Deuteronomy 5 commentary

Moses demands attention. When we hear the word of God we must learn it; and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads with notions, or our mouths with talk, but to direct our affections and conduct.

There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. Here it is taken from Israel's deliverance out of Egypt; for that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed. In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand, and an outstretched arm. How sweet is it to a soul truly distressed under the terrors of a broken law, to hear the mild and soul-reviving language of the gospel!

Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have them not purified; fair promises are extorted from them, but no good principles are fixed and rooted in them. God commended what they said. He desires the welfare and salvation of poor sinners. He has given abundant proof that he does so; he gives us time and space to repent. He has sent his Son to redeem us, promised his Spirit to those who pray for him, and has declared that he has no pleasure in the ruin of sinners. It would be well with many, if there were always such a heart in them, as there seems to be sometimes; when they are under conviction of sin, or the rebukes of providence, or when they come to look death in the face. The only way to be happy, is to be holy. Say to the righteous, It shall be well with them. Let believers make it more and more their study and delight, to do as the Lord God hath commanded.

1. And Moses called all Israel. Since the plan and order of exposition which I have adopted required that this same preface, as it is repeated word. for word in Deuteronomy, should here also be read together, I have thought fit also to insert the five verses, which in this place precede it. In the first verse, Moses exhorts the people to hear the judgments and statutes of God, which he sets before them. He likewise states the object of this, that they should keep So in margin A.V. to do them; as much as to say, that he was not offering them mere empty speculations, which it was enough to understand with the mind, and to talk about, but that the rule for the ordering of their lives was also contained in his teaching; and, therefore, that it demands imperatively their serious meditation.

2. The Lord our God. In these words he commends the Law; because it must be accounted a peculiar blessing, and a very high honor to be taken into covenant by God. Wherefore, that they may anxiously prepare themselves to embrace the Law, he says that what was above all things to be desired had been freely offered to them, viz., that they should be united in covenant with God. In the next verse he still further magnifies this advantage by comparison; because God had given more to them than to their fathers. Thence is all excuse taken from them, unless, for the sake of manifesting their gratitude, they give themselves up entirely to God, and in return worship with sincere affection Him whom they have experienced to be so bountiful a Father. Those who would paraphrase this sentence, “Not only with our fathers, but also with us,” pervert its proper meaning; the grounds of their mistake being, that God had formerly made a covenant with Abraham, Isaac, and Jacob. But this may be easily refuted; because the name of “fathers” does not refer to these, but he means by it such as had died in Egypt during the last 200 years; to whose case he justly prefers that of the surviving people, with whom the ancient covenant had been renewed. Now, this reference to time was in no slight degree calculated to stimulate and arouse them to obedience; for it would have been disgraceful in them not to acknowledge that they were honored more than their fathers by this especial privilege, in order that they should excel them in their earnest zeal for God’s service. Christ uses the same argument with His disciples, Blessed are the eyes which see the things that ye see: and the ears which hear the things that ye hear, etc., The quotation here appears to have been made from memory. (Matthew 13:16, and Luke 10:23,) “many Prophets and kings have desired,” etc. The sum is, that the more bountifully God deals with us, the more heinous and intolerable is the crime of ingratitude, unless we willingly come to Him when He calls us, and submit ourselves to His instruction.

4. Face to face. Again he commends the Law by mentioning their certainty about it; for, when God openly manifested Himself, there could be no doubt of the author from whom it proceeded. To speak “face to face,” is equivalent to discoursing openly and familiarly; and in point of fact God had spoken with them, as mortals and friends communicate with each other in their mutual dealings. Moreover, lest any doubt should still remain, God set before their eyes a visible manifestation of His glory, by appearing in the fire; for no other voice but that of God Himself could proceed out of fire. In the next verse a kind of explanation is added, when he says that he was the interpreter, who laid before them the commands he received from God. And thus he reconciles two things which seem at first sight to be contradictory, viz., that God spoke in person, and yet by a mediator; since they themselves having heard God’s voice petitioned in their fear that He should not continue to speak in the same way. Hence it follows that they were convinced, by a sense of the divine glory and majesty, that it was not allowable for them to doubt the authority of the law. But I only slightly glance at this, because it has been more fully treated of before.

Deuteronomy 4:20. But the Lord hath taken you. He argues that, from the period of their deliverance, they have been wholly devoted to God, since He has purchased them for His own peculiar possession. Hence it follows that they are under His jurisdiction and dominion; because it would be foul and wicked ingratitude in them to shake off the yoke of their redeemer. And, in order to strengthen the obligation, he extols the greatness of the favor, because nothing could be more wretched than they were, when God stretched forth His hand to deliver them. Their bondage is therefore called metaphorically, a “furnace,” nay, an “iron” one; and, then, their present far different condition is compared with it; for this was solid and most desirable happiness, that they should be translated into God’s peculiar inheritance.

LEVITICUS 19

Leviticus 19:36, 37

36. I am the Lord your God, which brought you out of the land of Egypt.

36. Ego Jehova Deus vester, qui eduxi vos e terra Aegypti.

37. Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the Lord.

37. Custodite igitur omnia statuta mea, et omnia judicia mea, et facite illa: ego Jehova.

leviticus 20

Leviticus 20:8

8. And ye shall keep my statutes, and do them: I am the Lord which sanctify you.

8. Custodite statuta men, et facite ea, Ego Jehova sanctificans vos.

9 Thou shalt not bow down thyself unto them. Idolaters in vain endeavor to elude this second point by their foolish cavils; as amongst the Papists that trifling distinction is commonly advanced, that only λατρέια, The Fr. will sufficiently explain this distinction in: “Que l’honneur est bien defendu, mais non pas le service ” See C.’s Institutes, book i. chap. xii. sec. 2 and 3; and C. on the Psalms: — (Calvin Society’s Translation) Vol. 2, pp. 272-273. and not δελέια is prohibited. For Moses, first of all, comprehends generally all the Forms And Ceremonies Of Worship; and then adds immediately afterwards the word עבד, gnabad, which means properly to serve. Hence we conclude that they make a childish endeavor at evasion, when they pay only the honor of service to pictures and statues. But if we grant them what they desire, not even so will they escape; because the prohibition is equivalent to God’s declaring that He will not be worshipped in wood and stone, or in any other likeness. For unbelievers have never been carried away to such an extent of folly as to adore mere statues or pictures; they have always alleged the same pretext which now-a-days is rife in the mouths of the Papists, viz., that not the image itself was actually worshipped, but that which it represented. But the Spirit everywhere reproves them for worshipping gods of wood and stone, since God rejects that carnal worship which unbelievers offer before stocks and stones. If any one should ask them, whom they have it in their mind to worship, they will immediately reply, that they offer to God that honor which they pay to pictures and statues. But this frivolous excuse comes to nothing; because to erect the idol before which they prostrate themselves, is really to deny the true God; and, therefore, no wonder that He should declare that unbelievers worship wood and stone, when they worship in that wood and stone phantoms of their own imagination. And we have already said, that all rites which do not accord with the spiritual worship of God, are here forbidden: and this is enough, and more than enough to put to flight all such misty notions, (nebulas.)

For I the Lord thy God. He partly terrifies them by threats, and partly attracts them by sweet promises, in order to keep them in the way of duty. In the earlier expressions He convicts them of ingratitude, if they prostitute themselves to idolatry, when they had been chosen to be a peculiar and holy people. He afterwards inspires them with terror, by the denunciation of punishment; and, finally, allures them with the hope of reward, if they obediently abide in the pure worship of God. Nor does He affirm that He will be severe or kind to individuals only, but extends both to their posterity, although, as we shall afterwards see, not equally. I have indeed assigned another place to the promises and threatenings, whereby the authority of the whole Law is sanctioned; but since this clause is annexed to a particular Commandment, it could not be conveniently separated from it. The word אל, el, some translate appellatively, mighty; but since God is so called from His might, I have preferred following this meaning, i.e., as the Fr. explains it, “De le prendre pour un nomme propre;” to take it as a proper name. which is more suitable here. Yet I do not think that Moses used various names without reason; for when he had first employed the name אלהים, elohim, he soon afterwards honors God by another title, and magnifies His power, that He may be feared. And for this reason he also calls Him the Rival, קנא AEmulator, says C. after S.M., who explains himself as meaning thereby, Qui aequo animo ferre non potest, ut ab eo divellamur, et alium quaeramus amatorem. The L.V. has Zelotes. The perplexity of the translation into the Latin tongue does not seem to have arisen from any ambiguity in the Hebrew, but from the want of an equivalent in classical Latin. — W or, as some not inaptly translate it, the jealous; for to give the name of “the envious” (obtrectatoris) to God, as somebody has done, is not only silly, but monstrous. This is the word by which Cicero renders ζηλοτυπίαν, “Obtrectatio autem est ea, quam intelligi zelotypiam volo, aegritudo ex eo, quod alter quoque potiatur eo, quod ipse concupiverit."— Tusc. Quaest. iv. expressing by it the sin of guilty rivalry, when one person envies the superiority of another. But God is here set before us in the character of a husband, who suffers no rival; or if it be preferred to extend the meaning of the word, He is called the assertor of His rights; since His rivalry is nothing more than retaining what is His own, and thus excluding all the rivals of His honor. Because mention has lately been made of His sacred covenant with the Jews, Moses seems to allude to the violation of this spiritual marriage. But although he begins with threatening, still, far preferring mercy to His severity, He rather gently allures them, than compels them by fear, to allegiance; for He declares that He will be merciful even to a thousand generations; whilst He only denounces punishment on the thirds and fourths, (for thus it is literally expressed,) i.e., on their grandsons and great-grandsons. In order, therefore, to encourage His worshippers to earnest piety, He declares that He will be kind, not only to themselves, but to their posterity, even for a thousand generations. But this is the proof of His inestimable kindness, and even indulgence, that He deigns to bind Himself to His servants, to whom He owes nothing, so far as to acknowledge, in His favor towards them, their seed also for His people. For hence it appears, that it is wrong to infer merit from the promised reward, because He does not say that He will be faithful or just towards the keepers of His Law, but merciful. Let then the most perfect come forward, and he can require nothing better of God than that He should be favorable to him on the grounds of His gratuitous liberality. For חסד, chesed, is equivalent to kindness, or beneficence; but when it is applied to God, it generally signifies mercy, or paternal favor, and the blessings which flow from it.

