their gods , and ascribed all their Success to them , ( v. 27. ) who now could not deliver them in their distress .

Ver. 38. Which did eat the fat of their Sacrifices , and Verse 38 drank the wine of their Drink-offerings . ] For the same Rites were used among the Gentiles , as among the Jews : who offered all the Fat upon the Altar , and there poured out the Wine which accompanied the Meat-offering , &c. See XV Numb . The LXX . refer this to the Worshippers themselves , and translate it thus , ( agreeably enough to the Hebrew ) The fat of whose Sacrifices ye eat , and drank the wine of their Drink-offerings . And Onkelos to the same purpose .

Let them rise up and help you , and be your protection . ] From the Calamity which was unavoidably coming upon them , XLVI Isa. 1 , 2 , 7. LI Jerem. 17 , 18.

Ver. 39. See now . ] Open your Eyes now at last , Verse 39 and be convinced , by your sad Experience , of your Error .

That I , even I am he . ] That it is I , and none but I who have made these Changes in the World : first making you Instruments in punishing my People ; and now inflicting the like Punishments upon you , LI Jerem. 24 , 25 , 49.

The words in the Hebrew being , I , I am he , the Author of the Old Nitzacon was sensible that we Christians might hence observe , that there are two who are here called God , the Father , and the Son . And therefore takes care to inform his Reader , that there are not two first principles of things . Which , as no Christian is so foolish as to affirm , so their own Authors have acknowledged more Persons than one , here called God . Thus Jonathan in his Paraphrase , plainly supposes another Person in the Divinity , whom he calls the WORD , when he thus explains this Verse ; When the WORD of the LORD shall reveal himself to redeem his People , he shall say to all People , I am he that have been , and am , and shall be , ( See I Revel. 8. ) and by my WORD kill and make alive . I smote the People of Israel , and I will heal them in the end of the days . Which makes these words a plain Prophecy of the Messiah , and him to be God . And so the Hierusalem Targum : See , that I now am he in my WORD , and there is no God besides me ; I am he who kill the living in this World , and raise the dead in the World to come , &c.

And there is no god with me . ] As I have no Superiour , so neither have I any Equal .

I kill and I make alive , I wound and I heal . ] If I please to destroy any People for their sins , none can hinder me ; and if any repent and implore my Mercy , I restore them to perfect safety . R. Isaac in his Chissuk Emuna , P. I. Cap. VI. Sect. XX. alledges these words as a Prophecy of the Resurrection of the dead , in the days of the Messiah . And in another place , Cap. X. he alledges them as an effectual Confutation of those ancient Hereticks , who imagined two Supream Powers : one of them , the Author of all Good ; and the other , the Author of all Evil ; ( which I observed upon XVI Levit. to have been a very ancient Opinion ) For there could not be , they fancied , the same Care , which had an influence upon both . To remove which false conceit , God declares , I kill , as well as make alive , &c. And for the same reason he saith , in XLV Isa. 7. I form the light , and create darkness ; I make peace , and create evil : I the LORD do all these things .

Neither is there any that can deliver out of my hand . ] Nor can any reverse the Judgment , that I pass upon Men.

Ver. 40. For I lift up my hand to Heaven . ] Swear Verse 40 solemnly to do what follows , viz. be revenged on his Enemies , as well as deliver his People . Thus Abraham anciently sware XIV Gen. 22. And when God promised to bring the Israelites into Canaan , he is said to lift up his hand , VI Exod. 8. IX Nehem. 15. From whence some think the word promittere is derived , signifying to engage by stretching out the hand : and that from thence sprang the Custom of stretching out , and lifting up their Hand , when they sware . Which the Gentiles practised , as those known words of Virgil inform us , Aeneid . XII .

Suspiciens Coelum tenditque ad sydera dextram .

When God therefore is said to lift up his Hand to Heaven , the meaning is , he swears by himself ; as it here follows .

And say , I live for ever . ] As sure as I live .

Ver. 41. If I whet my glittering Sword . ] Make all Verse 41 things ready for the execution of my Judgments .

And my hand take hold of judgment . ] I begin to punish .

I will render vengeance to mine Enemies . ] None shall stop my proceedings , to be fully avenged of them .

And will reward them that hate me . ] For as Jeremiah speaks , LI. 56. The LORD God of Recompences will surely requite . For it is the vengeance of the LORD ( as he speaks in the foregoing Chapter concerning Babylon , L. 15. ) take vengeance upon her : as she hath done , do unto her .

Verse 42 Ver. 42. I will make mine Arrows drunk with blood , and my sword shall devour flesh . ] Make an exceeding great slaughter , XXXIV Isaiah 5 , 6.

With the blood of the slain , and of the Captives . ] This signifies none should be spared : for they should be killed who were taken Captive , as well as those that fell in the battle .

From the beginning of revenges upon the Enemy . ] How the Hebrew word Paroth comes to signifie revenges , I am not able to give an account : but in that sense we take it both here , and in V Judges 2. The word Para , from whence it seems to be derived , signifies to make bare , or naked . And so the Vulgar Latine here understands it : and thence Joh. Forsterus hath given a probable sense of these words , ( taking rosch which we translate beginning , for the head , as it properly signifies , or the King ) in this manner ; because of the baring , ( i. e. making bare ) of the head by the Enemy . That is , the taking away of the Kingdom and Priesthood from Israel . The LXX . translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the Head of the Princes of the Enemies . Which is a sense very agreeable , if we could find any word in the Hebrew like to Paroth that signifies Princes or Rulers . But I think there is a more simple sense may be given of these words , than any of the forementioned , only by supposing the Particle Lamed to be omitted , ( as in many other places ) before paroth . Which is this , from the King , to the Slave of the Enemies . For they were wont to shave their Captives , as every one knows , by way of Contempt and Scorn . Which is the reason God threatens baldness so often to the Israelites by his Prophets , when he was so angry with them , that he gave them up to be Slaves . Next to this is the Translation of Onkelos , I will take away ( those words he adds ) the Crowns from the head of the Enemy . Which was the making the King's head bare .

This universal slaughter is most notably expressed by Jeremiah L. 35 , 36 , 37 , 43. And some think this Prophecy will be then most amply fulfilled , when the Jews shall be called , and made Members of the Church of Christ . See Dr. Jackson , Book XI . on the Creed , Chap. XII .

Ver. 43. Rejoyce , O ye Nations , with his People . ] Verse 43 Here the Particle eth is omitted before ammo , as I supposed , in the foregoing words , lamed to be before paroth . Which made the Vulgar translate these words , O ye Nations , praise his People . But the LXX . discerned the true sense , and translate it as we do : The Apostle having justified their Translation in XV Rom. 10. where he expresses this word for word , as they do , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rejoyce ye Gentiles , with his People . But it must here be noted , that before these words , the LXX . have some other which are very remarkable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rejoyce ye Heavens together with him , and let all the Angels of God worship him ; ( and then follows , Rejoyce ye Gentiles with his People ) which are not in the Hebrew , nor in the Chaldee : and yet the latter Clause of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let all the Angels of God worship him , are the very words of the Apostle , I Hebr. 6. which seem to have been taken from hence out of the LXX . for they are no where else to be found in the Scripture . The Margin indeed of our Bibles refers us to XCVII Psalm 7. But there the words of the LXX . are otherwise , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Worship him all ye his Angels . Which are in the second Person : whereas here , and in the Apostle , the words are in the third . We may therefore suppose rather , that the LXX . from ancient Tradition among the Jews , added these words ( before they translated this Verse ) to declare unto what time the fulfilling of them should principally belong . For the XCVII Psalm seems to be but a descant ( as Dr. Jackson's words are ) upon this part of Moses his Song ; from whence the Jews might learn the Scope of it . And accordingly the Apostle uses the words of the LXX . here in this place , rather than those of the Psalmist ; because he would have the Hebrews understand and consider , that Moses himself had predicted the Exaltation of the Son of God , as the Psalmist afterwards expounded him .

There is another Translation of these words of Moses , which is very agreeable to the Apostle in XV Rom. 10. Rejoyce ye Nations , who are his People . See v. 21. of this Chapter . Either way , this is a plain Prophecy of the Gentiles becoming one Body with the People of Israel . And thus Kimchi himself translates it , Sing ye Gentiles , who are his People : which began to be fulfilled after our Saviour's Ascension to the Throne of his Glory in the Heavens , when all the Angels of God worshipped him . Hitherto Moses had supposed , in this Song , great Enmity between them : and that sometimes they had plagued Israel sorely ; as at others God rendred to them according to what they had done unto his People . But now he breaks out into a rapture of Joy , to think that they should one day be reconciled , and made one People of God . And the LXX . thus understanding it , might well preface to their Translation of this Verse , with the words now mentioned , Rejoyce ye Heavens together with him . For if there be joy in Heaven , as Procopius Gazaeus well glosses , at the Repentance of one Sinner , how much more for the Salvation of the whole World , by destroying the Devil's Tyranny . Which being to be performed by the Advancement of the Son of God into the Heavens , the next words might well be added , Let all the Angels of God worship him . Which they had always done ( the same Procopius observes ) as their God who created them : but now they Praise and Extol his Humanity , exalted at the right Hand of God .

For he will avenge the blood of his Servants . ] These words seem to express some of the Motives that should perswade the Gentiles to become one Body with the Jews , ( for such the Apostles , and all the first Converts were ) God's punishing all those who shed the Blood of his Servants ; as the Christian Martyrs are called in the Book of the Revelation . In which confidence the LXX . add another Sentence before these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and let all the Sons of God be strong in him .

And will render vengeance to his Adversaries . ] To all such as oppose this blessed Union : and first to the Jews , who set themselves against it , more than any others , ( being mad at the Apostles for preaching to the Gentiles ) and then to the Romans , who persecuted all those who embraced Christianity .

And will be merciful unto his Land . ] This cannot be meant of the Land of Israel , which was no longer God's Land than any other , but of the whole Earth , ( as Conrad . Pellicanus well explains it ) in which that one People of God dwells ; reduced ( as he speaks ) in the whole Multitude of the Faithful into one Catholick Church . For they all acknowledge , from the greatest to the least , that One only Omnipotent God , with no less Devotion and Affection , than Abraham , Isaac , Jacob and Moses did .

And unto his People . ] The whole World that believe in Christ , and are his faithful Servants ; whose Blood he will avenge , XIX Revel. 2. and then set up his Tabernacle with Men , and dwell with them , and they shall be his People , and he will be their God , XX Revel. 3. which I mention , because this part of the Prophecy reaches unto the last times , and is not yet all fulfilled .

Thus this famous Song concludes , which as the Jews reckon , consists of Seventy Verses , each of which contains two distinct and entire Sentences : and , as they fancy , are a Compendium of the whole Law of Moses . Nay , some of them ( such are the idle Conceits of this Nation ) think this Hymn is so perfect a Prophecy , that it contains in it the Names of all the Men in the World ; which they undertake to find , and by that Versicle where it is , to tell what Fortune he , whose Name they seek , shall have in the World . Thus , instead of observing seriously what Moses foretold would certainly befal themselves ; their Superstition and hardness of heart have led them to vain Conjectures concerning other Men. See Jo. Wagenseil upon Sota , p. 164 , &c. where he saith a Jew undertook to show him his Name in this Song ; which fell out in a Verse that signified Prosperity to him . And since him Martinus Mauritius in his Book de Sortitione Hebraeorum , Cap. XVI . Sect. 3 , 4 , 5.

Ver. 44. And Moses came , and spake all the words of Verse 44 this Song in the ears of the people . ] The very same that is said before he spake this Song , ( XXXI . 30. ) and is now repeated at the Conclusion of it , to express his Fidelity in his Office , to the very last .

