Deuteronomy 12 commentary

Moses comes to the statutes he had to give in charge to Israel; and begins with such as relate to the worship of God. The Israelites are charged not to bring the rites and usages of idolaters into the worship of God; not under colour of making it better. We cannot serve God and mammon; nor worship the true God and idols; nor depend upon Christ Jesus and upon superstitious or self-righteous confidences.

The command to bring ALL the sacrifices to the door of the tabernacle, was now explained with reference to the promised land. As to moral service, then, as now, men might pray and worship every where, as they did in their synagogues. The place which God would choose, is said to be the place where he would put his name. It was to be his habitation, where, as King of Israel, he would be found by all who reverently sought him. Now, under the gospel, we have no temple or altar that sanctifies the gift but Christ only: and as to the places of worship, the prophets foretold that in every place the spiritual incense should be offered, Mal 1:11. Our Saviour declared, that those are accepted as true worshippers, who worship God in sincerity and truth, without regard either to this mountain or Jerusalem, Joh 4:21. And a devout Israelite might honour God, keep up communion with him, and obtain mercy from him, though he had no opportunity of bringing a sacrifice to his altar. Work for God should be done with holy joy and cheerfulness. Even children and servants must rejoice before God; the services of religion are to be a pleasure, and not a task or drudgery. It is the duty of people to be kind to their ministers, who teach them well, and set them good examples. As long as we live, we need their assistance, till we come to that world where ordinances will not be needed. Whether we eat or drink, or whatever we do, we are commanded to do all to the glory of God. And we must do all in the name of the Lord Jesus Christ, giving thanks to the Father through him. They must not even inquire into the modes and forms of idolatrous worship. What good would it do them to know those depths of Satan? And our inward satisfaction will be more and more, as we abound in love and good works, which spring from faith and the in-dwelling Spirit of Christ.

4 Ye shall not do so unto the Lord your God. The principal distinction, as far as regards the external exercises of devotion, is here laid down between the legitimate worship of God, and all the fictitious rites which the Gentiles have invented; viz., that God would have but one sanctuary and one altar, which might be a symbol of the difference between Himself and all idols; and thus that true religion should have no affinity to superstitions. To this refers the prohibition, that the Israelites should not conduct themselves towards God as the Gentiles did towards their idols; but that a barrier should be raised, which would separate Fr. “l’Eglise." them from the whole world. The whole external profession of God’s worship is fitly annexed to the Second Commandment, because upon that it depends, and has no other object than its due observation. But when I begin to speak of the tabernacle, the priesthood, and the sacrifices, I am entering on a deep and vast ocean, in which many interpreters, whilst indulging their curiosity, have pursued a wild and wandering course. Admonished, therefore, by their example, I will take in my sails, and only touch upon a few points which tend to edification in the faith. But my readers must now be requested, not only to pardon me for abstaining from subtle speculations, but also themselves willingly to keep within the bounds of simplicity. Many have itching ears; and in our natural vanity, most men are more delighted by foolish allegories, than by solid erudition. But let those who shall desire to profit in God’s school, learn to restrain this perverse desire of knowing more than is good for them, although it may tickle their minds. Now let us consider the words of Moses.

5 But unto the place which the Lord your God shall choose. It is asked why God would have sacrifices offered to Him only on one altar? Besides the reason which I have lately advanced, it is not to be doubted but that He in this way had regard to believers, that He might cherish in them an agreement in the unity of the faith. This place, then, was like a standard to gather together the people, lest their religion should be torn by divisions, and lest any diversities should insinuate themselves. Moreover, God, by claiming His right and authority to choose the place, commends obedience, on which also the purity of worship depends. But, again, another question arises; because, before the time of David, the Ark had nowhere a fixed resting-place, but traveled about, as it were, to various lodgings, therefore, if the chosen place is understood to be Mount Zion, the people were free in the intermediate time to perform the sacrifices wherever they pleased. I reply, that the place was not, chosen until the Ark was placed in Zion; for not till then was fulfilled what is said in the Psalm,

"I was glad when they said unto me, Let us go into the house of the Lord; our feet shall stand within thy gates, O Jerusalem,” (Psalm 122:1-2;)

in which words the Prophet intimates that there was before no resting-place, because God had not yet pointed out the place in which He would be worshipped. Therefore it is expressly said, “out of all your tribes,” or “in one of your tribes,” whereby a special privilege is referred to, which was to be conferred on one of their tribes, to the exclusion of the others. And to this relates what is said in another Psalm,

"Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved: and he built his sanctuary like high palaces, like the earth, which he hath established for ever.” (Psalm 78:67-69 )

To the same effect the faithful elsewhere congratulate themselves, after the Ark was deposited with David, “We will go into his tabernacles, we will worship at his footstool;” and, on the other hand, the Spirit declares,

"The Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it ” (Psalm 132:13-14.)

Similar statements everywhere occur, confirming the opinion that the Ark never rested in its true home until it was deposited on Zion; and God, in my judgment, in order that He might keep the hope of His people in suspense, promised, although the Ark changed its place from time to time, that He had still determined on a perpetual abode in which it should rest. Yet it does not therefore follow that, up to that period, a free permission was given to the people to sacrifice wherever they would. For, wherever the sanctuary was, there was also a temporary choice of the place, until the legitimate resting-place was shewn them. Therefore God, chastising by Jeremiah the foolish confidence by which the Jews were puffed up, said,

"Go ye now unto my place, which was in Shiloh, and see what I did to it,” etc., (Jeremiah 7:12;)

in which words he implies that Shiloh had been highly honored for a season, but had now been deprived of its honor, because the sacrifices had there been unworthily polluted.

Although, then, there is a special promise here concerning Zion, still there is no doubt but that God in the meantime confines the Jews to His sanctuary, lest any one should erect a private altar for himself, or build for himself other cities and other temples. The phrase is worthy of observation, “to put his name there;” and again, “his habitation.” The gross imaginations of men are thus obviated, lest the people should enclose God within walls, as they are wont to circumscribe His infinite essence, or to draw Him down from heaven, and to place Him beneath the elements of the world. But God’s name is said to inhabit a place, not in His own nature, but with reference to man; whilst, in deference to their ignorance, He sets before their eyes a visible symbol of His presence. Thus He is often said to “come down,” not as if He, who fills heaven and earth, actually moved, but because the familiar knowledge of Him brings Him near to men. But although He allows Himself to be invoked on earth, yet He would not have the minds of men rest there, but rather lifts them up on high as if by steps. Therefore, by Isaiah, He harshly chides them, because, although enwrapped in their sins, they still thought that He was under obligation to them because His temple was in their sight, (Isaiah 66:1,) whereas it is our business to approach Him by faith and with serious feelings when He extends His hand to us. The Ark of the Covenant indeed is often called “His face;” but, lest men should form any gross or earthly conceptions of Him, the sanctuary is also called “His footstool."

The various kinds of oblations which are here enumerated will be hereafter more clearly explained. I will only briefly remind you that the burnt-offerings are included in the sacrifices, as a part is taken for the whole. The Hebrew word, which we have translated “the elevating of the hand,” is, תרומה, therumah, תרומה, the heaving or elevating; תנופה, the heaving or vibrating. C.’s translation of the first word is that of S.M.; and his note on both is extracted from a note of S.M. on Exodus 25:2, where תרומה occurs, and is rendered offering in the text of A.V., but heave-offering in its margin. — W to which another word, תנופה, thenuphah, is often added; but, although both are derived from the act of elevating, still they seem to differ, and those skilled in the language thus distinguish them, viz., that תרומה, therumah, is to be lifted up, and then brought down; and, תנופה, thanuphah, to be turned at the same time to the right and left, although others think it means to be turned round to the four quarters of the globe. There is a difference between vows and freewill-offerings; for although a vow is at first freely made, yet we may offer things which we have not vowed. I have already spoken of the firstlings.

7 And there shall ye eat. We see that the sanctuary in which God manifested Himself is called His face; לפני, Heb.; in conspectu, Lat; before, A.V for, although believers are taught that always, wherever they dwell, they walk before God; yet they placed themselves nearer, and in some special manner in His sight, when they approached His sanctuary. By this mode of speaking God also stimulates the laziness or tardiness of the people, lest it should be irksome to them to come to the Ark of the Covenant for the purpose of sacrificing, inasmuch as this inestimable benefit would compensate for the labor and expense of the journey. I have elsewhere shewn that, when men are said to feast before the Lord, sacred feasts are thus distinguished from our daily meals. For this was as it were an accessory to the sacrifices, to eat what remained of the victims; and in this way the guests were made partakers of the offering, which custom even heathen nations imitated, though improperly. Again, God kindly invites them when He says, “ye shall rejoice in all that thou puttest thine hands unto,” for which some translate it, “in everything to which you shall have sent your hand;” literally it is, “in the sending forth of the land.” There is no ambiguity in the sense, for it refers to those works which require the motion and application of the hands. A little below, where I have translated it, “which he hath blessed,” (quibus benedixerit,) some insert the proposition in, and supply the pronoun you, (i.e., in which he hath blessed you;) but it is quite appropriate to say, that God blesses their works, although it may be understood of their families also. As to the command that the tithes should be eaten in the holy place, I do not extend it to tithes in general, “Ne s’estend pas en general a la nourriture des Levites;” does not extend generally to the maintenance of the Levites. — Fr. for it was hardly probable that the food of those who were dispersed through various cities should be transferred to another place, so that they would perish (at home) Added from Fr. from hunger; but I understand it of the second tithes, which the Levites separated to be a special and peculiar oblation; for we shall see elsewhere that what remained over passed into the nature of ordinary produce, as if the Levites ate of the fruits of their own possessions.

8 Ye shall not do after all. Even then they observed the rite of sacrifice handed down to them from the fathers; but since as yet they were wandering in the desert, it was lawful for them to build altars anywhere, until an end should be put to their journeyings. And this Moses expressly declares, adding the reason, viz., that they had not yet entered into the rest which the Lord had promised them. He shews them, then, that when they shall have attained the tranquil possession of the land, there would be no further room for excuse if they should sacrifice wheresoever it pleased them. When, therefore, it is said that they then did “every man whatsoever was right in his own eyes,” it does not extend to any of the inventions which men devise for themselves in the worship of God, but only points out a freer system and form in the exercise of devotion, before the place was shewn them in which they must stay their foot. “Ou seroit le sanctuaire;” where the sanctuary should be. — Fr.

10. But when ye go over Jordan. This verse confirms what I have before said, that the Jews were constrained to a certain rule as soon as they should have reached the promised land; and yet that the place in which the Ark was perpetually to rest, would not be immediately manifested to them; for what is declared at the end of the verse, that God would give them rest round about, so that they should dwell in safety, was not in fact perfectly exhibited before the time of David. Still God would have them, as soon as they were in enjoyment of the land, come together even from their remotest boundaries to the sanctuary. He omits certain kinds of offerings of which he had lately spoken, and puts, instead of “vows,” A.V., Your choice vows; margin, the choice of your vows. Ainsworth in loco, “i.e., the best, or fairest, as the Chaldee translateth." “the choice vows,” which some translate “very choice vows,” or “the chief things in your vows.” I do not reject this; but the other sense is more simple, that all the vows were comprised which every one had made of his own free judgment and choice. Soon afterwards he more fully expresses his meaning, when he prohibits them from offering sacrifices of their own accord in any places that might please them; for, “to see a place,” here, is equivalent to being carried away by the sight, so as to connect religion and holiness with elegance and beauty.

Deuteronomy 12:15. Notwithstanding thou mayest kill. What precedes I have introduced in its proper place, viz., that they should not kill the sacrifices anywhere but in the sanctuary, of which there was only one in Judea. Here the permission to eat meat is given, provided that they do not offer the animals to God, but eat of them as of wild beasts. By way of example, two kinds are mentioned, the roe-buck and the hart, of which no offering was made. They are, therefore, freely allowed to eat meat wheresoever they pleased, with this exception, that they should not taste the blood; for, although this was observed by their forefathers before the giving of the Law, God ratifies it anew when He would gather a peculiar people to Himself. We know that immediately after the deluge, Noah and his posterity were commanded to abstain from blood; but, inasmuch as the greater part of mankind soon degenerated, it is probable that all nations neglected God’s command, and permitted to themselves a universal license on this point; and it is even questionable whether this observance, which was everywhere fallen into desuetude, prevailed among the family of Shem. Certainly it may be conjectured from the renewed promulgation of the law, that it was altogether obsolete; at any rate, God would have His chosen people distinguished by this mark of separation from heathen nations.

The reason of the prohibition which is now mentioned had already been declared, See on Leviticus 3:17, vol. 2, p. 335, whence, however, he refers to Genesis 9:4. C. Society’s edition, vol. 1, p. 293. viz., because the blood is the seat of life. But although it, was allowable to kill an animal for food, yet, was it a useful restraint to prevent inhumanity, that they should not touch the blood; for if they abstained from the blood of beasts, much more necessary was it to spare human blood. After God, therefore, has forbidden blood to be eaten, He immediately proceeds to speak of men themselves: “Whose sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.” Lat. “Qui effuderit sanguinem hominis in homine;” he who shall have shed the blood of man in man. — Vide C. in loco. (Genesis 9:4-6.) Hence I have deemed it appropriate to annex all the passages in which God commands the people to abstain from blood, to the Sixth Commandment. In itself, indeed, the eating of blood was a thing of no great importance: since, therefore, God so often inculcates a point of so little weight, it may be inferred that the law has some further object. To this may be added the severity of the punishment, for surely it was not a crime worthy of death to taste the blood of some little bird; and hence, also, it is manifested that the prohibition had another meaning, viz., that cruelty might be abhorred. And the words of Moses show that the eating of blood is not forbidden because it infected man with its uncleanness, but that they might account the life of man to be precious; for it is said, “the blood is the life,” which, in the opinion of Augustine, Quaest. in Leviticum, 57 Section 2. “Illud appellatur anima, quod significat animam.” — Edit. Benedict. tom. 3, p. 1 pag. 516. is equivalent to its being “the sign of life;“ but Moses rather means that animal life is contained in the blood. Wherefore, blood, which represents the life, was not interdicted without reason, nor was it only sinful to eat the blood by itself, but also together with the flesh, as is expressly declared both in Deuteronomy and in the last passage from Leviticus.

23. Only be Lat., “Roberare.” Margin, A. V., “Heb., Be strong.” sure that thou eat not. It is not without cause that he earnestly exhorts them to inflexible firmness, because it was both a matter trifling in appearance, and its observation troublesome, whilst it was easy to decline from it on account of the universal example of the Gentiles. For if they considered within themselves that it contributed not to holiness that they should not touch blood, hence a snare to indulgence might easily have arisen.

Leviticus 17

Leviticus 17:10-14

10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people.

10. Quicunque e domo Israel, et e peregrinis qui peregrinantur in medio eorum, comederit ullum sanguinem, ponam faciem meam in animam quae comederit sanguinem, et excidam eam e medio populi sui.

11. For the life of the flesh is in the blood; and I have given it to you upon the altar, to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.

11. Quia anima carnis in sanguine est: ego autem dedi illum vobis super altare ad expiandum animus vestras, quia sanguis animam expiabit.

12. Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood.

12. Ideo dixi filiis Israel, Nulla anima ex vobis comedet sanguinem, et peregrinus qui pregrinatur in medio vestri non comedet sanguinem.

13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust.

13. Et quicunque e filiis Israel, et e peregrinis qui peregrinantur in medio eorum, venatus fuerit venationem bestiae vel avis quae comeditur, effundet sanguinem ejus et cooperiet pulvere.