Since, then, He here promises that He will shew mercy, it is as much as to say that He will be beneficent, or will deal with clemency. Hence it follows, that the main source of reward is that. gratuitous beneficence wherewith He liberally blesses His people. Now, when it is said, “unto them that love me,” La source de toute vertu, et de toutes bonnes oeuvres. — Fr. the fountain and origin of true righteousness is expressed; for the external observation of the Law would be of no avail unless it flowed from hence. And praise is given to love rather than to fear, because God is delighted with none but voluntary obedience, but He rejects that which is forced and servile, as we shall again see elsewhere. But because hypocrites also boast that they love God, whilst their life corresponds not with the profession of their lips, the two things are here distinctly connected; viz., that the true servants of God love Him, and keep His commandments, i.e., make effectual proof of their piety. But here a difficult question arises, for the history of all ages shews that a great proportion of the progeny of the holy have been rejected and condemned; and that God has inflicted upon them weightier manifestations of His curse and vengeance, than upon strangers. We must, however, observe, that in these words grace is not promised severally to all the posterity of the saints, as if God were bound to each individual who may derive their race and original from them. There were many degenerate children of Abraham, to whom it profited nothing that they were called the offspring of the holy patriarch; nor indeed is the promise restricted to individuals, for many who are children after the flesh, are not counted for the seed — but God in His free election adopts whom He will, yet so governs His judgments, as that His paternal favor should always abide with the race of believers. Besides, the fruits of this promised grace are manifested in temporal blessings; and thus although God severely avenged the sins of the children of Abraham, and at length when their impiety shewed itself to be desperate, renounced them, yet did He not fail to be kind to them for a thousand generations. For again, God fulfills and performs what He here promised by the outward testimonies of His favor, although they turn to the destruction of the reprobate. Thus He was merciful to the race of Abraham, as long as he saw fit to leave them the Law, the Prophets, the Temple, and other exercises of religion. Addition in Fr., “Combien qu’ils n’en fissent point leur profit;” although they did not profit by them. Now, again, it will be well for us to consider how far even the holiest fall short of the perfect keeping of the Law, and perfect love of God; and therefore we need not wonder if they experience in many respects the failure of this grace, and only enjoy some slight taste of it. In any case, the goodness of God ever superabounds, so that His grace, if it does not shine with full splendor, still appears in bright sparks unto a thousand generations. As to the opposite clause, wherein God limits His vengeance to the third or fourth generation, we see how He prefers to attract men to duty by gentle invitations, than by terrifying threatenings to extort from them more than they are willing to do; inasmuch as He extends His mercy further than the severity of His judgment. We must also observe that the transgressors of the Law are called the enemies and haters of God. It is surely horrible, and almost monstrous impiety to hate God; and scarcely would any one be found so wicked as openly to declare Him to be his enemy; yet it is not without a cause that God pronounces thus harshly respecting their impiety; for since He cannot be separated from His justice, a contempt of the Law convicts men of this hatred; for it is impossible that they should not wish to deprive Him of His dominion, who endure Him not as a Lawgiver and a Judge.

"To visit iniquities,” is equivalent to inquiring into them, or taking cognizance of them, in order that punishment should be inflicted in proportion to the crime; for as long as God spares men and suspends His judgment, He seems to connive at them, or to pay no attention to them. Therefore, when men shall think that their sin is buried, He declares that He will bear it in memory. But it may be asked, how it is consistent for God to exact punishment from the children or grandchildren on account of the sins of their fathers? for nothing is more unreasonable than that the innocent and guilty should be involved in the same punishment; and the declaration of the Prophet is well known,

"The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; but the soul that sinneth, it shall die.” (Ezekiel 18:20.)

The difficulty, which arises from the words of the Prophet, is easily solved, for God therein refutes the wicked expostulation of the people, that their children, who were not in fault, were unjustly and cruelly exposed to punishment. The proverb was generally rife, that “the fathers had eaten sour grapes, and the children’s teeth were set on edge;” but God replies, that not one of those with whom He was angry and severe was free from crime; and, therefore, that their complaint was false, since each of them received the recompense of his own iniquity. And this is most true, that God’s severity never assails the innocent; and however the world may murmur against His judgments, that He will always be clear in condemning this person or that The Latin is “fore victorem quoties hunc vel illum damnaverit,” with evident allusion to Psalm 61:4, which the V. renders “et vincas cum judicaris;” to which passage there is a reference in the Fr.

But when God declares that He will cast back the iniquity of the fathers into the bosom of the children, He does not mean that He will take vengeance on poor wretches who have never deserved anything of the sort; but that He is at liberty to punish the crimes of the fathers upon their children and descendants, with the proviso that they too may be justly punished, as being the imitators of their fathers. If any should object, that this is nothing more than to repay every one according to his works, we must remember that, — whenever God blinds the children of the ungodly, casts them into a state of reprobation, (conjicit in sesum reprobum), and smites them with a spirit of madness or folly, so that they give themselves up to foul desires, and hasten to their final destruction, — in this way the iniquity of the fathers is visited on their children. But suppose other punishments are added, all are under condemnation (convicti,) so that they have no ground for murmuring against God; and even then also God still proceeds to execute the vengeance which He here denounces; for, when He would direct one work to various objects, He uses wonderful and secret expedients. When He commanded the people of Canaan to be destroyed, it is certain that those, who then were living, were worthy of this punishment; yet, inasmuch as God foretold Vide Genesis 15:16. that their iniquities were not yet full, we infer that He then inflicted the punishment upon them which He had deferred for 400 years. On this ground, Christ declares that the Jews of His time were guilty of all the blood that had been shed from that of Abel to the blood of Zacharias, the son of Barachias, (Matthew 23:35.) But if it be not agreeable to our judgment that God should repay every one according to his deserts, and yet that He at the same time requires the sins of their fathers of the children, we should remember that His judgments are a great depth; and, therefore, if anything in His dealings is incomprehensible to us, we must bow to it with sobriety and reverence. But since this doctrine will recur elsewhere, I have thought fit only to touch upon it lightly here. One question remains, how we can reconcile the statement of Paul, that the fifth commandment is the first with promise, (Ephesians 6:2,) whereas a promise is annexed to this second. The solution of this is easy; for if you duly consider, this promise, which we have now explained, is not peculiarly annexed to any single commandment, but is common to the whole first Table of the Law, and these refer to the whole service of God; but when it is said, “honor thy father and thy mother, that thy days may be long,” the keeping of that commandment is particularly and specially sanctioned.

Exposition of the Second Commandment

Exodus 34

Exodus 34:17

17. Thou shalt make thee no molten gods.

17. Deos conflatiles non facies tibi.

Leviticus 19

Leviticus 19:4

4. Turn ye not unto idols, nor make to yourselves molten gods: I am the Lord your God.

4. Ne vertatis vos ad idola, neque deos conflatiles faciatis vobis: ego Jehova Deus vester.

Leviticus 26

Leviticus 26:1

1. Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for: I am the LORD your God.

1. Non facietis vobis idolum, et sculptile: statuam non erigetis vobis, nec lapidem politum ponetis in terra vestra, ut vos incurvetis coram eo: quia ego Jehova Deus rester.

Exodus 20

Exodus 20:22, 23

22. And the Lord said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.

22. Et ait Jehova ad Mosen, Sic dices filiis Israel, Vos vidistis quod e coelis loquutus sum vobiscum.

23. Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.

23. Non facietis mecum deos ar- gentcos, neque deos aureos fadetis vobis.

22. These words the Lord spoke. That there may be no doubt about the authority of the law, and that it may not be depreciated by the people, Moses recalls to their memory that the presence of God, as He spoke it, was manifested by sure tokens; for this was the object of the fire, the clouds, and the darkness, whereby God’s voice was signalized, lest its source might be obscure. He adds, that it was “a great voice,” i.e., a voice which had, in an unwonted manner, penetrated far and wide. Nor are the witnesses few, whom he cites, but all that vast multitude, which for the most part would have been more disposed to extinguish the glory of God, unless it had been there made known by manifest proofs. The sum is, that there is no question as to who was the Lawgiver, whose majesty was then proclaimed by tremendous prodigies, and presented before the eyes of an immense multitude. It will be more convenient to speak elsewhere of the two tables. When Moses states that God “added no more,” he signifies that a perfect rule of life is contained in the ten commandments, and that, when their instruction is fully received, the whole body of wisdom is attained to, so that the people need seek to know no more; when God, then, made an end of speaking, he Himself laid down the bounds of legitimate inquiry.

23. And it came to pass, when ye heard. Lest the Israelites should undervalue his teaching, because he had been put between them by God as their minister, Moses meets the objection, (by reminding them) that it was done at their petition and request. We know how proudly they were wont to reject him; as if they saw in him nothing but what was earthly and human; it was needful, then, that God Himself should speak to rescue His servant from the contempt of posterity. For the people themselves, being convicted of their foolish and preposterous request, could never afterwards have any pretext for rejecting Moses, as if he had not evidenced the truth of his calling. And here their astonishing perverseness betrayed itself, in not being ashamed to refuse credit to the holy Prophet, after he had been approved by so many miracles. Assuredly, if they had been just and honest judges, it would have been sufficiently notorious, and certain to them, that Moses did not speak of himself, or of his own impulse, but that he was the organ of the Spirit; yet the doctrine of God was scorned by these proud, and perverse, and fretful beings, because it was brought to them by the hands of a mortal man. They, therefore, by their importunate desires, draw down God from heaven, to speak Himself; but immediately terror seizes on their minds, so that they flee from His voice. Thus experience taught them that there was nothing better for them than to hear God speaking to them by the mouth of Moses; and they were instructed by the just reward of their temerity to choose and prefer that mode of teaching which they had spurned; for, if in future they refused to give credit to Moses, whom they had themselves chosen as their mediator with God, they brought themselves in guilty of gross and wicked contumacy; and this is what he now reproaches them with. It would have been worse than unseemly in them, when God had yielded to their prayers, to reject that blessing which they had besought of Him. On this account he reminds them, that, after they had been eye-witnesses of God’s fearful power, they had voluntarily asked that He should not speak to them any more; and, lest they should object that this was done only by a few, or inconsiderately, or in tumult, he expressly testifies that these requests were presented by the heads of their tribes, and their elders.

