Deuteronomy 10 commentary

Moses reminded the Israelites of God's great mercy to them, notwithstanding their provocations. There were four things in and by which the Lord showed himself reconciled to Israel. God gave them his law. Thus God has intrusted us with Bibles, sabbaths, and sacraments, as tokens of his presence and favour. God led them forward toward Canaan. He appointed a standing ministry among them for holy things. And now, under the gospel, when the pouring forth of the Spirit is more plentiful and powerful, the succession is kept up by the Spirit's work on men's hearts, qualifying and making some willing for that work in every age. God accepted Moses as an advocate or intercessor for them, and therefore appointed him to be their prince and leader. Moses was a type of Christ, who ever lives, pleading for us, and has all power in heaven and in earth.

We are here taught our duty to God in our principles and our practices. We must fear the Lord our God. We must love him, and delight in communion with him. We must walk in the ways in which he has appointed us to walk. We must serve him with all our heart and soul. What we do in his service we must do cheerfully, and with good will. We must keep his commandments. There is true honour and pleasure in obedience. We must give honour to God; and to him we must cleave, as one we love and delight in, trust in, and from whom we have great expectations. We are here taught our duty to our neighbour. God's common gifts to mankind oblige us to honour all men. And those who have themselves been in distress, and have found mercy with God, should be ready to show kindness to those who are in the like distress. We are here taught our duty to ourselves. Circumcise your hearts. Cast away all corrupt affections and inclinations, which hinder you from fearing and loving God. By nature we do not love God. This is original sin, the source whence our wickedness proceeds; and the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be; so then they that are in the flesh cannot please God, Ro 8:5–9. Let us, without delay or reserve, come and cleave to our reconciled God in Jesus Christ, that we may love, serve, and obey him acceptably, and be daily changed into his image, from glory to glory, by the Spirit of the Lord. Consider the greatness and glory of God; and his goodness and grace; these persuade us to our duty. Blessed Spirit! Oh for thy purifying, persevering, and renewing influences, that being called out of the state of strangers, such as our fathers were, we may be found among the number of the children of God, and that our lot may be among the saints.

1. At that time the Lord said unto me He had had intercourse with the people for some time, before he returned into the mount with the second tables; and therefore he now begins to relate more fully what he had already mentioned in the inverted order of time, i.e., that he stayed in the mount forty days to make entreaty for them. And this also the repetition in the 10th verse more clearly demonstrates, where he says, that he stayed in the mount “according See Margin, A.V. to the first days.” But, although he there says that he was hearkened to when he interceded in the mount, still he includes the prayers which he had previously offered when he heard of the people’s revolt, and after he had broken the tables and taken away God’s tabernacle, in which he prayed apart to obtain pardon for their sin. What is also here said respecting the ark is not in its proper place; for it was a part of the tabernacle, as we have elsewhere seen. It is, therefore, exacting too much to require that the things which are related together, should be referred to the same instant of time.

Exodus 40

Exodus 40:1-35

1. And the Lord spoke unto Moses, saving,

1. Loquutus est Jehova ad Mosen, dicendo:

2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation;

2. Die mensis primi, prima ejusdem, eriges tabernaculum, tabernaculum conventionis.

3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail.

3. Et pones ibi arcam testimonii quam teges velo.

4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof.

4. Introducesque mensam, et ordinationem ejus: introduces insuper candelabrum, et accendes luernas ejus.

5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle.

5. Pones praeterea altare aureum ad suffimentum e regione arcae testimonii: et pones aulaeum ostii tabernaculi.

6. And thou shalt set the altar of the burnt-offering before the door of the tabernacle of the tent of the congregation.

6. Dein pones altare holocausti coram ostio tabernaculi conventionis:

7. And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein.

7. Postea pones concham inter tabernaculum conventionis et altare, in qua pones aquam.

8. And thou shalt set up the court round about, and hang up the hanging at the court-gate.

8. Postremo pones atrium in circuitu, et aulueum portae atrii.

9. And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy.

9. Tunc accipies oleum unctionis, et unges tabernaculum atque omnia vasa qum sunt in eo: sanctificabisque illud et omnia vasa ejus, et erit sanctum.

10. And thou shalt anoint the altar of the burnt-offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy.

10. Unges et altare holocausti, atque onmia vasa ejus: sanctificabisque altare, et erit altare sacrosanctum.

11. And thou shalt anoint the laver and his foot, and sanctify it.

11. Unges etiam concham et basira ejus, sanctificabisque illam.

12. And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water.

12. Tunc appropinquare facies Aharon et filius ejus ad ostium tabernaculi conventionis, lavabisque cos aqua.

13. And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest’s office.

13. Et induere facies Aharon vestes sanctas, ungesque eum, et sanctificabis eum, ut sacerdotio fungatur mihi.

14. And thou shalt bring his sons, and clothe them with coats:

14. Filios quoque ejus appropinquare facies, et indues eos tunicis.

15. And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest’s office: for their anointing shall surely be an everlasting priesthood throughout their generations.

15. Ungesque filius, quemadmodum unxeris patrem eorum: et sacerdotio fungentur mihi, eritque unctio eorum ut sit els in sacerdotium perpetuum per generationes suas.

16. Thus did Moses: according to all that the Lord commanded him, so did he.

16. Fecit ergo Moses juxta omnia quae illi praeceperat Jehova, sic fecit.

17. And it came to pass in the first month, in the second year, on the first day of the month, that the tabernacle was reared up.

17. Et factum est mense primo, anno secundo, prima mensis, erectum filit tabernaculum.

18. And Moses reared up the tabernacle, and fastened his sockets, and set up the hoards thereof, and put in the bars thereof, and reared up his pillars.

18. Erexit igitur Moses tabernaculum, posuitque bases ejus, et tabulas ejus, et vectes ejus, atque erexit columnas ejus.

19. And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the Lord commanded Moses.

19. Extendit praeterea tentorium super tabernaculum, et posuit operimentum tentorii super idud superne, quemadmodum praeceperat Jehova, Mosi.

20. And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy-seat above upon the ark.

20. Tulitque et posuit testimonium in arca ipsa, posuit quoque vectes super arcata, et propitiatorium super arcata superne.

21. And he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark of the testimony; as the Lord commanded Moses.

21. Induxitque aream in tabernaculum, posuitque velum tentorii, et texit arcata testimonii, quemadmodum praeceperat Jehova ipsi Mosi.

22. And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail.

22. Posuit et mensam in tabernaculo conventionis ad latus tabernaculi ad aquilonem extra velum.

23. And he set the bread in order upon it before the Lord; as the Lord had commanded Moses.

23. Et ordinavit super eam ordinationem panum coram Jehova, quemadmodum praeceperat Jehova ipsi Mosi.

24. And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward.

24. Posuitque candelabrum in tabernaculo conventionis ex adverso in latere tabernaculi ad meridiem.

25. And he lighted the lamps before the Lord; as the Lord commanded Moses.

25. Et accendit lucernas coram Jehova, quemadmodum praeceperat Jehova ipsi Mosi.

26. And he put the golden altar in the tent of the congregation before the vail:

26. Posuit etiam altare aureum in tabernaculo conventionis coram velo:

27. And he burned sweet incense thereon; as the Lord commanded Moses.

27. Et incendit super illud suffimentum aromaticum, quemadmodum praeceperat Jehova ipsi Mosi.

28. And he set up the hanging at the door of the tabernacle.

28. Posuit praeterea aulaeum ostii tabernaculi.

29. And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt-offering, and the meat-offering; as the Lord commanded Moses.

29. Et altare holocausti posuit ad ostium tabernaculi, tabernaculi conventionis: et obtulit super illo holocaustum, et minham, quemadmodum praeceperat Jehova ipsi Mosi.

30. And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal.

30. Et posuit concham inter tabernaculum conventionis et altare, in qua posuit aquam ad lavandum.

31. And Moses, and Aaron, and his sons, washed their hands and their feet thereat.

31. Et lavabant ex ea Moses et Aharon et filii ejus marius suas et pedes suos.

32. When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the Lord commanded Moses.

32. Quando ingrediebantur tabernaculum conventionis, et quando accedebant ad altare, lavabant se, sicut praeceperat Jehova ipsi Mosi.

33. And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court-gate: so Moses finished the work.

33. Postremo erexit atrium in circuitu tabernaculi et altaris, posuitque aulaeum portae atrii. Itaque, absolvit Moses opus ipsum.

34. Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle.

34. Et operuit nubes tabernaculum conventionis, gloriaque Jehovae replevit tabernaculum.

35. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle.

35. Neque poterat Moses ingredi tabernaculum conventionis, quia habitabat super illud nubes, et gloria Jehovae replebat tabernaculum.

Numbers 9

Numbers 9:15, 16

15. And on the day that the tabernacle was reared up, the cloud covered the tabernacle, namely, the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until the morning.

15. Quo die erectum fuit tabernaculum, operuit nubes tabernaculum supra rectum testimonii: vespere autem erat super tabernaculum tanquam species ignis usque mane.

16. So it was alway: the cloud covered it by day, and the appearance of fire by night.

16. Sic erat jugiter: nubes operiebat ilud, et species ignis noctu.

6. And the children of Israel. Since it is not the design of Moses to specify the stations here, as he does in Numbers 33, but only to mark the place in which Aaron died, I have therefore thought fit to connect what we read here with the preceding narrative. In the death of Aaron, they might recognize the punishment of their own rebellion. But that Eleazar should be substituted in his place, was a sign of the paternal grace of God, who did not suffer them to be deprived of this blessing. This succession, too, was to be a perpetual rule for the future, so that the sacerdotal dignity, according to God’s prescription, should remain in that family.

He here specifies the names of certain places, which he omits in the passage above cited; for he there states that the Israelites went straight from Kadesh-barnea to Mount Hor; and then makes them pass on to Zalmonah and Punon, perhaps because the places had different names, or because they did not pitch their camp in Gudgodah, or Jotbath; although the advantages of the spot might have invited them to stop in a well-watered valley, for it is called “the land of torrents,” through which an abundance of water flowed.

I do not advert to what every reader will readily observe for himself, that in the discourse of Moses the order of the history is inverted; for he says that the Levites were separated from the rest of the people, after the death of Aaron.

Numbers 21

Numbers 21:1-3

1. And when king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies, then he fought against Israel, and took some of them prisoners.

1. Quum audisset Chananaeus rex Arad habitans in meridie quod veniret Israel per viam exploratorum, pugnavit cum Israele, et abduxit ab eo praedam (vel, captivitatem.)

2. And Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.

2. Vovit ergo Israel votum Jehovae, et dixit, Si tradendo tradideris populum istum in manum meam, delebo urbes eorum.

3. And the Lord hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah.

3. Et exaudivit Jehova vocem Israelis, et dedit Chananaeum, et delevit eos ac urbes eorum: vocavitque nomen loci illius Horma.

8. At that time the Lord separated the tribe of Levi Moses does not exactly observe the order of time in the chapter from which this passage is taken, since he deemed it sufficient to collect here and there what was required to complete his general exhortation. The object indeed of the recital of this history was, lest any should attempt to overthrow God’s invioable decree in their pride and audacity; and therefore, in order that the dignity of the tribe of Levi may not beget envy, he testifies that God is its author. The clause, “unto this day,” seems to refer to those instances in which God had manifested His favor towards the Levites, lest any similar rivalry should hereafter arise. The rest has been expounded elsewhere.

Numbers 2

Numbers 2:1-34

1. And the Lord spake unto Moses and unto Aaron, saying,

1. Et loquutus est Jehova Mosi et Aharon, dicendo:

2. Every man of the children of Israel shall pitch by his own standard, with the ensign of their father’s house: far off about the tabernacle of the congregation shall they pitch.

2. Singuli juxta vexillum suum, juxta signa domus patrum suorum, castrametabuntur filii Israel: procul, circum tabernaculum conventionis castrametabuntur.

3. And on the east side, toward the rising of the sun, shall they of the standard of the camp of Judah pitch, throughout their armies: and Nahshon the son of Amminadab shall be captain of the children of Judah.

3. Hi autem castrametabuntur ad orientem, a d exortum vexillum exercitus Juda per turmas suas: et princeps filiorum Juda erit SaMson filius Amminadab.

4. And his host, and those that were numbered of them, were threescore and fourteen thousand and six hundred.

4. Et exercitus ejus, numeratique eorum, quatuor et septuaginta miIlia, atque sexcenti.

5. And those that do pitch next unto him shall be the tribe of Issachar: and Nethaneel the son of Zuar shall be captain of the children of Issachar.

5. Castrametabuntur vero juxta eum tribus Issachar: et princeps filiorum Issachar erit Nethanel filius Suar.

6. And his host, and those that were numbered thereof, were fifty and four thousand and four hundred.

6. Et exercitus ejus numeratique ejus, quatuor et quinquaginta millia atque quadringenti.

7. Then the tribe of Zebulun: and Eliab the son of Helon shall be captain of the children of Zebulun.

7. Tribus Zebulon, et princeps filiorum Zebulon, Eliab illius Helon.

8. And his host, and those that were numbered thereof, were fifty and seven thousand and four hundred.

8. Et exercitus ejus, numeratique ejus, septem et quinquaginta millia atque quadringenti.

9. All that were numbered in the camp of Judah were an hundred thousand, and fourscore thousand, and six thousand and four hundred, throughout their armies: these shall first set forth.

9. Omnes numerati in exercitu Juda, centum octoginta sex millia atque quadringenti, per exercitus suos: primum proficiscentur.

10. On the south side shall be the standard of the camp of Reuben, according to their armies: and the captain of the children of Reuben shall be Elizur the son of Shedeur.

10. Vexillum exercitus Reuben erit ad meridiem per turmas suas: et princeps filiorum Reuben erit Elisur filius Sedeur.

11. And his host, and those that were numbered thereof, were forty and six thousand and five hundred.

11. Exercitus ejus, numeratique ejus, sex et quadraginta millla atque quingenti.

12. And those which pitch by him shall be the tribe of Simeon: and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai.

