Deuteronomy 18 commentary

Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. Care is likewise taken that they want not the comforts and conveniences of this life. The people must provide for them. He that has the benefit of solemn religious assemblies, ought to give help for the comfortable support of those that minister in such assemblies.

Was it possible that a people so blessed with Divine institutions, should ever be in any danger of making those their teachers whom God had made their captives? They were in danger; therefore, after many like cautions, they are charged not to do after the abominations of the nations of Canaan. All reckoning of lucky or unlucky days, all charms for diseases, all amulets or spells to prevent evil, fortune-telling, etc. are here forbidden. These are so wicked as to be a chief cause of the rooting out of the Canaanites. It is amazing to think that there should be any pretenders of this kind in such a land, and day of light, as we live in. They are mere impostors who blind and cheat their followers.

It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. He is the Light of the world, Joh 8:12. He is the World by whom God speaks to us, Joh 1:1; Heb 1:2. In his birth he should be one of their nation. In his resurrection he should be raised up at Jerusalem, and from thence his doctrine should go forth to all the world. Thus God, having raised up his Son Christ Jesus, sent him to bless us. He should be like unto Moses, only above him. This prophet is come, even JESUS; and is “He that should come,” and we are to look for no other. The view of God which he gives, will not terrify or overwhelm, but encourages us. He speaks with fatherly affection and Divine authority united. Whoever refuses to listen to Jesus Christ, shall find it is at his peril; the same that is the Prophet is to be his Judge, Joh 12:48. Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! But happy they who trust in Him, and obey Him. He will lead them in the paths of safety and peace, until He brings them to the land of perfect light, purity, and happiness. Here is a caution against false prophets. It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is against the plain sense of the written word, or which gives countenance or encouragement to sin, we may be sure is not that which the Lord has spoken.

1. The priests, the Levites, and all the tribe of Levi. This chapter contains three principal heads; for first, God shews that there was no reason why the Israelites should be aggrieved at paying tithes to the Levites, and at remitting the first-fruits and other oblations to the priests, since this tribe was deprived of their inheritance. Secondly, He obviates all quarrels, and prevents unlawful gains and pilferings, by assigning their just share to the priests and Levites. Thirdly, He defines how the oblations should be parted among them, and what part of the victims the priests were to take. As to the first clause, since God was as it were the lot of their inheritance, they justly claimed to themselves the right which he had transferred to them. If it were disagreeable to the people that their revenue should be tithed, God came as it were between, and declaring that it was His property in His right as King, appointed the Levites to be His stewards and collectors for receiving it. There was then no ground for any one to raise a dispute, unless he chose professedly to rob God. But this declaration often occurs; since it was of great importance that the people should be assured that God accounted as received by Himself what He had assigned to the Levites; not. only lest any portion should be withheld from them, but also that every one should willingly pay the lawful dues of God’s ministers; and again, lest any should wickedly murmur because the first-fruits and some portion of the sacrifices were appropriated for the subsistence of the priests. Another reason is also expressed, why the honor assigned to the priests should be paid without grudging; viz., because God had appointed them to be the ministers of His service; but “the laborer is worthy of his hire."

3. And this shall be the priests’ due. It is not only for the sake of the priests that God enumerates what He would have them receive, that they may obtain what is their own without murmuring or dispute; but He also has regard to the people, lest the priests should basely and greedily take more than their due; which sacred history relates to have been done by the sons of Eli, (1 Samuel 2:23,) for they had advanced to such a degree of licentiousness, that, like robbers, they seized violently on whatever their lust desired. Lest therefore they should give way to this gross covetousness, God prescribes to them certain limits, to which they were to confine themselves, so that if they transgressed them, it was easy for any of the people to convict them of avarice.

6. And if a Levite come. This third head more clearly explains what is elsewhere more obscurely declared; for God seemed to curtail from the Levites whatever He gave to the priests. But He now more distinctly places the priests in the first rank, yet so that they should admit the Levites on the score of their labor’s to a share of the oblations. This is the sum of the law, that the Levites who remained at home, should be content with the tithes, and touch nothing of the other offerings; but that from whithersoever they should come to the sanctuary, they were to be accounted as ministers and take their proper place. By this law then, it was provided that none should be excluded on the ground of the intermission of their duties; and that the condition of those that dwelt elsewhere should not be worse than of those who lived at Jerusalem. For although they might reside in other cities, they did not altogether cease from their ministry, since they had other duties to perform besides that of sacrificing the victims. Yet those who entirely devoted themselves to the work of the sanctuary, were endowed by God with double honor; since it was by no means just that they should be defrauded of their maintenance, who bade adieu to domestic cares and labors, and occupied themselves totally in holy offices. That this distribution was not superfluous, will best appear from the narrative of Josephus, who relates that the About this time King Agrippa gave the high priesthood to Ismael, who was the son of Fabi. And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests; insomuch that it so fell out that the poorer sort of the priests died for want.” — Whiston’s Josephus. Antiq. 20 ch. 8, sec. 8. See also ch. 9, sec. 2. priests seized on the tithes by violence, and deprived the Levites of their subsistence by hostile measures.

The Sacred Oblations

Leviticus 24

Leviticus 24:5-9

5. And thou shalt take fine flour, and bake twelve cakes thereof: two tenth-deals shall be in one cake.

5. Accipies similam, et coques ex ea duodecim placentas: duarum decimarum sit unaquseque placenta.

6. And thou shalt set them in two rows, six on a row, upon the pure table before the LORD.

6. Et pones eas in duobus ordinibus: seni ordines super mensam mundam coram Jehova.

7. And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD.

7. Pones quoque super ordinem utrunque thus purum, eritque pani in memoriale et incensum Jehovae.

8. Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant.

8. Per singula sabbatha ordinabit illos coram Jehova semper, a filiis Israel foedere sempiterno.

9. And it shall be Aaron’s and his sons’; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the LORD made by fire by a perpetual statute.

9. Et erit Aharonis et filiorum ejus, qui comedent eum in loco sancto: quia sanctitatis sanctitatum est ei ex oblationibus ignitis Jehovae statuto perpetuo.

9. When thou art come. It is too well known from experience how eagerly the human race lays hold of bad examples, and how prone it is to imitate them. Especially those who come into a foreign land, accustom themselves readily to its manners and customs. This is the reason why God expressly commands the Israelites to beware, lest, when they come into the land of Canaan, they should catch any infection from its inhabitants. The doctrine, indeed, is universal in its application; but there was a necessity for providing against the danger which immediately impended. Moreover, Moses explains clearly in this passage what it is to have other gods, viz., to mix up the worship of God with things profane, since its purity is only thus maintained by banishing from it all uncongenial superstitions. The sum, therefore, is, that the people of God should abstain from all the inventions of men, whereby pure and simple religion is adulterated. In general, God wished to deter His worshippers from every fallacy whereby, from the beginning, Satan has deluded and fascinated miserable men; but He enumerates certain particular points, which by usage and custom had obtained the greatest prevalence. But in order that God’s purpose may be more apparent, it is expedient to observe what it is that displeases Him in these vices which He condemns. Since men have a natural desire after knowledge, even in the superstitious this has always proceeded from a good principle, inasmuch as God has implanted it in the minds of all, when He would distinguish our race from the lower animals. Neither in this was there anything to be reprehended, that men, being conscious of their own ignorance, conceived that they were to obtain knowledge in no other way than by consulting God. Now this was the sole object of the Gentiles when they inquired of their magicians and sorcerers, to seek from heaven that knowledge of which they perceived themselves to be destitute. Thus they undoubtedly confessed themselves to be overwhelmed with darkness, and that the light of understanding was the special gift of God. Whence also came the name of divination, because they were persuaded that secret things were not within the compass of human apprehension, but that this knowledge must come from divine inspiration. But since by his machinations the devil perverts what is right in itself, these principles implanted in us, as I have said, by nature, have been corrupted by two errors, for both an immoderate desire of knowing more than is lawful has crept into our minds, and then we have had recourse to illicit means of knowledge. From these sources, viz., foolish curiosity and unrestrained temerity or audacity, all the superstitions and errors have flowed whereby the world has been assailed. Therefore does God, by forbidding magical arts, introduce a remedy for these two diseases, which arts were perversely invented that they might search out and bring to light things which He had chosen to conceal. For the best rule of knowledge is sobriety, that it may suffice us to know as much as is expedient for us. The lust of men has carried them deeper, so that they have desired to penetrate into all the most profound secrets. But the second error on which I have touched is much worse, that they should have sought by improper means to discover hidden things. We shall soon see that God also has foretold things to come by his servants; but no further than He knew to be profitable, and only with this object, to make it manifest that He exercises special care for His church. But since men’s curiosity is insatiable, they do not consider what is useful for them, but, like Adam, desire to “be as gods,” and to know all things without exception. When God indulges not these improper desires, they address themselves to the devil, the father of lies, still, however, as I have stated, under the false disguise of God’s name. This is the origin of all the vanities whereby the world has ever been entangled. I now descend to particulars.

10. There shall not be found among you. This horrible and altogether monstrous infatuation, whereby the Gentiles had been possessed, afterwards invaded the Jews also, that they should immolate and even burn their children in honor of the gods to which they had devoted themselves; although it is probable that the greater part of them were not inflamed by such an excess of madness, but satisfied their superstition more easily, by merely making their children to pass through the fire. This was with them a kind of lustration to purge away all filthiness. But their cruel zeal impelled many of them even to murder, so as not even to spare their own flesh and blood. Yet in this they pleaded the example of Abraham, as if there were any similarity between the obedience of that holy man who, led by God’s command, was ready to slay his son Isaac, and this barbarous act of violence in people who, though God prohibited and gainsaid, murdered their children. Yet in this horrible spectacle we perceive how much more fervently men engage in impious rites which their own temerity has dictated, than in efforts to worship God aright, when He openly and expressly enjoins them the thing that is good. This, indeed, ought to be the first care of parents to consecrate their children to God; but the only rite of initiation for the Jews was circumcision, and with this they should have been content. Moses then enumerates the various kinds of divination to which the heathen nations were addicted, in order to satisfy their foolish desire to know more than was lawful. I do not, however, disapprove of the view which some prefer, In observing that some choose to say that Moses first uses a general term for all soothsayers, and then proceeding to describe particular classes of them, C. is following S. M’s note on קסם קסמים; where the latter has said, “Alii putant esse generale vocabulum ad omnium divinationum species.” The verb seems to be so used in 1 Samuel 28:8, where A. V. renders it divine. — W. that the generic term is first used, and the various species are then subjoined. I shall explain these briefly, and not waste time in refuting particular opinions, although it is evident that even some of the rabbis are grossly mistaken about them. The word מעונן, The next term, מעונן, S. M. has explained as derived from ענן, a cloud, or its radical verb. Some have chosen to regard it rather as derived from ענן, to watch; but C. must have learnt from some other source that there are critics who derive it from מעון, a place of habitation. — W magnonen, I willingly admit to be derived from (a word signifying) clouds; and therefore it may properly mean augurs, or judicial astrologers. There are some who are rather of opinion that its root is מגון, magnon, which in Hebrew means a place; and this etymology would not badly suit the fanatics who divine all things from the position of the stars, and assign their stations both to the planets and the signs of the zodiac for their respective aspects. At any rate this is fully agreed, that auguries, as well as frivolous observations of the stars, are here condemned, when men, in their preposterous curiosity, suppose all events and circumstances to be under the dominion of the stars. The word which follows מנחש, מנהש. That this term here means some kind of diviner is certain; but the root is used in an inoffensive sense for making diligent search; and the best critics are now generally agreed that it ought to have been so understood and rendered in Genesis 44:5, where S. M. has acknowledged (in his note on the present passage)that it is used for sciscitari rem occultam, notwithstanding his having there rendered it auguratur. — W. menachesh, means a diviner or soothsayer, (ariolum,) which sufficiently appears from Genesis 44:5, where Joseph pretends that he divined by his cup, because it was commonly believed that he possessed the art of soothsaying; and hence the name has been given to serpents on account of their subtlety. Some interpret the word מכשף, מכשף. The explanation here given is from S. M. — W. mekasheph, a juggler, (praestigiatorem,) one who dazzles and deceives the eyes by optical illusions. Next follows the fifth חבר חבר. The root signifies to join, or combine. How it came to mean enchanting, which it does in Syriac and Arabic, as well as in Hebrew, remains disputable. The explanation disliked by C. he had found in S. M.; that which follows is his own. — W term, which I have translated “tying knots,” (colligans colligationes,) whereby some understand enchanters, who by magic arts gather together serpents into one place. But this, in my judgment, is a poor explanation, and I, therefore, rather agree with those who conceive the calling together of evil spirits to be alluded to. But since it may be correctly translated “collecting, or gathering an assembly,” I do not altogether reject the opinion of others, that it relates to those imaginary assemblies, to which unhappy men, whom the devil has bewitched, fancy themselves to be transported to feast and dance together, and to join in wicked conspiracies, and which are commonly called “synagogues.” In the sixth word there is no ambiguity, whereby the people are forbidden to consult a spirit of Python; for thus may we properly render the Hebrew אוב, שאל אוב, S.M., Consulens pythonem. By saying that the Greeks have rendered אוב, Pythonem, C. would naturally lead his readers to suppose that the LXX. had done so, whereas, both in the Pentateuch and in I Samuel 28, where the Hebrew has an interrogator of אוב, the LXX. has ἐγγαστρίμυθος, a ventriloquist. The word אוב is allowed to mean properly a water-bottle, and its gurgling sound; and, from this last, a ventriloquist. It is obvious that Luke cannot be correctly spoken of as translating a Hebrew phrase when he was relating in Greek what the Greeks said of a person possessed by an evil spirit. — W ob, as St. Luke, a faithful and competent interpreter, has done, when he relates that a spirit of Python was cast out of the damsel at the command of Paul, (Acts 16:16;) and sometimes the Scripture calls these by the name of אובות, oboth, who allure evil spirits to give replies, of which deception a remarkable example is given in sacred history, (1 Samuel 28:7,) in the case of the witch (Pythonissa) who shewed Saul Samuel, although dead. The Greeks have translated the word Python, because the delusions of Apollo Pythius were particularly famous. The seventh class (Ang., wizards) is ידעני, ידעני, from ידע, he knew. This word had previously been used by Moses in Leviticus 20:27, where S. M. has said the Jews affirm that there were conjurers who put between their teeth the mouth of a certain animal called ידוע, and speak wonderful things through it. They add a wonderful fable, etc. The LXX. has ἐπάοιδος, an enchanter, in Leviticus, and its equivalent here. — W yadgnoni, which may correctly be translated gnostics, or knowers; for I make no doubt that they adopted this honorable name for purposes of deceit, which is by no means an uncommon practice with impostors. Thus the Genethliacs, and others like them, vaunted themselves to be mathematicians. This is the craft of Satan to steal the respectable names of virtues and good things, and to make them a covering for his lies, as, for instance, he gave the name of wise men to the Chaldean and Egyptian impostors; and thus, since the Prophets are called seers, he set against them the vain prognostications of false prophets, to astonish the minds of the simple. Omitted in Fr. “The Hebrews describe him thus, that ‘he put into his mouth a bone of a certain bird called Jaduaugh, and burned incense, and did other works, until he fell down as with shame, (or, modestie,) and spake with his mouth things that were to come to pass’ — Maim. Treat. of Idolatry,.ch, 6, sect. 2.” Ainsworth in loco. For to derive, as some do, this word from a certain bird, is too childish a conjecture; and I wonder that in such a plain matter they have been led so utterly astray, whilst they waste their acuteness upon nothing. Finally, necromancy דרש אל-המתים, one who seeks to the dead, (compare last clause of Isaiah 8:19;) a necromancer. is condemned, i.e., the deceitful and delusive science of prophesying upon the answers of the dead, which some improperly restrict to those who sleep among tombs, in order to hear in their sleep the dead speaking, because foolish men have in many ways endeavored to obtain communications from the dead. But, let us learn from this passage, with how many monstrous and ridiculous fascinations Satan, whenever God loosens the chain by which he is bound, is able to bewitch unhappy men; and how great, power to deceive the father of lies obtains from the just vengeance of God, for the purpose of blinding unbelievers. As to the notion which some conceited persons entertain, that all these things are fabulous and absurd, it arises from inconsideration and presumption, because they do not reflect how severe a judgment is merited by those who wilfully extinguish the light and enwrap themselves in darkness. For God’s truth is too precious to Him, for Him to suffer it to be rejected with impunity. Certainly it would be an impudent blasphemy to deny that magical arras were ever practiced, since thus would God be accused of inadvertency, as though He had legislated “Fait des loix frivoles et superflues;” passed frivolous and superfluous laws. — Fr. respecting things which did not exist. The objection that is made of its being absurd thus too highly to extol the power of Satan, as if he had the control of prophecies, which God claims for Himself alone, and as if he could cause the living to converse with the dead and change the forms of things, admits of an easy solution. With respect to vaticinations, there is no necessity for a subtle discussion as to how Satan can foreknow secret things, (on which point, as it seems to me, Augustine troubled himself too anxiously,) for this is a labor of supererogation, if we recollect that by God’s just judgment a certain kind of vaticination is permitted to the devils, in order more and more to deceive unbelievers, as will be more fully treated of elsewhere. Meanwhile, we know that unbelievers were mocked with “Par circuits et responses a deux ententes;” by circuitous and ambiguous answers. — Fr. ambiguous responses by all the oracles of false gods, and at length discovered from the event that they had been beguiled by deadly artifices; and, therefore, in Isaiah 41:23, God justly charges every idol with ignorance of futurity. Yet this does not prevent Satan from revealing certain hidden matters, by the prediction of which he may ensnare, as by a bait, the reprobate. I admit, indeed, that in progress of time the Roman augurs abandoned the study of their art, and abused the credulity of the lower orders by nothing but gross fictions; but if in former times Satan had not led even the most sharp-sighted into error by this artifice, Xenophon, Homme de jugement. — Fr. the disciple of Socrates, would not have so often mentioned among the chief praises of Cyrus, See, for example, at the end of the 1st Book of the Cyropaedia, the advice of Cyaxares: Μάθε δὲ μς, ὦ παῖ, καὶ τάδε, ἔφη, τὰ μέγιςα· Παρὰ γὰρ ἱερὰ, καὶ οἰωνοὺς μήτ ᾿ ἐν σαυτῷ μηδέποτε μηδ ᾿ ἐν τὣ στρατιᾷ κινδυνεῦσὟς, κατανοὼν ὡς ἄνθρωποι μὲν αἱροῦνται πράξεις εἰκάβοντες, εἰδότες δὲ οὐδὲν ἀπὸ ποίας ἔςαι αὐτοῖς τἀγαθόν· κ. τ. λ. that he was devoted to augury, and had learnt to be so from his father. Finally, the experience of all ages teaches us that men of depraved curiosity have often received from Satan, by means of magicians, a knowledge of things which could not have been obtained naturally. As to the actual operations of Satan, whether he raises the dead, or bewitches men and beasts, or invests any substances with new forms through enchantment, we must consider that whatever miracles he appears to work are mere delusions; and, since he is the father of darkness, it is clear he has no power except upon unbelievers, whose minds are darkened, so as not to distinguish black from white. Yet we have already seen how Pharaoh’s magicians rivalled Moses in their miracles. Wherefore we need not wonder if, by God’s permission, he should disturb the elements, or afflict the reprobate with diseases and other evils, or present phantoms to their sight. On this account we should more earnestly implore of God to restrain from us an enemy armed against us with so many destructive arts.

