f sheep, wherein is blemish, or any evil-favour- | shall choose, shall show thee; and thou shalt obedness: for this is an abomination unto the LORD serve to do according to all that they inform thee: thy God. 11 According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left. 2 If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant, 3 And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded; 4 And it be told thee, and thou hast heard of it, and inquired diligently, and behold, it be true, and the thing certain, that such abomination is wrought in Israel: 5 Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die. 6 At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. 0 7 The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So P thou shalt put the evil away from among you. г 8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose; 9 And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire; and they shall show thee the sentence of judgment: 10 And thou shalt do according to the sentence, which they of that place which the LORD f Or, goat-g Ch. 13. 6.-h Josh. 7. 11. 15. & 23. 16. Judg. 2. 20. 2 Kings 18. 12. Hos 8. - Ch. 4. 19. Job 31. 25.-k Jer. 7. 22, 23, 31. & 19. 5. & 82. 35.-1 Ch. 13. 12, 14-m Lev. 21. 14, 16. Ch. 13. 10. Josh. 7. 25.-n Numb. 35. 30. Ch. 19, 15. Matt. 18. 16. John 8. 17. 2 Cor. 13. 1. 1 Tim. 5. 19. Heb. 10. 28.0 Ch. 13. 9. Acts 7. 58-p Ver. 12 Ch. 13. 5. & 19. 19-q 2 Chron. 19. 10. Hag. 2. 11. Mal. 2 7-r See Exod 21. 13, 20, 22, 23. & 22. 2. Numb. 35. 11, 16, 19. Ch. 19. 4, 10, 11.-s Ch. 12. 5. & 19. 17. Ps. 122 5. Jesus, but to that sincerity and uprightness of heart, which God requires in all those who approach him in the way of worship. 12 And the man that will do presumptuously, and will not hearken unto the priest, that standeth to minister there, before the LORD thy God, or unto the judge, even that man shall die; and thou shalt put away the evil from Israel. 13 And all the people shall hear, and fear, and do no more presumptuously. 14 When thou art come into the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; 15 Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother. 16 But he shall not multiply horses to himself, nor cause the people f to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way. 17 Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold. 18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites: m 19 And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them: t See Jer. 18. 18.-u Ch. 19. 17.- Ezek. 44. 24.-w Numb. 15. 30. Ezra 10. 8 Hos. 4. 4.-x Heb. not to hearken-y Ch. 18. 5, 7.-2 Ch. 13. 5-8 Ch 13 11. & 19 20-b1 Sam. 5. 8, 19, 20.-e See 1 Sam. 9. 15. 10. 24. & 16. 12. 1 Chron. 22. 10. d Jer. 30. 21-e 1 Kings 4. 26. & 10. 26, 29. Pea. 20. 7-f Isai. 31. 1. Ezek. 17. 15 g Exod. 13. 17. Numb. 14. 3, 4-h Ch. 28. 68. Hos. 11. 5. See Jer. 42 15-) See 1 Kings 11. 3, 4.-k 2 Kings 11. 12-1 Ch. 31. 9, 25. See 2 Kings 22. 8-m Josh. 1. & Psa. 119. 97, 98. foreign power. Had Christ said, Yes: then they would have condemned him by this law. Had he said, No: then they would have accused him to Cæsar. See this subject Verse 4. If it be told thee] In a private way by any discussed in great detail, in the notes on Matt. xxii. 16, &c. confidential person. And thou hast heard of it--so that it Verse 16. He shall not multiply horses] As horses apappears to be notorious, very likely to be true, and publicly to have been generally furnished by Egypt, God proscandalous. And hast inquired diligently sought to find hibits these, 1. Lest there should be such commerce with out the truth of the report, by the most careful examina- Egypt as might lead to idolatry. 2. Lest the people might tion of persons reporting, circumstances of the case, &c. depend on a well-appointed cavalry as a means of security, And behold it is true-the report is not founded on vague and so cease from trusting in the strength and protection rumour, hearsay, or malice. And the thing is certain- of God. And 3. That they might not be tempted to exsubstantiated by the fullest evidence. Then shalt thou tend their dominion by means of cavalry, and so get scatbring forth the man-ver. 5. As the charge of idolatry tered among the surrounding idolatrous nations, and thus was the most solemn and awful that could be brought cease, in process of time, to be that distinct and separate against an Israelite, because it affected his life, therefore people which God intended they should be; and without God required that the charge should be substantiated by which the prophecies relative