Leviticus 26 commentary

This chapter contains a general enforcement of all the laws given by Moses; by promises of reward in case of obedience, on the one hand; and threatenings of punishment for disobedience, on the other. While Israel maintained a national regard to God's worship, sabbaths, and sanctuary, and did not turn aside to idolatry, the Lord engaged to continue to them temporal mercies and religious advantages. These great and precious promises, though they relate chiefly to the life which now is, were typical of the spiritual blessings made sure by the covenant of grace to all believers, through Christ. 1. Plenty and abundance of the fruits of the earth. Every good and perfect gift must be expected from above, from the Father of lights. 2. Peace under the Divine protection. Those dwell in safety, that dwell in God. 3. Victory and success in their wars. It is all one with the Lord to save by many or by few. 4. The increase of their people. The gospel church shall be fruitful. 5. The favour of God, which is the fountain of all Good. 6. Tokens of his presence in and by his ordinances. The way to have God's ordinances fixed among us, is to cleave closely to them. 7. The grace of the covenant. All covenant blessings are summed up in the covenant relation, I will be your God, and ye shall be my people; and they are all grounded upon their redemption. Having purchased them, God would own them, and never cast them off till they cast him off. (Le 26:14-39)

After God has set the blessing before them which would make them a happy people if they would be obedient, he here sets the curse before them, the evils which would make them miserable, if they were disobedient. Two things would bring ruin. 1. A contempt of God's commandments. They that reject the precept, will come at last to renounce the covenant. 2. A contempt of his corrections. If they will not learn obedience by the things they suffer, God himself would be against them; and this is the root and cause of all their misery. And also, The whole creation would be at war with them. All God's sore judgments would be sent against them. The threatenings here are very particular, they were prophecies, and He that foresaw all their rebellions, knew they would prove so. TEMPORAL judgments are threatened. Those who will not be parted from their sins by the commands of God, shall be parted from them by judgments. Those wedded to their lusts, will have enough of them. SPIRITUAL judgments are threatened, which should seize the mind. They should find no acceptance with God. A guilty conscience would be their continual terror. It is righteous with God to leave those to despair of pardon, who presume to sin; and it is owing to free grace, if we are not left to pine away in the iniquity we were born in, and have lived in.

Among the Israelites, persons were not always prosperous or afflicted according to their obedience or disobedience. But national prosperity was the effect of national obedience, and national judgments were brought on by national wickedness. Israel was under a peculiar covenant. National wickedness will end in the ruin of any people, especially where the word of God and the light of the gospel are enjoyed. Sooner or later, sin will be the ruin, as well as the reproach, of every people. Oh that, being humbled for our sins, we might avert the rising storm before it bursts upon us! God grant that we may, in this our day, consider the things which belong to our eternal peace.

ITS REPETITION

3. If ye walk in my statutes. We have now to deal with two remarkable passages, in which he professedly treats of the rewards which the servants of God may expect, and of the punishments which await the transgressors. I have indeed already observed, that whatever God promises us on the condition of our walking in His commandments would be ineffectual if He should be extreme in examining our works. Hence it arises that we must renounce all the compacts of the Law, if we desire to obtain favor with God. But since, however defective the works of believers may be, they are nevertheless pleasing to God through the intervention of pardon, hence also the efficacy of the promises depends, viz., when the strict condition of the law is moderated. Whilst, therefore, they reach forward and strive, reward is given to their efforts although imperfect, exactly as if they had fully discharged their duty; for, since their deficiencies are put out of sight by faith, God honors with the title of reward what He gratuitously bestows upon them. Consequently, “to walk in the commandments of God,” is not precisely equivalent to performing whatever the Law demands; but in this expression is included the indulgence with which God regards His children and pardons their faults. The promise, therefore, is not without fruit as respects believers, whilst they endeavor to consecrate themselves to God, although they are still far from perfection; according to the teaching of the Prophet, “I will spare them as a man spareth his own son that serveth him,” (Malachi 3:17;) as much as to say, that their obedience would not be acceptable to Him because it was deserving, but because He visits it with His paternal favor. Whence it appears how foolish is the pride of those who imagine that they make God their debtor, as if according to His agreement.

The restriction of the recompense, which is here mentioned, to this earthly and transitory life, is a part of the elementary instruction of the Law; for, just as the spiritual grace of God was represented to the ancient people by shadows and images, so also the same principle applied also both to rewards and punishments. Reconciliation with God was represented to them by the blood of cattle; there were various forms of expiation, but all outward and visible, because their substance had not yet appeared in Christ. For the same reason, therefore, because so clear and familiar an acquaintance with eternal life, and the final resurrection, had not yet been attained by the Fathers, as now shines forth in the Gospel, God for the most part shewed forth by external proofs that He was favorably disposed to His people or offended with them. Because now-a-days God does not openly take vengeance on sins as of old, fanatics infer that He has almost changed His nature; nay, on this pretense, the Manicheans “Through him (Manes) Christianity was to be set free from all connection with Judaism.” — Neander’s Church Hist., (Rose’s Transl.,) vol. 2, p. 145. “The theological error which naturally and immediately flowed from these principles, (i.e., the principles of Dualism,) was the entire rejection of the authority of the Old Testament. In respect to this question, Manes was compelled by his adoption of the oriental philosophy to reject the theosophy of the Jews.” — Waddington’s Hist. of the Church, vol. 1 p. 154. imagined that the God of Israel was different from ours. But this error springs from gross and disgraceful ignorance; for, by not distinguishing His different modes of dealing, they do not hesitate impiously to cut God Himself in two. The earth does not now cleave asunder to swallow up the rebellious: “Comme Core, Dathan, et Abiram.” — Fr. God does not now thunder from heaven as against Sodom: He does not now send fire upon wicked cities as He did in the Israelitish camp: fiery serpents are not sent forth to inflict deadly bites: in a word, such manifest instances of punishment are not daily presented before our eyes to make God terrible to us; and for this reason, because the voice of the Gospel sounds much more clearly in our ears, like the sound of a trumpet, whereby we are summoned to the heavenly tribunal of Christ. Let us then learn to tremble at that sentence, which banishes all the wicked from the kingdom of God. So, on the other hand, God does not appear, as of old, as the rewarder of His people by earthly blessings; and this because we “are dead, and our life is hid with Christ in God;” because it becomes us to be conformed to our Head, and through many tribulations to enter the kingdom of heaven. Thus, the greater are the adversities that oppress us, the more cheerfully it behooves us to lift up our heads, until Christ shall gather us into the fellowship of His glory, and to pursue the course of our calling for the hope which is set before us in heaven; in a word,

“denying ungodliness and worldly lusts, to live soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God, and our Savior Jesus Christ.” (Titus 2:12, 13.)

I admit, indeed, the truth of what Paul teaches, that “godliness” even now has “the promise of the life that now is, as well as of that which is to come,” (1 Timothy 4:8;) and assuredly believers already taste on earth of that blessedness which they shall hereafter enjoy in its fullness. God also inflicts His judgments on the ungodly in order to remind us of the last judgment; but still the distinction to which I have adverted is obvious, that since God has opened to us the heavenly life in the Gospel, He now calls us directly to it, whereas He led the Fathers to it as it were by steps. For this reason Paul elsewhere teaches, that believers are afflicted in this world as

“a manifest token of the righteous judgment of God, that they may be counted worthy of the kingdom of God for which they also suffer, seeing it is a righteous thing with God to recompense,” etc. (2 Thessalonians 1:5, 6.)

In short, let us no more wonder that the Israelites were only attracted and alarmed by temporal rewards and punishments, than that the land of Canaan was to them a symbol of their eternal inheritance, in which, nevertheless, they confessed themselves strangers and pilgrims; from whence the Apostle correctly concludes, that they desired a better country. (Genesis 47:9; Psalm 39:12; Hebrews 11:16.) And thus the wild absurdity of those is refuted, who suppose that the Fathers were contented with perishable felicity, as if God merely gorged them in a tavern. “This discussion, which would have been most useful at any rate, has been rendered necessary by that monstrous miscreant Servetus, and some madmen of the sect of the Anabaptists, who think of the people of Israel as they would do of some herd of swine, absurdly imagining that the Lord gorged them with temporal blessings here, and gave them no hope of a blessed immortality.” — Institutes, B. 2. ch. 10. sect. 1. Cal. Soc. Trans., vol. 1, p. 501. Still the distinction which I have noted remains, that God manifested Himself more fully as a Father and Judge by temporal blessings and punishments than since the promulgation of the Gospel.