He and Hoshea the Son of Nun. ] Who was now his Assistant in this Work , as he was designed to be his Successor after his death . He is commonly called Joshua , but Oshea was his Name at the first , XIII Numb. 8.

Ver. 45. And Moses made an end of speaking all Verse 45 these words to all Israel . ] When he had made an end of speaking them , then he added what follows .

Ver. 46. And he said unto them , set your hearts unto Verse 46 all the words which I testifie among you this day . ] Apply your Minds to press upon your selves the observation of all these things . For this Expression is a little more than letting them be in their heart , VI. 6. or , laying them up in their heart , XI . 18. For they were so to retain the remembrance of them , as to attend unto them , and consider them .

Which ye shall command your Children to observe to do . ] This necessary duty of instructing their Children is often pressed , ( IV. 10. VI. 7. XI . 19. ) because without this care their Religion would soon be lost ; but by this means might be preserved and propagated to all Generations .

All the words of this Law . ] Which they might be certain was delivered by God to Moses ; there being as many Witnesses of God's Presence with him , as there were Men in their Nation . But he had seen so many instances of their unbelief , that he uses all the ways , manners , and forms ( as Pellicanus observes ) that he could think of to urge them to obedience . By delivering them Tables of their Laws written by God himself , by Books , by Pillars , by Blessings , Cursings , Obtestations , Threatnings , long Exhortations , Songs , Phylacteries , and other Ceremonies , &c. which he continued to do as long as he had breath , and was able to speak ; that they and their Posterity might be happy .

Verse 47 Ver. 47. For it is not a vain thing for you . ] You shall not imploy your diligence in this matter unprofitably . The Jews upon these words have founded a Maxim , which Maimonides often mentions , That every Precept hath its end and use : which , though they do not appear to us , are grounded upon strong Causes and Reasons . More Nevochim P. III. Cap. XXVI . and L. The design , for instance , of many Ceremonial Laws , cannot now be fully discerned , because they were instituted directly contrary to the idolatrous Rites of the Zabij ; which are long since utterly abolished , and but imperfectly recorded in those ancient Authors that speak of them .

Because it is your life . ] The means to make you an happy People . Here are two benefits , saith R. Isaac , which are promised by the observation of this Law ; a Spiritual and a Corporal . The Spiritual in these words ; and the Corporal in the next , ye shall prolong your days , &c. And he puts the Spiritual first ; though among all Corporal Blessings , this of long Life be the chief ; Chissuk Emuna , P. I. Cap. XVIII .

And through this thing . ] By teaching your Children to observe to do all that is commanded in this Law .

You shall prolong your days in the Land whither you go over Jordan to possess it . ] Have the great Blessing of a long Life in all manner of Happiness , which your Posterity shall enjoy for many Generations in the Land of Canaan ▪ By which it appears , that nothing else but Contempt of this Law , could have ejected them out of this Country .

Ver. 48. And the LORD spake unto Moses that self Verse 48 same day . ] Immediately after he had ended the foregoing Song , and given them this Admonition at the Conclusion of it .

Vre . 49. Get thee up into this Mountains Abarim . ] Verse 49 Which he had pointed him unto before ; and told him what he doth now , XXVII Numb. 12.

Vnto Mount Nebo . ] Abarim was a ridge of Hills , whereof Nebo was one . See there upon XXVII Numb. 2.

Which is in the Land of Moab , that is over against Jericho . ] This is a more particular Description of the Site of this Mountain , than he gave before in the Book of Numbers .

Behold the Land of Canaan , which I give unto the Children of Israel for a possession . ] Which he might easily do from the highest part of the Mountain , called Pisgah , III Deut. 27.

Ver. 50. And die in the Mount whither thou goest up . ] Verse 50 After he had taken a view of the Land every way .

And be gathered unto thy People . ] To Abraham , Isaac , and Jacob. This signifies , saith R. Isaac , that he should be associated and joyned to the Souls of the just , who are called his People . For the People of Moses were not buried in Mount Abarim : and therefore he doth not speak , of gathering his Body to their Bodies ; but of his Soul to their Souls . Chissuk Emuna , P. I. Cap. XI .

Chapter XXXIII . As Aaron thy brother died in Mount Hor , and was gathered unto his People . ] See Numb. 24 , 28. XXXIII . 38.

Ver. 51. Because ye trespassed against me among the Verse 51 Children of Israel , &c. ] Rebelled against his Commandment , as he speaks XXVII Numb. 14.

Because ye sanctified me not in the midst of the Children of Israel , XX Numb . 12. XXVII . 14.

Ver. 52. Yet thou shalt see the Land before thee . ] He had earnestly begg'd of God that he might go over Verse 52 Jordan ; but he denied him that favour , I Deut. 37. III. 25 , 27. yet he was pleased to mitigate his punishment , by letting him enjoy a sight of that good Country , into which he might not enter .

But thou shalt not go thither unto the Land which I give the Children of Israel . ] By which the Israelites should have learnt , that as Moses left them short of the promised Land , and could not bring them into the possession of it ; so his Law did not contain a perfect Revelation of God's Will ; but they were to expect something beyond it .

CHAP. XXXIII .

Verse 1 Verse 1. AND this is the blessing . ] As Jacob blessed his Children , at his departure out of the World , when God had begun to fulfil the promise to Abraham , of giving him a numerous Offspring ; so Moses , having seen them vastly increased , and ready to enter upon the Land promised to them , ( XV Gen. 18 , &c. ) takes his farewel of them , with a Blessing pronounced upon the People in general , and upon each Tribe in particular . Which is in part prophetical , as the Blessing of Jacob was ; and delivered in the prophetick stile : which hath some difficulty and obscurity in it ; on purpose perhaps to excite their diligent study to enquire into the meaning . See XLIX Gen. 1 , 3.

Wherewith Moses the Man of God . ] Or , the Prophet of the LORD , as Onkelos translates it . For Prophets are called Men of God in the holy Books , 1 Sam. IX . 6 , 7 , 8. 1 Kings XIII . 1. 1 Tim. VI. 11. 2 Tim. III. 17. 2 Pet. I. 21. because in the exercise of their Sacred Function , they did not deliver their own sense , nor the sense of other Men ; but the Mind and Will of God who spake by them .

Blessed the Children of Israel before his death . ] Before he went up into Mount Abarim to die , ( XXXII . 49. ) he prayed God to bless them : and also foretold their future State and Condition . Such had been the ancient Custom among the holy Patriarchs ( as we learn from the example of Jacob ) to admonish their Posterity upon their dying Beds of such things , as they thought most imported them . For then they could not but be thought to speak most sincerely ; and their words were apt to be entertained with greater respect , and preserved in Mind with greater Care . Moses therefore their Deliverer , Leader , and Law-giver , concludes his Life in the same manner : and it 's very likely deposited these dying words with them , in writing .

Ver. 2. And he said , the LORD came from Sinai . ] And in the first place , he endeavours to make them sensible of what God had done already for them : and Verse 2 the chief of all his Benefits being the Revelation of his Mind and Will to them , he commemorates that , as a common Blessing to them all ; before he begins to speak in particular to each Tribe . For that is meant by the LORD came from Sinai : where he appeared in a most glorious manner , and from thence promulgated his Law with the greatest Solemnity , Exod. XX. And thus the Gentiles took an unwonted brightness in any place to be a token of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Appearance or Advent of some of their gods in that place . As also a great commotion in any place , they took for another token of it . See the illustrious Spanhemius in his Annotations upon Callimachus his Hymn to Apollo , v. 7. which they seem to have learnt from this appearance of God on Mount Sinai , and the quaking of that Mountain , when God appeared on it .

And rose up from Seir unto them , and shone forth from Mount Paran . ] There is no difficulty in the foregoing words , it being evident that God came down on Mount Sinai , and thence delivered his Commands to the Israelites , and espoused them for his People . But how he rose up from Seir unto them , the Country of Edom ; and shone from Paran the Country of Ishmael , is not so easie to understand . The Jews indeed , who are wont to solve all Difficulties , by inventing what they please , are not troubled to give an account of these words . Which signifie , they fancy , that the Divine Glory first resided upon Mount Seir , where God propounded his Law to the Children of Esau ; but they would not have it , because they found these words in it , Thou shalt not kill . He went therefore to Paran , and offered it to the Children of Ishmael , but they refused it also , because they found these words in it , Thou shalt not Steal . So he came to Sinai , and gave it to the Israelites , who said , All the words which the LORD hath said , will we do , XXIV Exod. 3. Thus the Hierusalem Targum , and Pirke Elieser , and some other more ancient Authors , with this addition , That he offered the Law to all the Nations of the World , but they rejected it , because it is written , Thou shalt have none other gods but me . But this looks so like a Fable , that some of themselves are ashamed of it , and have given a better sense of the words , though I cannot say the true one . For thus Abraham Peritsol expounds them , The true Law came out of Sinai to the Israelites , by which the Edomites were so inlightned , that God might be said to rise up to them also : and afterward the Celestial Influence shone out of this Law to the Ishmaelites , who were the better for it . Thus Const. L'Empereur reports his sense in his Annotations upon Bava kama , Cap. IV. Sect. III. where he endeavours to make out a plainer sense of these words , in this manner : Though the Mountain of Paran was nigher to Sinai than Seir was , and first occurred to those that went out of Egypt ; yet there was great reason to mention Seir before it , because Moses had respect to the order of their Journeys , and not to the Site of the Places . And their Journeys were so directed by Divine Providence , that fetching a long Circuit , forward and backward , they should come to Canaan . In all which turnings and windings they were marvellously preserved and provided for , by the same good Providence which conducted them . Of this Moses here makes a thankful Commemoration , how he led them from Mount Sinai to the Borders of the Land of Canaan , towards Mount Seir , as is expresly noted by Moses , ( compare I Deut. 19. with II. 1. and XX Numb. 14. ) From whence , by reason of their Infidelity , they were led back again towards the Red Sea ; and incamped in the extremity of the Wilderness , XXXIII Numb. 35. where Ptolemy places Paran , ( though there was another part of it called Paran near Kadesh , XIII Numb. 3 , 27. ) And from thence they were led back again in a long Circuit , to the East part of the Land of Canaan . This may be one reason why these two places are mentioned together with Sinai , that God , who there appeared to them , was with them all the time they wandred about in the Wilderness , till he brought them to the Borders of Canaan , where they now were . And another may be , because in Mount Seir the brazen Serpent was erected by God's order , for the Cure of such as were bitten by Serpents , when they looked on it : which was an illustrious Type of our blessed Saviour , and the Salvation wrought by him , XX Numb. 4 , 9. And in the Desert to which Paran gave the name , ( because it overlookt the whole , though very large ) they received the joyful news , that they should march into Canaan : or , as D. Chytraeus understands it , in the Wilderness of Paran the LXX Elders received the Spirit , to make them Assistants unto Moses in the Government , ( X Numb . 12. XI . 24 , &c. ) and here , I may add , Moses repeated his Law to them , I Deut. 1 , 5. who seems in this Verse to follow a Metaphor borrowed from the Sun ; which first illuminates the Air ; and then rises , and then spreads abroad his Beams ; as God by degrees declared his Presence with his People whithersoever they went ; first at Mount Sinai , then at Seir , and last of all here in the Wilderness of Paran .

But it must be acknowledged that these words may be interpreted in a more simple manner ; they being but a further amplification of what was said in the first words , the LORD came from Sinai . When at the same time he rose up from Seir , and shone forth from Mount Paran : for these Mountains were very near one to another ; or rather parts of one and the same ridge of Mountains , as Conr. Pellicanus here observes ; and is more clearly made out by a very Learned Man among our selves ( Dr. Hyde , in his excellent Notes on Abrah. Peritsol , Itinera Mundi , p. 73. ) for Teman ( which is the same with Paran , III Habak. 3. ) was near to Edom , whose chief City was Bosra , I Amos 12. as that was near to Sinai .