12. For all that do these things are an abomination. First, he would have the authority of God act as a rein to guide them; and then sets before them that vengeance which they were soon about to see inflicted upon the heathen, nay, of which they were themselves to be the executioners and ministers. For since it could not be a matter of the slightest doubt, but that the inhabitants of the land of Canaan were rooted out from their peaceful habitations only by God’s hand, he assigns as the cause of this destruction that they had polluted themselves and their country by these blasphemous and abominable superstitions. By this striking example, then, he deters them from imitating the sins which facts themselves shewed to be thus severely punished. Thus Paul admonishes believers to seek diligently to avoid the sins which provoke God’s wrath against the disobedient. (Ephesians 5:6.)

13. Thou shalt be perfect. He refers to the mutual obligation of that holy covenant whereby as on the one side He had pledged Himself to the Jews, so on the other He had made them His debtors, not to prostitute themselves to idols, or to hanker after strange religions, whereby men’s minds are led astray. This perfectness, then, is opposed to all those mixtures or corruptions which withdraw us from the sincere worship of the one true God; because the simplicity which retains us in obedience to heavenly teaching, is that spiritual chastity which God requires in His Church. The context of the passage proves this with sufficient clearness, viz., that God would restrain the Jews from all licentiousness, so that being devoted to His service, they should not look this way or that way, nor be carried away by vanity and instability, but constantly abide in the pure worship which He had prescribed to them. For this reason Paul declares that he is jealous for Christ; and because he had “espoused” the Corinthians to Christ, he feared “lest by any means, as the serpent beguiled Eve, through his subtlety,” so being ensnared by the wiles of impostors, they should fall “from the simplicity that is in Christ.” (2 Corinthians 11:2.)

14. For these nations. As God had just before been setting before them the punishment He was about to inflict upon these nations, in order to alarm and warn them, so now does he admonish them that the inheritance was handed over to them on this condition, that they should be mindful of so great a benefit, and beware of all pollutions; and that they succeeded the former inhabitants of the land, with a view to their being separate from them; for whence was this change, except that God might acquire to Himself a new people, and purify the land from all its defilements? Although He only mentions two classes of superstitions, yet thus, by synecdoche, He indicates them all. The sum is, that they should not be like the nations in vices and corruptions, which had been the cause of their destruction; since God had not only exterminated the men themselves, but their abominable rites also. Some divide the latter part of the verse into two clauses, “but thou shalt not do so;” and then, “Jehovah gives you the land,” which last word they supply. But I do not hesitate to think that the pronoun אתה, athah, must be thus rendered, “But as for thee;” and then I think it must be read continuously, “God hath not suffered thee to do so,” for the word נתן, nathan, is of extensive signification. The tendency of the whole is, that the prohibition of God should be of more weight with them than the example of the nations.

Deuteronomy 18:15-18

15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

15. Prophetam e medio tui, ex fratribus tuis, sicut me, suscitabit tibi Jehova Deus tuns: illum audietis.

16. According to all that thou desiredst of the Lord thy God in Horeb, in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not.

16. Secundum omnia quae petiisti a Jehova Deo tuo in Horeb, in die conventus, dicendo, Non adjiciam audire vocem Jehovae Dei mei, et ignem hunc magnum non videbo amplius, ne moriar.

17. And the Lord said unto me, They have well spoken that which they have spoken.

17. Et dixit Jehovah ad me, Bene egerunt in eo quod loquuti sunt.

18. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

18. Prophetam suscitabo illis e medio fratrum suorum sicut to, ponamque verba mea in ore ejus: loqueturque ad eos quaecunque ei mandavero.

15. The Lord thy God will raise up. This is added by anticipation, lest the Israelites should object that they were more hardly dealt with than the rest of the nations of the world; for it was always most justly considered an extraordinary blessing to hold communication with God; and indeed there can be nothing more to be desired. But an opinion had obtained currency, that men approached more closely to God by means of magical arts, by the oracles of Pythonic spirits, and by the study of augury. The people of Israel, then, would have complained of being badly treated, if they had been shut out from all prophecies and revelations. Moses meets this complaint or objection by announcing, that their access to God would be not less familiar than as if He should Himself openly come down from heaven; if only they kept the right way, and were contented with that rule which He deemed best for them. He, therefore, commands that, instead of all the imaginations of the Gentiles, the doctrine of the Prophets should alone have force among them. Thus He signifies that although God should not openly come down from heaven, yet that His will, as far as was expedient, should be surely and clearly made known to them, since He would faithfully teach them by His servants the Prophets. On this ground when, in Isaiah, He has mocked at the prophecies of false gods, He calls the Israelites His “witnesses,” (Isaiah 43:1-10,) as having made them the depositaries of His secrets and of the treasures of divine wisdom. We see, then, the way pointed out in which God would have His people inquire concerning the things necessary to salvation; and this is more plainly declared in Isaiah 8:19, 20,

“And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony.”

Nor is there any doubt that Isaiah took this doctrine from the passage before us, when he first condemns the errors which men by their curiosity invent for themselves, and then enjoins the faithful simply to give attention to the Law, and to be content with this form of instruction, unless they desired to be miserably misled. Hence we conclude that the expression, “a Prophet,” is used by enallage for a number of Prophets. For it is altogether absurd, as some do, to restrict it to Joshua or Jeremiah; since Moses is here treating of the continual manner of the Church’s government, and is not speaking of what God would do within a short time. Not at all more correct is their opinion, who apply it strictly to Christ alone; for it is well to bear in mind what I have said respecting God’s intention, viz., that no excuse should be left for the Jews, if they turned aside to familiar spirits (Pythones) or magicians, since God would never leave them without Prophets and teachers. But if He had referred them to Christ alone, the objection would naturally arise that it was hard for them to have neither Prophets nor revelations for two thousand years. Nor is there any strength in those two arguments on which some insist, that the Prophet, of whom Moses bears witness, must be more excellent than him who proclaimed him; and that the eulogium that he should be “like unto” Moses could not be applied to the ancient Prophets, since it is said elsewhere that “there arose not a Prophet since like unto” him. (Deuteronomy 34:10.) For he does not at all detract from his own dignity, by recommending that whosoever might be sent by God should be hearkened to, whether they were his equals or his inferiors; and, as to the comparison, this particle translated like (sicut) does not always denote equality. Therefore it is true that there was no Prophet like Moses, that is to say, similar to him in every respect, or in whom so many gifts were displayed; yet it is no less true, that they were all like Moses; because God set over His Church a continual succession of teachers, to execute the same office as he did. This is referred to in the words, “For all the prophets and the law prophesied until John,” (Matthew 11:13, and Luke 16:16,) where we see others united as colleagues with Moses in the government of the Church, until the coming of Christ. Yet Peter aptly and elegantly accommodates this testimony to Christ, (Acts 3:22,) not to the exclusion of others of God’s servants, but in order to warn the Jews that in rejecting Christ they are at the same time refusing this inestimable benefit of God; for the gift of prophecy had so flourished among His ancient people, and teachers had so been constantly appointed to succeed each other, that nevertheless there should be some interruption before the coming of Christ. Hence, in that sad dispersion which followed the return from the Babylonish captivity, the faithful complain in Psalm 74:9, “We see not our signs; there is no more any prophet.” On this account Malachi exhorts the people to remember the Law given in Horeb; and immediately after adds, “Behold I send you Elijah the prophet,” etc., (Malachi 4:4, 5;) as much as to say, that the time was at hand in which a more perfect doctrine should be manifested, and a fuller light should shine. For the Apostle says truly, that

“God, who at sundry times and in divers manners spake unto the fathers by the prophets, hath in these last days spoken unto us by his Son,” (Hebrew 1:1, 2;)

and, in fact, by the appearing of the doctrine of the Gospel, the course of the prophetic doctrine was completed; because God thus fully exhibited what was promised by the latter. And this was so generally understood that even the Samaritan woman said that Messias was coming, who would tell all things. (John 4:25.) To this, then, what I have lately quoted as to the transition from the Law and the Prophets to the Gospel refers; and hence it is made out, that this passage was most appropriately expounded by Peter as relating to Christ; for unless the Jews chose to accuse God of falsehood, it was incumbent upon them to look to Christ, at whose hand was promised both the confirmation of doctrine and the restoration of all things. They had been for a long time destitute of Prophets, of whom Moses had testified that they should never be wanting to them, and whom he had promised as the Ordinaires. — Fr. lawful ministers for retaining the people in allegiance, so that they should not turn aside to superstitions; they had, therefore, either no religion, or else that greatest of Teachers was to be expected, who in his own person (unus) would present the perfection of the prophetic office. But we must remark the peculiar circumstances whereby God restrains the evil affections of the Jews. It was no common act of His indulgence, that He should take to himself Prophets from among that people, so that they should have no need to run about to a distance in search of revelations, and at the same time that they might be taught familiarly according to their capacity. But with regard to the comparison which Moses makes between himself and other prophets, its effect is to raise their teaching in men’s estimation. They had been long accustomed to this mode of instruction, viz., to hear God speaking to them by the mouth of a man; and the authority of Moses was so fully established, that they were firmly persuaded that they were under the divine government, and that all things necessary to salvation were revealed to them.

16. According to all that thou desiredst. He pronounces them to be guilty of ingratitude if they did not quietly submit themselves to their Prophets, since on this point God had complied with their own request. For in order that the prophetic office might be more reverenced and beloved by them, and lest it should fall into disrepute through their beholding the Prophet to be but a mortal, God had extracted the confession from them that nothing could be better than that He should make choice of human interpreters. At the promulgation of the Law, the visible majesty of God had shone forth, and the people, terrified at the sight, had voluntarily desired that Moses should be given to them as a teacher, and as the proclaimer of the heavenly voice. We have already seen how useful was this terror to recommend the teaching which is delivered by the mouth of man. We have abundant experience that our minds are often carried away by vain speculations. Thus we should wish to bring down God from heaven as often as any doubt creeps into them. It was necessary, therefore, that the Israelites should be convinced of their weakness, lest they should go beyond their due bounds, and that they might be led to ask for that as a great blessing which God had foreseen to be for their good, and at the same time might abandon that proud curiosity which would always have been exciting them, had it not been corrected betimes by the application of this remedy. But it would have been anything but excusable in them to have grown weary of that gift which they had judged to be so good for themselves. The sum is, that God had appeared once to obtain credit and authority for His Prophets; but that He had established that order for the government of His Church, and for the declaration of His will, which the people themselves had known by experience to be most highly advantageous to themselves.

17. They have well spoken. Moses relates how this desire of the people was approved by the judgment and the voice of God. Not as if whatever the foolish caprice of men may have urged them absurdly to ask, ought therefore to be immediately granted; but when God’s consent and, so to speak, His vote coincides with it, then whatever He shews to be pleasing to Him ought to stand firm and inviolable. Hence it follows that God, in sending the Prophets, provided for the salvation of men as was most expedient. Moreover, He asserts that when pious teachers arise, who faithfully shew the way of salvation, it is an extraordinary proof of His favor, and He takes to Himself the praise when He repeats it again, S. M. says, in his note on this verse, “Some of the Hebrews understand by that Prophet, Joshua, who succeeded Moses as ruler; others think Jeremiah must be meant, who rebuked the people in the same terms as Moses had done. But Christians who devoutly assert that this passage speaks of Christ, confute the Jews by referring to what is said in the last chap. of Deut., — ‘There arose not a prophet since in Israel like unto Moses,’ etc. This passage must be prophetic of some other remarkable Prophet who should not be inferior to Moses, especially as the text says, like thee, ‘that as thou didst deliver the people from corporal bondage, so shall the prophet whom I will raise up for them deliver them from the bondage of sin.’” — W.

“I will raise them up a Prophet.” (Deuteronomy 18:18.)

Thus also Paul teaches, —

“And how shall they preach except they be sent?” (Romans 10:15.)

The same Apostle, too, bears witness that none will be found sufficient for this office, and that the power of teaching aright is received from God. (2 Corinthians 2:14, and 4:1.) Hence it follows that God, by a certain evidence of His presence, declares His favor towards us as often as He enlightens with the gifts of His Spirit, and raises up faithful and true teachers. Moses afterwards reminds them that God so governs His Church by the hands and the operation of men as not to derogate from Himself; for He retains this as His attribute, to suggest to the mouth, as it were, of His Prophets what they are to say; neither does He permit them to say or advance more than He has commanded. We perceive, then, that pastors were from the first appointed, not that they should themselves rule, or subject the Church to their imaginations, but only to be the organs of the Holy Spirit. And those who in these days usurp a greater power, ought to be altogether deposed from their sacrilegious despotism.

Deuteronomy 13

Deuteronomy 13:1-4

1. If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder,

l. Quum surrexerit in medio tui propheta, vel qui somnium somniabit, et dederit tibi signum vel portentum.

2. And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them;

2. Eveneritque tibi signum et portentum quod dixerat tibi, dicendo, Eamus post deos alienos quos non nosti, et colamus eos.

3. Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart, and with all your soul.

3. Non obedies verbis prophetae illius, aut somnium somniantis: quia tentat vos Jehova Deus rester, ut sciat an diligatis Jehovam Deum vestrum toto corde vestro, et tota anima vestra.

4. Ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him.

4. Post Jehovam Deum vestrum ambulabitis, illumque timebitis, ac praecepta ejus custodietis: voci ejus obedietis, et eum coletis, eique ad-haerebitis.