24. Behold, the Lord our God hath showed us. They are urged by their own confession no more to dare oppose themselves to the ministry of Moses. For, when they confess that they saw the glory and the greatness of God, they oblige themselves to the necessity of obedience, unless they choose avowedly to make war against God. At the end of the verse, where they say that “God doth talk with man,” etc., not only do they mean that there are men surviving on earth who have heard with their ears the voice of God come down from heaven, but they express their astonishment at what was scarcely to be believed. For, although it was sufficiently notorious to them that God had formerly spoken with their fathers; yet, because a long period had elapsed since these revelations had ceased, they are amazed as at a new thing. We see, too, a long time afterwards, that as often as God appeared to His servants, they were overwhelmed with the fear of death, and it was like a proverb with them, “We shall die, because we have seen God.” (Judges 13:22.) Good reason, then, is there why they should celebrate this extraordinary privilege, that they had not been swallowed up by the glory of God; for, if at the sight of Him the mountains melt, and all that is most durable is annihilated, and all that is strongest is broken to pieces, how should man stand than whom nothing is more frail or perishable? If by His secret will the troubled air causes not only animals but trees and rocks to tremble; how shall it be when God displays His might not in the elements alone, but when descending from heaven He speaks by the voice of His mouth? It is not unreasonable, then, that the Israelites should account it miraculous that they had heard God’s voice, and were not brought to annihilation. Herein they indirectly rebuke their own folly, because, by their inconsiderate desire, they would have drawn destruction upon themselves, if they had not been aided by God’s mercy. The two following verses appear to contradict each other; for, when they had experienced that those to whom God manifests Himself, are not always destroyed and perish, why do they say that they shall die if He continues to speak to them? They seem, indeed, in so saying to show some inconsistency; yet is there cause for them to fear for the future that danger from which they had escaped by the marvelous indulgence of God. It is, then, as if they had said, It is more than enough for us once to have provoked God against us; it is of His inestimable loving-kindness that He has thus far pardoned us; meanwhile, we must beware lest our perversity bring upon us heavier punishment, unless we speedily correct our folly. Hence may a useful admonition be drawn; for, although the voice of God has not sounded in our ears, yet the experience of His ancient people ought to be sufficient to persuade us assuredly that, when God sets teachers over us, He makes the best provision for our salvation; because, if He Himself should thunder from heaven, His majesty would be intolerable to us. And this should avail to repress their destructive itching, who desire God daily to descend from heaven, or at least to send His revelations by angels; and who thus despise the ministers of mortal race whom He employs. In a word, this history is an illustrious proof that God governs His Church by the external preaching of the word, because this is most expedient for us.

26. For who is there of all. flesh? The word “flesh” is used in contempt, as often elsewhere, for the human race; for, although we consist of body and soul, yet when the frailty of men, and their perishing and transitory condition is referred to, Scripture calls them “flesh.” In this sense Zechariah calls upon “all flesh to be silent before the Lord,” (Zechariah 2:13,) and Isaiah says that “all flesh is grass,” (Isaiah 40:6,) and elsewhere, that “the horses of the Egyptians are flesh, and not spirit,” (Isaiah 31:3.) In these words, then, the reason is given why the Israelites should wonder that they were not killed and consumed after hearing God’s voice. Still they were not ignorant that God had formerly spoken in the burning bush; but in their agony of fear they do not reflect on what had previously happened, but only express their own feeling that God’s voice is deadly to the flesh, unless it is softened by some interposing remedy. For the notion of the Rabbins, that the Prophets are not to be counted amongst men, is a foolish fancy, except in so far as God supports and strengthens them by His Spirit, that they may be equal to the reception of visions. The Israelites were fully aware that Moses also was himself a mere mortal; yet, because they knew that he was God’s chosen interpreter, they do not doubt but that he will be inspired with power from heaven, to endure the speaking of God. Nor is there any question that this confession was forced from them, that they may at length learn to fall back to their proper place, and to submit themselves to Moses, against whom they had been so often rebellious. Now, therefore, they willingly subscribe to that distinction, which before they would not bear. Their promise, that they would do all things which God should command, undoubtedly proceeded from the fervor of their zeal; and therefore, God soon afterwards praises their answer. Their words were to the same effect., as if they had said that they would value whatever Moses might set before them, as if God Himself should thunder from heaven. Meanwhile: as to themselves, their levity and inconsistency was soon discovered. Thus do men often hastily and rashly consent to promise what they are not able to perform, although they do not intentionally desire to deceive, from neglecting to examine their own powers. God, therefore, pronounces what they said to be right, viz., that they would be obedient to Moses, and content with his teaching. And this sentiment has reference to us also, who are commanded to hear Moses and the Prophets, but especially God’s only Son; lest our vague speculations should hurry us away further than becomes us.

29. O that there were such an heart in them. God signifies that they would not be so firm and faithful in keeping their promises, as they were ready and willing to make them; and thus that hypocrisy was not altogether banished, or purged from their minds. Moreover, He figuratively (improprie) assumes a human feeling, because it would be vain and absurd for Him to desire what it was in His power to confer. Certainly He has the power of bending and directing men’s hearts whithersoever He pleases. Why, then, does He wish that it were given to the people from some other quarter, that they should be always kept in the path of duty, except that, speaking in the character of a man, He shows that it was rather to be wished than hoped that the people would constantly persevere in their fidelity? Wherefore this and similar passages have been ignorantly abused by some, to establish man’s free will. Tels docteurs cornus. — Fr. They understand this passage, as if man’s will were capable of bending either way, and that he possessed the power of doing right, whilst God without interfering looked on at the event; as if God’s secret counsel, and not rather the end and use of external teaching, were referred to here. But we, taught by innumerable testimonies of Scripture, maintain, that it is the attribute of God alone to give what He here requires. So also immediately afterwards He says, that he wishes it may be well with the Israelites and their children, viz., because it is certain that it depends on men whether they are happy or not, as often as God invites them, when they refuse the grace offered to them; yet does it not therefore follow, that it depends on every man’s free will to attain happiness for himself. But here we must consider God’s will as it is set before us in His word, not as it is hidden in Himself; for, while by His word He invites all promiscuously to (eternal Added from the French. ) life, He only quickens by His secret inspiration those whom He has elected. In sum, although God approves of the people’s answer, he says that there will be too much difficulty in the performance of it, for the event to accord with it.

30. Go say to them. He more plainly subjoins God’s consent to the people’s prayer; as much as to say, that what they had asked was ratified by God’s decree; whence it follows that, if they refuse to obey Moses, they will not be only guilty of perverseness and levity, but will violate a divine decree. I have before shown why God honors the doctrines of the law by various titles, viz., that the Israelites may more willingly acquiesce in them. But, lest they should think that what was enjoined them was only to remain in force, and to be observed for a short time, He expressly refers to the perpetuity of the Law; for this is the import of the words, in which He declares Himself to teach them what they were to do in the land which He should give them.

Preface to the Law

EXODUS 20

Exodus 20:1-2

1. And God spoke all these words, saying,

1. Et loquutus est Deus omnia verba haec: dicendo,

2. I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

2. Ego Jehova Deus tuus, qui eduxi te e terra AEgypti, e domo servorum.

32. Ye shall observe to do therefore. Again, in this verse also, he does not merely exhort the people to embrace the Law, but at the same time enjoins them to be content with its unadulterated teaching; and, in fact, to receive as just and right whatever God has commanded, is only to be half obedient, unless men also put this restraint upon themselves, not to import anything else, (in addition to His Law.) So, also, in another passage, which I have subjoined, God no less severely forbids additions to it than taking away from it; and this is a declaration deserving our especial observation, because, in its preposterous wilfulness, the whole world almost is carried away into false religions; which, nevertheless, God has briefly condemned in a single word, when He commands His people so to acquiesce in His appointed Law that they may not seek to be more righteous than they are taught to be. There is a similar passage at the end of Deuteronomy 12:32,) but, because it is connected with a particular circumstance, and depends on the preceding passage, it will be more conveniently reserved for consideration in that place. He adds, in conclusion, that they will not satisfy the Law unless they keep themselves within its bounds; and in order that they may be more disposed to obedience, he gently attracts them by subjoining the promise. “La promesse accoustumee;” the usual promise. — Fr.

deuteronomy 13

Deuteronomy 13:18

18. When thou shalt hearken to the voice of the Lord thy God, to keep all his commandments which I command thee this day, to do that which is right in the eyes of the Lord thy God.

18. Quia audies vocem Jehovae Dei tui, ut custodias omnia praecepta ejus, quae ego praecipio tibi hodie, ut facias quod rectum est in oculis Jehovae Dei tui.

CHAPTER 5

De 5:1-29. A Commemoration of the Covenant in Horeb.

1. Hear, O Israel, the statutes and judgments--Whether this rehearsal of the law was made in a solemn assembly, or as some think at a general meeting of the elders as representatives of the people, is of little moment; it was addressed either directly or indirectly to the Hebrew people as principles of their peculiar constitution as a nation; and hence, as has been well observed, "the Jewish law has no obligation upon Christians, unless so much of it as given or commanded by Jesus Christ; for whatever in this law is conformable to the laws of nature, obliges us, not as given by Moses, but by virtue of an antecedent law common to all rational beings" [Bishop Wilson].

3. The Lord made not this covenant with our fathers, but with us--The meaning is, "not with our fathers" only, "but with us" also, assuming it to be "a covenant" of grace. It may mean "not with our fathers" at all, if the reference is to the peculiar establishment of the covenant of Sinai; a law was not given to them as to us, nor was the covenant ratified in the same public manner and by the same solemn sanctions. Or, finally, the meaning may be "not with our fathers" who died in the wilderness, in consequence of their rebellion, and to whom God did not give the rewards promised only to the faithful; but "with us," who alone, strictly speaking, shall enjoy the benefits of this covenant by entering on the possession of the promised land.

4. The Lord talked with you face to face in the mount--not in a visible and corporeal form, of which there was no trace (De 4:12, 15), but freely, familiarly, and in such a manner that no doubt could be entertained of His presence.

5. I stood between the Lord and you at that time--as the messenger and interpreter of thy heavenly King, bringing near two objects formerly removed from each other at a vast distance, namely, God and the people (Ga 3:19). In this character Moses was a type of Christ, who is the only mediator between God and men (1Ti 2:5), the Mediator of a better covenant (He 8:6; 9:15; 12:24).

to show you the word of the Lord--not the ten commandments--for they were proclaimed directly by the Divine Speaker Himself, but the statutes and judgments which are repeated in the subsequent portion of this book.

6-20. I am the Lord thy God--The word "Lord" is expressive of authority or dominion; and God, who by natural claim as well as by covenant relation was entitled to exercise supremacy over His people Israel, had a sovereign right to establish laws for their government. [See on Ex 20:2.] The commandments which follow are, with a few slight verbal alterations, the same as formerly recorded (Ex 20:1-17), and in some of them there is a distinct reference to that promulgation.