14. For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off.

14. Quia anima cujusque carnis, sanguis ejus est in anima: dixique filiis Israel, Sanguinem cujuscunque carnis non comedetis, quia anima cujusque carnis est sanguis ejus: quicunque comederit illum, excidetur.

26 Only thy holy things. This passage more clearly explains what was meant by the foregoing precepts, viz., that but one place was set apart for the performance of their sacred rites, lest, if each should offer wherever it pleased him, religion should be corrupted, and by degrees the various altars should beget as many gods. He therefore commands that all the victims should be sacrificed on one altar, with a provision that the blood should be poured out.

Deuteronomy 14

Deuteronomy 14:23-26

23. And thou shalt eat before the LORD thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the LORD thy God always.

23. Et comedes coram Jehova Deo tuo in loco quem elegerit ut habitare faciat nomen suum ibi, decimam frumenti tui, vini tui, et olei tui, et primogenita boum tuorum, et pecudum tuarum: ut discas timere Jehovam Deum tuum omnibus diebus.

24. And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the LORD thy God shall choose to set his name there, when the LORD thy God hath blessed thee:

24. Quod si longior fuerit via quam ut per eam ferre possis illas, quod distet a te locus ille quem elegerit Jehova Deus tuus ut ponat nomen suum ibi, quum benedixerit tibi Jehova Deus tuus:

25. Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the LORD thy God shall choose:

25. Tunc dabis pro pecunia, et colligabis pecuniam in manu tua, et ibis ad locum quem elegerit Jehova Deus tuus:

26. And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household,

26. Et dabis pecuniam pro omni eo quod desiderat anima tua, pro bobus, et pro ovibus, et pro vino, et pro sicera, et pro cunctis denique quae postulaverit a te anima tua: et comedes ibi coram Jehova Deo tuo, et laetaberis tu et domus tua.

Here, again, God invites the obedience of the people by the promise of reward; not that the hope of reward at all avails in itself to arouse men, but because He would thus keep all under the conviction of their just condemnation: for how will it help them to answer that they are not sufficient to perform what God requires, when it appears that they are thus wretched through their own fault? But, as has been said before, it is profitable by indulgence to believers that the reward of obedience should be promised them when they have kept the Law, since their innumerable defects are not imputed to them. Still this doctrine remains sure, that if men devote themselves to the keeping of the Law, God, although He owes them nothing, will nevertheless faithfully reward them.

Leviticus 26

Leviticus 26:14-45

14. But if ye will not hearken unto me, and will not do all these commandments;

14. Si autem non audieritis me, neque feceritis omnia praecepta ista.

15. And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant:

15. Et, si decreta mea spreveritis, et judicia mea abominata fuerit anima vestra, ita ut non faciatis omnia praecepta mea, et irritum faciatis pactum meum:

16. I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain; for your enemies shall eat it.

16. Etiam ego faciam hoc vobis: constituam super vos terrorem, tabem, et febrem, consumentia oculos, et dolore afficientia animam, seretisque frustra semen vestrum: nam comedent illud inimici vestri.

17. And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you.

17. Dabo praeterea iram meam in vos, et trademini coram inimicis vestris, dominabunturque vobis qui odio habent vos: fugietisque, nec erit persequens vos.

18. And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins.

18. Quod si usque ad haec non audieritis me, addam corripere vos septuplo propter peccata vestra.

19. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass.

19. Conteramque superbiam fortitudinis vestrae, ac dabo coelum vestrum sicut ferrum, et terram vestram sicut aes.

20. And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits.

20. Et consumetur frustra fortitudo vestra, neque dabit terra vestra fructum suum, et arbores regionis non dabnut fructum suum.

21. And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you, according to your sins.

21. Si autem ambulaveritis mecum fortuito, et nolueritis audire me, addam super vos plagam septuplo secundum peccata vestra.

22. I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high-ways shall be desolate.

22. Immittamque in vos bestiam agri, et orbabit vos, et succidet jumentum vestrum, ac diminuet vos, et desolabuntur viae vestrae.

23. And if ye will not be reformed by me by these things, but will walk contrary unto me;

23. Quod si per haec non recipiatis doctrinam meam, sed ambulaveritis mecum fortuito:

24. Then will I also walk contrary unto you, and will punish you yet seven times for your sins.

24. Ambulabo etiam ego vobiscum fortuito, et percutiam vos quoque septuplo propter peccata vestra:

25. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy.

25. Atque inducam super vos gladium ultorem ultionis foederis: ubi congregati eritis ad urbes vestras, tunc mittam pestilentiam in medium vestri, ac trademini in manum inimici.

26. And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied.

26. Dum confregero vobis baculum panis, coquent decem mulieres panem vestrum in clibano uno, reddentque panem vestrum in pondere: comedetis autem, et non saturabimini.

27. And if ye will not for all this hearken unto me, but walk contrary unto me;

27. Quod si in hoc non audieritis me, sed ambulaveritis mecum fortuito:

28. Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins.

28. Incedam vobiscum in ira fortuito, et corripiam vos etiam ego septuplo propter peccata vestra.

29. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat.

29. Comedetisque carnem filiorum vestrorum, et carnem filiarum vestrarum comedetis.

30. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you.

30. Atque dissipabo excelsa vestra, et succidam imagines vestras: ponamque cadavera vestra super cadavera idolorum vestrorum, et abominabitur vos anima mea.

31. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odorous.

31. Daboque urbes vestras in desolationem, ac desolabo sanetuaria vestra, neque odorabor odorem quietis vestrae.

32. And I will bring the land into desolation; and your enemies which dwell therein shall be astonished at it.

32. Desolabo, inquam, ego terram, ita ut obstupescant super eam inimici vestri qui habitabunt in ea.

33. And I will scatter you among the heathen, and will draw out a sword after you; and your land shall be desolate, and your cities waste.

33. Vos autem dispergam in gentes, et evaginabo post vos gladium: eritque terra vestra desolata, et urbes vestrae erunt destructae.

34. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths.

34. Tunc perficiet (vel, oblectabitur) terra sabbatha sua cunctis diebus quibus desdata fuerit: vos autem eritis in terra inimicorum vestrorum: tunc, inquam, requiescet terra, et perficiet sabbatha sua.

35. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it.

35. Omnibus diebus quibus desolata fuerit, requiescet: quia non requievit in sabbathis vestris, dum habitaretis in ea.

36. And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth.

36. Qui autem remanserint ex vobis, inducam teneritudinem in cor eorum in terris inimicorum suorum, et persequetur eos sonus folii impulsi, et fugient fuga gladii, cadentque nemine persequente.

37. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies.

37. Impingent autem alter in alterum tanquam a facie gladii, nullo persequente: neque erit vobis resistentia coram inimicis vestris.

38. And ye shall perish among the heathen, and the land of your enemies shall eat you up.

38. Et peribitis inter Gentes, et absumet vos terra inimicorum vestrorum.

39. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them.

39. Et qui remanserint ex vobis, dissolventur propter iniquitatem suam in terris inimicorum vestrorum, atque etiam propter iniquitates patrum suorum, cum eis dissolventur.

40. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me;

40. Donec confiteantur iniquitatem suam, et iniquitatem patrum suorum, juxta praevaricationem suam qua praevaricati sunt in me: et etiam quod ambulaverint mecum fortuito:

41. And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity:

41. Quod etiam ego ambulaverim cum illis fortuito, et induxerim eos in terram inimicorum suorum: tuncque humilietur cor eorum incircuncisum, ac propitient pro iniquitate sua.

42. Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.

42. Tunc recordabor pacti mei cum Jacob, et etiam pacti mei cum Isaac, et insuper pacti mei cum Abraham recordabor, terrae quoque memor ero.

43. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity; because, even because they despised my judgments, and because their soul abhorred my statutes.

43. Terra interim deseretur ab eis, et perficiet sabbatha sua quae desolata est ab illis, et ipsi exsolvent mulctam suam, eo quod, inquam, judicia mea spreverint, et decreta mea abominata sit anima eorum.

44. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God.

44. Et tamen etiam hoc modo quum ipsi fuerint in terra inimicorum suorum, non reprobavi eos, neque abominatus sum eos, ut consumerem eos, irritum faciendo pactum meum cum eis: ego enim Jehova Deus eorum.

45. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord.

45. Sed recordabor propter eos pacti priorum, ego qui eduxi eos e terra Aegypti in oculis Gentium, ut essem illis in Deum: ego Jehova.

29. When the Lord thy God shall cut off. This passage has some affinity to that in the eighteenth chapter of Deuteronomy, which we have already remarked on. For inasmuch as it was easy for the people to lapse into the imitation of the Gentiles, and to worship their false gods, under whose protection the inhabitants boasted their land to be, all inquiry respecting them is also strictly forbidden. Addition in French, “de peur que de l’un ils ne vienent a l’autre;” for fear that they should pass from one to the other. For this is the origin of idolatry, when the genuine simplicity of God’s worship is known, that people begin to be dissatisfied with it, and curiously to inquire whether there is anything worthy of belief in the figments of men; for men’s minds are soon attracted by the snares of novelty, so as to pollute, with various kinds of leaven, what has been delivered in God’s word. Nor does he only withdraw and restrain them from the desire of inquiry, but expressly commands them to “take heed to” themselves, or to keep themselves; because men are naturally disposed to this wanton curiosity, and take much delight in it. Therefore God encloses His people with barriers, which may keep them back from all hurtful desires; nay, He would have them so abominate the practice of superstitions, as to fly even from the infection of hearing of them. We must briefly observe respecting the words, which we have translated “to possess the nations,” that Moses does not mean that they were to become their prey, so as to be their slaves by right of capture, but that he refers to the land. Therefore he says, “thou shalt possess them before thy face;” i.e., when they are destroyed, the land will be vacant for you to possess it. In the Hiphil conjugation this word signifies to expel, as we have already seen; and to this meaning Moses perhaps makes allusion. The word תנקש, 2. fut. pass. of נקש. The Chaldee paraphrast is cited by S. M. as explaining it by a word equivalent to thou stumble. It does not appear who has rendered it be carried away. — W.

Pol. Syn. gives “aberres,” as the Syriac version, and “ne captarts,” as that of Malvenda. which I have translated “illa-queare,” to snare, some interpreters render to stumble, and others to be carried away, which would be more agreeable to the construction, “lest you should be carried away after them;” yet I have been unwilling to depart from the generally received opinion, when the metaphor of “ensnaring” is very appropriate; as if he had said, that all the perversities of the Gentiles were so many nets or snares to entrap men, if they come too near them; for it presently follows, “after that they be destroyed,” which some also thus render, “lest you should perish after them,” as if He would awaken their fears by holding forth the example of their destruction.

31. Thou shalt not do so. From these words we may gather what it is not to make to one’s self the gods of others, viz., to bid farewell to all the inventions of men, and to pay attention to this one thing — what God commands. For why does God desire to be worshipped by His elect people, otherwise than the nations were in the habit of serving their gods, except because there ought to be a notable distinction, so that religion may not be confused? And surely unless men cleave to God’s word, so as resolutely to determine that nothing else is permitted to them except what is there taught, they will not only be vacillating, but. they will receive indiscriminately whatever comes in their way. We must then hold fast to this, “Thou shalt not do so;” and our minds must be restrained by this curb, lest any superstition which may defile the service of God should insinuate or establish itself. He adds, that God not only repudiates these strange worships, but even abominates them; and in order to impress this the more, he adduces one form of superstition, in which its absurdity was unusually manifest; for it is a foul barbarity that innocent children should be burnt by their parents.

32. What thing soever I command. In this brief clause he teaches that no other service of God is lawful, except that of which He has testified His approval in His word, and that obedience is as it were the mother of piety; as if he had said that all modes of devotion are absurd and infected with superstition, which are not directed by this rule. Hence we gather, that in order to the keeping of the First Commandment, a knowledge of the true God is required, derived from His word, and mixed with faith. By forbidding the addition, or diminishing of anything, he plainly condemns as illegitimate whatever men invent of their own imagination; whence it follows that they, who in worshipping God are guided by any rule save that which He Himself has prescribed, make to themselves false gods; and, therefore, horrible vengeance is denounced by Him against those who are guilty of this temerity, through Isaiah,

“Forasmuch as this people draw near me, etc., by the precept of men; therefore, behold I will proceed to do a marvellous work and a wonder: for the wisdom of their wise men shall perish,” etc. (Isaiah 29:13, 14.)

Now, since all the ceremonies of the Papal worship are a mass of superstitions, no wonder that all her chief rulers and ministers should be blinded with that stupidity wherewith God has threatened them. Addition in French, “avoit menace les anciens Sacrificateurs.”

The Ceremonial Supplements of the First Commandment

The Institution of the Passover

EXODUS 12

Exodus 12:1-20

1. And the Lord spake unto Moses and Aaron in the land of Egypt, saying,

1. Loquutus est Jehova ad Mosen et ad Abaton in terra Aegypti, dicendo.

2. This month shall be unto you the beginning of months: it shall be the first month of the year to you.

2. Mensis iste principium vobis erit mensium, et primus idem vobis in mensibus anni.

3. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their’ fathers, a lamb for an house.

3. Loquimini ad totum coetum Israel, dicendo, Decima hujus mensis tollat sibi quisque agnum secundum domum patrum, agnum domatim.

4. And if the household be too little for the lamb, let him and his neighbor next unto his house take it, according to the number of the souls: every man, according to his eating, shall make your count for the lamb.

4. Quod si minor fuerit familia quam pro agno, assumet ipse vicinum suum qui propinquior fuerit domus suae, pro numero animarum, singuli ad mensuram cibi sui numerabitis pro agno.

5. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats.

5. Agnus erit vobis integer masculus anniculus, quem ex ovibus aut capris tolletis.

6. And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.

6. Et erit vobis in custodia usque ad decimam quartam diem hujus mensis: mactabitque eum omnis coetus Israel inter vesperas.

7. And they shall take of the blood, and strike it on the two sideposts, and on the upper door-post of the houses wherein they shall eat it.

7. Et tollent e sanguine, ponentque super duos postes, et in superliminari ad domus in quibus eum comedent.

8. And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.

8. Et comedent carnem in ipsa nocte assam igni, et azymos panes cum amaritudinibus comedent.

9. Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof.

9. Non comedetis ex co crudum, vel coctione coctum in aquis, sed assum igni: caput ejus cum cruribus ejus, et cum intestinis ejus.

10. And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.

10. Nec residuum facietis quicquam ex eo usque mane: quod autem reliquum fuerit ex eo usque mane, comburetis.

11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand: and ye shall eat it in haste; it is the Lord’s passover.

11. Sic comedetis illum, lumbis vestris accincti, et calceamenta vestra in pedibus vestris, et baculus vester in manu vestra, et comedetis ipsum cum festinatione. Est Pesah Jehovae.

12. For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast: and against all the gods of Egypt I will execute judgment: I am the Lord.

12. Nam transibo per terram Aegypti nocte hac, et percutiam omnem primogenitum in terra Aegypti ab homine usque ad jumentum: et in cunctis diis Aegypti edam judicia: ego Jehova.

13. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.

13. Et erit sanguis vobis in signum per domos in quibus vos fueritis: et videns sanguinem ipsum transiliam vos: nec erit in vobis plaga interitus quum percutiam terram Aegypti.

14. And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations: ye shall keep it a feast by an ordinance for ever.

14. Et erit vobis dies iste in memoriam: et celebrabitis eum festum Jehovae in generationes vestras, statuto aeterno celebrabitis eum.

15. Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread, from the first day until the seventh day, that soul shall be cut off from Israel.

15. Septem diebus infermentata comedetis: prima die cessare facietis fermentum e domibus vestris.

16. And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.

16. Et in die primo, convocatio sancta, die quoque septimo convocatio sancta erit vobis: omne opus non fiet in eis, veruntamen quod comedetur ab omni anima, illud tantummodo fiet a vobis.

17. And ye shall observe the feast of unleavened bread; for in this self-same day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever.

17. Observabitisque infermentata: quia hac ipsa die eduxi exercitus vestros e terra Aegypti: observabitis inquam diem istum in generationibus vestris statuto perpetuo.

18. In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.

18. In primo mense, decimo quarto die mensis, in vespera comedetis infermentata usque ad diem vicesimum primum mensis in vespera.

19. Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.

19. Septem diebus fermentum non invenietur in domibus vestris.

20. Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.

20. Omne fermentum non comedetis: in omnibus habitaculis vestris comedetis infermentata.

CHAPTER 12

De 12:1-15. Monuments of Idolatry to Be Destroyed.

1. These are the statutes and judgments, which ye shall observe--Having in the preceding chapter inculcated upon the Israelites the general obligation to fear and love God, Moses here enters into a detail of some special duties they were to practise on their obtaining possession of the promised land.

2. Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods--This divine command was founded on the tendencies of human nature; for to remove out of sight everything that had been associated with idolatry, that it might never be spoken of and no vestige of it remain, was the only effectual way to keep the Israelites from temptations to it. It is observable that Moses does not make any mention of temples, for such buildings were not in existence at that early period. The "places" chosen as the scene of heathen worship were situated either on the summit of a lofty mountain, or on some artificial mound, or in a grove, planted with particular trees, such as oaks, poplars, and elms (Is 57:5-7; Ho 4:13). The reason for the selection of such sites was both to secure retirement and to direct the attention upward to heaven; and the "place" was nothing else than a consecrated enclosure, or at most, a canopy or screen from the weather.

3. And ye shall overthrow their altars--piles of turf or small stones.

and break their pillars--Before the art of sculpture was known, the statues of idols were only rude blocks of colored stones.

5. unto the place which the Lord your God shall choose ... to put his name there ... thou shalt come--They were forbidden to worship either in the impure superstitious manner of the heathen, or in any of the places frequented by them. A particular place for the general rendezvous of all the tribes would be chosen by God Himself; and the choice of one common place for the solemn rites of religion was an act of divine wisdom, for the security of the true religion. It was admirably calculated to prevent the corruption which would otherwise have crept in from their frequenting groves and high hills--to preserve uniformity of worship and keep alive their faith in Him to whom all their sacrifices pointed. The place was successively Mizpeh, Shiloh, and especially Jerusalem. But in all the references made to it by Moses, the name is never mentioned. This studied silence was maintained partly lest the Canaanites within whose territories it lay might have concentrated their forces to frustrate all hopes of obtaining it; partly lest the desire of possessing a place of such importance might have become a cause of strife or rivalry amongst the Hebrew tribes, as about the appointment to the priesthood (Nu 16:1-30).

7. there ye shall eat before the Lord--of the things mentioned (De 12:6); but of course, none of the parts assigned to the priests before the Lord--in the place where the sanctuary should be established, and in those parts of the Holy City which the people were at liberty to frequent and inhabit.

12. ye shall rejoice before the Lord your God, ye, and your sons, and your daughters, &c.--Hence it appears that, although males only were commanded to appear before God at the annual solemn feasts (Ex 23:17), the women were allowed to accompany them (1Sa 1:3-23).

15. Notwithstanding thou mayest kill and eat flesh in all thy gates--Every animal designed for food, whether ox, goat, or lamb, was during the abode in the wilderness ordered to be slain as a peace offering at the door of the tabernacle; its blood to be sprinkled, and its fat burnt upon the altar by the priest. The encampment, being then round about the altar, made this practice, appointed to prevent idolatry, easy and practicable. But on the settlement in the promised land, the obligation to slay at the tabernacle was dispensed with. The people were left at liberty to prepare their meat in their cities or homes.

according to the blessing of the Lord thy God which he hath given thee--The style of living should be accommodated to one's condition and means--profuse and riotous indulgence can never secure the divine blessing.

the unclean and the clean may eat thereof--The unclean here are those who were under some slight defilement, which, without excluding them from society, yet debarred them from eating any of the sacred meats (Le 7:20). They were at liberty freely to partake of common articles of food.

of the roebuck--the gazelle.

and as of the hart--The Syrian deer (Cervus barbatus) is a species between our red and fallow deer, distinguished by the want of a bis-antler, or second branch on the horns, reckoning from below, and for a spotted livery which is effaced only in the third or fourth year.

De 12:16-25. Blood Prohibited.

16. ye shall not eat the blood; ye shall pour it upon the earth as water--The prohibition against eating or drinking blood as an unnatural custom accompanied the announcement of the divine grant of animal flesh for food (Ge 9:4), and the prohibition was repeatedly renewed by Moses with reference to the great objects of the law (Le 17:12), the prevention of idolatry, and the consecration of the sacrificial blood to God. In regard, however, to the blood of animals slain for food, it might be shed without ceremony and poured on the ground as a common thing like water--only for the sake of decency, as well as for preventing all risk of idolatry, it was to be covered over with earth (Le 17:13), in opposition to the practice of heathen sportsmen, who left it exposed as an offering to the god of the chase.

22-28. Even as the roebuck and the hart is eaten, so shalt thou eat them, &c.--Game when procured in the wilderness had not been required to be brought to the door of the tabernacle. The people were now to be as free in the killing of domestic cattle as of wild animals. The permission to hunt and use venison for food was doubtless a great boon to the Israelites, not only in the wilderness, but on their settlement in Canaan, as the mountainous ranges of Lebanon, Carmel, and Gilead, on which deer abounded in vast numbers, would thus furnish them with a plentiful and luxuriant repast.

29-30. Take heed to thyself that thou be not snared by following them ... saying, How did these nations serve their gods?--The Israelites, influenced by superstitious fear, too often endeavored to propitiate the deities of Canaan. Their Egyptian education had early impressed that bugbear notion of a set of local deities, who expected their dues of all who came to inhabit the country which they honored with their protection, and severely resented the neglect of payment in all newcomers [Warburton]. Taking into consideration the prevalence of this idea among them, we see that against an Egyptian influence was directed the full force of the wholesome caution with which this chapter closes.

Ye shall overthrow their altars - Where unholy sacrifices have been offered; and break their pillars, probably meaning statues and representations of their gods cut out of stone; and burn their groves, such as those about the temple of Ashtaroth, the Canaanitish Venus, whose impure rites were practiced in different parts of the enclosures or groves round her temples; and ye shall hew down the graven images, probably implying all images carved out of wood; and destroy the names of them, which were no doubt at first graven on the stones, and carved on the trees, and then applied to the surrounding districts. In various instances the names of whole mountains, valleys, and districts were borrowed from the gods worshipped there.

The place which the Lord shall choose - To prevent idolatry and bring about a perfect uniformity in the Divine worship, which at that time was essentially necessary; because every rite and ceremony had a determinate meaning, and pointed out the good things which were to come, therefore one place must be established where those rites and ceremonies should be carefully and punctually observed. Had it not been so, every man would have formed his worship according to his own mind, and the whole beauty and importance of the grand representative system would have been destroyed, and the Messiah and the glories of his kingdom could not have been seen through the medium of the Jewish ritual. For uniformity in every part of the Divine worship the same necessity does not now exist; because that which was typified is come, and the shadows have all fled away. Yet, when it can be obtained, how desirable is it that all sincere Christians should with one mouth, as well as with one heart, glorify their common Lord and Savior!

Thou mayest kill and eat flesh in all thy gates - With the proviso that the blood be poured out on the ground.

1. The blood should not be eaten.

2. It should be poured out by way of sacrifice. I think this is the meaning; and not that they should pour out the blood with as little ceremony and respect as they poured water upon the ground, which is the meaning according to Calmet and others.

The roebuck, and - the hart - It is very likely that by צבי tsebi the antelope is meant; and by איל aiyal, the hart or deer. This is the opinion of Dr. Shaw; and from the report of travelers we learn that both these animals are found in that desert to the present day. See Harmer, vol. iv., p. 25, etc. Of the propriety of eating clean animals there could be no question, but the blood must be poured out; yet there were cases in which they might kill and eat in all their gates, cities, and dwellings - such as the roebuck and the hart, or all clean wild beasts, for these being taken in hunting, and frequently shot by arrows, their blood could not be poured out at the altar. Therefore the command appears to take in only such tame beasts as were used for food.

Forsake not the Levite - These had no inheritance, and were to live by the sanctuary: if therefore the offerings were withheld by which the Levites were supported, they of course must perish. Those who have devoted themselves to the service of God in ministering to the salvation of the souls of men, should certainly be furnished at least with all the necessaries of life. Those who withhold this from them sin against their own mercies, and that ordinance of God by which a ministry is established for the salvation of souls.

For the blood is the life - And the life being offered as an atonement, consequently the blood should not be eaten. See the notes on Lev 17:11, where the subject of the vitality of the blood is largely considered.

Their sons and their daughters they have burnt in the fire - Almost all the nations in the world agreed in offering human victims to their gods on extraordinary occasions, by which it is evident that none of those nations had any right notion of the Divine nature. How necessary, then, was the volume of revelation, to teach men what that religion is with which God can be well pleased! The Hindoos to this day offer human victims to their goddess Cali, and at the temple of Jaggernaut; and yet, notwithstanding this, there are found certain persons who, while they profess Christianity, are absolutely unwilling to send the Hindoos the Gospel of Christ, because they think it would not be politically wise! But the wisdom of this world has ever been foolishness with God; and in spite of all this infidel policy, the word of the Lord shall have free course and be glorified.

All the places - Temples, chapels, altars, groves, as appears from other scriptures. Green - tree - As the Gentiles consecrated divers trees to their false gods, so they worshipped these under them.

Pillars - Upon which their images were set. Names - That is, all the memorials of them, and the very names given to the places from the idols.

Not do so - That is, not worship him in several places, mountains, and groves.

To put his name there - That is, to set up his worship there, and which he shall call by his name, as his house, or his dwelling - place; namely, where the ark should be, the tabernacle, or temple: which was first Shiloh, and then Jerusalem. There is not one precept in all the law of Moses, so largely inculcated as this, to bring all their sacrifices to that one altar. And how significant is, that appointment? They must keep to one place, in token of their belief. That there is one God, and one Mediator between God and man. It not only served to keep up the notion of the unity of the godhead, but the one only way of approach to God and communion with him in and by his son.

Thither bring your burnt - offerings - Which were wisely appropriated to that one place, for the security of the true religion, and for the prevention of idolatry and superstition, which might otherwise more easily have crept in: and to signify that their sacrifices were not accepted for their own worth, but by God's gracious, appointment, and for the sake of God's altar, by which they were sanctified, and for the sake of Christ, whom the altar manifestly represented. Your heave - offerings - That is, your first - fruits, of corn, and wine, and oil, and other fruits. And these are called the heave - offerings of their hand, because the offerer was first to take these into his hands, and to heave them before the Lord, and then to give them to the priest. Your free - will - offerings - Even your voluntary oblations, which were not due by my prescription, but only by your own choice: you may chuse what kind of offering you please to offer, but not the place where you shall offer them.

There - Not in the most holy place, wherein only the priests might eat, but in places allowed to the people for this, end in the holy city. Ye shall eat - Your part of the things mentioned, Deu 12:6. Before the Lord - In the place of God's presence, where God's sanctuary shall be.

Here - Where the inconveniency of the place, and the uncertainty of our abode, would not permit exact order in sacrifices and feasts and ceremonies, which therefore God was then pleased to dispense with; but, saith he, he will not do so there. Right in his own eyes - Not that universal liberty was given to all persons to worship how they listed; but in many things their unsettled condition gave opportunity to do so.

His name - His majesty and glory, his worship and service, his, special and gracious presence. Your choice vows - Heb. the choice of your vows, that is, your select or chosen vows; so called, because things offered for vows, were to be perfect, whereas defective creatures were accepted in free - will - offerings.

Your daughters - Hence it appears, that though the males only were obliged to appear before God in their solemn feasts, yet the women also were permitted to come.

Thy burnt - offerings - Nor the other things mentioned above, this one and most eminent kind being put for all the rest.

Within thy gates - That is, in your private habitations, here opposed to the place of God's worship.

Enlarge thy border - Which will make it impossible to bring all the cattle thou usest to the tabernacle.

If the place be too far - Being obliged to carry their sacrifices to the place of worship, they might think themselves obliged to carry their other cattle thither to be killed. They are therefore released from all such obligations, and left at liberty to kill them at home, whether they lived nearer that place, or farther from it; only the latter is here mentioned, as being the matter of the scruple. As I have commanded - In such a manner as the blood may be poured forth.

As the roe - buck - As common or unhallowed food, tho' they be of the same kind with the sacrifices which are offered to God. The unclean - Because there was, no holiness in such meat for which the unclean might be excluded from it.

The flesh - Excepting what shall be burned to God's, honour, and given to the priest according to his appointment.

By following them - By following the example they left, when their persons are destroyed.

2 Ye shall utterly destroy all the places wherein the nations, which ye shall possess served their gods, upon the high mountains , and upon the hills, and under every green tree .

Temples, Chappels▪ altars▪ grov[illegible: 1+ letters] ▪ [illegible: 1+ letters] appears from [illegible: 1+ letters]her Scriptures.

Which the [illegible: 1 word] used to imploy for their Idolatry. See Isa. 5[illegible: 1+ letters]. 5. [illegible: 1+ letters]. E[illegible: 1+ letters]. [illegible: 1 word] ▪ 1[illegible: 1+ letters]. [illegible: 1 word]. [illegible: 1+ letters]. 13.

A[illegible: 1+ letters] the [illegible: 1 word] consecrated [illegible: 1 word] ▪ to [illegible: 1 word] [illegible: 1 word] [illegible: 1 word], so they worshipped these under them.

Marginal references: [illegible: 1+ letters]ap. [illegible: 1+ letters]. 5.; Or, [illegible: 1 word] [illegible: 1 word].

3 And ye shall overthrow their altars, and break their pillars , and burn their groves with fire, and ye shall hew down the graven images of their gods, and destroy the names of them e out of that place.

Upon which their images were [illegible: 1 word]. [illegible: 1 word]. [illegible: 1+ letters].) All the memorials of them, and the very names given to the places from the Idols.

Marginal references: [illegible: 1 span].; Heb. [illegible: 1 word] down.

4 Ye shall not do so unto the LORD your God.

(i. e.) Not worship him in several places▪ mountains, grov[illegible: 1+ letters], &c. which sence i[illegible: 1+ letters] evident from the following opposition.

5 But unto the place which the LORD your God shall chuse out of all your tribes, to put his Name there , even unto his habitation shall ye seek, and thither thou shalt come.

(i. e.) To set up his worship [illegible: 1 word] ▪ or which he shall call by his name, as his house, or dwel[illegible: 1+ letters]-place▪ [illegible: 1 word] ▪ to wit, where the Ark should [illegible: 1 word], the Ta[illegible: 1+ letters]rnacle▪ or Temple. Which was first [illegible: 1 word], Ios. 18. 1. next and [illegible: 1+ letters]pecially [illegible: 1 word].

Marginal references: 1 King 8. 29. 2 Chron. 7. 12.

