NOTES ON The Fifth Book of MOSES called DEUTERONOMY
The Greek interpreters call this book Deuteronomy, that is, The second law, or a second
edition of the law, bccause it is a repetition of many of the laws, (as well as much of
the history contained in the three foregoing books. They to whom the first law was given
were all dead, and a new generation sprung up, to whom God would have it repeated by Moses
himself, that it might make the deeper impression upon them. It begins with a brief
rehearsal of the most remarkable events, that had befallen them since they came from mount
Sinai. In the fourth chapter begins a pathetic exhortation to obedience: From the 12th to
the 27th are repeated many particular laws, inforced in the 27th and 28th with promises
and threatnings, which are formed into a covenant, chap. 29,30. Care is taken in chap. 31.
to perpetuate the remembrance of these things among them, particularly by a song, chap. 32
concluded with a blessing, chap. 33. All this was delivered by Moses to Israel, in the
last month of his life. See how busy this great and good Man was to do good, when he knew
his time was short.
Chapter I
The preface, fixing the time and place, ver. 1 - 5. Israel commanded to march, ver.
6 - 8. Judges provided, ver. 9 - 1 3. They come to Kadesh - barnea, ver. 19 - 21. Spies
sent, their report, the people's murmuring, ver. 22 - 33. The sentence passed upon them,
ver. 34 - 40. They are smitten by the Amorites, and remain at Kadesh, ver. 41 - 46.
| 1 |
All Israel - Namely, by the heads or elders of the several tribes, who were to
communicate these discourses to all the people. In the wilderness - In the plain of Moab,
as may appear by comparing this with Deu 1:5, and Num 22:1, and Deu
34:8. The word Suph here used does not signify the Red - Sea, which is commonly
called jam - suph, and which was at too great a distance, but some oiher place now unknown
to us, (as also most of the following places are) so called from the reeds or flags, or
rushes (which that word signifies) that grew in or near it. Paran - Not that Num
10:12, which there and elsewhere is called the Wilderness of Paran, and which was
too remote, but some other place called by the same name. Laban, Hazeroth, and Dizahab -
These places seem to be the several bounds, not of the whole country of Moab, but of the
plain of Moab, where Moses now was. |
| 2 |
There are eleven days journey - This is added to shew that the reason why the
Israelites, in so many years were advanced no farther from Horeb, than to these plains,
was not the distance of the places but because of their rebellions. Kadesh - barnea -
Which was not far from the borders of Canaan. |
| 3 |
The eleventh month - Which was but a little before his death. All that the Lord had
given him in commandment - Which shews not only that what he now delivered was in
substance the same with what had formerly been commanded, but that God now commanded him
to repeat it. He gave this rehearsal and exhortation by divine direction: God appointed
him to leave this legacy to the church. |
| 4 |
Og - His palace or mansion - house was at Astaroth, and he was slain at Edrei. |
| 7 |
To the mount of the Amorites - That is, to the mountainous country where the Amorites
dwelt, which is opposed to the plain, where others of them dwelt. And this is the first
mentioned, because it was in the borders of the land. |
| 8 |
Before you - Heb. Before your faces; it is open to your view, and to your possession;
there is no impediment in the way. |
| 9 |
At that time - That is, about that time, namely, a little before their coming to
Horeb. |
| 12 |
Your burden - The trouble of ruling and managing so perverse a people. Your strife -
Your contentions among yourselves, for the determnination whereof the elders were
appointed. |
| 15 |
Officers - Inferior officers, that were to attend upon the superior magistrates, and
to execute their decrees. |
| 16 |
The stranger - That converseth or dealeth with himn. To Such God would have justice
equally adtninistred as to his own people, partly for the honour of religion, and partly
for the interest which every man hath in matters of common right. |
| 17 |
Respect persons - Heb. Not know, or acknowledge faces, that is, not give sentence
according to the outward qualities of the person, as he is poor or rich, your friend or
enemy, but purely according to the merit of the cause. For which reason some of the
Grecian law - givers ordered that the judges should give sentence in the dark where they
could not see mens faces. The judgment is God's - It is passed in the name of God, and by
commission from him, by you as representing his person, and doing his work; who therefore
will defend you therein against all your enemies, amid to whom you must give an exact
account. |
| 18 |
All the things which ye shall do - I delivered unto you, and especially unto your
judges, all the laws, statutes, and judgments revealed unto me by the lord in Horeb. |
| 24 |
Eshcol - That is, of grapes, so called from the goodly cluster of grapes which they
brought from thence. |
| 28 |
Greater - In number and strength and valour. |
| 31 |
Bare thee - Or, carried thee, as a father carries his weak and tender child in his
arms, through difficulties and dangers, gently leading you according as you are able to
go, and sustaining you by his power and goodness. |
| 32 |
Ye did not believe the Lord - So they could not enter in, because of unbelief. It was
not any other sin shut them out of Canaan, but their disbelief of that promise, which was
typical of gospel grace: to signify that no sin will ruin us but unbelief, which is a sin
against the remedy; and therefore without remedy. |
| 33 |
Your words - That is to say, your murmurings, your unthankful, impatient, distrustful
and rebellious speeches. |
| 36 |
Save Caleb - Under whom Joshua is comprehended, though not here expressed, because he
was not now to be one of the people, but to be set over them as a chief governor. |
| 37 |
For your sakes - Upon occasion of your wickedness and perverseness, by which you
provoked me to speak unadvisedly. |
| 38 |
Who standeth - Who is now thy servant. |
| 44 |
As bees - As bees which being provoked come out of their hives in great numbers, and
with great fury pursue their adversary and disturber. |
Chapter II
Their march from Kadesh - barnea, ver. 1 - 3. A charge not to trouble the Edomites,
ver. 4 - 8. Nor the Moabites, ver. 9 - 12. (They pass the river Zered, ver. 13 - 16.) Nor
the Ammonites, ver. 17 - 23. A command to attack Sihon, ver. 24 - 26. The conquest of his
kingdom, ver. 27 - 37
| 1 |
Mount Seir - The mountainous country of Seir or Edom. Many days - Even for thirty
eight years. |
| 3 |
Northward - Towards the land of the Amorites and Canaanites. |
| 6 |
Buy meat - For thongh the manna did yet rain upon them, they were not forbidden to buy
other meats when they had opportunity, but only were forbidden greedily to hunger after
them when they could not obtain them. Buy water - For water in those parts was scarce, and
therefore private persons did severally dig pits for their particular use. |
| 7 |
The Lord hath blessed thee - By God's blessing thou art able to buy thy conveniences,
and therefore thy theft and rapine will be inexcusable, because without any pretence of
necessity. He knoweth - Heb. He hath known, that is, observed, or regarded with care and
kindness, which that word often notes. Which experience of God's singular goodness to
thee, should make thee rely on him still, and not use any unjust practice to procure what
thou wantest or desirest. |
| 8 |
We turned - From our direct road which lay through Edom. |
| 9 |
Ar - The chief city of the Moabites, here put for the whole country which depended
upon it. The children of Lot - So called to signify that this preservation, was not for
their sakes, for they were a wicked people, but for Lot's sake whose memory God yet
honours. |
| 10 |
The Emims - Men terrible for stature and strength, as their very name imparts, whose
expulsion by the Moabites is here noted as a great encouragement to the Israelites, for
whose sake he would much more drive out the wicked and accursed Canaanites. |
| 12 |
Which the Lord gave - The past tense is here put for the future, will give after the
manner of the prophets. |
| 23 |
The Caphtorim - A people a - kin to the Philistines, Gen 10:14, and
confederate with them in this enterprize, and so dwelling together, and by degrees uniting
together by marriages, they became one people. Caphtor - Which is by the learned thought
to be Cappadocia: whither these people might make an expedition out of Egypt, either
because of the report of the great riches of part of that country which drew others
thither from places equally remote, or for some other reason now unknown. |
| 25 |
Under heaven - The following words rest rain the sentence to those nations that heard
of them. |
| 28 |
On my feet - Or, with my company who are on foot: which is added significantly,
because if their army had consisted as much of horsemen as many other armies did, their
passage through his land might have been more mischievous and dangerous. |
| 29 |
As the children of Esau did - They did permit them to pass quietly by the borders,
though not through the heart of their land, and in their passage the people sold them meat
and drink, being it seems more kind to them than their king would have had them; and
therefore they here ascribe this favour not to the king, though they are now treating with
a king, but to the people, the children of Esau. |
| 30 |
Hardened his spirit - That is, suffered it to be hardened. |
| 34 |
Utterly destroyed - By God's command, these being a part of those people who were
devoted by the Lord of life and death, to utter destruction for their abominable
wickedness. |
| 37 |
Of Jabbok - That is, beyond Jabbok: for that was the border of the Ammomites. |
Chapter III
The conquest of Og and his country, ver. 1 - 11. The distribution of it to the two
tribes and an half, ver. 12 - 17. On condition of assisting their brethren, ver. 18 - 20.