to the Messiah, could not be the most unequivocal facts, and the most competent wit-known to have their due and full accomplishment. nesses. Hence all the precautions mentioned in the fourth verse, must be carefully used in order to arrive at so affecting and so awful a truth. Verse 6. Two witnesses] ONE might be deceived, or prejudiced, or malicious-therefore God required two substantial witnesses for the support of the charge. Verse 17. Neither shall he multiply wives] For this would necessarily lead to foreign alliances, and be the means of introducing the manners and customs of other nations; and their idolatry also. Solomon sinned against this precept, and brought ruin on himself and on the land by it. See 1 Kings xi. 4. Verse 18. He shall write him a copy of this law] IED Verse 8. If there arise a matter too hard for thee] These directions are given to the common magistrates, Mishneh ha-torah hazzoth, an iteration or duwho might not be able to judge of, or apply the law in all cases that might be brought before them. The priests and Levites, who were lawyers by birth and continual practice, were reasonably considered as the best qualified to decide on difficult points. Verse 12. The man that will do presumptuously] The man who refused to abide by this final determination forfeited his life, as being then in a state of rebellion against the highest authority; and consequently, the public could have no pledge for his conduct. Verse 15. One from among thy brethren shalt thou set king over thee] It was on the ground of this command that the Jews proposed that insidious question to our Lord, Is it lawful to give tribute to Cæsar, OR NO? Matt. xxii. 17. for they were then under the authority of a plicate of this law-translated by the Septuagint, to devrepovotov TOUTO, This Deuteronomy. From this version, both the Vulgate Latin, and all the modern versions have taken the name of this book. And from the original word, the Jews call it Mishneh. See the Preface to this book. Out of that which is before the priests the Levites] It is likely this means, that the copy which the king was to write out, was to be taken from the autograph kept in the tabernacle before the Lord: from which, as a standard, every copy was taken; and with which, doubtless, every transcript was compared: and it is probable, that the priests and the Levites had the revising of every copy that was taken off; in order to prevent errors from creeping into the sacred text. Verse 19. And it shall be with him, &c.] It was the 20 That his heart be not lifted up above his brethren, and that he "turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel. CHAPTER XVIII. The priests and Levites to have no inheritance, 1,2 What is the priest's dues, 3-5. Of the Levites that come from any of the other cities, 6-8. The Israelites must not copy the abominations of the former inhabitants, 9 None to cause his son or daughter to pass through the fire, or use any kind of divination or enchantment, as the former inhabitants did, 10-14. The great Prophet which God promised to raise up, 15-19. Of false prophets, 20. And how to discern them, 21, 22 40.-Sebat. An. Exod. I. HE priests the Levites, and all the THE pees Levi, shall have no part nor inheritance with Israel; they shall eat the offerings of the LORD made by fire, and his inheritance. 2 Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them. 3 And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw. 4 The first-fruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. 5 For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever. 6 And if a Levite come from any of thy gates out of all Israel, where he "sojourned, and come with all the desire of his mind unto the place which the LORD shall choose; u Ch. 5. 32. 1 Kings 15. 5-0 Numb. 19. 20. & 26, 62 Ch. 10. 9-p Numb. 18 8, 9. 1 Cor. 9. 13-g Lev. 7. 30-31 — Exod 22 29. Numb. 18. 12, 21-s Exol. 2.1. Numb, 3, 10-t Ch. 10. 8. & 17, 12-u Numb. 35. 2, 3. Ch. 12. 5-w 2 Chron. 312-x 2 Chron. 31. 4. Neh. 12. 