Thus far I have reviewed The Supplements To The First Commandment, which relate to the Ancient Types and Legal Worship. The Commandment itself will always remain in force, even to the end of the world; and is given not only to the Jews, but likewise to us also. But God formerly made use of the ceremonies as temporary aids, of which, although the use has ceased, the utility still remains; because from them it more clearly appears how God is to be duly served; and the spirit of religion shines forth in them. Therefore the whole substance is contained in the precept, but in the external exercise, as it were, the form to which God bound none but His ancient people. Now follow The Political Supplements, Les dependences, qui concernent la justice et la police — Fr. whereby God commands the punishments to be inflicted, if His religion shall have been violated. For political laws are not only enacted with reference to earthly affairs, in order that men should maintain mutual equity with each other, and should follow and observe what is right, but that they should exercise themselves in the veneration of God. For Plato also begins from hence, when he lays down the legitimate constitution of a republic, and calls the fear of God the preface of all laws; nor has any profane author ever existed who has not confessed that this is the principal part of a well-constituted state, that all with one consent should reverence and worship God. In this respect, indeed, the wisdom of men was at fault, that they deemed that any religion which they might prefer was to be sanctioned by laws and by punishments; yet the principle was a just one, that the whole system of law is perverted if the cultivation of piety is ignored by it.

But, whilst God commends the care and study of religion to the judge, and commands that the contempt of it should be publicly avenged, He at the same time provides against a common error, that they should not rush into severity with rash and inconsiderate zeal. For, inasmuch as the several nations, cities, and kingdoms foolishly invent their own gods, He propounds His own Law, from the regulation of which it is sinful to decline. It has been wisely forbidden by human legislators, that men should make to themselves private gods; but all this is vain unless the knowledge of the true God enlightens and directs them. Justly, therefore, does God recall His people to that doctrine which He has delivered, to the end that whosoever shall have contumaciously despised it should be punished. But, since it would be insufficient that they should be once instructed in the proper worship of God by a written law, unless daily preaching were subjoined, God expressly furnishes His prophets with authority, and denounces the punishment to be inflicted if any should violate it. He had previously said that He would raise up prophets, that the condition of His chosen people should not be worse than that of other nations; since, therefore, He had deposited with them the treasure of true religion, that they might be, as it were, its guardians, He now threatens with destruction whosoever shall refuse to obey their commands. It is plain, however, from the expression “in my name,” that He does not speak of all who may usurp the name of prophet, for it is as much as to say that they came from Him, and advanced nothing without His command. For, although many may falsely present themselves in God’s name, this honorable distinction does not belong to them unless God should ratify it; but this is truly the characteristic of faithful and approved teachers, that they speak in the name of God. Thus, when Christ promises that

"where two or three are gathered in His name, there is He in the midst of them,” (Matthew 18:20,)

He does not dignify with such great honor hypocrites, who with sacrilegious audacity usurp His name; but He speaks of the reality, as will also appear more clearly from the reverse law, which follows.

Deuteronomy 13

Deuteronomy 13:5

5. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.

5. Propheta antem falsus aut somniator interficietur, eo quod defectionem loquutus sit contra Jehovam Deum vestrum, qui eduxit tee e terra AEgypti, et redemit tee domo servorum, ut te depelleret a via quam princaepit tibi Jehova Deus tuus, ut ambules in ea: et exterminabit malam e medio tui.

21. And if thou say in thy heart. This exception has reference to the prohibition, which we have already noticed in this same chapter. God, in His appointment of Prophets to be His substitutes in teaching the people, had invested them with no common authority, enjoining obedience to be paid to their precepts. But those, upon whom the office of teaching is conferred, do not alwayduly fulfill it; and hence the doubt naturally arises, how the people shall determine when they are addressed as by Gods mouth, so as to distinguish the true from the false. There is, therefore, no question expressed in words, but God anticipates the secret scruples which might otherwise keep men’s minds in suspense; for to “say in the heart” is equivalent to doubting in one’s self when any danger is perceived. Now, to remove this difficulty, He does not enumerate all the marks of distinction; because He does not indeed allude to doctrine, but only to prophecies. But, speaking popularly, as to evil and ignorant persons, He commands them to observe whether those, who pretend to the name of Prophet, foretell the truth. But although, as we have lately seen, false teachers also rival in this respect the servants of God, and are found to be veracious in some particular prophecy; yet it is sufficient as the touchstone of their truth, to set down what happens for the most part, (ἐπὶ τὸ πολὺ;) just as God himself chooses to be distinguished and separated from idols by the same test. Nor does Moses affirmatively pronounce that credit must be given to prophets, whenever events correspond with their predictions; but only admonishes them, that, if they consider attentively, they cannot be deceived, because God will speedily expose the false prophets to ridicule, and will confound their folly. Thus Jeremiah prudently accommodates this passage to the circumstances of his own times, in order that it may be manifested how rashly and falsely Hananiah spoke in promising impunity for those sins over which God’s vengeance impended. (Jeremiah 28:6.) In sum, Moses means nothing more than that the people would not be exposed to the danger of going astray, if they endeavored heartily to obey God; because it would come to pass by His just judgment, that the temerity of all who have falsely abused His holy name should be made to appear, and thus they should be unmasked.

22. The prophet hath spoken it presumptuously. He not only condemns the folly and vanity of those who advance their own inventions in the place of God’s commands, but also their arrogance; since doubtless, this is impious and intolerable audacity, to set forth the offspring of man’s earthly brain as if it were a divine revelation. And on this ground it is that their impiety is detestable, who fill the air with the fumes of their revelations in order to alarm the simple. Wherefore, he adds, that they should “not be afraid” of such a prophet; because, as nothing can be more arrogant than the ministers of Satan, they confidently utter their boastings, by which we may be easily moved and even overwhelmed, unless we had this buckler to protect us, viz., that their terrific noise may be safely despised. This doctrine is now-a-days very useful for us. We know how insolently the Papists boast of the Catholic Church; of the Apostolic See; how fiercely they rage in Peter’s name; how impetuously they fulminate their curses and anathemas; but, when it is ascertained that whatever they put forward as revelations of the Spirit are but the empty figments of men, it will be easy to dispel those terrors which flow from this same fountain of presumption.

Leviticus 18

Leviticus 18:21

21. And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the Lord.

21. E semine tuo non dabis quod trajiciatur coram Moloch: neque profanabis nomen Dei tui: Ego Jehova.

Leviticus 19

Leviticus 19:26, 31

26. Neither shall ye use enchantment, nor observe times.

26. Non augurabimini, neque divinationi eritis intenti.

31. Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the Lord your God.

31. Non respicietis post Pythones, et ariolos non inquiretis: ut polluamini in ipsis. Ego Jehova Dens vester.

CHAPTER 18

De 18:1-8. The Lord Is the Priests' and the Levites' Inheritance.

1. The priests the Levites ... shall eat the offerings--As the tribe of Levi had no inheritance allotted them like the other tribes but were wholly consecrated to the priestly office, their maintenance was to arise from tithes, first-fruits, and certain portions of the oblations presented on the altar, which God having by express appointment reserved to Himself made over, after being offered, to His ministers.

3. this shall be the priest's due from the people--All who offered sacrifices of thanksgiving or peace offerings (Le 7:31-33) were ordered to give the breast and shoulder as perquisites to the priests. Here "the two cheeks" or head and "the maw" or stomach, deemed anciently a great dainty, are specified. But whether this is a new injunction, or a repetition of the old with the supplement of more details, it is not easy to determine.

6-8. if a Levite ... come with all the desire of his mind--It appears that the Levites served in rotation from the earliest times; but, from their great numbers, it was only at infrequent intervals they could be called into actual service. Should any Levite, however, under the influence of eminent piety, resolve to devote himself wholly and continually to the sacred duties of the sanctuary, he was allowed to realize his ardent wishes; and as he was admitted to a share of the work, so also to a share of the remuneration. Though he might have private property, that was to form no ground for withholding or even diminishing his claim to maintenance like the other ministering priests. The reason or principle of the enactment is obvious (1Co 9:13). At the same time, while every facility was afforded for the admission of such a zealous and self-denying officer, this admission was to be in an orderly manner: he was to minister "as all his brethren"--that is, a Gershonite with Gershonites; a Merarite with Merarites; so that there might be no derangement of the established courses.

De 18:9-14. The Abominations of the Nations Are to Be Avoided.

9-14. thou shalt not learn to do after the abominations of those nations--(See on Le 18:21; Le 19:26; Le 19:31; Le 20:4). In spite of this express command, the people of Canaan, especially the Philistines, were a constant snare and stumbling block to the Israelites, on account of their divinations and superstitious practices.

De 18:15-19. Christ the Prophet Is to Be Heard.

15-19. The Lord thy God will raise up unto thee a prophet--The insertion of this promise, in connection with the preceding prohibition, might warrant the application (which some make of it) to that order of true prophets whom God commissioned in unbroken succession to instruct, to direct, and warn His people; and in this view the purport of it is, "There is no need to consult with diviners and soothsayers, as I shall afford you the benefit of divinely appointed prophets, for judging of whose credentials a sure criterion is given" (De 18:20-22). But the prophet here promised was pre-eminently the Messiah, for He alone was "like unto Moses" (see on De 34:10) "in His mediatorial character; in the peculiar excellence of His ministry; in the number, variety, and magnitude of His miracles; in His close and familiar communion with God; and in His being the author of a new dispensation of religion." This prediction was fulfilled fifteen hundred years afterwards and was expressly applied to Jesus Christ by Peter (Ac 3:22, 23), and by Stephen (Ac 7:37).

The priests the Levites - shall have no part - That is, says Rab. Maimon, they shall have no part in the spoils taken from an enemy.

The Lord is their inheritance - He is the portion of their souls; and as to their bodies, they shall live by the offerings of the Lord made by fire, i. e., the meat-offering, the sin-offering, and the trespass-offering; and whatever was the Lord's right, in these or other offerings, he gave to the priests.

Offer a sacrifice - זבחי הזבח zobechey hazzebach. The word זבח zebach is used to signify, not only an animal sacrificed to the Lord, but also one killed for common use. See Gen 46:1; Pro 17:1; Eze 39:17. And in this latter sense it probably should be understood here; and, consequently, the command in this verse relates to what the people were to allow the priests and Levites from the animals slain for common use. The parts to be given to the priests were,

1. The shoulder, probably cut off from the beast with the skin on; so Maimonides.

2. The two cheeks, which may include the whole head.

3. The maw - the whole of those intestines which are commonly used for food.

The first-fruit also of thy corn, of thy wine, and of thine oil, etc. - All these firstfruits and firstlings were the Lord's portion, and these he gave to the priests.

The sale of his patrimony - So we find that, though the Levites might have no part of the land by lot, yet they were permitted to make purchases of houses, goods, and cattle, yea, of fields also. See the case of Abiathar, 1Kgs 2:26 (note), and of Jeremiah, Jer 32:7-8 (note).

To pass through the fire - Probably in the way of consecration to Molech, or some other deity. It is not likely that their being burnt to death is here intended. See on Lev 18:21 (note).

Divination - קסם קסמים kosem kesamim, one who endeavors to find out futurity by auguries, using lots, etc.

Observer of times - מעונן meonen, one who pretends to foretell future events by present occurrences, and who predicts great political or physical changes from the aspects of the planets, eclipses, motion of the clouds, etc., etc. See on Gen 41:8 (note).

Enchanter - מנחש menachesh, from נחש nichesh, to view attentively; one who inspected the entrails of beasts, observed the flight of birds, etc., etc., and drew auguries thence. Some think divination by serpents is meant, which was common among the heathen.

A witch - מחשף mechashsheph, probably those who by means of drugs, herbs, perfumes, etc., pretended to bring certain celestial influences to their aid. See the note on Lev 19:26.

A charmer - חבר חבר chober chaber, one who uses spells; a peculiar conjunction, as the term implies, of words, or things, tying knots, etc., for the purposes of divination. This was a custom among the heathen, as we learn from the following verses: -

Necte Tribus Nodis ternos, Amarylli, colores:

Necte, Amarylli, modo; et Veneris, dic, vincula necto.

Virg. Ecl. viii., ver. 77. "Knit with three Knots the fillets, knit them straight;

Then say, these Knots to love I consecrate."

Dryden.

A consulter with familiar spirits - שאל אוב shoel ob, a Pythoness, one who inquires by the means of one spirit to get oracular answers from another of a superior order. See on Lev 19:31 (note).

A wizard - ידעני yiddeoni, a wise one, a knowing one. Wizard was formerly considered as the masculine of witch, both practising divination by similar means. See on Exo 22:13 (note), and Lev 19:31 (note).

Or a necromancer - דרש אל המתים doresh el hammethim, one who seeks from or inquires of the dead. Such as the witch at Endor, who professed to evoke the dead, in order to get them to disclose the secrets of the spiritual world.

The Lord thy God will raise up unto thee a Prophet - Instead of diviners, observers of times, etc., God here promises to give them an infallible guide, who should tell them all things that make for their peace, so that his declarations should completely answer the end of all the knowledge that was pretended to be gained by the persons already specified.

Like unto me - Viz., a prophet, a legislator, a king, a mediator, and the head or chief of the people of God. This was the very person of whom Moses was the type, and who should accomplish all the great purposes of the Divine Being. Such a prophet as had never before appeared, and who should have no equal till the consummation of the world.

This prophet is the Lord Jesus, who was in the bosom of the Father, and who came to declare him to mankind. Every word spoken by him is a living infallible oracle from God himself; and must be received and obeyed as such, on pain of the eternal displeasure of the Almighty. See Deu 18:19, and Act 3:22, Act 3:23; and see the conclusion of this chapter, Deu 18:22 (note).

If the thing follow not - It is worthy of remark that the prophets in general predicted those things which were shortly to come to pass, that the people might have the fullest proof of their Divine mission, and of the existence of God's providence in the administration of the affairs of men.

The promise contained in the Deu 18:15 and Deu 18:18 verses of this chapter has long been considered of the first importance in the controversies between the Christians and Jews. "Christ," says Ainsworth, "was to be a man, and of the stock of the Jews, by promise, because the people could not endure to hear the voice of God, Deu 18:16. And as in respect of his prophecy, so of the priesthood: for every high priest is taken from among men, Heb 5:1; and also of his kingdom, as in Deu 17:15 : From among thy brethren shalt thou set a king over thee like unto me. "1. Christ alone was like unto Moses as a Prophet; for it is written, There arose not a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders which the Lord sent him to do, Deu 34:10, Deu 34:11, Deu 34:12. This therefore cannot be understood of the ordinary prophets which were raised up in Israel, but of Christ only, as the apostles expound it Act 2:22-26.

2. Christ was like unto Moses in respect to his office of mediation between God and his people, Deu 5:5; 1Tim 2:5; but greater than Moses as being the mediator of a better covenant, (or testament), which was established upon better promises, Heb 8:6.

3. Christ was like unto Moses in excellency; for as Moses excelled all the prophets in speaking to God mouth to mouth, Num 12:6, Num 12:7,Num 12:8, so Christ excelled him and all men in that being in the bosom of the Father, he hath come down from heaven and declared God unto us, Joh 1:18; Joh 3:13.

4. Christ was like to Moses in faithfulness, but therein also excelling; for Moses was faithful in God's house as a servant, but Christ as the son over his own house, Heb 3:2, Heb 3:5, Heb 3:6.

5. Christ was like to Moses in signs and wonders, wherein he also excelled Moses, as the history of the Gospel shows; for he was a prophet mighty in deed and word before God and all the people, Luk 24:19. A man approved of God among them, by miracles, signs, and wonders, which God did by him in the midst of them, Act 2:22. For he did among them the works which no other man did, Joh 15:24. Unto him, that is, not unto the diviners, wizards, or any such like, but unto him, and him only; as Him thou shalt serve, Deu 6:13, is expounded, Him only, Mat 4:10. And though this is principally meant of Christ in person, of whom God said, Hear him, Mat 17:5; yet it implies also his ministers, as himself said, He that heareth you heareth me, Luk 10:16." To these may be added,

6. As Moses was king among his people, in this respect Christ is like to him, but infinitely greater; for he is King of kings and Lord of lords, Rev 19:16; 1Tim 6:15.

7. He was like to Moses as a legislator. Moses gave laws to Israel by the authority and commandment of God, which the Jews have ever acknowledged as coming from the immediate inspiration of the Almighty: these are contained in the Pentateuch. Christ gave a new law, the Gospel contained in the four Evangelists and Acts of the Apostles, on which the Christian Church is founded, and by which all genuine Christians are governed both in heart and life. To all which may be added,

8. That God never commissioned any human beings to give laws to mankind but Moses and Christ; and therefore, as a lawgiver, Christ alone resembles Moses; for to the present hour none but themselves have given laws in the name of God, which he has ratified and confirmed by the most indubitable and infallible signs, proofs, and miracles.

Dr. Jortin, in his Remarks on Ecclesiastical History, has drawn a parallel between Moses and Christ in a great number of particulars, which he concludes thus: "Let us search all the records of universal history, and see if we can find a man who was so like to Moses as Christ was, and so like to Christ as Moses was. If we cannot find such a one, then have we found Him of whom Moses in the law and the prophets did write to be Jesus of Nazareth, the Son of God." On this subject see Ainsworth, Calmet, and Dodd, who have all marked this striking correspondence between Moses and Christ.