Joshua encouraged, ver. 21 - 22. Moses prays that he may go into Canaan, v. 23 - 25. But
is refused, yet permitted to see it, ver. 26 - 29.
| 8 |
On this side Jordan - So it was when Moses wrote this book; but afterward when Israel
passed over Jordan it was called the land beyond Jordan. |
| 9 |
Sirion - Elsewhere called Mount Gilead, and Lebanon, and here Shenir, and Sirion,
which several names are given to this one mountain partly by several people, and partly in
regard of several tops and parts of it. |
| 10 |
All Gilead - Gilead is sometimes taken for all the Israelites possessions beyond
Jordan, and so it comprehends Bashan; but here for that part of it which lies in and near
mount Gilead, and so it is distinguished from Bashan and Argob. |
| 11 |
In Rabbath - Where it might now be, either because the Ammonites in some former battle
with Og, had taken it as a spoil: or because after Og's death, the Ammonites desired to
have this monument of his greatness, and the Israelites permitted them to carry it away to
their chief city. Nine cubits - So his bed was four yards and an half long, and two yards
broad. |
| 14 |
Unto this day - This must be put among those passages which were not written by Moses,
but added by those holy men, who digested the books of Moses into this order, and inserted
some few passages to accommodate things to their own time and people. |
| 15 |
Gilead - That is, the half part of Gilead. To Machir - That is, unto the children of
Machir, son of Manasseh, for Machir was now dead. |
| 16 |
Half the valley - Or rather to the middle of the river: for the word rendered half
signifies commonly middle, and the same Hebrew word means both a valley and a brook or
river. And this sense is agreeable to the truth, that their land extended from Gilead unto
Arnon, and, to speak exactly, to the middle of that river; for as that river was the
border between them and others, so one half of it belonged to them, as the other half did
to others, Jos 12:2. The same thing is expressed in the same words in the
Hebrew which are here, though our translators render the self - same words there, from the
middle of the river, which here they render, half of the valley. There the bounds of
Sihon's kingdom, which was the same portion here mentioned as given to Reuben and Gad, are
thus described, from Aroer, which is upon the bank of the river of Arnon, and from the
middle of the river, and from half Gilead, even unto the river Jabbok, which is the border
of the children of Ammon. |
| 17 |
The plain - The low country towards Jordan. The sea of the plain - That is, that salt
sea, which before that dreadful conflagration was a goodly plain. |
| 18 |
You - Namely, the Reubenites and Gadites. All that are meet - In such number as your
our brethren shall judge necessary. They were in all above an hundred thousand. Forty
thousand of them went over Jordan before their brethren. |
| 23 |
I besought the Lord - We should allow no desire in our hearts, which we cannot in
faith offer unto God by prayer. |
| 24 |
Thou hast begun to shew thy servant thy greatness - Lord, perfect what thou hast
begun. The more we see of God's glory in his works, the more we desire to see. And the
more we are affected with what we have seen of God, the better we are prepared for farther
discoveries. |
| 25 |
Let me go over - For he supposed God's threatening might be conditional and
reversible, as many others were. That goodly mountain - Which the Jews not improbably
understood of that mountain on which the temple was to be built. This he seems to call
that mountain, emphatically and eminently, that which was much in Moses's thoughts, though
not in his eye. |
| 28 |
He shall go over - It was not Moses, but Joshua or Jesus that was to give the people
rest, Heb 4:8. 'Tis a comfort to those who love mankind, when they are dying
and going off, to see God's work likely to be carried on by other hands, when they are
silent in the dust. |
Chapter IV
An exhortation to obedience, ver. 1 - 13. A warning against idolatry, ver. 14 - 28.
A promise upon repentance, ver. 29 - 40. Cities of refuge appointed, ver. 41 - 43. The
place where Moses repeated the law, ver. 44 - 49.
| 1 |
The statutes - The laws which concern the worship and service of God. The judgments -
The laws concerning your duties to men. So these two comprehend both tables, and the whole
law of God. |
| 6 |
In the sight of the nations - For though the generality of Heathens in the latter
ages, did through inveterate prejudices condemn the laws of the Hebrews, yet it is
certain, the wisest Heathens did highly approve of them, so that they made use of divers
of them, and translated them into their own laws and constitutions; and Moses, the giver
of these laws, hath been mentioned with great honour for his wisdom and learning by many
of them. And particularly the old Heathen oracle expressly said, that the Chaldeans or
Hebrews, who worshipped the uncreated God, were the only wise men. |
| 7 |
So nigh - By glorious miracles, by the pledges of his special presence, by the
operations of his grace, and particularly by his readiness to hear our prayers, and to
give us those succours which we call upon him for. |
| 8 |
So righteous - Whereby he implies that the true greatness of a nation doth not consist
in pomp or power, or largeness of empire, as commonly men think, but in the righteousness
of its laws. |
| 10 |
Thou stoodest - Some of them stood there in their own persons, though then they were
but young, the rest in the loins of their parents. |
| 11 |
The midst of heaven - Flaming up into the air, which is often called heaven. |
| 12 |
No similitude - No resemblance or representation of God, whereby either his essence,
or properties, or actions were represented, such as were usual among the Heathens. |
| 14 |
Statutes and judgments - The ceremonial and judicial laws which are here distinguished
from the moral, or the ten commandments. |
| 15 |
In Horeb - God, who in other places and times did appear in a similitude in the
fashion of a man, now in this most solemn appearance, when he comes to give eternal laws
for the direction of the Israelites in the worship of God, and in their duty to men,
purposely avoids all such representations, to shew that he abhors all worship of images,
or of himself by images of what kind soever, because he is the invisible God, and cannot
be represented by any visible image. |
| 16 |
Lest ye corrupt yourselves - Your ways, by worshipping God in a corrupt manner. |
| 19 |
Driven - Strongly inclined. Which the Lord hath divided unto all nations - Which are
not Gods, but creatures, made not for the worship, but for the use of men; yea, of the
meanest and most barbarous people under heaven, and therefore cannot without great
absurdity be worshipped, especially by you who are so much advanced above other nations in
wisdom and knowledge, and in this, that you are my peculiar people. |
| 24 |
A consuming fire - A just and terrible God, who, notwithstanding his special relation
to thee, will severely punish thee, if thou provoke him. A jealous God - Who being
espoused to thee, will be highly incensed against thee, (if thou follow after other
lovers, or commit whoredom with idols) and will bear no rival or partner. |
| 28 |
Ye shall serve Gods - You shall be compelled by men, and given up by me to idolatry.
So that very thing which was your choice, shall be your punishment: it being just and
usual for God to punish one sin by giving men up to another. |
| 29 |
If from thence thou seek the Lord - Whatever place we are in, we may from thence seek
him. There is no part of the earth which has a gulf fixt between it and heaven. |
| 30 |
In the latter days - In succeeding ages. |
| 32 |
The one side of heaven - That is, of the earth under heaven. Ask all the inhabitants
of the world. |
| 33 |
And live - And was not overwhelmed and consumed by such a glorious appearance. |
| 34 |
By temptations - Temptations is the general title, which is explained by the following
particulars, signs, and wonders, &c. which are called temptations, because they were
trials both to the Egyptians and Israelites, whether they would be induced to believe and
obey God or no. By terrors - Raised in the minds of the Egyptians, or, by terrible things
done among them. |
| 37 |
In his sight - Keeping his eye fixed upon him, as the father doth on his beloved
child. |
| 44 |
This is the law - More punctually expressed in the following chapter, to which these
words are a preface. |
Chapter V
The general intent of the Ten Commandments as a covenant between God and Israel,
ver. 1 - 5. The Commandments, ver. 6 - 21. God writes them, and grants the people's
request, that he would speak by Moses, ver. 22 - 28. Exhortations to obedience, ver. 29 -
33.
| 1 |
All Israel - Namely by their elders, who were to impart it to the rest. |
| 3 |
Not with our fathers - Only: but with us, who are all alive - He saith not, that all
who made the covenant at Sinai are now alive, but this covenant was made with all that are
now alive; which is most true, for it was made with the elders in their persons, and with
the rest in their parents, who covenanted for them. |
| 4 |
Face to face - Personally and immediately, not by the mouth or ministry of Moses;
plainly and certainly, as when two men talk face to face; freely and familiarly, so as not
to overwhelm and confound you. |
| 5 |
Between the Lord and you - As a mediator between you, according to your desire. The
word of the Lord - Not the ten commandments, which God himself uttered, but the following
statutes and judgments. |
| 7 |
There being little said, concerning the spiritual sense of the Ten Commandments, in
the notes on the twentieth of Exodus, I think it needful to add a few questions here,
which the reader may answer between God and his own soul. Thou shalt have none other gods
before me - Hast thou worshipped God in spirit and in truth? Hast thou proposed to thyself
no end besides him? Hath he been the end of all thy actions? Hast thou sought for any
other happiness, than the knowledge and love of God? Dost thou experimentally know the
only true God, and Jesus Christ whom he hath sent? Dost thou love God? Dost thou love him
with all thy heart, with all thy soul, and with all thy strength; so as to love nothing
else but in that manner and degree which tends to increase thy love of him? Hast thou
found happiness in God? Is he the desire of thine eyes, the joy of thy heart? If not, thou
hast other gods before him. |
| 8 |
Thou shalt not make any graven image - Hast thou not formed any gross image of God in
thy mind? Hast thou always thought of him as a pure spirit, whom no man hath seen, nor can
see? And hast thou worshipped him with thy body, as well as with thy spirit, seeing both
of them are God's? |
| 11 |
Thou shalt not take the name of the Lord thy God in vain - Hast thou never used the
name of God, unless on solemn and weighty occasions? Hast thou then used it with the
deepest awe? Hast thou duly honoured his word, his ordinances, his ministers? Hast thou
considered all things as they stand in relation to him, and seen God in all? Hast thou
looked upon heaven as God's throne? Up on earth as God's footstool? On every thing therein
as belonging to the great king? On every creature as full of God? |
| 12 |
Keep the sabbath - day, to sanctify it - Dost thou do no work on this day, which can
be done as well on another? Art thou peculiarly careful on this day, to avoid all
conversation, which does not tend to the knowledge and love of God? Dost thou watch
narrowly over all that are within thy gates, that they too may keep it holy? And dost thou
try every possible means, to bring all men, wherever you are, to do the same? |
| 16 |
Honour thy father and mother - Hast thou not been irreverent or undutiful to either?