44, 47-y Heb. his sales by the fathers. surest way to bring the king to an acquaintance with the divine law, to oblige him to write out a fair copy of it, with his own hand, in which he was to read daily. This was essentially necessary, as these laws of God were all permanent, and no Israelitish king could make any new law. The kings of this people being ever considered as only the vicegerents of Jehovah. Verse 20. He, and his children, in the midst of Israel] From this verse it has been inferred that the crown in Israel was designed to be hereditary, and this is very probable; for long experience has proved, to almost all the nations of the world, that hereditary succession in the regal government is, on the whole, the safest, and best calculated to secure the public tranquillity. NOTES ON CHAPTER XVIII. Verse 1. The priests the Levites-shall have no part] That is, says Rab. Maimon, they shall have no part in the spoils taken from an enemy. Verse 2. The Lord is their inheritance] He is the portion of their souls; and as to their bodies, they shall live by the offerings of the Lord made by fire, i. e. the meatoffering, the sin-offering, and the tresspass-offering. And whatever was the Lord's right in these or other offerings, he gave to the priests. Verse 3. Offer a sacrifice] nama Zobachey hazebach. The word na zabach, is used, not only to signify an animal sacrificed to the Lord, but also one killed for common use: see Gen. xliii. 15. Prov. xvii. 1. Ezek. xxv. 6. And in this latter sense it probably should be understood here; and consequently, that the command in this verse relates to what the people were to allow the priests and Levites, from the animals slain for common use. The parts to be given to the priests were, 1. The shoulder, probably cut off from the beast, with the skin on: so Maimonides. 2. The two cheeks, which may include the whole head. 3. The maw, the whole of those intestines which are commonly used for food. Verse 4. The first-fruit also of thy corn, of thy wine, and of thine oil, &c.] All these first-fruits and firstlings were the Lord's portion, and these he gave to the priests. Verse 8. The sale of his patrimony.] So we find, that though the Levites might have no part of the land by lot, yet they were permitted to make purchases of houses, goods, and cattle-yea, of fields also. See the case of Abiathar, 1 Kings ií. 26. and of Jeremiah, Jer. xxxii. 7, 8. Verse 10. To pass through the fire] Probably in the way of consecration to Moloch, or some other deity. It is not likely that their being burnt to death is here intended. See on Lev. xviii. 21. 7 Then he shall minister in the name of the LORD his God, was all his brethren the Levites do, which stand there before the LORD. 8 They shall have like portions to eat, beside that which cometh of the sale of his patrimony. 9 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, 11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a d с necromancer. 12 For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee. 13 Thou shalt be 'perfect with the LORD thy God. 14 For these nations, which thou shalt & possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do. 15 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. 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 my God, neither let me see this great fire any more, that I die not. 17 And the LORD said unto me, I They have well spoken that which they have spoken. z Lev. 18. 26, 27, 30. Ch. 12. 29, 30, 31.-a Lev. 18. 21. Ch. 12 31.-b Lev. 19. 26, 31. & 20. 27. Isai. 8. 19. Lev. 2. 2.-d 1 Sam. 28. 7.- Lev. 18. 24, 25. Ch. 9. 4. f Or, upright, or, sincere. Gen. 17. 1.-g Or, inherit -b Ver. 18. John l. 45. Acts 3 22 & 7. 37.1 Ch. 9. 10.-k Exod. 2. 19. Heb. 12 19.-1 Ch. 5. 28. Divination] Doop op Kosem kesameem, one who endeavours to find out futurity by auguries, using lots, &c. Observer of times] y Meonen, one who pretends to foretell future events by present occurrences; and who predicts great political or physical changes from the aspects of planets, eclipses, motion of the clouds, &c. &c. See on Gen. xli. 8. Enchanter] no Menachesh, from w nachash, to view attentively, one who inspected the entrails of beasts, observed the flight of birds, &c. &c. and drew auguries thence. Some think divination by serpents is meant, which was common among the heathen. A witch on Mecasheph, probably those who by means of drugs, herbs, perfumes, &c. pretended to bring certain celestial influences to their aid. See the note on Lev. xix. 26. Verse 11. A charmer] anan Chober chaber, one who uses spells-a peculiar conjunction, as the term implies, of words or things, tying knots, &c. for the purposes of divination. This was a custom among the heathen, as we learn from the following verses: Necte tribus nodis ternos, Amarylli, colores: A consulter with familiar spirits] ↳ Shoel ob, a Pythoness, one who inquires by the means of one spirit, to get oracular answers from another of a superior order. See on Lev. xix. 31. A wizard] yr Yideoni, a wise one, a knowing one. Wizard was formerly considered as the masculine of witch, both practising