21. Neither shalt thou desire thy neighbour's wife, ... house, his field--An alteration is here made in the words (see Ex 20:17), but it is so slight ("wife" being put in the first clause and "house" in the second) that it would not have been worth while noticing it, except that the interchange proves, contrary to the opinion of some eminent critics, that these two objects are included in one and the same commandment.

22. he added no more--(Ex 20:1). The pre-eminence of these ten commandments was shown in God's announcing them directly: other laws and institutions were communicated to the people through the instrumentality of Moses.

23-28. And ... ye came near unto me--(See on Ex 20:19).

29. Oh, that there were such an heart in them, that they would fear me--God can bestow such a heart, and has promised to give it, wherever it is asked (Jr 32:40). But the wish which is here expressed on the part of God for the piety and steadfast obedience of the Israelites did not relate to them as individuals, so much as a nation, whose religious character and progress would have a mighty influence on the world at large.

And Moses called all Israel, and said - Hear, etc. -

1. God speaks to the people.

2. The people are called to hear what God speaks.

3. To learn what they heard, that they may be thoroughly instructed in the will of God.

4. To keep God's testimonies ever in mind, and to treasure them up in a believing and upright heart.

5. That they might do them - obey the whole will of God, taking his word for the invariable rule of their conduct. Should not all these points be kept in view by every Christian assembly?

The Lord made not this covenant with our fathers (only) but with us (also).

I am the Lord thy God - See these commandments explained in the notes on Exodus 20 (note).

And remember that thou wast a servant - In this and the latter clause of the preceding verse Moses adds another reason why one day in seven should be sanctified, viz., that the servants might rest, and this is urged upon them on the consideration of their having been servants in the land of Egypt. We see therefore that God had three grand ends in view by appointing a Sabbath.

1. To commemorate the creation.

2. To give a due proportion of rest to man and beast. When in Egypt they had no rest; their cruel task-masters caused them to labor without intermission; now God had given rest, and as he had showed them mercy, he teaches them to show mercy to their servants: Remember that thou wast a servant.

3. To afford peculiar spiritual advantages to the soul, that it might be kept in remembrance of the rest which remains at the right hand of God.

Therefore the Lord thy God commanded thee to keep the Sabbath day - Here is a variation in the manner of expression, Sabbath day for seventh, owing, it is supposed, to a change of the day at the exodus from Sunday to Saturday, effected upon the gathering of the manna, Exo 16:23. The Sabbath now became a twofold memorial of the deliverance, as well as of the creation; and this accounts for the new reason assigned for its observance: "Therefore the Lord thy God commanded thee to keep the Sabbath day." See Dr. A. Bayley's Hebr. and Eng. Bible, and see the note on Exo 16:23.

His field - This clause is not in the tenth commandment as it stands in Exo 20:17.

And it came to pass, when ye heard the voice - See the notes on Exo 20:18, etc.

O that there were such a heart in them - Or rather, מי יתן והיה לבבם זה mi yitten vehayah lebabam zeh, Who will give such a heart to them, that they may fear, etc. They refuse to receive such a heart from me; who then can supply it? If they had not been such perfectly free agents as could either use or abuse their liberty, could God have made the complaint or expressed the earnest desire we find in this verse? He made the human will free; and in spite of all the influence of sin and Satan, he preserves its liberty. Had man no free will, he could neither be punished nor rewarded, because a mere machine, and consequently no more accountable for his actions than the fire for its consuming quality, or the stone for its gravity; the one having burned the house of the righteous, the other having crushed the innocent to death. See the note on Deu 29:4.

Ye shall observe to do - He who marks not the word of God is never likely to fulfill the will of God.

Ye shall not turn aside to the right hand or to the left - The way of truth and righteousness is a right line; a man must walk straight forward who wishes to go to glory; no crooked or devious path ever led to God or happiness.

Ye shall walk in all the ways, etc. - God never gave a commandment to man which he did not design that he should obey. He who selects from the Divine testimonies such precepts as he feels but little inclination to transgress, and lives in the breach of others, sins against the grand legislative authority of God, and shall be treated as a rebel.

That ye may live - תחיון ticheyun, that ye may enjoy life, (for the paragogic nun, at the end of the word, deepens the sense), that it may be well with you ותוב לכם vetob lachem, and good shall be to you - God will prosper you in all things essential to the welfare of your bodies, and the salvation of your souls.

That ye may prolong your days in the land - That ye may arrive at a good old age, and grow more and more meet for the inheritance among the saints in light.

On this very important verse we may remark, a long life is a great blessing, if a man live to God, because it is in life, and in life alone, that a preparation for eternal glory may be acquired. Those who wish to die soon, have never yet learned to live, and know not the value of life or time. Many have a vain hope that they shall get either in death, or in the other world, a preparation for glory. This is a fatal error. Here, alone, we may acquaint ourselves with God, and receive that holiness without which none can see him. Reader, be thankful to him that thou art still in a state of probation; and pray that thou mayest live for eternity.

All Israel - Namely by their elders, who were to impart it to the rest.

Not with our fathers - Only: but with us, who are all alive - He saith not, that all who made the covenant at Sinai are now alive, but this covenant was made with all that are now alive; which is most true, for it was made with the elders in their persons, and with the rest in their parents, who covenanted for them.

Face to face - Personally and immediately, not by the mouth or ministry of Moses; plainly and certainly, as when two men talk face to face; freely and familiarly, so as not to overwhelm and confound you.

Between the Lord and you - As a mediator between you, according to your desire. The word of the Lord - Not the ten commandments, which God himself uttered, but the following statutes and judgments.

There being little said, concerning the spiritual sense of the Ten Commandments, in the notes on the twentieth of Exodus, I think it needful to add a few questions here, which the reader may answer between God and his own soul. Thou shalt have none other gods before me - Hast thou worshipped God in spirit and in truth? Hast thou proposed to thyself no end besides him? Hath he been the end of all thy actions? Hast thou sought for any other happiness, than the knowledge and love of God? Dost thou experimentally know the only true God, and Jesus Christ whom he hath sent? Dost thou love God? Dost thou love him with all thy heart, with all thy soul, and with all thy strength; so as to love nothing else but in that manner and degree which tends to increase thy love of him? Hast thou found happiness in God? Is he the desire of thine eyes, the joy of thy heart? If not, thou hast other gods before him.

Thou shalt not make any graven image - Hast thou not formed any gross image of God in thy mind? Hast thou always thought of him as a pure spirit, whom no man hath seen, nor can see? And hast thou worshipped him with thy body, as well as with thy spirit, seeing both of them are God's?

Thou shalt not take the name of the Lord thy God in vain - Hast thou never used the name of God, unless on solemn and weighty occasions? Hast thou then used it with the deepest awe? Hast thou duly honoured his word, his ordinances, his ministers? Hast thou considered all things as they stand in relation to him, and seen God in all? Hast thou looked upon heaven as God's throne? Up on earth as God's footstool? On every thing therein as belonging to the great king? On every creature as full of God?

Keep the sabbath - day, to sanctify it - Dost thou do no work on this day, which can be done as well on another? Art thou peculiarly careful on this day, to avoid all conversation, which does not tend to the knowledge and love of God? Dost thou watch narrowly over all that are within thy gates, that they too may keep it holy? And dost thou try every possible means, to bring all men, wherever you are, to do the same?

Honour thy father and mother - Hast thou not been irreverent or undutiful to either? Hast thou not slighted their advice? Hast thou chearfully obeyed all their lawful commands? Hast thou loved and honoured their persons? Supplied their wants, and concealed their infirmities? Hast thou wrestled for them with God in prayer? Hast thou loved and honoured thy prince, and avoided as fire all speaking evil of the ruler of thy people? Have ye that are servants done all things as unto Christ? Not with eye - service, but in singleness of heart? Have ye who are masters, behaved as parents to your servants, with all gentleness and affection? Have ye all obeyed them that watch over your souls, and esteemed them highly in love for their work's sake?

Thou shalt not kill - Have you not tempted any one, to what might shorten his life? Have you tempted none to intemperance? Have you suffered none to be intemperate under your roof, or in your company? Have you done all you could in every place, to prevent intemperance of all kinds! Are you guilty of no degree of self - murder? Do you never eat or drink any thing because you like it, although you have reason to believe, it is prejudicial to your health? Have you constantly done whatever you had reason to believe was conducive to it? Have you not hated your neighbour in your heart? Have you reproved him that committed sin in your sight? If not, you have in God's account hated him, seeing you suffered sin upon him. Have you loved all men as your own soul? As Christ loved us? Have you done unto all men, as in like circumstances, you would they should do to you? Have you done all in your power to help your neighbours, enemies as well as friends? Have you laboured to deliver every soul you could from sin and misery? Have you shewed that you loved all men as yourself, by a constant, earnest endeavour, to fill all places with holiness and happiness, with the knowledge and love of God?

Neither shalt thou commit adultery - If thou hast not been guilty of any act of uncleanness, hath thy heart conceived no unclean thought? Hast thou not looked on a woman so as to lust after her? Hast thou not betrayed thy own soul to temptation, by eating and drinking to the full, by needless familiarities, by foolish talking, by levity of dress or behaviour? Hast thou used all the means which scripture and reason suggest, to prevent every kind and degree of unchastity? Hast thou laboured, by watching, fasting, and prayer, to possess thy vessel in sanctification and honour?

Neither shalt thou steal - Have you seriously considered, that these houses, lands, money, or goods, which you are used to call your own, are not your own, but belong to another, even God? Have you ever considered, that God is the sole proprietor of heaven and earth? The true owner of every thing therein? Have you considered, that he has only lent them to you? That you are but a steward of your Lord's goods? And that he has told you expressly the uses and purposes for which he intrusts you with them? Namely, for the furnishing first yourselves, and then as many others as you can, with the things needful for life and godliness? Have you considered, that you have no right at all, to apply any part of them to any other purpose? And that if you do, you are as much a robber of God, as any can be a robber of you?

Neither shalt thou bear false witness against thy neighbour - Have you not been guilty of evil - speaking? Of needlessly repeating the real fault of your neighbour? If I see a man do an evil thing, and tell it to another, unless from a full and clear conviction, that it is necessary to mention it just then, for the glory of God, the safety or good of some other person, or for the benefit of him that hath done amiss; and unless I then do it only so far, as is necessary to these ends, that is evil - speaking. O beware of this! It is scattering abroad arrows, fire - brands, and death.