12. Castrametabuntar autem juxta enm tribus Simeon: et princeps filiorum Simeon, Selumiel, fillus Surisaddai.

13. And his host, and those that were numbered of them, were fifty and nine thousand and three hundred.

13. Et exercitus ejus, numeratique eorum, novem et quinquaginta millia atque trecenti.

14. Then the tribe of Gad: and the captain of the sons of Gad shall be Eliasaph the son of Reuel.

14. Tribus item Gad: et princeps filiorum Gad, Eliasaph filius Reuel:

15. And his host, and those that were numbered of them, were forty five thousand and six hundred and fifty.

15. Et exercitus ejus, numeratique eorum, quinqne et quadraginta millia atque sexcenti et quinquaginta.

16. All that were numbered in the camp of Reuben were an hundred thousand, and fifty and one thousand, and four hundred and fifty, throughout their armies: and they shall set forth in the second rank.

16. Omnes numerati in excreitu Reuben, centum quinquaginta millia, mille et quadringenti quinquaginta, per exercitus suos: et secundi proficiscentur.

17. Then the tabernacle of the congregation shall set forward, with the camp of the Levites in the midst of the camp: as they encamp, so shall they set forward, every man in his place, by their standards.

17. Turn proficiscetur tabernaculum conventionis in castris Levitarum, in medio castrorum: quemadmodum castrametabuntur, sic proficiscetur quisque in loco suo, juxta vexilia sua.

18. On the west side shall be the standard of the camp of Ephraim, according to their armies: and the captain of the sons of Ephraim shall be Elishama the son of Ammihud.

18. Vexilium excreitus Ephraim per turmas suas erit ad occidentem: et princeps filiorum Ephraim erit Elisarea filius Ammihud.

19. And his host, and those that were numbered of them, were forty thousand and five hundred.

19. Et excreitus ejus, numeratique eorum, quadraginta millia et quingenti.

20. And by him shall be the tribe of Manasseh: and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur.

20. Et juxta eum erit tribus Manasse: et princeps filiorum Manasse erit Gamliel filius Pedahsur.

21. And his host, and those that were numbered of them, were thirty and two thousand and two hundred.

21. Et exercitus ejus, numeratique eorum, duo et triginta millia atque ducenti.

22. Then the tribe of Benjamin: and the captain of the sons of Benjamin shall be Abidan the son of Gideoni.

22. Tribus item Benjamin, et princeps filiorum Benjamin erit Abidan filius Gidoni.

23. And his host, and those that were numbered of them, were thirty and five thousand and four hundred.

23. Et exercitus ejus, numeratique, eorum, quinque et triginta millia atque quadringenti.

24. All that were numbered of the camp of Ephraim were an hundred thousand, and eight thousand and an hundred, throughout their armies: and they shall go forward in the third rank.

24. Omnes numerati in excreitu Ephraim, centum et octo millia atque centum, per excreitus suos: et tertii proficiscentur.

25. The standard of the camp of Dan shall be on the north side by their armies: and the captain of the children of Dan shall be Ahiezer the son of Ammishaddai.

25. Vexilium castrorum Dan erit ad Aquilonem, per exercitus suos: et princeps filiorum Dan, Ahiezer filius Ammisaddai.

26. And his host, and those that were numbered of them, were threescore and two thousand and seven hundred.

26. Et exercitus ejus, numeratique eorum, duo et sexaginta millia atque septingenti.

27. And those that encamp by him shall be the tribe of Asher: and the captain of the children of Asher shall be Pagiel the son of Ocran.

27. Castrametabuntur autem juxta eum tribus Aser; et princeps filiorum Aser erit Pagiel filius Ochran.

28. And his host, and those that were numbered of them, were forty and one thousand and five hundred.

28. Et exercitus ejus, numeratique eorum, unum et quadraginta millia et quingenti.

29. Then the tribe of Naphtali: and the captain of the children of Naphtali shall be Ahira the son of Enan.

29. Tribus item Nephthali: et princeps filiorum Nephthali, Ahira filius Enan.

30. And his host, and those that were numbered of them, were fifty and three thousand and four hundred.

30. Et exercitus ejus numeratique eorum, tria et quinquaginta millia atque quadringenti.

31. All they that were numbered in the camp of Dan were an hundred thousand, and fifty and seven thousand, and six hundred: they shall go hindmost with their standards.

31. Omnes numerati in exercitu Dan, centum millia et quinquaginta septem millia, atque sexcenti: postremi proficiscentur per vexilla.

32. These are those which were numbered of the children of Israel, by the house of their fathers: all those that were numbered of the camps, throughout their hosts, were six hundred thousand, and three thousand, and five hundred and fifty.

32. Isti sunt numerati filiorum Israel per domos patrum suorum, omnes numerati qui erant in castris per turmas suas, sexcenta tria millia atque quingenti quinquaginta.

33. But the Levites were not numbered among the children of Israel; as the Lord commanded Moses.

33. Craterum Levite non fuerunt numerati inter filius Israel quemadmodum praceperat Jehova Mosi.

34. And the children of Israel did according to all that the Lord commanded Moses: so they pitched by their standards, and so they set forward, every one after their families, according to the house of their fathers.

34. Et fecerunt filii Israel juxta omnia qum praecepit Jehova Mosi: sic castrametati sunt per vexilia sua, sicque profecti sunt quisque per familias suas, per domum patrum suorum.

Deuteronomy 10:12. And now, Israel, what doth the Lord thy God require? After having expounded each Commandment in its order, it now remains for us to see what is the sum of the contents of the Law, and what the aim and object of its instructions. For Paul elicits its true use, when he declares that its end is

“charity, out of a pure heart and of a good conscience, and of faith unfeigned,” (1 Timothy 1:5,)

since even then it had its false interpreters, who, he says, had “turned aside unto vain jangling,” when they swerved from that object. Now, as it is contained in two Tables, so also Moses reduces it to two heads, that we should love God with all our heart, and our neighbor as ourselves; for, although he does not unite the two in one passage, yet Christ, by whose Spirit he spoke, ought to suffice to explain to us his intention, (Matthew 22:37;) for, when He was asked what was the great Commandment of the Law, He replied that the first indeed was, that God should be loved, and the second like unto it, regarding the love of our neighbor; as if He had said, that the whole perfection of righteousness, which is set before us in the Law, consists of two parts, that we should serve God with true piety, and conduct ourselves innocently towards men according to the rule of charity. The same is the sense of Paul’s words, for the faith, which is there called the source and origin of charity, comprehends in it the love of God. At any rate, the declaration of Christ stands sure, that nothing is required of us by the Law, but that we should love God, together with our neighbors. From hence a short and clear definition may be laid down, that nothing is required unto a good life except piety and justice. “Que la somme de bien vivre est d’honorer Dieu, et converser justement avec les hommes;” that the sum of a good life is to honor God, and to demean ourselves justly towards men. — Fr.

Paul, indeed, seems to add a third clause, when he says, that

“the grace of God hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world,” (Titus 2:11, 12;)

but this σωφροσύνη, (soberness,) is there added as the seasoning, so to speak, of a just and pious life; and assuredly no one will prove that he aims at holiness and integrity, unless by living chastely, honestly, and temperately. Thus, where the service of God is omitted, “En d’aucuns passages;” in some passages. — Fr. and the doctrine of the Law confined to the love of our neighbor alone, it is not so much that religion is put out of sight “Ce n’est pas tant pour ensevelir la religion, et ce qui concerne la premiere table, que pour en rendre tesmoignage par fruits;” it is not so much to bury religion, and what concerns the first table, as to give testimony of it by its fruits. — Fr. (sepelitur,) as that the proof of it is made to rest on serious self-examination; for since it is the way with hypocrites to cover themselves with ceremonies as with a mask of sanctity, whilst they are puffed up with pride, burn with avarice and rapacity, are full of envy and malice, breathe out threatenings and cruelty, and are abandoned to filthy lusts, Christ, in order to disperse these clouds of pretense, declares that the three chief points in the Law are “judgment, mercy,” and fidelity, Faith. — A.V. “Faith (says C. Harm. of Evang., vol. 3. 90,) is nothing else than strict integrity; not to attempt anything by cunning, or malice, or deceit, but to cultivate towards all that mutual sincerity which every man wishes to be pursued towards himself.” See also Inst., book 2. ch. 8. sect. 52. (Matthew 23:23;) and elsewhere, discoursing of the righteousness of the Law, He makes no mention of the First Table. (Matthew 19:18.)

For the same reason, Paul calls charity the fulfillment of the Law, (Romans 13:8,) and elsewhere, “the bond of perfectness.” (Colossians 3:14.) Still, nothing was further from their intention than to draw us away from the fear of God, that we might devote ourselves to our duties towards men, as I have already shown from another passage, where Christ, in summing up the Law, begins with the love of God. And Paul, where he teaches that we should be altogether perfect, if faith works in us by love, (Galatians 5:6,) does not omit the cause and principle of a good life. And thus are reconciled the passages which else might appear contradictory, via, that holiness is perfected in the fear of the Lord, when

“we cleanse ourselves from all filthiness of the flesh and spirit,” (2 Corinthians 7:1;)

and

“all the law is fulfilled in one word, even in this, Thou shalt love thy neighbor as thyself,” (Galatians 5:14;)

that is to say, because our piety cannot otherwise make itself clear by certain proof, unless we behave justly and harmlessly towards men. “Innoxie” — Lat. “En bonne simplicite” — Fr. Again, since “our goodness extendeth not to” God, so it is perceived what our mind is by our performance of the duties of the Second Table, as it is said in the Psalm,

“my goodness extendeth not to thee, but to the saints that are in the earth, in whom is all my delight,” “Voluntas mea.” — Lat. (Psalm 16:2, 3;)

for how will any one boast, (as John says,) that he loves God, whom he does not see, if he loveth not his brother with whom he is familiarly united? (1 John 4:20.) Since, therefore, falsehood is thus detected, God exercises us in piety by mutual charity; and hence John concludes, that

“this Commandment have we from him, That he who loveth God love his brother also.” (1 John 4:21.)

Before, however, I say any more of these two precepts, we must observe the end of the Law as it is described by Moses; “Now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and all thy soul?” For, although he further eulogizes the Law, because it prescribes nothing which nature does not itself dictate to be most certain and most just, and which experience itself does not shew us to be more profitable, or more desirable than anything else, still, at the same time, he reminds us what is the means by which it is to be kept. “Quel est le moyen de bien garder la Loi, quand on saura ou elle nous mene;” what is the means of properly keeping the Law, when we know whither it leads us. — Fr. Therefore he sets before us at the same time the fear and the love of God; for, inasmuch as God is the Lord, He justly desires to be feared in right of His dominion; and, inasmuch as He is our Father, He requires to be loved, as it is said in Malachi 1:6. Let us learn, therefore, if we would set ourselves about keeping the Law, that we must begin with the fear of God, which is hence called the “beginning of wisdom.” (Psalm 111:10; Proverbs 1:7, and Proverbs 9:10.) But, since God has no pleasure in extorted and forced obedience, love is immediately added. And this deserves to be well weighed, that whereas there is nothing pleasanter than to love God, still it always occupies the first place in all His service. Surely he must be more than iron-hearted who is not attracted by such kindness; since, for no other cause, does He invite and exhort us to love Him, than because He loveth us; nay, He has already prevented us with His love, as is said in 1 John 4:10. Meanwhile, we may at the same time gather, that nothing is pleasing to God which is offered “grudgingly or of necessity; for God loveth a cheerful giver.” (2 Corinthians 9:7.) It is true that Paul is there speaking of alms-giving; but this voluntary and hearty inclination to obey, such as we see in good and ingenuous children, who take delight in subjection to their parents, ought to be extended to all the actions of our lives. And assuredly the reverence which is paid to God flows from no other source than the tasting of His paternal love towards us, whereby we are drawn to love Him in return; as it is said in Psalm 130:4, “There is forgiveness with thee, that thou mayest be feared.” Whenever, then, we hear what Scripture constantly inculcates; “O love ye Jehovah, “O love the Lord, all ye his saints.” — A.V. See C.’s version, Calvin Society’s edition. “Misericordes ejus, i.e., quotquot sensistis bonitatem ejus.” — Vatablus in Poole’s Synopsis. all ye his meek ones!” (Psalm 31:23.) let us remember that God shews Himself loving towards us, in order that we may willingly and with becoming cheerfulness acquiesce in what He commands.

The perfection which is here required shews with sufficient clearness how far we are from a thorough obedience to the Law. We are commanded to love God with all our heart, and soul, and strength. However much we strive, our efforts are weak and imperfect, unless the love of God has possession of all our senses, and all our desires and thoughts are altogether devoted to Him, whilst all our endeavors are also directed to Him alone. But every one is abundantly convinced by his own experience, in how many ways our minds are carried away to vanity; how many corrupt affections creep over us; how difficult it is for us to restrain and overcome the evil motions of our flesh. Surely the very best wrestler, with all his strivings, is hardly able to make advances in this spiritual warfare; and if it be a great attainment not to faint altogether, certainly none will dare to boast that he comes near the mark which is set before us in the Law. In short, whenever worldly snares and foolish appetites insinuate themselves upon us, we must so often feel that some part of our soul is empty of the love of God, since otherwise nothing repugnant to it would penetrate there. The word heart here, The word לבב, lebab, the heart, is “extensively applied to the mind, and includeth the mind and every faculty, action, passion, disposition, and affection thereof, as thoughts, understanding, reasoning, memory, will, judgment, wisdom, counsel; desire, love, hatred, courage, fear, joy, sorrow, anger.” — Taylor’s Concordance. See C. on Matthew 22:37, Mark 12:33, and Luke 10:27, in Harmony of Evangelists: (Calvin Society’s translation,) vol. 3, p. 58 as elsewhere, is not used for the seat of the affections, but for the intellect; and, therefore, it would have been superfluous to add διάνοιας, as the Evangelists have done, unless for the purpose of removing all ambiguity; but because this signification was not commonly in use among the Greeks, they have not hesitated to add a word of their own in explanation. Those, however, who are well acquainted with the teaching of Moses, are not ignorant that the word heart is equivalent to mind; for he elsewhere says, “The Lord hath not given you an heart to understand, “An heart to perceive.” — A.V. and eyes to see, unto this day,” (Deuteronomy 29:4;) but the expression would have been obscure to the Greeks, as being unusual in their language. The last sentence omitted in Fr.