divination by similar means. the notes on Exod. xxii. 18. Lev. xix. 31. Or a necromancer] See Doresh el ha-metim, one who seeks from, or inquires of, the dead. Such as the witch at Endor, who professed to evoke the dead, in order to get them to disclose the secrets of the spiritual world. Verse 15. The Lord thy God will raise up unto thee a Prophet] Instead of diviners, observers of times, &c. God here promises to give them an infallible guide, who should tell them all things that make for their peace; so that his declarations should completely answer the end of all the knowledge that was pretended to be gained by the persons already specified. Like unto me Viz. a prophet, a legislator, a king, a mediator, and the head or chief of the people of God. This was the very person of whom Moses was the type, and who should accomplish all the great purposes of the Divine Being. Such a prophet as had never before ap 18 m I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. 19 P And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. 20 T But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. 21 And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? 22 When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it "presumptuously: thou shalt not be afraid of him. CHAPTER XIX. 5 As when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from thehelve, and lighteth upon his neighbour, that he die; he shall flee unto one of those cities, and live: d e 6 Lest the avenger of blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past. Three cities of refuge to be appointed in the midst of the promised land; the land 7 Wherefore I command thee, saying, Thou Three cities more to be added, should the I ord enlarge shalt separate three cities for thee. inflicted on his neighbour, 16-21. Another command to establish the lex talionis, 21. m Ver. 15. John 1. 45. Acts 3. 22. & 7. 37.-n Isai. 51. 16. John 17. 8.-o John 4. 25. & 9. 23. & 12. 49, 50-p Acts. 3. 23-q Ch. 13. 5. Jer. 14. 14, 15. Zech. 13. 3. r Ch. 13. 1, 2. Jer. 2 8. Jer. 29. 9.- See Ch. 13. 2-u Ver. 20-v Ch. 12. 29. w Heb. inheritest, or, possennest. peared, and who should have no equal till the consummation of the world. This prophet is the Lord Jesus, who was in the bosom of the Father, and who came to declare him to mankind. Every word spoken by him, is a living, infallible oracle from God himself, and must be received and obeyed as such, on pain of the eternal displeasure of the Almighty. See ver. 19. and Acts iii. 22, 23. and see the conclusion of this chapter. Verse 22. If the thing follow not] It is worthy of remark, that the prophets in general predicted those things which were shortly to come to pass, that the people might have the fullest proof of their divine mission; and of the existence of God's providence in the administration of the affairs of men. 8 And if the LORD thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; to do them, which I contand them minden to 9 If thou shalt keep all these commandments love the LORD thy God, and to walk ever in his ways; h then shalt thou add three cities more for thee, beside these three: x Exod. 21. 13. Numb. 35. 10, 14. Josh. 20. 2-y Numb. 35. 15. Ch. 4. 2-2 Heb. from yesterday the third day-a Heb. iron-b Heb. wood-e Heb. Andeth. d Numb 35. 12-e Heb smite him in life-f Heb. from yesterday the third day. g Gen. 15. 18. Ch. 12. 20.-h Josh. 20. 7, 8. the people, Luke xxiv. 19. A man approved of God among them, by miracles, signs, and wonders, which God did by him in the midst of them, Acts ii. 22. For he did among them, the works which no other man did, John xv. 24. Unto him-that is, not unto the diviners, wizards, or any such like, but unto him, and him only as, Him thou shalt serve, Deut. vi. 13. is expounded, Him only, Matt. iv. 10. And though this is principally meant of Christ in person, of whom God said, Hear him, Matt. xvii. 5. yet it implies also his ministers, as himself said, He that heareth you, heareth me, Luke x. 16. To these may be added, 6. As Moses was king among his people, in this respect Christ is like to him, but infinitely greater, for he is King of kings, and Lord of lords, Rev. xix. 16. 