4. Then I will give you rain in due season. He might in one word have promised great abundance of food, but, that His grace may be more illustrious, the instruments are mentioned which He employs for its supply. He might give us bread as He formerly rained down manna from heaven; but in order that the signs of His paternal solicitude may be constantly before us, after the seed is sown, the earth requires rain from heaven; and thus the order of the seasons is so regulated that every day may renew the memory of God’s bounty. For this reason rain is mentioned, and the increase of the fruits of the earth; and the continued succession of thrashing, the vintage, and sowing-time, indicates a very abundant supply of corn and wine. For, if the harvest be small, there will not be much work to occupy the husbandman; and, if the vintage be light, hence also will arise an unsatisfactory period of leisure. But when God declares that from harvest to sowing-time they shall have constant employment, He bids them expect a fruitful year, as immediately follows, “ye shall eat your bread to the full.” And since no prosperity can be gratifying without peace, He says that they shall be quiet and free from all disturbance. And this must be carefully observed that, so unpalatable are all God’s blessings without the seasoning of tranquillity, nothing is more wretched than inquietude. The sum is, that for the true servants of God not only is there food laid up with Him, but also its peaceful and pleasant enjoyment, since it is in His power and will to drive far from them all annoyances. Still these two things do not seem altogether consistent with each other, that there shall be none to make them afraid, and that they shall subdue their enemies, so that The oversight of ten for five here is scarcely worth noticing. ten shall suffice to chase a hundred; for of what use would their military strength be if there were no enemies to trouble them? But if we may take the latter sentence disjunctively, there will be no absurdity, viz., if it should happen that war be brought against them, they should fight successfully. Still the easiest solution of this difficulty is, that it soon afterwards was necessary for them to contend with a great multitude of enemies, in order to obtain possession of the land. We gather from the accommodation by the Prophets of this peculiar blessing of a secure and tranquil life to the kingdom of Christ, that the promises, which from the nature of the Law were of none effect, are still useful for believers; for, when God has reconciled them to Himself, He also liberally bestows upon them what they have not deserved; and yet their obedience, such as it is, is also rewarded.

9. For I will have respect unto you Literally, “I will turn myself to you.” God is said to “turn Himself” to the people, whom He undertakes to cherish and preserve; just as also when He forsakes those who have alienated themselves from Him, He is said to be turned away from them. Hence the common exhortation in the Prophets, “Be ye turned to me, and I will be turned to you;” whereby God reminds us that He has not promised in vain what we here read. Therefore the eyes of the Lord are over the righteous, to confirm His covenant towards them by watching for their safety. Hence, too, we are also taught, that when we depart from God, His covenant is made void by our own fault; wherewith Jeremiah reproaches the Israelites. (Jeremiah 31:32.) In order, therefore, that God’s covenant should remain firm and effectual, it is not only necessary that the Law should be engraven on our hearts, but also that He should add another grace, and not remember our iniquities. When He says, “Ye shall eat old store,” He again magnifies their abundance; for, whereas scarcity compels us to make immediate use of the new fruits, so it is a great sign of abundance to bring forth old wheat from the granary, and old wine from the cellar. The continuance of His bounty is represented in the end of the verse, where He says that there shall be no place for the new fruits, unless they empty their store-houses; because This last sentence omitted in Fr. it might happen that, after a year of scarcity, all their storehouses should be empty, and there would be no new corn to succeed in place of the old.

11. And I will set my tabernacle among you. He alludes, indeed, to the visible sanctuary in which He was worshipped; still He would shew them that it should be effectually manifested, that He had not chosen His home amongst them in vain, inasmuch as He would exert His power by sure proofs to aid and preserve them. In a word, He signifies that the sanctuary would not be an empty sign of His presence, but that the reality should correspond with the sign; and this He further confirms in the next verse, where He says that He would “walk among” them. For as yet they had not arrived at their place of rest, and therefore had need of Him as their Leader, in order that their journey might be prosperous. Although He does not say in express terms that they should be spiritually blessed, still there is no doubt but that He lifts their thoughts above the world when He promises that He would be their God; for this expression, “I will be your God,” contains, as Christ interprets it, the hope of eternal immortality; because He is the fountain of life, and “not the God of the dead.” (Matthew 22:32.) The true and solid felicity, then, is now promised, which was typically represented. For this reason David, although he greatly magnifies the earthly blessings of God, yet, by the conclusion which he adds, demonstrates that he did not stop short with them;

“God’s mercy (he says) shall follow me all the days of my life, and I will dwell in the house of the Lord, to length of days.” See Margin A.V. (Psalm 23:6.)

And elsewhere, when he had said that they are happy, to whom God abundantly supplies all things (needful, Added from Fr. ) presently adds, as if in explanation,

“Happy is that people, whose God is the Lord.” (Psalm 144:15.)

Finally, He recalls to their recollection that He had been their Deliverer, that they may assuredly gather from what was past, that the flow of His grace would be continuous, if only they themselves do run the course unto which He had called them.

Deuteronomy 28

Deuteronomy 28:1-14

1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth:

1. Et erit, si audiendo audieris vocem Jehovae Dei tui, ut custodias ad faciendum omnia praecepta ejus quae ego paecipio tibi hodie: tunc constituet to Jehova Deus tuus superiorem onmibus gentibus terrae.

2. And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God.

2. Et venient super to omnes benedictiones istae, apprehendentque te, si modo obedieris voci Jehovae Dei tui.

3. Blessed shalt thou be in the city, and blessed shalt thou be in the field.

3. Benedictus eris in urbe ipsa, et benedictus eris in agro.

4. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.

4. Benedictus fructus ventris tui, et fructus terrae tuae, et fructus jumenti tui, foetus boum tuorum et greges ovium tuarum.

5. Blessed shall be thy basket and thy store.

5. Benedictum canistrum tuum, et conspersio tua.

6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.

6. Benedictus eris in tuo ingressu, et benedictus eris in egressu tuo.

7. The Lord shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.

7. Dabit Jehova hostes trios qui insurrexerint in te, percussos coram te, per viam unam egredientur ad te, et per septem vias fugient coram te.

8. The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the Lord thy God giveth thee.

8. Mandabit Jehova tecum benedictionem in horreis tuis, et in omni ad quod miseris manum tuam: et benedicet tibi in terra quam Jehova Deus tuus dat tibi.

9. The Lord shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the Lord thy God, and walk in his ways.

9. Statuet te Jehova sibi in populum sanctum, quemadmodum juravit tibi, quum custodieris praecepta Jehovae Dei tui, et ambulaveris in viis ejus.

10. And all people of the earth shall see that thou art called by the name of the Lord, and they shall be afraid of thee.

10. Tunc intelligent omnes populi quod nomen Jehovae invocatum sit super te, et timebunt sibi a te.

11. And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee.

11. Et abundare faciet to Jehova in bonum fructu ventris tui, et fructu jumenti tui, et fructu terrae tuae, super terram quam juravit Jehova patribus tuis se daturum tibi.

12. The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.

12. Aperiet Jehova tibi thesaurum suum optimum, coelum, ut det pluviam terrae tuae in tempore suo, et benedicat omni operi marius tuae, et mutuabis gentibus multis, tu vero non accipies mutuum.

13. And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them:

13. Ponetque te Jehova in caput, et non in candam, erisque duntaxat sursum, et non deorsum: quando obedieris praeceptis Jehovae Dei tui, quae ego praecipio tibi hodie ut custodias et facias.

14. And thou shalt not go aside from any of the words which I command thee this day, to the right hand or to the left, to go after other gods to serve them.

14. Neque recesseris ab omnibus verbis quae ego praecipio vobis hodie, ad dextram aut ad sinistram, eundo post deos alienos ut colatis eos.

14. But if ye will not hearken unto me. Thus far a kind invitation has been set before the people in the shape of promises, in order that the observance of the Law might be rendered pleasant and agreeable; since, as we have already seen, our obedience is then only approved by God when we obey willingly. But, inasmuch as the sluggishness of our flesh has need of spurring, threatenings are also added to inspire terror, and at any rate to extort what ought to have been spontaneously performed. It may seem indeed that it may thus be inferred that threats are absurdly misplaced when applied to produce obedience to the Law, which ought to be voluntary; for he who is compelled by fear will never love God; and this is the main point in the Law. But what I have already shewn, will in some measure avail to solve this difficulty, viz., that the Law is deadly to transgressors, because it holds them tight under that condemnation from which they would wish to be released by vain presumptions; whilst threats are also useful to the children of God for a different purpose, both that they may be prepared to fear God heartily before they are regenerate, and also that, after their regeneration, their corrupt affections may be daily subdued. For although they sincerely desire to devote themselves altogether to God, still they have to contend continually with the remainders of their flesh. Thus, then, although the direct object of threats is to alarm the reprobate, still they likewise apply to believers, for the purpose of stimulating their sluggishness, inasmuch as they are not yet thoroughly regenerate, but still burdened with the remainders of sin.