Neither shalt thou covet any thing that is thy neighbour's - The plain meaning of this is, thou shalt not desire any thing that is not thy own, any thing which thou hast not. Indeed why shouldst thou? God hath given thee whatever tends to thy one end, holiness. Thou canst not deny it, without making him a liar: and: when any thing else will tend thereto, he will give thee that also. There is therefore no room to desire any thing which thou hast not. Thou hast already every thing that is really good for thee, wouldst thou have more money, more pleasure, more praise still? Why this is not good for thee. God has told thee so, by withholding it from thee. O give thyself up to his wise and gracious disposal!

Out of the midst of the fire, of the cloud, and of the thick darkness - That was a dispensation of terror, designed to make the gospel of grace the more welcome, and to be a specimen of the terrors of the judgment - day. He added no more - He ceased for that time to speak immediately, and with that loud voice unto the people; for the rest were delivered to Moses, and by him communicated unto them. This he did to shew the preeminence of that law above the rest, and its everlasting obligation.

Why should we die? - For though God hath for this season kept us alive, yet we shall never be able to endure any farther discourse from him in such a terrible manner, but shall certainly sink under the burden of it.

Flesh - Is here put for man in his frail, corruptible, and mortal state.

O that there were such an heart in them! - A heart to fear God, and keep his commandments forever! The God of heaven is truly and earnestly desirous of the salvation of poor sinners. He has given abundant proof that he is so: he gives us time and space to repent; by his mercies invites us to repentance, and waiteth to be gracious: has sent his son to redeem us, published a general offer of pardon, promised his spirit to those that pray for him; and has said, yea and sworn, that he hath no pleasure in the death of a sinner!

1 AND Moses called all Israel , and said unto them, Hear, O Israel, the statutes and Judgments, which I speak in your ears this day, that ye may learn them, and keep, and do them.

To wit, by their Elders, who were to impart it to the rest.

Marginal references: [illegible: 1 span].

3 The LORD made not the covenant with our fathers , but with us: even us, who are all of us here alive this day .

Either 1. Not onely with them, the word [illegible: 1 word] being here understood, as it is G[illegible: 1+ letters]. 32. 2[illegible: 1+ letters]. and 35. 1[illegible: 1+ letters]. 1 [illegible: 1 word]. 8. [illegible: 1+ letters]. Ier. 7. 19. and 31. 34. Matt. 9. 13. Or, 2. Not at all with them. But then the word Covenant is not here to be taken for the Covenant of Grace in general, for so it was made with their fathers. Exod. 2. 24. but for this particular and mixed dispensation of the Covenant at [illegible: 1 word] ▪ as appears both by the foregoing and following words.

He saith not, that all who made that Covenant at Sinai are now alive, for many of them were dead, but that this Covenant was made with all that are now alive, which is most true, for it was made with the elder [illegible: 1 word] [illegible: 1 word] them in their own persons, and with the rest in their Parents, who did covenant for them: for this phrase [illegible: 1 word] [illegible: 1 word], is put exclusively as to their fathers, but not [illegible: 1 word] to their posterity, as is evident from the nature of the Covenant, Act. 2. 39. and course of the story.

Marginal references: [illegible: 1 word] Mat. 13. [illegible: 1+ letters] ▪ Heb. 8. 9.

4 The LORD talked with you face to face , in the mount out of the midst of the fire.

Not in a visible shape▪ which was utterly denyed. [illegible: 1 word] ▪ 4. 12, 15. but personally and immediately not [illegible: 1 word] the [illegible: 1 word] or [illegible: 1 span].

Marginal references: [illegible: 1 span].

5 (I stood between the LORD and you at that time, to shew you the word of the LORD : for ye were afraid, by reason of the fire, and went not up into the mount) saying,

As a Mediator or Messenger between you, according to your desire, below v. 2[illegible: 1+ letters]. Compare [illegible: 1 word] ▪ 19. 1[illegible: 1+ letters]. &c. and 2. 19. Gal. 3. 19.

Not the ten Commandements, which God himself uttered, but the following statutes and judgments.

6 I am the LORD thy God , which brought thee out of the land of Egypt, from the house of bondage.

The Ten Commandements delivered E[illegible: 1+ letters]. 2[illegible: 1+ letters]. are here repeated with some small difference of words, but the sence is perfectly the same, and therefore the explication of them must be fetched thence.

Marginal references: [illegible: 1 span].; [illegible: 1 span].

12 [illegible: 1 word] the sabbath-day to sanctifie it, as the LORD thy God hath commanded thee .

To [illegible: 1 word] ▪ in mind and memory, as it is Exod. 20. 8.

To [illegible: 1 word] ▪ in [illegible: 1 word]. 20. whither he dir[illegible: 1+ letters]ts them, and therefore [illegible: 1+ letters]e [illegible: 1 word] [illegible: 1 word] the Argument of the Creation, which is urged [illegible: 1 word].

15 And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a [illegible: 1 word] [illegible: 1+ letters]nd▪ and by a stretched-out arm: therefore the LORD thy God commanded thee to keep the sabbathday.

[illegible: 1 span] grudge thy servants their rest upon that day.

21 Neither shalt thou desire thy neighbours wise, neither shalt thou covet thy neighbours house , his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbours.

In Exod. 2[illegible: 1+ letters]. the order i[illegible: 1+ letters] contrary, and [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] is put before [illegible: 1 word] [illegible: 1 word] whereby it is evident▪ that [illegible: 1 word] intended th[illegible: 1+ letters] [illegible: 1+ letters]ut for one Commandement▪ wherein the order of the words was an inconsiderable circumstance: for if this were [illegible: 1 word] commandements, as some would have it, it would be altogether uncertain which is the Ninth, and which the Tenth Commandement, seeing the one is first. Exod. 20. and the other here.

Marginal references: [illegible: 1 span].

22 These words the LORD spake unto all your assembly in the mount, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and he added no more , and he wrote them in two tables of stone, and delivered them unto me.

He ceased for that time to speak immediately, and with that loud voice unto the people, for the rest were delivered to M[illegible: 1+ letters]s, and by him communicated to the people. This he did to shew the preeminency of that Law above the rest, and its Everlasting Obligation.

Marginal references: Exod. [illegible: 1+ letters]4. 1[illegible: 1+ letters].

25 Now therefore why should we die ? for this great fire will consume us, If we hear the voice of the LORD our God any more, then we shall die.

For though God hath for this season kept us alive to our admiration, ye[illegible: 1+ letters] we shall never be able to endure any further discourse from him in such a terrible manner, but shall certainly sink under the burden of it. Compare [illegible: 1 word]. 1[illegible: 1+ letters]. 1[illegible: 1+ letters]. [illegible: 1 word]. 6. 22.

Marginal references: Heb. add to [illegible: 1 word].

26 For who is there of all flesh , that hath heard the voice of the living God, speaking out of the midst of the fire (as we have) and lived▪

[illegible: 1 word] is here put [illegible: 1 word] M[illegible: 1+ letters]n in his [illegible: 1+ letters]rail corru[illegible: 1+ letters] ▪ and [illegible: 1 word] [illegible: 1 span].

29 O that there were such an heart in them that they would fear me, and keep all my commandments alwayes, that it might be well with them, and with their children for ever!

Heb. [illegible: 1 word] will give them such an heart? This is spoken of God after the manner of men, to shew that such an heart is desirable to him, and required by him: otherwise it is certain that God can give such an heart, and hath promised to give it, Ier. 32. 4[illegible: 1+ letters]. [illegible: 1 word]. 3[illegible: 1+ letters]. 27. And if God will work, who can [illegible: 1+ letters]inder him? Joh 11. 1[illegible: 1+ letters].

Marginal references: Heb. who will give their heart to be such in them.; Chap. 32. 29. Psa. [illegible: 1+ letters]1. 13. Isa. 48. 18. Mat. 23. 3[illegible: 1+ letters].

32 Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not turn aside to the right hand, or to the left .

Neither by superstitious additions to Gods Commands, nor by a [illegible: 1+ letters]old or prophane rejection or contempt of any one of them.

Marginal references: Chap. 17. [illegible: 1 word]. and 28. 14. Josh. 1. 7.

A. The True Essence of the Law and Its Fulfilment.

Exposition of the Decalogue, and its Promulgation.

The exposition of the law commences with a repetition of the ten words of the covenant, which were spoken to all Israel directly by the Lord Himself.

Deu 5:1-5 form the introduction, and point out the importance and great significance of the exposition which follows. Hence, instead of the simple sentence “And Moses said,” we have the more formal statement “And Moses called all Israel, and said to them.” The great significance of the laws and rights about to be set before them, consisted in the fact that they contained the covenant of Jehovah with Israel.

Deu 5:2-3

“Jehovah our God made a covenant with us in Horeb; not with our fathers, but with ourselves, who are all of us here alive this day.” The “fathers” are neither those who died in the wilderness, as Augustine supposed, nor the forefathers in Egypt, as Calvin imagined; but the patriarchs, as in Deu 4:37. Moses refers to the conclusion of the covenant at Sinai, which was essentially distinct from the covenant at Sinai, which was essentially distinct from the covenant made with Abraham (Gen 15:18), though the latter laid the foundation for the Sinaitic covenant. But Moses passed over this, as it was not his intention to trace the historical development of the covenant relation, but simply to impress upon the hearts of the existing generation the significance of its entrance into covenant with the Lord. The generation, it is true, with which God made the covenant at Horeb, had all died out by that time, with the exception of Moses, Joshua, and Caleb, and only lived in the children, who, though in part born in Egypt, were all under twenty years of age at the conclusion of the covenant at Sinai, and therefore were not among the persons with whom the Lord concluded the covenant. But the covenant was made not with the particular individuals who were then alive, but rather with the nation as an organic whole. Hence Moses could with perfect justice identify those who constituted the nation at that time, with those who had entered into covenant with the Lord at Sinai. The separate pronoun (we) is added to the pronominal suffix for the sake of emphasis, just as in Gen 4:26, etc.; and אלּה again is so connected with אנחנוּ, as to include the relative in itself.