1 Tim. v. 15. And 7. He was like to Moses as a legisla THE promise contained in the 15th and 18th verses of tor. Moses gave laws to Israel by the authority and this chapter has long been considered of the first impor- commandment of God, which the Jews have ever actance in the controversies between the Christians and knowledged as coming from the immediate inspiration of Jews. Christ, says Mr. Ainsworth, was to be a man, the Almighty: these are contained in the Pentateuch. and of the stock of the Jews by promise, because the peo-Christ gave a new law, the Gospel contained in the four ple could not endure to hear the voice of GoD, ver. 16. evangelists and Acts of the Apostles, on which the ChrisAnd as it was in respect of his prophecy, so of the priest- tian church is founded, and by which all genuine Chrishood; for every high priest is taken from among men, tians are governed, both in heart and life. To all which Heb. v. 1. and of his kingdom, as in Deut. xvii. 15. may be added, 8. That God never commissioned any huFrom among thy brethren shalt thou set a king over thee man beings to give laws to mankind, but Moses and like unto me. Christ; and therefore, as a lawgiver, Christ alone resembles Moses; for, to the present hour, none but themselves have given laws in the name of God, which he has ratified and confirmed by the most indubitable and infallible signs, proofs, and miracles." "1. Christ alone was like unto Moses as a PROPHET, for it is written, There arose not a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders which the Lord sent him to do; Deut. xxxiv. 10, 11, 12. This therefore cannot be understood of the ordinary prophets, which were raised up in Israel, but of Christ only, as the apostles expound it: Acts ii. 22-26. 2. Christ was like unto Moses in respect to his office of mediation between God and his people, Deut. v. 5. 1 Tim. ii. 5. but greater than Moses, as being the mediator of a better covenant (or testament) which was established upon better promises, Heb. viii. 6. 3. Christ was like unto Moses in excellency; for as Moses excelled all the prophets, in speaking to God mouth to mouth, Numb. xii. 6, 7, 8. so Christ excelled him and all men, in that, being in the bosom of the Father, he hath come down from heaven, and hath declared God unto us, John i. 18. and iii. 13. 4. Christ was like to Moses in faithfulness, but therein also excelling: for Moses was faithful in God's house as a servant, but Christ as the son over his own house, Heb. iii. 2, 5, 6. 5. Christ was like to Moses in signs and wonders, wherein he also excelled Moses, as the history of the Gospel shows. For he was a prophet mighty in deed and word before God and all Dr. Jortin, in his Remarks on Ecclesiastical History, has drawn a parellel between Moses and Christ, in a great number of particulars, which he concludes thus: "Let us search all the records of universal history, and see if we can find a man who was so like to Moses as Christ was, and so like to Christ as Moses was. If we cannot find such a one, then have we found HIM, of whom Moses in the law, and the prophets did write, to be Jesus of Nazareth, the Son of God." On this subject, see Ainsworth, Calmet and Dodd, who have all marked this striking correspondence between Moses and Christ. NOTES ON CHAPTER XIX. Verse 3. Thou shalt prepare thee a way] The Jews inform us, that the roads to the cities of refuge were made very broad, thirty-two cubits; and even, so that there should be no impediments in the way; and constantly kept in good repair. Verse 9. Shalt thou add three cities more] This was 10 That innocent blood be not shed in thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee. 11 But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite himmortally that he die, and fleeth into one of these cities: 12 Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. 13 Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee. n 14 Thou shalt not remove thy neighbour's landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the LORD thy God giveth thee to possess it. 15T One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. 16 If a false witness Prise up against any man to testify against him that which is wrong: 17 Then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges, which shall be in those days; r 18 And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; 19. Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. 20 And those which remain shall hear, and t í Exod. 21. 12 &c. Numb. 35. 16, 24. Ch. 27. 24. Prov. 28. 17.-k Heb. in life. 1 Ch. 13. 8. & 25. 12-m Numb. 35. 33, 34. Ch. 21. 9. 1 Kings 2. 31.-n Ch. 27. 17. Job 21. 2. Prov. 22. 23 Hos. 5. 10.-o Numb. 35. 30. Ch. 17. 6. Matt. 18. 16. John 8. 17. 2 Cor. 13. 1. I Tun 5. 19. Heb. 10. 23.-p Psa. 27. 12 & 35. 11.-q Or, falling away.-r Ch. 17. 9. & 21. 