His inheritance - The Lord's portion or inheritance, which God had reserved to himself, as tithes and first fruits, and other oblations distinct from those which were made by fire.

The maw - The Hebrew word here rendered maw or stomach, may have another signification, and some render it the breast, others take it for the part, which lies under the breast.

With all the desire of his mind - With full purpose to fix his abode, and to spend his whole time and strength in the service of God. It seems, the several priests were to come from their cities to the temple by turns, before David's time; and it is certain they did so after it. But if any of them were not contented with this attendance upon God in his tabernacle, or temple, and desired more entirely and constantly to devote himself to God's service there, he was permitted so to do, because this was an eminent act of piety joined with self - denial, to part with those great conveniences which he enjoyed in the city of his possession.

Like portions - With their brethren who were in actual ministration: as they share with them in the work, so shall they in the encouragements. Beside that which cometh - The reason of this law was, because he that waited on the altar, ought to live by the altar: and because it was fit he should keep his money, wherewith he might redeem what he sold, if afterwards he saw occasion for it. Mr. Henry adds a remarkable note here: especially considering he wrote threescore years ago. "A hearty, pious zeal to serve God and his church, tho' it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified, and not discouraged. He that loves dearly to be employed in the service of the sanctuary: in God's name let him minster. He shall be as welcome to God as the Levites, whose course it was to minister, and should be so to them."

Useth divination - Foretelleth things secret or to come, by unlawful arts and practices. An observer of times - Superstitiously pronouncing some days lucky, and others unlucky. Or, an observer of the clouds or heavens, one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of birds, all which Heathens used to observe. An inchanter - Or, a conjecturer, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water or smoke or any contingencies. A witch - One that is in covenant with the devil.

A charmer - One that charmeth serpents or other cattle. Or, a fortune - teller, that foretelleth the events of men's lives by the conjunctions of the stars. Spirits - Whom they call upon by certain words or rites. A wizard - Heb. a knowing man, who by any forbidden way's undertakes the revelation of secret things. A necromancer - One that calleth up and enquireth of the dead.

Perfect - Sincerely and wholly his, seeking him and cleaving to him and to his word alone, and therefore abhorring all commerce and conversations with devils.

Hath not suffered thee so to do - Hath not suffered thee to follow these superstitious and diabolical practices, as he hath suffered other nations to do, but hath instructed thee better by his word and spirit, and will more fully instruct thee by a great prophet.

Will raise up - Will produce and send into the world in due time. A prophet like unto me - Christ was truly, and in all commendable parts like him, in being both a prophet and a king and a priest and mediator, in the excellency of his ministry and work, in the glory of his miracles, in his familiar and intimate converse with God.

I will require it - I will punish him severely for it. The sad effect of this threatning the Jews have felt for above sixteen hundred years together.

If the thing - Which he gives as a sign of the truth of his prophecy. The falsehood of his prediction shews him to be a false prophet. Presumptuously - Impudently ascribing his own vain and lying fancies to the God of truth.

1 THE priests, the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire , and his inheritance .

By which phrase we here manifestly see that he means not burnt-offerings, which were wholly consumed by fire, and no part of them eaten by the Priests, but other Sacrifices, whereof part was offered to the Lord by fire, and part was allotted to the Priests for their food.

(i. e.) The Lords portion or inheritance, which God had reserved to himself, as Tithes and first Fruits, and other oblations distinct from those which were made by fire, and so these two branches make up the whole of that which belonged to God, and was by him given to the Levites.

Marginal references: Num. 1[illegible: 1+ letters]. [illegible: 1 word] Chap. 10. [illegible: 1+ letters].; 1 Cor. 9. [illegible: 1 word]

2 Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them.

(i. e.) The Lords part and right, as was now said.

3 And this shall be the priests due from the people, from them that offer a sacrifice , whether it be ox or sheep, and they shall give unto the priest the shoulder, and the two cheeks, and the maw .

To wit, a Sacrifice of Thanksgiving, or a Peace-Offering, as appears from Levit. 7. 31, 33. which is oft times called simply a Sacrifice, as Exod. 18. 12. Levit. 17. 5, 8. Numb. 15. 3 Deut. 12. 27.

Qu. How doth this agree with other Texts, in which the shoulder and the breast, and those parts onely are the Priests due, not the cheeks and maw? Answ. 1. Who shall tie Gods hands: what if he now makes an addition, and enlargeth the Priests commons? Nothing more usual than for one Scripture to supply what is lacking in another, and for a latter Law of God to add to a former. 2. The Breast may be here omitted, because it is comprehended under the Shoulder, to which it is commonly joyned, and with which it was waved before the Lord. 3. The Hebrew word here rendred Maw or Stomach, which was reckoned among dainties by the Antients▪ is not to my remembrance used elsewhere, and therefore it may have another signification, and some render it the breast▪ others take it for the uppermost part of the stomach, which lies under the breast.

5 For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the Name of the LORD , him, and his sons for ever.

(i. e.) Either by Authority and Commission from him, or for his Honour, Worship or Service.

Marginal references: Exod. 28. 1. Num. 3. 10.

6 And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall chuse ;

Either for any private occasions, or to sojourn there for a season, or rather with full purpose to fix his abode, and to spend his whole time and strength in the service of God, as appears by the sale of his patrimony mentioned, v. 8. It seems probable that the several Priests were to come from their Cities to the Temple by turns, before Davids time, and it is certain they did so after it. But if any of them were not contented with this seldom attendance upon God in his Tabernacle, or Temple, and desired more intirely and constantly to devote himself to Gods service there, he was permitted so to do, because this was an eminent act of piety joyned with self-denyal to part with those great conveniencies which he could and did enjoy in the City of his possession, and to oblige himself to more constant and laborious work about the Sacrifices, &c.

8 They shall have like portions to eat, beside that which cometh of the sale of his patrimony .

To wit, with their Brethren who were in actual ministration as they share with them in the work, so shall they also in the incouragements.

Though he have an estate whereby he may subsist raised by the sale of his House in his City, and his Cattel, and other moveables, yet you shall not upon this ground either deny or diminish their part of your maintenance. The reason of this Law was partly because he that waited on the Altar, ought to live by the Altar: and partly because it was fit he should keep his money, wherewith he might redeem what he sold, if afterwards he saw occasion for it. Heb. Besides his sales by the fathers, i. e. Of that which came to him by his Fathers, or, according to his Fathers, or, his Fathers house, and these words may be joyned not with the word immediately foregoing, but with the former part of the verse, the next word coming in by a kind of parenthesis, in this manner, and order, Besides that which cometh by the sale of their goods, they shall havelike portions to eat to what their Brethren have, each of them eating according to his Fathers house, i. e. A Gershonite shall eat with his Brethren the Gershonites who are then ministring, and a Merarite with the Merarites, &c. and so there shall be no disturbance nor change in the appointed courses by their accession to the number.

Marginal references: Heb. his sales by the fathers.

10 There shall not be found among you any one that maketh his son, or his daughter to pass through the fire , or that useth divination , or an observer of times , or an inchanter , or a witch ,

Either by a superstitious lustration or purgation, or by a cruel sacrificing, of them. See Levit. 18. 21. 2 King. 17. 31. and 23. 10. 2 Chron. 28. 3. Psal. 106. 37. Ier. 7. 31. and 19. 5. Ezek. 16. 20, 21. and 23. 37, 38, 39.

(i. e.) Foretelleth things secret or to come, Mic. 3. 11. by unlawful arts and practises.

Superstitiously pronouncing some days good or lucky, and others unlucky for such or such actions. Or, an observer of the clouds or heavens, i. e. one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of Birds, all which heathens used to observe.

Or, a conjecturer, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water, or smoke or any contingencies, as the meeting of an hare, &c. See on Levit. 19. 26.

One that is in covenant with the Devil, and by his help deludes their sences or hurts their persons. See Exod. 7. 11. and 22. 18.

Marginal references: Lev. 18. 21.; Lev. 19. 26, 31. and 20. 27. Isa. 8. 19,

11 Or a charmer , or a consulter with familiar spirits , or a wizard , or a necromancer .

One that charmeth Serpents or other cattel, Psal. 58. 6. Or, a fortune-teller, that foretelleth the events of mens lives by the conjunctions of the stars, &c. See more on Levit. 19. 31. and 20. 6.

Whom they call upon by certain words or rites to engage them in evil designs.

Heb. a knowing or cunning man, who by any superstitious or forbidden wayes undertakes the revelation of secret things.

One that calleth up and enquireth of the dead, 1 Sam. 28. 8. Isa. 8. 19.

Marginal references: Lev. 20. 27.; 1 Sam. 28. 7.

12 For all that do these things are an abomination unto the LORD: and because of these abominations, the LORD thy God doth drive them out from before thee.

The people of the land which thou art going to possess mentioned above, ver. 9.

13 Thou shalt be perfect with the LORD thy God.

Sincerely and wholly his, seeking him and cleaving to him and to his word alone, and therefore abhorring all commerce and conversations with Devils or their agents, such as were now mentioned.

Marginal references: Or, upright, o[illegible: 1+ letters] ▪ sincere.

14 For these nations which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do .

Hath not suffered thee to follow thy own vain mind and these superstitious and Diabolical practises, as he hath suffered other nations to do, Act. 14. 16. but hath instructed thee better by his word and spirit, and thereby kept thee from such courses, and will more fully instruct thee by a great Prophet, &c. Or, hath not given to thee, to wit, such persons to consult with, but hath given thee prophets to instruct thee, and will in due time give thee an eminent prophet as it here follows.

Marginal references: Or, inherit.

15 The LORD thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me, unto him ye shall hearken.

(i. e.) Will produce and send into the world in due time▪

Those words may be understood secundarily concerning the succession of Prophets which God would raise for the instruction of his Church, both because this is alledged as an argument why they need not consult with diviners, &c. because they should have Prophets at hand whensoever it was needful, to advise them, and because this Prophet is opposed to the false prophets, and a general rule is hereupon given for the discovery of all succeeding Prophets whether they be true or false, ver. 20, 21, 22. but they are chiefly to be understood of Christ, as the following words shew which do not truely and fully agree to any other, particularly where he is said to be like unto Moses, which is simply denied concerning all other Prophets, Deut. 34. 10. and therefore it is not probable that it should be simply affirmed concerning all true Prophets succeeding him. But Christ was truly, and in all commendable parts like him, in being both a Prophet and a King and a Priest and Mediatour, as Moses was, in the excellency of his Ministery and work, in the glory of his miracles, in his familiar and intimate converse with God, &c. And this place is expounded of Christ alone by God himself in the New Testament, Act. 3. 22. and 7. 37. See also Ioh. 1. 45 and 6. 14.

Marginal references: Joh. 1. 45. Act. 3. 22. & 7. 37.

16 According to all that thou desiredst of the LORD thy God in Horeb, in the day of the assembly , saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.

To wit, of that great and general congregation of all the people together.

Marginal references: Exod. 20. 10. Heb. 12. 19.

18 I will raise them up a prophet from among their brethren, like unto thee, and will put my words in his mouth , and he shall speak unto them all that I shall command him .

Will instruct him what to say, reveal my self and my Will to him.

He will faithfully execute the office and trust I commit to him.

Marginal references: Ioh. 1. 45. Act. 3. 22. & 7. 37.; Isa. 51. 16.

19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my Name, I will require it of him .

(i. e.) I will punish him severely for it, as this phrase is taken, Gen. 9. 5. and 42. 22. The sad effect of this threatning the Iews have felt for above 1600 years together.

22 When a prophet speaketh in the Name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken , but the prophet hath spoken it presumptuously ▪ thou shalt not be afraid of him :

Which he gives as a sign of the truth of his prophecy; He means the prediction of some strange and wonderful event, as appears by comparing this with Deut. 13. 1, 2.

The falshood of his prediction shews him to be a false prophet, though the truth and accomplishment of his prediction had not proved him to be a true Prophet, as is evident from Deut. 13. 2, 3.

Impudently ascribing his own vain and lying fancies to the God of truth.

(i. e.) Of his predictions or threatnings, so as to be scared from doing thy duty in bringing him to deserved punishment.

Marginal references: Jer. [illegible: 1+ letters]8. 9.

Deu 18:1-2

The Rights of the Priests and Levites. - With reference to these, Moses repeats verbatim from Num 18:20, Num 18:23-24, the essential part of the rule laid down in Num 18: “The priests the Levites, the whole tribe of Levi, shall have no part nor inheritance with Israel.” “All the tribe of Levi” includes the priests and Levites. They were to eat the “firings of Jehovah and His inheritance,” as described in detail in Num 18. The inheritance of Jehovah consisted of the holy gifts as well as the sacrifices, i.e., the tithes, firstlings, and first-fruits. Moses felt it to be superfluous to enumerate these gifts one by one from the previous laws, and also to describe the mode of their application, or define how much belonged to the priests and how much to the Levites. However true it may be that the author assigns all these gifts to the Levites generally, the conclusion drawn from this, viz., that he was not acquainted with any distinction between priests and Levites, but placed the Levites entirely on a par with the priests, is quite a false one. For, apart from the evident distinction between the priests and Levites in Deu 18:1, where there would be no meaning in the clause, “all the tribe of Levi,” if the Levites were identical with the priests, the distinction is recognised and asserted as clearly as possible in what follows, when a portion of the slain-offerings is allotted to the priests in Deu 18:3-5, whilst in Deu 18:6-8 the Levite is allowed to join in eating the altar gifts, if he come to the place of the sanctuary and perform service there. The repetition in Deu 18:2 is an emphatic confirmation: “As He hath said unto them:” as in Deu 10:9.

Deu 18:3-5

“This shall be the right of the priests on the part of the people, on the part of those who slaughter slain-offerings, whether ox or sheep; he (the offerer) shall give the priest the shoulder, the cheek, and the stomach.” הזּרע, the shoulder, i.e., the front leg; see Num 6:19. הקּבה, the rough stomach, τὸ ἤνιστρον (lxx), i.e., the fourth stomach of ruminant animals, in which the digestion of the food is completed; Lat. omasus or abomasus, though the Vulgate has ventriculus here. On the choice of these three pieces in particular, Münster and Fagius observe that “the sheep possesses three principal parts, the head, the feet, and the trunk; and of each of these some portion was to be given to the priest who officiated” “Of each of these three principal parts of the animal,” says Schultz, “some valuable piece was to be presented: the shoulder at least, and the stomach, which was regarded as particularly fat, are seen at once to have been especially good.” That this arrangement is not at variance with the command in Lev 7:32., to give the wave-breast and heave-leg of the peace-offerings to the Lord for the priests, but simply enjoins a further gift to the priests on the part of the people, in addition to those portions which were to be given to the Lord for His servants, is sufficiently evident from the context, since the heave-leg and wave-breast belonged to the firings of Jehovah mentioned in Deu 18:1, which the priests had received as an inheritance from the Lord, that is to say, to the tenuphoth of the children of Israel, which the priests might eat with their sons and daughters, though only with such members of their house as were levitically clean (Num 18:11); and also from the words of the present command, viz., that the portions mentioned were to be a right of the priests on the part of the people, on the part of those who slaughtered slain-offerings, i.e., to be paid to the priest as a right that was due to him on the part of the people. משׁפּט was what the priest could justly claim. This right was probably accorded to the priests as a compensation for the falling off which would take place in their incomes in consequence of the repeal of the law that every animal was to be slaughtered at the sanctuary as a sacrifice (Lev 17; ; vid., Deu 12:15.).