Hast thou not slighted their advice? Hast thou chearfully obeyed all their lawful
commands? Hast thou loved and honoured their persons? Supplied their wants, and concealed
their infirmities? Hast thou wrestled for them with God in prayer? Hast thou loved and
honoured thy prince, and avoided as fire all speaking evil of the ruler of thy people?
Have ye that are servants done all things as unto Christ? Not with eye - service, but in
singleness of heart? Have ye who are masters, behaved as parents to your servants, with
all gentleness and affection? Have ye all obeyed them that watch over your souls, and
esteemed them highly in love for their work's sake? |
| 17 |
Thou shalt not kill - Have you not tempted any one, to what might shorten his life?
Have you tempted none to intemperance? Have you suffered none to be intemperate under your
roof, or in your company? Have you done all you could in every place, to prevent
intemperance of all kinds! Are you guilty of no degree of self - murder? Do you never eat
or drink any thing because you like it, although you have reason to believe, it is
prejudicial to your health? Have you constantly done whatever you had reason to believe
was conducive to it? Have you not hated your neighbour in your heart? Have you reproved
him that committed sin in your sight? If not, you have in God's account hated him, seeing
you suffered sin upon him. Have you loved all men as your own soul? As Christ loved us?
Have you done unto all men, as in like circumstances, you would they should do to you?
Have you done all in your power to help your neighbours, enemies as well as friends? Have
you laboured to deliver every soul you could from sin and misery? Have you shewed that you
loved all men as yourself, by a constant, earnest endeavour, to fill all places with
holiness and happiness, with the knowledge and love of God? |
| 18 |
Neither shalt thou commit adultery - If thou hast not been guilty of any act of
uncleanness, hath thy heart conceived no unclean thought? Hast thou not looked on a woman
so as to lust after her? Hast thou not betrayed thy own soul to temptation, by eating and
drinking to the full, by needless familiarities, by foolish talking, by levity of dress or
behaviour? Hast thou used all the means which scripture and reason suggest, to prevent
every kind and degree of unchastity? Hast thou laboured, by watching, fasting, and prayer,
to possess thy vessel in sanctification and honour? |
| 19 |
Neither shalt thou steal - Have you seriously considered, that these houses, lands,
money, or goods, which you are used to call your own, are not your own, but belong to
another, even God? Have you ever considered, that God is the sole proprietor of heaven and
earth? The true owner of every thing therein? Have you considered, that he has only lent
them to you? That you are but a steward of your Lord's goods? And that he has told you
expressly the uses and purposes for which he intrusts you with them? Namely, for the
furnishing first yourselves, and then as many others as you can, with the things needful
for life and godliness? Have you considered, that you have no right at all, to apply any
part of them to any other purpose? And that if you do, you are as much a robber of God, as
any can be a robber of you? |
| 20 |
Neither shalt thou bear false witness against thy neighbour - Have you not been guilty
of evil - speaking? Of needlessly repeating the real fault of your neighbour? If I see a
man do an evil thing, and tell it to another, unless from a full and clear conviction,
that it is necessary to mention it just then, for the glory of God, the safety or good of
some other person, or for the benefit of him that hath done amiss; and unless I then do it
only so far, as is necessary to these ends, that is evil - speaking. O beware of this! It
is scattering abroad arrows, fire - brands, and death. |
| 21 |
Neither shalt thou covet any thing that is thy neighbour's - The plain meaning of this
is, thou shalt not desire any thing that is not thy own, any thing which thou hast not.
Indeed why shouldst thou? God hath given thee whatever tends to thy one end, holiness.
Thou canst not deny it, without making him a liar: and: when any thing else will tend
thereto, he will give thee that also. There is therefore no room to desire any thing which
thou hast not. Thou hast already every thing that is really good for thee, wouldst thou
have more money, more pleasure, more praise still? Why this is not good for thee. God has
told thee so, by withholding it from thee. O give thyself up to his wise and gracious
disposal! |
| 22 |
Out of the midst of the fire, of the cloud, and of the thick darkness - That was a
dispensation of terror, designed to make the gospel of grace the more welcome, and to be a
specimen of the terrors of the judgment - day. He added no more - He ceased for that time
to speak immediately, and with that loud voice unto the people; for the rest were
delivered to Moses, and by him communicated unto them. This he did to shew the preeminence
of that law above the rest, and its everlasting obligation. |
| 25 |
Why should we die? - For though God hath for this season kept us alive, yet we shall
never be able to endure any farther discourse from him in such a terrible manner, but
shall certainly sink under the burden of it. |
| 26 |
Flesh - Is here put for man in his frail, corruptible, and mortal state. |
| 29 |
O that there were such an heart in them! - A heart to fear God, and keep his
commandments forever! The God of heaven is truly and earnestly desirous of the salvation
of poor sinners. He has given abundant proof that he is so: he gives us time and space to
repent; by his mercies invites us to repentance, and waiteth to be gracious: has sent his
son to redeem us, published a general offer of pardon, promised his spirit to those that
pray for him; and has said, yea and sworn, that he hath no pleasure in the death of a
sinner! |
Chapter VI
A persuasive to obedience, ver. 1 - 3. The first truth, God is One, the first duty,
to love him, ver. 4,5. The means hereto, ver. 6 - 9. A caution not to forget God in
prosperity, ver. 10 - 13. Not to worship idols, or tempt God, ver. 14 - 16. Exhortation to
obedience, ver. 17 - 19. And to teach their children, ver. 20 - 25.
| 5 |
And thou shalt love the Lord thy God with all thine heart - And is this only an
external commandment? Can any then say, that the Sinai - covenant was merely external?
With all thy heart - With an entire love. He is One; therefore our hearts must be united
in his love. And the whole stream of our affections must run toward Him. O that this love
of God may be shed abroad in our hearts. |
| 7 |
Teach them diligently - Heb. whet, or sharpen them, so as they may pierce deep into
their hearts. This metaphor signifies the manner of instructing them, that it is to be
done diligently, earnestly, frequently, discreetly. |
| 8 |
Thou shalt bind them - Thou shalt give all diligence, and use all means to keep them
in thy remembrance, as men often bind something upon their hands, or put it before their
eyes to prevent forgetfulness of a thing which they much desire to remember. |
| 13 |
Shalt swear by his name - When thou hast a call and just cause to swear, not by idols,
or any creatures. |
| 15 |
Among you - Heb. In the midst of you, to see and observe all your ways and your
turnings aside to other Gods. |
| 16 |
Ye shall not tempt - Not provoke him, as the following instance explains. Sinners,
especially presumptuous sinners, are said to tempt God, that is, to make a trial of God,
whether he be, so wise as to see their sins, so just and true and powerful as to take
vengeance on them, concerning which they are very apt to doubt because of the present
impunity and prosperity of many such persons. |
| 17 |
Ye diligently keep - Negligence will ruin us: but we cannot be saved without
diligence. |
| 25 |
It shall be our righteousness - Heb. Righteousness shall be to us. We shall be owned
and pronounced by God to be righteous and holy persons, if we sincerely obey him,
otherwise we shall be declared to be unrighteous and ungodly. Or, mercy shall be to us, or
with us. For as the Hebrew word rendered righteousness is very often put for mercy, (as Psa
24:5 36:10 51:14 Pro 10:2 11:4 Dan 9:16) so this sense seems best to agree both
with the scripture use of this phrase, (in which righteousness, seldom or never, but grace
or mercy frequently, is said to be to us or with us) and with the foregoing verse and
argument God, saith he, Deu 5:24, commanded these things for our good, that
he might preserve us alive, as it is this day. And, saith he in this verse, this is not
all; for as he hath done us good, so he will go on to do us more and more good, and God's
mercy shall be to us, or with us, in the remainder of our lives, and for ever, if we
observe these commandments. |
Chapter VII
A command to destroy the Canaanites, with all pertaining to their idols, ver. 1 -
5. And to obey God, considering their relation to him, ver. 6 - 11. Promises to the
obedient, ver. 12 - 15. A repetition of the command, utterly to destroy the Canaanites,
with all the monuments of their idolatry, ver. 16 - 26.
| 1 |
Seven nations - There were ten in Gen 15:19 - 21. But this being some
hundreds of years after, it is not strange if three of them were either destroyed by
foreign or domestick wars, or by cohabitation and marriage united with, and swallowed up
in the rest. |
| 4 |
To serve other Gods - That is, there is manifest danger of apostacy and idolatry from
such matches. Which reason doth both limit the law to such of these as are unconverted
(otherwise Salmon married Rahab, Matt 1:5) and enlarge it to other idolatrous
nations, as appears from 1Kin 11:2 Ezra 9:2 Neh 13:23. |
| 5 |
Their graves - Which idolaters planted about the temples and altars of their Gods.