5. afterward found necessary, and accordingly, six cities were appointed, three on either side Jordan. See Josh. xx. 1, &c. In imitation of these cities of refuge, the heathens had their asyla, and the Catholics their privileged altars. See Exod. xxi. 13, 14. and on Numb. xxxv. 6, &c. Verse 11. If any man hate his neighbour] See on Exod. xxi. 13. Verse 14. Thou shalt not remove thy neighbour's landmark] Before the extensive use of fences, landed property was marked out by stones or posts, set up so as to ascertain the divisions of family estates. It was easy to remove one of these landmarks, and set it in a different place; and thus the dishonest man enlarged his own estate by contracting that of his neighbour. The termini, or landmarks, among the Romans, were held very sacred, and were at last deified. To these termini, Numa Pompilius commanded offerings of broth, cakes, and first-fruits, to be made. And Ovid informs us, that it was customary to sacrifice a lamb to them, and sprinkle them with its blood. Spargitur et caso communis terminus agno. Fast. 1. ii. v. 655. Directions concerning campaigns, 1. The priest shall encourage the people, with the assurance that God will accompany and fight for them, 2-1. The officers shall disuniss from the army all who have just builled a new house, but have not dedicated it, 5. All who had planted a vineyard, but had not eaten of its fruits, 6. All who hail betrothed a wife, but had not brought her horne, 7. And all who were timid and faint-heartel, S. The commanders to be chosen after the timid, &c. had retired, 9. No city to be attacked till they had proclaimed conditions of peace to it, provided it be a city beyond the bounds of the seveu Canaanitish nations; if it submitted, it was to become :ributary; if not, it was to be besieged, sacked, and all the males put to the sword; the women, children, auri cattle, to be taken as booty, 10-15. No such offers to be inade to the cities of the Canaanites; of them nothing shll be preservel, and the reason, 16-18. In besieging a city, no trees to be cut down but those which do not bear fruit, 19, 20. X 40.-Sebat. WH HEN thou goest out to battle An Exod. Isr. against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt. 2 And it shall be, when ye are come nigh unto the battle, that the priests shall approach and speak unto the people, 3 And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not a tremble, neither be ye terrified because of them; 4 For the LORD your God is he that goeth with you, to fight for you against your enemies, to save.you. 5 And the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. s Prov. 19. 5, 9. Dan. 6. 21. Hist. Sus. 62-t Ch. 13. 5. & 17. 7. & 21. 21. & 22. 21, 21. & 24. 7.-n Ch. 17. 13 & 21. 21.-v Ver. 13-w Exod. 21. 23. Lev. 24. 20. Matt. 5. 38-x See Psa. 20. 7. Isai. 31 1-y Nab. 23. 21. Ch. 31. 6, 8. 2 Chron. 13. 12. & 32 7, 8.-z Heb. be tender.-a Heb. make haste-b Ch. 1. 30. & 3. 22. Josh. 23. 10. c See Neh. 12. 27. P. 30. title. Verse 15. One witness shall not rise up, &c.] See Numb. xxxv. 30. Verse 19. Then shall ye do unto him, as he had thought to have done unto his brother] Nothing can be more equitable or proper than this, that if a man endeavour to do any injury to, or take away the life of another, on detection, he shall be caused to undergo the same evil which he intended for his innocent neighbour. Some of our excellent English laws have been made on this very ground. In the 37th of Edw. III. ch. 18. it is ordained, that all those who make suggestion, shall incur the same pain which the other should have had, if he were attainted, in case his suggestions be found evil. A similar law was made on the 38th of the same reign, ch. 9. By a law of the 12 Tables, a false witness was thrown down the Tarpeian rock. In short false witnesses have been execrated by all nations. Verse 21. Life-for life, eye for eye, &c.] The operation of such a law as this must have been very salutary. If a man prized his own members, he would naturally avoid injuring those of others. It is a pity that this law were not still in force: it would certainly prevent many of those savage acts which now both disgrace and injure And from Tibullus it appears, that they sometimes society. adorned them with flowers and garlands. Nam veneror, seu stipes habet desertus in agris, -Convallem ruris aviti Improbus, aut campum mihi si vicinus ademit, Aut sacrum effodit medio de limite saxum, Quod mea cum vetulo coluit puls annua libo.