Deu 5:4-5

“Jehovah talked with you face to face in the mount out of the midst of the fire,” i.e., He came as near to you as one person to another. בּפנים פּנים is not perfectly synonymous with פּנים אל פּנים, which is used in Exo 33:11 with reference to God’s speaking to Moses (cf. Deu 34:10, and Gen 32:31), and expresses the very confidential relation in which the Lord spoke to Moses as one friend to another; whereas the former simply denotes the directness with which Jehovah spoke to the people. - Before repeating the ten words which the Lord addressed directly to the people, Moses introduces the following remark in Deu 5:5 - “I stood between Jehovah and you at that time, to announce to you the word of Jehovah; because ye were afraid of the fire, and went not up into the mount” - for the purpose of showing the mediatorial position which he occupied between the Lord and the people, not so much at the proclamation of the ten words of the covenant, as in connection with the conclusion of the covenant generally, which alone in fact rendered the conclusion of the covenant possible at all, on account of the alarm of the people at the awful manifestation of the majesty of the Lord. The word of Jehovah, which Moses as mediator had to announce to the people, had reference not to the instructions which preceded the promulgation of the decalogue (Exo 19:11.), but, as is evident from Deu 5:22-31, primarily to the further communications which the Lord was about to address to the nation in connection with the conclusion of the covenant, besides the ten words (viz., Exo 20:18; 22:1-23:33), to which in fact the whole of the Sinaitic legislation really belongs, as being the further development of the covenant laws. The alarm of the people at the fire is more fully described in Deu 5:25. The word “saying” at the end of Deu 5:5 is dependent upon the word “talked” in Deu 5:4; Deu 5:5 simply containing a parenthetical remark.

Deu 5:6-23

In vv. 6-21, the ten covenant words are repeated from Ex 20, with only a few variations, which have already been discussed in connection with the exposition of the decalogue at Exo 20:1-14. - In Deu 5:22-33, Moses expounds still further the short account in Exo 20:18-21, viz., that after the people had heard the ten covenant words, in their alarm at the awful phenomena in which the Lord revealed His glory, they entreated him to stand between as mediator, that God Himself might not speak to them any further, and that they might not die, and then promised that they would hearken to all that the Lord should speak to him (Exo 20:23 -31). His purpose in doing so was to link on the exhortation in vv. 32, 33, to keep all the commandments of the Lord and do them, which paves the way for passing to the exposition of the law which follows. “A great voice” (Exo 20:22) is an adverbial accusative, signifying “with a great voice” (cf. Ges. §118, 3). “And He added no more:” as in Num 11:25. God spoken the ten words directly to the people, and then no more; i.e., everything further He addressed to Moses alone, and through his mediation to the people. As mediator He gave him the two tables of stone, upon which He had written the decalogue (cf. Exo 31:18). This statement somewhat forestalls the historical course; and in Deu 9:10-11, it is repeated again in its proper historical connection.

Deu 5:24-27 contain a rhetorical, and at the same time really a more exact, account of the events described in Exo 20:18-20 (15-17). ואתּ (Deu 5:24), a contraction of ואתּה, as in Num 11:15 (cf. Ewald, §184, a.). Jehovah’s reply to the words of the people (Deu 5:28-31) is passed over in Ex 20. God approved of what the people said, because it sprang from a consciousness of the unworthiness of any sinner to come into the presence of the holy God; and He added, “Would that there were always this heart in them to fear Me,” i.e., would that they were always of the same mind to fear Me and keep all My commandments, that it might be well with them and their children for ever. He then directed the people to return to their tents, and appointed Moses as the mediator, to whom He would address all the law, that he might teach it to the people (cf. Deu 4:5). Having been thus entreated by the people to take the office of mediator, and appointed to that office by the Lord, Moses could very well bring his account of these events to a close (Deu 5:32, Deu 5:33), by exhorting them to observe carefully all the commandments of the Lord, and not to turn aside to the right hand or to the left, i.e., not to depart in any way from the mode of life pointed out in the commandments (cf. Deu 17:11, Deu 17:20; Deu 28:14; Jos 1:7, etc.), that it might be well with them, etc. (cf. Deu 4:40). וטוב, perfect with ו rel. instead of the imperfect.

The Decalogue Repeated. (b. c. 1451.)

1 And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them. 2 The Lord our God made a covenant with us in Horeb. 3 The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day. 4 The Lord talked with you face to face in the mount out of the midst of the fire, 5 (I stood between the Lord and you at that time, to show you the word of the Lord : for ye were afraid by reason of the fire, and went not up into the mount;) saying,

Here, 1. Moses summons the assembly. He called all Israel; not only the elders, but, it is likely, as many of the people as could come within hearing, v. 1. The greatest of them were not above God's command, nor the meanest of them below his cognizance; but they were all bound to do. 2. He demands attention: "Hear, O Israel; hear and heed, hear and remember, hear, that you may learn, and keep, and do; else your hearing is to no purpose." When we hear the word of God we must set ourselves to learn it, that we may have it ready to us upon all occasions, and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads with notions, or our mouths with talk, but to rectify and direct our affections and conversations. 3. He refers them to the covenant made with them in Horeb, as that which they must govern themselves by. See the wonderful condescension of divine grace in turning the command into a covenant, that we might be the more strongly bound to obedience by our own consent and the more encouraged in it by the divine promise, both which are supposed in the covenant. The promises and threatenings annexed to some of the precepts, as to the second, third, and fifth, make them amount to a covenant. Observe, (1.) The parties to this covenant. God made it, not with our fathers, not with Abraham, Isaac, and Jacob; to them God gave the covenant of circumcision (Acts vii. 8), but not that of the ten commandments. The light of divine revelation shone gradually, and the children were made to know more of God's mind than their fathers had done. "The covenant was made with us, or our immediate parents that represented us, before Mount Sinai, and transacted for us." (2.) The publication of this covenant. God himself did, as it were, read the articles to them (v. 4): He talked with you face to face; word to word, so the Chaldee. Not in dark visions, as of old he spoke to the fathers (Job iv. 12, 13), but openly and clearly, and so that all the thousands of Israel might hear and understand. He spoke to them, and then received the answer they returned to him: thus was it transacted face to face. (3.) The mediator of the covenant: Moses stood between God and them, at the foot of the mount (v. 5), and carried messages between them both for the settling of the preliminaries (Exod. xix.) and for the changing of the ratifications, Exod. xxiv. Herein Moses was a type of Christ, who stands between God and man, to show us the word of the Lord, a blessed days-man, that has laid his hand upon us both, so that we may both hear from God and speak to him without trembling.

6 I am the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage. 7 Thou shalt have none other gods before me. 8 Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth: 9 Thou shalt not bow down thyself unto them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, 10 And showing mercy unto thousands of them that love me and keep my commandments. 11 Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. 12 Keep the sabbath day to sanctify it, as the Lord thy God hath commanded thee. 13 Six days thou shalt labour, and do all thy work: 14 But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou. 15 And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the Lord thy God commanded thee to keep the sabbath day. 16 Honour thy father and thy mother, as the Lord thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the Lord thy God giveth thee. 17 Thou shalt not kill. 18 Neither shalt thou commit adultery. 19 Neither shalt thou steal. 20 Neither shalt thou bear false witness against thy neighbour. 21 Neither shalt thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour's. 22 These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me.

Here is the repetition of the ten commandments, in which observe, 1. Though they had been spoken before, and written, yet they are again rehearsed; for precept must be upon precept, and line upon line, and all little enough to keep the word of God in our minds and to preserve and renew the impressions of it. We have need to have the same things often inculcated upon us. See Phil. iii. 1. 2. There is some variation here from that record (Exod. xx.), as there is between the Lord's prayer as it is in Matt. vi. and as it is Luke xi. In both it is more necessary that we tie ourselves to the things than to the words unalterably. 3. The most considerable variation is in the fourth commandment. In Exod. xx. the reason annexed is taken from the creation of the world; here it is taken from their deliverance out of Egypt, because that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed: Remember that thou wast a servant, and God brought thee out, v. 15. And Therefore, (1.) "It is fit that thy servants should be favoured by the sabbath-rest; for thou knowest the heart of a servant, and how welcome one day's ease will be after six days' labour." (2.) "It is fit that thy God should be honoured by the sabbath-work, and the religious services of the day, in consideration of the great things he has done for thee." In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand and an outstretched arm; therefore, by the gospel-edition of the law, we are directed to observe the first day of the week, in remembrance of that glorious work of power and grace. 4. It is added in the fifth commandment, That it may go well with thee, which addition the apostle quotes, and puts first (Eph. vi. 3), that it may be well with thee, and that thou mayest live long. If there be instances of some that have been very dutiful to their parents, and yet have not lived long upon earth, we may reconcile it to the promise by this explication of it, Whether they live long or no, it shall go well with them, either in this world or in a better. See Eccl. viii. 12. 5. The last five commandments are connected or coupled together, which they are not in Exodus: Neither shalt thou commit adultery, neither shalt thou steal, &c., which intimate that God's commands are all of a piece: the same authority that obliges us to one obliges us to another; and we must not be partial in the law, but have respect to all God's commandments, for he that offends in one point is guilty of all, Jam. ii. 10, 11. 6. That these commandments were given with a great deal of awful solemnity, v. 22. (1.) They were spoken with a great voice out of the fire, and thick darkness. That was a dispensation of terror, designed to make the gospel of grace the more welcome, and to be a specimen of the terrors of the judgment-day, Ps. l. 3, 4. (2.) He added no more. What other laws he gave them were sent by Moses, but no more were spoken in the same manner that the ten commandments were. He added no more, therefore we must not add: the law of the Lord is perfect. (3.) He wrote them in two tables of stone, that they might be preserved from corruption, and might be transmitted pure and entire to posterity, for whose use they were intended, as well as for the present generation. These being the heads of the covenant, the chest in which the written tables were deposited was called the ark of the covenant. See Rev. xi. 19.

23 And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders; 24 And ye said, Behold, the Lord our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth. 25 Now therefore why should we die? for this great fire will consume us: if we hear the voice of the Lord our God any more, then we shall die. 26 For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? 27 Go thou near, and hear all that the Lord our God shall say: and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear it, and do it. 28 And the Lord heard the voice of your words, when ye spake unto me; and the Lord said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. 29 O that there were such a heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! 30 Go say to them, Get you into your tents again. 31 But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do them in the land which I give them to possess it. 32 Ye shall observe to do therefore as the Lord your God hath commanded you: ye shall not turn aside to the right hand or to the left. 33 Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess.

Here, I. Moses reminds them of the agreement of both the parties that were now treating, in the mediation of Moses.

1. Here is the consternation that the people were put into by that extreme terror with which the law was given. They owned that they could not bear it any more: "This great fire will consume us; this dreadful voice will be fatal to us; we shall certainly die if we hear it any more," v. 25. They wondered that they were not already struck dead with it, and took it for an extraordinary instance of the divine power and goodness, not only that they were thus spoken to, but that they were enabled to bear it. For who ever heard the voice of the living God, as we have, and lived? God's appearances have always been terrible to man, ever since the fall: but Christ, having taken away sin, invites us to come boldly to the throne of grace.