The ignorance of the Mahometans is much to be pitied , who out of this place imagine they have found as good an Authority for the Alcoran , as there is for the Law of Moses , and for the Gospel of Christ . For thus they interpret these words , God gave the Law from Sinai , and the Gospel from Seir , ( which they would have to be the same with Galilee , which our Saviour much frequented ) and the Alcoran from Mount Paran . Which they fancy is a Mountain not far from Mecca . See Dr. Pocock upon Greg. Abul Pharaji p. 183. and Guadagnolus Resp. pro Relig. Christiana . But the last words of this Verse , for them , are sufficient to confute these Conceits ; for they plainly show that the whole Verse speaks of the People of Israel .

And he came with ten thousand of Saints . ] Or , as our Mr. Mede thinks it should be translated , with his holy ten thousands , or myriads : that is , attended with an innumerable company of Angels , who waited on him at the giving of the Law . See LXVIII Psal. 7. VII Dan. 10. of which Enoch perhaps prophecied in part , Jude 14 , 15. And from hence it may be thought , that Notion of the Jewish Doctors , followed by St. Stephen and St. Paul , that the Law was given by Angels , had its beginning , Mede , Book II. p. 437. That is , they attended upon God , as his Ministers , when he himself gave the Law .

From his right hand . ] With which we are wont to deliver things to other Persons .

Went a fiery Law for them . ] For the Law of Moses was given out of the midst of Fire , and therefore called a fire of Law , as the words are in the Hebrew , XIX Exod. 16 , 18. IV Deut. 11 , 12. V. 22 , 23 , 24. The Cabbalists ( as Reuchlin observes ) fancy that God wrote the Law in a Globe of Fire , and sent it to them . But the Hierusalem Targum is more sober , which thus expounds it , He stretched his right hand out of the midst of flames of fire , and gave the Law unto his People . And Onkelos still better , The Law written with his right hand he gave us out of the midst of fire . Or , as Campeg . Vitringa would have this latter part of the Verse translated , On his right hand a fire , and out of the fire a Law for them . The meaning being , that God came to Mount Sinai with that fire : for in Scripture , to be on the right hand of any one , is to accompany him , Lib. II. Observ . Sacr. Cap. IV.

By the conclusion of this Verse , it is apparent that the former part of it belongs intirely to God's Mercy unto the Children of Israel , upon whom he bestowed his Law , in most illustrious Tokens of his Presence . Which makes it highly probable that his rising up from Seir upon them , and shining from Mount Paran , belongs to the same matter . That is , the Cloud wherein he descended on Sinai , with a vast Host of Angels , extended it self so far , as to cover the neighbouring Mountains of Seir and Paran . Though the meaning may be , as I have shown , that he continued his Presence with them after they went from Sinai , through all their Journeys in the Wilderness of Seir and Paran , till they came to the place where they now were .

Ver. 3. Yea , he loved the People . ] All this was the Verse 3 effect of his Love and Kindness to the People of Israel ; whom he owned for his Son , and his First-born , ( IV Exod. 22. ) and therefore in a tender manner brought them out of Egypt ( XIX Exod. 4. ) that he might instruct them in his Laws .

All his Saints are in thy hand . ] Whereby he made them an holy Nation , ( as it there follows in XIX Exod. 5. ) whom he took into his special Care and most gracious Protection , as this phrase signifies in many places , IV Numb. 28 , 33. And Onkelos refers it to the mighty Power , whereby he brought them out of Egypt . But it may have respect to God's preservation and support of them , when he gave the Law in such a terrible manner , that Moses himself quaked ; and yet none of them received any harm . As for the change of the Person from his to thy , it is very frequent in this Language ; particularly in IX Dan. 4.

And they sat down at thy feet . ] The first word ( which we translate sat down ) being no where else found but here , and I Isa. 5. where it plainly hath another sense , hath occasioned various Interpretations of this Sentence . But most agree in this , of Sol. Jarchi , that , as Scholars sat at the feet of their Master round about him , while he taught them their Lesson , so the People encompassed the Mount where God was , and heard his Law , which he thence delivered . But it is a question , whether there was such a Custom of Scholars in those days ; and the People did not sit , but stood at the foot of the Mount , XX Exod. 18. Therefore Onkelos understands this of their sitting down , or pitching their Tents , where the glorious Cloud that led them rested , X Numb. 12 , 33.

Every one shall receive of thy word . ] This still is commonly referred to the Peoples receiving the Law . But Onkelos thinks it hath respect to their Journeys at the commandment of the LORD , X Num. 13. For so he interprets it ; They went forward according to thy word . And so the Hierusalem Targum expounds these and the foregoing words : Behold , they were led and came to the foot of his Cloud , and went forward and rested , according to the command of his word . It takes in also the other sense of the word tucchu ( as it signifies smiting in I Isa. 5. ) in this manner , Though he inflicted many Chastisements upon them , yet they did not cease , nor desist from the Doctrine of the Law .

Verse 4 Ver. 4. Moses commanded us a Law . ] He commanded them to observe that Law which God had given them , when he was about to depart from them . This he did in this very Book , I. 3. V. 1. VI. 1. VIII . 1 , &c. He spake of himself in the third Person ; which is very usual throughout all this Book .

Even the Inheritance of the Congregation of Jacob. ] As a peculiar Blessing which God had bestowed on them , and on their Posterity , above all other Nations in the World , IV Deut. 8. Who , as they had not this Law given to them , so they were not bound to observe it ; as the Jews themselves conclude from this very place . Nor did they force any Body to embrace this Law , when they made a Conquest of a neighbouring Country , but left them to their liberty ; provided they would become Proselytes of the Gate ; that is , forsake Idolatry , and keep the common Precepts enjoyned to all Mankind . Thus Maimonides interprets the word Inheritance . See Schickard in his Jus Regium , Cap. V. Theorem . XVII . and Grotius de Jure Belli & Pacis , Lib. I. Cap. I. Sect. XVI .

The Author of Ez Hachajim ( a MS. highly valued by the famous Wagenseil ) saith , that when a Child began to speak , the Father was bound to teach him this Verse . In which instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hereditary , some of the Jews read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 espoused : as if the Law were espoused to the Jewish Nation . See Wagenseil on Sota , p. 519 , 520.

Ver. 5. And he was King in Jeshurun . ] Or , For he Verse 5 was King ; that is , under God , the Supreme Ruler and Governour of Israel ; and therefore in his Name , and by his Authority , required them to observe these Laws . Which plainly shows him to have had the Supream Power in all things , both Civil and Sacred . Which is excellently expressed by our Mr. Thorndike in his Review of the Rights of the Church , &c. p. 68. where he observes , That the Israelites being made a free People by the Act of God , bringing them out of Egypt , and intitling them to the Land of Canaan , upon the Covenant of the Law , had Moses not only for their Prophet and their Priest ( for by him Aaron and his Successors were put into the Priesthood , the Tabernacle and all belonging to it consecrated ) but also for their King , their Lawgiver , their Judge , and Commander in chief of their Forces , under God , if not rather God by Moses . For we find that , after Moses his decease , either God by some extraordinary signification of his Will and Pleasure , stirred up some Man in his stead for the time ; or if there was none such , ruled their proceedings himself ; by Vrim and Thummim answering their Demands , and directing what to do , and what course to follow , in all the Publick Affairs that concerned the State of that People . Whereupon , when they required Samuel to make them a King , he declared it was not Samuel , but himself , whom they had rejected : Because they had rejected him whom God had immediately set over them in his own stead ; by whose death the power returned to God , as at the beginning .

Concerning the word Jeshurun , see XXXII . 15. and Selden Lib. II. de Synedr . Cap. II. N. 2.

When the Heads of the People , and the Tribes of Israel were gathered together . ] To renew their Covenant with God , and to receive his last Commands . See XXIX . 1 , 2 , 9 , 10. XXXI . 28 , 29.

Verse 6 Ver. 6. Let Reuben live , and not die , and let not his Men be few . ] In the last Clause of this Verse , we repeat the word not ( which is wanting in the Hebrew ) without any necessity . For the words may be thus translated exactly , Let Reuben live and not die , though his Men be few . Which seems to be a confirmation of the Prophecy of Jacob , XLIX Gen. 4. That he should not excel ; and yet should live and not perish . That is , be in some measure a flourishing Tribe , though not so numerous as some others . See there . And possibly it may be here suggested , that though they passed armed over Jordan before their Brethren , to settle them there , ( according to their engagement XXXII Numb 27. IV Josh. 12 , 13. ) yet none of them should perish ; but both they , and their Wives and Children , that stand behind them , should be all preserved .

Ver. 7. And this is the blessing of Judah . ] As much as to say , Judah shall be remarkably blessed . For these words [ this is the blessing ] are used of none of the rest of the Tribes ; either of Reuben which went before , Verse 7 or the others that follow after . Here is no mention made of Simeon , ( who was next to Reuben ) because that Tribe was included in Judah , with whom their Possessions were mixed , XIX Josh. 1. and therefore they went together to make Expeditions , I Judg. 3. Judah also is here put before Levi , because it was to be the Royal Tribe , according to the Prophecy of Jacob ; which Moses was assured God would fulfil , and therefore prays as follows ; And he said , hear LORD the voice of Judah . Grant his Petition , when he calls for help against his Enemies . So Onkelos paraphrases it , Hear his Prayer , when he goes forth to war .

And bring him unto his People . ] Return him home in peace unto his People ; as the same Onkelos expounds it .

Let his hands be sufficient for him . ] To avenge him of his Enemies ; as he also explains it .

And be thou an help to him from his Enemies . ] Suffer them not to prevail over him ; but give him the victory , when he fights with them . So the Hierusalem Targum paraphrases these two last passages ; Let his hands exercise Revenge upon his Enemies in battles ; and do thou support and sustain him against those that hate him . This was notoriously fulfilled in this Tribe ; which was the most valiant and successful of all other . For in all their Wars this Tribe was the principal ; and the safety of all the rest seems to have depended upon this . See I Judg. 1 , 2 , &c. XX. 18. And as these places show that this was the most considerable Tribe , before they had Kings ; so after that , it was able , together with Benjamin , to maintain its ground against the other ten Tribes , and all other Opposers .

Ver. 8. And of Levi he said , let thy Thummim and Verse 8 thy Vrim be with thy holy one . ] Continue in this Tribe the high dignity of Consulting with thee , and receiving Directions from thee , by the High Priest , concerning the Publick Safety . Or , as some take it , ( because Thummim is here set before Vrim , which is not in any other place ) make them upright and faithful , as well as understanding and knowing in the discharge of their Duty . For though by holy One be principally meant the High Priest , who was in a peculiar manner anointed to be separated to the Service of God ; especially in this part of it , to approach him with Vrim and Thummim , ( which gave Aaron the name of the Saint of the LORD , CVI Psal. 16. ) yet it comprehends all the rest of the Priests and Levites , in conjunction with him ; for they were all separated unto the LORD ; having signalized themselves ( as we speak ) by their early Zeal for the LORD , when their Brethren apostatized to Idolatry . Of which Moses takes notice in the next Verse , Who said unto his Father , &c. I have not seen him , &c. regarded , that is , no Relation , when they executed the Commands of God against the Worshippers of the Golden Calf . See our Learned Dr. Spencer de Leg. Hebr. Lib. III. Cap. VII . Dissert. VII . where he treats also of these words , as they may be applied to our LORD Christ , the true holy one of God ; who is indeed a Priest for ever , holy , harmless , undefiled , separate from sinners , &c. VII Hebr. 26.