Hereby God designed to take away whatsoever might bring their idolatry to remembrance, or
occasion the reviving of it. |
| 7 |
The fewest - To wit, at that time when God first declared his choice of you for his
peculiar people, which was done to Abraham. For Abraham had but one son concerned in this
choice and covenant, namely, Isaac, and that was in his hundredth year; and Isaac was
sixty years old ere he had a child, and then had only two children; and though Jacob had
twelve sons, it was a long time before they made any considerable increase. Nor do we read
of any great multiplication of them 'till after Joseph's death. |
| 8 |
The Lord loved you - It was his free choice without any cause or motive on your part. |
| 10 |
Them that hate him - Not only those who hate him directly and properly, (for so did
few or none of the Israelites to whom he here speaks,) but those who hate him by
construction and consequence; those who hate and oppose his people, and word, those who
wilfully persist in the breach of God's commandments. To their face - That is, openly, and
so as they shall see it, and not be able to avoid it. Slack - So as to delay it beyond the
fit time or season for vengeance, yet withal he is long - suffering, and slow to anger. |
| 12 |
The covenant and the mercy - That is, the covenant of mercy, which he out of his own
mere grace made with them. |
| 13 |
He will love thee - He will continue to love thee, and to manifest his love to thee. |
| 15 |
The diseases of Egypt - Such as the Egyptians were infected with, either commonly, or
miraculously. It seems to refer not only to the plagues of Egypt, but to some other
epidemic disease, which they remembered to have prevailed among the Egyptians, and by
which God had chastised them for their national sins. Diseases are God's servants, which
go where he sends them, and do what he bids them. |
| 19 |
The temptations - The trials and exercises of thy faith and obedience to my commands. |
| 24 |
No man shall stand - This promise is made upon condition of their performance of their
duty, which they neglecting, justly lose the benefit of it. |
| 25 |
The silver or gold - Wherewith the idols are covered or adorned, nor consequently any
other of their ornaments. This he commands to shew his utter detestation of idolatry, and
to cut off all occasions of it. |
Chapter VIII
An exhortation to obedience, in consideration of past and promised mercies, ver. 1
- 9. A caution not to forget God in prosperity, ver. 10 - 18. A threatening, in case of
apostacy, ver. 19, 20.
| 1 |
Live - Live comfortably and happily. |
| 2 |
All the way - All the events which befel three in the way, the miraculous protections,
deliverances, provisions, instructions which God gave thee; and withal the frequent and
severe punishments of thy disobedience. To know - That thou mightest discover to thyself
and others that infidelity, inconstancy, hypocrisy, and perverseness, which lay hid in thy
heart; the discovery whereof was of singular use both to them, and to the church of God in
all succeeding ages. It is good for us likewise to remember all the ways both of God's
providence and grace, by which he has led us hitherto through the wilderness, that we may
trust him, and chearfully serve him. |
| 3 |
By every word - That is, by every or any thing which God appoints for this end, how
unlikely so - ever it may seem to be for nourishment; seeing it is not the creature, but
only God's command and blessing upon it, that makes it sufficient for the support of life.
|
| 5 |
As a man chastiseth his son - That is, unwillingly, being constrained by necessity;
moderately, in judgment remembering mercy; and for thy reformation not thy destruction. |
| 7 |
Depths - Deep wells or springs, or lakes, which were numerous and large. |
| 9 |
Whose stones are iron - Where are mines of iron in a manner as plentiful as stones,
and upon which travellers must tread, as in other parts they do upon stones. |
| 10 |
Bless the Lord - Solemnly praise him for thy food; which is a debt both of gratitude
and justice, because it is from his providence and favour that thou receivest both thy
food and refreshment and strength by it. The more unworthy and absurd is that too common
profaneness of them, who, professing to believe a God, from whom all their comforts come,
grudge to own him at their meals, either by desiring his blessing before them, or by
offering due praise to God after them. |
| 14 |
Lifted up - As if thou didst receive and enjoy these things, either, by thy owns
wisdom, and valour, and industry, or for thy own merit. |
| 16 |
That he might humble thee - By keeping thee in a constant dependence upon him for
every day's food, and convincing thee what an impotent, helpless creature thou art, having
nothing whereon to subsist, and being supported wholly by the alms of divine goodness from
day to day. The mercies of God, if duly considered, are as powerful a mean to humble us as
the greatest afflictions, because they increase our debts to God, and manifest our
dependance upon him, and by making God great, they make us little in our own eyes. To do
thee good - That is, that after he hath purged and prepared thee by afflictions, thou
mayest receive and enjoy his blessings with less disadvantage, whilst by the remembrance
of former afflictions. thou art made thankful for them, and more cautious not to abuse
them. |
Chapter IX
A promise of Canaan, ver. 1 - 3. A caution, not to ascribe this to their own merit,
ver. 4 - 6. A rehearsal of their various rebellions, ver. 7 - 24. and of Moses's
intercession for them, ver. 25 - 29.
| 1 |
Hear, O Israel - This seems to be a new discourse, delivered at some distance of time
from the former, probably on the next sabbath - day. This day - That is, shortly, within a
little time, the word day being often put for time. Nations - That is, the land of those
nations. Mightier than thyself - This he adds, that they might not trust to their own
strength, but rely upon God's help for the destroying them, and, after the work was done,
might ascribe the glory of it to God alone, and not to themselves. |
| 2 |
Who can stand - This seems to be a proverb used in those times. |
| 5 |
Not for thy righteousness - Neither for thy upright heart, nor holy life, which are
the two things which God above all things regards. And consequently he excludes all merit.
And surely they who did not deserve this earthly Canaan, could not merit the kingdom of
glory. To perform the word - To shew my faithfulness in accomplishing that promise which I
graciously made and confirmed with my oath. |
| 6 |
Stiff - necked - Rebellious and perverse, and so destitute of all pretence of
righteousness. And thus our gaining possession of the heavenly Canaan, must be ascribed to
God's power, not our own might, and to God's Grace, not our own merit. In him we must
glory. |
| 8 |
In Horeb - When your miraculous deliverance out of Egypt was fresh in memory; when God
had but newly manifested himself to you in so stupendous and dreadful a manner, and had
taken you into covenant with himself, when God was actually conferring farther mercies
upon you. |
| 10 |
With the finger of God - Immediately and miraculously, which was done not only to
procure the greater reverence to the law, but also to signify, that it is the work of God
alone to write this law upon the tables of men's hearts. In the day of the assembly - That
is, when the people were gathered by God's command to the bottom of mount Sinai, to hear
and receive God's ten commandments from his own mouth. |
| 14 |
Let me alone! - Stop me not by thy intercession. |
| 17 |
I brake them before your eyes - Not by an unbridled passion, but in zeal for God's
honour, and by the direction of God's spirit, to signify to tine people, that the covenant
between God and them contained in those tables was broken and they were now cast out of
God's favour, and could expect nothing from him but fiery indignation. |
| 18 |
I fell down - In a way of humiliation and supplication, on your behalf. |
| 21 |
Into the brook - That there might be no monument or remembrance of it left. |
| 25 |
I fell down forty days - The same as were mentioned before, Deu 9:18, as
appears by comparing this with Exodus, where this history is more fully related, and where
this is said to be done twice only. |
| 26 |
Through thy greatness - Through the greatness of thy power, which appeared most
eminently in that work. |
| 27 |
Thy servants - That is, the promise made and sworn to thy servants. |
| 29 |
Thy people - Whom thou hast chosen to thyself out of all mankind, and publickly owned
them for thine, and hast purchased and redeemed them from the Egyptians. |
Chapter X
God's mercy, in renewing the two tables, ver. 1 - 5. In leading Israel forward, and
chusing the tribe of Levi for his own, ver. 6 - 9. In accepting the intercession as Moses,
ver. 10 - 11. An exhortation to fear, love, and serve God, ver. 12 - 22.