6 And thither ye shall bring your burnt-offerings, and your sacrifices , and your tithes h, and heave-offerings of your hand, and your vows, and your free-will-offerings , and the firstlings of your herds, and of your flocks .

Which were wisely appropriated to th[illegible: 1+ letters] one and publick place, partly for the security of the true religion, and for the prevention of Idolatry and superstition, which otherwise might more easily have crept in: and partly to signify that their sacrifices were not accepted for their own worth, but by Gods gracious appointment and for the sake of Gods altar by which they were sanctified, and for the sake of Christ▪ whom the Altar did manifestly represent. Of which see below on [illegible: 1 word]. 17.

(i. e.) Your first-fruits, to [illegible: 1 word], of the earth, as of corn and wine and oyl and other fruits, as plainl[illegible: 1+ letters] appears by comparing this place with Deut. 18. 4. and 26. 2. where these are commanded to be brought thither, and seeing here is an exact and particular enumeration of all such things▪ and these cannot be put under any of the other branches▪ these must needs be intended here, the rather, because the other kind of first-fruits, to wit, of the [illegible: 1 word] and [illegible: 1 word] ▪ are here expressely mentioned. And these are called here [illegible: 1 word], because the offerer was [illegible: 1+ letters]irst to take these into his own hands, and to heave them before the lord (as other [illegible: 1 word] tell u[illegible: 1+ letters]) and then to give them to the [illegible: 1 word] [illegible: 1+ letters] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word]. 1[illegible: 1+ letters]. [illegible: 1+ letters]. [illegible: 1+ letters]. and 26. 4.

[illegible: 1 span] you please [illegible: 1+ letters]o [illegible: 1+ letters]ow and offer, but not the place where you shall offer them.

Either 1. the holy [illegible: 1 word] or first-born, as appears by Numb. 18 where they are commanded to be brought to this one place here designed, and to be offered upon Gods [illegible: 1 word], [illegible: 1 word]. 17. It is objected by some, that those were given to the pries[illegible: 1+ letters] ▪ Numb. 18. 18. but these were to be eaten by the people here [illegible: 1 word]. 7. But that the next verse doth not say, but onely in general, [illegible: 1 word] [illegible: 1+ letters]all ye [illegible: 1 word], to wit, such of the offerings mentioned [illegible: 1 word]. 6. as they were allowed to eat, but not such as were the Priests peculiar, for these they might not eat, nor all there expressed, for it is evident they might not eat any of the burnt-offerings, not some parts of the other sacrifices, which are here mentioned Or 2. the second births, which were the peoples first-born, or the first which they could eat of, which they were to eat before the Lord by way of acknowledgement of his favour in giving them to them and all their succeeding births. See more on ver. 17.

Marginal references: L[illegible: 1+ letters]. 17. 3.

7 And there ye shall eat before the LORD your God, and ye shall rejoyce in all that ye put your hand unto , ye and your housholds, wherein the LORD thy God hath blessed thee.

Not in the most holy place, wherein onely the Priests might eat, Numb. 18. 10. but more generally in places allowed to the people for this end, in the holy city.

To wit, your part of the things mentioned ver. 6.

(i. e.) In the place of Gods presence, where Gods Sanctuary shall be.

Either to bestow your pains and labour upon it: or, to take and use or enjoy it. The sence is, You thus doing shall be blessed and enabled to rejoyce or to take comfort in all your labours and enjoyments, which otherwise would be accursed to you. We have the same phrase below ver. 18. and Deut. 15. 10.

8 Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes .

Where the inconveniency of the place and the uncertainty of our abode in and removal from several places would not permit exact order in sacrifices and feasts and ceremonies, which therefore God was pleased then to dispense, but, saith he, he will not do so there.

Not that universal liberty was given to all persons to worship whom and how they listed, but that in many things their unsettled condition gave every one opportunity to do so, if he thought good.

11 Then there shall be a place which the LORD your God shall chuse to cause his Name to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the heave-offering of your hand, and all your choice vows , which ye vow unto the LORD.

(i. e.) His Majesty and glory, his worship and service, his special and gracious presence, and the tokens of it.

Heb. the choice of your vows, i. e. your select or chosen vows, so called, because things offered for vows were to be perfect, whereas superfluous or defective creatures were accepted in free-will offering, as appears from Levit. 22. 21, 22, 23.

Marginal references: 1 King. 8. 29. Psal. 78. 68.; Heb. the choice of your vows.

12 And ye shall rejoyce before the LORD your God, ye, and your sons, and your daughters , and your men-servants, and your maid-servants, and the Levite that is within your gates, forasmuch as he hath no part nor inheritance with you.

Hence it appears, that though the males onely were obliged to appear before God in their solemn feasts, Exod. 23. 17. yet the women also were permitted to come, as they did. See Iudg. 21. 19, 21. 1 Sam. 1. 3, 7, 21, 22, 23.

Marginal references: chap. 10. 9.

13 Take heed to thy self, that thou offer not thy burnt▪offerings in every place that thou seest :

Nor the other things mentioned above, this one and most eminent kind being put for all the rest, as is usual: for being all expressed before, it was needless to repeat them again.

To wit, with complacency and approbation, which thou thinkest very fit and proper for such a work, as one might possibly judge of some high-places or groves or gardens.

15 Notwithstanding thou mayest kill and eat flesh in all thy gates , whatsoever thy soul lusteth after , according to the blessing of the LORD thy God, which he hath given thee : the unclean and the clean may eat thereof , as of the roe-buck, and as of the hart.

To wit, for thy common use and food.

(i. e.) Thy cities or dwellings.

What you shall desire either for quantity or quality, provided always you observe the laws given you elsewhere about avoiding excess and uncleanness in the things you eat.

According to thy quality and estate: whereby he manifestly condemns those who profusely and riotously spend other mens money and live at a rate which their consciences know to be much above their ability: which certainly is an ungodly and unrighteous, though too common, practise.

Who is forbidden to eat of holy meats, Levit. 7. 20.

To wit, of any sort of creatures, even of those sorts which are offered to God in sacrifices, which are as free to your use, as the ro-buck, and the hart, which were not accepted in sacrifice, Lev. 22. 19. yet were clean beasts, Deut. 14. 5. and therefore here is a tacit exception of unclean beasts.

Marginal references: Verse 2[illegible: 1+ letters].

17 Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil , or the firstlings▪ of thy herds, or of thy flock , nor any of thy vows which thou vowest, nor thy free-will-offerings, or heave-offering of thine hand.

Either 1. thou, O Levite: or rather 2. thou O Israelit[illegible: 1+ letters], whom he distinguisheth from the Levite ver. 18. accordingly as the following particulars agree to the one or to the other of you.

(i. e.) In your private habitations, here opposed to the place of Gods worship, ver. 18.

Here seems to be a great difficulty, not yet sufficiently observed nor cleared by Interpreters. There were divers kinds of tithes. 1. The tithes given to the Levites out of all, of which Numb. 18. 21, 24. Deut. 14. 22. Neh. 10. 37. 2. The tithe of those tithes, which were to be given by the Levites to the Priests, of which Numb. 18. 26, 28. Neh. 10. 38. 3. The third years tithe, of which Deut. 14. 28. To which some adde another tithe, which they call the second tithe, which they say was taken after the Levites tithe was laid by. Now each of these hath its difficulty. It seems this place cannot be understood 1. Of the Levites tithe, partly because it might seem a great and wholly superfluous trouble to carry all their tithes up to Ierusalem, and to carry them back to their several habitations for their use; partly because those were holy to the Lord, Lev. 27. 30. and not to be eaten by the people, ver. 31. whereas these belonged principally to the people, the Levites being onely taken in as accessories to eat with them, as it is here ver. 18. and partly because those might be eaten in every place, as is expresly affirmed, Numb. 18. 31. Nor 2. of the tithe of the tithe, which was the Priests, and neither Levites nor others might eat of it, except they were of or in the Priests houshold. Nor 3. of the third years tithe, because that was to be eaten within their gates, Deut. 14. 28, 29. as this was not. I do therefore humbly conceive, that this is meant of the second tithe, spoken of Deut. 14. 22. and that this was the very same tithe with that third years tithe, with this onely difference, that in the third year they were to eat them, together with the Levites within their gates, Deut. 14. 28, 29. but in the two first years they were to eat them, together with the Levites also, in the place of Gods worship, as it is prescribed here and Deut. 14. 23. And that it is one and the same tithe which is spoken of Deut. 14. 22. and ver. 28. seems more than probable both because they are called by the same name all the tithe of their increase, and because that ver. 28. manifestly looks back to that ver. 22. and because otherwise every third year the Israelites were to pay three several tithes one after another, which Scripture no where affirms, and it seems to make the peoples burdens and the Levites provisions too great. For the objection taken from Deut. 26. 12, 13. it shall be considered in its place. And the reason of that difference of place, and why the same tithes were eaten for two years together in Ierusalem, and the third year in their own gates, seems to be this, that in the two first years there was a more special regard had to the Levites, who were very much conversant in Ierusalem, where these tithes were then eaten, and in the third year there is a respect had to the stranger, and the fatherless, and the widow, who are mentioned as ioynt-sharers with the Levites in this third years tithe, whose occasions and obligations of coming to Ierusalem were not so many nor strong as those of the Levites, and therefore they were to be found generally within their gates▪ where these were to be eaten. And whereas the objection made before against the chargeable and useless carrying of the▪ first tithes to Ierusalem might be applyed here, it is answered there, and it is provided, that when they lived at a great distance from Ierusalem they might turn it into money and bestow it there, Deut. 14. 24▪ 25, 26. which both confirms the objection as to the first tithe, for which no such provision was made, and answers it as to this, where such a remedy is expressed. And whereas it may be pleaded on the behalf of the first or the Levitical tithe, that those tithes were brought to Ierusalem, and that there were store-houses or chambers in the Temple appointed for the receiving of the tithes, 2 Chro. 31. 5, 6, 11, 12. Neh. 10. 37, 33. and 12. 44. it may be answered, that those chambers, being onely 38 in number and each of them, except two, but 6 cubits broad and 12 cubits long, were altogether uncapable of all those tithes, and seem principally, if not solely appointed for the Priests tithes, and not for all them neither, but onely for so much of them as might serve for the use and necessity of those Priests and Levites too that were in the actual ministration.

As the tithes now mentioned were not the Levitical, but second, tithes, as hath been discoursed, so these firstlings do not seem to be the first firstlings, which being appropriated to the Levites were not to be eaten by any of the people, except those of or in the Levites families, but the second firstlings, which were the first which the owner could dispose of, and which, in conformity to the second tithes, he is required to set apart for this use.

Marginal references: Heb. [illegible: 1 word] See chap. 1[illegible: 1+ letters]. [illegible: 1+ letters].

19 Take heed to thy self , that thou forsake not the Levite, as long as thou livest upon the earth.

Lest a worldly mind and self-love make thee rob the Levites of their dues, as afterwards the ungodly Iews did. See Mal. 3. 8.

Marginal references: chap. 14. 27.; Heb. all thy [illegible: 1 word] [illegible: 1 word] thy [illegible: 1 word].

20 When the LORD thy God shall enlarge thy border , as he hath promised thee, and thou shalt say, I will eat flesh; (because thy soul longeth to eat flesh) thou mayest eat flesh, whatsoever thy soul lusteth after.

Which will make it inconvenient and impossible to do what now thou dost and because of the narrow bounds of thy camp canst conveniently do, to wit, to bring all the cattel thou usest to the Tabernacle, which it seems probable they did to prevent their eating of blood. Compare Levit. 17. 3. 1 Sam. 14. 34.

Marginal references: Gen. 28. 14. [illegible: 1 word]. 19. 8.

21 If the place which the LORD thy God hath chosen to put his name there, be too far from thee , then thou shalt kill of thy herd, and of thy flock, which the LORD hath given thee, as I have commanded thee , and thou shalt eat in thy gates whatsoever thy soul lusteth after.

In which case being obliged to carry their sacrifices to the place of worship, that the blood might be there poured forth, &c. they might think themselves obliged, for the same reason to carry their other cattel thither to be killed. They are therefore released from all such obligations, and left at liberty to kill them at home, whether they lived nearer to that place or further from it, onely the latter is here mentioned as being the matter of the scruple, and as containing the former in it.

In such manner as the blood may be poured forth, as above ver. 16. and below ver. 24.

22 Even as the ro-buck and the hart is eaten, so thou shalt eat them: the unclean and the clean shall eat of them alike .

As common or unhallowed food, though they be of the same kind with the sacrifices, which are offered to God.

Because there was no holiness in such meat for which the unclean might be excluded from it.

Marginal references: Verse 15.

23 Onely be sure that thou eat not the blood: for the blood is the life and thou mayest not eat the life with the flesh.

Of which see on Gen. 9. 4. Lev. 17. 11. The animal life depends upon the blood.

Marginal references: Verse 16.; [illegible: 1 word]. bestrong.; [illegible: 1 word]. soul.; [illegible: 1 word]. soul.

26 Onely thy holy things which thou hast, and thy vows thou shalt take, and go unto the place which the LORD shall chuse.

Mentioned before ver. 6. 12, 17. which thou hast consecrated to God.

27 And thou shalt offer thy burnt-offerings, the flesh and the blood, upon the altar of the LORD thy God, and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God, and thou shalt eat the flesh .

Excepting what shall be burned to Gods honour and given to the Priest according to his appointment.

Marginal references: Lev. 1. 5, 9, 13.

29 When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them , and thou succeedest them, and dwellest in their land:

Of which phrase see Deut. 9. 1. and 11. 23.

Marginal references: Heb. inheritest or possessest them.

30 Take heed to thy self, that thou be not snared by following them, after that they be destroyed from before thee, and that thou inquire not after their gods , saying, How did these nations serve their gods? even so will I do likewise.

Drawn into their sin and ruine.

(i. e.) By following the example they left, when their persons are destroyed.

Through curiosity to know their Gods and the manner of the worship, lest thy vain and foolish mind be seduced by its speciousness or newness.

Marginal references: Heb. after them.

31 Thou shalt not do so unto the LORD thy God: for every abomination to the LORD which he hateth, have they done unto their gods: for even their sons and their daughters they have burnt in the fire to their gods.

Either 1. Not offer him that indignity and injury to worship other Gods together with him. Or rather 2. Not worship him in such manner as they worshipped their Gods, to wit, by offering thy children to him, as they did to their gods, as it here follows, or by thy own devises or superstitions, as is implied ver. 32.

Marginal references: Heb. [illegible: 1 word] of the; Lev. 18. 21. and 20. 2. chap. 18. 10. Jer. 32. 35.

Deu 12:1

On the heading in Deu 12:1, see chs. Deu 6:1 and Deu 4:1. “All the days that ye live” relates to the more distant clause, “which ye shall observe,” etc. (cf. Deu 4:10).

Deu 12:2-3

Ye shall destroy all the places where the Canaanites worship their gods, upon the high mountains, upon the hills, and under every green tree (cf. Jer 2:20; Jer 3:6; Jer 17:2; 2Ki 16:4; 2Ki 17:10). The choice of mountains and hills for places of worship by most of the heathen nations, had its origin in the wide-spread belief, that men were nearer to the Deity and to heaven there. The green trees are connected with the holy groves, of which the heathen nations were so fond, and the shady gloom of which filled the soul with holy awe at the nearness of the Deity. In the absence of groves, they chose green trees with thick foliage (Eze 6:13; Eze 20:28), such as the vigorous oak, which attains a great age, the evergreen terebinth (Isa 1:29-30; Isa 57:5), and the poplar or osier, which continues green even in the heat of summer (Hos 4:13), and whose deep shade is adapted to dispose the mind to devotion.