-Sat. xvi. v. 36. If any rogue vexatious suits advance Against me for my known inheritance, Enter by violence my fruitful grounds, Or take the sacred landmark from my bounds, In the digests there is a vague law, de termino moto, Digestor, lib. xlvii. Tit. 21. on which Calmet remarks, that though the Romans had no determined punishment for those who removed the ancient landmarks: yet, if slaves were found to have done it with an evil design, they were put to death; that persons of quality were sometimes exiled, when found guilty; and that others were sentenced to pecuniary fines, or corporal punishment. NOTES ON CHAPTER XX. Verse 1. When thou goest out to battle] This refers chiefly to the battles they were to have with the Canaanites, in order to get possession of the promised land: for it cannot be considered to apply to any wars which they might have with the surrounding nations, for political reasons; as the divine assistance could not be expected in wars, which were not undertaken by the divine command. Verse 2. The priests shall approach, and speak unto the people] The priest, on these occasions, was the representative of that God whose servant he was, and whose worship he conducted. It is remarkable that almost all ancient nations took their priests with them to battle, as they did not expect success, without having the object of their adoration with them; and they supposed they secured his presence, by having that of his representative. Verse 5. That hath built a new house, and hath not. dedicated it.] From the title of Psal. xxx.-A psalm or song at the dedication of the house of David-it is evident that it was a custom in Israel to dedicate a new house to God, with prayer, praise, and thanksgiving; and this was done in order to secure the divine presence and blessing; 6 And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. 14 But the women, and the little ones, and the cattle, and all that is in the city, eren all the spoil thereof, shalt thou "take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee. n 15 Thus shalt thou do unto all the cities which 7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the bat-are very far off from thee, which are not of the tle, and another man take her. 8 And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint, as well as his heart. 9 And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people. 10 When thou comest nigh unto a city to fight against it, i then proclaim peace unto it. 11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. 12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: 13 And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: d He made it common. See Lev. 19. 23, 24. Ch. 28. 30.-e Ch. 24. 5.--( Judg. 7. 3 Heb melt-h Heb. to be in the head of the people.-- Ch. 25. 6. 1 Sam. 7. 14. 2 Sam. 20. 18, 20. 2 Kings 9. 17.-k Numb. 31. 7- Josh. 8. 2. for no pious or sensible man could imagine he could dwell safely in a house that was not under the immediate protection of God. Hence it has been a custom in the most barbarous nations to consecrate a part of a new house to the deity they worshipped. The houses of the inhabitants of Bonny, in Africa, are generally divided into three apartments: one is a kind of state room, or parlour; another servos for a common room, or kitchen; and the third is dedicated to the Juju, the serpent god, which they worship: for even those savages believe, that in every house their god should have his temple! At the times of dedication among the Jews, besides prayer and praise, a feast was made, to which the relatives and neighbours were invited. Something of this custom is observed in some parts of our own country, in what is called warming the house: but, in these cases, the feasting only is kept up-the prayer and praise forgotten! so that the dedication appears to be rather more to Bacchus, than to Jehovah, the author of every good and perfect gift. Verse 7. Betrothed a wife, and hath not taken her.] It was customary among the Jews to contract matrimony, espouse or betroth, and for some considerable time to leave the parties in the houses of their respective parents: when the bridegroom had made proper preparations, then the bride was brought home to his house, and thus the marriage was consummated. The provisions in this verse refer to a case of this kind: for it was deemed an excessive hardship for a person to be obliged to go to battle, where there was a probability of his being slain, who had left a new house unfinished a newly-purchased heritage half tilled, or a wife with whom he had just contracted marriage. Homer represents the case of Protesilaus as very afflicting, who was obliged to go to the Trojan war, leaving his wife in the deepest distress, and his house unfinished. Του δε και αμφιδρυφης αλοχος φυλακη ελέλειπτο, ILIAD. b. v. 700. Of all the Greeks; for as he leap'd to land, cities of these nations. 