The only thing that admits of dispute is, whether this gift was to be presented from every animal that was slaughtered at home for private use, or only from those which were slaughtered for sacrificial meals, and therefore at the place of the sanctuary. Against the former view, for which appeal is made to Philo, Josephus (Ant. iv. 4, 4), and the Talmud, we may adduce not only “the difficulty of carrying out such a plan” (was every Israelite who slaughtered an ox, a sheep, or a goat to carry the pieces mentioned to the priests’ town, which might be many miles away, or were the priests to appoint persons to collect them?), but the general use of the words זבח זבח. The noun זבח always signifies either slaughtering for a sacrificial meal or a slain sacrifice, and the verb זבח is never applied to ordinary slaughtering (for which שׁחט is the verb used), except in Deu 12:15 and Deu 12:21 in connection with the repeal of the law that every slaughtering was to be a שׁלמים זבח (Lev 17:5); and there the use of the word זבח, instead of שׁחט, may be accounted for from the allusion to this particular law. At the same time, the Jewish tradition is probably right, when it understands by the הזּבח זבחי in this verse, κατ' ïé̓͂êïí èṍåéí åõ̓ù÷é́áò å̔́íåêá (Josephus), or ἔξω τοῦ βωμοῦ θυομένοις ἕνεκα κρεωφαγίας (Philo), or, as in the Mishnah Chol. (x. 1), refers the gift prescribed in this passage to the חולין, profana, and not to the מוקדשׁרן, consecrata, that is to say, places it in the same category with the first-fruits, the tithe of tithes, and other less holy gifts, which might be consumed outside the court of the temple and the holy city (compare Reland, Antiqq. ss. P. ii. c. 4, §11, with P. ii. c. 8, §10). In all probability, the reference is to the slaughtering of oxen, sheep, or goats which were not intended for shelamim in the more limited sense, i.e., for one of the three species of peace-offerings (Lev 7:15-16), but for festal meals in the broader sense, which were held in connection with the sacrificial meals prepared from the shelamim. For it is evident that the meals held by the people at the annual feasts when they had to appear before the Lord were not all shelamim meals, but that other festal meals were held in connection with these, in which the priests and Levites were to share, from the laws laid down with reference to the so-called second tithe, which could not only be turned into money by those who lived at a great distance from the sanctuary, such money to be applied to the purchase of the things required for the sacrificial meals at the place of the sanctuary, but which might also be appropriated every third year to the preparation of love-feasts for the poor in the different towns of the land (Deu 14:22-29). For in this case the animals were not slaughtered or sacrificed as shelamim, at all events not in the latter instance, because the slaughtering did not take place at the sanctuary. If therefore we restrict the gift prescribed here to the slaughtering of oxen and sheep or goats for such sacrificial meals in the wider sense, not only are the difficulties connected with the execution of this command removed, but also the objection, which arises out of the general use of the expression זבח זבח, to the application of this expression to every slaughtering that took place for domestic use. And beside this, the passage in 1Sa 2:13-16, to which Calvin calls attention, furnishes a historical proof that the priests could claim a portion of the flesh of the slain-offerings in addition to the heave-leg and wave-breast, since it is there charged as a sin on the part of the sons of Eli, not only that they took out of the cauldrons as much of the flesh which was boiling as they could take up with three-pronged forks, but that before the fat was burned upon the altar they asked for the pieces which belonged to the priest, to be given to them not cooked, but raw. From this Michaelis has drawn the correct conclusion, that even at that time the priests had a right to claim that, in addition to the portions of the sacrifices appointed by Moses in Lev 7:34, a further portion of the thank-offerings should be given to them; though he does not regard the passage as referring to the law before us, since he supposes this to relate to every slaughtered animal which was not placed upon the altar.

Deu 18:6

As the priests were to be remembered for their service on the part of the people (Deu 18:3-5), so the Levite also, who came from one of the towns of the land with all the desire of his soul to the place of the sanctuary, to minister there in the name of the Lord, was to eat a similar portion to all his Levitical brethren who stood there in service before the Lord. The verb גּוּר (sojourned) does not presuppose that the Levites were houseless, but simply that they had no hereditary possession in the land as the other tribes had, and merely lived like sojourners among the Israelites in the towns which were given up to them by the other tribes (see at Deu 12:12). “All his brethren the Levites” are the priests and those Levites who officiated at the sanctuary as assistants to the priests. It is assumed, therefore, that only a part of the Levites were engaged at the sanctuary, and the others lived in their towns. The apodosis follows in Deu 18:8, “part like part shall they eat,” sc., the new-comer and those already there. The former was to have the same share to eat as the latter, and to be maintained from the revenues of the sanctuary. These revenues are supposed to be already apportioned by the previous laws, so that they by no means abolish the distinction between priests and Levites. We are not to think of those portions of the sacrifices and first-fruits only which fell to the lot of the priests, nor of the tithe alone, or of the property which flowed into the sanctuary through vows or free-will offerings, or in any other way, and was kept in the treasury and storehouse, but of tithes, sacrificial portions, and free-will offerings generally, which were not set apart exclusively for the priests. וגו ממכּריו לבד, “beside his sold with the fathers,” i.e., independently of what he receives from the sale of his patrimony. ממכּר, the sale, then the thing sold, and the price or produce of what is sold, like מכר in Num 20:19. לבד is unusual without מן, and Knobel would read ממּכריו, from מכריו and מן, in consequence. האבות על stands for בּית־אבות על (see at Exo 6:25; κατὰ τὴν πατρίαν, lxx), according to or with the fathers’ houses, i.e., the produce of the property which he possesses according to his family descent, or which is with his kindred. Whether על in this passage signifies “according to the measure of,” or “with,” in the sense of keeping or administering, cannot be decided. As the law in Lev 25:33-34, simply forbids the sale of the pasture grounds belonging to the Levites, but permits the sale of their houses, a Levite who went to the sanctuary might either let his property in the Levitical town, and draw the yearly rent, or sell the house which belonged to him there. In any case, these words furnish a convincing proof that there is no foundation for the assertion that the book of Deuteronomy assumes or affirms that the Levites were absolutely without possessions.

Deu 18:9-22

The Gift of Prophecy. - The Levitical priests, as the stated guardians and promoters of the law, had to conduct all the affairs of Israel with the Lord, not only instructing the people out of the law concerning the will of God, but sustaining and promoting the living fellowship with the Lord both of individuals and of the whole congregation, by the offering of sacrifices and service at the altar. But if the covenant fellowship with Himself and His grace, in which Jehovah had placed Israel as His people of possession, was to be manifested and preserved as a living reality amidst all changes in the political development of the nation and in the circumstances of private life, it would not do for the revelations from God to cease with the giving of the law and the death of Moses. For, as Schultz observes, “however the revelation of the law might aim at completeness, and even have regard to the more remote circumstances of the future, as, for example, where the king is referred to; yet in the transition from extraordinary circumstances into a more settled condition, which it foretells in Deu 17:14, and which actually took place under Samuel when the nation grew older (Deu 4:25), and in the decline and apostasy which certainly awaited it according to Deu 31:16-29, when false prophets should arise, by whom they were in danger of being led astray (Deu 13:2 and Deu 18:20), as well as in the restoration which would follow after the infliction of punishment (Deu 4:29-30; Deu 30:1.); in all these great changes which awaited Israel from inward necessity, the revelation of the will of the Lord which they possessed in the law would nevertheless be insufficient.” The priesthood, with its ordinances, would not suffice for that. As the promise of direct communications from God through the Urim and Thummim of the high priest was restricted to the single circumstance of the right of the whole congregation being endangered, and did not extend to the satisfaction of the religious necessities of individuals, it could afford no godly satisfaction to that desire for supernatural knowledge which arose at times in the hearts of individuals, and for which the heathen oracles made such ample provision in ungodly ways. If Israel therefore was to be preserved in faithfulness towards God, and attain the end of its calling as the congregation of the Lord, it was necessary that the Lord should make known His counsel and will at the proper time through the medium of prophets, and bestow upon it in sure prophetic words what the heathen nations endeavoured to discover and secure by means of augury and soothsaying. This is the point of view from which Moses promises the sending of prophets in Deu 18:15-18, and lays down in Deu 18:19-22 the criteria for distinguishing between true and false prophets, as we may clearly see from the fact that in Deu 18:9-14 he introduces this promise with a warning against resorting to heathen augury, soothsaying, and witchcraft. Deu 18:9-11

When Israel came into the land of Canaan, it was “not to learn to do like the abominations of these nations” (the Canaanites or heathen). There was not to be found in it any who caused his son or his daughter to pass through the fire, i.e., any worshipper of Moloch (see at Lev 18:21), or one who practised soothsaying (see at Num 23:23), or a wizard (see at Lev 19:26), or a snake-charmer (see at Lev 19:26), or a conjurer, or one who pronounced a ban (חבר חבר, probably referring to the custom of binding or banning by magical knots), a necromancer and wise man (see at Lev 19:31), or one who asked the dead, i.e., who sought oracles from the dead. Moses groups together all the words which the language contained for the different modes of exploring the future and discovering the will of God, for the purpose of forbidding every description of soothsaying, and places the prohibition of Moloch-worship at the head, to show the inward connection between soothsaying and idolatry, possibly because februation, or passing children through the fire in the worship of Moloch, was more intimately connected with soothsaying and magic than and other description of idolatry.

Maintenance of the Levites. (b. c. 1451.)

1 The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the Lord made by fire, and his inheritance. 2 Therefore shall they have no inheritance among their brethren: the Lord is their inheritance, as he hath said unto them. 3 And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw. 4 The firstfruits also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. 5 For the Lord thy God hath chosen him out of all thy tribes, to stand to minister in the name of the Lord , him and his sons for ever. 6 And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the Lord shall choose; 7 Then he shall minister in the name of the Lord his God, as all his brethren the Levites do, which stand there before the Lord . 8 They shall have like portions to eat, beside that which cometh of the sale of his patrimony.

Magistracy and ministry are two divine institutions of admirable use for the support and advancement of the kingdom of God among men. Laws concerning the former we had in the close of the foregoing chapter, directions are in this given concerning the latter. Land-marks are here set between the estates of the priests and those of the people.

I. Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. They shall have no part nor inheritance with Israel, that is, no share either in the spoils taken in war or in the land that was to be divided by lot, v. 1. Their warfare and husbandry are both spiritual, and enough to fill their hands both with work and profit and to content them. The Lord is their inheritance, v. 2. Note, Those that have God for their inheritance, according to the new covenant, should not be greedy of great things in the world, neither gripe what they have nor grasp at more, but look upon all present things with the indifference which becomes those that believe God to be all-sufficient.

II. Care is likewise taken that they want not any of the comforts and conveniences of this life. Though God, who is a Spirit, is their inheritance, it does not therefore follow that they must live upon the air; no,

1. The people must provide for them. They must have their due from the people, v. 3. Their maintenance must not depend upon the generosity of the people, but they must be by law entitled to it. He that is taught in the word ought in justice to communicate to him that teaches him; and he that has the benefit of solemn religious assemblies ought to contribute to the comfortable support of those that preside in such assemblies. (1.) The priests who in their courses served at the altar had their share of the sacrifices, namely, the peace-offerings, that were brought while they were in waiting: besides the breast and shoulder, which were appointed them before (Lev. vii. 32-34), the cheeks and maw are here ordered to be given them; so far was the law from diminishing what was already granted that it gave them an augmentation (2.) The first-fruits which arose within such a precinct were brought in, as it should seem, to the priests that resided among them, for their maintenance in the country; the first of their corn and wine for food, and the first of their fleece for clothing (v. 4); for the priests who were employed to teach others ought themselves to learn, having food and raiment, to be therewith content. The first-fruits were devoted to God, and he constituted the priests his receivers; and if God reckons what is, in general, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to poor ministers. There is a good reason given for this constant charge upon their estates (v. 5), because the Levites were chosen of God, and his choice must be owned and countenanced, and those honoured by us whom he honours; and because they stood to minister, and ought to be recompensed for their attendance and labour, especially since it was in the name of the Lord, by his warrant, in his service, and for his praise, and this charge entailed upon their seed for ever; those who were thus engaged and thus employed ought to have all due encouragement given them, as some of the most needful useful members of their commonwealth.

2. The priests must not themselves stand in one another's light. If a priest that by the law was obliged to serve at the altar only in his turn, and was paid for that, should, out of his great affection to the sanctuary, devote himself to a constant attendance there, and quit the ease and pleasure of the city in which he had his lot for the satisfaction of serving the altar, the priests whose turn it was to attend must admit him both to join in the work and to share in the wages, and not grudge him either the honour of the one or the profit of the other, though it might seem to break in upon them, v. 6-8. Note, A hearty pious zeal to serve God and his church, though it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified and not discouraged. He that appears to have a hearty affection to the sanctuary, and loves dearly to be employed in the service of it, in God's name let him minister; he shall be as welcome to God as the Levites whose course it was to minister, and should be so to them. The settling of the courses was intended rather to secure those to the work that were not willing to do so much than to exclude any that were willing to do more. And he that thus serves as a volunteer shall have as good pay as the pressed men, besides that which comes of the sale of his patrimony. The church of Rome obliges those who leave their estates to go into a monastery to bring the produce of their estates with them into the common stock of the monastery, for gain is their godliness; but here it is ordered that the pious devotee should reserve to himself the produce of his patrimony, for religion and the ministry were never appointed of God, however they have been abused by men, to serve a secular interest.

Idolatrous Customs of the Canaanites. (b. c. 1451.)

9 When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, 11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 12 For all that do these things are an abomination unto the Lord : and because of these abominations the Lord thy God doth drive them out from before thee. 13 Thou shalt be perfect with the Lord thy God. 14 For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the Lord thy God hath not suffered thee so to do.

One would not think there had been so much need as it seems there was to arm the people of Israel against the infection of the idolatrous customs of the Canaanites. Was it possible that a people so blessed with divine institutions should ever admit the brutish and barbarous inventions of men and devils? Were they in any danger of making those their tutors and directors in religion whom God had made their captives and tributaries? It seems they were in danger, and therefore, after many similar cautions, they are here charged not to do after the abominations of those nations, v. 9.

I. Some particulars are specified; as, 1. The consecrating of their children to Moloch, an idol that represented the sun, by making them to pass through the fire, and sometimes consuming them as sacrifices in the fire, v. 10. See the law against this before, Lev. xviii. 21. 2. Using arts of divination, to get the unnecessary knowledge of things to come, enchantments, witchcrafts, charms, &c., by which the power and knowledge peculiar to God were attributed to the devil, to the great reproach both of God's counsels and of his providence, v. 10, 11. One would wonder that such arts and works of darkness, so senseless and absurd, so impious and profane, could be found in a country where divine revelation shone so clearly; yet we find remains of them even where Christ's holy religion is known and professed; such are the powers and policies of the rulers of the darkness of this world. But let those give heed to fortune-tellers, or go to wizards for the discovery of things secret, that use spells for the cure of diseases, are in any league or acquaintance with familiar spirits, or form a confederacy with those that are—let them know that they can have no fellowship with God while thus they have fellowship with devils. It is amazing to think that there should by any pretenders of this kind in such a land and day of light as we live in.

II. Some reasons are given against their conformity to the customs of the Gentiles. 1. Because it would make them abominable to God. The things themselves being hateful to him, those that do them are an abomination; and miserable is that creature that has become odious to its Creator, v. 12. See the malignity and mischievousness of sin; that must needs be an evil thing indeed which provokes the God of mercy to detest the work of his own hands. 2. Because these abominable practices had been the ruin of the Canaanites, of which ruin they were not only the witnesses but the instruments. It would be the most inexcusable folly, as well as the most unpardonable impiety, for them to practise themselves those very things for which they had been employed so severely to chastise others. Did the land spue out the abominations of the Canaanites, and shall Israel lick up the vomit? 3. Because they were better taught, v. 13, 14. It is an argument like that of the apostle against Christians walking as the Gentiles walked (Eph. iv. 17, 18, 20): You have not so learned Christ. "It is true these nations, whom God gave up to their own hearts' lusts, and suffered to walk in their own ways (Acts xiv. 16), did thus corrupt themselves; but thou art not thus abandoned by the grace of God: the Lord thy God had not suffered thee to do so; thou art instructed in divine things, and hast fair warning given thee of the evil of those practices; and therefore, whatever others do, it is expected that thou shouldest be perfect with the Lord thy God," that is, "that thou shouldest give divine honours to him, to him only, and to no other, and not mix any of the superstitious customs of the heathen with his institutions." One of the Chaldee paraphrasts here takes notice of God's furnishing them with the oracle of urim and thummim, as a preservative from all unlawful arts of divination. Those were fools indeed who would go to consult the father of lies when they had such a ready way of consulting the God of truth.

The Great Prophet; False Prophets. (b. c. 1451.)

15 The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16 According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. 17 And the Lord said unto me, They have well spoken that which they have spoken. 18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. 20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. 21 And if thou say in thine heart, How shall we know the word which the Lord hath not spoken? 22 When a prophet speaketh in the name of the Lord , if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

Here is, I. The promise of the great prophet, with a command to receive him, and hearken to him. Now,

1. Some think it is the promise of a succession of prophets, that should for many ages be kept up in Israel. Besides the priests and Levites, their ordinary ministers, whose office it was to teach Jacob God's law, they should have prophets, extraordinary ministers, to reprove them for their faults, remind them of their duty, and foretel things to come, judgments for warning and deliverances for their comfort. Having these prophets, (1.) They need not use divinations, nor consult with familiar spirits, for they might enquire of God's prophets even concerning their private affairs, as Saul did when he was in quest of his father's asses, 1 Sam. ix. 6. (2.) They could not miss the way of their duty through ignorance or mistake, nor differ in their opinions about it, having prophets among them, whom, in every difficult doubtful case, they might advise with and appeal to. These prophets were like unto Moses in some respects, though far inferior to him, Deut. xxxiv. 10.