Deu 12:4-5

“Ye shall not do so to Jehovah your God,” i.e., not build altars and offer sacrifices to Him in any place you choose, but (Deu 12:5.) shall only keep yourselves (אל דּרשׁ) to the place “which He shall choose out of all the tribes to put His name there for His dwelling.” Whereas the heathen seeks and worships his nature-gods, wherever he thinks he can discern in nature any trace of Divinity, the true God has not only revealed His eternal power and Godhead in the works of creation, but His personal being, which unfolds itself to the world in love and holiness, in grace and righteousness, He has made known to man, who was created in His image, in the words and works of salvation; and in these testimonies of His saving presence He has fixed for Himself a name, in which He dwells among His people. This name presents His personality, as comprehended in the word Jehovah, in a visible sign, the tangible pledge of His essential presence. During the journeying of the Israelites this was effected by the pillar of cloud and fire; and after the erection of the tabernacle, by the cloud in the most holy place, above the ark of the covenant, with the cherubim uon it, in which Jehovah had promised to appear to the high priest as the representative of the covenant nation. Through this, the tabernacle, and afterwards Solomon’s temple, which took its place, became the dwelling-place of the name of the Lord. But if the knowledge of the true God rested upon direct manifestations of the divine nature, - and the Lord God had for that very reason made Himself known to His people in words and deeds as their God-then as a matter of course the mode of His worship could not be dependent upon any appointment of men, but must be determined exclusively by God Himself. The place of His worship depended upon the choice which God Himself should make, and which would be made known by the fact that He “put His name,” i.e., actually manifested His own immediate presence, in one definite spot. By the building of the tabernacle, which the Lord Himself prescribed as the true spot for the revelation of His presence among His people, the place where His name was to dwell among the Israelites was already so far determined, that only the particular town or locality among the tribes of Israel where the tabernacle was to be set up after the conquest of Canaan remained to be decided. At the same time, Moses not only speaks of the Lord choosing the place among all the tribes for the erection of His sanctuary, but also of His choosing the place where He would put His name, that He might dwell there (לשׁכנו from שׁכן, for שׁכנו from שׁכן). For the presence of the Lord was not, and was not intended, to be exclusively confined to the tabernacle (or the temple). As God of the whole earth, wherever it might be necessary, for the preservation and promotion of His kingdom, He could make known His presence, and accept the sacrifices of His people in other places, independently of this sanctuary; and there were times when this was really done. The unity of the worship, therefore, which Moses here enjoined, was not to consist in the fact that the people of Israel brought all their sacrificial offerings to the tabernacle, but in their offering them only in the spot where the Lord made His name (that is to say, His presence) known.

What Moses commanded here, was only an explanation and more emphatic repetition of the divine command in Exo 20:23-24 (Deu 12:21 and Deu 12:22); and to understand “the place which Jehovah would choose” as relating exclusively to Jerusalem or the temple-hill, is a perfectly arbitrary assumption. Shiloh, the place where the tabernacle was set up after the conquest of the land (Jos 18:1), and where it stood during the whole of the times of the judges, was also chosen by the Lord (cf. Jer 7:12). It was not till after David had set up a tent for the ark of the covenant upon Zion, in the city of Jerusalem, which he had chosen as the capital of his kingdom, and had erected an altar for sacrifice there (2Sa 6:17; 1Ch 16:1), that the will of the Lord was made known to him by the prophet Gad, that he should build an altar upon the threshing-floor of Araunah, where the angel of the Lord had appeared to him; and through this command the place was fixed for the future temple (2Sa 24:18; 1Ch 21:18). דּרשׁ with אל, to turn in a certain direction, to inquire or to seek. את־שׁמו שׂוּם, “to put His name,” i.e., to make known His presence, is still further defined by the following word לשׁכנו, as signifying that His presence was to be of permanent duration. It is true that this word is separated by an athnach from the previous clause; but it certainly cannot be connected with תדרשׁוּ (ye shall seek), not only because of the standing phrase, שׁם שׁמו לשׁכּן (“to cause His name to dwell there,” Deu 12:11; Deu 14:23; Deu 16:2, Deu 16:6, etc.), but also because this connection would give no fitting sense, as the infinitive שׁכן does not mean “a dwelling-place.”

Deu 12:6-9

Thither they were to take all their sacrificial gifts, and there they were to celebrate their sacrificial meals. The gifts are classified in four pairs: (1) the sacrifices intended for the altar, burnt-offerings and slain-offerings being particularly mentioned as the two principal kinds, with which, according to Num 15:4., meat-offerings and drink-offerings were to be associated; (2) “your tithes and every heave-offering of your hand.” By the tithes we are to understand the tithes of field-produce and cattle, commanded in Lev 27:30-33 and Num 18:21-24, which were to be brought to the sanctuary because they were to be offered to the Lord, as was the case under Hezekiah (2Ch 31:5-7). That the tithes mentioned here should be restricted to vegetable tithes (of corn, new wine, and oil), is neither allowed by the general character of the expression, nor required by the context. For instance, although, according to Deu 12:7 and Deu 12:11, Deu 12:12, as compared with Deu 12:17, a portion of the vegetable tithe was to be applied to the sacrificial meals, there is no ground whatever for supposing that all the sacrifices and consecrated gifts mentioned in Deu 12:6 were offerings of this kind, and either served as sacrificial meals, or had such meals connected with them. Burnt-offerings, for example, were not associated in any way with the sacrificial meals. The difficulty, or as some suppose “the impossibility,” of delivering all the tithes from every part of the land at the place of the sanctuary, does not warrant us in departing from the simple meaning of Moses’ words in the verse before us. The arrangement permitted in Deu 14:24-25, with reference to the so-called second tithe, - viz., that if the sanctuary was too far off, the tithe might be sold at home, and whatever was required for the sacrificial meals might be bought at the place of the sanctuary with the money so obtained, - might possibly have been also adopted in the case of the other tithe. At all events, the fact that no reference is made to such cases as these does not warrant us in assuming the opposite. As the institution of tithes generally did not originate with the law of Moses, but is presupposed as a traditional and well-known custom, - all that is done being to define them more precisely, and regulate the way in which they should be applied, - Moses does not enter here into any details as to the course to be adopted in delivering them, but merely lays down the law that all the gifts intended for the Lord were to be brought to Him at His sanctuary, and connects with this the further injunction that the Israelites were to rejoice there before the Lord, that is to say, were to celebrate their sacrificial meals at the place of His presence which He had chosen. - The gifts, from which the sacrificial meals were prepared, are not particularized here, but are supposed to be already known either form the earlier laws or from tradition. From the earlier laws we learn that the whole of the flesh of the burnt-offerings was to be consumed upon the altar, but that the flesh of the slain-offerings, except in the case of the peace-offerings, was to be applied to the sacrificial meals, with the exception of the fat pieces, and the wave-breast and heave-shoulder. With regard to the tithes, it is stated in Num 18:21-24 that Jehovah had given them to the Levites as their inheritance, and that they were to give the tenth part of them to the priests. In the laws contained in the earlier books, nothing is said about the appropriation of any portion of the tithes to sacrificial meals. Yet in Deuteronomy this is simply assumed as a customary thing, and not introduced as a new commandment, when the law is laid down (in Deu 12:17; Deu 14:22., Deu 26:12.), that they were not to eat the tithe of corn, new wine, and oil within their gates (in the towns of the land), any more than the first-born of oxen and sheep, but only at the place of the sanctuary chosen by the Lord; and that if the distance was too great for the whole to be transported thither, they were to sell the tithes and firstlings at home, and then purchase at the sanctuary whatever might be required for the sacrificial meals. From these instructions it is very apparent that sacrificial meals were associated with the delivery of the tithes and firstlings to the Lord, to which a tenth part of the corn, must, and oil was applied, as well as the flesh of the first-born of edible cattle. This tenth formed the so-called second tithe (δευτέραν δεκάτην, Tob. 1:7), which is mentioned here for the first time, but not introduced as a new rule or an appendix to the former laws. It is rather taken for granted as a custom founded upon tradition, and brought into harmony with the law relating to the oneness of the sanctuary and worship.The arguments employed by De Wette and Vater against this arrangement with regard to the vegetable tithe, which is established beyond all question by the custom of the Jews themselves, have been so fully met by Hengstenberg (Dissertations, ii. 334ff.), that Riehm has nothing to adduce in reply, except the assertion that in Deut 18, where the revenues of the priests and Levites are given, there is nothing said about the tithe, and the tithe of the tithe, and also that the people would have been overburdened by a second tithe. But, apart from the fact that argumenta e silentio generally do not prove much, the first assertion rests upon the erroneous assumption that in Deut 18 all the revenues of the priests are given separately; whereas Moses confines himself to this general summary of the revenues of the priests and Levites enumerated singly in Num 18, “The firings of Jehovah shall be the inheritance of the tribe of Levi, these they shall eat,” and then urges upon the people in Num 18:3-5 an addition to the revenues already established. The second objection is refuted by history. For if in later times, when the people of Israel had to pay very considerable taxes to the foreign kings under whose rule they were living, they could give a second tenth of the fruits of the ground in addition to the priests’ tithe, as we may see from Tobit 1:7, such a tax could not have been too grievous a burden for the nation in the time of its independence; to say nothing of the fact that this second tenth belonged in great part to the donors themselves, since it was consumed in sacrificial meals, to which only poor and needy persons were invited, and therefore could not be regarded as an actual tax.

“The heave-offerings of your hand,” which are mentioned again in Mal 3:8 along with the tithes, are not to be restricted to the first-fruits, as we may see from Eze 20:40, where the terumoth are mentioned along with the first-fruits. We should rather understand them as being free gifts of love, which were consecrated to the Lord in addition to the legal first-fruits and tithes without being actual sacrifices, and which were then applied to sacrificial meals. - The other gifts were (3) נדרים and נדבות, sacrifices which were offered partly in consequence of vows and partly of their own free will (see at Lev 23:38, compared with Lev 7:16; Lev 22:21, and Num 15:3; Num 29:39); and lastly (4), “firstlings of your herds and of your flocks,” viz., those commanded in Exo 13:2, Exo 13:12., and Num 18:15.

According to Exo 13:15, the Israelites were to sacrifice the firstlings to the Lord; and according to Num 13:8. they belonged to the holy gifts, which the Lord assigned to the priests for their maintenance, with the more precise instructions in Deu 12:17, Deu 12:18, that the first-born of oxen, sheep, and goats were not to be redeemed, but being holy were to be burned upon the altar in the same manner as the shelamim, and that the flesh was to belong to the priests, like the wave-breast and right leg of the shelamim. These last words, it is true, are not to be understood as signifying that the only portions of the flesh of the firstlings which were to be given to the priest were the wave-breast and heave-leg, and that the remainder of the flesh was to be left to the offerer to be applied to a sacrificial meal (Hengstenberg); but they state most unequivocally that the priest was to apply the flesh to a sacrificial meal, like the wave-breast and heave-leg of all the peace-offerings, which the priest was not even allowed to consume with his own family at home, like ordinary flesh, but to which the instructions given for all the sacrificial meals were applicable, namely, that “whoever was clean in the priest’s family” might eat of it (Num 18:11), and that the flesh was to be eaten on the day when the sacrifice was offered (Lev 7:15), or at the latest on the following morning, as in the case of the votive offering (Lev 7:16), and that whatever was left was to be burnt. These instructions concerning the flesh of the firstlings to be offered to the Lord no more prohibit the priest from allowing the persons who presented the firstlings to take part in the sacrificial meals, or handing over to them some portion of the flesh which belonged to himself to hold a sacrificial meal, than any other law does; on the contrary, the duty of doing this was made very plain by the fact that the presentation of firstlings is described as ליהוה זבח in Exo 13:15, in the very first of the general instructions for their sanctification, since even in the patriarchal times the זבח was always connected with a sacrificial meal in which the offerer participated. Consequently it cannot be shown that there is any contradiction between Deuteronomy and the earlier laws with regard to the appropriation of the first-born. The command to bring the firstlings of the sacrificial animal, like all the rest of the sacrifices, to the place of His sanctuary which the Lord would choose, and to hold sacrificial meals there with the tithes of corn, new wine, and oil, and also with the firstlings of the flocks, and herds, is given not merely to the laity of Israel, but to the whole of the people, including the priests and Levites, without the distinction between the tribe of Levi and the other tribes, established in the earlier laws, being even altered, much less abrogated. The Israelites were to bring all their sacrificial gifts to the place of the sanctuary to be chosen by the Lord, and there, not in all their towns, they were to eat their votive and free-will offerings in sacrificial meals. This, and only this, is what Moses commands the people both here in Deu 12:7 and Deu 12:17, Deu 12:18, and also in Deu 14:22. and Deu 15:19.If, therefore, the supposed discrepancies between the law of Deuteronomy and that of Exodus and Leviticus concerning the tithes and firstlings vanish into mere appearance when the passages in Deuteronomy are correctly explained, the conclusions to whichRiehm comes (pp. 43ff.), - viz., that in Deuteronomy the tithes and firstlings are no longer the property of the priests and Levites, and that all the laws concerning the redemption and sale of them are abrogated there-are groundless assertions, founded upon the unproved and unfounded assumption, that Deuteronomy was intended to contain a repetition of the whole of the earlier law.

“Rejoice in all that your hand has acquired.” The phrase יד משׁלח (cf. Deu 12:18; Deu 15:10; Deu 23:21; Deu 28:8, Deu 28:20) signifies that to which the hand is stretched out, that which a man undertakes (synonymous with מעשׂה), and also what a man acquires by his activity: hence Isa 11:14, יד משׁלוח, what a man appropriates to himself with his hand, or takes possession of. אשׁר before בּרכך is dependent upon ידכם משׁלה, and בּרך is construed with a double accusative, as in Gen 49:25. The reason for these instructions is given in Deu 12:8, Deu 12:9, namely, that this had not hitherto taken place, but that up to this day every one had done what he thought right, because they had not yet come to the rest and to the inheritance which the Lord was about to give them. The phrase, “whatsoever is right in his own eyes,” is applied to actions performed according to a man’s own judgment, rather than according to the standard of objective right and the law of God (cf. Jdg 17:6; Jdg 21:25). The reference is probably not so much to open idolatry, which was actually practised, according to Lev 17:7; Num 25:1; Eze 20:16-17; Amo 5:25-26, as to acts of illegality, for which some excuse might be found in the circumstances in which they were placed when wandering through the desert, - such, for example, as the omission of the daily sacrifice when the tabernacle was not set up, and others of a similar kind.

Deu 12:10-14

But when the Israelites had crossed over the Jordan, and dwelt peaceably in Canaan, secured against their enemies round about, these irregularities were not to occur any more; but all the sacrifices were to be offered at the place chosen by the Lord for the dwelling-place of His name, and there the sacrificial meals were to be held with joy before the Lord. “The choice of your vows,” equivalent to your chosen vows, inasmuch as every vow was something special, as the standing phrase נדר פּלּא (Lev 22:21, and Num 15:3, Num 15:8) distinctly shows. - “Rejoicing before the Lord,” which is the phrase applied in Lev 23:40 to the celebration of the feast of Tabernacles, was to be the distinctive feature of all the sacrificial meals held by the people at the sanctuary, as is repeatedly affirmed (Deu 14:26; Deu 16:11; Deu 26:11; Deu 27:7). This holy joy in the participation of the blessing bestowed by the Lord was to be shared not only by sons and daughters, but also by salve (men-servants and maid-servants), that they too might taste the friendliness of their God, and also by “the Levite that is in your gates” (i.e., your towns and hamlets; see at Exo 20:10). This frequently recurring description of the Levites (cf. Deu 12:18; Deu 14:27; Deu 16:11, Deu 16:14; Deu 18:6; Deu 26:12) does not assume that they were homeless, which would be at variance with the allotment of towns for them to dwell in (Num 35); ); but simply implies what is frequently added in explanation, that the Levites had “no part nor inheritance,” no share of the land as their hereditary property, and in this respect resembled strangers (Deu 14:21, Deu 14:29; Deu 16:11, etc.).The explanation given by De Wette, and adopted by Riehm, of the expression, “the Levite that is within thy gates,” is perfectly arbitrary and unfounded: viz., that “the Levites did not live any longer in the towns assigned them by the earlier laws, but were scattered about in the different towns of the other tribes.”