15. And if ye shall despise my statutes. This seems only to apply to ungodly and depraved apostates, who deliberately revolt from the service and worship of God: for if a person falls through infirmity, and offends from levity and inconsideration, he will not be said to have despised God’s Law, or to have made void His covenant. And certainly it is probable that God designedly spoke of gross rebellion, which could not be extenuated under the pretense of error. Still it must be borne in mind that all transgressors, whether they have violated the Law in whole or in part, are brought under the curse. But God would remind His people betimes to what lengths those at last proceed who assume the liberty of sinning; and also from what source all transgressions arise. For, although every one who turns out of the right path into sin does not altogether repudiate or abominate the Law, yet all sins betray contempt of the Law, and tend to break the covenant of God. He justly, therefore, denounces them as covenant-breakers, and proud despisers, unless they obey His commandments: and, first, He threatens that He will destroy them with “terror, consumption,” and other diseases; and then adds external calamities, such as scarcity of corn, violent invasions of enemies, and the plunder of their goods; of which it will be more convenient to speak more fully in expounding the passage in Deuteronomy.

18. And if ye will not yet for all this hearken. The gradation of punishments, which is here mentioned, shews that they are so tempered by God’s kindness, that He only lightly chastises those whose stupidity or hardness of heart he has not yet proved; but when obstinacy in sin is superadded, the severity of the punishments is likewise increased; and justly so, because those who, being admonished, care not to repent, wage open war with God. Hence the more moderately He deals with us, the more attentive we ought to be to His corrections, in order that even the gentle strokes, which He in His kindness softens and tempers, may be enough. Paul says that hypocrites heap up to themselves a treasure of greater vengeance, if they take occasion from His forbearance to continue unmoved, (Romans 2:4, 5;) for those who do not repent, when admonished by light chastisements, are the less excusable. Wherefore let us give heed to that exhortation of David, that we “be not as the horse, or as the mule, which have no understanding, whose mouth must be held in with bit and bridle;” because “many sorrows shall be to the wicked.” (Psalm 32:9, 10.) In sum, as soon as God has begun to put forth His hand to smite us, there is one remedy whereby He may be appeased, i e., teachableness. It would be more prudent of us to anticipate Him, and to return to Him of our own accord, though He should withhold punishment; but when we are smitten without profit, it is a sin of obstinate wickedness. He threatens, therefore, that unless they repent when smitten with the ferule, He will use the rod to correct them. When He says, “I will punish you seven times more,” He does not mean to define the number, but, according to the common phrase of Scripture, uses the number seven, by way of amplification. In the next verse He shews that there is a just cause for His becoming more severe, because they cannot be subdued except by violent means; for although the word גאון, “Applied to men, it signifies superior honor, virtue; excellency, lustre; or pride, arrogance, haughtiness.” Taylor’s Concordance, in voce, גאה geon, is not always used in a bad sense, still, in this passage, it signifies that they are disobedient, being puffed up to be proud by their power; for, as Moses says elsewhere, Israel “waxed fat, and kicked” against God, just as horses grow restive by being overfed. He therefore calls their obstinacy, wherein they became more hardened, although God spared them, “the pride of their power;” for prosperity begets security, in which stubborn men try their strength against the scourges of God.

21. And if ye walk. Translators give various renderings of the word קרי, “Fortuito.” — Lat. A noun from קרה, to meet, to run against, to occur. It is not from S M. that C. has learnt what he here correctly states, viz., that the Chaldee Paraphrast, or Onkelos in his Targum on the Pentateuch gives קשיו, hardness, as his interpretation of the word. — W keri. The Chaldee takes it to mean with hardness, as if it were their purpose to contend against God. Jerome renders it ex adverso mihi, (in opposition to me;) but, since the word signifies an accidental occurrence, or contingency, this sense has seemed to me much the most appropriate. To “walk at adventures” (fortuito) with God, therefore, is equivalent to passing by His judgments with their eyes shut; and even so to stupify themselves as to ascribe their adversities to fortune, and thus not to be humbled beneath His mighty hand; for hence arises unconquerable obstinacy, when the sinner imagines that whatever he suffers happens by chance. Therefore Jeremiah inveighs against the Jews in a severe reproof, because they supposed that evil and good did not proceed from the ordinance and decree of God, (Lamentations 3:38;) for hence is engendered brutal madness, so that wretched men rush with all their might to their own destruction. It will accord very well, then, that if men do not take heed to God’s judgments, but rush onwards like furious beasts, His meeting with them will be, as it were, fortuitous, when He shall smite them indiscriminately, from right to left, high and low, as we say in French aller a tors et travers. This, therefore, the sinner at length obtains by his stupid obstinacy, that, overwhelmed by his manifold punishments, he sees no end to his troubles. Meanwhile there is no doubt but that Moses rebukes the iron obstinacy of the people, as David declares, that with the gentle God will be gentle, but that He will be stubborn, as it were, with the perverse. (Psalm 18:25, 26.) He finally points out the source of obstinacy, when the sinner is intoxicated by his stupidity into contempt for God, whilst he turns away from himself, as much as possible, the sense of His wrath. Let us learn, then, to withdraw our thoughts from vague speculations to the consideration of God’s hand in all the punishments which He inflicts; because hence will arise acknowledgment of our guilt, which may lead to repentance. Else that will occur which Isaiah seems to have taken from this passage, that God’s anger will never be turned away; but that, when we think that we are acquitted, His hand will be stretched out still. (Isaiah 9:12.)

25. And I will bring a sword upon you. There is no doubt but that He means the hostile swords of all the nations, whereby the Israelites were sorely afflicted; and teaches that whosoever should bring trouble and perplexity upon them were the just executioners of His vengeance; just as He constantly declares by the prophets that He was the Leader of the people’s enemies, and that the Assyrians and Chaldeans both fought under Him. He calls the Assyrian His axe, and the rod of His anger which He wields in His hand, (Isaiah 10:15, and 5;) and Nebuchadnezzar His hired soldier. He says that He will call the Egyptians with a hiss, and will arouse the Chaldeans by the sound of his trumpet. (Isaiah 7:20, 18, and elsewhere.) But since this point is sufficiently well known, there will be no occasion of further proofs. The sum is, that all wars are stirred by His command, and that the soldiers are armed at His will, and are strong in His strength. Hence it follows that He has innumerable forces by whose hand He may execute His vengeance whensoever He pleases. Afterwards, therefore, when the Israelites were harassed, and even cruelly oppressed by their enemies, God’s truth was manifested in all those continual defeats; whilst, from His great severity, we may gather how gross was the perversity of their conduct.

26. And when I have broken the staff of your bread. By these words God implies, that although He should not punish them by the sterility of the land, still He was prepared with other means for destroying them by famine. We shall indeed see hereafter that, when God was wroth, the earth in a manner shut up her bowels so as to produce no food; and that the heaven also grew hard so as not to fertilize it with dew or rain. In a word, all unseasonableness of weather and infertility of soil is a sign of the curse of God; but now He goes further, viz., that although there should be no scarcity of food, still they should suffer from hunger, when He had taken away its nourishing qualities from their bread. This curse confirms the instruction which we have seen elsewhere, that man does not live by bread, but by “Mais de la parole sortant de la bouche de Dieu, comme s’il inspiroit au pain la faculte de nous sustenter;” but by the word proceeding out of the mouth of God, as if He inspired the bread with the power of supporting us. — Fr. the command of God, just as if the efficacy contained in the bread proceeded out of His mouth. (Deuteronomy 8:3.) And assuredly an inanimate thing could not give rigor to our senses except by the secret ordinance of God. He employs a very appropriate comparison, calling the support of bread, whereby man’s strength is refreshed, “the staff;” as we see the old and weak leaning on their sticks as they walk, when otherwise they would totter and fall. God says, then, that it is in His power to break this staff, so that their bread should only fill their stomachs without refreshing their strength. Ezekiel has borrowed from Moses this figure, which he makes use of in several places, (Ezekiel 4:16; 5:16; and 14:13,) although he there adverts to two sorts of punishment, like another Prophet, when He says, “Ye have sown much and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that; earneth wages, earneth wages to put it into a bag with holes;” and again,

“Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it;” (Haggai 1:6, 9;)

for he points out scarcity of food as one of God’s scourges, and the inability to profit by their abundance, as another; and with this Micah also accords, for after he has said, “Thou shalt eat, but not be satisfied,” he adds,

“Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.” (Micah 6:14, 15.)

But Moses, in order that the curse may be more apparent, says that there shall be abundance of bread; and also that there shall be no deception practiced in kneading and baking it; for that two C. is here at issue with the commentators in general. The usual view is that stated by Bush: “There shall be such a scarcity of bread that one ordinary oven shall answer for the baking of ten, that is a great many families; whereas in common circumstances one oven would serve (or rather be required) for one family.” Dr. Kitto supposes that “ten families, represented by their females, clubbed their dough together, and the produce being no more than an ordinary supply for one family, it was baked in one oven instead of each family, as usual, making a separate baking. Afterwards the cakes thus baked were proportioned by weight to the respective contributors, so precious was the bread. This is implied in the words, ‘shall deliver you your bread again by weight;’ which shews that the bread was previously theirs, and had been baked for them, not that it was sold to them by weight.” women shall come to one oven together, who may mutually observe whether weight is duly given. He implies, therefore, that there shall be abundance in their hands, and yet, when they are filled, they shall not be satisfied.