Leviticus 19

Leviticus 19:18

18. Thou shalt love thy neighbor as thyself.

18. Diliges proximum tuum sicut to ipsum.

14. Behold the heaven. He again enforces upon them the grace, on account of which we have seen that the people were under obligation to God; because this was the most effectual observation for moving them to submit themselves to their deliverer, to whom they were reminded that they owed altogether themselves and all that they had. First, then, he admonishes them that they differed from others, not by their personal dignity, nor the excellency of their race, but because it pleased God to prefer them, when He ruled equally over all. Literally it is, “Jehovah coveted to love your fathers,” by which expression, as may be gathered from many passages, the feeling of inclination to love them is undoubtedly marked. Jerome, therefore, has not aptly used the word “adhere.” Conglutinatus est. — V. Now, this desire, whereby God was freely and liberally induced, Moses opposes to all other causes, lest Israel should arrogate anything to themselves or their fathers. We must also remark the comparison between the less and the greater; for this was inestimable condescension, that he should in a manner pass by the heaven and earth with all their beauty and abundance, and set His heart upon a few obscure men. To this the limitation refers, that of all people He chose the seed of Abraham alone; for the word רק, rak, is here used exclusively, therefore, I have translated it “tantummodo,” only; unless it should be thought better to render it “But,” or “And yet.” The meaning, however, is clear, that God, having disregarded all the nations of the earth, had gratuitously adopted Abraham and his race. For he says that not only were their fathers loved, but all their descendants in their persons; since otherwise the exhortation which follows would not be suitable.

16. Circumcise, therefore. From this inference it appears wherefore mention was made of this adoption,. viz., that the Jews should more earnestly and solemnly serve God, whom they had known from experience to be so gracious. He requires, then, a reciprocal love; for nothing could be more base than not to testify their gratitude by a pious and righteous life. But, because men are by no means inclined or disposed to obey God, Moses exhorts them to self-renunciation, and to subdue and correct their carnal affections; for to circumcise the heart is equivalent to cleansing it from wicked lusts. Meanwhile, he reproves their former perverseness, when he desires them to be no more stiff-necked; as much as to say, that now at last they should put off that depravity of mind, wherein they had too long hardened themselves. We now perceive the design of Moses. He would have his fellow-Israelites submissive and obedient to God, who, by His great goodness, had furnished them with the motive. But, because hitherto they had repaid His kindnesses with ingratitude, at the same time, he enjoins them to amend their conduct. In the first clause, he alludes to the rite appointed by the Law; for circumcision is, as it were, the solemn consecration, whereby the children of Abraham were initiated unto the worship of God and true piety, and at the same time were separated from heathen nations, to be His holy and peculiar people; and they were to be admitted to this elementary rite in their infancy, that by its visible sign they might learn that the defilements of the flesh and the world were to be renounced. There were also other objects in circumcision, but here reference is only made to newness of life, or repentance (resipiscentia). Wherefore, the conclusion is, that since God had chosen them as His people, and by an external sign had devoted them to the cultivation of holiness, they ought sincerely and really to prove that they differed from heathen nations, and that they were circumcised in spirit, no less than in the flesh. For Paul declares, that they alone are truly Jews who are circumcised “inwardly,” as he says, and not those who only have to boast of “the letter” of circumcision. (Romans 2:28, 29.) Wherefore, the Prophets frequently taunt the transgressors of the Law by calling them uncircumcised, although they bore the visible sign in their flesh. In fine, when he desires to exhort them to sanctify themselves to God, he reasons from the nature and use of the sign, whereby they professed themselves to be His chosen people. In the second clause, there is an elegant metaphor, of frequent occurrence, taken from oxen; for, since the oxen which quietly offer their necks to the yoke are easily subdued to obedience, those are said to be “stiff-necked” (durae cervicis) which are fierce and obstinate in their nature.

17. For the Lord your God. Lest they should despise this teaching, he reminds them of God’s awful power; for the cause of contempt and negligence is, that the majesty of God does not always obtain its due reverence. Wherefore he inspires them with fear, to deter them from self-indulgence and indifference.

DEUTERONOMY 27

Deuteronomy 27:9, 10

9. And Moses, and the priests the Levites, spake unto all Israel, saying, Take heed, and hearken, O Israel; This day thou art become the people of the Lord thy God.

9. Et loquutus est Moses et sacerdotes Levitae ad omnem Israel, dicendo, Ausculta et audi Israel, hodie factus es in populum Jehovae Deo tuo.

10. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments and his statutes, which I command thee this day.

10. Audias ergo vocem Dei tui, et facias praecepta ejus, et statuta ejus quae ego praecipio tibi hodie.

He confirms the foregoing decree by a reference to the nature of God Himself; for the vile and abject condition of those with whom we have to do, causes us to injure them the more wantonly, because they seem to be altogether deserted. But God declares that their unhappy lot is no The Fr. gives a different turn to this: “Or Dieu declare que leur pourete et misere n’empechera point de les secourir: d’autant qu’ils ne amusent point a la personne;” Now, God declares, that their poverty and misery shall not prevent their being succored; so that they should not be interested by their person. obstacle to His administering succor to them; inasmuch as He has no regard to persons. By the word person is meant either splendor, or obscurity, and outward appearance, as it is commonly called, as we gather from many passages. In short, God distinguishes Himself from men, who are carried away by outward appearance, to hold the rich in honor, and the poor in contempt; to favor the beautiful or the eloquent, and to despise the unseemly. Προσωποληψία is, therefore, an unjust judgment, which diverts us from the cause itself, when our minds are prejudiced by what ought not to be taken into account. Therefore Christ teaches us that a judgement is righteous, which is not founded upon the appearance, (John 7:23;) since truth and justice never prevail, except when we attend to the case itself. It follows that the contemptible are not afflicted with impunity, for although they may be destitute of human aid, God, who sitteth on high, “hath respect unto the lowly.” (Psalm 138:6.) As regards strangers, God proves that he cares for them, because He is gracious in preserving them and clothing them; and then a special reason is again adduced, that the Israelites, when they were formerly sojourners in Egypt, had need of the compassion of others.

Leviticus 19

Leviticus 19:35, 36

35. Ye shall do no unrighteousness in judgment, in mete-yard, in weight, or in measure.

35. Non facietis iniquitatem in judicio, in dimensione, in pondere et mensura.

36. Just balances, just weights, a just ephah, and a just bin, shall ye have: I am the Lord your God, which brought you out of the land of Egypt.

36. Statera justa, pondera justa, epha justum, et hin justum erit vobis.

Deuteronomy 25

Deuteronomy 25:13-16

13. Thou shalt not have in thy bag divers weights, a great and a small.

13. Non erit tibi in sacculo tuo pondus et pondus, majus et minus:

14. Thou shalt not have in thine house divers measures, a great and a small.

14. Non erit tibi in domo tua modius et modius, major et minor.

15. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the Lord thy God giveth thee.

15. Pondus perfectum et justum erit tibi, modius perfectus et justus erit tibi, ut proroges dies tuos super terram quam Jehova Deus tuus dat tibi.

16. For all that do such things, and all that do unrighteously, are an abomination unto the Lord thy God.

16. Quia abominatio Jehovae Dei tui est quicunque facit haec, omnis faciens iniquitatem.

Leviticus 19:12. And ye shall not swear by my name falsely. Although Moses is treating of the duties of the Second Table, and had previously forbidden men to deal fraudulently with their neighbors, he still adds this sentence by way of confirmation. It may, however, be inferred from the second clause of the verse that He directly had regard to the glory of God when he says, “Thou shalt not profane the name of thy God.” For raging greediness after gain causes the avaricious and rapacious man not only to defraud men, but to become insolent to God Himself. Moses, therefore, although he is professedly condemning the falsehood and deceit whereby our neighbors are injured, at the same time takes occasion to introduce the declaration that we must beware lest, whilst covetousness impels us to do wrong, injury should be done not only to men but to God Himself also. The word used here, however, is not שוא, shau, as before, but שקר, sheker, which properly signifies deceitfulness; and therefore I have said that it enjoins us to beware lest any one by his perjury should do any injury to his neighbor; nevertheless, that this prohibition has direct reference to the Third Commandment, since Moses especially insists on this point, that God’s name is profaned by perjury, and thus he not only inculcates integrity, but also has regard to religion, that God’s majesty may not be violated. The expression is worthy of notice, “Thou shalt not pollute the name of God,” because God, who is eternal and immutable truth, cannot be more grossly insulted than by being summoned as a witness to falsehood, which is assuredly a shameful and wicked pollution. This was not regarded by the heathen, who, although they pretended to reverence God’s name in their oaths, yet made no scruple of deceiving, if he whom they had promised deserved it. Thyestes in the poet says, “I never have pledged my faith, nor do I pledge it to any faithless person;” Cic. de Off. 3 28, 29. “Deinde illud etiam apud Actium Fregisti fidem. Neque dedi neque do infideli cuiquam, quanquam ab impio rege dicitur, luculente tamen dicitur. “Nam illud quidem, Neque dedi, neque do fidem in fideli cuiquam,idcirco recte a poeta; quia, cum tractaretur Atreus, personae serviendum fuit.” since his brother was a villain, he considered that he lay under no valid obligation to him. This is as if God’s majesty were dependent upon men’s deservings, so that it was allowable to call Him to witness whilst we deal deceitfully. Let this, then, be our firm conclusion, that in our oaths God is first to be regarded, whose holy name is more precious than a hundred worlds.

Exodus 23

Exodus 23:13

13. ... and make no mention of the name of other gods, neither let it be heard out of thy mouth.

13. Nomen deorum alienorum non memorabitis, non audietur in ore tuo.

21. He is thy praise. That he may the more easily persuade his countrymen that nothing is better, or more desirable for them than to devote themselves to God’s service, Moses reminds them that they have nothing to boast of out of Him; as if he had said, that they were happy in this one respect, that God had taken them under His charge; but that if this glory were to be taken away, they would be miserable and ruined. For God is called “the praise” of His people, as being their honor and their ornament. Consequently, if they desire to enjoy true and solid blessedness, they must take care to keep themselves under His guardianship; for, if they should be deprived of this, nothing would remain to them but ignominy and shame. To the same effect, he adds, that He is their God; because nothing can be more perverse and absurd than not to receive the Creator of the world Himself, when He freely offers Himself as our God. In proof of this, he subjoins, that He has exerted His power in many miracles for His people’s safety; and, in order that they might be rendered the more inexcusable, he cites their own eyes as witnesses of so many mighty acts which had been wrought in their favor. Thence he goes a step higher, (reminding them, Added from the French. ) that their race had been wondrously increased in a short time; whence it was plain, that they had been thus incredibly multiplied by preternatural and divine influence. For assuredly the signal blessing of God was clearly manifested, in the procreation of seven hundred thousand men in less than two hundred and fifty years. D’un si petit hombre des gens. — Fr. Those who then lived had not seen them with their own eyes; but Moses retraces God’s grace to the fountainhead, that they may more fully acknowledge, that whatever good they had experienced depended on that adoption, which had made them God’s people.

Deuteronomy 11

Deuteronomy 11:1-7

1. Therefore thou shalt love the Lord thy God— and keep his charge— and his statutes— and his judgments— and his commandments— alway.

1. Dilige igitur Jehovam Deum tuum— et custodi custodiam ejus— et statuta ejus— et judicia ejus— et praecepta ejus omnibus diebus.

2. And know ye this day: for I speak not with your children which have not known— and which have not seen the chastisement of the Lord your God— his greatness— his mighty hand— and his stretched-out arm—

2. Et scitote hodie— non enim cure filiis vestris loquor— qui non noverunt— neque viderunt eruditionem Jehovae Dei vestri— magnitudinem ejus— manum ejus validam— et brachium ejus extentum—

3. And his miracles— and his acts— which he did in the midst of Egypt unto Pharaoh the king of Egypt— and unto all his land;

3. Et signa ejus— et opera ejus quae fecit in medio Aegypti— ipsi Pharaoni regi Aegypti— et universae terrae ejus.

4. And what he did unto the army of Egypt— unto their horses— and to their chariots: how he made the water of the Red sea to overflow them— as they pursued after you— and how the Lord hath destroyed them unto this day;

4. Et quae fecit exercitui Aegyptiorum— equis ejus et curribus ejus: qui inundare fecit aquas maris rubri super fades eorum— dum vos persequerentur: et perdidit eos Jehova usque in hanc diem.

5. And what he did unto you in the wilderness— until ye came into this place;

5. Quae praeterea fecit vobis in deserto donec veniretis usque ad locum istum.

6. And what he did unto Dathan and Abiram— the sons of Eliab— the son of Reuben: how the earth opened her mouth— and swallowed them up— and their households— and their tents— and all the substance that was in their possession— in the midst of all Israel.

6. Et quae fecit Datham et Abiram filiis Eliab filii Ruben— quando aperuit terra os suum— deglutivit eos— domosque eorum ac tabernacula eorum— atque universam substantiam quae erat in pedibus eorum— in medio totius Israelis.

7. But your eyes have seen all the great acts of the Lord which he did.

7. Quandoquidem oculi vestri viderunt omnia opera Jehovae magna quae fecit.

CHAPTER 10

De 10:1-22. God's Mercy in Restoring the Two Tables.

1. At that time the Lord said unto me, Hew thee two tables of stone like unto the first--It was when God had been pacified through the intercessions of Moses with the people who had so greatly offended Him by the worship of the golden calf. The obedient leader executed the orders he had received as to the preparation both of the hewn stones, and the ark or chest in which those sacred archives were to be laid.

3. And I made an ark of shittim wood--It appears, however, from Ex 37:1, that the ark was not framed till his return from the mount, or most probably, he gave instructions to Bezaleel, the artist employed on the work, before he ascended the mount--that, on his descent, it might be finished, and ready to receive the precious deposit.

4-5. he wrote on the tables, according to the first writing--that is, not Moses, who under the divine direction acted as amanuensis, but God Himself who made this inscription a second time with His own hand, to testify the importance He attached to the ten commandments. Different from other stone monuments of antiquity, which were made to stand upright and in the open air, those on which the divine law was engraven were portable, and designed to be kept as a treasure. Josephus says that each of the tables contained five precepts. But the tradition generally received, both among Jewish and Christian writers is, that one table contained four precepts, the other six.