| 2 |
I will write on the tables - Tho' the tables were broken, because they broke his
commandment, they were now renewed, in proof that his wrath was turned away. And thus
God's writing his law in our inward parts, is the surest proof of our reconciliation to
him. |
| 6 |
This following history comes in manifestly by way of parenthesis, as may appear from Deu
10:10, where he returns to his former discourse; and it seems to be here inserted
as an evidence of God's gracious answer to Moses's prayers, and of his reconciliation to
the people, notwithstanding their late and great provocation. For, saith he, after this
they proceeded by God's guidance in their journeys, and though Aaron died in one of them,
yet God made up that breach, and Eleazar came in his place, and ministered as priest, one
branch of which office was to intercede for the people. |
| 8 |
At that time - About that time, that is, when I was come down from the mount, as was
said, Deu 10:5. To stand before the Lord - A phrase used concerning the
prophets, 1Kings 17:1 18:15, this being the posture of ministers. Hence the
angels are said to stand, 2Chr 18:18 Luke 1:19. To bless - The people, by
performance of those holy ministrations for the people, and giving those instructions to
them, to which God's blessing was promised; and this they did in God's name, that is, by
command, and commission from him. |
| 9 |
The Lord is his inheritance - That is, the Lord's portion, namely, tithes and
offerings, which belong to God, are given by him to the Levites for their subsistence,
from generation to generation. |
| 11 |
Take thy journey before the people - 'Twas fit that he who had saved them from ruin by
his intercession, should have the conduct and command of them. And herein he was a type of
Christ, who, as he ever lives to make intercession for us, so has all power in heaven and
in earth. |
| 12 |
What doth he require - By way of duty and gratitude for such amazing mercies. |
| 14 |
The heaven - The airy and starry heaven. The heaven of heavens - The highest or third
heaven, called the heaven of heavens for its eminency. All that therein is - With all
creatures and all men, which being all his, he might have chosen what nation he pleased to
be his people. |
| 15 |
To love them - He shews that God had no particular obligation to their fathers, any
more than to other persons or people, all being equally his creatures, and that his choice
of them out of and above all others, proceeded only from God's good pleasure. |
| 16 |
Circumcise - Rest not in your bodily circumcision, but seriously set upon that
substantial work which is signified thereby: cleanse your hearts from all filthiness and
superfluity of naughtiness, fitly compared to the foreskin, which if not cut off, made
persons profane, unclean and odious in the sight of God. |
| 17 |
Regardeth not persons - Whether Jews or Gentiles, but deals justly and equally with
all sorts of men; and as whosoever fears and obeys him shall be accepted, so all
incorrigible transgressors shall be severely punished, and you no less than other people:
therefore do not flatter yourselves as if God would bear with your sins because of his
particular kindness to you or to your fathers. |
| 18 |
He doth execute - That is, plead their cause, and give them right against their potent
adversaries, and therefore he expects you should do so too. |
| 20 |
To him shalt thou cleave - With firm confidence, true affection, and constant
obedience. |
| 21 |
Thy praise - The object and matter of thy praise, as Exo 15:2, whom thou
shouldest ever praise. |
Chapter XI
Moses exhorts them to obedience by rehearsing God's works, ver. 1 - 7. By
describing the goodness of the land, ver. 8 - 12. By promises and threats, ver. 13 - 17.
An exhortation to teach their children, closed with a promise, ver. 18 - 25. A blessing
and a curse, ver. 26 - 32.
| 2 |
Know - That is, acknowledge and consider it with diligence and thankfulness. |
| 4 |
Unto this day - The effect of which destruction continueth to this day, in their
weakness and fear, and our safety from their farther attempts against us. |
| 7 |
Your eyes have seen - All of them had seen some, and some of them had seen all the
great things done in Egypt and at the Red - sea, and in the Wilderness. What our eyes have
seen, especially in our early days, should be improved by us long after. |
| 10 |
With thy foot - That is, with great pains and labour of thy feet, partly by going up
and down to fetch water and disperse it, and partly by digging furrows with thy foot, and
using engines for distributing the water, which engines they thrust with their feet. For
tho' the river Nile did once in a year overflow the grounds, and made them fruitful, yet
often it failed them, at least in part, and then they were put to great pains about their
ground. And when it did overflow sufficiently, and left its mud upon the earth, yet that
mud was in a little time hardened, and needed another watering, and much digging and
labour both of the hand and feet, especially in places more remote from that river; which
inconvenience Canaan was free from. |
| 11 |
Of hills and valleys - And therefore much more healthful than Egypt was, which as it
was enriched, so it was annoyed with the Nile, which overflowed the land in summer time,
and thereby made the country both unpleasant and unhealthful. And health being the
greatest of all outward blessings, Canaan must therefore needs be a more desirable
habitation than Egypt. The rain of heaven - Which is more easy, being given thee without
thy charge or pains; more sweet and pleasant, not hindering thy going abroad upon thy
occasions, as the overflow of the Nile did, whereby the Egyptians were confined in a great
measure to their houses; more safe and healthful, being free from that mud which attends
upon the waters of the Nile; and more certain too, the former and the latter rain being
promised to be given to them in their several seasons, upon condition of their obedience,
which condition, tho' it may seem a clog and inconvenience, yet indeed was a great
benefit, that by their own necessities and interest they might be obliged to that
obedience, upon which their happiness depended both for this life and the next. |
| 12 |
Careth for - In a special manner watering it immediately as it were by his own hand,
without man's help, and giving peculiar blessings to it, which Egypt enjoys not. To the
end of the year - To give it the rain, and other blessings proper to the several seasons.
But all these mercies, and the fruitfulness of the land consequent upon them, were
suspended upon their disobedience. And therefore it is not at all strange that some later
writers, describe the land of Canaan as a barren soil, which is, so far from affording
ground to question the authority of the scriptures, that it doth much more confirm it,
this, being an effect of that threatning that God would turn a fruitful land into
barrenness for the wickedness of these that dwell in it, Psa 107:34. |
| 14 |
The ruin of your land - Which is, proper to your land, not common to Egypt, where, as
all authors agree, there is little rain. The first rain fell in seed time, to make the
corn spring, the other a little before harvest, to ripen it. |
| 15 |
I will send grass in thy fields - So godliness has here the promise of the life which
now is. But the favour of God puts gladness into the heart, more than the increase of
corn, wine and oil. |
| 17 |
Shut up the heaven - Which is compared sometimes to a great store - house wherein God
lays up his treasures of rain, Job 38:22, the doors whereof God is said to
open when he gives rain, and to shut when he witholds it. |
| 18 |
Lay up - Let us all observe these three rules,
- Let our hearts be filled with the word of God. Lay up these words in your hearts, as in
a store - house, to be used upon all occasions.
- Let our eyes be fixed upon the word of God: Bind them for a sign upon your hand, which
is always in view, and as frontlets between your eyes, which you cannot avoid the sight
of.
- Let our tongues be employed about the word of God, especially with our children, who
must be taught this, as far more needful than the rules of decency, or the calling they
are to live by.
|
| 21 |
As the days of heaven - As long as the heaven keeps its place and continues its
influences upon earth. |
| 24 |
Every place - Not absolutely, as the Rabbins fondly conceit, but in the promised land,
as it is restrained in the following words; either by possession, or by dominion, namely,
upon condition of your obedience. The wilderness - Of Sin, on the south - side. To Lebanon
- Which was on the north border. Euphrates - On the east. So far the right of dominion
extended, but that their sins cut them short: and so far Solomon extended his dominion.
The uttermost sea - The western or midland sea. |
| 26 |
I set before you - I propose them to your choice. |
| 28 |
Which ye have not known - Which you have no acquaintance with, nor experience of their
power, or wisdom, or goodness, as you have had of mine. |
| 29 |
Put - Heb. Thou shalt give, that is, speak or pronounce, or cause to be pronounced. So
the word to give is used, Deu 13:1,2 Job 36:3 Pro 9:9. This is, more
particularly expressed, Deu 27:12,13. |
| 30 |
Over against - Looking toward Gilgal, tho' at some considerable distance from it.
Beside the plains of Moreh - This was one of the first places that Abram came to in
Canaan. So that in sending them thither to hear the blessing and the curse, they were
minded of the promise made to Abram in that very place, Gen 12:6,7. |
Chapter XII
A command, to destroy all relicks of idolatry, ver. 1 - 3. To worship God in his
own place, and according to his own appointment, ver. 4 - 14. A permission to eat flesh,
but not blood, ver. 15, 16. Directions to eat the tithe in the holy place, and to take
care of the Levite, ver. 17 - 19. A farther permission to eat flesh, but not blood, ver.
20 - 25. A direction to eat holy things in the holy place, ver. 26 - 28. Farther cautions
against idolatry, ver. 20 - 32.
| 2 |
All the places - Temples, chapels, altars, groves, as appears from other scriptures.