29. And ye shall eat the flesh of your sons. This scourge is still more severe and terrible (than the others;) Added from Fr. yet we know that the Israelites were smitten with it more than once. This savage act would be incredible; but we gather from it how terrible it is to fall into the hands of God, when men, by adding crime to crime, cease not to provoke His wrath. Jeremiah “Jeremie recite que cest acte monstreux est advenu de son temps;” Jeremiah relates that this monstrous act occurred in his own times. — Fr. mentions this monstrous case among others: “The hands of the pitiful women have sodden their own children,” and prepared them for food, (Lamentations 4:10;) and hence, not without cause, he mourns that this had not been done elsewhere, that women should devour the offspring which they themselves had brought up. (Lamentations 2:20.) And See Josephus’ Jewish War, B. 7. c. 2. the last siege of Jerusalem, which in the fullness of their crimes was, as it were, the final act of God’s vengeance, reduced the wretched people who were then alive to such straits, that they commonly partook of this unholy food.

When He again declares that He “will cast their carcases upon those of their idols,” He shews by the very nature of the punishment that their impiety would be manifest; for apostates take marvelous delight in their superstitions, until God openly appears as the avenger of His service. But that their idols should be cast into a common heap with the bones of the dead, was as if the finger of God pointed out His abomination of their false worship. And then, because their last resource was in sacrifices, He declares that they should be of no avail for atonement; for, in the expression, “savour of peace,” “Savour of your sweet odours.” — A.V. “Odoris pacifici.” — Lat. “D’odeur paisible, ou de repos.” — Fr. He embraces all the expiatory rites, by their confidence in which they were the more obstinate. Afterwards He threatens banishment as well as the desolation of the land; by which punishment He made it apparent that they were utterly renounced, as we shall again see a little further on.

34. Then shall the land enjoy her Sabbaths. In order that the observance of the Sabbath should be the more honored, God in a manner associated the land in it together with man; for whereas the land had rest every seventh year from sowing, and harvest, and all cultivation, He thus desired to stir up men more effectually to a greater reverence for the Sabbath. God now bitterly reproves the Israelites because they not only profane the Sabbath themselves, but do not even allow the land to enjoy its prescribed rest; for this repose of the seventh year did not hinder the land from continually groaning under a heavy burden as long as it nourished such ungodly inhabitants. He says, therefore, that the land was disturbed by ceaseless inquietude, and thus was deprived of its lawful Sabbaths, since it bore on its shoulders, as it were, and not without great distress, such impious despisers of God. Moreover, because the whole worship of God is sometimes included by synecdoche in the word Sabbath, (Jeremiah 17:21; Ezekiel 20:12,) He indirectly administers a sharp reproof to His people, because not only is He defrauded of His right by their impiety, but He cannot be duly honored in the Holy Land unless He expels them all from hence; as if He had said, that this was the only means that remained for the assertion of the honor due to His name, viz., that the land should be cleared of its inhabitants, and reduced to desolation; inasmuch as this extorted rest should be substituted in the room of the voluntary Sabbath.

39. And they that are left of you. This is another form of vengeance, that, although they may survive for a time, still they shall gradually pine away; and this may be referred both to those who go into captivity, and to those who shall remain in the land. He had before threatened that they should be destroyed either by famine or sword; but now lest they should boast that they had escaped, if they had not perished by a violent death, He pronounces that they also should die a lingering death; and He also declares the manner of it, viz., that He will fill their hearts with trembling, so that they should fly when none pursued them, (as Solomon also says, Proverbs 28:1,) and fear at the sound of a falling leaf. Thus He signifies that the ungodly shall be no better off, although free from external troubles, because they are afflicted internally by hidden torments; for although their audacity may proceed even to madness, still it cannot be but that their evil conscience should smite them continually. Their forgetfulness of God may sometimes stupify them; nay, they may seek to shake off all feeling; but, after God has suffered them thus to become brutalized, He presently interrupts their lethargy, and hurries them on so that they are their own executioners. This passage shews us that, the more strait-hearted the wicked are in their contempt of God, the weaker they become, so as to tremble at their own shadow; and this condition is far more wretched than to be cut off at a single blow.

40. If they shall confess their iniquity. Although Moses has been discoursing of very severe and cruel punishments, still he declares that even in the midst of this awful severity God is to be appeased if only the people should repent, notwithstanding that they may have stripped themselves of all hope of pardon by their long-continued sins. For he does not address sinners in general, but those who by their obstinacy and brutal impetuosity have come nearer and nearer to the vengeance of God; and even these he encourages to a good hope, if only they be converted from their hearts. Let us be assured, then, that God’s mercy is offered to the worst of men, who have been plunged by their guilt in the depths of despair, as though it reached even to hell itself. Whence, too, it follows, that all punishments are like spurs to rouse the inert and hesitating to repentance, whilst the sorer plagues are intended to break their hard hearts. Yet at the same time it must be observed that this favor is vouchsafed by special privilege to the Church of God; for Moses soon afterwards expressly assigns its cause, i e., that God will remember His covenant. Whence it is plain that God, out of regard to His gratuitous adoption, will be gracious to the unworthy whom He has elected; and whence also it comes to pass, that, provided we do not close the gate of hope against ourselves, God will still voluntarily come forward to reconcile us to Himself, if only we lay hold of the covenant from which we have fallen by our own guilt, like ship-wrecked sailors seizing a plank to carry them safe into port. But it will be well for us earnestly to examine the fruits of repentance which Moses here enumerates. In the first place stands confession, not such as is exacted under the Papacy, that wretched men should unburden themselves in the ear of a priest (sacrifici,) as if secretly disgorging their sins, but whereby they acknowledge themselves to be guilty before God. This confession stands contrasted both with the noisy complaints, and the subterfuges and evasions of the wicked. A memorable instance of it occurs in the case of David, who, when overwhelmed by the reproof of the Prophet Nathan, ingenuously confesses that he has sinned against God. (2 Samuel 12:13.) By the word “fathers” He magnifies the greatness of their sins, because for a long space of time they had not ceased to add sin to sin, as if the fathers had conspired with their children, and the children with their own descendants; and, since God is a just avenger even to the third and fourth generation, it is not without reason that posterity is commanded humbly to pray that God would pardon the guilt contracted long ago. Hence also it is plainly seen how little the imitation of their fathers will avail to extenuate the faults of the children, since we perceive that it renders them less excusable, so far is God from admitting this silly plea. It is further added, that their confession should correspond with the greatness of their transgressions, and that it should not be trifling and perfunctory; for although hypocrites, when convicted, do not deny that they have sinned, still in confessing they extenuate their guilt, as if they were only guilty of venial offenses. God, therefore, would have the circumstances of their sins taken into account, and this also He prescribes with respect to their obstinacy, lest they should pretend that their punishments were not deservedly redoubled, because they had walked “Fortuito.” — Lat. See ante on verse 21, p. 234. at adventures with God.

Finally, in order to prove the reality of their conversion, all dissembling is excluded by the humbling of their hearts; for it is as if God would reject their prayers, until in sincere and heart-felt humility they should seek for pardon. This humiliation is contrasted with security as well as with contumacy and pride; and it is also compared with circumcision, where the heart is called uncircumcised before it is subdued and reduced to obedience. For, whereas circumcision was a mark of distinction between the people of God and heathen nations, it must needs have been also a sign of regeneration. “Un Sacrament de regeneration.” — Fr. But since the Jews neglected the truth, and foolishly and improperly gloried only in the outward symbol, Moses, by reproving the uncircumcision of their hearts, refutes that empty boast. Thus, as Paul testifies, unless the Law be obeyed, literal circumcision is useless, and is made into uncircumcision. (Romans 2:25.) So Moses accuses the Israelites of unfaithfulness, because they profess to be God’s holy people, whilst they cherish filthiness and uncleanness in their heart. The Prophets also often reproach them with being uncircumcised in heart, or in ears; and in this Stephen followed them. (Jeremiah 6:10; Ezekiel 44:7; Acts 7:51.)

Others elicit a very different meaning from the words “And they then accept the punishment of their iniqulty,” verse 41,. — A.V. Dathe appears to take C.’s view; “tunc luent peccatorum suorum culpam.” which we have translated, “let them atone (propitient) for their iniquity.” The noun used is עון, gnevon, which means both iniquity and punishment; and the verb רצה, ratzah, which is to expiate, or to esteem grateful, or to appease. Some, therefore, explain it, they shall bear their punishment patiently, or esteem it pleasant; but it appears to me that Moses connects with repentance the desire of appeasing God, without which men are never really dissatisfied with themselves, or renounce their sins; and his allusion is to the sacrifices and legal ablutions, whereby they reconciled themselves to God. The sum is, that when they shall seriously endeavor to return to God’s favor, He will be propitiated towards them on account of His covenant.