6-9. the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera--So sudden a change from a spoken discourse to a historical narrative has greatly puzzled the most eminent biblical scholars, some of whom reject the parenthesis as a manifest interpolation. But it is found in the most ancient Hebrew manuscripts, and, believing that all contained in this book was given by inspiration and is entitled to profound respect, we must receive it as it stands, although acknowledging our inability to explain the insertion of these encampment details in this place. There is another difficulty in the narrative itself. The stations which the Israelites are said successively to have occupied are enumerated here in a different order from Nu 33:31. That the names of the stations in both passages are the same there can be no doubt; but, in Numbers, they are probably mentioned in reference to the first visit of the Hebrews during the long wandering southwards, before their return to Kadesh the second time; while here they have a reference to the second passage of the Israelites, when they again marched south, in order to compass the land of Edom. It is easy to conceive that Mosera (Hor) and the wells of Jaakan might lie in such a direction that a nomadic horde might, in different years, at one time take the former first in their way, and at another time the latter [Robinson].

10-22. Moses here resumes his address, and having made a passing allusion to the principal events in their history, concludes by exhorting them to fear the Lord and serve Him faithfully.

Hew thee two tables of stone - See the notes on Exo 34:1.

Shittim wood - See the note on Exo 25:5, and succeeding verses, and on the parallel places in the margin.

Ten commandments - See the note on Exo 20:1, etc.

And the children of Israel took their journey, etc. - On this and the three following verses see Kennicott's remarks at the end of this chapter.

Now, Israel, what doth the Lord - require of thee - An answer is immediately given. God requires,

1. That ye fear him as Jehovah your God; him who made, preserves, and governs you.

2. That ye walk in all his ways - that, having received his precepts, all of which are good and excellent, ye obey the whole; walking in God's ways, not your own, nor in the ways of the people of the land.

3. That ye love him - have confidence in him as your father and friend, have recourse to him in all your necessities, and love him in return for his love.

4. That you serve him - give him that worship which he requires, performing it with all your heart - the whole of your affections, and with all your soul - your will, understanding, and judgment. In a word, putting forth your whole strength and energy of body and soul in the sacred work.

Behold, the heaven and the heaven of heavens - All these words in the original are in the plural number: הן השמים ושמי השמים hen hashshamayim, ushemey hashshamayim; behold the heavens and the heavens of heavens. But what do they mean? To say that the first means the atmosphere, the second the planetary system, and the third the region of the blessed, is saying but very little in the way of explanation. The words were probably intended to point out the immensity of God's creation, in which we may readily conceive one system of heavenly bodies, and others beyond them, and others still in endless progression through the whole vortex of space, every star in the vast abyss of nature being a sun, with its peculiar and numerous attendant worlds! Thus there may be systems of systems in endless gradation up to the throne of God!

Circumcise - the foreskin of your heart - A plain proof from God himself that this precept pointed out spiritual things, and that it was not the cutting away a part of the flesh that was the object of the Divine commandment, but the purification of the soul, without which all forms and ceremonies are of no avail. Loving God with all the heart, soul, mind, and strength, the heart being circumcised to enable them to do it, was, from the beginning, the end, design, and fulfillment of the whole law.

God of gods, and Lord of lords - That is, He is the source whence all being and power proceed; every agent is finite but himself; and he can counteract, suspend, or destroy all the actions of all creatures whensoever he pleases. If he determine to save, none can destroy; if he purpose to destroy, none can save. How absolutely necessary to have such a God for our friend!

A great God - mighty - האל הגבר hael haggibbor, the mighty God; this is the very title that is given to our blessed Lord and Savior, Isa 9:6.

He is thy praise - It is an eternal honor to any soul to be in the friendship of God. Why are people ashamed of being thought religious? Because they know nothing of religion. He who knows his Maker may glory in his God, for without him what has any soul but disgrace, pain, shame, and perdition? How strange is it that those who fear God should be ashamed to own it, while sinners boldly proclaim their relationship to Satan!

With threescore and ten persons - And now, from so small a beginning, they were multiplied to more than 600,000 souls; and this indeed in the space of forty years, for the 603,000 which came out of Egypt were at this time all dead but Moses, Joshua, and Caleb. How easily can God increase and multiply, and how easily diminish and bring low! In all things, because of his unlimited power, he can do whatsoever he will; and he will do whatsoever is right.

On a very important subject in this chapter Dr. Kennicott has the following judicious observations: - "The book of Deuteronomy contains the several speeches made to the Israelites by Moses just before his death, recapitulating the chief circumstances of their history, from their deliverance out of Egypt to their arrival on the banks of Jordan. What in this book he has recorded as spoken will be best understood by comparing it with what he has recorded as done in the previous history; and this, which is very useful as to the other parts of this book, is absolutely necessary as to the part of the tenth chapter here to be considered. "The previous circumstances of the history necessary to be here attended to are these: In Exodus 20, God speaks the ten commandments; in Exodus 24, Moses, on Mount Sinai, receives the two tables, and is there forty days and nights; in Exodus 25, 26, 27, God appoints the service of the tabernacle; in Exodus 28, separates Aaron and his sons for the priest's office, by a statute for ever, to him and his seed after him; in Exodus 30, Moses, incensed at the golden calf, breaks the tables; yet he prays for the people, and God orders him to lead them towards Canaan; in Exodus 34, Moses carries up two other tables, and stays again forty days and nights. In Numbers 3, the tribe of Levi is selected; Numbers 8, consecrated; Numbers 10 and 11, the Israelites march from Sinai on the twentieth day of the second month in the second year; in Numbers 13 spies sent; in Numbers 14, the men are sentenced to die in the wilderness during the forty years; in Numbers 18, the Levites are to have no lot nor large district in Canaan, but to be the Lord's inheritance; in Numbers 20, Aaron dies on Mount Hor; lastly, in the complete catalogue of the whole march (Numbers 33). we are told that they went from Moseroth to Bene-jaakan, thence to Hor-hagidgad, to Jotbathah, to Ebronah, to Ezion-gaber, to Zin, (which is Kadesh), and thence to Mount Hor, where Aaron died in the fortieth and last year. In Deuteronomy 9, Moses tells the Israelites, (Deu 9:7), that they had been rebels, from Egypt even to Jordan, particularly at Horeb, (9:8-29), whilst he was with God, and received the tables at the end of forty days and nights; and that, after breaking the tables, he fasted and interceded for his brethren during a second period of forty days and nights; and this ninth chapter ends with the prayer which he then made. Chapter 10 begins thus: 'At that time the Lord said unto me, Hew thee two tables of stone like unto the first, and come up,' etc. And from Deu 10:1 to the end of Deu 10:5 he describes the second copy of the ten commandments, as written also by God, and deposited by himself in the ark. "After this we have now four verses, (Deu 10:6, Deu 10:7,Deu 10:8, and Deu 10:9), which not only have no kind of connection with the verses before and after them, but also, as they stand in the present Hebrew text, directly contradict that very text; and the two first of these verses have not, in our Hebrew text, the least connection with the two last of them. Our Hebrew text, (Deu 10:6), says that Israel journeyed from Bene-jaakan to Mosera. Whereas that very text in the complete catalogue, (Num 33:31), says they journeyed from Moseroth to Bene-jaakan. Again: Aaron is here said to have died at Mosera, whereas he died on Mount Hor, the seventh station afterwards; see Num 33:38. And again: they are here said to go from Bene-jaakan to Mosera, thence to Gudgodah, and thence to Jotbath; whereas the complete catalogue says, Moseroth to Bene-jaakan, thence to Hor-hagidgad, and thence to Jotbathah. But if the marches could possibly be true as they now stand in these two verses, yet what connection can there be between Jotbath and the Separation Of The Tribe Of Levi? It is very happy that these several difficulties in the Hebrew text are removed by the Samaritan Pentateuch: for that text tells us here rightly that the march was from Moseroth to Bene-jaakan; to Hagidgad, to Jotbathah, to Ebronah, to Ezion-gaber, to Zin, (which is Kadesh), and thence to Mount Hor, where Aaron died. Again: as the regular deduction of these stations ends with Mount Hor and Aaron's death, we have then what we had not before, a regular connection with the two next verses, and the connection is this: That when Aaron, the son of Amram, the son of Kohath, the son of Levi, died, neither the tribe of Levi nor the priesthood was deserted, but God still supported the latter by maintaining the former; and this, not by allotting that tribe any one large part of Canaan, but separate cities among the other tribes, and by allowing them to live upon those offerings which were made by the other tribes to God himself. These four verses therefore, (Deu 10:6, Deu 10:7, Deu 10:8, and Deu 10:9), in the same text, stand thus: (Deu 10:6), When the children of Israel journeyed from Moseroth, and encamped in Bene-jaakan; from thence they journeyed and encamped at Hagidgad; from thence they journeyed and encamped in Jotbathah, a land of rivers of water: (Deu 10:7) From thence they journeyed and encamped in Ebronah; in Ezion-gaber; in the wilderness of Zin, which is Kadesh; and then at Mount Hor; And Aaron Died There, and there he was buried; and Eleazar his son ministered as priest in his stead. (Deu 10:8) At that time the Lord Had separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord, to minister unto him, and to bless in his name unto this day. (Deu 10:9) Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him. "But however consistent these four verses are now with themselves, it will be still demanded, What connection have they with the fifth verse before them, and with the tenth verse after them? I confess I cannot discover their least pertinency here, because Aaron's Death and Levi's Separation seem totally foreign to the speech of Moses in this place. And this speech without these four verses is a regularly connected admonition from Moses to this purpose: that his brethren were for ever to consider themselves as indebted to him, under God, for the renewal of the two tables, and also to his intercession for rescuing them from destruction. The words are these: (Deu 10:4), 'The Lord wrote again the ten commandments, and gave them unto me. (Deu 10:5) And I came down from the mount, and put the tables in the ark, which I Had made: - (Deu 10:10) Thus I stayed in the mount according to the first time, forty days and forty nights: and the Lord hearkened unto me at that time also; the Lord would not destroy thee. (Deu 10:11) And the Lord said unto me, Arise, take thy journey before the people, that they may go in and possess the land,' etc. But then, if these four verses were not at first a part of this chapter, but are evidently interpolated, there arises another inquiry, Whether they are an insertion entirely spurious, or a genuine part of the sacred text, though removed hither out of some other chapter? As they contain nothing singular or peculiar, are of no particular importance, and relate to no subject of disputation, they are not likely to have arisen from fraud or design; but, perfectly coinciding in sense with other passages, they may safely be considered as another instance of a large transposition [86 words] in the present text, arising from accident and want of care. And the only remaining question therefore is, Whether we can discover, though not to demonstration, yet with any considerable degree of probability, the original place of these four verses, that so they may be at last restored to that neighborhood and connection from which they have been, for so many ages, separated? "It was natural for Moses, in the course of these several speeches to his brethren in Deuteronomy, to embrace the first opportunity of impressing on their memories a matter of such particular importance as the continuation of the priesthood among the Levites after Aaron's death. And the first proper place seems to be in the second chapter, after the first verse. At Deu 1:19, he speaks of their march from Horeb to Kadesh-barnea, whence they sent the spies into Canaan. He then sets forth their murmurings, and God's sentence that they should die in the wilderness, and he ends the first chapter with their being defeated by the Amorites, their weeping before the Lord, and abiding many days in Kadesh, which is Kadesh-Barnea, near Canaan. "Deuteronomy 2 begins thus: Then we turned, and took our journey into the wilderness by the way of the Red Sea, as the Lord spake unto me: and We Compassed Mount Seir Many Days. Now, the many days, or long time, which they spent in compassing Mount Seir, that is, going round on the south-west coasts of Edom in order to proceed north-east from Edom through Moab to Arnon, must include several of their stations, besides that eminent one at Mount Hor, where Aaron died. And as part of their road, during this long compass, lay through Ezion-gaber, (which was on the eastern tongue of the Red Sea, and the south boundary of Edom), thence to Zin, (which is Kadesh, that is, Meribah Kadesh), and thence to Mount Hor, as they marched to the north-east; so it is probable that the five stations preceding that of Ezion-gaber were on the extremity of Mount Seir, to the south-west. And if their first station at entering the south-west borders of Edom, and beginning to compass Mount Seir, was Moseroth, this gives the reason wanted why Moses begins this passage at Moseroth, and ends it with Aaron's death at Mount Hor. And this will discover a proper connection between the four dislocated verses and the context here - Deu 1:46 : 'So ye abode in Kadesh (Barnea) many days.' Deu 2:1 : 'Then we turned, and took our journey into the wilderness by the way of the Red Sea, as the Lord spake unto me; and We Compassed Mount Seir Many Days.' "'For the children of Israel journeyed from Moseroth, and pitched in Bene-jaakan: from thence they journeyed and pitched in Hagidgad: from thence they journeyed and pitched in Jotbathah, a land of rivers of water: from thence they journeyed and pitched in Ebronah: from thence they journeyed and pitched in Ezion-gaber: from thence they journeyed and pitched in the wilderness of Zin, which is Kadesh: from thence they journeyed and pitched in Mount Hor, and Aaron died there, and there he was buried; and Eleazar his son ministered as priest in his stead. At that time the Lord had separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name unto this day. Wherefore, Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him.' "And this paragraph being thus inserted at the end of the first verse, the second begins a new paragraph, thus: And the Lord spake unto me, saying, Ye have compassed this mountain long enough; turn you northward - through the east side of Seir (or Edom) towards Moab on the north. See Deu 2:4-8." - Kennicott's Remarks, p. 74.

These remarks should not be hastily rejected.

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.

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.

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.

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.

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.

What doth he require - By way of duty and gratitude for such amazing mercies.

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.

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.

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.

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.

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.

To him shalt thou cleave - With firm confidence, true affection, and constant obedience.

Thy praise - The object and matter of thy praise, as Exo 15:2, whom thou shouldest ever praise.

1 AT that time the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood .

When God was newly appeased by my intercession.

Either a temporary Ark for this use, till the other was finished: or the famous Ark, as may seem by comparing this with v. 5. It is not evident in what order these things were done, nor is it strange if Moses in this short and general relation neglect the order of time, as being nothing to his present purpose.

Marginal references: Exod. 34. 1.

6 And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera ; there Aaron died , and there he was buryed, and Eleazar his son ministred in the priests office in his stead.