2. Whether a succession of prophets be included in this promise or not, we are sure that it is primarily intended as a promise of Christ, and it is the clearest promise of him that is in all the law of Moses. It is expressly applied to our Lord Jesus as the Messiah promised (Acts iii. 22; vii. 37), and the people had an eye to this promise when they said concerning him, This is of a truth that prophet that should come into the world (John vi. 14); and it was his Spirit that spoke in all the other prophets, 1 Pet. i. 11. Observe,

(1.) What it is that is here promised concerning Christ. What God promised Moses at Mount Sinai (which he relates, v. 18), he promised the people (v. 15) in God's name. [1.] That there should come a prophet, great above all the prophets, by whom God would make known himself and his will to the children of men more fully and clearly than ever he had done before. He is the light of the world, as prophecy was of the Jewish church, John viii. 12. He is the Word, by whom God speaks to us, John i. 1; Heb. i. 2. [2.] That God would raise him up from the midst of them. In his birth he should be one of that nation, should live among them and be sent to them. In his resurrection he should be raised up at Jerusalem, and thence his doctrine should go forth to all the world: thus God, having raised up his Son Christ Jesus, sent him to bless us. [3.] That he should be like unto Moses, only as much above him as the other prophets came short of him. Moses was such a prophet as was a law-giver to Israel and their deliverer out of Egypt, and so was Christ: he not only teaches, but rules and saves. Moses was the founder of a new dispensation by signs and wonders and mighty deeds, and so was Christ, by which he proved himself a teacher come from God. Was Moses faithful? So was Christ; Moses as a servant, but Christ as a Son. [4.] That God would put his words in his mouth, v. 18. What messages God had to send to the children of men he would send them by him, and give him full instructions what to say and do as a prophet. Hence our Saviour says, My doctrine is not mine originally, but his that sent me, John vii. 16. So that this great promise is performed; this Prophet has come, even Jesus; it is he that should come, and we are to look for no other.

(2.) The agreeableness of this designed dispensation to the people's avowed choice and desire at Mount Sinai, v. 16, 17. There God had spoken to them in thunder and lightning, out of the midst of the fire and thick darkness. Every word made their ears tingle and their hearts tremble, so that the whole congregation was ready to die with fear. In this fright, they begged hard that God would not speak to them in this manner any more (they could not bear it, it would overwhelm and distract them), but that he would speak to them by men like themselves, by Moses now, and afterwards by other prophets like unto him. "Well," says God, "it shall be so; they shall be spoken to by men, whose terrors shall not make them afraid;" and, to crown the favour beyond what they were able to ask or think, in the fulness of time the Word itself was made flesh, and they saw his glory as of the only-begotten of the Father, not, as at Mount Sinai, full of majesty and terror, but full of grace and truth, John i. 14. Thus, in answer to the request of those who were struck with amazement by the law, God promised the incarnation of his Son, though we may suppose it far from the thoughts of those that made that request.

(3.) A charge and command given to all people to hear and believe, hear and obey, this great prophet here promised: Unto him you shall hearken (v. 15); and whoever will not hearken to him shall be surely and severely reckoned with for his contempt (v. 19): I will require it of him. God himself applied this to our Lord Jesus in the voice that came out of the excellent glory, Matt. xvii. 5, Hear you him, that is, this is he concerning whom it was said by Moses of old, Unto him you shall hearken; and Moses and Elias then stood by and assented to it. The sentence here passed on those that hearken not to this prophet is repeated and ratified in the New Testament. He that believeth not the Son, the wrath of God abideth on him, John iii. 36. And how shall we escape if we turn away from him that speaketh from heaven? Heb. xii. 25. The Chaldee paraphrase here reads it, My Word shall require it of him, which can be no other than a divine person, Christ the eternal Word, to whom the Father has committed all judgement, and by whom he will at the last day judge the world. Whoever turns a deaf ear to Jesus Christ shall find that it is at his peril; the same that is the prophet is to be his judge, John xii. 48.

II. Here is a caution against false prophets, 1. By way of threatening against the pretenders themselves, v. 20. Whoever sets up for a prophet, and produces either a commission from the true God, shall be deemed and adjudged guilty of high treason against the crown and dignity of the King of kings, and that traitor shall be put to death (v. 20), namely, by the judgment of the great sanhedrim, which, in process of time, sat at Jerusalem; and therefore our Saviour says that a prophet could not perish but at Jerusalem, and lays the blood of the prophets at Jerusalem's door (Luke xiii. 33, 34), whom therefore God himself would punish; yet there false prophets were supported. 2. By way of direction to the people, that they might not be imposed upon by pretenders, of which there were many, as appears, Jer. xxiii. 25; Ezek. xiii. 6; 1 Kings xxii. 6. It is a very proper question which they are supposed to ask, v. 21. Since it is so great a duty to hearken to the true prophets, and yet there is so much danger of being misled by false prophets, how shall we know the word which the Lord has not spoken? By what marks may we discover a cheat? Note, It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is directly repugnant to sense, to the light and law of nature, and to the plain meaning of the written word, we may be sure is not that which the Lord has spoken; nor that which gives countenance and encouragement to sin, or has a manifest tendency to the destruction of piety or charity: far be it from God that he should contradict himself. The rule here given in answer to this enquiry was adapted chiefly to that state, v. 22. If there was any cause to suspect the sincerity of a prophet, let them observe that if he gave them any sign, or foretold something to come, and the event was not according to his prediction, they might be sure he was not sent of God. This does not refer so much to the foretelling of mercies and judgments (though as to these, and the difference between the predictions of mercies and judgments, there is a rule of discerning between truth and falsehood laid down by the prophet, Jer. xxviii. 8, 9), but rather to the giving of signs on purpose to confirm their mission. Though the sign did come to pass, yet this would not serve to prove their mission if they called them to serve other gods; this point had been already settled, Deut. xiii. 1-3. But, if the sign did not come to pass, this would serve to disprove their mission. "When Moses cast his rod upon the ground (it is bishop Patrick's explanation of this), and said it would become a serpent, if it had not accordingly been turned into a serpent, Moses had been a false prophet: if, when Elijah called for fire from heaven to consume the sacrifice, none had come, he had been no better than the prophets of Baal." Samuel's mission was proved by this, that God let none of his words fall to the ground, 1 Sam. iii. 19, 20. And by the miracles Christ wrought, especially by that great sign he gave of his resurrection the third day, which came to pass as he foretold, it appeared that he was a teacher come from God. Lastly, They are directed not to be afraid of a false prophet; that is, not to be afraid of the judgments such a one might denounce to amuse people and strike terror upon them; nor to be afraid of executing the law upon him when, upon a strict and impartial scrutiny, it appeared that he was a false prophet. This command not to fear a false prophet implies that a true prophet, who proved his commission by clear and undeniable proofs, was to be feared, and it was at their peril if they offered him any violence or put any slight upon him.

CHAP. XVIII.

THe Priests, the Levites, all the tribe of Levi shall have no part nor inheritance with Israel: the fire-offerings of Iehovah, and his inheritance, shall they eat. And hee shall have no inheritance among his brethren: Iehovah, he is his inheritance, as hee hath spoken unto him. And this shall be the Priests due from the people, from them that slay a slaughter (of any beasts) whether Oxe or Sheepe, that hee shall give unto the Priest the shoulder, and the two cheekes, and the maw. The first-fruits of thy corne, of thy new wine, and of thy new oile, and the first of the fleece of thy sheepe shalt thou give unto him. For Iehovah thy God hath chosen him out of all thy tribes, to stand to minister in the name of Iehovah, him and his sonnes all daies.

And if a Levite shall come from any one of thy gates, out of all Israel, where hee sojourned, and shall come with all the desire of his soule, unto the place which Iehovah shall chuse; Then he shall minister in the name of Iehovah his God, as all his brethren the Levites that stand there before Iehovah: They shall eat portion like portion, beside his sales, by his fathers.

When thou art come into the land which Iehovah thy God giveth unto thee, thou shalt not learne to doe after the abominations of those nations. There shall not bee found in thee any that maketh his sonne or his daughter to passe thorow the fire; a diviner of divinations, an observer of times; or an observer of fortunes, or a witch. Or one that charmeth a charme, or that asketh of a familiar spirit, or a wizard, or that seeketh unto the dead. For every one that doth these things, is an abomination unto Iehovah: and because of these abominations, Iehovah thy God doth drive them out from before thee.

Thou shalt be perfect with Iehovah thy God. For these nations which thou shalt possesse, hearkened unto observers of times, and unto diviners: but as for thee, Iehovah thy God hath not suffered thee so. Iehovah thy God will raise up unto thee a Prophet, from the middest of thee, of thy brethren, like unto mee: unto him yee shall hearken.

According to all that thou askedst of Iehovah thy God in Horeb, in the day of the assembly, saying, Let me not heare again the voice of Iehovah my God; and this great fire let me not see any more, that I die not.

And Iehovah said unto mee, They have well spoken that which they have spoken. A Prophet will I raise up unto them, from among their brethren, like unto thee: and I will give my words in his mouth, and hee shall speake unto them all that I shall command him. And it shall bee, that the man which will not hearken unto my words, which hee shall speake in my name, I will require it of him. But the Prophet which shall presume to speake a word in my name, which I have not commanded him to speake, and hee that shall speak in the name of other gods, that Prophet shall even die. And if thou shalt say in thine heart, How shall wee know the word which Iehovah hath not spoken? That which a Prophet shall speake in the name of Iehovah, and the thing be not, neither come (to passe,) that is the word which Iehovah hath not spoken, the Prophet hath spoken it in presumption, thou shalt not bee afraid of him.