16 But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: 17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee: 18 That they teach you not to do after all their abominations, which they have done unto their gods; so should ye 9 sin against the LORD your God. 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 axe against them: for thou mayest eat of them, and thou shalt not cut them down (' for the tree of the field is man's life) to employ them in the siege: 8 m Heb. epoil.-n Josh. 22. 8.--o Numb. 21. 2, 3, 35. & 33. 52. Ch. 7. 1, 2 Josh. 11. 14.-p Ch. 7. 4. & 12. 30, 31. & 18. 9.q Exod 23. 33.--r Or, for, O man, the tree of the field is to be employed in the sieges Heb to go from before thee. greatly divided concerning the objects of this law. The text, taken in connexion with the context, see verses 15— 18. appears to state, that this proclamation, or offer of peace to a city, is only to be understood of those cities which were situated beyond the limits of the seven anathematized nations, because these latter are commanded to be totally destroyed. Nothing can be clearer than this from the bare letter of the text, unless some of the words, taken separately, can be showed to have a different meaning. For the common interpretation, the following reasons are given: God, who knows all things, saw that they were incurable in their idolatry; that the cup of their iniquity was full; and as their Creator, Sovereign, and Judge, he determined to destroy them from off the face of the earth, "lest they should teach the Israelites to do after all their abominations," ver. 18. After all, many plausible arguments have been brought to prove that even these seven Canaanitish nations might be received into mercy, provided, 1st. They renounced their idolatry; 2dly, Became subject to the Jews; and 3dly, Paid annual tribute: and that it was only in case that these terms were rejected, that they were to leave alive, in such a city, nothing that breathed, ver. 16. Verse 17. But thou shalt utterly destroy them] The above reasoning will gain considerable strength, provided we could translate Donn na ki hacharem techarimem, thou shalt utterly subdue them-slaying them, if they resist, and thus leaving nothing alive that breathed; or totally expel them from the land, or reduce them to a state of slavery in it, that they might no longer exist as a people. This certainly made them an anathema as a nation, wholly destroying their political existence. Probably this was so understood by the Gibeonites, viz. that they either must be slain, or utterly leave the land, which last was certainly in their power; and, therefore, by a stratagem, they got the princes of Israel to make a league with them. When the deceit was discovered, the Israelites, though not bound by their oath, because they were deceived by the Gibeonites, and therefore were under no obligation to fulfil their part of the covenant; yet, though they had this command before their eyes, did not believe that they were bound to put even those deceivers to death; but they destroyed their political existence, by making them herers of wood and drawers of water to the congregation; i. e. household also were spared; so that it does not appear that the Israelites believed that they were bound to put every Canaanite to death. Their political existence was under the anathema, and this the Hebrews annihilated. Verse 8. What man is there that is fearful and fainthearted?] The original rac, signifies tender, or soft-slaves to the Israelites, see Josh. ix. Rahab and her hearted. And a soft heart the man must have, who in such a contest, after such a permission, could turn his back upon his enemies, and on his brethren. However, such were the troops commanded by Gideon, in his war against the Midianites; for, after he gave this permission, out of 32,000 men, only 10,000 remained to fight. Judges vii. 3. There could be no deception in a business of this kind; for the departure of the 22,000 was the fullest proof of their dastardliness which they could possibly give. Verse 10. Proclaim peace unto it.] Interpreters are That many of the Canaanites continued in the land, even to the days of Solomon, we have the fullest proof: for we read, 2 Chron. viii. 7. "All the people of the land that were left of the Hittites, Amorites, Perizzites, Hivites, and Jebusites, who were left in the land, whom the children of Israel consumed not, them did Solomon make to |