43. The land also shall be left of them. He again refers to the punishment of banishment, which is equivalent to their being disinherited; and at the same time repeats that the worship of God could not be restored in the Holy Land, until it should be purified from their defilements; yet immediately afterwards He moderates this severity, inasmuch as, when He seemed to deal with them most rigorously, He still will not utterly cast them off. The verbs He uses i.e., in verse 44, and are so translated in LXX., V., Chald., and Syriac, and also by Pagninus. See Poole’s Synopsis, in loco. are in the past tense, though they have reference to the future; as much as to say, even then “they shall feel that they are not rejected.” He therefore stretches out His hand to them, as it were, in their miserable estate, to uplift them to confidence, and commands them, although afflicted with the extremity of trouble, nevertheless to put their trust in His Covenant. Herein His marvelous and inestimable goodness is displayed, in still retaining as His own those who are alienated from Him: thus, it is said in Hosea, (2:23,) “I will say to them that are not my people, Thou art my people.”

When He promises that He will remember His covenant “for their sakes,” He does not mean for their merit, or because they have acquired such a favor for themselves; but for their profit or salvation, in that the recollection of the Covenant shall extend even to them. Their deliverance (from Egypt) is also added in confirmation of the Covenant, as though He had said that He would be the more disposed to forgive them, not only because He always perseveres in His faithfulness to His promises, but because He would maintain His goodness towards them, and carry it on even to the end. Thus we see He refers the cause of His mercy only to Himself.

Deuteronomy 28

Deuteronomy 28:15-68

15. But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes, which I command thee this day, that all these curses shall come upon thee, and overtake thee.

15. Et erit, si non obedieris voci Jehovae Dei tui, ut custodias faciendo omnia praecepta ejus, et statuta ejus quae ego praecipio tibi hodie, venient super te onmes maledictiones istae, et apprehendent te.

16. Cursed shalt thou be in the city, and cursed shalt thou be in the field.

16. Maledictus eris in urbe, et maledictus in agro.

17. Cursed shall be thy basket and thy store.

17. Maledictum canistrum tuum, et conspersio tua.

18. Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.

18. Maledictus fructus ventris tui, et fructus terrae tuae, foetus boum tuorum, et greges ovium tuarum.

19. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.

19. Maledictus eris in ingressu, et maledictus in egressu.

20. The Lord shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me.

20 Mittet Jehova in te maledictionem, contritionem, (vel, tumultum,) et perditionem, (vel, increpationem,) in omnibus ad quae applicueris manum tuam, et feceris: donec delearis, et pereas velociter, propter malitiam operum tuorum quibus dereliquisti me.

21. The Lord shall make the pestilence cleave unto thee, until he have consumed thee from off the land whither thou goest to possess it.

21. Adhaerere faciet Jehova tibi pestilentiam, donec consumat te de terra ad quam tu ingrederis ut possideas eam.

22. The Lord shall smite thee with a consumption, and with a fever, and with an inflammation, and with all extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish.

22. Percutiet te Jehova phthisi, et febri, et ardore, et aestu, et gladio, et ariditate, et rubigine: et persequentur te donec pereas.

23. And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.

23. Eruntque coeli tui qui sunt supra caput tuam, aerei: et terra, quae est subter te, ferrea.

24. The Lord shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed.

24. Dabit Jehova pluviam terrae tuae pulverem et cinerem: et e coelis descendet super te, donec disperdaris.

25. The Lord shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them; and shalt be removed into all the kingdoms of the earth.

25. Dabit te Jehova caesum coram inimicis tuis: per viam unam ingredieris ad illum, et per septem vias fugies coram eo: erisque in commotionem omnibus regnis terrae.

26. And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away.

26. Erit praterea cadaver tuum esca omni volucri coeli et animali terrae, nec erit qui absterreat.

27. The Lord will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.

27. Percutiet te Jehova ulcere Aegypti, et morbis ani, et scabie, et prurigine, quibus non possis curari.

28. The Lord shall smite thee with madness, and blindness, and astonishment of heart:

28. Percutiet te Jehova amentia et caecitate, et stupore cordis.

29. And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways; and thou shalt be only oppressed and spoiled evermore, and no man shall save thee

29. Palpabisque in meridie, quemadmodum palpat caecus in caligine, neque secundabis vias tuas: et eris tantummodo oppressus, et direptus omnibus diebus, nec erit servator.

30. Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof.

30. Uxorem desponsabis, et vir alius dormiet cum ea: domum aedificabis, et non habitabis in ea: vineam plautabis, nec vindemiabis eam.

31. Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them

31. Bos tuus mactabitur in oculis tuis: et non comedes ex eo: asinus tuus rapietur a facie tua, nec revertetur ad te: pecudes tuae tradentur inimicis tuis, nec erit servatot.

32. Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long; and there shall be no might in thine hand.

32. Filii tui et filiae tuae tradentur populo alteri, et oculi tui videbunt, ac deficient propter illos, tota die: nec erit fortitudo in manu tua.

33. The fruit of thy land, and all thy labors, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway:

33. Fructum terrae tuae, et omnem laborem tuum comedet populus quem non noveras: et eris tantummodo oppressus, et confractus omni tempore:

34. So that thou shalt be mad for the sight of thine eyes which thou shalt see.

34. Et obstupesces propter ea quae videbunt oculi tui.

35. The Lord shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head.

35. Percutiet te Jehova ulcere pessimo in genibus et in coxis, ita ut non possis curari, a planta pedis tui usque ad verticem tuum.

36. The Lord shall bring thee, and thy king, which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone.

36. Abducet Jehova te et regem tuum quem constitues super te, ad gentem quam non nosti tu et patres tui: colesque ibi deos alienos, lignum et lapidem.

37. And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Lord shall lead thee.

37. Et eris in stuporem, et parabolam, et fabulam, omnibus populis ad quos deducet te Jehova.

38. Thou shalt carry much seed out into the field, and shalt gather but little in: for the locust shall consume it.

38. Semen multum educes ad agrum, et parum colliges: quia absumet illud locusta.

39. Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes: for the worms shall eat them.

39. Vineas plantabis, et coles: et vinum non bibes, neque colliges: quia devorabit illud vermis.

40. Thou shalt have olive-trees throughout all thy coasts, but thou shalt not anoint thyself with the oil: for thine olive shall cast his fruit

40. Olivae erunt tibi in omni termino tuo, at oleo non unges te, quia decidet oliva tua.

41. Thou shalt beget sons and daughters, but thou shalt not enjoy them: for they shall go into captivity.

41. Filios et filias generabis, et non erunt tibi: quia ibunt in captivitatem.

42. All thy trees, and fruit of thy land, shall the locust consume.

42. Omnem arborem tuam, et fructum terrae tuae absumet locusta.

43. The stranger that is within thee shall get up above thee very high, and thou shalt come down very low.

43. Peregrinus qui est in medio tui ascendet super to superne, superne: et tu descendes inferne, inferne.

44. He shall lend to thee, and thou shalt not lend to him: he shall be the head, and thou shalt be the tail.

44. Ipse mutuabit tibi, et tu non mutuabis ei: ipse erit in caput, et tu eris in caudam.

45. Moreover, all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee.

45. Venient autem super te omnes maledictiones istae, teque persequentur, et apprehendent te, donec disperdaris: eo quod non obedieris voci Jehovae Dei tui, custodiendo praecepta ejus, et statuta ejus quae praecepit tibi.

46. And they shall be upon thee for a sign, and for a wonder, and upon thy seed for ever.

46. Et erunt in te in signum et in portentum, et in semine tuo usque in saeculum.

47. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things;

47. Propterea quod non colueris Jehovam Deum tuum in laetitia, et in hilaritate cordis, propter abundantiam omnium rerum.

48. Therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee.

48. Et servies inimicis tuis quos immiserit Jehova contra te in fame, et siti, et nuditate, et penuria omnium rerum, ponetque jugum ferreum super collum tuum, donec disperdat te.

49. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand;

49. Adducet Jehova adversum to gentem e longinquo, ab extremo terrae sicuti volat aquila, gentema cujus non intelliges linguam:

50. A nation of fierce countenance, which shall not regard the person of the old, nor shew favor to the young:

50. Gentem duram facie, quae non attollet faciem suam ad senem, nec puero parcet.

51. And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee.

51. Et devorabit fructum jumenti tui, et fructum terrae tuae, donec disperdaris: non relinquet tibi frumentum, mustum, et oleum, foetus boum tuorum, nec greges ovium tuarum, donec perdat te.

52. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land; and he shall besiege thee in all thy gates, throughout all thy land, which the Lord thy God hath given thee.

52. Et obsidebit te in omnibus urbibus tuis, donec concidant muri tui excelsi et muniti, quibus tu confidis, in tota terra tua: obsidebit inquam te in omnibus urbibus tuis, in tota terra tua quam tibi dedit Jehova Deus tuus.

53. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee:

53. Et comedes fructum ventris tui, carnem filiorum tuorum et filiarum tuarum, quos dederit tibi Jehova Deus tuus, in obsidione, et coartatione qua coartabit te inimicus tuus.