Annotations. NO part] or, no portion, namely in the spoiles taken from the enemies: which would have beene a great portion, as appeareth by Ios. 22. 8. So the Hebrewes expound it, No part in the spoile, nor inheritance in the land. Maimony tom. 3. treat. of the Release and Iubilee, ch. 13. sect. 10. See the notes on Num. 18. 20. nor inheritance] in the land of Canaan, which was divided among the other tribes, Num. 26. 2.—53. 57. But because the Levites were adjoyned to the Priests for the service of the Lord and his Church, Numb. 18. 1, 2. &c. therefore God would not have them cumbred with the affaires of this life, lest by them they should be hindred from doing their dutie, as it is written, No man that warreth, intangleth himselfe with the affaires of this life, that he may please him who hath chosen him to be a souldier, 2 Tim. 3. 4. See also Deut. 10. 8, 9. So the Hebrewes say, Wherefore was not Levi counted meet to have inheritance in the land of Israel, or spoiles with his brethren? Because hee was separated to serve the Lord, and to inherit him, and to teach his strait waies, and his just judgments unto many, Deut. 33. 10. Therefore was he separated from the waies of the world: they wage not warre as doe the rest of Israel, neither doe they in [illegible: 1 letter]erite, nor earne for themselves with strength of their bodies; but they are the Lords power (or substance) as it is written (in Deut. 33. 11.) BLESSE LORD HIS POWER: and the blessed (God) himselfe earneth for them; as it is written (in Num. 18. 20) I am thy part and thine inheritance. Maim. treat. of the Release and Iubilee, c. 13. s. 12. fireofferings] which were to be offered on the Altar by fire, as the Meat-offering, Sinne-offering, and Trespasse-offering of every man, Numb. 18. 9. and his inheritance] that is, all other things which being the Lords right by his Law, he hath given to the Priests and Levites. Of these, see the notes on Numb. 18. where foure and twenty gifts were bestowed on the Priests, all expressed in the Law. The Greeke referteth it to the former, saying, the burnt offerings of the Lord shall be their inheritance. Vers. 2. and he] that is, Levi, put for all the Levites and Priests of that tribe: so in M[illegible: 1 letter]la. 2. 4, 5. spoken unto him] in Num. 18 20. and other places. Herein God promiseth to those that feare him, his ministers, 1 Cor. 9. 13, 14. and all his people, to be their inheritance, that is, to releeve them, and supply all their wants out of the riches of his grace, 2 Cor. 9. 8. So the Hebrewes here say; Not the tribe of Levi onely, but every particular man of all that come into the world, whose spirit maketh him willing, and giveth him understanding with knowledge to separate himselfe, to stand before the Lord, to minister unto him, and to serve him, to know the Lord, and walke aright, as God did make him; and that he breake from off his necke the yoake of many inventions which the sonnes of Adam have sought out, (Eccles. 7. 29.) behold this man sanctifieth himselfe holy of holies, and the Lord will be his part and his inheritance for ever, and for ever and ever; and will vouchsafe unto him in this world the things that shall be sufficient for him, even as hee did vouchsafe unto the Priests the Levites. Behold David saith (in Ps. 16. 5.) The LORD is the portion of my part and of my cup, thou susteinest my Lot. Maimony in the Release and Iubilee, ch. 13. s. 13. Vers. 3. the Priests due] Hebr. the judgment (or right) of the Priests: which the Chaldee expoundeth due unto the Priests: and so the word judgment is elsewhere used for dutie, Psal. 81. 5. slay a slaughter] that is, kill any beast for common food. The originall word generally signifieth no more than to kill a beast (as is noted on Gen. 31. 54.) and in speciall, to kill for sacrifice unto God. But the large meaning is here to be chosen: for it agreeth not with the former lawes in Leviticus touching sacrifices, that the Priests should have the cheekes, &c. and the generall exposition of the Hebrewes is, that this is meant of common meats. oxe or sheepe] implying goats also; for that is usually comprehended under the name sheepe or lamb. that hee] or, and he, that is, every one of the people shall give. give unto the Priest] Hereupon these are called gifts. Of them the Hebrewes write; It is commanded to give of every cleane beast that is killed, unto the Priest, the shoulder, & the two cheekes, and the maw, (Deut. 18. 3.) and these in every place are called gifts. And this commandement is in use continually, whether when there is a Temple, or not; and in every place, whether within the land (of Israel) or without it: and it is to be of common (things) not of things sanctified. If it bee doubtfull whether (the beast) be a firstling, these gifts must be given out of it: if it be a firstling, that is all the Priests. (Num. 18. 15.) and if it bee not a firstling, these gift [illegible: 1 word] (out of it) for the Priest. Gifts are due of none but cleane beasts onely, as it is said, WHETHER OXE OR SHEEPE, &c. whether it bee killed for mans meat, or for to feed infidels, or dogs, or for medicine, these gifts are due of it. If a Proselyte have a beast killed, if it were before he was joyned, he is free; if after he were joyned, hee is bound (to give these gifts.) In a place where no Priests be, they may priz[illegible: 1 letter] the gifts and eat them, and give the price to any Priest that they will. If he will give these gifts to one Priest, hee may; or if he will divide them, he may not give halfe the maw to one, or halfe the shoulder, but the shoulder to one, and the maw to another, and the cheekes to them both, [that is, to each of them one.] If a priest will sell his gifts, he may, or give them to an Infidell, &c. for there is no holinesse in them at all. The Priest may not violently take the gifts, nor aske them with his mouth; but he receives them when they are given him, with honour, &c. Maimony in Biccurim (or first-fruits) ch. 9. s. 1. &c. the shoulder] the right shoulder (saith Maim. ibidem s. 18.) and they may not plucke off the wooll, or flay them, but give them with their skin, and with their wooll. Vers. 4. The first fruits] of these, see the Annotations on Exod. 22. 29. and Numb. 18. 12. These were called by the Hebrewes, the great heave-offering; and it was to be given (they say) to the Priest, whether it were cleane or uncleane: though the corne or oile were all uncleane before it was separated, the owner was bound to separate out of it an heave-offering, and give it to the Priest. If it were cleane, the Priest did eat it; if uncleane, they used it for burning, &c. And whosoever separated the great Heave-offering, or the heave-offering of the tithe, hee blessed (God) before he separated it, after the manner as he used to blesse for doing all the commandements. Maim. in Trumoth c. 2. s. 14, 16. Other things hereabout are noted on Num. 18. and Levit. 22. of the fleece] Of this there is no measure set by the Law; but by the Hebrew Doctors, they might not give lesse than one of sixtie (the sixtieth part, as of other first-fruits is noted on Exod. 22. 29.) And this is not due but in the land (of Israel) as the first-fruits of the corne, and of common (beasts) not of holy. And of sheepe onely, male and female: for their wooll is meet for cloathing. He that separateth the first of his fleece, and it be lost, is indebted for afterward, untill he give it unto the priest. He that saith, all my fleece be first-fruits, his words must be confirmed. Who so hath many fleeces of first-fruits, and would divide them among the priests, hee may not give lesse to every one than the weight of five shekels of white wooll, enough for a little coat. Maim. in Biccurim, c. 10. Vers. 5. to stand to minister in the name, &c.] the Greeke interpreteth it, to stand before the Lord thy God, to minister and to blesse in the name of the Lord. This sheweth a reason of the former duty; because God had called the Priests from worldly affaires, to serve him, and to minister, and sow unto his people spirituall things, therefore they should reape the peoples carnall things, as 1 Cor. 9. 11, 13. By standing is noted their manner of service, as is observed on Deut. 10. 8. and their continuance in the same, as Psal. 119. 91. Vers. 6. a Levite] This is spoken generally, and so implieth either Priest or ordinary Levite, who served by their courses, but might at other times come up and serve voluntarily, & have their portion with their brethren. of thy gates] that is, as the Greeke and Chaldee doe translate, of thy cities. For the Levites dwelt dispersed in the tribes of Israel, Ios. 21. he sojourned] his dwelling in the cities is called a sojourning as a stranger, for that the priests had no inheritance with Israel, v. 1. but the Israelites gave them (of their inheritance) cities to dwell in, and the suburbs for their cattell, Num. 35. 2, 3. shall chuse] to have his Tabernacle, or Temple and publike worship there: see Deut. 16. 2. and 12. 5. Vers. 7. shall minister.] Although the Priests and Levites ministred in their courses, whereinto they were distributed, and unto which they were bound, 1 Chron. 24. and 25. yet if any would at other times voluntarily serve, God here alloweth it, and their portions for their labour. But the Hebrewes explaine this with some limitations, saying; Moses our master divided the Priests into eight wards (or charges) foure of Eleazar, and foure of Ithamar. And so they were till Samuel the Prophet: and in Samuels daies, hee and King David divided them into foure & twenty wards, and over every ward one head Provost. And they went up to Ierusalem, for the service of the ward, every weeke, &c. And it is commanded that at the solemne feasts, all the wards be equall, and whosoever of the priests commeth up at the feast and will serve, hee may serve and have a portion with them; and they may not say to him, goe thy way till thy ward commeth, as it is written (in Deut. 18. 6.) AND IF A LEVITE SHAL COME FROM ONE OF THY GATES. Which words are meant of the offerings at the feasts, &c. But vowes, and voluntary offerings, and the daily sacrifices, none offer them but the ward, whose time is appointed: yea, though it bee at the feast, as it is said (in Deut. 18 8.) THEY SHALL EAT PORTION LIKE PORTION, BESIDES HIS SALES BY THE FATHERS. As if he should say, they shall eat portion like portion, of the offerings of the Congregation, but have no like portion in other things, which the fathers have already apportioned them, and appointed every ward by the weeke, &c. And they account, that hee speaketh not but of the priests: for there are no gifts in the Sanctuary to eat of, but for the priests onely. And so a priest which hath an offering, may come into the sanctuary, and offer it any day when he will, as it is said (Deut. 18. 6.) AND SHALL COME WITH ALL THE DESIRE OF HIS SOVLE) and minister; yea, though it be a sinne-offering, or a trespasse-offering, he offereth it, and maketh atonement by his owne hands, and hath the skin of his offering, and eateth (the flesh.) And if hee will give his offering to any priest whom he will, for to offer it, he may give it; and then the skin of the oblation, and the service thereof, is the priests onely, to who[illegible: 1 letter] hee gave it. Maimony treat. of the Instruments of the Sanct. chap. 4. sect. 3.—6. that stand] that is, as the Chaldee expoundeth, that minister. Vers. 8. portion like portion] that is, equall portions, one as much as another. The Greeke translateth, hee shall eat the portion that is apportioned (or divided.) beside his sales] that is, beside the price of the things sold. By the Law, if a Levite sold a house, hee might redeeme it at any time, Levit. 25. 32. which he could not doe, if he spent his money upon his owne maintenance, and had no portion in the sanctuary. by his fathers] or, according to the fathers. This some referre to the sales fore-mentioned, which might be of the houses that he had from his fathers, his patrimonie. Others refer it to the order of his service and portion, which should bee according to the courses and wards aforesaid, without confusion or disturbance of them: for according to the fathers and chiefe men in the families, were the courses appointed, Numb. 3. 2. 17, 21. and 1 Chron. 24. 4. the Greeke translateth, beside the sale, which is according to the family. But the Chaldee paraphraseth thus, Beside the ward (or observation) which shall come on the Sabbath, as the fathers have appointed; that is, beside that portion which is due unto him for his service by course in his weeke, as the fathers appointed. Vers. 10. There shall not] or, Let there not bee found. to passe thorow the fire] so to burne them, or at least to consecrate them by this signe unto Idols, and in speciall unto Molech, to which abomination this service was performed among the heathens, Lev. 18. 21. See the Annotations there. The Greeke translateth, any that purgeth his sonne or his daughter in fire. Of Achaz king of Iudah it is said, that hee made his sonne to passe thorow the fire, 2 King. 16. 3. which Ezra explaineth thus, he burnt his sonnes in the fire, 2 Chron. 28. 3. a diviner] in Hebrew, Kosem, a fore-seer, or presager, a foreteller of things to come, as doth a Prophet: as it is said, the Prophets divine for money, Micha 3. 11. and Baalam, a Prophet, 2 Pet. 2. 16. is called a Diviner, Ios. 13. 22. & though it be sometime spoken in the good part, as in Esa. 3. 2. The Prophet and the Diviner (or Sage) and the Ancient; and in Prov. 16. 10. Divination is in the lips of the King: yet commonly it is meant of evill and heathenish Prophets, or of the false Prophets in Israel, Esay 44. 25. Ezek. 13. 6, 7, 9. With such they used to consult in weightie cases, as the Philistines called for the Priests and the Diviners, 1 Sam. 6. 2. and the King of Babylon stood at the parting of the way, at the head of the two waies, to use divination, &c. Ezek. 21. 21, 22. It was done by unlawfull means, as Saul said to the Witch, Divine unto mee by the familiar spirit, 1 Sam. 28. 8. and it was a thing hatefull unto God; as hee saith, Rebellion is as the sinne of divination, 1 Sam. 15. 23. This Art (as Cicero sheweth in his first booke of divination) is called in Greeke, Mantikee, of Furie, (as Plato expounds it;) in Latine, divinatio, à divis, of the gods, as Tullie there saith: and he maketh it a fore-knowledge and perceiving of things to come: a skill much magnified in all nations. The Hebrewes also take a Diviner to bee one that doth things whereby hee may foretell things to come, and say, such a thing shall bee, or shall not bee; or say, it is good to doe such a thing, &c. The manner and meanes of divining they note to bee divers; some doing it with sand, some with stones, some by lying downe on the ground, some with iron, some with a staffe which hee carrieth in his hand, and leaneth on, &c. whereto they apply that of the Prophet, My people aske counsell at their stocks, and their staffe declareth unto them, Hos. 4. 12. It is unlawfull to divine, or to aske (counsell) of a diviner: Hee that asketh of a diviner is chastised with stripes, but the diviner himselfe, if he doe any of the foresaid acts (of divination) or the like, is beaten. Maimony treat. of Idolatry, ch. 11. sect. 6, 7. observer of times] or, Soothsaier; an observer of the clouds, and of the planets; a Planetary, or, an observer of the flying of fowles; an Augur. The diviners forespoken of were caried much by inward and spirituall motions; these by outward observations in the creatures. They were of esteeme among the Philistines, and other heathens, Esay 2. 6. and the sinne crept into Israel, 2 King. 21. 6. though God forbade it here, and in Lev. 19. 26. The Hebrewes say, they were such as did set times for the doing of things, saying, Such a day is good, and such a day is naught: such a day is fit for to doe such a worke; such a yeere or moneth is evill for such a thing. It is unlawfull to observe times, though one doe no worke, but make it knowne; they are lyes which fooles imagine to bee true, and to bee words of wise men, &c. Maim. in treat. of Idolatry, chap. 11. sect. 8. an observer of fortunes] one that curiously searcheth, observeth, and telleth signes of good or evill luck, which are learned by experience: The Hebrew Nachash is to search and finde out by experience, Gen. 30. 27. and 44. 5. whereupon Menachesh (the word here used) is one that too curiously observeth and abuseth things that doe fall out, as luckie, or unluckie signes: as did the Augures and Soothsaiers among the heathens. The Hebrewes describe it thus; as if one should say, Because the morsell of bread is fallen out of my mouth, or my staffe out of mine hand, I will not goe to such a place this day; for if I goe, I shall not speed of my businesse. Because a Fox passed by on my right hand, I will not goe out of my house this day; for if I goe, some deceitfull man will meet with mee. And so if men heare the chattering of a bird, and say, it shall be so, or not so; it is good to doe such a thing, or naught to doe such a thing, &c. And so hee that maketh signes for himselfe, if it fall out so or so, I will doe such a thing; if it fall not out, I will not doe it; and all things of like sort, these all are unlawfull: and who-soever doth any act, bacause of any of these things, is to be beaten. Maimony treat. of Idolatry, chap. 11. sect. 4. This sinne was common among the heathens, practised of the wisest, Numb. 24. 1. 1 King. 20. 33. and it spread into Israel, 2 King. 17. 17. 2 Chron. 33. 6. and is at this day too common among Christians, though Gods law plainly forbiddeth it here, and in Levit. 19. 26. a witch] or, a sorcerer, a magician; in Hebrew, Mecashsheph, in Greeke, Pharmakos: of this kinde were Iannes and Iambres, the sorcerers of Egypt: see the notes on Exod. 7. 11. Such were esteemed among the wise, and called to tell and interpret dreames, Dan. 2. 2. By Gods Law a winch might not bee suffered to live, Exod. 22. 18. yet did this evill prevaile in Israel, 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seeme to hold two sorts of these witches or sorcerers, some that did hurt, others that did hold the eies, that is, by jugling and sleights beguiled mens senses. Mecashsheph (the witch) is to be stoned to death, if be doe the act oft witchcraft: but he that heldeth the dies, and seemeth to doe that which he doth not, is to be beaten. Maimony treat. of Idolatry, ch. 11. s. 15. Vers. 11. charmeth a charme] or, inchanteth an inchantment, or, conjureth conjuration. The Hebrew Chober signifieth conjoyning, or consociating: the Chaldee name Ratim, is of murmuring or mumbling: the Greeke Epaidon, of charming or inchanting. This Charmer is said to be hee that speaketh words of a strange language, and without sense: and hee in his foolishnesse thinketh that these words are profitable. That if one say so or so unto a Serpent, or a Scorpion, it cannot hurt a man: and hee that saith so and so to a m[illegible: 1 letter]an, be cannot be hurt, &c. He that whispereth over a wound; or readeth a verse out of the Bible: likewise he that readeth over an Infant, that it may not be frighted; or that layeth the booke of the Law (the Bible) or the Phylacteries upon a childe that it may sleepe; such are not onely among inchanters or charmers, but of those that generally denie the Law (of God) because they make the words of the Scripture medicine for the body, whereas they are not but medicine for the soule, as it is written (in Prov. 3. 22.) They shall be life unto thy soule. Maimony [illegible: 1 word]. of Idolatry, chap. 11. sect. 10. 12. of a familiar spirit] called in Hebrew Ob, which signifieth a bottle, Ioh 32. 19. applied here and often to Magicians, who possessed with an evill spirit, speak with hollow voice as out of a bottell, and (as some say) with swollen bellies: whereupon the Greeke version usually calleth them Eggastrimuthoi, as speaking out of the belly. But the holy Ghost in Act. 16. 16. expoundeth it more fully, the spirit of Pithon (or of divination:) meaning of the Devill, whose answers were given to the heathens by these meanes; the chiefe whereof was called Pythius Apollo, and his Temple Pythion, and his feast Pythia, kept to his honour, who was faigned to kill the serpent Python. The manner of this Oracle the Prophet sheweth to be with an hollow low voice; as, Thy speech shall bee low out of the dust, and thy voice shall be as of one that hath a familiar spirit, Esay 29. 4. The Hebrewes explaine it thus, that hee which had a familiar spirit, stood and burned incense, and held a rod of mirtle tree in his hand, and waved it. And he spake certaine words in secret, untill hee that inquired did heare one speake unto him, and answer him touching that which hee inquired, with words from under the earth, with a very low voice, &c. Likewise one tooke a dead mans skull, and burnt incense thereto, and inchanted thereby, till hee heard a very low voice, &c. Hee that did any of these acts, was to be stoned to death. Maim. in treat. of Idolatry, c. 6. s. 1. This was Sauls sinne, that he sought to a woman which had a familiar spirit, the voice whereof he heard, 1. Sam. 28. 7.—15. for which transgression the Lord killed him, 1 Chron. 10. 13. and hath threatned to cut off all from among his people, that doe inquire of such, Levit. 20. 6, wizard] or cunning man; in Hebrew, Iidgnoni, so named of his knowledge, or cunning: and so the Greeke version in other places calleth him Gnostes, of knowledge, a Prognosticator: but here the Greeke is Teratoskopos, he that observeth wonders. The Chaldee giveth him a name of remembrance, Zecuru. He is usually joyned with the former, that hath a familiar spirit, as in Levit. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die, Levit. 20. 27. Such were among the Egyptians, and other heathens, Esay 19. 