This following History comes in manifestly by way of parenthesis, as may appear from ver. 10. where he returns to his former discourse; and it seems to be here inserted, Either 1. Because the Priests and Levites here mentioned were the Guardians and Keepers of the Ark and Tables here mentioned. Or rather, 2. As an evidence of Gods gracious answer to Moses his prayers, and of his reconciliation to the people notwithstanding their late and great provocation. For, saith he, after this they proceeded by Gods guidance in their journeys, some eminent stages whereof he names for all: and though Aaron dyed in one of them, yet God made up that breach, and Eleazar came in his place and ministred as Priest, one branch of which office was to intercede for the people. Then, saith he, God brought them from the barren parts of the wilderness to a land of rivers of waters, v. 7. a pleasant and fruitful soil, Then, he adds, God separated the Levites, &c. v. 8.

Obj. This place seems directly contrary to that Numb. 33. 31. where their journey is quite contrary to this, even from Moseroth, to Bene-jaakan. This indeed is a great difficulty, and prophane wits take occasion to cavil. And if a satisfactory answer be not yet given to it by interpreters, it ought not therefore to be concluded unanswerable, because many things formerly thought unanswerable, have been since fully cleared, and therefore the like may be presumed concerning other doubts yet remaining. And it were much more reasonable to acknowledge here a transposition of the words through the Scribes mistake, than upon such a pretence to reject the divine Authority of those sacred books which hath been confirmed by such irresistable Arguments. But there is no need of these general pleas, seeing particular answers are and may be given to this difficulty sufficient to satisfie modest and impartial enquirers. Ans. 1. The places here mentioned are differing from those Numb. 33. it being very frequent in Scripture for divers persons and places to be called by the same names, and yet the names are not wholly the same; for there it is Bene-jaakan, and here Beeroth bene-jaakan, or Beeroth of the children of Iaakan; there Moseroth, here Moserah; there Hor-hagidgad, here, Gudgodah; there Iotbathah, here Iotbath. If the places were the same, it may justly seem strange why Moses should so industriously make a change in every one of the names. And therefore these may be other stations, which being omitted in Numb. 33. are supplyed here, it being usual in sacred Scripture to supply the defects of one place out of another. Answ. 2. Admitting these two places to be the same with those Numb. 33. 31. yet the journeys are divers. They went from Beeroth of the children of Iaacan to Mosera, which is omitted in Numbers, and therefore here supplyed; and then back again from Moserah or Moseroth, to Bene-jaakan, as is there said: for which return there might then be some sufficient reason, though now unknown to us, as the reasons of many such like things are: or God might order it so for his own pleasure, and, it is not impossible he might do it for this reason, that by this seeming contradiction, as well as some others, he might in just judgment do what he threatned to the Iews, Ier. 6. 21. even lay stumbling blocks before prophane and proud wits, and give them that occasion of deceiving and ruining themselves, which they so greedily seek and gladly embrace; which is the reason given by some of the antients why God hath left so many difficulties in Scripture. Ans. 3. The words may be otherwise rendred, from Beeroth of the children of Iaakan, and from Moserah: where the order of the places is not observed, as was noted before of the order of time, v. 1. because it was nothing to the purpose here, and because that might be easily fetched from Numb. 33. where those journeys are more particularly and exactly described. For the conjunction and, that may be here wanting, and to be supplyed, as it is Exod. 6. 23. 1 Sam. 4. 7. Psal. 133. 3. Isa. 63. 11. Hab. 3. 11. And the preposition, from, is easily supplyed from the foregoing words, as is most usual. Nor seems there to be any more reason to render it to Moserah, than, from Moserah, seeing the Hebrew letter He in the end is made a part of the proper name, and therefore is not local.

Qu. How it is true, when Aaron dyed not in Moserah, but in Mount Hor, Numb. 33. 37. Ans. 1. Moserah may be a differing place from Moseroth, and that may be the name of a Town or Region in which Mount Hor was, or to which it belonged. Or, the same mountain in respect of divers parts and opposite sides of it might be called by divers names, here Moserah, and there Hor. And it is possible, they might go several journeys, and pass to divers stations, and by fetching a compass (which they oft did in their Wilderness travels) come to the other side of the same Mountain. Ans. 2. The Hebrew particle, soham, may here note the time, and not the place of Aarons death, and may be rendred then, as it is taken, Gen. 49. 24. Psal. 14. 5. Eccles. 3. 17. Zephan. 1. 14. And then is not to be taken precisely, but with some latitude, as it is oft used in Scripture; that is, about that time, after a few removes more; as the words, at that time, v. 8. must necessarily be understood.

Marginal references: Num. 33. 3[illegible: 1+ letters].; Num. 20. [illegible: 1+ letters].

7 From thence they journeyed unto Gudgodah, and from Gudgodah to Jotbath, a land of rivers of waters.

Either 1. From that place, and that either from Mosera[illegible: 1+ letters] last mentioned: or from Bene-jaakan: for relatives many times in Scripture belong to the remoter antecedent. Or, 2. From that time: for this particle sometimes notes not place, but time, as 2 King. 2. 21. Isa. 65. 20. So the meaning is, At, or about that time, as it is v. 8. which being considered, may serve to clear the great difficulty discoursed upon the last verse concerning the seeming contradiction of this place, and Numb. 33. 31, 32.

Marginal references: Num. 33. 32, [illegible: 1+ letters]

8 At that time the LORD separated the tribe of Levi to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name unto this day.

About that time, i. e. when I was come down from the mount, as was said v. 5. For these words manifestly look to that verse, the 6, and 7. verses being put in by way of parenthesis▪ as was said before. Or, if it relate to the words immediately foregoing, this may be meant of a second separation of them upon Aarons Death, and having mentioned the separation of Eleazar to the Office of the high Priest in his Fathers stead, v. 6. he now repeats it, that the Levites who were his, as they had been his Fathers Servants, were separated as before, or were confirmed in their office.

A phrase used concerning the Prophets, 1 King. 17. 1. and 18. 15. this being the posture of Ministers. Hence the Angels are said to stand, 2 Chron. 18. 18. Luk. 1. 1[illegible: 1+ letters].

Either 1. Particularly, to pronounce the solemn blessing of God upon the Congregation, which was done in Gods name, of which see Levit. 9. 23. Numb. 6. 23, &c. But that work was peculiar to the Priests, not common to all the Levites, or more generally, to bless. Either 1. God, i. e. to praise him, which being a considerable part of the Levite[illegible: 1+ letters] work, 1 Chron. 10. it is not probable▪ it would be omitted here, where their Office is so particularly described. Or, 2. The people, whom they did bless by performance of those holy ministrations for the people, and giving those instructions to them▪ to which Gods blessing was promised, and usually given; and this they did in Gods name, i. e. by command, and commission from him.

Marginal references: [illegible: 1 word]. 3. 6. & [illegible: 1 word] & 8. 14.

9 Wherefore Levi hath no part nor inheritance with his brethren: the LORD is his inheritance , according as the LORD thy God promised him.

(i. e.) The Lords portion, to wit, tithes and offerings, which belong to God are given by him to the Levites for their subsistence from generation to generation, as inheritances run.

Marginal references: Num. [illegible: 1 word] [illegible: 1 word]

11 And the LORD said unto me, Arise, take thy journey before the people, that they may go in , and possess the land, which I sware unto their fathers to give unto them.

This shews, that God was appeased and reconciled to the people, whom therefore he led forwards towards Canaan.

Marginal references: Exod. 32. 34. & 33. 1.; Heb. go in journey.

12 And now, Israel, what doth the LORD thy God require of thee , but to fear the LORD thy God, to walk in all his wayes, and to love him, and to serve the LORD thy God with all thy heart, and with all thy soul,

By way of duty and gratitude to God for such amazing mercies.

Marginal references: [illegible: 1 word] ▪ 6. [illegible: 1+ letters].; Chap. 6. [illegible: 1+ letters] ▪

14 Behold, the heaven , and the heaven of heavens is the LORD thy God's, the earth also, with all that therein is .

The airy and starry heaven.

The highest or third heaven, 1 King. 8. 27. 2 Cor. 12. 2. called the heaven of heavens for its eminency, as the song of songs, king of kings, holy of holies, &c.

With all creatures and all men, which being all his, he might have chosen what Nation he pleased to be his people.

Marginal references: Psa. 148. [illegible: 1+ letters] ▪; Exo. 19. [illegible: 1+ letters]. Psal. 24. 1▪

15 Onely the LORD had a delight in thy fathers to love them , and he chose their seed after them, even you, above all people, as it is this day.

He shews that God had no particular reason nor 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 onely from Gods good pleasure and free love.

16 Circumcise therefore the foreskin of your hearts , and be no more stiff-necked.

Rest not in your bodily circumcision, but seriously set upon that substantiall work which is signified and designed thereby, cleanse your hearts from all filthiness and superfluity of naughtiness, which is fitly compared to the foreskin, which if not cut off made persons profane, unclean and odious in the sight of God. Compare Deut. 30. 6. Ier. 4. 4. and 9. 25. Rom. 2. 28, 29. Col. 2. 11.

Marginal references: Jer. 4. 4▪ Colos. 2. 11

17 For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons , nor taketh reward.

Whether Iews or Gentiles, but deals justly and equally with all sorts of men, and as whosoever fears and obeys him shall be accepted of him, so all incorrigible transgressours shall be severely punished, and you no less than other people: therefore do not flatter your selves as if God would bear with your sins because of his particular kindness to you or to your fathers.

Marginal references: Rev. 17. 14▪; 2 Chron. 19. 7. Job. 34. 19▪ Act. 10. 34. Rom. 2. 11. Gal. 2▪ 6. Eph. [illegible: 1+ letters]. [illegible: 1+ letters]. Col. 3. 25. 1 Pet. 1. 1[illegible: 1+ letters]

18 He doth execute the judgment of the fatherless, and widow, and loveth the stranger, in giving him food and r[illegible: 1+ letters]iment▪

(i. e.) Plead their cause, and give them right against their more potent adversaries, and therefore he expects you should do so too.

Marginal references: Ps[illegible: 1+ letters] [illegible: 1+ letters]8. 5. & 146. 9.

20 Thou shalt fear the LORD thy God: him shalt thou serve, and to him shalt thou cleave , and swear by his Name.

With firm confidence, true affection, and constant attendance and obedience.

Marginal references: chap. 6. 13. Mat. 4. 10. Luk. 4. 8.; chap. 13. 4.

21 He is thy praise , and he is thy God that hath done for thee these great and terrible things which thine eyes have seen.

Either 1. the object and matter of thy praise, as Exod. 15. 2. whom thou shouldest ever praise. Or rather, 2, the ground of thy praise, i. e. of thy praise-worthiness, he who makes thee honourable and glorious above those people whose God he is not.

Marginal references: Exod. 15 2.

In Deu 10:1-5 Moses briefly relates the success of his earnest intercession. “At that time,” of his intercession, God commanded him to hew out new tables, and prepare an ark in which to keep them (cf. Exo 34:1.). Here again Moses links together such things as were substantially connected, without strictly confining himself to the chronological order, which was already well known from the historical account, inasmuch as this was not required by the general object of his address. God had already given directions for the preparation of the ark of the covenant, before the apostasy of the nation (Exo 25:10.); but it was not made till after the tabernacle had been built, and the tables were only deposited in the ark when the tabernacle was consecrated (Exo 40:20).

Deu 10:6-7

And the Israelites owed to the grace of their God, which was turned towards them once more, through the intercession of Moses, not only the restoration of the tables of the covenant as a pledge that the covenant itself was restored, but also the institution and maintenance of the high-priesthood and priesthood generally for the purpose of mediation between them and the Lord.Even Clericus pointed out this connection, and paraphrased Deu 10:6 and Deu 10:7 as follows: “But when, as I have said, God forgave the Hebrew people, He pardoned my brother Aaron also, who did not die till the fortieth year after we had come out of Egypt, and when we were coming round the borders of the Edomites to come hither. God also showed that He was reconciled towards him by conferring the priesthood upon him, which is now borne by his son Eleazar according to the will of God.” Clericus has also correctly brought out the fact that Moses referred to what he had stated in Deu 9:20 as to the wrath of God against Aaron and his intercession on his behalf, or rather that he mentioned his intercession on behalf of Aaron in that passage, because he intended to call more particular attention to the successful result of it in this. Hengstenberg (Dissertations, vol. ii. pp. 351-2) has since pointed out briefly, but very conclusively, the connection of thought between Deu 10:6, Deu 10:7, and what goes before and follows. “Moses,” he says, “points out to the people how the Lord had continued unchangeable in His mercy notwithstanding all their sins. Although they had rendered themselves unworthy of such goodness by their worship of the calf, He gave them the ark of the covenant with the new tables of the law in it (Deu 10:1-5). He followed up this gift of His grace by instituting the high-priesthood, and when Aaron died He caused it to be transferred to his son Eleazar (Deu 10:6, Deu 10:7). He set apart the tribe of Levi to serve Him and bless the people in His name, and thus to be the mediators of His mercy (Deu 10:8, Deu 10:9). In short, He omitted nothing that was requisite to place Israel in full possession of the dignity of a people of God.” There is no ground for regarding Deu 10:6, Deu 10:7, as a gloss, as Capellus, Dathe, and Rosenmüller do, or Deu 10:6-9 as “an interpolation of a historical statement concerning the bearers of the ark of the covenant and the holy persons generally, which has no connection with Moses’ address,” as Knobel maintains. The want of any formal connection is quite in keeping with the spirit of simplicity which characterizes the early Hebrew diction and historical writings. “The style of the Hebrews is not to be tried by the rules of rhetoricians” (Clericus).

Moses reminds the people of this gracious gift on the part of their God, by recalling to their memory the time when Aaron died and his son Eleazar was invested with the high-priesthood in his stead. That he may transport his hearers the more distinctly to the period in question, he lets the history itself speak, and quotes from the account of their journeys the passage which supplied the practical proof of what he desires to say. Instead of saying: And the high-priesthood also, with which Aaron was invested by the grace of God notwithstanding his sin at Sinai, the Lord has still preserved to you; for when Aaron died, He invested his son with the same honour,“In the death of Aaron they might discern the punishment of their rebellion. But the fact that Eleazar was appointed in his place, was a sign of the paternal grace of God, who did not suffer them to be forsaken on that account” (Calvin). and also directed you to continue your journey-he proceeds in the following historical style: “And the children of Israel took their journey from the wells of the sons of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son became priest in his stead. And from thence they journeyed unto Gudgodah, and from Gudgodah to Jotbath, a land of water-brooks.” The allusion to these marches, together with the events which had taken place at Mosera, taught in very few words “not only that Aaron was forgiven at the intercession of Moses, and even honoured with the high-priesthood, the medium of grace and blessing to the people of God (e.g., at the wells of Bene-jaakan) until the time of his death; but also that through this same intercession the high-priesthood was maintained in perpetuity, so that when Aaron had to die in the wilderness in consequence of a fresh sin (Num 20:12), it continued notwithstanding, and by no means diminished in strength, as might have been feared, since it led the way from the wells to water-brooks, helped on the journey to Canaan, which was now the object of their immediate aim, and still sustained their courage and their faith” (Schultz). The earlier commentators observed the inward connection between the continuation of the high-priesthood and the water-brooks. J. Gerhard, for example, observes: “God generally associates material blessings with spiritual; as long as the ministry of the word and the observance of divine worship flourish among us, God will also provide for our temporal necessities.”