Green - tree - As the Gentiles consecrated divers trees to their false gods, so they
worshipped these under them. |
| 3 |
Pillars - Upon which their images were set. Names - That is, all the memorials of
them, and the very names given to the places from the idols. |
| 4 |
Not do so - That is, not worship him in several places, mountains, and groves. |
| 5 |
To put his name there - That is, to set up his worship there, and which he shall call
by his name, as his house, or his dwelling - place; namely, where the ark should be, the
tabernacle, or temple: which was first Shiloh, and then Jerusalem. There is not one
precept in all the law of Moses, so largely inculcated as this, to bring all their
sacrifices to that one altar. And how significant is, that appointment? They must keep to
one place, in token of their belief. That there is one God, and one Mediator between God
and man. It not only served to keep up the notion of the unity of the godhead, but the one
only way of approach to God and communion with him in and by his son. |
| 6 |
Thither bring your burnt - offerings - Which were wisely appropriated to that one
place, for the security of the true religion, and for the prevention of idolatry and
superstition, which might otherwise more easily have crept in: and to signify that their
sacrifices were not accepted for their own worth, but by God's gracious, appointment, and
for the sake of God's altar, by which they were sanctified, and for the sake of Christ,
whom the altar manifestly represented. Your heave - offerings - That is, your first -
fruits, of corn, and wine, and oil, and other fruits. And these are called the heave -
offerings of their hand, because the offerer was first to take these into his hands, and
to heave them before the Lord, and then to give them to the priest. Your free - will -
offerings - Even your voluntary oblations, which were not due by my prescription, but only
by your own choice: you may chuse what kind of offering you please to offer, but not the
place where you shall offer them. |
| 7 |
There - Not in the most holy place, wherein only the priests might eat, but in places
allowed to the people for this, end in the holy city. Ye shall eat - Your part of the
things mentioned, Deu 12:6. Before the Lord - In the place of God's presence,
where God's sanctuary shall be. |
| 8 |
Here - Where the inconveniency of the place, and the uncertainty of our abode, would
not permit exact order in sacrifices and feasts and ceremonies, which therefore God was
then pleased to dispense with; but, saith he, he will not do so there. Right in his own
eyes - Not that universal liberty was given to all persons to worship how they listed; but
in many things their unsettled condition gave opportunity to do so. |
| 11 |
His name - His majesty and glory, his worship and service, his, special and gracious
presence. Your choice vows - Heb. the choice of your vows, that is, your select or chosen
vows; so called, because things offered for vows, were to be perfect, whereas defective
creatures were accepted in free - will - offerings. |
| 12 |
Your daughters - Hence it appears, that though the males only were obliged to appear
before God in their solemn feasts, yet the women also were permitted to come. |
| 13 |
Thy burnt - offerings - Nor the other things mentioned above, this one and most
eminent kind being put for all the rest. |
| 17 |
Within thy gates - That is, in your private habitations, here opposed to the place of
God's worship. |
| 20 |
Enlarge thy border - Which will make it impossible to bring all the cattle thou usest
to the tabernacle. |
| 21 |
If the place be too far - Being obliged to carry their sacrifices to the place of
worship, they might think themselves obliged to carry their other cattle thither to be
killed. They are therefore released from all such obligations, and left at liberty to kill
them at home, whether they lived nearer that place, or farther from it; only the latter is
here mentioned, as being the matter of the scruple. As I have commanded - In such a manner
as the blood may be poured forth. |
| 22 |
As the roe - buck - As common or unhallowed food, tho' they be of the same kind with
the sacrifices which are offered to God. The unclean - Because there was, no holiness in
such meat for which the unclean might be excluded from it. |
| 27 |
The flesh - Excepting what shall be burned to God's, honour, and given to the priest
according to his appointment. |
| 30 |
By following them - By following the example they left, when their persons are
destroyed. |
Chapter XIII
Enticers to idolatry to be stoned, ver. 1 - 11. Idolatrous cities to be entirely
destroyed, ver. 12 - 18.
| 1 |
A dreamer of dreams - One that pretends God hath revealed himself to him by visions or
dreams. Giveth a sign or wonder - That is, shall foretell some strange and wonderful
thing. |
| 3 |
Thou shalt not hearken to that prophet - Not receive his doctrine, though the sign
come to pass. For although when such a sign or wonder foretold did not follow or come to
pass, it was a sign of a false prophet, yet when it did come to pass, it was no sufficient
sign of a true one, especially, in such a case. There are many things, which may be
wrought by evil spirits, God so permitting it for wise and just reasons, not only for the
trial of the good, but also for the punishment of ungodly men. Proveth you - That is,
trieth your faith and love and obedience. To know - Namely, judicially, or in a publick
manner, so as both you and others may know and see it, that so the justice of his
judgments upon you may be more evident and glorious. |
| 5 |
To thrust - This phrase notes the great force and power of seducers to corrupt men's
minds. So shalt thou put the evil away - Thou shalt remove the guilt, by removing the
guilty. |
| 6 |
The son of thy mother - This is added, to restrain the signification of the word
brother, which is often used generally for one near a - kin, and to express the nearness
of the relation, the mother's, side being usually the ground of the most fervent
affection. Thy daughter - Thy piety must overcome both thy affection, and thy compassion
to the weaker sex. The father and mother are here omitted, because they are sufficiently
contained in the former examples. |
| 8 |
Conceal him - That is, smother his fault, hide or protect his person, but shalt accuse
him to the magistrate, and demand justice upon him. |
| 9 |
Thou shalt kill him - Not privately, which pretence would have opened the door to
innumerable murders, but by procuring his death by the sentence of the magistrate. Thou
shalt cast the first stone at him, as the witness was to do. |
| 13 |
Children of Belial - It signifies properly persons without yoke, vile and wretched
miscreants, lawless and rebellious, that will suffer no restraint, that neither fear God,
nor reverence man. From among you - That is, from your church and religion. It notes a
separation from them, not in place (as appears by their partnership with their fellow
citizens both in the sin and punishment) but in heart, doctrine and worship. |
| 14 |
Enquire - This is, meant of the magistrate, to whose office this properly belongs, and
of whom he continues to speak in the same manner, thou, Deu 13:15,16. The
Jewish writers say, the defection of a city is to be tried by the great sanhedrim. If it
appear, that they are thrust away to idolatry, they send two learned men, to admonish
them. If they repent, all is well: is not, all Israel must go up and execute this
sentence. Tho' we do not find this law put in execution, in all the history of the Jewish
church, yet for neglecting the execution of it on inferior cities, God himself by the army
of the Chaldeans, executed it on Jerusalem, the head city, which was utterly destroyed,
and lay in ruins for seventy years. |
| 15 |
The inhabitants - Namely, all that are guilty, not the innocent part, such as disowned
this apostacy, who doubtless by choice, at least upon warning, would come out of so wicked
a place. Utterly - The very same punishment which was, inflicted upon the cities of the
cursed Canaanites, to whom having made themselves equal in sin, it is but just God should
equal them in punishment. |
| 16 |
For the Lord - For the satisfaction of God's justice, the maintainance of his honour
and authority, and the pacification of his offended majesty. It shall not be built - It
shall be an eternal monument of God's justice, and terror to after ages. |
| 17 |
Multiply thee - So thou shalt have no loss of thy numbers by cutting off so many
people. |
Chapter XIV
Directions, concerning mourning, ver. 1, 2. Concerning clean and unclean meats,
ver. 3 - 21 . Concerning tithes, ver. 29.
| 1 |
Of the Lord - Whom therefore you must not disparage by unworthy or unbecoming
practices. Ye shall not cut yourselves - Which were the practices of idolaters, both in
the worship of their idols, in their funerals, and upon occasion of public calamities. Is
not this like a parent's charge to his little children, playing with knives, "Do not
cut yourselves!" This is, the intention of those commands, which obliges us to deny
ourselves. The meaning is, Do yourselves no harm! And as this also is, the design of cross
providences, to remove from us those things by which we are in danger of doing ourselves
harm. |
| 3 |
Abominable - Unclean and forbidden by me, which therefore should be abominable to you.
|
| 22 |
All the increase - This is to be understood of the second tithes, which seem to be the
same with the tithes of the first year, mentioned De 14:28. |
| 25 |
In thine hand - That is, in a bag to be taken into thy hand and carried with thee. |
| 27 |
Thou shalt not forsake him - Thou shalt give him a share in such tithes or in the
product of them. |
| 28 |
At the end of three years - That is, in the third year, as it is, expressed, Deu
26:12. The same year - This is added to shew that he speaks of the third year, and
not of the fourth year, as some might conjecture from the phrase, at the end of three
years. |
Chapter XV
Orders concerning the release of debts every seventh year, ver. 1 - 6. Concerning
lending, ver. 7 - 11. Concerning the release of servants, ver. 12 - 18. Concerning the
firstlings, ver. 19 - 23.
| 1 |
At the end - That is, in the last year of the seven, as is, most evident from De
15:9. And this year of release, as it is, called below, De 15:9, is
the same with the sabbatical year, Ex 23:11. |
| 2 |
Every creditor - Here is, a law for poor, insolvent debtors. Every seventh year was a
year of release, when among other acts of grace, this was one, that every Israelite, who
had borrowed money, and had not been able to pay it before, should this year be released
from it. And tho' if he was able, he was bound in conscience to pay it afterwards, yet it
could not be recovered by law. His brother - This is added to limit the word neighbour,
which is more general, unto a brother, in nation and religion, an Israelite. The Lord's
release - Or, a release for the Lord, in obedience to his command, for his honour, and as
an acknowledgment of his right in your estates, and of his kindness in giving and
continuing them to you. |
| 4 |
Save when there shall be no poor - The words may be rendered thus, as in the margin of
our Bibles, To the end that there be no poor among you. And so they contain a reason of
this law, namely, that none be impoverished and ruined by a rigid exaction of debts. |
| 8 |
Open thine hand wide - That is, deal bountifully and liberally with him. |
| 9 |
Beware - Suppress the first risings of such uncharitableness. It be sin - That is, it
be charged upon thee as a sin. |
| 10 |
Thine heart shall not be grieved - That is, thou shalt give, not only with an open
hand, but with a willing and chearful mind, without which thy very charity is
uncharitable, and not accepted by God. |
| 11 |
The poor shall never cease - God by his providence will so order it, partly for the
punishment of your disobedience, and partly for the trial and exercise of your obedience
to him and charity to your brother. |
| 12 |
If thy brother be sold - Either by himself, or his parents, or as a criminal. Six
years - To be computed from the beginning of his servitude, which is every where limited
to the space of six years. |
| 15 |
The Lord redeemed thee - And brought thee out with riches, which because they would
not, God gave thee as a just recompense for thy service; and therefore thou shalt follow
his example, and send out thy servant furnished with all convenient provisions. |
| 17 |
For ever - All the time of his life, or, at least, 'till the year of jubilee. Likewise
- That is, either dismiss her with plenty, or engage her to perpetual servitude, in the
same manner and by the same rites. |
| 19 |
All the firstling males thou shalt sanctify - Giving them to God on the eighth day.