3. it is likely therefore that their practise was alike abominable. The Hebrewes describe him thus, that hee put in his meuth a bone of a bird called Iaduangh, & burned incense, & did other workes, untill he fell downe as with shame (or modestie) and spake with his mouth, things that were to come to passe. Maim. treat. of Idolatry, ch. 6. sect. 2. that seeketh unto the dead] or, as the Chaldee and Greeke expound it, that inquireth of the dead: such wee call of the Greeke name, a Necromancer. Of him they say, that he made himselfe hungry, and went and lodged among the graves, that the dead might come unto him in a dreame, and make knowne unto him that which he asked of him. And others there were that clad themselves with clothes for that purpose, and spake certaine words, and burned incense for the purpose, and slept by themselves, that such a dead person might come and talke with them in a dreame. Maimony in treat. of Idolatry, c. 11. s. 13. Vers. 13. perfect with Iehovah] that is, in faith and love seeke unto him onely; and as he doth, so abhorre thou all such wicked persons. Perfection (or Sinceritie, Integritie,) respecteth our upright conversation in body and minde, as is noted on Gen. 6. 9. and to be perfect with the Lord, is expounded in Greeke, before the Lord; and the Chaldee saith, in the feare of the Lord: but our Saviour more fully openeth it; Be yee perfect, even as your Father which is in heaven is perfect, Matt. 5. 48. Vers. 14. not suffered thee] Hebr. not given thee: but hath taught thee better by his Law (which the other nations want, Psal. 147. 19, 20.) and will more fully informe thee by the Prophet, whom he will raise up unto thee, v. 15. So in Act. 14. 16. God in times past suffered all nations to walke in their owne waies. Vers. 15. a Prophet] so named of the Greeke Prophetes, which signifieth a foreteller; in Hebrew Nabi, of uttering and interpreting the oracles of God; as Aaron was Moses Prophet, that is, Interpreter, Exod. 7. 1. and of seeing visions of God, such a man was called a Seer, 1 Sam. 9. 9. Vnto all the former Diviners, Wizzards, Charmers, &c. raised up to the heathens of the devill, Moses here opposeth one Prophet to be raised up unto Israel of God; and this was Christ raised up unto the Iewes, as Peter applieth it, saying; Moses said [illegible: 2 letters]to the fathers, A Prophet will the Lord your God raise up unto you, &c. yee are the children of the Prophets, and of the covenant, &c. Vnto you first God having raised up his Son Iesus, sent him to blesse you, in turning away every one of you from his iniquities, Act. 3. 22.—26. of thy brethren] Christ was to be a man, and of the stocke of the Iewes by promise, because the people could not endure to heare the voice of God, vers. 16. and as in respect of his Prophesie, so of his Priesthood; For every high Priest is taken from among men, Heb. 5. 1. and of his kingdome, as in Deut. 17. 15. from among thy brethren shalt thou set a King over thee. like unto me] it is said, There arose not a Prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signes and wonders which the Lord sent him to doe, &c. Deut. 34. 10, 11, 12. This therefore cannot be understood of the ordinarie Prophets, which were raised up in Israel, but of Christ onely, as the Apostles doe expound it, Act. 3. 22.—26. And Christ was like unto Moses, in respect of his office of mediation betweene God and the people, Deut. 5. 5. 1 Tim. 2. 5. but greater than Moses, as being the Mediator of a better Covenant (or Testament,) which was established upon better promises, Heb. 8. 6. Like him in excellencie; for as Moses excelled all the Prophets, in speaking with God mouth to mouth, Numb. 12. 6, 7, 8. so Christ excelled him and all men, in that being in the bosome of the Father, he hath come downe from heaven, and declared God unto us, Ioh. 1. 18. and 3. 13. Like him in faithfulnesse, but therein also excelling: for Moses was faithfull in Gods house as a servant, but Christ as the Son over his owne house, Heb. 3. 2. 5. 6. And like him in signes and wonders, wherein he also excelled Moses, as the historie of the Gospell sheweth: for he was a Prophet mighty in deed and word, before God and all the people, Luk. 24. 19. a man approved of God among them, by miracles, wonders, and signes, which God did by him, in the midst of thē, Act. 2. 22. for he did among them the works wich none other man did, Ioh. 15. 24. unto him] that is, not unto the Diviners, Wizards, or any such like, but unto him, and him onely; as, him thou shalt serve, Deut. 6. 13. is expounded, him onely, Matt. 4. 10. And though this is principally meant of Christs person, of whom God said, heare him, Matt. 17. 5. yet it implieth also his Ministers, as himselfe said, He that heareth you heareth mee, Luk. 10. 16. Vers. 16. Horeb] a mountaine called also Sinai, Exod. 19. where the Law was given, Deut. 5. 2. of the assembly, or, of the church, when all Israel were assembled to heare the Law, Exod. 19. 9, 10, &c. not heare again[illegible: 1 letter]] Hebr. not adde to heare: see Exod. 20. 19. where the people requested Moses to speake with them, and not God. of Iehovah] the Chaldee translateth it, of the word of the LORD. that I die not] or, and let me not die; as the Greeke translateth, neither let us die. Vers. 17. have well spoken] or, have done well in speaking. The Greeke saith, Rightly (or Well) all that they have spoken. Although their speech proceeded from the spirit of bondage and feare, manifested in them by the worke of the law in their consciences, Rom. 8. 15. and they desired not Christ, but Moses to speake unto them; yet as the Law was a schoolemaster to leade them unto Christ, Gal. 3. 14. so God tooke occasion hereby to preach and promise Christ unto them; who is here not only in stead of all Diviners and Soothsayers, but in stead of Moses himselfe, who was the Minister of the Law, which worketh wrath, Rom. 4. 15. and was the ministration of death, 2 Cor. 3. 7. But Christ hath redeemed us from the curse thereof, Gal. 3. 13. and is here promised as a Prophet sent to blesse us, Act. 3. 26. for the Law was given by Moses, but grace and truth came by Iesus Christ, Io. 1. 17 Vers. 18. A Prophet] meaning Christ him-selfe, the interpreter and declarer of the word of God, as vers. 15. of whom the multitude said, This is Iesus the Prophet, Matt. 21. 11. raise up] this also the people confirmed, saying, A great Prophet is risen up amongst us, Luk. 7. 16. will give] that is, will put and stablish, as the word given, 1 Chron. 17. 22. is the same that established, 2 Sam. 7. 24. The Chaldee expoundeth it, I will give my words of prophesie. Accordingly Christ said to his Father, I have given unto them the words which thou gavest me, Ioh. 17. 8. his mouth] to signifie this, Christ appeared with a sharpe twoedged sword proceeding out of his mouth, Rev. 1. 16. which figured the sword of the Spirit, the word of God, Eph. 6. 17. for God had made his mouth like a sharpe sword, Esai. 49. 2. therwith he smote his enemies: and for the comforts wherewith he refresheth his people, his lips are likened to lilies dropping sweet-smelling myrrh, Song 5. 13. all that I shall command] This Christ did in his owne person, as he said, I speake not of my selfe, but the Father which sent me, he gave me a commandement what I should say, and what I should speake; and I know that his commandement is life everlasting: whatsoever I speake therefore, even as the Father said unto mee, so I speake, Ioh. 12. 49, 50. and, All things that I have heard of my Father, I have made knowne unto you, Iob. 15. 15. He did and doth it also by his Ministers; for as he gave his Apostles the words which the Father had given him, Ioh. 17. 8. so the things which they spake and wrote, were the commandements of the Lord, 1 Cor. 14. 37. and he requireth of all, that If any man speake, it should be as the oracles of God, 1 Pet. 4. 11. V. 19. my words] God here acknowledgeth the words to be his own, which Christ should speake; as himselfe also said, My doctrine is not mine, but his that sent me, Ioh. 7. 16. And whereas Prophets used to shew signes & wonders, Deut. 13. 1, 2. though Christ did many such, Act. 2. 22. yet are they not here mentioned, because the word & gospell of Christ is the power of God unto salvation, Ro. 1. 16. and his commandement is life everlasting, Ioh. 12. 50. and Christs name is called the word of God, Rev. 19. 13. Io. 1. 1. & the word (rather than wonders) was that wch the ancient Iewes expected by Christ, as their later writers doe witnesse, saying, Let it not come up into thy mind, that the king Christ needeth to do signes & wōders; the thing is not so: for behold Rabbi Akibah was a great wise man of the wise men of the Thalmud, and he was armour-bearer to Ben Coziba the King, who was thought to be the king Christ. And both he and all the wise men of his age supposed that he had beene Christ the King, untill he was killed for his iniquities: when he was killed, they knew he was not so. And the wise men asked not of him any signe or wonder. Maim. in treat. of Kings, ch. 11. s. 3. Howbeit, when the true Christ was indeed come, that wicked and adulterous generation sought after a signe, Mat. 16. 14. and 12. 38, 39. and except they saw signes and wonders, they would not beleeve, Ioh. 4. 48. and though he did many miracles before them, yet they beleeved not in him, Ioh. 12. 37. He came in his Fathers name, and they received him not; another (as Beu Coziba) came in his own name, and him they received, Ioh. 5. 43. I will require it] to wit, by punishmēt, for so requiring often signifieth, Gen. 9. 5. and 42. 22. and so the Greeke here translateth, I will take vengeance on him; and the Apostle expoundeth it thus, every soule which will not he are that Prophet, shall be destroyed from among the people, Act. 3. 23. The Chaldee translateth, My Word shall require it of him. And the Hebrew Doctors so explaine these words, He that transgresseth against his words, is guiltie of death by the hand of God; as it is written (in Deut. 18.) I will require it of him. Maim. in Iesude hatorah, c. 9. s. 2. This was fulfilled upon the Iewes, who would not hearken to the words of Christ, therefore he destroyed the Citie and the Sanctuarie, as was prophesied, Dan. 9. 26. The enemies laid it even with the ground, and the children therof within it: & they left not therein one stone upon another, because she knew not the time of her visitation, Luk. 19. 44. So they died in their sins, Ioh. 8. 24. and wrath came upon them, to the uttermost, 1 Thess. 2. 16. Vers. 20. shall presume] The Greeke and Chaldee expound it, shall doe ungodlily and wickedly. not commanded] of this sin the false Prophets in Israel were commonly guiltie, & for it reproved; as, They have seene vanitie, and lying divination, saying, The Lord saith; and the Lord hath not sent them, Ezek. 13. 6. and, I have not sent them, saith the Lord, yet they prophesie a lie in my name, Ier. 27. 15. And of this the Hebrewes say, The false Prophet is to bee strangled to death, although he prophesie in the name of the Lord, and neither addeth nor diminisheth, (Deut. 18. 20.) Whether he prophesieth that which he hath not heard by propheticall vision, or who so hath heard the words of his fellow Prophet, and saith that this word was said unto him, and be prophesieth therby; [illegible: 1 span] is a false Prophet, and is to be strangled to death. Mai[illegible: 1 letter]. treat of Idolatrie, chap. 5. sect. 7, 8. of other gods.] as they that prophesied by Baal Ier. 2. 8. and 23. 13. The Hebrewes declare it thus; The Prophet that prophesieth in the name of an Idol, as he that saith, such an Idol, or such a starre said unto me that we are commanded to doe this or that, or not to doe it, though it be to pronounce that uncleane which is uncleane, or that cleane which is cleane, &c. he is to be strangled to death, &c. And it is unlawfull to aske of him a signe or a wonder, and if he doe any of him-selfe, they may not regard him; & who so supposeth of his signes, that per adventure they may be true, transgresseth this prohibition, (Deut. 13. 3.) Thou shalt not bearken unto the words of that prophet. Maim. treat. of Idolatrie, chap. 5. sect. 6, 7. shall [illegible: 1 letter]ven die] that is, shall be put to death by the Magistrate, and his judgement is to be strangled, as before is noted. For which strangling, they afterward (as under the Romans) used Crucifying. And the Hebrewes say, They judged not either a (whole) tribe, or a false Prophet, or the high Priest, but by the mouth of the Synedrion of 71. Iudges: Thalmud. Bab. in Sanhedrin, chap. 1. This high Synedrion was after in Ierusalem; hereupon our Saviour said, It cannot be that a Prophet perish out of Ierusalem: and, ô Ierusalem Ierusalem, which killest the Prophets, &c. Luk. 13. 33, 34. Vers. 22. That which] in Greeke, Whatsoever things: meaning of predictions foretelling things to come. For touching matters of faith, and of the worship of God, the people were to hold unto the written Law; against which if any Prophet did teach, and give a signe or wonder which came to passe, yet they were not to beleeve or hearken unto him. See Deut. 13. 1,—5. the thing] or, the word be not. But Ionas prophesied the destruction of Niniveh within fortie dayes, and it came not to passe: yet the Lord had spoken that word, Ion. 1. and 3. Here then conditions are implied; as, if men breake not off their sinnes by repentance, the evils foretold shall come upon them, &c. Ezek. 33. 13, 14, 15. Ier. 26. 12, 13, 18, 19. Especially this is meant concerning prophesies of good things, which if they come not to passe, the Prophet is found false, as Ieremie said to Ananias, The Prophets that have beene before mee, and before thee of old, prophesied both against many countries, and against great kingdomes, of warre, and of evill, and of pestilence. The Prophet which prophesieth of peace, when the word of the Prophet shall come to passe, then shall the Prophet be knowne, that the Lord hath truly sent him, Ier. 28. 8, 9. Of this matter the Hebrewes say, Every Prophet that riseth up among us, and saith that the Lord hath sent him, it is not necessarie that he doe a signe like one of the signes of Moses our master, or like the signes of Elias and Elisaeus, that there should be in them a change of the custome of the world. But his signe shall be, that he foretell things that are to come in the world, and so confirme his words, Deut. 18. 21, 22. Therefore when there commeth a man fit for prophesie, with the ambassage of the Lord, and he commeth not to adde unto, or to diminish from (the Law) but to serve the Lord by the commandement of the Law, they must not say to him, divide the sea for us, or raise up the dead, or the like, and afterward we will beleeve in thee: but they must say unto him, If thou be a Prophet, foretell us of things that are to come: and when [illegible: 1 letter]e telleth, wee must wait to see whether the things come to passe or no; and if there faile but even a little thing, it is evident that he is a false Prophet. But if all his words doe come to passe, he is to be esteemed of us faithfull. And they trie him many times: if his words be all of them found faithfull, loe this is a true Prophet, as it is said of Samuel, And all Israel, from Dan even to Beersheba, knew that Samuel was faithfull to be a Prophet of the Lord, 1 Sam. 3. 20. But doe not the observers of times, and the diviners, foretell [illegible: 2 letters]ings that doe come to passe? What difference then is there betweene the Prophet and them? Diviners and such like persons, some of their words are confirmed, and some are not; according to that which is writtē (in Esay 47. 13.) Let them stand up now and save thee, which view the heavens, which gaze on the starres, which make knowne by the moneths, of the things which shall come upon thee: [Hee saith] of the things; and not all the things. And it may be, that nothing at all of that which they speake is confirmed, but they erre in all; as it is written (in Esay. 44. 25.) That frustrateth the signes of the Liers, and maketh Diviners fooles. But the Prophet, all his words are confirmed; as it is written (in 2 King. 10. 10.) There shall fall unto the earth nothing of the word of the Lord. Also he saith (in Ier. 23. 28.) The Prophet that hath a dreame, let him tell the dreame; and he that hath my word, let him speake my word faithfully: what is the chaffe to the wheat, saith the Lord? As if he should say, the words of the diviners and their dreames, are as chaffe, wherewith a little wheat is mixed: but the word of the Lord is as wheat, wherewith there is no chaffe at all. And of this thing the Scripture assureth us, and saith, that the words which diviners make knowne to the heathens, they doe lye; the Prophet maketh knowne unto you the words of truth, that you have no need of soothsayers, diviners, and such like, Deut. 18. 10.—15. Loe thou art taught, that a Prophet riseth not up unto us, but to make knowne unto us things which shall come to passe in the world, as plentie or famine, warres or peace, and such like: Tea even the needs of a particular person doth he make knowne unto him, as Saul when he had lost a losse, went to the Prophet to tell him where it was, 1 Sam. 9. Such things as these doth the Prophet tell; but maketh no other Law, neither addeth to the commandement, or taketh ought from it. Threatnings of vengeance which a Prophet denounceth, as when he saith, such a man shall die, or such a yeare there shall be famine, or warres, or the like; if his words stand not, we may not for this deny his prophesie, nor say, behold hee spake, and it came not to passe; for the holy blessed God is long suffering, and much in mercie, and reponteth of the evill; and it may be, that they have repented, and be spareth them like the men of Niniveh; or tha thee defe[illegible: 1 letter]reth it, as hee did Ezekiahs (death) 2 King. 20. But if he promise them good, and say it shall be [illegible: 1 word] or thus, and the good thing come not which hee [illegible: 2 letters]ath spoken, it is certaine that he is a false prophet: for every good thing which God decreeth, though upon condition, he changeth not, &c. Loe thou art taught, that in words of good things onely, is a Prophet tried. As Ieremie said in his answer to Ananias, when Ieremie prophesied of evill, and Ananias of good, [illegible: 1 word] said unto Ananias, if my words stand not, it shall not appeare by this, that I am a false prophet; but if thy words stand not, it shall be knowne that thou art a false[illegible: 1 letter]rophet: as it is written, The Prophet which speaketh peace, when the word of the Prophet shall come to passe, the Prophet shall bee knowne, that the Lord hath sent him in truth, Ier. 28. 9. A Prophet unto whom another Prophet beareth witnesse that hee is a Prophet, loe he is a Prophet out of doubt, and needeth no further triall. For behold Moses bare witnesse unto Ioshua, and all Israel beleeved in him, before he shewed any signe. And so throughout (all) generations, the Prophet whose prophesie is knowne, and they have found his words faithfull, time after time; or that a Prophet hath testified of him, and he hath walked in the wayes of prophesie, it is unlawfull to make question afterward, and to suspect his prophesie, lest it be untrue. It is unlawfull also to tempt him more than is meet, &c. for it is written, Yee shall not tempt the Lord your God, as yee tempted him in Massah, where they said, Is the Lord amongst us, or not? (Deut. 6. 16. Exod. 17. 7.) But after it be knowne that he is a Prophet, they must beleeve and know that the Lord is among them, and not suspect or make further question; as it is written, And they shall know that there hath beene a Prophet amongst them, (Ezek. 2. 5.) Maimony in Iesude hatorah, chap. 10. By this testimony of the Iewes, wee have enough to answer them concerning our Lord Iesus, that he was a true Prophet sent of God, though they did put him death. For as he came not to destroy the Law or the Prophets, but to fulfil, Mat. 5. 17. so had he the witnesse of Moses and of all the Prophets, Act. 3. 22. 24. Ioh. 1. 45. and Moses and Elias appeared talking with him, Mat. 17. 2, 3. so that if they had beleeved Moses, they would have beleeved him, Ioh. 5. 46. And Iohn Baptist (whom all men held to be a Prophet, Mat. 21. 26.) hee bare witnesse unto the truth concerning Christ, Ioh. 1. 15. and 5. 33. Hee was also approved of God among them by miracles, wonders and signes, Act. 2. 22. so that the workes which the Father gave him to finish, which also he did, they bare witnesse of him, and the Father himselfe bare witnesse of him, Ioh. 5. 36, 37. yet they, like an evill and adulterous generation, (condemned by these their owne canons,) beleeved not in him, but tempted God, and sought after a signe, Mat. 12. 38, 39. and though the men which saw his miracles, said, This is of a truth that Prophet which should come into the world, Ioh. 6. 14. yet that faithlesse generation beleeved not, but said, What signe shewest thou, that wee may see, and beleeve thee, Ioh. 6. 30. But though he had done so many miracles before them, yet they beleeved not, neither could they beleeve, because that Esaias said, Hee hath blinded their eyes, and hardned their heart, &c. Ioh. 12. 37. 39, 40. in presumption] that is, presumptuously: the Greeke translateth, in ungodlinesse; the Chaldee, in wickednesse. not be afraid] either for his threatning words, or for his signes; nor afraid to put him to death. And thus the Hebrewes explaine it, saying; Whosoever with draweth himselfe from killing a false Prophet, because of his dignitie, for that he walketh in the wayes of prophesie, behold he transgresseth against this prohibition, THOV SHALT NOT BE AFRAID OF HIM. And so he that withdraweth himselfe frō teaching cōcerning him what he is guilty of, or that dreadeth and feareth for his words, &c. And they judge not a false prophet, but in the judgment hall of 71. (Magistrates) Maim. treat of Idolatrie, ch. 5. s. 9.