In Deu 10:8, Moses returns to the form of an address again, and refers to the separation of the tribe of Levi for the holy service, as a manifestation of mercy on the part of the Lord towards Israel. The expression “at that time” is not to be understood as relating to the time of Aaron’s death in the fortieth year of the march, in which Knobel finds a contradiction to the other books. It refers quite generally, as in Deu 9:20 and Deu 10:1, to the time of which Moses is speaking here, viz., the time when the covenant was restored at Sinai. The appointment of the tribe of Levi for service at the sanctuary took place in connection with the election of Aaron and his sons to the priesthood (Ex 28 and 29), although their call to this service, instead of the first-born of Israel, was not carried out till the numbering and mustering of the people (Num 1:49., Deu 4:17., Deu 8:6.). Moses is speaking here of the election of the whole of the tribe of Levi, including the priests (Aaron and his sons), as is very evident from the account of their service. It is true that the carrying of the ark upon the march through the desert was the business of the (non-priestly) Levites, viz., the Kohathites (Num 4:4.); but on solemn occasions the priests had to carry it (cf. Jos 3:3, Jos 3:6, Jos 3:8; Jos 6:6; 1Ki 8:3.). “Standing before the Lord, to serve Him, and to bless in His name,” was exclusively the business of the priests (cf. Deu 18:5; Deu 21:5, and Num 6:23.), whereas the Levites were only assistants of the priests in their service (see at Deu 18:7). This tribe therefore received no share and possession with the other tribes, as was already laid down in Num 18:20 with reference to the priests, and in Num 18:24 with regard to all the Levites; to which passages the words “as the Lord thy God promised him” refer. - Lastly, in Deu 10:10, Deu 10:11, Moses sums up the result of his intercession in the words, “And I stood upon the mount as the first days, forty days (a resumption of Deu 9:18 and Deu 9:25); and the Lord hearkened to me this time also (word for word, as in Deu 9:19). “Jehovah would not destroy thee (Israel).” Therefore He commanded Moses to arise to depart before the people, i.e., as leader of the people to command and superintend their removal and march. In form, this command is connected with Exo 34:1; but Moses refers here not only to that word of the Lord with the limitation added there in Exo 34:2, but to the ultimate, full, and unconditional assurance of God, in which the Lord Himself promised to go with His people and bring them to Canaan (Exo 34:14.).

Deu 10:12-13

The proof that Israel had no righteousness before God is followed on the positive side by an expansion of the main law laid down in Deu 6:4., to love God with all the heart, which is introduced by the words, “and now Israel,” sc., now that thou hast everything without desert or worthiness, purely from forgiving grace. “What doth the Lord thy God require of thee?” Nothing further than that thou fearest Him, “to walk in all His ways, and to love Him, and to serve Him with all the heart and all the soul.” אם כּי, unless, or except that, presupposes a negative clause (cf. Gen 39:9), which is implied here in the previous question, or else to be supplied as the answer. The demand for fear, love, and reverence towards the Lord, is no doubt very hard for the natural man to fulfil, and all the harder the deeper it goes into the heart; but after such manifestations of the love and grace of God, it only follows as a matter of course. “Fear, love, and obedience would naturally have taken root of themselves within the heart, if man had not corrupted his own heart.” Love, which is the only thing demanded in Deu 6:5, is here preceded by fear, which is the only thing mentioned in Deu 5:26 and Deu 6:24.The fear of God is to be united with the love of God; for love without fear makes men remiss, and fear without love makes them servile and desperate (J. Gerhard).

The fear of the Lord, which springs from the knowledge of one’s own unholiness in the presence of the holy God, ought to form the one leading emotion in the heart prompting to walk in all the ways of the Lord, and to maintain morality of conduct in its strictest form. This fear, which first enables us to comprehend the mercy of God, awakens love, the fruit of which is manifested in serving God with all the heart and all the soul (see Deu 6:5). “For thy good,” as in Deu 5:30 and Deu 6:24.

Deu 10:14-15

This obligation the Lord had laid upon Israel by the love with which He, to whom all the heavens and the earth, with everything upon it, belong, had chosen the patriarchs and their seed out of all nations. By “the heavens of the heavens,” the idea of heaven is perfectly exhausted. This God, who might have chosen any other nation as well as Israel, or in fact all nations together, had directed His special love to Israel alone.

Deu 10:16-17

Above all, therefore, they were to circumcise the foreskin of their hearts, i.e., to lay aside all insensibility of heart to impressions from the love of God (cf. Lev 26:41; and on the spiritual signification of circumcision, see Gen 17:15-21), and not stiffen their necks any more, i.e., not persist in their obstinacy, or obstinate resistance to God (cf. Deu 9:6, Deu 9:13). Without circumcision of heart, true fear of God and true love of God are both impossible. As a reason for this admonition, Moses adduces in Deu 10:17. the nature and acts of God. Jehovah as the absolute God and Lord is mighty and terrible towards all, without respect of person, and at the same time a just Judge and loving Protector of the helpless and oppressed. From this it follows that the true God will not tolerate haughtiness and stiffness of neck either towards Himself or towards other men, but will punish it without reserve. To set forth emphatically the infinite greatness and might of God, Moses describes Jehovah the God of Israel as the “God of gods,” i.e., the supreme God, the essence of all that is divine, of all divine power and might (cf. Psa 136:2), - and as the “Lord of lords,” i.e., the supreme, unrestricted Ruler (“the only Potentate,” 1Ti 6:15), above all powers in heaven and on earth, “a great King above all gods” (Psa 95:3). Compare Rev 17:14 and Rev 19:16, where these predicates are transferred to the exalted Son of God, as the Judge and Conqueror of all dominions and powers that are hostile to God. The predicates which follow describe the unfolding of the omnipotence of God in the government of the world, in which Jehovah manifests Himself as the great, mighty, and terrible God (Psa 89:8), who does not regard the person (cf. Lev 19:15), or accept presents (cf. Deu 16:19), like a human judge.

Deu 10:18-19

As such, Jehovah does justice to the defenceless (orphan and widow), and exercises a loving care towards the stranger in his oppression. For this reason the Israelites were not to close their hearts egotistically against the stranger (cf. Exo 22:20). This would show whether they possessed any love to God, and had circumcised their hearts (cf. 1Jo 3:10, 1Jo 3:17).

Deu 10:20-21

After laying down the fundamental condition of a proper relation towards God, Moses describes the fear of God, i.e., true reverence of God, in its threefold manifestation, in deed (serving God), in heart (cleaving to Him; cf. Deu 4:4), and with the mouth (swearing by His name; cf. Deu 6:13). Such reverence as this Israel owed to its God; for “He is thy praise, and He is thy God” (Deu 10:21). He has given thee strong inducements to praise. By the great and terrible things which thine eyes have seen, He has manifested Himself as God to thee. “Terrible things” are those acts of divine omnipotence, which fill men with fear and trembling at the majesty of the Almighty (cf. Exo 15:11). אתּך עשׂה, “done with thee,” i.e., shown to thee (את in the sense of practical help).

Deu 10:22

One marvel among these great and terrible acts of the Lord as to be seen in Israel itself, which had gone down to Egypt in the persons of its fathers as a family consisting of seventy souls, and now, notwithstanding the oppression it suffered there, had grown into an innumerable nation. So marvellously had the Lord fulfilled His promise in Gen 15:5. By referring to this promise, Moses intended no doubt to recall to the recollection of the people the fact that the bondage of Israel in a foreign land for 400 years had also been foretold (Gen 15:13.). On the seventy souls, see at Gen 46:26-27.

God's Great Kindness to Israel. (b. c. 1451.)

1 At that time the Lord said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood. 2 And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark. 3 And I made an ark of shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. 4 And he wrote on the tables, according to the first writing, the ten commandments, which the Lord spake unto you in the mount out of the midst of the fire in the day of the assembly: and the Lord gave them unto me. 5 And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the Lord commanded me. 6 And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead. 7 From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbath, a land of rivers of waters. 8 At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord , to stand before the Lord to minister unto him, and to bless in his name, unto this day. 9 Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him. 10 And I stayed in the mount, according to the first time, forty days and forty nights; and the Lord hearkened unto me at that time also, and the Lord would not destroy thee. 11 And the Lord said unto me, Arise, take thy journey before the people, that they may go in and possess the land, which I sware unto their fathers to give unto them.

There were four things in and by which God showed himself reconciled to Israel and made them truly great and happy, and in which God's goodness took occasion from their badness to make him the more illustrious:—

I. He gave them his law, gave it to them in writing, as a standing pledge of his favour. Though the tables that were first written were broken, because Israel had broken the commandments, and God might justly break the covenant, yet when his anger was turned away the tables were renewed, v. 1, 2. Note, God's putting his law in our hearts, and writing it in our inward parts, furnish the surest evidence of our reconciliation to God and the best earnest of our happiness in him. Moses is told to hew the tables; for the law prepares the heart by conviction and humiliation for the grace of God, but it is only that grace that then writes the law in it. Moses made an ark of shittim-wood (v. 3), a plain chest, the same, I suppose, in which the tables were afterwards preserved: but Bezaleel is said to make it (Exod. xxxvii. 1), because he afterwards finished it up and overlaid it with gold. Or Moses is said to make it because, when he went up the second time into the mount, he ordered it to be made by Bezaleel against he came down. And it is observable that for this reason the ark was the first thing that God gave orders about, Exod. xxv. 10. And this left an earnest to the congregation that the tables should not miscarry this second time, as they had done the first. God will send his law and gospel to those whose hearts are prepared as arks to receive them. Christ is the ark in which now our salvation is kept safely, that it may not be lost as it was in the first Adam, when he had it in his own hand. Observe, 1. What it was that God wrote on the two tables, the ten commandments (v. 4), or ten words, intimating in how little a compass they were contained: they were not ten volumes, but ten words: it was the same with the first writing, and both the same that he spoke in the mount. The second edition needed no correction nor amendment, nor did what he wrote differ form what he spoke. The written word is as truly the word of God as that which he spoke to his servants the prophets. 2. What care was taken of it. These two tables, thus engraven, were faithfully laid up in the ark. And there they be, said Moses, pointing it is probable towards the sanctuary, v. 5. That good thing which was committed to him he transmitted to them, and left it pure and entire in their hands; now let them look to it at their peril. Thus we may say to the rising generation, "God has entrusted us with Bibles, sabbaths, sacraments, &c., as tokens of his presence and favour, and there they be; we lodge them with you," 2 Tim. i. 13, 14.

II. He led them forward towards Canaan, though they in their hearts turned back towards Egypt, and he might justly have chosen their delusions, v. 6, 7. He brought them to a land of rivers of waters, out of a dry and barren wilderness. Sometimes God supplied their wants by the ordinary course of nature: when that failed, then by miracles; and yet after this, when they were brought into a little distress, we find them distrusting God and murmuring, Num. xx. 3, 4.

III. He appointed a standing ministry among them, to deal for them in holy things. At that time when Moses went up a second time to the mount, or soon after, he had orders to separate the tribe of Levi to God, and to his immediate service, they having distinguished themselves by their zeal against the worshippers of the golden calf, v. 8, 9. The Kohathites carried the ark; they and the other Levites stood before the Lord, to minister to him in all the offices of the tabernacle; and the priests, who were of that tribe, were to bless the people. This was a standing ordinance, which had now continued almost forty years, even unto this day; and provision was made for the perpetuating of it by the settled maintenance of that tribe, which was such as gave them great encouragement in their work, and no diversion from it. The Lord is his inheritance. Note, A settled ministry is a great blessing to a people, and a special token of God's favour. And, since the particular priests could not continue by reason of death, God showed his care of the people in securing a succession, which Moses takes notice of here, v. 6. When Aaron died, the priesthood did not die with him, but Eleazar his son ministered in his stead, and took care of the ark, in which the tables of stone, those precious stones, were deposited, that they should suffer no damage; there they be, and he has the custody of them. Under the law, a succession in the ministry was kept up, by an entail of the office on a certain tribe and family. But now, under the gospel, when the effusion of the Spirit is more plentiful and powerful, the succession is kept up by the Spirit's operation on men's hearts, qualifying men for, and inclining men to, that work, some in every age, that the name of Israel may not be blotted out.

IV. He accepted Moses as an advocate or intercessor for them, and therefore constituted him their prince and leader (v. 10, 11): The Lord hearkened to me and said, Arise, go before the people. It was a mercy to them that they had such a friend, so faithful both to him that appointed him and to those for whom he was appointed. It was fit that he who had saved them from ruin, by his intercession with heaven, should have the conduct and command of them. And herein he was a type of Christ, who, as he ever lives making intercession for us, so he has all power both in heaven and in earth.

Exhortation to Obedience. (b. c. 1451.)

12 And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul, 13 To keep the commandments of the Lord , and his statutes, which I command thee this day for thy good? 14 Behold, the heaven and the heaven of heavens is the Lord 's thy God, the earth also, with all that therein is. 15 Only the Lord had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day. 16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked. 17 For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward: 18 He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. 19 Love ye therefore the stranger: for ye were strangers in the land of Egypt. 20 Thou shalt fear the Lord thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name. 21 He is thy praise, and he is thy God, that hath done for thee these great and terrible things, which thine eyes have seen. 22 Thy fathers went down into Egypt with threescore and ten persons; and now the Lord thy God hath made thee as the stars of heaven for multitude.