Whom thou didst prove at Massah . ] Or , whom thou hast thorowly proved . For the words in the Hebrew are , Whom in proving thou didst prove : the ancient Interpreters not taking Massah for the name of a place ( as we do ) but for trying or proving . And so indeed the words in the Hebrew seem to import : the Particle ( beth ) before Massah , being different from that before Meribah ( which is al ) though we translate them both alike by the word at . And thus the Hierusalem Targum paraphrases , Whom thou didst prove , or try ; and he stood in the trial ; that is , approved himself perfect or upright , as Onkelos expresses it . This procured that Tribe a Blessing from the LORD , XXXII Exod. 26 , 29. and brought them into special grace and favour with him , as the word we translate holy one signifies . For it is not kadoth , but chasid .

And with whom thou didst strive at the waters of Meribah . ] Though God did severely chide and reprove Moses and Aaron ( who were the Heads of this Tribe ) when they were tried at the Waters of Strife , XX Numb. 12 , 13. yet they did not forfeit their Office by the Offence they then committed ; and therefore Moses prays it might still continue in Aaron's Posterity .

Ver. 9. Who said unto his Father and to his Mother , Verse 9 I have not seen him , neither did he acknowledge his Brethren , nor know his own Children . ] This relates unto the impartial Execution of Judgment by the Levites , upon the Worshippers of the Golden Calf , without respect of Persons , XXXII Exod. 26 , &c. And as some will have it , to Phinehas his Zeal mentioned in Numb . XXV . But that it hath any respect to a more ancient Judgment , given in the Case of Judah and Thamar , ( as the Hierusalem Targum fancies ) there is no ground to believe . See Selden Lib. II. de Synedr . Cap. VIII . N. 2.

For they have observed thy Word , and kept thy Covenant . ] XXXII Exod. 28 , 29. Abarbinel and others make this to be the reason of what follows .

Verse 10 Ver. 10. They shall teach Jacob thy Judgments , and Israel thy Law . ] Because they were so upright , as to take no notice of their dearest Relations , in Judgment ; therefore they were intrusted with this Office of Teaching the People the Statutes of God . That is , deciding all Controversies which arose about any thing in the Law . So the Jews expound it ; and it is agreeable to what we read in the Seventeenth Chapter of this Book , v. 9 , 10. and many other places ; as Mr. Selden shows in the place forenamed , p. 372 , &c. and our Mr. Thorndike in his Religious Assemblies , Chap. II. where he observes , the TEACHING here mentioned consisted in declaring the meaning and obligation of the Law , in matters doubtful ; as is apparent from X Levit. 8 , 9 , 10 , 11. For though others might be Members of their Courts of Judgment , yet they consisted chiefly of Priests and Levites . As for teaching the People in their Religious Assemblies , that was not so much the Office of the Priests and Levites , as of the Prophets . For though the Prophets and the Disciples of the Prophets , were commonly Priests and Levites ( who being most free from the Care of Estates and Inheritances , and by their Office , in his Ceremonial Service , came nearest to God of all other Men , were most likely to be endued with an extraordinary degree of Knowledge and of the Fear of God ) yet it is certain that the charge of teaching the People in their Assemblies , belonged as well to those Prophets who were not Priests and Levites , as to those that were . See him p. 25. And this was one reason , as Maimonides observes , why the Tribe of Levi might have no Inheritance in the Land , that being free from the trouble of ploughing and sowing , &c. they might wholly attend to the Study of the Law , and be able to teach Israel God's Judgments . More Nevochim , P. III. Cap. XXXIX .

They shall put incense before thee , and whole Burnt-offerings upon thine Altar . ] This was the peculiar Office and Honour of the Priests alone ; to offer Incense on the Golden Altar , and Burnt-offerings upon the Brazen . The Hierusalem Targum thus paraphrases it , They shall put Incense of precious Spice before thee , to pacifie thine Anger , and offer a most acceptable Sacrifice upon thine Altar .

Ver. 11. Bless , LORD , his Substance . ] The word Verse 11 we here translate Substance , is translated Wealth , VIII . 17 , 18. which consisted most in Cattle , ( they having no Land to till ) which he prays God to increase , that they might have sufficient Sustenance for themselves and their Family . It is a strange fancy of some of the Jews , that whosoever offered Incense grew rich ; and therefore no Priest was suffered to offer Incense more than once , that so Riches might be derived to them all . Thus they trifle , while their hearts are set on getting Money , and not on growing good . See Sheringham on Joma , p. 35 , 36. and Mauritius de Sortitione Hebraeorum , Cap. XXIV . Sect. IV.

And accept the work of his hands . ] All their Ministry at the Altar , where the Priests officiated ; or about the Tabernacle , of which the Levites had the care .

Smite through the loins of them that rise against him , and of them that hate him , that they rise not again . ] For they who were Enemies to the Priests and Levites , were Enemies to Religion , and to all Civil Government ; which was chiefly administred by them , as was before observed . See XVII . 8 , 9 , 10 , 11 , 12.

Ver. 12. And of Benjamin he said . ] He mentions Verse 12 him next to Levi ; because the Temple , in which the Priests officiated , was partly situated in his Lot .

The beloved of the LORD . ] Or , being beloved of the LORD , as the LXX . interpret it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Shall dwell in safety by him . ] i. e. By the LORD . Which signifies the stability of his Portion , which had Jerusalem the Holy City in it , as we read XVIII Josh. 28. For though Mount Sion was in the Tribe of Judah . and so the Sanctuary was there , ( LXXVIII Psal. 68. ) yet the City wherein it stood was not . Nay , the Ancients think the Altar of Burnt-offering was in the Tribe of Benjamin , as Kimchi observes upon that place before-mentioned in Joshua . See upon XLIX Gen. 27. And there are reasons to make one think , that Sion , in the place forenamed and in others , is to be taken in a large sense , comprehending Mount Moriah also ( on which the Temple was built , 2 Chron. III. 1. ) which was in the Tribe of Benjamin ; and consequently the Temple was situated in this Tribe .

And the LORD shall cover him all the day long . ] The Glory of the Majestical Presence of the LORD shall be a Shield over him ( to defend him ) continually ; as the Hierusalem Targum expounds it .

And he shall dwell upon his shoulders . ] For the Divine Majesty ( saith Onkelos ) shall dwell in his Country . It being in the Temple , and the Temple in the Tribe of Benjamin : where it stood upon Mount Moriah , as the Head of a Man doth upon his Shoulders ; as Dr. Lightfoot glosses in his Temple Service , p. 145. Edit. 1. Or the word we translate here shoulders may signifie , as it is translated in other places sides ( XXXIV Numb. 11. ) or borders . And nothing is more certain , than that the Divine Habitation was in the Borders of Benjamin ; whose Lot touched Judah's at Jerusalem : and was so united to it , that when the rest fell off from Judah , the Tribe of Benjamin always adhered to it .

This being the sense which the ancient Interpreters give of this Verse , and very agreeable to the words , I shall not trouble the Reader with any other . But only mention a Conceit of Conradus Pellicanus , who , by the beloved of the LORD here understands David , who dwelt in safety by Benjamin , though the King of that Tribe persecuted him ; for God covered and protected him continually from violence , &c. It is strange that a Man otherwise judicious , and well acquainted with the Jewish Learning , should propound this as the best interpretation he could think of ; when there is nothing of a Blessing upon Benjamin in it .

Ver. 13. And of Joseph he said . ] This Tribe follows Verse 13 next , his Lot falling near to Benjamin ; who lay between Judah and Joseph .

Blessed of the LORD be his Land . ] He foretels that this Tribe should be situated in a most plentiful Country , and enriched by the Divine Blessing upon it .

For the precious things of Heaven . ] Sending fruitful showers from Heaven .

For the dew . ] Together with the Evening and Morning Dews ; which are no less refreshing to the Earth than Rain .

And for the deep that coucheth beneath . ] He means Springs of Water which burst out of the Bowels of the Earth , for the use of Man and Beast .

Ver. 14. For the precious fruits of the Sun . ] Whose kindly heat brings them forth , and makes them grow to maturity .

Verse 14 And the precious things put forth by the Moon . ] For all Fruits are plumped by the Moons cool and fatning Moisture in the Night , which is digested by the Sun in the Day . Or , this passage may relate to the several sorts of Fruit , which are produced every Month. So Onkelos interprets it , It produceth also sweet fruits at the beginning of every Month. For the word jerachim in the Hebrew , being in the Plural Number , signifies Moons ; i. e. Months . And so the Hierusalem Targum translates it in every New Moon , which comprehends the whole Month.

Verse 15 Ver. 15. And for the chief things of the ancient Mountains , and for the precious things of the lasting hills . ] Such as Mount Ephraim and Samaria , and Bashan : which were exceeding fruitful in Grapes , and Olives , and such like excellent Fruit. And called ancient and lasting , because they were made together with the Earth , in the beginning ; and not Mounts cast up by the Art of Men. See XLIX Gen. 20.

Verse 16 Ver. 16. For the precious things of the Earth . ] This seems to relate to their Arable Land ; which he foretels should bring forth great store of all sorts of Corn.

The word Meged , which we translate precious , is repeated five times in these three last Verses : signifying that which in its kind is most excellent and eximious ; as that great Man Ezekiel Spanhemius observes upon Callimachus his Hymn to Diana , V. 245. where mentioning several Instruments of Musick among the Greeks , whose names came from the Hebrew , he thinks one called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Athenaeus saith , but he could not tell whether a wind or stringed Instrument ) came from this Hebrew word Meged , for it was not of a Greek Original . And in IV Cant. 13. this word is translated pleasant , as all Musick is ; but that especially which was made by this Instrument 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For Plato , who took it for a stringed Instrument , calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Anacreon saying he had one of twenty Strings ; as Spanhemius notes upon the Hymn in Delum , p. 472.

And fulness thereof . ] By the fulness of the Earth , may be meant either the Plenty and Abundance of its Fruits , or the Ripeness thereof ; as Bochartus observes in his Canaan .

And for the good will of him that dwelt in the bush . ] That is , of God : whose Majesty ( as Onkelos paraphrases ) dwells in the Heavens , and was revealed to Moses in the Bush , III Exod. 2 , 4. That is , the SCHECHIMAH there appeared in a most glorious manner , and the LORD told Moses he was there present . Whose good will , which is the Fountain of all Blessings , ( for to it they owed their Deliverance out of Egypt , which God then promised to Moses out of the Bush ) he wishes may be the peculiar Portion of Joseph .

Let the blessing come upon the head of Joseph . ] The word blessing is not in the Hebrew : but this being connected with the foregoing words , may be thought a Prayer , that the good will of God , the Fountain ( as I said ) of all Blessings , may rest upon Joseph . Or , as Onkelos translates it , Let all those things ( before-named ) come upon the head of Joseph . And so the Hierusalem Targum expounds it , Let all these Blessings come , and be made perfect upon the head of Joseph .

Vpon the top of him that was separated from his Brethren . ] That is , saith the same Targum , Vpon him that was made Ruler over all the Land of Egypt ; and splendid in the honour given him by his Brethren . See this explained upon XLIX Gen. 26.