2. Their earnest request that God would henceforth speak to them by Moses, with a promise that they would hear what he said as from God himself, and do it, v. 27. It seems by this, (1.) That they expected to receive further commands from God and were willing to hear more from him. (2.) That they thought Moses able to bear those discoveries of the divine glory which they by reason of guilt were sensible of their inability to stand up under. They believed him to be a favourite of Heaven, and also one that would be faithful to them; yet at other times they murmured at him, and but a little before this were ready to stone him, Exod. xvii. 4. See how men's convictions correct their passions. (3.) That now they were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law that have them not purified; fair promises are extorted from them, but no good principles fixed and rooted in them.

3. God's approbation of their request. (1.) He commends what they said, v. 28. They spoke it to Moses, but God took notice of it; for there is not a word in our tongue but he knows it. He acknowledges, They have well said. Their owning the necessity of a mediator to deal between them and God was well said. Their desire to receive further directions from God by Moses, and their promise to observe what directions should be given them, were well said. And what is well said shall have its praise with God, and should have with us. What is good, as far as it goes, let it be commended. (2.) He wishes they were but sincere in it: O that there were such a heart in them! v. 29. [1.] Such a heart as they should have, a heart to fear God, and keep his commandments for ever. Note, The God of heaven is truly and earnestly desirous of the welfare and salvation of poor sinners. He has given abundant proof that he is so: he gives us time and space to repent, by his mercies invites us to repentance, and waits to be gracious; he has sent his Son to redeem us, published a general offer of pardon and life, promised his Spirit to those that pray for him, and has said and sworn that he has no pleasure in the ruin of sinners. [2.] Such a heart as they now had, or one would think they had. Note, It would be well with many if there were always such a heart in them as there seems to be sometimes, when they are under conviction of sin, or the rebukes of Providence, or when they come to look death in the face: How gracious will they be when these pangs come upon them! O that there were always such a heart in them! (3.) He appoints Moses to be his messenger to them, to receive the law from his mouth and to communicate it to them, v. 31. Here the matter was settled by consent of both parties that God should hence-forward speak to us by men like ourselves, by Moses and the prophets, by the apostles and the evangelists, and, if we believe not these, neither should we be persuaded though God should speak to us as he did to Israel at Mount Sinai, or send expresses from heaven or hell.

II. Hence he infers a charge to them to observe and do all that God had commanded them, v. 32, 33. Seeing God had shown himself so tender of them, and so willing to consider their frame and gratify them in what they desired, and withal so ready to make the best of them,—seeing they themselves had desired to have Moses for their teacher, who was now teaching them,—and seeing they had promised so solemnly, and under the influence of so many good causes and considerations, that they would hear and do, he charges them to walk in all the ways that God had commanded them, assuring them that it would be highly for their advantage to do so. The only way to be happy is to be holy. Say to the righteous, It shall be well with them.

CHAP. V.

AND Moses called unto all Israel, and said unto them, Heare O Israel, the statutes and the judgments which I speake in your eares, this day: and yee shall learne them, and keepe, to doe them. Iehovah our God stroke a covenant with vs in Horeb. Not with our fathers stroke Iehovah this covenant, but with us; even us, who are all of us here alive this day. Iehovah spake unto you, face to face, in the mount, out of the middest of the fire. I standing betweene Iehovah and you, at that time, to shew unto you the word of Iehovah; for yee were afraid, by reason of the fire, and went not up into the mount, saying,

I, Iehovah thy God, which have brought thee out from the land of Egypt, from the house of servants. Thou shalt not have any other Gods before my face.

Thou shalt not make unto thee a graven thing, any likenesse, of things which are in the heavens above, or which are in the earth beneath, or which are in the waters beneath the earth. Thou shalt not bow downe thy selfe to them, neither serve them: for I, Iehovah thy God, am a jealous God, visiting the iniquitie of the fathers upon the sonnes, and upon the third and upon the fourth generation, of them that hate me. And doing mercy unto thousands, of them that love mee, and of them that keepe his commandements.

Thou shalt not take up the name of Ieho [illegible: 1 span] [illegible: 1 span]y God in vaine; for Iehovah will not hold him guiltles that shall take up his name in vaine.

Keepe thou the Sabbath day, to sanctifie it, as Iehovah thy God hath commanded thee. Six daies shalt thou labour, and shalt [illegible: 1 word] all thy worke. But the seventh day is a Sabbath to Iehovah thy God: in it thou shalt not doe any worke; thou, or thy sonne, or thy daughter, or thy man-servant, or thy woman-servant, or thine oxe, or thine asse, or any of thy cattell, or thy stranger which is within thy gates, that thy man-servant and thy woman-servant may rest as well as thou.

And thou shalt remember that thou wast a servant in the land of Egypt; and Iehovah thy God brought thee out thence, by a strong hand, and by a streched-out arme: Therefore Iehovah thy God hath commanded thee to doe the Sabbath day.

Honour thy father and thy mother, as Iehovah thy God hath commanded thee, that thy daies may be prolonged, and that it may be well with thee, upon the land which Iehovah thy God giveth thee.

Thou shalt not kill.

Neither shalt thou commit adulterie.

Neither shalt thou steale.

Neither shalt thou answer a false witnesse against thy neighbour.

Neither shalt thou covet thy neighbours wife, neither shalt thou desire thy neighbours house; his field, or his man-servant, or his woman-servant, his oxe, or his asse, or any thing which is thy neighbours.

These words Iehovah spake unto all your assembly in the mount, out of the middest of the fire, of the cloud, and of the thicke darknesse, with a great voyce, and he added no more: and he wrote them on two tables of stones, and gave them unto mee. And it was, when yee heard the voice, out of the middest of the darknesse, and the mountain burning with fire, that yee came neere unto mee, all the heads of your tribes, and your Elders. And yee said, Behold, Iehovah our God hath shewed us his glory and his greatnesse, and wee have heard his voyce out of the middest of the fire: this day wee have seene, that God doth speake with man, and hee liveth. And now why should wee dye; for this great fire will consume us: if we adde to heare the voice of Iehovah our God any more, then we shall dye. For who is there of all flesh, that hath heard the voice of the living God, speaking out of the middest of the fire, as wee have, and lived? Goe neere thou, and heare all that Iehovah our God shall say, and do thou speake unto us all that Iehovah our God shall speake unto thee, and we will heare, and do it. And Iehovah heard the voyce of your words when yee spake unto me: and Iehovah said unto me, I have heard the voice of the words of this people, which they have spoken unto thee; they have well said, all that they have spoken. Who will give that their heart may bee such in them, to feare me, and to keepe all my commandements, all daies, that it may bee well with them, and with their sonnes for ever.

Goe say to them, Get you againe into your rents. But thou, stand thou here with me, and I will speake unto thee, all the commandement, and the statutes, and the judgements, which thou shalt teach them, that they may doe them in the land which I give to them to possesse it. And yee shall observe to doe, as Iehovah your God hath commanded you: yee shall not turne aside, to the right hand or to the left. You shall walke in all the way which Iehovah your God hath commanded you, that yee may live, and (that it may bee) well with you, and yee may prolong your dayes, in the land which yee shall possesse.