Here is a most pathetic exhortation to obedience, inferred from the premises, and urged with very powerful arguments and a great deal of persuasive rhetoric. Moses brings it in like an orator, with an appeal to his auditors And now, Israel, what doth the Lord thy God require of thee? v. 12. Ask what he requires; as David (Ps. cxvi. 12), What shall I render? When we have received mercy from God it becomes us to enquire what returns we shall make to him. Consider what he requires, and you will find it is nothing but what is highly just and reasonable in itself and of unspeakable benefit and advantage to you. Let us see here what he does require, and what abundant reason there is why we should do what he requires.

I. We are here most plainly directed in our duty to God, to our neighbour, and to ourselves.

1. We are here taught our duty to God, both in the dispositions and affections of our souls and in the actions of our lives, our principles and our practices. (1.) We must fear the Lord our God, v. 12, and again v. 20. We must adore his majesty, acknowledge his authority, stand in awe of his power, and dread his wrath. This is gospel duty, Rev. xiv. 6, 7. (2.) We must love him, be well pleased that he is, desire that he may be ours, and delight in the contemplation of him and in communion with him. Fear him as a great God, and our Lord, love him as a good God, and our Father and benefactor. (3.) We must walk in his ways, that is, the ways which he has appointed us to walk in. The whole course of our conversation must be conformable to his holy will. (4.) We must serve him (v. 20), serve him with all our heart and soul (v. 12), devote ourselves to his honour, put ourselves under his government, and lay out ourselves to advance all the interests of his kingdom among men. And we must be hearty and zealous in his service, engage and employ our inward man in his work, and what we do for him we must do cheerfully and with a good will. (5.) We must keep his commandments and his statutes, v. 13. Having given up ourselves to his service, we must make his revealed will our rule in every thing, perform all he prescribes, forbear all the forbids, firmly believing that all the statutes he commands us are for our good. Besides the reward of obedience, which will be our unspeakable gain, there are true honour and pleasure in obedience. It is really for our present good to be meek and humble, chaste and sober, just and charitable, patient and contented; these make us easy, and safe, and pleasant, and truly great. (6.) We must give honour to God, in swearing by his name (v. 20); so give him the honour of his omniscience, his sovereignty, his justice, as well as of his necessary existence. Swear by his name, and not by the name of any creature, or false god, whenever an oath for confirmation is called for. (7.) To him we must cleave, v. 20. Having chosen him for our God, we must faithfully and constantly abide with him and never forsake him. Cleave to him as one we love and delight in, trust and confide in, and from whom we have great expectations.

2. We are here taught our duty to our neighbour (v. 19): Love the stranger; and, if the stranger, much more our brethren, as ourselves. If the Israelites that were such a peculiar people, so particularly distinguished from all people, must be kind to strangers, much more must we, that are not enclosed in such a pale; we must have a tender concern for all that share with us in the human nature, and as we have opportunity; (that is, according to their necessities and our abilities) we must do good to all men. Two arguments are here urged to enforce this duty:—(1.) God's common providence, which extends itself to all nations of men, they being all made of one blood. God loveth the stranger (v. 18), that is, he gives to all life, and breath, and all things, even to those that are Gentiles, and strangers to the commonwealth of Israel and to Israel's God. He knows those perfectly whom we know nothing of. He gives food and raiment even to those to whom he has not shown his word and statutes. God's common gifts to mankind oblige us to honour all men. Or the expression denotes the particular care which Providence takes of strangers in distress, which we ought to praise him for (Ps. cxlvi. 9, The Lord preserveth the strangers), and to imitate him, to serve him, and concur with him therein, being forward to make ourselves instruments in his hand of kindness to strangers. (2.) The afflicted condition which the Israelites themselves had been in, when they were strangers in Egypt. Those that have themselves been in distress, and have found mercy with God, should sympathize most feelingly with those that are in the like distress and be ready to show kindness to them. The people of the Jews, notwithstanding these repeated commands given them to be kind to strangers, conceived a rooted antipathy to the Gentiles, whom they looked upon with the utmost disdain, which made them envy the grace of God and the gospel of Christ, and this brought a final ruin upon themselves.

3. We are here taught our duty to ourselves (v. 16): Circumcise the foreskin of your hearts. that is, "Cast away from you all corrupt affections and inclinations, which hinder you from fearing and loving God. Mortify the flesh with the lusts of it. Away with all filthiness and superfluity of naughtiness, which obstruct the free course of the word of God to your hearts. Rest not in the circumcision of the body, which was only the sign, but be circumcised in heart, which is the thing signified." See Rom. ii. 29. The command of Christ goes further than this, and obliges us not only to cut off the foreskin of the heart, which may easily be spared, but to cut off the right hand and to pluck out the right eye that is an offence to us; the more spiritual the dispensation is the more spiritual we are obliged to be, and to go the closer in mortifying sin. And be no more stiff-necked, as they had been hitherto, ch. ix. 24. "Be not any longer obstinate against divine commands and corrections, but ready to comply with the will of God in both." The circumcision of the heart makes it ready to yield to God, and draw in his yoke.

II. We are here most pathetically persuaded to our duty. Let but reason rule us, and religion will.

1. Consider the greatness and glory of God, and therefore fear him, and from that principle serve and obey him. What is it that is thought to make a man great, but great honour, power, and possessions? Think then how great the Lord our God is, and greatly to be feared. (1.) He has great honour, a name above every name. He is God of gods, and Lord of lords, v. 17. Angels are called gods, so are magistrates, and the Gentiles had gods many, and lords many, the creatures of their own fancy; but God is infinitely above all these nominal deities. What an absurdity would it be for them to worship other gods when the God to whom they had sworn allegiance was the God of gods! (2.) He has great power. He is a mighty God and terrible (v. 17), who regardeth not persons. He has the power of a conqueror, and so he is terrible to those that resist him and rebel against him. He has the power of a judge, and so he is just to all those that appeal to him or appear before him. And it is as much the greatness and honour of a judge to be impartial in his justice, without respect to persons or bribes, as it is to a general to be terrible to the enemy. Our God is both. (3.) He has great possessions. Heaven and earth are his (v. 14), and all the hosts and stars of both. Therefore he is able to bear us out in his service, and to make up the losses we sustain in discharging our duty to him. And yet therefore he has no need of us, nor any thing we have or can do; we are undone without him, but he is happy without us, which makes the condescensions of his grace, in accepting us and our services, truly admirable. Heaven and earth are his possession, and yet the Lord's portion is his people.

2. Consider the goodness and grace of God, and therefore love him, and from that principle serve and obey him. His goodness is his glory as much as his greatness. (1.) He is good to all. Whomsoever he finds miserable, to them he will be found merciful: He executes the judgment of the fatherless and widow, v. 18. It is his honour to help the helpless, and to succour those that most need relief and that men are apt to do injury to, or at least to put a light upon. See Ps. lxviii. 4, 5; cxlvi. 7, 9. (2.) But truly God is good to Israel in a special obligations to him: "He is thy praise, and he is thy God, v. 21. Therefore love him and serve him, because of the relation wherein he stands to thee. He is thy God, a God in covenant with thee, and as such he is thy praise," that is [1.] "He puts honour upon thee; he is the God in whom, all the day long, thou mayest boast that thou knowest him, and art known of him. If he is thy God, he is thy glory." [2.] "He expects honour from thee. He is thy praise," that is "he is the God whom thou art bound to praise; if he has not praise from thee, whence may he expect it?" He inhabits the praises of Israel. Consider, First, The gracious choice he made of Israel, v. 15. "He had a delight in thy fathers, and therefore chose their seed." Not that there was any thing in them to merit his favour, or to recommend them to it, but so it seemed good in his eyes. He would be kind to them, though he had no need of them. Secondly, The great things he had done for Israel, v. 21, 22. He reminds them not only of what they had heard with their ears, and which their fathers had told them of, but of what they had seen with their eyes, and which they must tell their children of, particularly that within a few generations seventy souls (for they were no more when Jacob went down into Egypt) increased to a great nation, as the stars of heaven for multitude. And the more they were in number the more praise and service God expected from them; yet it proved, as in the old world, that when they began to multiply they corrupted themselves.

CHAP. X.

AT that time Iehovah said unto mee, Hew thee two tables of stone, like the first, and come up unto me, into the mount, and thou shalt make thee an Arke of wood. And I will write on the tables the words which were on the first tables, which thou brakest, and thou shalt put them in the Arke. And I made an Arke of Shittim wood, and hewed two tables of stone, like the first, & went up into the mount, and the two tables in my hand. And he wrote on the tables, according to the first writing, the ten words which Iehovah had spoken unto you in the mount, out of the midst of the fire, in the day of the assembly: and Iehovah gave them unto me. And I turned my self, and came downe from the mount, and I put the tables in the Arke which I had made, and there they be, as Iehovah commanded me. And the sonnes of Israel journeyed from Beeroth of the sonnes of Iaakan from Moserah: there Aaron dyed, and was buried there; and Eleazar his sonne administred the Priests office in his stead. From thence they journeyed to Gudgodah, and from Gudgodah to Iot-bath, a land of rivers of waters. At that time Iehovah separated the tribe of Levi, to beare the Arke of the covenant of Iehovah, to stand before Iehovah to minister unto him, and to blesse in his name unto this day. Therefore Levi hath no part or inheritance with his brethren: Iehovah, he is his inheritance, as Iehovah thy God spake unto him. And I stood in the mount, according to the former dayes, fortie dayes, and fortie nights: and Iehovah hearkened unto me, at that time also; Iehovah would not destroy thee. And Iehovah said unto me, Arise, goe in journey before the people, that they may goe in, and possesse the land, which I sware unto their fathers to give unto them.

And now Israel, what doth Iehovah thy God aske of thee, but to feare Iehovah thy God, to walke in all his waies, and to love him, and to serve Iehovah thy God with all thy heart, and with all thy soule. To keepe the commandements of Iehovah and his statutes, which I command thee this day, for good unto thee. Behold, unto Iehovah thy God belong the heavens, and the heavens of heavens, the earth, and all that therein is. Onely in thy fathers Iehovah had a delight, to love them, and he chose their seed after them, even you, above all peoples, as it is this day. Circumcise therefore the super fluous foreskinne of your heart, and make not your necke stiffe any more. For, Iehovah your God, hee is God of Gods, and Lord of Lords, the great God, the mightie, and the fearefull, which will not regard persons, nor take reward. Hee doth the judgement of the father lesse and widow, and loweth the stranger, in giving unto him bread and raiment. Love ye therefore the stranger; for ye were strangers in the land of Egypt. Thou shalt feare Iehovah thy God, him thou shalt serve, and to him shalt thou cleave, & by his name shalt thou sweare.

He is thy praise, and he is thy, God, which hath done for thee these great and fearefull things, which thine eies have seene. With seventie sonles did thy fathers goe downe into Egypt, and now Iehovah thy God hath made thee as the starres of the heavens for multitude.