Ver. 17. His glory is like the firstling of his Bullock . ] Verse 17 The Ancients thought there was so much Majesty in the Countenance of a Bull , especially of a young Bullock in its prime , lifting up its Head , that they made it an Emblem of Kingly Power ; as Bochartus hath shown out of several good Authors , in his Hierozoicon , P. I. Lib. II. Cap. XXIX . And accordingly here it signifies , that the Tribe of Ephraim should have Royal Authority established in it . For he doth not compare the Person of Joseph to a young Bullock ( though he was a goodly Man , eminent for his Beauty and comely Proportions , XXXIX Gen. 6. ) but the Tribes which sprang from him ; as appears from the last words of this Verse . Whose glory he here comparing to that of a young Bullock , and its glory consisting in its strength , the power of the Tribes of Joseph is hereby denoted ; which was so great , that they were the chief Support of the Kingdom of Israel . Which began in Jeroboam , who was King of ten Tribes : after whom there followed a long Race of Kings till the Captivity . There may be also some respect in these words unto Joshua , the first Governour of all the People , who was of the Tribe of Ephraim ; as of Manasseh , were Jair , Jephthah , and Gideon , who were famous Men among the Judges .

It is remarkable also here , that Joseph is compared to the Firstling of a Bullock ; because Reuben being set aside for his Incest , Joseph had the Right of Primogeniture , in part , translated unto him , 1 Chron. V. 1 , 2. and in consequence of it , had a double Portion in the Land of Canaan .

It is to be noted likewise , that he is said to be like unto the Firstling of his Bullock ; because there were not more goodly Bullocks any where , than in Bashan ( IV Amos 1. ) which fell to the share of some of the Children of Manasseh , XVII Josh. 5.

There have been some great Men , who from this place and other Conjectures , have fancied that Joseph was worshipped in Egypt after his Death , under the form of an Ox , by the name of Serapis . Which Bochartus hath confuted in the Book forenamed , Cap. XXXIV .

And his horns are like the horns of an Vnicorn . ] This is a further description of the power and strength of the House of Joseph : for an Horn is every where an Emblem of mighty Power and Force ; and an Vnicorn ( as we translate the word Reem ) is a very strong , as well as stately Creature . But Bochartus hath alledged a great many things to prove that Reem is a sort of wild Goat in Arabia , as big as a Deer , and of the same colour ; which they now call Gazellus , P. I. Hierozoicon Lib. III. Cap. XXVII . There were some of them sent lately to the French King , by the Divan of Tripoli ; which had black Horns , in shape like those of a Goat ; only they were round and pointed . But the tallness , strength , and swiftness of this Creature , together with its fierce , untameable Nature , hath made Ludolphus ( who at first was of Bochart's opinion ) to conclude , upon second thoughts , that Reem in Scripture signifies the Rhinoceros , as the Vulgar Latin here translates the word . See Lib. I. Commentar. in Histor. Aethiop . Cap. X. N. 74. Which seems not so well to agree with these words of Moses ; which suppose the Creature here spoken of to have two Horns , ( he using the Plural Number ) with which the two Tribes descended from Joseph are very fitly compared . And so David mentions the Horns of the Reem , XXII Psal. 22. But whatsoever Creature it was , Princes and great Men were wont to be compared to it ; as appears from XXXIV Isa. 7. where the Grandees , ( as we now speak ) of Edom , are called Vnicorns ; as in the following words they are compared to Bullocks and Bulls .

With them he shall push the people together . ] Throw down all that oppose him : particularly the Canaanites . For these ( saith the Hierusalem Targum ) are the great Men of the Amorites , whom Joshua the Son of Nun slew , who was of the Tribe of Ephraim ; and the Captains which Gideon the Son of Joash slew , who was of the Tribe of Manasseh .

To the ends of the Earth . ] Of the Land of Canaan .

And they are the ten thousands of Ephraim , and they are the thousands of Manasseh . ] These things shall be performed by the numerous Armies of Ephraim and Manasseh . Or these are the Benedictions of these two Tribes : the younger of which , he signifies , should be more powerful than the elder , according to the Prophecy of Jacob , XLVIII Gen. 19.

Verse 18 Ver. 18. And of Zebulun he said , rejoyce Zebulun in thy going out . ] About their business , as the Hierusalem Targum expounds it ; that is , their Merchandise ; which they exercised upon the Sea of Genesaret , where they were situated , and not far from the Mediterranean . In which , he prays , they might have such good Success , as to fill their hearts with joy . There are those who understand this of their going out to War against their Enemies ; which is the Exposition of Onkelos . And so this Phrase is often used ; particularly in XIV Gen. 8. and the Valour of this Tribe is , upon one occasion , celebrated in V Judges 18. But Jacob's Prophecy determines us rather to the other sense , XLIX Gen. 13. where he represents this Tribe as Mariners , rather than Soldiers . Though it must be acknowledged that there were greater numbers among them , in David's time , who were expert Warriors , 1 Chron. XII . 33. and that the Israelites generally were not addicted to Traffick : the Sea-coast being possessed by the Philistims and the Canaanites ; save only what belonged to this Tribe .

And Issachar in thy Tents . ] The same Hierusalem Targum expounds it , Rejoyce ye House of Issachar when ye come into your Schools : for this was a Learned Tribe , at least in some Ages ; as appears from 1 Chron. XII . 32. But Jacob's Prophecy rather determines us to another sense ; which is , that they should grow rich by feeding Cattle , and by Husbandry : for which their Country being very proper , they chose rather that quiet kind of Life , then Merchandise . Though they were near Neighbours to Zebulun , and for that reason , as well as because they were Brethren by the same Mother , are here put both together in one Benediction . This seems also best to agree with the Phrase of rejoycing in their Tents : in which they are said anciently to dwell , who fed Cattle , IV Gen. 10. And perhaps the Learning that the Children of Issachar are said to have had , ( in 1 Chron. XII . 32. ) which consisted in the understanding of the times , was nothing else , but their skill in the proper Seasons for Sowing , and Planting , and Pruning , &c. to know what Israel ought to do , in the management and improvement of their Land ; which was of great use , especially in that Country .

Ver. 19. They shall call the People unto the Mountain . ] Here Moses predicts the House of God should be set upon a Mountain ; unto which he saith Zebulun ( for Verse 19 the latter end of the Verse shows he speaks particularly of them ) should invite the rest of their Tribes , by their forwardness and zeal , to go up to worship God at the three great Festivals . So the Hierusalem Targum paraphrases , Behold , the People of the House of Zebulun shall be ready to go to the mount of the holy House of the LORD . Or by the People , perhaps he means the Gentiles their Neighbours , whom they should endeavour to bring to the Service of the true God . Which was especially fulfilled when Christ came , IV Matth. 15 , 16.

There they shall offer Sacrifices of Righteousness . ] Liberal Sacrifices , out of their honest gains by Merchandise .

For they shall suck of the abundance of the Seas . ] Import abundance of various Commodities , and grow rich by their Traffick .

And of Treasure hid in the Sand. ] This is a further amplification of the same thing ; relating particularly to their importation of Gold , and Silver , and precious Stones , which are digged out of the Earth . Some think it hath respect to the rich Mines which were in this Country ; but of that I can find no proof .

Verse 20 Ver. 20. And of Gad he said , blessed be he that inlargeth Gad. ] That is , blessed be God , who hath allotted to him such a large Inheritance ; which he afterward also further enlarged , as we read 1 Chron. V. 18 , 19 , 20.

He dwelleth as a Lion . ] Lives secure and fearless , though encompassed with Enemies ; whom the Gadites tore in pieces ( as it here follows ) if they offered to molest them . For this was a very warlike Tribe , as we learn from 1 Chron. XII . 8. and therefore here compared to a Lioness ( so Labi signifies ) which equals a Lion , if not exceeds him in strength and fierceness ; as Bochartus hath observed out of good Authors , in his Hierozoicon P. I. Lib. III. Cap. L. And so Onkelos here translates it , He dwelleth as a Lioness : And the Hierusalem Targum puts in both , after this manner ; He remains quiet , as a Lion and a Lioness ; neither is there People or Kingdom , that shall stand before them .

And teareth the arm with the Crown of the Head . ] Kills the Princes with their Kings , as Onkelos truly expounds it . For by Arms are meant Men of Strength and Power ; and by the Crown of the Head is properly to be understood , the chief Commander , Ruler , or King . And therefore the LXX . also translate Crown of the Head by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Prince or Supream Governour .

Ver. 21. And he provided the first part for himself . ] Verse 21 He first received his Portion in the Land which they conquered , as Onkelos expounds it . Which he is said here to provide for himself ; because this Tribe ( with Reuben and part of Manasseh ) desired to be possessed of the Country of Sihon ; which was accordingly given to them , XXXII Numb. 1 , 2 , 33.

Because there , in a portion of the Law-giver . ] Which Moses ( who was their Lawgiver ) gave them by God's order ; whereas the other Nine Tribes and a half , had theirs given them by Joshua .

Was he seated . ] The word in the Hebrew signifies hid , i. e. protected , when , going to the War in Canaan , they left their Wives and Children and Cattle , without any defence , but God's Providence : according to the Promise they made to Moses , XXXII Numb. 16 , 17 , &c. What the Hierusalem Targum , and Onkelos , and several of the Rabbins , even Abarbinel himself , here say , of Moses being buried in this Tribe ( which they make the sense of these words ) I think is no more to the purpose , than what the Cabbalists observe upon this place ; that in the Blessing of Gad the whole Alphabet is found ; because Moses our Master ( saith Baal . Hatturim ) was buried in his Territory , who observed the whole Law from Aleph to Tau ; i. e. from the beginning to the end . See Theodorick Hackspan . Cab. Judaica , N. 10.

And he came . ] He speaks of this as a thing already done ; because he certainly foresaw they would perform their Engagement .

With the Heads of the People . ] With the chief Commanders of the rest of the Tribes of Israel . Or , as the words may be translated more literally , He came with the Heads of the People , i. e. the Gadites marched in the Front before the Children of Israel . For so was the Agreement between Moses and them , as we read in XXXII Numb. 17. that they should go ready armed before the Children of Israel . Of which engagement Joshua put them in mind , when they were entering into Canaan , I Josh. 14. and they stood to it , v. 16 , 17.

He executed the Justice of the LORD . ] Upon the Seven Nations of Canaan , whom God commanded them to extirpate .

And his Judgments with Israel . ] Going in the foremost of the Israelites to Battle , till the whole Country was subdued to them , XXXII Numb. 21 , 22 , 29. XXII Josh. 1 , 2 , 3 , &c.

Ver. 22. And of Dan he said , Dan is a Lions whelp . ] Courageous as a young Lion : So Onkelos . Which was most eminently verified in Sampson , who was of this Tribe ; and whom the Spirit of the LORD began Verse 22 to move in the Camp of Dan , XIII Judges 25.

He shall leap from Bashan . ] The Tribe of Dan had no Inheritance near Bashan : but he compares them to the young Lions of that place . For Lions haunted Mountains , ( IV Canticles 8. ) and this Mountain in particular was famous for them , and bred very fierce ones . Which , every one knows , leap upon their Prey , when they assault it , and fasten their Nails and their Teeth in it . So Bochart observes many ancient Authors describe them , P. I. Hierozoicon L. III. Cap. II. p. 739. And thus did the Danites on a sudden leap from one end of Judaea to another , and seized on the City of Laish , near to the Fountain of Jordan , calling it by the Name of Dan , as we read XVIII Judg. 29.

Ver. 23. And of Naphtali he said , O Naphtali , satisfied Verse 23 with favour . ] That is , with the Favour of God : which is explained in the next words .

And full with the blessing of the LORD . ] The word full , as Maimonides observes , signifies that which is most perfect and absolute in its kind , More Nevoch . P. I. Cap. XIX . Such was the Country of Galilee wherein this Tribe had their possession ; which was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. ( as Josephus speaks , L. III. de Bello Judaico , Cap. IV. ) fat throughout in all its parts , and very fertil ; planted with all manner of Trees : insomuch that it invited him to Husbandry , who was averse to Labour : and by that means was intirely inhabited , and had no void space in all the Country , &c.