And the repeated injunction to invite the Levites to the sacrificial meals is not at variance with Num 18:21, where the tithes are assigned to the tribe of Levi for their maintenance. For however ample this revenue may have been according to the law, it was so entirely dependent, upon the honesty and conscientiousness of the people, that the Levites might very easily be brought into a straitened condition, if indifference towards the Lord and His servants should prevail throughout the nation. - In Deu 12:13, Deu 12:14, Moses concludes by once more summing up these instructions in the admonition to beware of offering sacrifices in every place that they might choose, the burnt-offering, as the leading sacrifice, being mentioned instar omnium.

But if these instructions were really to be observed by the people in Canaan, it was necessary that the law which had been given with reference to the journey through the wilderness, viz., that no animal should be slain anywhere else than at the tabernacle in the same manner as a slain-offering (Lev 17:3-6), should be abolished. This is done in Deu 12:15, where Moses, in direct connection with what goes before, allows the people, as an exception (רק, only) to the rules laid down in Deu 12:4-14, to kill and eat flesh for their own food according to all their soul’s desire. Flesh that was slaughtered for food could be eaten by both clean and unclean, such for example as the roebuck and the hart, animals which could not be offered in sacrifice, and in which, therefore, the distinction between clean and unclean on the part of the eaters did not come into consideration at all.

Deu 12:16

But blood was forbidden to be eaten (see at Lev 17:10.). The blood was to be poured out upon the earth like water, that it might suck it in, receive it into its bosom.

Deu 12:17-19

Sacrificial meals could only be held at the sanctuary; and the Levite was not to be forgotten or neglected in connection with them (see at Deu 12:6, Deu 12:7, and Deu 12:12). תוּכל לא, “thou must not,” as in Deu 7:22.

Deu 12:20-21

These rules were still to remain in force, even when God should extend the borders of the land in accordance with His promise. This extension relates partly to the gradual but complete extermination of the Canaanites (Deu 7:22, comp. with Exo 23:27-33), and partly to the extension of the territory of the Israelites beyond the limits of Canaan Proper, in accordance with the divine promise in Gen 15:18. The words “as He hath spoken to thee” refer primarily to Exo 23:27-33. (On Deu 12:20, see Deu 12:15). - In Deu 12:21, “if the place...be too far from thee,” supplies the reason for the repeal of the law in Lev 17:3, which restricted all slaughtering to the place of the sanctuary. The words “kill...as I have commanded thee” refer back to Deu 12:15.

Deu 12:22

Only the flesh that was slaughtered was to be eaten as the hart and the roebuck (cf. Deu 12:15), i.e., was not to be made into a sacrifice. יחדּו, together, i.e., the one just the same as the other, as in Isa 10:8, without the clean necessarily eating along with the unclean.

Deu 12:23-24

The law relating to the blood, as in Deu 12:16. - “Be strong not to eat the blood,” i.e., stedfastly resist the temptation to eat it.

Deu 12:25-27

On the promise for doing what was right in the eyes of the Lord, see Deu 6:18. - In Deu 12:26, Deu 12:27, the command to offer all the holy gifts at the place chosen by the Lord is enforced once more, as in Deu 12:6, Deu 12:11, Deu 12:17, Deu 12:18; also to prepare the sacrifices at His altar. קדשׁים, the holy offerings prescribed in the law, as in Num 18:8; see at Lev 21:22. The “votive offerings” are mentioned in connection with these, because vows proceeded from a spontaneous impulse. לך יהיוּ אשׁר, “which are to thee,” are binding upon thee. In v. 27, “the flesh and the blood” are in opposition to “thy burnt-offerings:” “thy burnt-offerings, namely the flesh and blood of them,” thou shalt prepare at the altar of Jehovah; i.e., the flesh and blood of the burnt-offerings were to be placed upon and against the altar (see at Lev 1:5-9). Of the slain-offerings, i.e., the shelamim, the blood was to be poured out against the altar (Lev 3:2, Lev 3:8, Lev 3:13); “the flesh thou canst eat” (cf. Lev 7:11.). There is no ground for seeking an antithesis in ישּׁפך, as Knobel does, to the זרק in the sacrificial ritual. The indefinite expression may be explained from the retrospective allusion to Deu 12:24 and the purely suggestive character of the whole passage, the thing itself being supposed to be sufficiently known from the previous laws.

Deu 12:28-30

The closing admonition is a further expansion of Deu 12:25 (see at Deu 11:21). - In Deu 12:29-31, the exhortation goes back to the beginning again, viz., to a warning against the Canaanitish idolatry (cf. Deu 12:2.). When the Lord had cut off the nations of Canaan from before the Israelites, they were to take heed that they did not get into the snare behind them, i.e., into the sin of idolatry, which had plunged the Canaanites into destruction (cf. Deu 7:16, Deu 7:25). The clause “after they be destroyed from before thee” is not mere tautology, but serves to depict the danger of the snare most vividly before their eyes. The second clause, “that thou inquire not after them” (their gods), etc., explains more fully to the Israelites the danger which threatened them. This danger was so far a pressing one, that the whole of the heathen world was animated with the conviction, that to neglect the gods of a land would be sure to bring misfortune (cf. 2Ki 17:26).

Deu 12:31 Deu 12:31, like Deu 12:4, with the reason assigned in Deu 12:31 : “for the Canaanites prepare (עשׂה, as in Deu 12:27) all kinds of abominations for their gods,” i.e., present offerings to these, which Jehovah hates and abhors; they even burn their children to their idols-for example, to Moloch (see at Lev 18:21).

Deu 12:32

The admonition to observe the whole law, without adding to it or taking from it (cf. Deu 4:2), is regarded by many commentators as the conclusion of the previous chapter. But it is more correct to understand it as an intermediate link, closing what goes before, and introductory to what follows. Strictly speaking, the warning against inclining to the idolatry of the Canaanites (Deu 12:29-31) forms a transition from the enforcement of the true mode of worshipping Jehovah to the laws relating to tempters to idolatry and worshippers of idols (ch. 13). The Israelites were to cut off not only the tempters to idolatry, but those who had been led astray to idolatry also. Three different cases are mentioned.

Relics of Idolatry to Be Destroyed. (b. c. 1451.)

1 These are the statutes and judgments, which ye shall observe to do in the land, which the Lord God of thy fathers giveth thee to possess it, all the days that ye live upon the earth. 2 Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: 3 And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. 4 Ye shall not do so unto the Lord your God.

From those great original truths, That there is a God, and that there is but one God, arise those great fundamental laws, That that God is to be worshipped, and he only, and that therefore we are to have no other God before him: this is the first commandment, and the second is a guard upon it, or a hedge about it. To prevent a revolt to false gods, we are forbidden to worship the true God in such a way and manner as the false gods were worshipped in, and are commanded to observe the instituted ordinances of worship that we may adhere to the proper object of worship. For this reason Moses is very large in his exposition of the second commandment. What is contained in this and the four following chapters mostly refers to that. These are statutes and judgments which they must observe to do (v. 1), 1. In the days of their rest and prosperity, when they should be masters of Canaan. We must not think that our religion is instituted only to be our work in the years of our servitude, our entertainment in the places of our solitude, and our consolation in affliction; no, when we come to possess a good land, still we must keep up the worship of God in Canaan as well as in a wilderness, when we have grown up as well as when we are children, when we are full of business as well as when we have nothing else to do. 2. All the days, as long as you live upon the earth. While we are here in our state of trial, we must continue in our obedience, even to the end, and never leave our duty, nor grow weary of well-doing. Now,

I. They are here charged to abolish and extirpate all those things that the Canaanites had served their idol-gods with, v. 2, 3. Here is no mention of idol-temples, which countenances the opinion some have, that the tabernacle Moses reared in the wilderness was the first habitation that ever was made for religious uses, and that from it temples took their rise. But the places that had been used, and were now to be levelled, were enclosures for their worship on mountains and hills (as if the height of the ground would give advantage to the ascent of their devotions), and under green trees, either because pleasant or because awful: whatever makes the mind easy and reverent, contracts and composes it, was thought to befriend devotion. The solemn shade and silence of a grove are still admired by those that are disposed to contemplation. But the advantage which these retirements gave to the Gentiles in the worship of their idols was that they concealed those works of darkness which could not bear the light; and therefore they must all be destroyed, with the altars, pillars, and images, that had been used by the natives in the worship of their gods, so as that the very names of them might be buried in oblivion, and not only not be remembered with respect, but not remembered at all. They must thus consult, 1. The reputation of their land; let it never be said of this holy land that it had been thus polluted, but let all these dunghills be carried away, as things they were ashamed of. 2. The safety of their religion; let none be left remaining, lest profane unthinking people, especially in degenerate ages, should make use of them in the service of the God of Israel. Let these pest-houses be demolished, as things they were afraid of. He begins the statutes that relate to divine worship with this, because there must first be an abhorrence of that which is evil before there can be a steady adherence to that which is good, Rom. xii. 9. The kingdom of God must be set up, both in persons and places, upon the ruins of the devil's kingdom; for they cannot stand together, nor can there be any communion between Christ and Belial.

II. They are charged not to transfer the rites and usages of idolaters into he worship of God; no, not under colour of beautifying and improving it (v. 4): You shall not do so to the Lord your god, that is, "you must not think to do honour to him by offering sacrifices on mountains and hills, erecting pillars, planting groves, and setting up images; no, you must not indulge a luxurious fancy in your worship, nor think that whatever pleases that will please God: he is above all gods, and will not be worshipped as other gods are."

Where Sacrifices Must Be Offered; Ceremonial Observances; Cautions Against Idolatrous Rites. (b. c. 1451.)

5 But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: 6 And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks: 7 And there ye shall eat before the Lord your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the Lord thy God hath blessed thee. 8 Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes. 9 For ye are not as yet come to the rest and to the inheritance, which the Lord your God giveth you. 10 But when ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety; 11 Then there shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the Lord : 12 And ye shall rejoice before the Lord your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates; forasmuch as he hath no part nor inheritance with you. 13 Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest: 14 But in the place which the Lord shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee. 15 Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the Lord thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart. 16 Only ye shall not eat the blood; ye shall pour it upon the earth as water. 17 Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or heave offering of thine hand: 18 But thou must eat them before the Lord thy God in the place which the Lord thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates: and thou shalt rejoice before the Lord thy God in all that thou puttest thine hands unto. 19 Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth. 20 When the Lord thy God shall enlarge thy border, as he hath promised thee, and thou shalt say, I will eat flesh, because thy soul longeth to eat flesh; thou mayest eat flesh, whatsoever thy soul lusteth after. 21 If the place which the Lord thy God hath chosen to put his name there be too far from thee, then thou shalt kill of thy herd and of thy flock, which the Lord hath given thee, as I have commanded thee, and thou shalt eat in thy gates whatsoever thy soul lusteth after. 22 Even as the roebuck and the hart is eaten, so thou shalt eat them: the unclean and the clean shall eat of them alike. 23 Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh. 24 Thou shalt not eat it; thou shalt pour it upon the earth as water. 25 Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the sight of the Lord . 26 Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the Lord shall choose: 27 And thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the Lord thy God: and the blood of thy sacrifices shall be poured out upon the altar of the Lord thy God, and thou shalt eat the flesh. 28 Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the Lord thy God. 29 When the Lord thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land; 30 Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. 31 Thou shalt not do so unto the Lord thy God: for every abomination to the Lord , which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. 32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.

There is not any one particular precept (as I remember) in all the law of Moses so largely pressed and inculcated as this, by which they are all tied to bring their sacrifices to that one altar which was set up in the court of the tabernacle, and there to perform all the rituals of their religion; for, as to moral services, then, no doubt, as now, men might pray everywhere, as they did in their synagogues. The command to do this, and the prohibition of the contrary, are here repeated again and again, as we teach children: and yet we are sure that there is in scripture no vain repetition; but all this stress is laid upon it, 1. Because of the strange proneness there was in the hearts of the people to idolatry and superstition, and the danger of their being seduced by the many temptations which they would be surrounded with. 2. Because of the great use which the observance of this appointment would be of to them, both to prevent the introducing of corrupt customs into their worship and to preserve among them unity and brotherly love, that, meeting all in one place, they might continue both of one way and of one heart. 3. Because of the significancy of this appointment. They must keep to one place, in token of their belief of those two great truths, which we find together (1 Tim. ii. 5), That there is one God, and one Mediator between God and man. It not only served to keep up the notion of the unity of the Godhead, but was an intimation to them (though they could not stedfastly discern it) of the one only way of approach to God and communion with him, in and by the Messiah.

Let us now reduce this long charge to its proper heads.

I. It is here promised that when they were settled in Canaan, when they had rest from their enemies, and dwelt in safety, God would choose a certain place, which he would appoint to be the centre of their unity, to which they should bring all their offerings, v. 10, 11. Observe, 1. If they just be tied to one place, they should not be left in doubt concerning it, but should certainly know what place it was. Had Christ intended, under the gospel, to make any one place such a seat of power as Rome pretends to be, we should not have been left so destitute of instruction as we are concerning the appointed place. 2. God does not leave it to them to choose the place, lest the tribes should have quarrelled about it, each striving, for their secular advantage, to have it among them; but he reserves the choice to himself, as he does the designation of the Redeemer and the institution of holy ordinances. 3. He does not appoint the place now, as he had appointed mounts Gerizim and Ebal, for the pronouncing of the blessings and curses (ch. xi. 29), but reserves the doing of it till hereafter, that hereby they might be made to expect further directions from heaven, and a divine conduct, after Moses should be removed. The place which God would choose is said to be the place where he would put his name, that is, which he would have to be called his, where his honour should dwell, where he would manifest himself to his people, and make himself known, as men do by their names, and where he would receive addresses, by which his name is both praised and called upon. It was to be his habitation, where, as King of Israel, he would keep court, and be found by all those that reverently sought him. The ark was the token of God's presence, and where that was put there God put his name, and that was his habitation. It contained the tables of the law; for none must expect to receive favours from God's hand but those that are willing to receive the law from his mouth. The place which God first chose for the ark to reside in was Shiloh; and, after that place had sinned away its honours, we find the ark at Kirjath-jearim and other places; but at length, in David's time, it was fixed at Jerusalem, and God said concerning Solomon's temple, more expressly than ever he had said concerning any other place, This I have chosen for a house of sacrifice, 2 Chron. vii. 12. Compare 2 Chron. vi. 5. Now, under the gospel, we have no temple that sanctifies the gold, no altar that sanctifies the gift, but Christ only; and, as to the places of worship, the prophets foretold that in every place the spiritual incense should be offered, Mal. i. 11. And our Saviour has declared that those are accepted as true worshippers who worship God in sincerity and truth, without regard either to this mountain or Jerusalem, John iv. 23.