Annotations. IN your eares] that is, in your hearing, and to your understanding: the Chaldee translateth it, before you. Here Moses purposing to repeat the ten commandements, prepareth the eares and hearts of the people unto obedience. to do] or, and doe: see the notes on Gen. 2. 3. Vers. 2. stroke] Heb. cut a covenant, the reason of which phrase is shewed on Gen. 15. 18. in Horeb] or, at Choreb, called also Sinai: see Exod. 19. 20. and 24. 8. God, though he might absolutely command, yet vouchsafed to enter into covenant with his people, that by mutuall stipulation and promises, he might have not constrained, but free and voluntarie obedience performed by them, to his glory, and their further good. Vers. 3. fathers] which are dead: hereby all the Patriarchs unto Adam may be meant, who had the promise of the covenant of Christ; but the covenant of the Law came after, as the Apostle observeth, Gal. 3. 17. Or it may meane, our fathers onely, as Iarchi here expoundeth it, such as died in the wildernesse, after the Law was given. See also Deut. 11. 2. even us] or, we are they, which are here this day, the Greeke translateth, & you are here all alive this day. So the covenāt was yet fresh in memorie. Also they had a greater benefit than their fathers: for though the Law could not give the life, yet was it a Schoolemaster unto Christ, Gal. 3. 21. 24. Vers. 4. face to face] that is, openly, clearely, plainly; as Exod. 33. 11. Gen. 32. 30. Deut. 34. 10. 1 Cor. 13. 12. opposed to the darke visions, by which God before time revealed his will. Vers. 5. I standing] or, stood, as the Greeke translateth, And I stood between the Lord, which the Chaldee calleth, the Word of the Lord. Thus the Law was given in the hand of a mediator, Gal. 3. 19. for God and the people were not one; by reason of their sinnes: therefore they were afraid. Vers. 6. servants] in Greeke and Chaldee, servitude. God redeemed Israel; not onely from outward slaverie, but from the idolatrie of Egypt, Ezak. 20. 5.—9, and [illegible: 1 word] their gods, 2 Sam. 7. 23. therefore he commanded them to have no other gods, before his face. See the annotations upon, Exod. 20. where these commandements are more largely opened. Vers. 7. any other gods] or, another god: see the notes on Deut. 4. 7. Vers. 8. graven thing] the Chaldee translateth it Image. any] the Greeke saith, nor the likenesse of any thing. The word or, is in Exod. 20. 4. Vers. 10. his commandements] or, his commandement; meaning all and every one of them, or, the whole Law in generall: see the notes on vers. 31. The like is in Deut. 8. 2. and 27. 10. The Greeke and Chaldee translate, my commandements, and so Moses wrote in Exod. 20. 6. but here he changeth the person, as Daniel also in his prayer faith, O Lord, &c. keeping covenant and mercie to them that love him, & to them that keepe his commandements, Dan. 9. 4. We may also observe such changes in the other Prophets; as, to make him a name, 2 Sam. 7. 23. for which, in 1 Chron. 17. 21. is written, to make thee a name: so in 2 Sam. 14. 22. Vers. 12. Keepe] or, Observe; for this, in Exod. 20. 8. he said, Remember. as Iehovah, &c.] this sentence is added, more than in Exod. 20. 8. So againe in the fift commandement, vers. 16. And these two charges onely are affirmative, all the other are prohibitions. Vers. 14. Oxe, &c.] these particulars are also here added, for explanation. as well as thou] or, even as thou. This reason was not expressed in Exod. 20. 10. And it sheweth that the Sabbath was commanded in part for the ease of servants, which were of the heathens that were round about them, Lev. 25. 44. Vers. 15. to doe] that is, to celebrate: the Greeke translateth, to keepe the Sabbath day, and to sanctifie it. In Exod. 20. 11. the creation of the world is there rendred as a reason, which is here omitted; and the comming out of Egypt (which seemeth to be on the Sabbath day) is here made a reason of observing this day. For it was a figure of deliverance out of spirituall bondage by Christ (as is shewed upon Exodus,) and lo fit to bee meditated on upon the Sabbath. Vers. 16. be well with thee] or, good may be done unto thee. This branch of the promise is more than was expressed in Exod. 20. 12. and this addition the Apostle also citeth, in Ephes. 6. 3. but putteth it there in the first place, changing the order of the words, which the Scripture often doth, as may be seene, in 2 King. 11. 8. compared with 2 Chron. 23. 7. Ioel 2. 28. with Act. 2. 17. 1 King. 19. 10. with Rom. 11. 3. Esai. 65. 1. with Rom. 10. 20. Mat. 21. 13. with Marke 12. 8. Vers. 18. Neither shalt thou] or, And thou shalt not: and so in the precepts following; all which are joyned to the former, with this copulative And, (otherwise than was in Exod. 20.) to teach the conjoyning of all these commandements, as into one bodie of the Law: which must be likewise in our obedience. Because, Whosoever shall keepe the whole Law, and yet offend in one point, he is guiltie of all. For hee that said, Doe not cemmit ad[illegible: 2 letters]tery; said also, Doe not kill, &c. Iam. 2. 10, 11. Vers. 20. false] or, rash, vaine. The same word Shav, used before in verse 11. but for it in Exo. 20. Moses useth the word Sheker, false: and so the Chaldee hath in this place. Vers. 21. wife] in Exod. 20. 17. our neighbours house is put in the first place, and his wife in the second, otherwise than here. So they that would divide this commandement into two, cannot shew which is the ninth, and which is the tenth, seeing Moses hath purposely changed the order. desire] Here againe Moses useth another word, [illegible: 1 span]veh, whereas in Exod. 20. 17. he keepeth one word in all the particulars, tachmod, covet: which are two words in sound, but one in signification; (though it may be with some difference of degree) whereof there be sundry other examples in Scripture; as Hinneh, Behold, 1 Chron. 17. 1. for which another Prophet saith, Reeh, See, 2 Sam. 7. 2. Chajath, a troope, in 2. Sam. 23. 13. or Machanah, an host, in 1 Chron. 11. 15. he returned, jashab, 2 Sam. 6. 20. or, hee turned againe, jissob, 1 Chron. 16. 43. Iaghnal, he offered up, 2 Sam. 6. 17. or, Iakrib, he offered, 1 Chron. 16. 1. and many the like: so that from two words of like sense, here cannot be gathered two sundry commandements. The like was in the ninth commandement before, in vers. 20. And if this Desire be another commandement, there were but nine given in Exod. 20. Or if there were ten, as is avouched in Exod. 34. 28. then here must be eleven, contrary to Deut. 10. 4. But degrees of the same sinne, make not here severall precepts. The Hebrewes make this desire to be lesse than coveting, and say, Desire bringeth a man to coveting, and coveting bringeth him to unjust taking away; for if the owners be not willing to sell, though he would give them a great price, and hee is urgent upon them, then he falleth to taking by violence; as it is said (in Mic. 2. 2.) And they covet fields; and take them by violence. Maimony tom. 4. treat of Rapine, &c. c. 1. s. 10, 11. his field] the Greeke saith, nor his field: this also is added more than in Exod. 20. 17. And usually, when any thing it repeated, either by the Prophets or Evangelists, i[illegible: 1 letter] [illegible: 1 word] with varietie of words and phrases; of which, being compared, there is very great use, for the understanding of the Scriptures. Vers. 22. added no more] meaning, no moe commandements of this sort, (for they were but ten [illegible: 1 word] Deut. 4. 13.) or no more unto the people; there were spoken to Moses, Exod. 21. 1. &c. The Chaldee translateth, ceased not: see the notes on Nam. 11. 25. of stones] both to have them perpetuall to his Church, Iob 19. 23, 24. and in mysterie, to shew the stonie nature of mens hearts: see the annotations on Exod. 31. 18. unto mee] that Moses might carry them to the people, and see then duly executed. So the Magistrate is the keeper of both the tables of the Law; for Moses was [illegible: 1 word] in Ieshurun, Deut. 33. 5. Vers. 23. and the mount] understand, and saw the mount, as Deut. 18. 16. Exod. 20. 18. The things which the people heard and saw, were terrible unto then, because they were sinners; but a meane to humble them, and drive them unto Christ, H[illegible: 1 span]. 12. 18.—24. Gal. 3. 19.—24. Elders] in Greeke, Senate, or Eldership. The people all, and even the greatest and best, fled from before the Lord, and came to Moses for to be a Mediator. See Exod. 20. 18, 19. in the annotations. Vers. 24. his voice] the Chaldee saith, the voice of his Word. So in vers. 25. Vers. 25. why should we die?] The Greeke translateth, let us not die: so it is a deprecation. This speech implieth the sentence of death also, which their owne hearts pronounced against them for their sinnes: for such a question is likewise an affirmation; as, Why doth hee speake blasphemies? Mark. 2. 7. is expounded, this man blasphemeth, Matt. 9. 3. And this sheweth the effect of the Law in our consciences; it causeth the spirit of bondage to feare, Rom. 8. 15. and when the voice of God in his Law is heard and understood of men, it terrifieth and killeth; before that, they thinke they are alive without the Law, Rom. 7. 9, 10. fire] which signified the force of the firie Law, Deut. 33. 2. that it is in mans heart, as a burning fire shut up in his bones, as Ier. 20. 9. both manifesting sinnes, and tormenting the conscience; wherein it differeth from the Gospell, Heb. 12. 18. then] or, surely; Heb. and we shall dic. Thus there was not a law given which could give life, Gal. 3. 21. but the letter killeth, 2 Cor. 3. 6. and the law is not of faith, Gal. 3. 12. the hearing of it, and escaping death, caused them not to beleeve: but the just shall live by faith, through the Gospell of Christ, Rom. 1. 16, 17. unto whom the Law was a Schoolemaster, Gal. 3. 24. Vers. 26. all flesh] or, who is any flesh, that is, any fraile man: for, all flesh is grasse, Esa. 40. 6. The Greeke translateth, For what flesh? Which word flesh is often used for unregenerate man, as is noted on Gen. 6. 3. and to such especially, the Law is the terrours of death: though all humane nature being in sinne, is here condemned. So in Psal. 143. 2. the living God] The Hebrew words are both plurall, implying the mysterie of the Trinitie, as is noted on Gen. 1. 1. and he is called the living God, (as here, so in Ios. 3. 10. 1 Sam. 17. 26. Esa. 37. 4. Psal. 42. 3. Hos. 1. 10. and in sundry other places) to oppose him unto all false gods, which are called the dead, Psal. 106. 28. whereupon it is said, Yee turned to God, from Idols, to serve the living and true God, 1 Thess. 1. 9. Also to shew that God is powerfull in operation, being not only living in himselfe, (so that he only hath immortalitie, 1 Tim. 6. 16.) but the giver of life unto all; For in him wee live, and move, and have our being, Act. 17. 28. and he is the fountaine of living waters, Ier. 17. 13. who continually and abundantly refresheth his people. It signifieth also his eternitie, as he that liveth for ever and ever, Revel. 10. 6. of whom it is said, For he is the living God, and continuing for ever, Dan. 6. 26. Wherefore that speech of Iob, My Redeemer liveth, Iob 19. 25. is translated in the Greeke, The Eternall is he that shall unloose mee. and lived] Men till they be redeemed by Christ, are through feare of death, all their life time subiect to bondage, Heb. 2. 15. Though God came not now to judge them, neither so much as up braided them with their sinnes past, yet could they not heare his voice, but (as the Apostle noteth) they that heard it, intreated that the word should not be spoken to them any more, for they could not endure that which was commanded, Heb. 12. 19, 20. Vers. 27. Goe neere thou] The people being terrified, seeke for a Mediatour; and that is the end and use of the Law, to drive men unto Christ. Wherefore their affection now pleased God, vers. 28, 29. and he gave them Moses to helpe them for the present, and further promised them a Prophet like unto him, which was Christ, Deut. 18. 15.—18. Act. 3. 22. 26. thou speake unto us] The office of a Mediatour, as he is a Prophet, (Deut. 18. 15.) is here described; which is, to goe neere unto God, & having received the word from him, to speake it unto the people. This was fulfilled in Christ, Ioh. 1. 18. and 3. 13. and 8. 28. Here in the Hebrew doe thou speake, the words are in the feminine gender, as if they had spoken to a woman; which is thought to be a note of the peoples troubled minde: see the like in Num. 11. 15. and doc] The like they promised before God spake these words, Exod. 19. 8. not knowing the impossibilitie of the Law: but how farre they were from performing this, the golden calfe which they made ere fortie dayes were expired, is a witnesse; for which sinne Moses brake the Tables of the covenant, Exod. 32. Deut. 9. 9. &c. yet their good affection pleaseth the Lord. Vers. 28. well said] The Greeke translateth, they have spoken all things rightly (or well.) Vers. 29. Who will give] An Hebrew phrase, meaning, O that some would give, or, O that there were; and so the Chaldee explaineth it. The like is in Iob 6. 8. Psal. 14. 7. and 55. 7. and otherwhere. to feare, &c.] The things that God approveth in men, are, feare, humilitie, distrust in themselves, and a confidence in him, with love unto his Law. Hereunto God called them, by this his covenant, drawing them unto Christ. Vers. 31. all the commandement] that is, the Law in generall, or commandements, as the Greeke translateth it, the singular being often put for the plurall; or, every commandement. So in Deut. 6. 1. and 8. 1. also in 2 Pet. 2. 21. and 3. 2. Vers. 32. observe to doe] or, and doe, as this phrase often signifieth: see the notes on Gen. 2. 3. right hand or to the left] This signifieth an exact care to walke in Gods Law, as in the high way, from which men may not turne aside; as in Deut. 2. 27. Therefore all aberration from the right way, is noted by the turning to the right hand or to the left, Esa. 30. 21. So after in Deut. 17. 11. 20. and 28. 14. Prov. 4. 27.