Possess thou the West and the South . ] The same Josephus makes this Tribe to have possessed the East and the North in the upper Galilee , ( Lib. V. Antiq. Cap. I. p. 142. ) which is directly contrary to what Moses here saith . Therefore Bochartus ( in his Hierozoicon P. I. Lib. III. Cap. XVIII . ) judiciously expounds these words of Moses , not with respect to the whole Land of Canaan , but to the Danites before mentioned . For the portion of Naphtali extended from the South of the City called Dan , or Laish , to the Sea of Tiberias . And so the three Chaldee Paraphrasts expound the Hebrew word jam ( which we translate West ) by the Sea of Tiberias , or Genesaret ; which is the same . For the Hebrews call great Lakes by the name of Seas : and by this Sea , is not meant the Mediterranean , but the Sea of Galilee , or Tiberias or Genesaret : for by all these Names it is called , as Mr. Selden observes in his Mare Clausum , p. 21.

Verse 24 Ver. 24. And of Asher he said , Let Asher be blessed with Children . ] With a numerous and beautiful Issue .

Let him be acceptable to his Brethren . ] All the rest of the Israelites shall court them , for their goodly aspect . Or ( as some rather think ) he prophecies this Tribe should win the favour and affection of others , by their affability and obliging behaviour . For which Jacob predicts they should be famous , XLIV Gen. 21.

And let him dip his foot in Oil. ] Be planted in a rich Soil , full of Olive Trees ; which should make Oil so plentiful , that they might not only wash their Faces , but their Feet in it . Onkelos translates , He shall be nourished with the delights of Kings .

Ver. 25. Thy shoes shall be iron and brass . ] Or , as in the Margin , Vnder thy feet shall be iron . Which hath made some think these Minerals were digged out of Libanus ; near to which lay the Tribe of Asher . Verse 25 Who , according to this Exposition , trod upon a Soil full of Iron and Brass . But no Author , Bochartus saith , mentions any such thing as the Brass of Libanus ; and therefore some understand by these Expressions , the barbarous People that dwelt in Galilee of the Gentiles , who pressed the Asserites , as an Iron Shoe or Fetters do the Feet . But the Arabick here by Minal , which we translate Shoe , understands a Bolt or Bar ; and renders this passage , Thy Bolts shall be Iron and Brass . That is , as Onkelos expresses it , They should be as strong as Iron and Brass . And so Kimchi expounding the words of Jonathan ( who interpret it , Thy habitation shall be as strong , &c. ) saith the meaning is , Their Country should be as well fenced , as if it had been shut up in brasen , or iron walls . And R. Solomon to the same purpose . See Hierozoicon P. II. Lib. VI. Cap. XVI . But I have observed , that the same Bochartus acknowledges in his Phaleg , that Sarepta ( which the Hebrews call Zarephath , 1 Kings XVII . 9. ) a City of Sidon , had its Name from the Brass and Iron which was here melted ; being in great plenty in that Country , as the Hebrews gather from this Blessing of the Tribe of Asher ( who were the Inhabitants of those places ) Iron and Brass are under thy Shoe ; as he there interprets it , Lib. IV. Cap. XXXIV . And so a very Learned Man , long before him , David Chytraeus , expounds these words , and adds this observation ; Nam Sidon & Sarepta , quae à Metallis excoquendis nomen habet , in Tribu Asser fuerunt . For Sidon and Sarepta , which had its Name from the Melting of Metals there , were in the Tribe of Asher .

And as thy days , so shall thy strength be . ] The same Chytraeus expounds it , All the time of their life , they should retain the same vigour of Body and Mind . Which seems to be the sense of Onkelos , As the days of thy youth , so shall thy strength be : And the Hierusalem Targum more expresly , Such as they were in the days of their youth , such they should be in their old age . Or simply , these words signifie , That this Tribe should grow stronger and stronger . Which Hottinger seems to have aimed at , when he propounded this Exposition in his Smegma Orientale , Cap. VII . As are thy days , so are thy riches and wealth . Masius quite contrary upon XIX Josh. 31. interprets these words to signifie , that they should have perpetual Conflicts with the old Inhabitants of the Country . All which various Interpretations proceed from the uncertain signification of the Hebrew word Daba , which we render strength .

Verse 26 Ver. 26. There is none like unto the God of Jeshurun . ] And now , having blessed every particular Tribe , he concludes with this general demonstration of their happiness , That their God was not like the gods of other Nations , but supereminent in all Perfections . And therefore they must needs be blessed ( as the same Chytraeus explains it ) who had him propitious to them , as their Father , their Keeper , their Defender , Avenger , and Saviour from all their Enemies .

Who rideth upon the Heavens in thy help . ] Who commandeth in the Heavens , as well as in the Earth : and sends help and succour to thee , from thence , by Thunder , Lightning and Hailstones ; as we read he did in many places , XVIII Psalm 8 , 9 , &c. LXVIII 33 , 34 , 35. And as he that rides upon an Horse , turns him this way , and that way , as he pleaseth , ( they are the words of Maimonides in his More Nevochim , P. I. Cap. LXX . ) so God by his Power and Pleasure Commands the Heavens : and is not fixed to them , as the Soul of them , ( which was the foolish Opinion of the Zabij ) but as the Rider is far more honourable and excellent than the Beast on which he sits , and of a quite different Species from it ; So God is represented by this Metaphor ( though but in a weak manner ) as separate from the Heavens , and of a more Excellent Nature , far transcending them ; which are but the Instruments he uses , to fulfil his Will and Pleasure .

And in his Excellency on the Sky . ] Or , as it may be translated word for word , And in his magnificence , the Clouds . From whence he sends such Storms and Tempests , as demonstrate his Power .

Ver. 27. The eternal God is thy refuge . ] Or , dwelling Verse 27 place ; to whom they might alway betake themselves for safety , and never fail of it , XC Psalm 1. In the Hebrew the words are , The eternal God is the habitation , or dwelling place . From whence the Jews have framed this Maxim , to preserve all Men from having low thoughts of God , as if he was contained in any thing , God is the place wherein the world dwells , and not the World the place where God dwells . So Maimonides observes in the place above-named , out of Bereschit Rabba .

And underneath are the everlasting arms . ] To support all those , with an unwearied Power and Care , who commit themselves unto him .

And he shall thrust out the Enemy from before thee . ] As he had carried them through the Wilderness with an unwearied Care ; so he promises God would expel the Canaanites , and make room for them in their Country .

And shall say , Destroy them . ] Give the Israelites Power , as well as Authority , to root them out . For to say here , is as much as to do , and therefore signifies executing their destruction .

Verse 28 Ver. 28. Israel , thou shalt dwell in safety alone . ] Live in quiet and peace , separate from all other People . Or , the Divine Protection shall be sufficient for their Security . This Rasi thinks was fulfilled in the days of Solomon , 1 Kings IV. 25. But others of them think it is still to be fulfilled .

The fountain of Jacob. ] That is , his Posterity ; who flowed from him as a River from a Fountain , XLVIII Isaiah 1. LI. 1. Cocceius thinks these words should be joyned to the foregoing , in this manner , Israel shall dwell in safety alone , by the Fountain of Jacob : that is , by God . But though this may have some countenance from the ancient Interpreters , ( as I shall observe presently ) yet most go the other way : there being the like Expression in LXVIII Psal. 26. Bless the LORD in the Congregation , from the Fountain of Israel : or , as it is in the Margin , Ye that be of the Fountain of Israel ; i. e. are derived from him as your Father .

Shall be upon a Land of Corn and Wine , also his Heavens shall drop down dew . ] In a fruitful Country , upon which the Heavens shall drop down refreshing Dews . Onkelos paraphrases the whole thus , Israel shall dwell securely alone , according to the Blessing wherewith Jacob his Father blessed them , in a Land of Corn , &c. And so the Hierusalem Targum ( making more express mention of the word Fountain ) Israel shall dwell by himself securely , from the Fountain of Benediction , wherewith Jacob blessed them , in a Land producing Wine and Oil : and the Heavens above are commanded to send Dews and Rain upon them .

Ver. 29. Happy art thou , O Israel . ] He was not Verse 29 able further to express their Happiness , and therefore breaks out into admiration of it : exciting them thereby to be deeply sensible of it , and affected with it .

Who is like unto thee . ] Who had the LORD for their God , as he said before v. 26 , &c. and IV. 7 , 8.

A People saved by the LORD . ] Who have been redeemed by his mighty Power . So the Hierusalem Targum , Whose Redemption ( I suppose he meant out of Egypt ) is from the presence of the LORD . Who had preserved them ever since , and would still protect them , as it here follows .

This R. Isaac ( in Chissuk Emuna , P. I. Cap. XVIII . ) saith , signifies the Spiritual Blessings God bestowed on them . For true Felicity , saith he , doth not consist in Victory over Enemies , and Plenty of Corn , or such like things , of which he had spoken before in the foregoing Verse ; but in the Salvation of the Soul , of which no Nation in the World was secure , but the Jews . Which made Moses , saith he , break out into these words , O happy People , saved by the LORD . As much as to say , among all People , is there any saved like to thee ? This he saith , because Christians were wont to tell them , that they fixed their Minds wholly on the Corporal Felicity , which their Law promised them : which made him look about to find out all that he could draw to an higher sense . And he fixes so much upon these words , that he repeats it again , a little after , that the Salvation here promised is everlasting . And yet his Eyes could not be opened to see , that this Salvation was to be brought to them by the MESSIAH : and that our LORD Jesus is he , whose Gospel is as full of such Promises , as their Law is of the Promises of Corn , and Wine , and Oil.

The shield of thy help . ] To defend them from all the Assaults of their Enemies . He adds this , saith the same R. Isaac , to show that they to whom he promises Spiritual Blessings , are not thereby put out of hope of Temporal : For the People that are saved by the LORD , have him also for their Shield and their Sword , as it here follows .

And who is the sword of thy excellency . ] To cut their Enemies in pieces ; so that they should glory and boast in magnificent Victories over them . Or , as Onkelos translates it , From his presence are all the Victories of thy valiant Men.

And thine enemies shall be found liars unto thee . ] Find themselves deceived in all their vain hopes of saving themselves , or hurting the Israelites . Or , should be so afraid of them , that with feigned Stories they should court their Friendship , as the Gibeonites did . Or , more simply , should submit to them , though not heartily , yet out of fear ; as this Phrase is used , XVIII Psal. 44. LXVI . 3. and other places .

And thou shalt tread upon their high places . ] Upon the Necks of their Kings , as both Onkelos and the Hierusalem Targum understand it : taking bamoth here for great Men , in high stations . And thus Joshua did , as we read X Josh. 21. Chapter XXXIV . But this word commonly signifies , either strong holds , or places of idolatrous worship : which neither their great men , nor their gods themselves , should be able to preserve from ruin .

CHAP. XXXIV .

Verse 1. AND Moses went up . ] Having thus declared Verse 1 his affectionate Concern for the Happiness of every one of them , he took his leave of the Elders and all the People ; and went up whither God had commanded him , XXXII . 49 , &c.

From the plains of Moab . ] In which was their last station before they entred into Canaan , XXXIII Numb. 48 , 49 , 50. Where God delivered several Commands to them , XXXV Numb . 1. XXXVI . 13. and where Moses spake to them what we read in this Book , I Deut. 5.

Vnto the Mountain of Nebo . ] Which was the highest part of the Mountain of Abarim , as appears from XXVII Numb. 12. compared with XXXII Deut. 49. Near to which there was a City of the same Name , XXXII Numb . 38. XV Isa. 2.

To the top of Pisgah . ] Which was the very top of the Mountain Nebo . See III Deut. 27. XXI Numb. 20.