II. They are commanded to bring all their burnt-offerings and sacrifices to this place that God would choose (v. 6 and again v. 11): Thither shall you bring all that I command you; and (v. 14), There thou shalt offer thy burnt offerings; and (v. 27), The flesh and the blood must be offered upon the altar of the Lord thy God. And of their peace-offerings, here called their sacrifices, though they were to eat the flesh, yet the blood was to be poured out upon the altar. By this they were taught that sacrifices and offerings God did not desire, nor accept, for their own sake, nor for any intrinsic worth in them, as natural expressions of homage and adoration; but that they received their virtue purely from that altar on which they were offered, as it typified Christ; whereas prayers and praises, as much more necessary and valuable, were to be offered every day by the people of God wherever they were. A devout Israelite might honour God, and keep up communion with him, and obtain mercy from him, though he had not an opportunity, perhaps, for many months together, of bringing a sacrifice to his altar. But this signified the obligation we Christians are under to offer up all our spiritual sacrifices to God in the name of Jesus Christ, hoping for acceptance only upon the score of his mediation, 1 Pet. ii. 5.

III. They are commanded to feast upon their hallowed things before the Lord, with holy joy. They must not only bring to the altar the sacrifices which were to be offered to God, but hey must bring to the place of the altar all those things which they were appointed by the law to eat and drink, to the honour of God, in token of their communion with him, v. 6. Their, tithes, and heave-offerings of their hand, that is, their first-fruits, their vows, and free-will-offerings, and firstlings, all those things which were to be religiously made use of either by themselves or by the priests and Levites, must be brought to the place which God would choose; as all the revenues of the crown, from all parts of the kingdom, are brought into the exchequer. And (v. 7): There you shall eat before the Lord, and rejoice in all that you put your hands unto; and again (v. 12), You shall rejoice before the Lord, you, and your sons, and your daughters. Observe here, 1. That what we do in the service of God and to his glory redounds to our benefit, if it be not our own fault. Those that sacrifice to God are welcome to eat before him, and to feast upon their sacrifices: he sups with us, and we with him, Rev. iii. 20. If we glorify God, we edify ourselves, and cultivate our own minds, through the grace of God, by the increase of our knowledge and faith, the enlivening of devout affections, and the confirming of gracious habits and resolutions: thus is the soul nourished. 2. That work for God should be done with holy joy and cheerfulness. You shall eat and rejoice, v. 7, and again, v. 12 and v. 18. (1.) Now while they were before the Lord they must rejoice, v. 12. It is the will of God that we should serve him with gladness; none displeased him more than those that covered his altar with tears. Mal. ii. 13. See what a good Master we serve, who has made it our duty to sing at our work. Even the children and servants must rejoice with them before God, that the services of religion might be a pleasure to them, and not a task or drudgery. (2.) They must carry away with them the grateful relish of that delight which they found in communion with God; they must rejoice in all that they put their hands unto, v. 7. Some of the comfort which they must take with them into their common employments; and, being thus strengthened in soul, whatever they did they must do it heartily and cheerfully. And this holy pious joy in God and his goodness, with which we are to rejoice evermore, would be the best preservative against the sin and snare of vain and carnal mirth and a relief against the sorrows of the world.

IV. They are commanded to be kind to the Levites. Did they feast with joy? The Levites must feast with them, and rejoice with them, v. 12, and again, v. 18; and a general caution (v. 19), Take heed that thou forsake not the Levite as long as thou livest. There were Levites that attended the altar as assistants to the priests, and these must not be forsaken, that is, the service they performed must be constantly adhered to; no other altar must be set up than that which God appointed; for that would be to forsake the Levites. But this seems to be spoken of the Levites that were dispersed in the country to instruct the people in the law of God, and to assist them in their devotions; for it is the Levite within their gates that they are here commanded to make much of. It is a great mercy to have Levites near us, within our gates, that we may ask the law at their mouth, and at our feasts to be a check upon us, to restrain excesses. And it is the duty of people to be kind to their ministers that give them good instructions and set them good examples. As long as we live we shall need their assistance, till we come to that world where ordinances will be superseded; and therefore as long as we live we must not forsake the Levites. The reason given (v. 12) is because the Levite has no part nor inheritance with you, so that he cannot grow rich by husbandry or trade; let him therefore share with you in the comfort of your riches. They must give the Levites their tithes and offerings, settled on them by the law, because they had no other maintenance.

V. They are allowed to eat common flesh, but not the flesh of their offerings, in their own houses, wherever they dwelt. What was any way devoted to God they must not eat at home, v. 13, 17. But what was not so devoted they might kill and eat of at their pleasure, v. 15. And this permission is again repeated, v. 20-22. It should seem that while they were in the wilderness they did not eat the flesh of any of those kinds of beasts that were used in sacrifice, but what was killed at the door of the tabernacle, and part of it presented to God as a peace-offering, Lev. xvii. 3, 4. But when they came to Canaan, where they must live at a great distance from the tabernacle, they might kill what they pleased for their own use of their flocks and herds, without bringing part to the altar. This allowance is very express, and repeated, lest Satan should take occasion from that law which forbade the eating of their sacrifices at their own houses to suggest to them, as he did to our first parents, hard thoughts of God, as if he grudged them: Thou mayest eat whatsoever thy soul lusteth after. There is a natural regular appetite, which it is lawful to gratify with temperance and sobriety, not taking too great a pleasure in the gratification, nor being uneasy if it be crossed. The unclean, who might not eat of the holy things, yet might eat of the same sort of flesh when it was only used as common food. The distinction between clean persons and unclean was sacred, and designed for the preserving of the honour of their holy feasts, and therefore must not be brought into their ordinary meals. This permission has a double restriction:—1. They must eat according to the blessing which God had given them, v. 15. Note, It is not only our wisdom, but our duty, to live according to our estates, and not to spend above what we have. As it is unjust on the one hand to hoard what should be laid out, so it is much more unjust to lay out more than we have; for what is not our own must needs be another's, who is thereby robbed and defrauded. And this, I say, is much more unjust, because it is easier afterwards to distribute what has been unduly spared, and so to make a sort of restitution for the wrong, than it is to repay to wife, and children, and creditors, what has been unduly spent. Between these two extremes let wisdom find the mean, and then let watchfulness and resolution keep it. 2. They must not eat blood (v. 16, and again, v. 23): Only be sure that thou eat not the blood (v. 24), Thou shalt not eat it; and (v. 25), Thou shalt not eat it, that it may go well with thee. When they could not bring the blood to the altar, to pour it out there before the Lord, as belonging to him, they must pour it out upon the earth, as not belonging to them, because it was the life, and therefore, as an acknowledgment, belonged to him who gives life, and, as an atonement, belonged to him to whom life is forfeited. Bishop Patrick thinks one reason why they were forbidden thus strictly the eating of blood was to prevent the superstitions of the old idolaters about the blood of their sacrifices, which they thought their demons delighted in, and by eating of which they imagined that they had communion with them.

VI. They are forbidden to keep up either their own corrupt usages in the wilderness or the corrupt usages of their predecessors in the land of Canaan.

1. They must not keep up those improper customs which they had got into in the wilderness, and which were connived at in consideration of the present unsettledness of their condition (v. 8, 9): You shall not do after all the things that we do here this day. Never was there a better governor than Moses, and one would think never a better opportunity of keeping up good order and discipline than now among the people of Israel, when they lay so closely encamped under the eye of their governor; and yet it seems there was much amiss and many irregularities had crept in among them. We must never expect to see any society perfectly pure and right, and as it should be till we come to the heavenly Canaan. They had sacrifices and religious worship, courts of justice and civil government, and, by the stoning of the man that gathered sticks on the sabbath day, it appears there was great strictness used in guarding the most weighty matters of the law; but being frequently upon the remove, and always at uncertainty, (1.) They could none of them observe the solemn feasts, and the rites of cleansing, with the exactness that the law required. And, (2.) Those among them that were disposed to do amiss had opportunity given them to do it unobserved by the frequent interruptions which their removals gave to the administration of justice. But (says Moses) when you come to Canaan, you shall not do as we do here. Note, When the people of God are in an unsettled condition, that may be tolerated and dispensed with which would by no means be allowed at another time. Cases of necessity are to be considered while the necessity continues; but that must not be done in Canaan which was done in the wilderness. While a house is in the building a great deal of dirt and rubbish are suffered to lie by it, which must all be taken away when the house is built. Moses was now about to lay down his life and government, and it was a comfort to him to foresee that Israel would be better in the next reign than they had been in his.

2. They must not worship the Lord by any of those rites or ceremonies which the notions of Canaan had made use of in the service of their gods, v. 29-32. They must not so much as enquire into the modes and forms of idolatrous worship. What good would it do to them to know those depths of Satan? Rev. ii. 24. It is best to be ignorant of that which there is danger of being infected by. They must not introduce the customs of idolaters, (1.) Because it would be absurd to make those their patterns whom God had made their slaves and captives, cut off, and destroyed from before them. The Canaanites had not flourished and prospered so much in the service of their gods as that the Israelites should be invited to take up their customs. Those are wretchedly besotted indeed who will walk in the way of sinners, after they have seen their end. (2.) Because some of their customs were most barbarous and inhuman, and such as trampled, not only upon the light and law of nature, but upon natural affection itself, as burning their sons and their daughters in the fire to their gods (v. 31), the very mention of which is sufficient to make it odious, and possess us with a horror of it. (3.) Because their idolatrous customs were an abomination to the Lord, and the translating of them into his worship would make even that an abomination and an affront to him by which they should give him honour, and by which they hoped to obtain his favour. The case is bad indeed when the sacrifice itself has become an abomination, Prov. xv. 8. He therefore concludes (v. 32) with the same caution concerning the worship of God which he had before given concerning the word of God (ch. iv. 2): "You shall not add thereto any inventions of your own, under pretence of making the ordinance either more significant or more magnificent, nor diminish from it, under pretence of making it more easy and practicable, or of setting aside that which may be spared; but observe to do all that, and that only, which God has commanded." We may then hope in our religious worship to obtain the divine acceptance when we observe the divine appointment. God will have his own work done in his own way.

CHAP. XII.

THese are the statutes and the judgements which ye shall observe to doe, in the land which Iehovah the God of thy fathers giveth unto thee, to possesse it all the dayes that ye live upon the earth. Destroying ye shall destroy all the places wherein the nations which ye shall possesse, served their gods, upon the high mountaines, and upon the hills, and under every greene tree. And ye shall breake downe their altars, and breake their pillars, and burne their groves with fire; and ye shall hew downe the graven images of their gods, and ye shall destroy the names of them out of that place. Yee shall not doe so unto Iehovah your God. But unto the place which Iehovah your God shall chuse out of all your Tribes, to put his Name there, even unto his habitation shall ye seeke, and thither shalt thou come. And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and the heave-offering of your hand, and your vowes, and your voluntary offerings, and the firstlings of your herd, and of your flocke. And there ye shall eat before Iehovah your God, and yee shall rejoyce in all that ye put your hand unto, you and your houses, wherein Iehovah thy God hath blessed thee. Yee shall not doe after all things which we doe here this day, every man all that is right in his owne eyes. For yee are not come as yet unto the rest and unto the inheritance which Iehovah thy God giveth unto thee. But ye shall passe over Iordan, and dwell in the land which Iehovah your God giveth you to inherit, and he will give you rest from all your enemies round about, and yee shall dwell in consident safetie. And there shall be a place which Iehovah your God shall chuse, to cause his name to dwell there; thither shall yee bring all that I command you, your burnt-offerings, and your sacrifices, your tithes, and the heave-offering of your hand, and all the choise of your vowes which ye shall vow unto Iehovah. And yee shall rejoyce before Iehovah your God; you, and your sonnes, and your daughters, and your men-servants, and your women-servants, and the Levite that is within your gates, forasmuch as he hath no part nor inheritance with you. Take heed to thy selfe, lest thou offer thy burnt-offerings in every place which thou shalt see. But in the place which Iehovah shall chuse, in one of thy Tribes, there thou shalt offer thy burnt-offerings, and there thou shalt doe all that I command thee.

Notwithstanding, in all the desire of thy soule, thou maist slay and eat flesh, according to the blessing of Iehovah thy God, which he hath given to thee in all thy gates: the uncleane and the cleane may eat thereof, as of the Roe-bucke, and as of the Hart. Onely the bloud yee shall not eat, yee shall powre it upon the earth as water. Thou maist not eat within thy gates, the tithe of thy corne, or of thy new wine, or of thine oile, or the firstlings of thy herd, or of thy flocke, or any of thy vowes which thou shalt vow, or thy voluntary offerings, or heave-offering of thine hand.

But thou shalt eat it before Iehovah thy God, in the place which Iehovah thy God shall chuse; thou, and thy sonne, and thy daughter, and thy man-servant, and thy woman-servant, and the Levite that is within thy gates: and thou shalt rejoyce before Iehovah thy God, in all that thou puttest thine hand unto. Take heed to thy selfe, lest thou forsake the Levite, all thy daies, upon thy land.

When Iehovah thy God shall enlarge thy border, as he hath spoken unto thee, and thou shalt say, I will eat flesh, because thy sould desireth to eat flesh; in all the desire of thy soule thou maiest eat flesh. If the place which Iehovah thy God shall chuse, to put his name there, be farre from thee, then thou shalt slay of thy herd, and of thy flocke, which Iehovah hath given unto thee, as I have commanded thee: and thou shalt eat within thy gates in all the desire of thy soule. But, as the Roe-bucke and the Hart is eaten, so thou shalt eat it: the uncleane and the cleane shall eat it alike. Onely bee sure not to eat the blood, for the blood is the soule, and thou shalt not eat the soule with the flesh. Thou shalt not eat it: thou shalt powre it on the earth as water. Thou shalt not eat it, that it may bee well with thee, and with thy sonnes after thee, when thou shalt doe that which is right in the eies of Iehovah. Onely thy holy things which thou shalt have, & thy vowes, thou shalt take up, and goe unto the place which Iehovah shall chuse. And thou shalt make thy burnt-offerings, the flesh and the blood, upon the Altar of Iehovah thy God; and the blood of thy sacrifices shall be powred out upon the Altar of Iehovah thy God, and thou shalt eat the flesh. Observe and heare all these words which I command thee, that it may bee well with thee, and with thy sons after thee for ever, when thou shalt doe that which is good and right in the cies of Iehovah thy God.

When Iehovah thy God shall cut off the nations from before thee, whither thou goest to possesse them, and thou possessest them and dwellest in their land. Take heed to thy selfe lest thou bee ensnated after them, after that they be destroyed from before thee; and lest thou enquire after their gods, saying, How did these nations serve their gods? even so will I doe likewise. Thou shalt not doe so unto Iehovah thy God; for every abomination to Iehovah which he hateth, have they done unto their gods; for even their sonnes and their daughters they have burnt in the fire to their gods. Every word which I command you, that shall yee observe to doe: thou shalt not adde unto it, neither shalt thou diminish from it.