54. So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave:

54. Viri teneri et delicati apud te valde, oculus invidebit fratri suo, et uxori sinus sui, et reliquis filiis suis, quos residuos fecerit,

55. So that he will not give to any of them of the flesh of his children whom he shall eat; because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates.

55. Ne det illis de carne filiorum suorum quos comedet: eo quod nihil ei relictum fuerit in obsidione, et coartatione qua coartabit te inimicus tuus in omnibus urbibus tuis.

56. The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter,

56. Tenerae apud te et delicatae, quae non tentavit plantam pedis sui firmare super terram, prae deliciis et teneritudine, invidebit oculus viro sinus sui, filio et filiae suae.

57. And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.

57. Dum secundinas suas quae egressae fuerint e pedibus suis, et filios suos quos pepererit, comedet clam prae egestate omnium rerum in obsidione, et coartatione qua coartabit te inimicus tuus in urbibus tuis.

58. If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, The Lord thy God;

58. Nisi custodieris ut facias omnia verba Legis hujus quae scripta sunt in hoc libro, ad timendum nomen gloriosum istud et terribile, Jehovam Deum tuum:

59. Then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.

59. Admirabiles reddet Jehova plagas tuas, et plagas seminis tui, plagas magnas et certas, (vel, constantes,) et morbos malos et certos, (vel, constantes.)

60. Moreover, he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee:

60. Convertesque in teomnes morbos Aegypti, a quibus timuisti tibi, et adhaerebunt tibi.

61. Also every sickness, and every plague, which is not written in the book of this law, them will the Lord bring upon thee, until thou be destroyed.

61. Omnem morbum, et omnem plagam quae non est scripta in libro Legis hujus, inducet Jehova super te, donec tu perdaris.

62. And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the Lord thy God.

62. Et relinquemini pauci numero pro eo quod eratis sicut stellae coeli in multitudinem: quia non obedisti voci Jehovae Dei tui.

63. And it shall come to pass, that, as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to nought: and ye shall be plucked from off the land whither thou goest to possess it.

63. Et erit praeterea, quemadmodum laetatus est Jehova super vos benefaciendo vobis, et multiplicando vos: sic laetabitur Jehova super vos, perdendo et delendo vos: evelleminique e terra ad quam ingredimini ut possideatis eam.

64. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone.

64. Et disperget to Jehova in omnes populos, ab uno extremo terrae usque ad alterum extremum terrae, colesque ibi deos alienos quos non nosti tu, neque patres tui, lignum et lapidem.

65. And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind:

65. Neque in gentibus ipsis requiesces, neque erit requies plantae pedis tui: dabit item illic Jehova tibi cor pavidum, et defectum oculorum, et moerorem animi.

66. And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life:

66. Et erit vita tua suspensa tibi e regione, ac pavebis nocte et die, neque credes vitae tuae.

67. In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see.

67. Mane dices, Quis dabit vesperam? et in vespera dices, Quis dabit mane? prae pavore cordis tui quo pavebis, et prae visione oculorum tuorum quam videbis.

68. And the Lord shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bond-men and bond-women, and no man shall buy you

68. Reducetque te Jehova in Aegyptum navibus per viam de qua dixi tibi, Non addes adhuc ut videas illam: et vendetis vos illic inimicis vestris in servos et in ancillas: et non erit qui emat.

CHAPTER 26

Le 26:1, 2. Of Idolatry.

1. Ye shall make you no idols--Idolatry had been previously forbidden (Ex 20:4, 5), but the law was repeated here with reference to some particular forms of it that were very prevalent among the neighboring nations.

a standing image--that is, "upright pillar."

image of stone--that is, an obelisk, inscribed with hieroglyphical and superstitious characters; the former denoting the common and smaller pillars of the Syrians or Canaanites; the latter, pointing to the large and elaborate obelisks which the Egyptians worshipped as guardian divinities, or used as stones of adoration to stimulate religious worship. The Israelites were enjoined to beware of them.

2. Ye shall keep my sabbaths, and reverence my sanctuary--Very frequently, in this Book of the Law, the Sabbath and the sanctuary are mentioned as antidotes to idolatry.

Le 26:3-13. A Blessing to the Obedient.

3. If ye walk in my statutes--In that covenant into which God graciously entered with the people of Israel, He promised to bestow upon them a variety of blessings, so long as they continued obedient to Him as their Almighty Ruler; and in their subsequent history that people found every promise amply fulfilled, in the enjoyment of plenty, peace, a populous country, and victory over all enemies.

4. I will give you rain in due season, and the land shall yield her increase--Rain seldom fell in Judea except at two seasons--the former rain at the end of autumn, the seedtime; and the latter rain in spring, before the beginning of harvest (Jr 5:24).

5. your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time, &c.--The barley harvest in Judea was about the middle of April; the wheat harvest about six weeks after, or in the beginning of June. After the harvest came the vintage, and fruit gathering towards the latter end of July. Moses led the Hebrews to believe that, provided they were faithful to God, there would be no idle time between the harvest and vintage, so great would be the increase. (See Am 9:13). This promise would be very animating to a people who had come from a country where, for three months, they were pent up without being able to walk abroad because the fields were under water.

10. ye shall eat old store--Their stock of old corn would be still unexhausted and large when the next harvest brought a new supply.

13. I have broken the bands of your yoke, and made you go upright--a metaphorical expression to denote their emancipation from Egyptian slavery.

Le 26:14-39. A Curse to the Disobedient.

14-15. But if ye will not hearken unto me, &c.--In proportion to the great and manifold privileges bestowed upon the Israelites would be the extent of their national criminality and the severity of their national punishments if they disobeyed.

16. I will even appoint over you terror--the falling sickness [Patrick].

consumption, and the burning ague--Some consider these as symptoms of the same disease--consumption followed by the shivering, burning, and sweating fits that are the usual concomitants of that malady. According to the Septuagint, "ague" is "the jaundice," which disorders the eyes and produces great depression of spirits. Others, however, consider the word as referring to a scorching wind; no certain explanation can be given.

18. if ye will not yet for all this hearken unto me, then I will punish you seven times more--that is, with far more severe and protracted calamities.

19. I will make your heaven as iron, and your earth as brass--No figures could have been employed to convey a better idea of severe and long-continued famine.

22. I will also send wild beasts among you--This was one of the four judgments threatened (Eze 14:21; see also 2Ki 2:4).

your highways shall be desolate--Trade and commerce will be destroyed--freedom and safety will be gone--neither stranger nor native will be found on the roads (Is 33:8). This is an exact picture of the present state of the Holy Land, which has long lain in a state of desolation, brought on by the sins of the ancient Jews.

26. ten women shall bake your bread in one oven, &c.--The bread used in families is usually baked by women, and at home. But sometimes also, in times of scarcity, it is baked in public ovens for want of fuel; and the scarcity predicted here would be so great, that one oven would be sufficient to bake as much as ten women used in ordinary occasions to provide for family use; and even this scanty portion of bread would be distributed by weight (Eze 4:16).

29. ye shall eat the flesh of your sons--The revolting picture was actually exhibited at the siege of Samaria, at the siege of Jerusalem by Nebuchadnezzar (La 4:10), and at the destruction of that city by the Romans. (See on De 28:53).

30. I will destroy your high places--Consecrated enclosures on the tops of mountains, or on little hillocks, raised for practising the rites of idolatry.

cut down your images--According to some, those images were made in the form of chariots (2Ki 23:11); according to others, they were of a conical form, like small pyramids. Reared in honor of the sun, they were usually placed on a very high situation, to enable the worshippers to have a better view of the rising sun. They were forbidden to the Israelites, and when set up, ordered to be destroyed.

cast your carcases upon the carcases of your idols, &c.--Like the statues of idols, which, when broken, lie neglected and contemned, the Jews during the sieges and subsequent captivity often wanted the rites of sepulture.

31. I will make your cities waste--This destruction of its numerous and flourishing cities, which was brought upon Judea through the sins of Israel, took place by the forced removal of the people during, and long after, the captivity. But it is realized to a far greater extent now.

bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours--the tabernacle and temple, as is evident from the tenor of the subsequent clause, in which God announces that He will not accept or regard their sacrifices.

33. I will scatter you among the heathen, &c.--as was done when the elite of the nation were removed into Assyria and placed in various parts of the kingdom.

34. Then shall the land enjoy her sabbaths, as long as it lieth desolate, &c.--A long arrear of sabbatic years had accumulated through the avarice and apostasy of the Israelites, who had deprived their land of its appointed season of rest. The number of those sabbatic years seems to have been seventy, as determined by the duration of the captivity. This early prediction is very remarkable, considering that the usual policy of the Assyrian conquerors was to send colonies to cultivate and inhabit their newly acquired provinces.

38. the land of your enemies shall eat you up, &c.--On the removal of the ten tribes into captivity, they never returned, and all traces of them were lost.