That is over against Jericho . ] A famous City on the other side of Jordan . I see no ground to believe that the People of Israel accompanied him hither ( as Josephus tells the story ) with so many tears , that Moses wept also : and having beseeched them not to take his Departure so heavily , he dismissed them together with the Elders , and remained there alone .

And the LORD . ] Or , as Jonathan hath it , the WORD of the LORD , who had accompanied him with his blessed Presence through the Wilderness .

Showed him all the Land of Gilead unto Dan. ] God had often promised him that he should see the good Land promised to their Fathers , though not be permitted to enter into it , XXVI Numb . 12. III Deut. 27. And now fulfils his word , and gives him a full prospect of it ; bidding him first look Northwards through the whole Land of Gilead ( which comprehends all that was given to the two Tribes and half on this side Jordan , where they now were ) to the Land of Naphtali , which was in the upper Galilee beyond the Sea of Genesaret ; as far as to the utmost Northern Border , which was then called Laisch , and afterwards Dan , XIX Josh. 47. XVIII Judg. 28. and in latter times Cesaraea Philippi .

The mention of Dan , which was not the name of this place , till after that Tribe had conquered Laish , in the time of the Judges , shows that this was not written at the same time with the rest of this Book ; no more than what we read v. 5 , 6 , 10. of his Death and Burial , &c. ( unless we suppose Moses to have given an account of his own Death and Burial by the Spirit of Prophecy , which is not probable ) but it is most likely by Samuel , who was a Prophet , and wrote by Divine Authority , what he found in the Records which were left by Joshua , and others who succeeded him ; who gave an account of Moses his leaving the World , and of all that was done after , till the end of the time of the Judges .

Ver. 2. And all Naphtali , and the Land of Ephraim Verse 2 and Manasseh . ] Having seen the Northern Parts , he bad him turn his Eyes towards the Midland Country , where Ephraim and Manasseh were situated .

And all the Land of Judah . ] Which lay Southerly .

Vnto the utmost Sea . ] By which some understand the Salt Sea , which lay on the South-Border of the Land of Judah , XXXIV Numb . 3. But then there will be no mention of the Western Part of Canaan , which lay upon the Mediterranean , or Midland Sea , which is hereby meant .

Ver. 3. And the South . ] And after he had seen Verse 3 the South , which the Tribes of Judah and Simeon inhabited , he bad him take a view of the Eastern Parts of the Country ; as it here follows .

And the plain of the Valley of Jericho . ] All the Region about Jordan ; especially the lovely Plain of Jericho : which is very much celebrated by other Authors ; and lay in the Tribe of Benjamin .

The City of Palm-trees . ] Which is often mentioned in Scripture ; sometime without , and sometime with the name of Jericho , I Judges 16. III. 13. 2 Chron. XXVIII . 15. which was so called , because a multitude of Palm-trees grew about it , as Strabo ( as well as Josephus ) testifies in his Geograph . Lib. XVI . p. 763. where he describes this plain , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. as incompassed about with Mountains , after the manner of a Theatre ; abounding with Palm-trees , and other Garden-trees mixed with them , for the space of an hundred Stadia . And there was also , he observes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Paradise of Balsam . Which is a rare Aromatick Plant , like to the Turpentine-tree ; whose Juice is of great virtue and value , &c. From which odoriferous Plant , growing here , some think this City had the Name of Jericho , signifying sweet smelling . So R. Judas in the Gemara of Beracoth ; where he mentions this Tree , as growing about Jericho , and thence derives its name from the Hebrew word reach , which signifies a sweet smell . This is more probable than the Conjecture of D. Chytraeus , who imagines Jericho to come from jerec , which signifies the Moon : and in their German Language , he thinks , might be called Luneburgh .

Vnto Zoar. ] Which lay in the entrance of the Salt Sea .

Verse 4 Ver. 4. And the LORD said unto him . ] After he had showed him the Land , the WORD of the LORD ( as the Hierusalem Targum hath it ) spake these words to him , which follow . And God having been wont to speak to Moses out of the Cloud of Glory , Josephus conceives , that now he was incompassed with it , and from thence heard this voice . Which the Jews fancy was so loud , that the People heard it into the Camp . Thus at our Saviour's Transfiguration upon the holy Mount , a glorious Cloud over-shadowed him , and his three Apostles , who heard the voice say to them , This is my beloved Son , &c. The Samaritans , as Hottinger relates in his Smegma Orientale , Cap. VIII . p. 456. tell the story thus : That Joshua , Eleazar the Priest , and all the Elders accompanying him to the Mount , fell into such a Passion , when they were to take their leave , that they could not be parted from him . Whereupon the Pillar of Fire came down , which separated them from Moses , so that they saw him no more .

This is the Land which I sware unto Abraham , unto Isaac , and unto Jacob , saying , I will give it unto thy seed . ] XII Gen. 7. XIII . 15. XV. 18 , &c.

I have caused thee to see it with thine eyes . ] Which the LORD strengthned , it is likely , with a greater vigour than usual , that he might take a larger prospect than other wise he could have done , of this Country . Or , as some of the Jews understand it , he laid a Map of it before his eyes , wherein every part of it was exactly described . But that might have been done , in the Plains of Moab , without going up into a Mountain ; therefore the other is more reasonable , that he strengthned his visive Faculty , with a greater Power , to see the whole Country in its length and breadth , &c. And therefore some of the Rabbins have been so wise as to put both together , as J. Bened. Carpzovius observes out of several of them , ( upon Schickard's Jus Regium , Cap. V. Theorem . XVI . p. 285. ) who thus speak : God shewed him the whole Land , as in a Garden Plot , forty Miles in breadth , and as many in length ; and gave his Eyes such a power of Contemplating the whole Land , from the beginning to the end , that , he saw Hills and Dales , what was open and what was inclosed , remote , or nigh , at one view .

But thou shalt not go over thither . ] This he had often said to him : and now mentions it , that he might die in a comfortable sense , that he had been as good as his word to him ; and consequently carry this Belief along with him , into the other World , that he would make good the Oath which he sware , to their Fathers of bringing them into Canaan ; and there fulfil all that he had foretold .

Verse 5 Ver. 5. So Moses the servant of the LORD . ] So God himself calls him after his death , in the next Book , I Josh. 2 , 7. as the most eminent Minister of his , that he had hitherto employed in Israel . But the observation of R. Bechai is not well founded ; that he is not called the Servant of the LORD till after he was dead , and then admitted unto the nearest familiarity with the Divine Majesty . For though these very words are not used , yet the LORD calls him , My Servant Moses : which is the same thing , XII Numb. 7.

Died in the Land of Moab . ] For this Country was so still called , because it anciently belonged to the Moabites ( See XXI Numb. 26. ) from whom Sihon had taken it , as Israel now had taken it from him . So that he really died in the Land of Israel .

According to the Word of the LORD . ] The Hierusalem Targum expounds this very soberly , According to the Sentence of the Decree of the LORD . That is , as the LORD had determined and declared he should , XXXII . 49 , 50. And so this Phrase is commonly used in this very Book , XVII . 6 , 10 , 11. as well as in other places of the Pentateuch , IX Numb . 20. XIII . 3 , &c. which will warrant this Interpretation , that Moses did not die of any Disease , nor was worn out with Age ; but meerly because God , the Supream Governour of all things , so ordered it . But some of the Jews , not satisfied with this , have far-fetch'd Conceits , concerning the Death of Moses , from these words . For because it is said , he died , al pi , at the mouth ( as the words are literally in the Hebrew ) of the LORD , Maimonides himself saith , that their wise Men think ( and he seems of their Opinion ) that it signifies the LORD drew his Soul out of his Body with a kiss . And thus died Aaron and Miriam , but none besides them . Of Aaron indeed it is expresly said he died al pi of the LORD ; but it is not said of Miriam , and yet they will have her to have had the same favour . That is , they died ( saith he ) of too much love , from the pleasure they had in the thoughts of God ; which apprehension of God , conjunct with the highest love to him , he thinks is called kissing , I Cant. 2. Let him kiss me with the kisses of his mouth , More Nevochim P. III. Cap. LI. But this is not the meaning of the Phrase : though no doubt Moses departed this Life in a most delectable sense and taste of the Divine Love ; having no unwillingness to die , nor being surprised with death ; for he knew the time , and the place , and the manner of it . And as he did not die of any Disease , ( as was said before ) or of old Age , or by external force ; but only by the will and pleasure of God , who took his Soul out of his Body : so he did not part with it against his will , nor with any fear ; but with a placid Mind , and composed Spirit , committed himself to God . In whose embraces ( as we may speak ) he expired ; and this it is likely the ancient Jews meant , when they said , His Soul departed with a kiss .

As to the time of his death , the Scripture doth not mention the Year , the Month , and the Day : but the Jews commonly place it in the last Month of the fortieth year after their coming out of Egypt , called ADAR , and the seventh day of that Month. Thus they say in Seder Olam Rabba , Cap. X. and in their Kalendar which they now follow : and so Patricides in Hottinger's Smegma Orientale , p. 457. But our great Primate of Ireland in his Annals observes , that it agrees better with the following History , to place his death in the first Day of that Month : and Torniellus makes the same Computation , that it must be either in the latter end of the Eleventh Month , or in the beginning of the Twelfth .

Verse 6 Ver. 6. And he buried him . ] This refers to the words foregoing , viz. the LORD ; who commanded his Angels to bury him . So Epiphanius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Haeres . IX . p. 28. and see p. 600. Though in the Scripture , active words are very often used passively : and the meaning may be only , that he was buried . Yet there is this to be said for the other sense , that thereupon it is thought , that the Contest arose between Michael the Archangel and the Devil , ( as St. Chrysostom , Theodoret , Procopius Gazaeus , and others take it ) who would not have had him buried , but opposed it ; that he might administer an occasion to the Jews to commit Idolatry . Though we never find , that the Jews were given to the Worship of Reliques , as our most Learned Vsser observes in his Annals . See there .

In a Valley in the Land of Moab , over against Beth-Peor . ] This Valley was in the Land of Sihon King of the Amorites , ( IV. 46. ) who had taken it from the Moabites , as I noted before , and was now possessed by the Israelites . And Beth-Peor was a part of the Possession of Reuben , ( XIII Josh. 20. ) which was a place , where the Temple of Peor anciently stood , from whence it had its name . For this Idol is not only called Baal-Peor , but simply Peor , XXII Josh. 17. and as Beth-Baal is the Temple of Baal ; so Beth-Peor is the Temple of Peor , as J. Ger. Vossius abserves de Orig. & Progr . Idol . Lib. II. Cap. VII .

Now by all these Circumstances of his burial , it appears how frivolous that Opinion of the Jews is , mentioned in Jalkut , out of Siphri , that Moses did not really die , but was translated into Heaven , where he stands and Ministers before God . Which conceit Josephus himself follows , Lib. IV. Aniq. Cap. VIII . where he saith , that the having dismissed the Elders , who went with him to Mount Abarim , and then conversing a while with Eleazar and Joshua , while he embraced them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Cloud on a sudden coming upon him , he was snacht out of their sight into a certain Valley . Which is not only beside , but contrary to the Scripture , which saith he died , and was buried in the Valley . And yet some of the ancient Fathers , particularly St. Ambrose and St. Hilary , have followed this Opinion , that when Moses is said to die , it doth not signifie the separation of his Soul from his Body , but his Translation to a better Life . See Sixtus Senensis in his Bibliotheca , Lib. V. Annot. LXI . where he observes , this is not only against Scripture , but against the sense of almost all Ecclesiastical Writers .