And thou shalt do no work with the female firstlings of the cow, nor shear those of the
sheep. Even these must be offered to God as peace - offerings, or used in a religious
feast. |
| 20 |
Year by year - Namely, in the solemn feasts which returned upon them every year. |
Chapter XVI
A repetition of the laws concerning the passover, ver. 1 - 8. The feast of
pentecost, ver. 9 - 12 That of tabernacles, ver. 13 - 15. All the males are to attend
them, ver. 16, 17. An appointment of judges and officers, ver. 18 - 20. A caution against
groves and images, ver. 21, 22.
| 1 |
Observe the month of Abib - Or of new fruits, which answers to part of March and part
of April, and was by a special order from God made the beginning of their year, in
remembrance of their deliverance out of Egypt. By night - In the night Pharaoh was forced
to give them leave to depart, and accordingly they made preparation for their departure,
and in the morning they perfected the work. |
| 2 |
The passover - That is, the feast of the passover, and so the place may be rendered,
thou shalt therefore observe the feast of the passover unto the Lord thy God, with sheep,
and with oxen, as is prescribed, Num 28:18, &c. |
| 3 |
With it - Or, in it, that is, during the time of the feast of the passover. Bread of
affliction - Bread which is not usual nor pleasant, to put thee in mind both of thy
miseries endured in Egypt; and of thy hasty coming out of it, which allowed thee no time
to leaven or prepare thy bread. |
| 4 |
Any of the flesh - That is, of the passover properly so called. |
| 5 |
Of thy gates - That is, of thy cities. |
| 6 |
There - Namely, in the court of the tabernacle or temple. This he prescribed, partly
that this great work might be done with more solemnity in such manner as God required;
partly, because it was not only a sacrament, but also a sacrifice, and because here was
the sprinkling of blood, which is the essential part of a sacrifice; and partly to design
the place where Christ, the true passover or lamb of God, was to be slain. At the season -
About the time you were preparing yourselves for it. |
| 7 |
In the morning - The morning after the seventh day. Thy tents - That is, thy
dwellings, which he calls tents, as respecting their present state, and to put them in
mind afterwards when they were settled in better habitations, that there was a time when
they dwelt in tents. |
| 8 |
Six days - Namely, besides the first day, on which the passover was killed. |
| 9 |
To put the sickle - That is, to reap thy corn, thy barley, when the first - fruits
were offered. |
| 10 |
Of weeks - Of pentecost. Thou shalt give - Over and besides what was appointed. |
| 17 |
Thou shalt rejoice - In God and the effects of his favour, praising him with a glad
heart. |
| 18 |
Judges - Chief magistrates to examine and determine causes and differences. Officers -
Who were subordinate to the other to bring causes and persons before him, to acquaint
people with the sentence of the judges, and to execute their sentence. Thy gates - Thy
cities, which he here calls gates, because there were seats of judgment set. Pursuant to
this law, in every town which contained above an hundred and twenty families, there was a
court of twenty three judges; in the smaller towns, a court of three judges. |
| 19 |
Wrest judgment - Not give an unjust sentence. A gift doth blind the eyes - Biasseth
his mind, that he cannot discern between right and wrong. The words - That is the
sentence, of those judges who are used to do righteous things, it makes them give wrong
judgment. |
| 20 |
That which is altogether just - Heb. righteousness, righteousness, that is, nothing
but righteousness in all causes and times, and to all persons equally. |
| 21 |
Thou shalt not plant - Because this was the practice of idolaters, and might be an
occasion of reviving idolatry. |
Chapter XVII
A charge, concerning sacrifices, ver. 1. Concerning putting idolaters to death,
ver. 2 - 7. Concerning the decision of cases by the sanhedrim, ver. 8 - 13. Concerning the
choice and duty of a king, ver. 14 - 20.
| 1 |
Bullock or sheep - Either greater or smaller sacrifices, all being comprehended under
the two most eminent kinds. |
| 2 |
ln transressing his covenant - That is, in idolatry, as it is explained De 17:3,
which is called a transgression of God's covenant made with Israel, both because it is a
breach of their faith given to God and of that law which they covenanted to keep; and
because it is a dissolution of that matrimonial covenant with God, a renouncing of God and
his worship, and a chusing other Gods. |
| 3 |
The host of heaven - Those glorious creatures, which are to be admired as the
wonderful works of God, but not to be set up in God's stead. By condemning the most
specious of all idolaters, he intimates, how absurd a thing it is to worship stocks and
stones, the works of men's hands. I have not commanded - That is, I have forbidden. Such
negative expressions are emphatical. |
| 6 |
Witnesses - Namely, credible and competent witnesses. The Jews rejected the
testimonies of children, women, servants, familiar friends or enemies, persons of
dissolute lives or evil fame. |
| 7 |
First upon him - God thus ordered it, for the caution of witnesses, that, if they had
thro' malice or wrath accused him falsely, they might now be afraid to imbrue their hands
in innocent blood; and for the security and satisfaction of the people in the execution of
this punishment. |
| 8 |
For thee - He speaks to the inferior magistrates, who were erected in several cities.
If thou hast not skill to determine, between blood and blood - That is, in capital causes.
Between plea and plea - In civil causes, about words or estates. Between stroke and stroke
- In criminal causes, concerning blows, or wounds inflicted by one man upon another.
Matters of controversy - That is, such things being doubtful, and the magistrates divided
in their opinions about it. Chuse - Namely to set up his tabernacle, or temple there;
because there was the abode, both of their sanhedrim, which was constituted of priests and
civil magistrates, and of the high - priests, who were to consult God by Urim, in matters
which could not be decided otherwise. |
| 9 |
Unto the priests - That is, unto the great council, which consisted chiefly of the
priests and Levites, as being the best expositors of the laws of God, by which all those
controversies were to be decided. And the high - priest was commonly one of that number,
understood here under the priests, whereof be was the chief. The judge - Probably the high
- priest, to whom it belonged to determine, some at least, of those controversies, and to
expound the law of God. And he may be distinctly named, tho' he be one of the priests,
because of his eminency, and to shew that amongst the priests, he especially was to be
consulted in such cases. The sentence of judgment - Heb. The word, or matter of judgement,
that is, the true state of the cause, and what judgment or sentence ought to be given in
it. |
| 10 |
Thou - Thou shalt pass sentence: he speaks to the inferior magistrates; who were to
give sentence, and came hither to be advised about it. |
| 11 |
Thou shalt do - In particular suits between man and man, altho' the judge be hereby
confined to his rule in giving the sentence, yet it seems but fit and reasonable that
people should be bound simply to acquiesce in the sentence of their last and highest
judge, or else there would have been no end of strife. |
| 12 |
Do presumptuously - That will proudly and obstinately oppose the sentence given
against him. The evil - The evil thing, that scandal, that pernicious example. |
| 13 |
When thou shalt - He only foresees and foretells what they would do, but doth not
approve of it. Yea when they did this thing for this very reason, he declares his utter
dislike of it, 1Sam 8:7. |
| 15 |
Thy God shall chuse - Approve of, or appoint. So it was in Saul and David. God
reserved to himself the nomination both of the family, and of the person. Thy brethren -
Of the same nation and religion; because such a person was most likely to maintain true
religion, and to rule with righteousness, gentleness, and kindness to his subjects; and
that he might be a fit type of Christ their supreme king, who was to be one of their
brethren. |
| 16 |
He shall not multiply horses - Tho' he might have horses for his own use, yet he was
not to have many horses for his officers and guard, much less for war, lest he should
trust in them. The multiplying horses is also forbidden, lest it should raise too great a
correspondence with Egypt which furnished Canaan with them. The Lord hath said - The Lord
hath now said to me, and I by his command declare it to you. Ye shall no more return that
way - Into Egypt, lest ye be again infected with her idolatries. |
| 17 |
Turn away - From God and his law. |
| 18 |
He shall write - With his own hand, as the Jews say. Out of that - Out of the
original, which was carefully kept by the priests in the sanctuary, that it might be a
perfect copy, and that it might have the greater influence upon him, coming to him as from
the hand and presence of God. |
| 19 |
All the days of his life - 'Tis not enough to have Bibles, but we must use them, yea,
use them daily. Our souls must have constant meals of that manna, which if well digested,
will afford them true nourishment and strength. |
| 20 |
If his heart be not lifted up - He intimates, that the scriptures diligently read, are
a powerful means to keep him humble, because they shew him in that, tho' a king, he is
subject to an higher monarch, to whom he must give an account of all his administrations,
and receive from him his sentence agreeable to their quality, which is sufficient to abate
the pride of the haughtiest person in the world. |
Chapter XVIII
Rules concerning priests and Levites, ver. 1 - 8. Cautions against witchcraft, ver.