40-45. If they shall confess their iniquity, &c.--This passage holds out the gracious promise of divine forgiveness and favor on their repentance, and their happy restoration to their land, in memory of the covenant made with their fathers (Ro 2:1-29).

46. These are the statutes and judgments and laws--It has been thought by some that the last chapter was originally placed after the twenty-fifth [Adam Clarke], while others consider that the next chapter was added as an appendix, in consequence of many people being influenced by the promises and threats of the preceding one, to resolve that they would dedicate themselves and their possessions to the service of God [Calmet].

Ye shall make you no idols - See note on Exo 20:4, and see the note on Gen 28:18-19 (note), concerning consecrated stones. Not only idolatry in general is forbidden here, but also the superstitious use of innocent and lawful things. Probably the stones or pillars which were first set up, and anointed by holy men in commemoration of signal interposition of God in their behalf, were afterward abused to idolatrous and superstitious purposes, and therefore prohibited. This we know was the case with the brazen serpent, 2Kgs 18:4.

If ye walk in my statutes - For the meaning of this and similar words used in the law, See the note on Lev 26:15.

Rain in due season - What in Scripture is called the early and the latter rain. The first fell in Palestine at the commencement of spring, and the latter in autumn - Calmet.

Your threshing shall reach unto the vintage - According to Pliny, Hist. Nat., l. xviii., c. 18, the Egyptians reaped their barley six months, and their oats seven months, after seed time; for they sowed all their grain about the end of summer, when the overflowings of the Nile had ceased. It was nearly the same in Judaea: they sowed their corn and barley towards the end of autumn, and about the month of October; and they began their barley-harvest after the passover, about the middle of March; and in one month or six weeks after, about pentecost, they began that of their wheat. After their wheat-harvest their vintage commenced. Moses here leads the Hebrews to hope, if they continued faithful to God, that between their harvest and vintage, and between their vintage and seed-time, there should be no interval, so great should the abundance be; and these promises would appear to them the more impressive, as they had just now come out of a country where the inhabitants were obliged to remain for nearly three months shut up within their cities, because the Nile had then inundated the whole country. See Calmet. "This is a nervous and beautiful promise of such entire plenty of corn and wine, that before they could have reaped and threshed out their corn the vintage should be ready, and before they could have pressed out their wine it would be time to sow again. The Prophet Amos, Amo 9:13 expresses the same blessing in the same manner: The ploughman shall overtake the reaper, and the treader of grapes him who soweth seed." - Dodd.

I will set my tabernacle among you - This and the following verse contain the grand promise of the Gospel dispensation, viz. the presence, manifestation, and indwelling of God in human nature, and his constant in dwelling in the souls of his followers. So Joh 1:14 the Word was made flesh, και εσκηνωσεν εν ἡμιν, and Made His Tabernacle among us. And to this promise of the law St. Paul evidently refers, 2Cor 6:16-18 and 2Cor 7:1

If ye shall despise my statutes - abhor my judgments - As these words, and others of a similar import, which point out different properties of the revelation of God, are frequently occurring, I Judge it best to take a general view of them, once for all, in this place, and show how they differ among themselves, and what property of the Divine law each points out.

1. Statutes. חקת chukkoth, from חק chak, to mark out, define, etc. This term seems to signify the things which God has defined, marked, and traced out, that men might have a perfect copy of pure conduct always before their eyes, to teach them how they might walk so as to please him in all things, which they could not do without such instruction as God gives in his word, and the help which he affords by his Spirit.

2. Judgments. שפטים shephatim, from שפט shaphat, to distinguish, regulate, and determine; meaning those things which God has determined that men shall pursue, by which their whole conduct shall be regulated, making the proper distinction between virtue and vice, good and evil, right and wrong, justice and injustice; in a word, between what is proper to be done, and what is proper to be left undone.

3. Commandments. מצות mitsvoth, from צוה tsavah, to command, ordain, and appoint, as a legislator. This term is properly applied to those parts of the law which contain the obligation the people are under to act according to the statutes, judgments, etc., already established, and which prohibit them by penal sanctions from acting contrary to the laws.

4. Covenant. ברית berith, from בר bar, to clear, cleanse, or purify; because the covenant, the whole system of revelation given to the Jews, was intended to separate them from all the people of the earth, and to make them holy. Berith also signifies the covenant-sacrifice, which prefigured the atonement made by Christ for the sin of the world, by which he purifies believers unto himself, and makes them a peculiar people, zealous of good works. Besides those four, we may add the following, from other places of Scripture.

5. Testimonies. עדות edoth, from עד ad, beyond, farther, besides; because the whole ritual law referred to something farther on or beyond the Jewish dispensation, even to that sacrifice which in the fullness of time was to be offered for the sins of men. Thus all the sacrifices, etc., of the Mosaic law referred to Christ, and bore testimony to him who was to come.

6. Ordinances. משמרות mishmaroth, from שמר shamar, to guard, keep safe, watch over; those parts of Divine revelation which exhorted men to watch their ways, keep their hearts, and promised them, in consequence, the continual protection and blessing of God their Maker.

7. Precepts. פקודים pikkudim, from פקד pakad, to overlook, take care or notice of, to visit; a very expressive character of the Divine testimonies, the overseers of a man's conduct, those who stand by and look on to see whether he acts according to the commands of his Master; also the visitors, because God's precepts are suited to all the circumstances of human life; some are applicable in adversity, others in prosperity; some in times of temptation and sadness, others in seasons of spiritual joy and exultation, etc., etc. Thus they may be said to overlook and visit man in all times, places, and circumstances.

8. Truth. אמת emeth, from אם am, to support, sustain, confirm; because God is immutable who has promised, threatened, commanded, and therefore all his promises, threatenings, commandments, etc., are unalterable and eternal. Error and falsity promise to direct and sustain, but they fail. God's word is supported by his own faithfulness, and it supports and confirms them who conscientiously believe it.

9. Righteousness. צדקה tsedakah, from צדק which, though not used as a verb in the Hebrew Bible, seems to convey, from its use as a noun, the idea of giving just weight or good measure, see Lev 19:36. This is one of the characters which is attributed to the revelation God makes of himself; (see Psa 119:137-144); and by this the impartiality of the Divine testimonies is pointed out. God gives to all their due, and his word distributes to every man according to his state, circumstances, talents, graces, etc.; to none too much, to none too little, to all enough.

10. Word Of Jehovah. דבר יהוה debar Yehovah, from דבר, dabar, to drive, lead, bring forward, hence to bring forward, or utter one's sentiments; so the word of God is what God has brought forth to man from his own mind and counsel; it is a perfect similitude of his own righteousness, holiness, goodness, and truth. This Divine law is sometimes expressed by: -

11. אמרה imrah, speech or word, variously modified from אמר amar, to branch out, because of the interesting details into which the word of God enters in order to instruct man and make him wise unto salvation, or, as the apostle expresses it, "God, who at sundry times, and in divers manners, spake unto the fathers by the prophets," πολυμερως και πολυτροπως, in many distinct parcels, and by various tropes or figures; a curious and elegant description of Divine revelation; Heb 1:1.

12. All these collectively are termed the Law תורה torah, or תורת יהוה torath Yehovah, the law of the Lord, from ירה yarah, to direct, set straight and true, as stones in a building, to teach and instruct, because this whole system of Divine revelation is calculated to direct men to the attainment of present and eternal felicity, to set them right in their notions concerning the supreme God, to order and adjust them in the several departments of civil and religious society, and thus to teach and instruct them in the knowledge of themselves, and in the true knowledge of God. Thus those who receive the truth become the city of the living God - the temple of the Most High, built together for a habitation of God through the Spirit. To complete this description of the word law, See the note on Exo 12:49, where other properties of the law of God are specified.

I will even appoint over you terror, etc. - How dreadful is this curse! A whole train of evils are here personified and appointed to be the governors of a disobedient people. Terror is to be one of their keepers. How awful a state! to be continually under the influence of dismay, feeling indescribable evils, and fearing worse! Consumption, שחפת shachepheth, generally allowed to be some kind of atrophy or marasmus, by which the flesh was consumed, and the whole body dried up by raging fever through lack of sustenance. See the note on Lev 11:16. How circumstantially were all these threatenings fulfilled in this disobedient and rebellious people! Let a deist read over this chapter and compare it with the state of the Jews since the days of Vespasian, and then let him doubt the authenticity of this word if he can.

I will also send wild beasts among you - God fulfilled these threatenings at different times. He sent fiery Serpents among them, Num 21:6; Lions, 2Kgs 17:25; Bears, 2Kgs 2:24, and threatened them with total desolation, so that their land should be overrun with wild beasts, etc., see Eze 5:17. "Spiritually," says Mr. Ainsworth, "these are wicked rulers and tyrants that kill and spoil, Pro 28:15; Dan 7:3-6; Psa 80:13; and false prophets that devour souls, Mat 7:15; Rev 13:1, etc. So the prophet, speaking of their punishment by tyrants, says: A Lion out of the forest shall slay them; a Wolf of the evening shall spoil them; a Leopard shall watch over their cities; every one that goeth out thence shall be torn to pieces, because their transgressions be many. And of their prophets it is said: O Israel, thy prophets are like Foxes in the deserts, Eze 13:4; Jer 8:17; Jer 15:3."