But no man knoweth of his Sepulchre unto this day . ] These words unto this day , show that this passage was not written by Moses , as Josephus and Philo imagine , who say he wrote this by the Spirit of Prophecy . See v. 1. The reason why his Body was concealed , most think to have been , lest in future times it should become an Object of their Worship . So R. Levi ben Gersom : Future Generations perhaps might have made a god of him , because of the fame of his Miracles . For do we not see how some of the Israelites erred , in the brazen Serpent which Moses made ? And the Heresie of the Melchisedekians shows this was no vain fear ( as Hermannus Witzius observes , Lib. I. Miscell . Cap. XVII . ) if Epiphanius may be believed ; who saith that in Arabia Petraea , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. They thought him to be God , because of his Wonders he wrought , and worshipped his Image . What would they have done , if they had had his very Body ? Which he did not desire to be carried into Canaan , and buried among his Ancestors , as Joseph ordered concerning his Bones . For he understood , it is likely , the mind of God to be , that , as he should not go over Jordan while he was alive , so his Body should not be carried over when he was dead . Which R. Chama thinks might have proved dangerous , because in the time of their Distress ( especially at the Captivity of the Land ) the Children of Israel might have been prone to run to his Sepulchre , and beg him with tears to pray for them , whose Prayers had been so prevalent for them in his life time . For such a piece of Superstition , it seems , crept in among them , in latter Ages : of which see Wagenseil upon the Gemara of Sota , Cap. I. Sect. LII . Annot. II.

But though no Man knew where Moses was buried , when this was written , yet some Maronite Shepherds , we are told , have pretended lately ( MDCLV . ) to find out his Tomb , with this Inscription in Hebrew , Moses the Servant of the LORD . A great stir was made about it , as the same Witzius observes out of Hornius his Historia Ecclesiastica . But a learned Jew , he saith , so confuted the Story , showing it was another Moses whose Tomb they found , that the Report presently vanished . And the Learned Wagenseil makes some probable guesses , that it was the Tomb of Moses Maimonides . See Annot. VI. in Gemara Sotae , Cap. I. Sect. LI. But Bartoloccius in his late Bibliotheca Rabbinica , Tom. III. p. 928 , &c. hath made it rather probable , that Hornius was imposed upon by some body , in this narration ; there being no such Author known among the Jews , as R. Jakum , or Jacomus ben Gad , who , he saith , confuted this Tale.

Ver. 7. And was an hundred and twenty years old Verse 7 when he died . ] A third part of which time , wanting one Month , he had been imployed in the Government of Israel ; as Josephus observes in the Conclusion of his Fourth Book of Antiquities .

His eye was not dim , nor his natural force abated . ] That is , he had all the vigour of Youth remaining ; there being not so much as a wrinkle in his Cheeks . So some of the Ancients interpret the last Clause . Others , He had not lost so much as a Tooth out of his Mouth . See Bocharius in his Hierozoicon P. I. Lib. II. Cap. XLV . p. 506. Both Onkelos and the Hierusalem Targum refer it to the Splendor of his Countenance , which continued to the last . From hence it was that the Heathen , who were not wholly unacquainted with this Story , but had not a perfect knowledge of it , imagined that Moses was troubled to die , when he was so vigorous . For Trebellius Pollio , in the Life of Claudius , saith , that the most learned Mathematicians were wont to say , that no Man lived beyond an Hundred and twenty years . For though Moses lived an Hundred and five and twenty years ( so he mistakes ) being Dei , ut Judaeorum libri loquantur , familiaris , a Man familiar with God , as the Books of the Jews tell us ; yet he complaining that juvenis interiret , he died when he was young , they say he was told by an uncertain God , that no Man should ever live longer . This Mistake arose from their misinterpretation of those words VI Gen. 3. Yet his days shall be an hundred and twenty years . For Huetius well observes , that this incertus Deus was the true God , the Creator of Heaven and Earth ; whom St. Paul saith they called also the unknown God , Demonstr. Evang. Propos. IV. Cap. I. N. LVII . And I cannot but add , that this passage out of Trebellius was taken notice of above an hundred years ago , by a learned Man I have often mentioned , David Chytraeus ; to show that these Sacred Books were not unknown to the Heathen , and that they had a Reverence for them .

Verse 8 Ver. 8. And the Children of Israel wept for Moses in the plains of Moab thirty days . ] The time of Mourning for the Dead was longer or shorter , according to the Dignity of the Person . And the Jews have a Tradition which distinguishes between the days of Weeping and Mourning . The former of which never exceeded a Month , which was the time they wept for Moses ; the latter never lasted more than a year ; as they gather from the Example of the greatest Doctor they ever had , R. Judah , who composed the Mischna ; for whom they mourned Twelve Months . See Schickard in his Jus Regium , Cap. VI. Theor. XIX . and upon L Gen. 3 , 10. XX Numb. 29.

So the days of weeping and mourning for Moses were ended . ] They lamented him compleatly thirty days , and no longer . By which it seems that weeping and mourning ( whatsoever difference was between them ) were anciently of the same length ; though the Jews , in the forenamed Tradition , are pleased to make the one last much longer than the other .

Now by this , and what follows in the Book of Joshua , we may certainly know the truth of what I said ( on v. 5. ) concerning the day on which Moses died . For if we add unto these thirty days , which followed immediately upon it , the three days wherein the Spies lay hid in the Mountain , II Josh. 22. and allow three or four days more for their going and coming back , and then add the three days they lay by Jordan before they passed over , III Josh. 2. they make just a Month and ten days , from the first day of the last Month , when I supposed Moses died , unto the day they got safe over Jordan , which was the tenth day of the first Month. Whereas if we reckon as the Jews do , that Moses died on the seventh day of the last Month , it would have been the seventeenth day of the first Month before they got over Jordan . I observe also , that though the Talmudists generally make him to have died on the seventh day of Adar , yet there have been some who placed it on the first . For the Medrasch Rabbah , telling the story of Haman's casting Lots to find the best time to do Execution on the Jews , saith he pitched upon the Month ADAR , because it had been unlucky to the Jews , by the death of their Master Moses therein . But he did not consider , saith that Medrasch , that as Moses died on the first day of this Month , so he was born on the same first day .

Ver. 9. And Joshua the Son of Nun was full of the Spirit of Wisdom . ] To take the Government upon Verse 9 him , and manage it prudently , as soon as Moses left them . Which was necessary to be mentioned , that it might not be thought they wanted a Head to conduct them ; as their Neighbours possibly might imagine , when the News came of Moses his death . For as the Samaritans tell the story , ( in Hottinger's Smegma Orientale , p. 462. ) when they heard the Lamentations which the whole Congregation made for Moses , they began to rejoyce , and gather their Forces together to set upon the Israelites , as wanting a Leader . But they soon found themselves mistaken ; Joshua having taken the Charge of them , and being endued with his Spirit .

For Moses had laid his hands upon him . ] Whereby he committed to him the Supream Authority after his departure , and implored the Spirit of God to qualifie him for it . For power to execute any Office among the Jews , was given by laying on of hands , whereby they were ordained and appointed to it . And this was a Rite of Prayer also , as many have observed , for the obtaining the Gifts of the Spirit , which were necessary for the discharge of that Office . And though no words of Prayer be mentioned , yet the very laying on of hands denotes it , as our learned Dr. Outram observes from this very place , and from I Tim. V. 22. Lib. I. de Sacrif . Cap. XV. N. VIII . Of Moses his laying on Hands upon Joshua , we read XXVII Numbers 18 , &c. And he was solemnly also , a little before Moses his death , presented unto God , by his own Command , XXXI of this Book , 14 , &c.

And the Children of Israel hearkned unto him , and did as the LORD commanded Moses . ] Obeyed him as their Supream Governour , according to God's Command delivered to Moses , XXVII Numb . 20. XXXI Deut. 23. See 1 Josh. 16 , 17 , &c.

Ver. 10. And there rose not a Prophet since in Verse 10 Israel like to Moses . ] This is a plain demonstration , that the promise God makes by Moses , that he would raise up a Prophet like to him , XVIII Deut. 15 , 19 , &c. was not fulfilled either in Joshua , or in Samuel , ( who it is likely wrote this Chapter , as I said before ) and the best of the Jews confess , shall not be fulfilled till MESSIAH come . Thus the Author of Sepher Ikkarim , Lib. III. Cap. XX. It cannot be , but that a Prophet shall at last arise like to Moses , or greater than he ; for the King Messiah shall be as great or greater . Therefore these words are not to be expounded , as if there should never be such a Prophet , but that in all the time of the following Prophets , till the Cessation of Prophecy , none should arise like to Moses . But after that , there shall be one like him , or rather greater than he .

Whom the LORD knew face to face . ] Or , as de Dieu thinks it should be translated , who knew the LORD face to face . ] This was one Preheminence of Moses above all the Prophets , that he conversed more familiarly with God than any of them did . See XII Numb. 8. which place explains this : for to know him face to face , was to speak familiarly to God , and to hear God speaking in like manner unto him . And so the Hierusalem Targum expounds these words ; only instead of the LORD , he saith , Who knew the WORD of the LORD talking with him ; and delivering to him most excellent Laws , for the good government of his People . In which Laws he still lives . they all remaining upon Record to this day ; when the Laws of all the famous Lawgivers , whom the Gentiles honoured as gods , are obliterated : But it must be observed , that in this wherein Moses excelled all the Prophets , our blessed Saviour far transcended him : For he was in the bosom of the Father , I Joh. 18. and spake what he saw and heard , &c. III Joh. 11 , 32.

Verse 11 Ver. 11. In all the signs , and the wonders which the LORD sent him to do . ] The Hierusalem Targum hath it , Which the WORD of the LORD sent him to do in the Land of Egypt , to Pharaoh , and to all his Servants , and to all his Land . See IV. 34. VI. 22. VII . 19. In these signs and wonders Moses excelled all the Prophets , doing more Miracles than all that succeeded him ; as Maimonides observes More Nevochim , P. II. Cap. XXXV . But our blessed Saviour excelled him in this , as well as them ; doing more wonders than all the Prophets put together had done , from the beginning of the World ; and far greater also than theirs , XXI Joh. ult .

Ver. 12. And in all that mighty hand , and in all that great terror which Moses showed . ] As the former Verse relates to what he did in Egypt ; so this hath respect unto their passing through the Red Sea , and to all that befel them in the Wilderness ; both at the giving of the Law , and afterward till this time . So the Hierusalem Targum expounds these words , In all that strong hand , and in all those great Visions , which Moses managed . And Onkelos to the same purpose .

In the sight of all Israel . ] In the place forenamed Maimonides insists much upon this , that Moses wrought all his Miracles publickly , the whole Congregation being Witnesses of them . And so our Saviour commonly wrought his ( till they sought to kill him ) in their Synagogues , at their Publick Feasts , when there was the greatest Concourse of the People of Israel . So that in this he was a Prophet like unto Moses , though infinitely superiour ; which some of the old Jews could not but discern ( as I observed upon Chap. XVIII . ) when upon these words of Isaiah , LII . 13. He shall be exalted , and extolled , and be very high , they thus gloss in Tanchuma , which is an ancient Book among them , This is the King MESSIAS who shall be exalted above Abraham , extolled above Moses , and be very high above the Angels of the Ministry . Upon which Conradus Pellicanus thus glosses , and concludes his Commentary , as I shall do mine with these words : What is it to be above the Angels , let the Jews explain ; we can understand nothing by it , but the very WORD of God , which was in the beginning with God , and was God , by whom all things were made , and without him nothing was made , viz. the LORD God of Hosts , to whom , in perfect Vnity , God the Father , Son and Holy Spirit , be all Honour and Glory for ever . Amen .

Thus ends the Pentateuch ; which , as our great Primate of Ireland computes , contains the History of Two thousand , five hundred and fifty two years and an half , from the beginning of the World to the death of Moses .

FINIS .