9 - 14. A promise of Christ, ver. 15 - 19. The punishment and mark of a false prophet,
ver. 20 - 22.
| 1 |
His inheritance - The Lord's portion or inheritance, which God had reserved to
himself, as tithes and first fruits, and other oblations distinct from those which were
made by fire. |
| 3 |
The maw - The Hebrew word here rendered maw or stomach, may have another
signification, and some render it the breast, others take it for the part, which lies
under the breast. |
| 6 |
With all the desire of his mind - With full purpose to fix his abode, and to spend his
whole time and strength in the service of God. It seems, the several priests were to come
from their cities to the temple by turns, before David's time; and it is certain they did
so after it. But if any of them were not contented with this attendance upon God in his
tabernacle, or temple, and desired more entirely and constantly to devote himself to God's
service there, he was permitted so to do, because this was an eminent act of piety joined
with self - denial, to part with those great conveniences which he enjoyed in the city of
his possession. |
| 8 |
Like portions - With their brethren who were in actual ministration: as they share
with them in the work, so shall they in the encouragements. Beside that which cometh - The
reason of this law was, because he that waited on the altar, ought to live by the altar:
and because it was fit he should keep his money, wherewith he might redeem what he sold,
if afterwards he saw occasion for it. Mr. Henry adds a remarkable note here: especially
considering he wrote threescore years ago. "A hearty, pious zeal to serve God and his
church, tho' it may a little encroach upon a settled order, and there may be somewhat in
it that looks irregular, yet ought to be gratified, and not discouraged. He that loves
dearly to be employed in the service of the sanctuary: in God's name let him minster. He
shall be as welcome to God as the Levites, whose course it was to minister, and should be
so to them." |
| 10 |
Useth divination - Foretelleth things secret or to come, by unlawful arts and
practices. An observer of times - Superstitiously pronouncing some days lucky, and others
unlucky. Or, an observer of the clouds or heavens, one that divineth by the motions of the
clouds, by the stars, or by the flying or chattering of birds, all which Heathens used to
observe. An inchanter - Or, a conjecturer, that discovers hidden things by a superstitious
use of words or ceremonies, by observation of water or smoke or any contingencies. A witch
- One that is in covenant with the devil. |
| 11 |
A charmer - One that charmeth serpents or other cattle. Or, a fortune - teller, that
foretelleth the events of men's lives by the conjunctions of the stars. Spirits - Whom
they call upon by certain words or rites. A wizard - Heb. a knowing man, who by any
forbidden way's undertakes the revelation of secret things. A necromancer - One that
calleth up and enquireth of the dead. |
| 13 |
Perfect - Sincerely and wholly his, seeking him and cleaving to him and to his word
alone, and therefore abhorring all commerce and conversations with devils. |
| 14 |
Hath not suffered thee so to do - Hath not suffered thee to follow these superstitious
and diabolical practices, as he hath suffered other nations to do, but hath instructed
thee better by his word and spirit, and will more fully instruct thee by a great prophet. |
| 15 |
Will raise up - Will produce and send into the world in due time. A prophet like unto
me - Christ was truly, and in all commendable parts like him, in being both a prophet and
a king and a priest and mediator, in the excellency of his ministry and work, in the glory
of his miracles, in his familiar and intimate converse with God. |
| 19 |
I will require it - I will punish him severely for it. The sad effect of this
threatning the Jews have felt for above sixteen hundred years together. |
| 22 |
If the thing - Which he gives as a sign of the truth of his prophecy. The falsehood of
his prediction shews him to be a false prophet. Presumptuously - Impudently ascribing his
own vain and lying fancies to the God of truth. |
Chapter XIX
Of the cites of refuge, ver. 1 - 10. Of wilful murderers, ver. 11 - 13. Of removing
land - marks, ver. 14. Of witnesses, true, ver. 15. Of false, ver. 16 - 21.
| 2 |
In the midst of the land - Namely, beyond Jordan, as there were three already
appointed on this side Jordan: In the midst of the several parts of their land, to which
they might speedily flee from all the parts of the land. |
| 3 |
Prepare thee a way - Distinguish it by evident marks, and make it plain and
convenient, to prevent mistakes and delays. |
| 8 |
Enlarge thy coast - As far as Euphrates. |
| 9 |
If thou shalt keep all these commandments - But the Jewish writers themselves own,
that the condition not being performed, the promise of enlarging their coast was not
fulfilled, so that there was no need for three more cities of refuge. Yet the holy,
blessed God, say they, did not command it in vain, for in the day's of Messiah the Prince,
they shall be added. They expect it in the letter: but we know, it has in Christ its
spiritual accomplishment. For the borders of the Gospel - Israel are inlarged according to
the promise: and in the Lord our righteousness, refuge is provided for all that by faith
fly to him. |
| 15 |
Rise - Or be established, accepted, owned as sufficient: it is the same word which in
the end of the verse is rendered, be established. |
| 16 |
A safe witness - A single witness, though he speak truth, is not to be accepted for
the condemnation of another man, but if he be convicted of false witness, this is
sufficient for his own condemnation. |
| 21 |
Eye for eye - What punishment the law allotted to the accused, if he had been
convicted, the same shall the false accuser bear. |
Chapter XX
The exhortation of the priest to them who were going to battle, ver. 1 - 4. The
dismission of them who were engaged in business, or faint - hearted, ver. 5 - 9. How they
were to treat distant cities, ver. 10 - 15. The cities of the Canaanites, ver. 16 - 18.
Fruit - trees not to be destroyed, ver. 19, 20.
| 2 |
Speak unto the people - Probably to one regiment of the army after another. |
| 5 |
What man - This and the following exceptions are to be understood only of a war
allowed by God, not in a war commanded by God, not in the approaching war with the
Canaanites, from which even the bridegroom was not exempted, as the Jewish writers note. |
| 6 |
A vineyard - This and the former dispensation were generally convenient, but more
necessary in the beginning of their settlement in Canaan, for the encouragement of those
who should build houses or plant vineyards, which was chargeable to them, and beneficial
to the common - wealth. Eaten of it - Heb. made it common, namely, for the use of himself
and family and friends, which it was not, 'till the fifth year. |
| 9 |
Make captains - Or rather, as the Hebrew hath it, they shall set or place the captains
of the armies in the head or front of the people under their charge, that they may conduct
them, and by their example encourage their soldiers. It is not likely they had their
captains to make when they were just going to battle. |
| 16 |
Nothing - No man. For the beasts, some few excepted, were given them for a prey. |
| 19 |
Thou shalt not destroy - Which is to be understood of a general destruction of them,
not of the cutting down some few of them, as the conveniency of the siege might require.
Man's life - The sustenance or support of his life. |
Chapter XXI
The expiation of an uncertain murder, ver. 1 - 9. The usage of a captive taken to
wife, ver. 10 - 14. The first - born to not to be disinherited, ver. 15 - 17. A stubborn
son to be put to death, ver. 18 - 21. Bodies of malefactors to be buried, ver. 22. 23.
| 1 |
The field - Or, in the city, or any place: only the field is named, as the place where
such murders are most commonly committed. |
| 2 |
Thy elders and judges - Those of thy elders who are judges: the judges or rulers of
all the neighbouring cities. Measure - Unless it be evident which city is nearest; for
then measuring was superfluous. |
| 3 |
Which hath not drawn in the yoke - A fit representative of the murderer, in whose
stead it was killed, who would not bear the yoke of God's laws. A type also of Christ, who
was under the yoke, but what he had voluntarily taken upon himself. |
| 4 |
A rough valley - That such a desert and horrid place might beget an horror of murder
and of the murderer. Strike off the neck - To shew what they would and should have done to
the murderer if they had found him. |
| 5 |
Every controversy - Of this kind: every controversy which shall rise about any stroke,
whether such a mortal stroke as is here spoken of, or any other stroke or wound given by
one man to another. |
| 7 |
They shall answer - To the priests who shall examine them. This blood - This about
which the present enquiry is made: or this which is here present: for it is thought the
corps of the slain man was brought into the same place where the heifer was slain. Nor
have we seen or understood how or by whom this was done. |
| 8 |
Forgiven - Though there wa | |