Annotations. STatutes] Here Moses entreth into the explication of the second commandement, concerning the manner of Gods worship, when Israel should come into Canaan; and proposeth in the 12, 13, 14, 15, and 16 chapters, Statutes for the service of God; and afterwards Iudgments for the repressing of evils. Vers. 2. destroying] that is, yee shall speedily and utterly destroy; as the Greeke translateth, destroy with destruction. In the Hebrew canons it is said, Wee are commanded to destroy the Idoll, and the ministring vessels thereof, and whatsoever is made for the same, Deut. 12. 2. And in the land of Israel we are commanded to persecute it, untill it bee destroyed out of all our land: but without the land wee are not commanded to persecute it. But every place which wee shall subdue, wee are to destroy every Idoll that is therein, as it is written (in Deut. 12. 3.) and yee shall destroy the names of them out of that place. Maimony in Misneh, treat. of Idolatry, ch. 7. sect. 1. places] as houses, high places, temples, and the like. Hereupon the house of Baal, 2 King. 10. 27. the high places which Solomon and Ieroboam had builded for idolatry, 2 King. 23. 13. 15. were destroyed. But if an house were built for use, and Idols afterwards set up in it, the Hebrewes say, When hee had brought in the Idoll into the house, so long as it was there, the house was unlawfull for any use; when it was taken out, the house was lawfull, Maim. treat. of Idola[illegible: 1 letter]y, ch. 8. sect. 4. shall possesse] that is, shall subdue and have dominion over them, as the word often signifieth; see Levit. 25. 45, 46. Ier. 49. 2. Psal. 82. 8. gods] that is, as the Chaldee explaineth it, Idolls: there are gods (so called) many; but into [illegible: 1 word] there is but one God, 1 Cor. 8. 5, 6. mountaines] in such high places, all nations for the most part used to serve their gods: into which corruption Israel sometime fell, 2 King. 17. 10, 11. Ier. 3. 6. Ezek. 20. 28, 29. Hos. 4. 13. Vers. 3. pillars] or statues, standing Images: of these see Exod. 23. 24. Levit. 26. 1. greves] which were wont to bee as temples unto the heathen, as is noted on Exod. 34. 13. See also the annotations on Deut. 7. 5. gods] in Chaldee, Images of ther Idols. names] whether in speech, (for the name of other gods might not bee heard out of their mouths, Exod. 23. 13.) or imprinted in bookes, graven on pillars, imposed on places, or any other the like. So the Reubenites changed the names of cities, that carried Idoll names, Num. 32. 38. As the beginning of true religion is repentance from dead workes, Heb. 6. 1. so in the constituting of Gods true service, Moses beginneth with the abolishing of all idolatrous monuments; for What agreement hath the temple of God with Idols? 2 Cor. 6. 16. Vers. 4. not doe so] in any of the former particulars, or such like: as not to destroy or doe evill to Gods sanctuary or synagogues, Psal. 74. 3, 6, 7, 8. not to breake downe his Altars, 1 King. 19. 10. nor to deface any holy writings, or monuments of his name, Ier. 36. 23. The Hebrews say, Whosoever destroyeth any name of the holy pure names, wherby the blessed God is called, is by the law to be beaten; for [illegible: 1 word] of Idols hee saith. And thou shalt destroy the names of them, &c. Thou shalt not doe so to the Lord thy God. Hee that takes away but one stone (by way of destroying) from the Altar, or from the Temple, or from any other part of the Court, is to be beaten. Likewise he that burneth any of the wood of the sanctuary, &c. All the holy Scriptures, and expositions of them, it is unlawfull to burne any of them, or destroy them with hand, except they be such as are written by heretickes, &c. But holy Scriptures when they are old, are to be laid up. Maimony in Iesudei hatorah, ch. 6. sect. 1. 7. 8. Vers. 5. to put his name there] that is, to have it consecrated unto him, and his divine service. Such was the Tabernacle of Moses, the Temple of Solomon, the Citie Ierusalem, after God had chosen it; for of them God said, My name shall be there, 1 King. 8. 29. and his Name was called upon them, Dan. 9. 18. and put there, 2 King. 21. 4, 9. 1 King. 14. 11. The Chaldee here expoundeth it, to cause [illegible: 1 word] Majestie (or divine presence) to dwell there. Now Christ hath abolished the earthly Ierusalem, and requireth worship in spirit and truth every where, Ioh. 4. 11, 23. shall yee seeke] for answers and oracles, which from the mercie-seat, and by Vrim and Thummim, were given to the people, Numb. 7. 89. Exod. 25. 22. Numb. 27. 21. All other places were forbidden; as, Seeke not Bethel, nor enter into Gilgal, &c. Amos 5. 5. shalt thou come] at all times, when thou wilt offer sacrifice, Levit. 17. 8, 9. but three times in the yeare by expresse commandement, Exod. 23. 14.—17. And there the Lord promised to come unto them and blesse them, Exod. 20. 24. Vers. 6. sacrifices] of all sorts, as sinne-offerings, peace-offerings, and whatsoever pertained to the Alter Sacrifices have their name of slaughter, which were staine, offered, and eaten before the Lord: the Chaldee here expoundeth it, the slaughter (or sacrifice) of your holy things. tithes] the tenth of the h[illegible: 2 letters]d and of the flocke, which bo[illegible: 1 letter]h Priests and people were to bring and slay before the Lord, and eat them in Ierusalem: whereof see Levit. 27. 32. and the tiches of cor[illegible: 1 span], &c. whereof see vers. 17. and Deut. 14. 22, 23. heave-offering of your hand] the Greeke translateth, the first-fruits, and in v. [illegible: 1 word]. the first-fruits of your hands: These are the first-fruits spoken of in Deut. 26. 2. &c. which with their hands they brought into the Sanctuary. See the annotations there. vowes, and your voluntaire offerings] such as for Gods blessings they willingly gave unto him. The difference of these voluntarie oblations from vowes, is shewed on Levit. 7. 16. firstlings] which were given to the Priests, for them to eat, after the blood was sprinkled, and the fat burned on the Altar: see Numb. 18. 15, 17. Vers. 7. Yee shall eat] to wit, such things as were lawfull for the people to eat: for of all the things forementioned, they might not eat. Some were for the Priests to eat before the Lord; some for the people. rejoyce] God is to be served with gladnesse, Psal. 100. 1, 2. and the holy things of God might not be eaten with mourning, Deut. 26. 14. Hos. 9. 4. yee put your hand] Hebr. the putting to (or sending forth) of your hand. This, though it may be applied to that which they might take and eat, of the holy things, as in Gen. 3. 22. yet it seemeth to be more generall, for all things that they should doe, and all blessings that they should receive, as by comparing this phrase in Deut. 15. 10. and 23. 20. and 28. 8. 20. may appeare. So after in vers. 18. houses] that is, housholds, children and such like; as the Chaldee expoundeth it, men of your houses: and so Moses explaineth it in vers. 12. Vers. 8. which wee doe] the Greeke expoundeth it, which yee doe. Israel committed idolatry in the wildernesse, Act. 7. 42, 43. Howbeit this speech of Moses seemeth rather to meane the true service of God, which was not as yet perfected, neither could be in their travels; as it was after in Canaan. right in his owne eies] that is, which liketh or pleaseth him: so the phrase meaneth, in 2 Sam. 19. 6. 1. Chron. 13. 4. and is often spoken of the corruption of men, as Iudg. 17. 6. and 21. 25. unto which Moses opposeth that which is right in the Lords eies, vers. 25, 28. and chap. 13. 18. There is a way which is right before a man, and the end thereof are the waies of death, Prov. 14. 12. Vers. 9. the rest] in Chaldee, the house (or place) of rest: meaning the land of Canaan, and in speciall, Ierusalem there, 1 Chron. 23. 25. where after their travels and warres, the Lord gave rest unto his people, as vers. 10. and 1 King. 8. 56. But David being there, speaketh of another rest, which remaineth for people of God, Psal. 95. 11. into which rest, wee that beleeve doe enter, and [illegible: 2 letters]ase from our owne workes, Heb. 4, 3, 8, 9, 10. Vers. 10. in confident safety] or, in security; it meaneth without feare, Iudg. 8. 11. and 18. 7. and without danger of evill, Psal. 78. 53. See the like promise in Levit. 25. 18, 19. This promise is fulfilled in Christ, by whom wee are delivered out of the hands of our enemies, that we might serve God without feare, Luk. 1. 74. Vers. 11. And there shallbe] or, And it shall bee that the place, &c. See vers. 5. the choice] that is, the best, or fairest, as the Chaldee translateth. Vers. 12. your gates] the Chaldee explaineth it, your cities: so the Hebrew text sometime explaineth it selfe, as is noted on Exod. 20. 10. no part] of the spoiles or inheritance in the division of the land, but the Lord is his part and inheritance. See Deut. 10. 9. Num. 18. 8.—21. Vers. 13. lest thou offer] that is, that thou offer not. This precept is often and carefully urged, because the people were prone to fall into the transgression of it, as the histories of Scripture manifest, 1 King. 12, 28, 29, 30. 2 King. 17. 9. 11. And it taught men the unitie of the faith of Christ, and the band of love and peace, to be kept in the heavenly Ierusalem, whither all people should resort, Rev. 21. 24, 25, 26. Vers. 14. that I command thee] the Greeke addeth, this day. So not the place only, but all other things in Gods service, were to be according to the word of God, because the naturall man (not regenerate by Gods word and spirit) receiveth not the things of the spirit of God, neither can he know them, 1 Cor. 2. 14. and in the things which he knoweth he corrupteth himselfe, Rom. 1. 21. and God would have obedience to his word, rather than sacrifice, 1 Sam. 15. 22. Vers. 15. Notwithstanding] or Only, as the word signifieth in vers. 16. 26. It is a libertie granted for civill things, but with a limitation. in all the desire of thy soule] the Greeke translateth, in all thy desire, the soule being put for the whole person. It meaneth, whatsoever thou, or thy soule desireth. maist slay] this word is the same that is used for sacrificing, (which also was with slaughter of the creature,) but applied here, and often, to the slaying for ordinary food. Of this the Hebrewes say, It is lawfull to slay (for common food) in any place without the court (of the Sanctuarie;) for they slay in the court none but the holy things of the Altar only. But it is unlawfull to slay common things in the court, either cattell, beast, or bird. And so it is said (in Deut. 12. 21.) If the place be farre from thee, which the Lord thy God shall chuse, &c. then thou shalt slay &c. and eat within thy gates. Here thou art taught, that they slay not flesh for ones desire, but without the place which the Lord hath chosen. And that which is slaine without the place, is lawfull to be eaten within all gates. But he that slaieth common things in the court, that flesh is pure, and unlawfull to be used; but they burie it, &c. Maimony tom. 2. in Shechitah, ch, 2. sect. 1, 2. to the blessing] that is, the liberalitie, or bounteous gift: so restraining all profuse rio[illegible: 1 letter], and keeping men within the limits of their abilitie. thy gates] in the Chaldee, thy cities; and so the Greeke, in every citie. may eat] or shall eat. God would have no difference of persons, nor of places, nor of cleane beasts, (as after followeth) lest there should grow any respect of holinesse in such civil things, which might turne to superstition. Vers. 16. Only] as the Greeke saith, But the bloud, to wit, of beasts and o[illegible: 1 letter] fowles, Lev. 7. 26. this was absolutely forbidden even in civill diet; the reason hereof is noted on Levit. 17. poure it] or shed it on the earth, and cover it with dust, Levit, 17. 13. see the annotations there. Vers. 17. Thou maist [illegible: 1 letter]ot] that is, it is not permitted or lawfull forthee, as the Chaldee explaineth it. gates] in the Greeke and Chaldee, cities; so in vers. 18. and 21. The second tithe which the owners did eat, was holy, and might not be [illegible: 1 letter]a[illegible: 1 letter]en but in the place where Gods Sanctuarie was: see the notes on Deut. 14. 22, 23. heave-offering] in Greeke, first-fruits; in Chaldee, the separation, that is, the separated thing: see vers. 6. Maimony in Biccurim (or treat. of First-fruits) chap. 3. sect. 3. saith, The heave-offering of thine hand is the first-fruits; and, The Priest that eateth of the first-fruits out of Ierusalem, after that they are brought within the walls, is by the Law to be beaten; for it is said, Thou maist not eat within thy gates, &c. See more on Deut. 26. 2. 4. Vers. 19. lest thou forsake] that is, that thou forsake not, or neglect not, either by erecting a new ministerie, as did Ieroboam, 2 Chron. 13. 9. or by with-holding thy offerings, the meanes of their livelihood, which is in speciall here intended. So in Neh. 10. 39. we will not forsake the house of our God; where mention is made of bringing up their offerings. The same sinne is called the spoiling of God, Mal. 3. 8. See also Deut. 14. 27. upon thy land] the land of Canaan, out of which in speciall, tithes, first-fruits, and the like were to be paid. The Greeke translateth, all the time that thou shalt live upon the land (or earth.) Vers. 20. Because thy soule] or, as the Greeke translateth, if thy soule desireth. Vers. 22. as the Roe-bucke] that is, as common and profane meats, without any respect of holinesse. So after, in Deut. 15. 22, 23. Vers. 23. Only be sure] or, be strong: the Greeke translateth, Take heed strongly: it meaneth a full and firme purpose of heart, not to eat it at any time. Of this Law, see the notes on Lev. 17. 10. &c. is the soule] figuratively spoken, because the soule (or life) is in the bloud, as is expressed, Lev. 17. 11. not eat the soule] because God gave them that upon the altar, to make an atonement for their soules, Lev. 17. 11, 12. Vers. 26. holy things] Hebr. holinesses: the Chaldee applieth it to their tithes. Vers. 27. the flesh and the bloud] both of them were wholly brought to the altar, Levit. 1. The Greeke translateth, the flesh thou shalt offer upon the altar. sacrifices] to wit, peace-offerings, for the flesh of them was eaten by the owners, Levit. 7. 15. upon the altar] the Greeke translateth it, at the base (or foot) of the altar. Vers. 28. in the eyes] that is, as the Greeke and Chaldee expound it, before the Lord. Vers. 29. to possesse them] or, to disinherit them; as the Chaldee saith, to cast them out: the Greeke translateth, to inherit their land. God having given direction for the place of his worship, now proceedeth with the things and manner of service which they should performe unto him. Vers. 30. lest thou be ensnared] that is, deceived in thy minde, and so fall into sinne and destruction, by following their religion. The Greeke translateth, that thou seeke not to follow them. See Exod. 23. 33. As the nations were to be destroyed, so their idolatrous service was to be abolished, that none of their customes should be retained in Israel. How did] Heb. How will, that is, how use they to serve. Hereupon the Hebrewes say, Thou maist not inquire (or aske) concerning the way of the service of an idoll how it is, although thou serve it not; for this thing [illegible: 1 span] to turne after it, and to doe as they doe. Maimony treat. of Idolatry, ch. 2. sect. 2. will I doe] not unto idols, but to the Lord, as the next verse manifesteth. So not onely the worship of false gods, but false or idolatrous worship of the true God, is here forbidden; and all imitation of Idolaters is condemned. So in Levit. 18. 3. Vers. 31. every abomination] the Chaldee expoundeth, every thing that is abominable before the Lord: in Greeke, the abominations which the Lord hateth. to their gods] the Chaldee expounds it, to their idols. This one particular of burning their children, is named, (all other being implyed) because herein they shewed most zeale and love; as Abraham for sacrificing his sonne at Gods command, is highly commended, Gen. 22. 12. and Israel, when they would shew themselves most studious to please the Lord, inquired about giving the fruit of their body for the sinne of their soule, Mich. 6. 7. and sometime practised this abomination, Psal. 106. 37, 38. Ezek. 23. 37, 39. But God here condemneth the most fervent devotion of Idolaters. Vers. 32. Every word] or thing: in Chaldee, every commandement. Hereby God appointeth his owne word and law, to bee the onely rule of his service, without imitating the customes of others, or devising any thing of their owne. So in Levit. 18. 4. Deut. 4. 1, 2.