Annotations. AT that time] Moses rehearsing the mercies of God unto Israel, (for which they should love and obey him,) sheweth how upon his request, God presently shewed the tokens of his grace, by renuing the covenant; the history whereof is in Exod. 34. hew thee] herein they differed from the first Tables, which were the worke of God, Exod. 32. 16. These being of Moses hewing, shewed the worke of Moses Law upon the heart of man, which is to hew and polish it, but not to change it from stone to flesh, for that is the worke of Christ: see the notes on Exod. 31. 18. & 34. 1. come up] Moses onely, and no man with him, was commanded to goe up to the top of the mount; and it was to be in the morning, the time of mercie: see Exod. 34. 2, 3. Of the mount Sinai, and how it differed from mount Sion, see the annotations on Exod. 19. and 20. an Arke] of this there was no mention in Exod. 34. but in Exod. 25. there the Arke and Mercy-feat that covered it, is commanded: which was a figure of Christ. That seemeth to be the Arke here spoken of; for any other temporary Arke we reade not of. Vers. 2. on the first] Gods law was the same, and unchanged; though the tables (figuring mens hearts) are changeable. Vers. 3. Shittim wood] which was a kinde of Cedar, uncorruptible, as the Greeke translateth it: see the notes on Exod. 25. 5. in my hand] the Greeke saith, in my two hands, as was in Deut. 9. 15. The Tables which God made and gave before, were written on: these which Moses made were hewed, but empty, till God wrote upon them: so the Law is written in mens hearts, and they doe by nature the things of the Law, Rom. 2. 14, 15. but corrupting themselves in the things that they know, their hearts are hewed onely by Moses ministery; and how ever they boast of the Law, yet through breaking the Law they dishonour God, Rom. 2. 23. till that be fulfilled which God hath promised, I will put my lawes into their minde, and write them in their hearts, Heb. 8. 10. Vers. 4. the ten words] that is, ten commandements; or Decalogue: these were written by God himselfe, but other lawes then rehearsed, were written by Moses, Exod. 34. 27, 28. For there the Lord came downe in a cloud, proclaimed his name, renued the covenant, and repeated the principall lawes, Exod. 34. 5. &c. day of the assembly] or, of the Church, that is, when the Church or people were assembled to heare the Law, or to meet with God, as Exod. 19. 17. Deut. 5. 22. So in Deut. 18. 16. And in Acts 7. 38. it is said, This (Moses) is he that was in the Church (or Assembl[illegible: 1 letter]) in the wildernesse with the Angell, which spake to him in the mount Sina, and with our fathers, who received the lively oracles to give unto us. Vers. 5. in the Arke] so the covenant remained in the midst of Israel, and the Tables were not broken as at the first: howbeit Moses face now shined at his second comming downe, which terrified the people, and caused him to veile his face; an other signe of the weaknesse of his legall ministery: see the notes on Exod. 34. 29. there they be] for an evidence of Gods grace, and testimony of his covenant renued with Israel. Wherefore those Tables were called the Testimonie; and the Arke wherein they were put, the Arke of the Testimony: see Exod. 25. 10. 16. 22. Vers. 6. journeyed] the Arke of Gods covenant going before them, to search out a resting place for them, Numb. 10. 33. So this was another testimony of their reconciliation with God, and of his graces to bee communicated unto them in Christ. Beeroth] by interpretation, Wells, or Pits: which word is not mentioned in Num. 33. 31. but understood there. Neither was it a place by mount Sinai, from whence they first journeyed, Numb. 10. 33. but many stations from it, as appeareth by Numb. 33. 16.—31. Moses therefore keepeth not here the order of their travels, but signifieth how they had gone many journeyes forward, the Lord conducting thē. Some of the Hebrewes (as Aben Ezra) doe thinke this was another place than that of the sonnes of Iaakan, mentioned in Numb. 33. and that hereby is meant Kadesh. sonnes of Iaakan] who was one of the posterity of Seir, whom the Edomites drove out of their land, 1 Chron. 1. 38.—42. Moses before named him Akan, Gen. 36. 27. From the Pits or We[illegible: 1 span] of these infidels, God removed them towards the land of Canaan, the promised holy land, where by faith in Christ, they might with joy draw waters out of the fountaines of salvation, Esay 12. 3. Moserah] called before (in the plurall number) Moseroth, Numb. 33. 30. and it was their station before they came to the wells of the sonnes of Iaakan, though here Moses nameth it after. Wherefore we [illegible: 1 word] here to understand againe, from Moserah, or, & Moserah. The Greeke calleth it Misadai, changing [illegible: 1 word] D. which is usuall, as is noted on Gen. 4. 18. But Aben Ezra (as before) thinketh this Moserah [illegible: 1 word] the name of the wildernesse of mount Hor, [illegible: 1 word] Aaron died, and not the Moseroth spoken of [illegible: 1 word] Num. 33. there Aaron died] not at Moserah; (unlesse it were the wildernesse of Hor, as [illegible: 1 word] Ezra supposeth) not at Beeroth, but many jo[illegible: 1 span]ey from it, at mount Hor, Num. 33. 37, 38. We are therefore to understand these words thus, [illegible: 1 word] (or thither.) where Aaron died. Or supplying the former word, frō thence where Aaron died. [illegible: 1 word] there] out of the land of Canaan, whereinto [illegible: 1 word] [illegible: 1 span]ght not enter, because of his sin: see the an [illegible: 1 span]ons on Num. 20. 24. &c. in his stead] As [illegible: 1 word] [illegible: 1 span]ath of Moses and Aaron, with their sister M[illegible: 1 span], (the King, Priest and Prophetesse of Israel) [illegible: 2 words] testification of the weaknesse and impossibility of the legall kingdome and priesthood, to being them into the kingdome of God: so the [illegible: 1 span]nce of the Priesthood in Aarons poste [illegible: 1 span]y, was another signe of Gods grace towards Israel, for reconciliation of them to himselfe, and blessing them, till Christ (who hath a Priesthood that passeth not from him to another) should come, who is able perfectly to save them that come unto God by him, Heb. 7. 11. 12, 23, 24, 25. Vers. 7. From thence] namely, from Beeroth of the sonnes of Iaakan, Numb. 33. 32. Gudgodah] in the Chaldee, Gudgod; in Greeke, Gadgad: before Moses named it Hor-hagidgad, that is, the Hole of Gidgad: see Num. 33. 32, 33. Iotbath] in Greeke, Ietabatha, as in Num. 33. 33. Vers. 8. At that time] not when they came to Iotbath, but long before, whiles they were at mount Sina, God separated the tribe of Levi: see Num. 3. 1, 6, &c. So the time (when God was provoked to wrath) commendeth the riches of his grace. separated] from all other businesse, to serve the Lord and his people, Exod. 28. 1. Numb. 3. 45. and 16. 9. tribe of Levi] of which tribe Aaron and all the Priests were; so he speaketh here of the whole▪ to beare] Hereupon David said, It is not for any to beare the Arke of God, but for the Levites, &c. 1 Chron. 15. 2. See also Numb. 4. 15. to stand] this gesture the Priests and Levites used in all their ministration, standing, not sitting; and it was a signe of service, as hee that stood before the King, Ier. 52. 12. is in another Scripture called the servant of the King, 2 King. 25. 8. So after, in Deut. 17. 12. and 18. 5. 7. Iudg. 20. 28. In like manner, the Prophets are said to stand before the Lord, 1 King. 17. 1. and 18. 15. 2 King. 3. 14. and 5. 16. Likewise also the Angels, as Luk. 1. 19. I am Gabriel that stand before God: so in 2 Chron. 18. 18. And as the Levites stood before the Lord, so they are said also to stand before the people, and to serve them, Numb. 16. 9. 2 Chron. 35. 3. Ezek. 44. 11. to blesse] of this duty, see the annotations on Num. 6. 23. Thus God provided for the comfort of their soules, whiles his ministery was setled among them, by which they might daily have accesse unto his throne of grace. Vers. 9. no part] to wit, no part in the spoiles taken by warre, no inheritance in the land of Canaan, which was divided among the other tribes onely: see Num. 18. 20. and 26. 53, 57. and 35. 2. Deut. 18. 1. he is] for of the first-fruits, tithes, vowes, and oblations of the Lord, the Priests and Levites had their livelihood: see the annotations on Num. 18. 8, 9.—20, 21, &c. Therefore the Chaldee paraphrast here translateth, the gifts that the Lord hath given him, they are his inheritance. Of which see more in Deut. 12. 19. and 14. 27. and 18. 1, 2. Vers. 10. And stood] or, when I had stood, that is, both stayed (or abidden) and in prayer waited upon the Lord for mercy. Standing, often signifieth prayer, as is noted on Gen. 18. 22. and the words following here manifest the same. hearkned] the Chaldee expounds it, accepted my prayer. destroy] Hebr. corrupt; which when it is spoken of God, usually meaneth destruction: set Gen. 6. 13. Vers. 11. that they may] or, and they shall, which the Greeke translateth, and let them goe in. These phrases are one in sense, as is noted on Gen. 12. 12. and 27. 4. This commandement and promise was a testimony that God now was reconciled unto them, by the intercession of Moses. Vers. 12. aske of thee] This word, often used when men aske▪ that is, request or desire a thing of God, 1 Sam. 1. 17, 20, 27. Iam. 1. 5, 6. is here used for Gods asking obedience of men, as if he desired and requested the same; and as in Mica. 6. 8. he is said to seeke, or require the like thing. This grace Paul sheweth most effectually, saying; as though God did beseech you by us, wee pray you in Christs stead, be yee reconciled to God, 2 Cor. 5. 20. to feare] see the notes on Deut. 6. 13. This feare is the beginning of wisedome, Prov. 1. 7. by which men depart from evill, Prov. 16. 6. Vnto which, and other holy duties, Moses calleth this people, as being the end and use of the former rehearsall of their sinnes, and of Gods mercies towards them. So by other Prophets, he calleth men to obedience and humble walking before him, rather than to sacrifice: see 1 Sam. 15. 22. Ier. 7. 22, 23. Mic. 6. 6, 7, 8. his wayes] that is, to follow him, in his faith and religion, and all his commandements; for these are the wayes of God, Psal. 25. 4, 5. Act. 18. 25, 26. The Chaldee translateth, the wayes which are right before him: see the notes on Gen. 18. 19. and 6. 12. to love] The summe and end of the Law, 1 Tim. 1. 5. See the notes on Exod. 20. 6. serve] in outward obedience also; that we love, not in word, neither in tongue, but in deed and truth, 1 Ioh. 3. 18. What serving implieth, see noted on Exod. 20. 5. and Deut. 6. 13. Vers. 13. for good] or, as the Greeke and Chaldee interpret, that it may be well with thee: so Deut. 5. 33. In serving the Lord, the glory redoundeth unto him, the benefit to our selves: for, them that honour him, hee will honour, 1 Sam. 2. 30. and godlinesse hath the promise of the life that now is, and of that which is to come, 1 Tim. 4 8. Vers. 14. unto Iehovah] or, of Iehovah: his they are, and of him made, preserved, and loved generally as his creatures, for he saveth man and beast, Psal. 36. 7. and is kinde unto the unthankefull, and to the evill, Luk. 35. So it is acknowledged in Neh. 9. 6. Thou even thou, art Lord alone, thou hast made the heavens, the heavens of heavens, with all their hast, the earth, and all things that are therein; the seas, and all that is therein; and thou preservest them all, and the h[illegible: 1 letter]st of heaven worshippeth thee. the heavens of heavens▪] that is, the highest heavens, as the Apostle mentioneth the third heaven, 2 Cor. 12. 2. Hereby [illegible: 1 letter]he Angels also are implied; so in Targum Ionathan[illegible: 1 letter] it is explained, the heavens of heavens, and companies of Angels which are in them, to [illegible: 1 span]ister before him. Vers. 15. had a delight,] which the Greeke translateth, fore-chose to love them: and this is his speciall grace to his Church in Christ, Ephes. 1. 3, 4, 5, &c. their seed] their children, as the Chaldee explaines it; for Gods grace is continued unto the posterity of the faithfull, even to thousands of them that love him, &c. Exod. 20. 6. Vers. 16. the superfluous fore-skinne] this the Greeke translateth, hardnesse of heart: the Chaldee, foolishnesse (or grossenesse) of the heart: See the annotations on Gen. 17. 11. Hereby is taught repentance and mortification of the inward man, by circumcision of the heart, in the spirit, Rom. 2. 29. in putting off the body of the sinnes of the flesh, Col. 2. 11. For we are the circumcision that worship God in the Spirit, Phil. 3. 3. Hereupon God promiseth to circumcise their hearts, Deut. 30. 6. and blameth them that were uncircumcised in heart, Ier. 9. 26. Acts 7. 51. make not your necke stiffe] or, harden not, (stiffen not) your necke: see Deut. 9. 6. This is against their outward disobedience, as the former was against their inward; and teacheth submission unto the yoke of Gods law, contrary to their former stubbornnesse. Vers. 17. God of Gods] that is, the chiefest God, in respect of all that are called Gods, whether in heaven or in earth, as there be Gods many, and Lords many, 1 Cor. 8. 5, 6. The Idols of the Heathens, the Angels in heaven, and Magistrates on earth, are called Gods, Deut. 7. 25. Psal. 8. 6. with Heb. 2. 7, 8, 9. Psal. 82. regard persons] or respect (or accept) faces: which the Greeke translateth, not have in admiration the person (or face) of any; which phrase the Apostle useth, Iude v. 16. Of God, sundry other Scriptures testifie, that hee respecteth no persons, as Act. 10. 34. Rom. 2. 11. 2 Chron. 19. 7. Iob 34. 19. 1 Pet. 1. 17. Gal. 2. 6. Ephes. 6. 9. Col. 3. 25. nor take reward] that is, will not pervert judgement, by condemning the innocent, or justifying the wicked, for gifts or rewards, as unrighteous Iudges doe, 1 Sam. 8. 3. Psal. 15. 5. Esay 5. 23. Vers. 18. doth the judgement] that is, executeth the rightfull sentence, for delivering, or avenging them; as it is said, the Lord hath judged (that is, delivered) him from the hand of his enemies, 2 Sam. 18. 19. And he doth judgements to all oppressed, Psal. 103. 6. But the fatherlesse and widow are here by name expressed, because such are commonly and easily wronged in the world, Iob 22. 9. and 24. 3, 9. Psal. 94. 6. Ezek. 22. 7. therefore God is said to be the Iudge, that is, the Patron, defender and releever of such, Psal. 68. 6. and 10. 14. and 146. 7. 9. and commandeth men to be the like, Esay 1. 17. Psal. 82. 3. bread] that is, as the Chaldee explaineth it, food: for bread, which is the staffe & stay of mans life, is often used for all meat, as is noted on Genes. 3. 19. And as God feedeth strangers, so he commandeth his people to doe the like, Deut. 14. 29. and 16. 11. 14. and 24. 19, 20, 21. and 26. 11, 12. Vers. 19. Love ye therefore] or, And love ye the stranger, to wit, as God loveth him, that is, manifest your love by releeving him: see Ia[illegible: 1 span]. 2. 15, 16. y[illegible: 1 letter] were strangers] this remembrance of their former misery, is often used, to move them unto compassiō towards others. See Exod. 22. 21. Lev. 19. [illegible: 1 letter]3, 34. Vers. 20. cleave] This word is first used to expresse the union that is betweene man and wi[illegible: 1 letter]e, Gen. 2. 24. applied here, to signifie our union with [illegible: 1 span]d in Christ, as Paul sheweth it by the same [illegible: 1 span]de of marriage, Ephes. 5. 25.—32. But this is spirituall [illegible: 1 letter]as hee saith, He that cleaveth to the Lord, is one spirit, 1 Cor. 6. 17. It is to be done with purpose of heart, Act. 11. 23. and with soule, Psal. 63. 9. with a continued resolution, as Ruth 1. 14.—16. So in other cases, cleaving signifieth such an union as will not be parted, Iob 41. [illegible: 1 letter]7. Dan. 2. 43. Compare also Deut. 4. 4. and 11. 22. and 13. 4. and 30. 20. sweare] hereby Confession is implied, [illegible: 1 word] is before noted on Deut. 6. 13. Vers. 21. thy praise] in Greeke, thy glorying, that is, whom thou oughtest to praise continually, and in whom thou art to glory. So Ieremy said, th[illegible: 2 letters] art my praise, Ier. 17. 14. and David, O God of my praise, Psal. 109 1. and, the praises of Israel, Psal. 22. 4. fearefull things] in Greeke, glorious things; which imply both the good things done unto Israel, and the evill unto their enemies, as appeareth by Psal. 106. 22. 2 Sam. 7. 23. Esay 64. 3. Vers. 22. seventy soules] that is, seventy persons: some Greeke Copies have seventie five soules; other some, and (as Hierome witnesseth,) the lxxij. Interpreters translate here seventie; though elsewhere they have 75. which the Holy Ghost followeth in Act▪ 7. 14. See the annotations on Genes. 46. 27. 20. made thee] Hebr. put thee as the starres, that is, made thee innumerable; which was a sing[illegible: 1 span] blessing remembred before in Deut. 1. 10. and [illegible: 1 word] in Neh. 9. 23. and a fulfilling of the promise made unto Abraham, Gen. 22. 17. and againe [illegible: 1 span], Ge[illegible: 1 letter]. 20. 4. According to this similitude the Israelites are called the host of heaven, and [illegible: 1 span], Dan. 8. 10. 24. and in other visions, the [illegible: 2 words] the Church is called Heaven Rev. 4. 2. [illegible: 1 span]. 19. and [illegible: 1 span]2. 1. 7. and the chiefe members of the same, Starres, Rev. 6. 13. and 8. 10. and [illegible: 1 span], 4.