Ten women shall bake your bread in one oven - Though in general every family in the East bakes its own bread, yet there are some public bakehouses where the bread of several families is baked at a certain price. Moses here foretells that the desolation should be so great and the want so pressing that there should be many idle hands to be employed, many mouths to be fed, and very little for each: Ten women shall bake your bread in one oven, etc.

Ye shall eat the flesh of your sons, etc. - This was literally fulfilled at the siege of Jerusalem. Josephus, Wars of the Jews, book vii., chap. ii., gives us a particular instance in dreadful detail of a woman named Mary, who, in the extremity of the famine during the siege, killed her sucking child, roasted, and had eaten part of it when discovered by the soldiers! See this threatened, Jer 19:9 (note).

Then shall the land enjoy her Sabbaths - This Houbigant observes to be a historical truth - "From Saul to the Babylonish captivity are numbered about four hundred and ninety years, during which period there were seventy Sabbaths of years; for 7, multiplied by 70, make 490. Now the Babylonish captivity lasted seventy years, and during that time the land of Israel rested. Therefore the land rested just as many years in the Babylonish captivity, as it should have rested Sabbaths if the Jews had observed the laws relative to the Sabbaths of the land." This is a most remarkable fact, and deserves to be particularly noticed, as a most literal fulfillment of the prophetic declaration in this verse: Then shall the land enjoy her Sabbaths as long as it lieth desolate, and ye be in your enemies' land. May it not be argued from this that the law concerning the Sabbatical year was observed till Saul's time, as it is only after this period the land enjoyed its rest in the seventy years' captivity? And if that breach of the law was thus punished, may it not be presumed it had been fulfilled till then, or else the captivity would have lasted longer, i. e., till the land had enjoyed all its rests, of which it had ever been thus deprived?

The land of your enemies shall eat you up - Does this refer to the total loss of the ten tribes? These are so completely swallowed up in some enemies' land, that nothing concerning their existence or place of residence remains but mere conjecture.

Neither will I abhor them to destroy them utterly - Though God has literally fulfilled all his threatenings upon this people in dispossessing them of their land, destroying their polity, overturning their city, demolishing their temple, and scattering themselves over the face of the whole earth; yet he has, in his providence, strangely preserved them as a distinct people, and in very considerable numbers also. He still remembers the covenant of their ancestors, and in his providence and grace he has some very important design in their favor. All Israel shall yet be saved, and, with the Gentiles, they shall all be restored to his favor; and under Christ Jesus, the great Shepherd; become, with them, one grand everlasting fold.

These are the statutes, and judgments, etc. - See on Lev 26:15 (note). This verse appears to be the proper concluding verse of the whole book; and I rather think that the 27th chapter originally followed the 25th. As the law was anciently written upon skins of parchment, sheep or goat skins, pasted or stitched together, and all rolled up in one roll, the matter being written in columns, one of those columns might have been very easily displaced, and thus whole chapters might have been readily interchanged - It is likely that this might have been the case in the present instance. Others endeavor to solve this difficulty, by supposing that the 27th chapter was added after the book had been finished; and therefore there is apparently a double conclusion, one at the end of the 26th and the other at the end of the 27th chapter. However the above may have been, all the ancient versions agree in concluding both the chapters in nearly the same way; yet the 26th chapter must be allowed to be by far the most natural conclusion of the book. The most important points in this chapter have already been particularly noticed in the notes; and to those on the 15th, 34th, and 44th verses, the reader is especially referred. How unwilling is God to cast off his people! and yet how sure is their rejection if they refuse to obey and live to him! No nation has ever been so signally elected as the Jews; and yet no nation has ever been so signally and so awfully reprobated. O Britain, be not high-minded, but fear! Behold here the goodness and severity of God!

An image - Or pillar, that is, to worship it, or bow down to it, as it follows. Otherwise this was not simply prohibited, being practised by holy men, both before and after this law.

My sanctuary - By purging and preserving it from all uncleanness, by approaching to it and managing all the services of it with reverence, and in such manner only as God hath appointed.

Rain - Therefore God placed them not in a land where there were such rivers as the Nile, to water it and make it fruitful, but in a land which depended wholly upon the rain of heaven, the key whereof God kept in his own hand, that so he might the more effectually oblige them to obedience, in which their happiness consisted.

The vintage - That is, you shall have so plentiful an harvest, that you shall not be able to thresh out your corn in a little time, but that work will last till the vintage.

The sword - That is, war, as the sword is oft taken. It shall not enter into it, nor have passage through it, much less shall your land be made the seat of war.

Five - A small number; a certain number for an uncertain.

Establish my covenant - That is, actually perform all that I have promised in my covenant made with you.

Bring forth - Or, cast out, throw them away as having no occasion to spend them, or give them to the poor, or even to your cattle, that you may make way for the new corn, which also is so plentiful, that of itself it will fill up your barns.

I will set - As I have placed it, so I will continue it among you, and not remove it from you, as once I did upon your miscarriage, Exo 33:7.

I will walk among you - As I have hitherto done, both by my pillar of cloud and fire, and by my tabernacle, which have walked or gone along with you in all your journeys, and staid among you in all your stations, to protect, conduct, instruct, and comfort you. And I will own you for that peculiar people which I have singled out of mankind, to bless you here and to save you hereafter.

Upright - With heads lifted up, not pressed down with a yoke. It notes their liberty, security, confidence and glory.

Break my covenant - Break your part of that covenant made between me and you, and thereby discharge me from the blessings promised on my part.

That shall consume the eyes, and cause sorrow of heart - Two remarkable effects of this distemper, when it continues long. It eminently weakens the sight, and sinks the spirit. All chronical diseases are here included in the consumption, all acute in the burning ague or fever.

The pride of your power - That is, your strength of which you are proud, your numerous and united forces, your kingdom, yea, your ark and sanctuary. I will make your heaven as iron - The heavens shall yield you no rain, nor the earth fruits.

In vain - in plowing, and sowing, and tilling the ground.

The quarrel of my covenant - That is, my quarrel with you for your breach of your covenant made with me.

When I have broken the staff of your bread - By sending a famine or scarcity of bread, which is the staff and support of man's present life. Ten women - That is, ten or many families, for the women took care for the bread and food of all the family. By weight - This is a sign and consequence both of a famine, and of the baking of the bread of several families together in one oven, wherein each family took care to weigh their bread, and to receive the same proportion which they put in.

The flesh of your sons - Through extreme hunger. See Lam 4:10.

High places - In which you will sacrifice after the manner of the Heathens. The carcases of your idols - So he calls them, either to signify that their idols how specious soever or glorious in their eyes, were in truth but lifeless and contemptible carcases; or to shew that their idols should be so far from helping them, that they should be thrown down and broken with them, and both should lie together in a forlorn and loathsome state.

Sanctuaries - God's sanctuary, called sanctuaries here, as also Psa 73:17 74:7 Jer 51:51 Eze 28:18, because there were divers apartments in it, each of which was a sanctuary, or, which is all one, an holy place, as they are severally called. And yours emphatically, not mine, for I disown and abhor it, and all the services you do in it, because you have defiled it. I will not smell - Not own or accept them. Your sweet odours - Either of the incense, or of your sacrifices, which when offered with faith and obedience, are sweet and acceptable to me.

Who dwell therein - Having driven you out and possessed your places.

After you - The sword shall follow you into strange lands, and you shall have no rest there.

The land shall enjoy her sabbaths - It shall enjoy those sabbatical years of rest from tillage, which you through covetousness would not give it.

When none pursueth - Your guilt and fear causing you to imagine that they do pursue when indeed they do not.

Pine away - Be consumed and melt away by degrees through diseases, oppressions, griefs, and manifold miseries.

If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they have trespassed against me - That is, with their prevarication with me and defection from me to idolatry, which by way of eminency he calls their trespass: and that also they have walked contrary to me, Lev 26:41, and that I also have walked contrary unto them, and have brought them into the land of their enemies - That is, that they are not come into these calamities by chance, nor by the misfortune of war, but by my just judgment upon them. And, if then their uncircumcised, that is, impure, carnal, profane, and impenitent hearts be humbled, that is, subdued, purged, reformed: if to this confession they add sincere humiliation and reformation, I will do what follows.

If they accept of - The meaning is, if they sincerely acknowledge the righteousness of God and their own wickedness, and patiently submit to his correcting hand; if with David they are ready to say, it is good for them that they are afflicted, that they may learn God's statutes, and yield obedience to them for the future, which is a good evidence of true repentance.

I will remember my covenant - So as to make good all that I have promised in it. For words of knowledge or remembrance in scripture, commonly denote affection and kindness. I will remember the land - Which now seems to be forgotten and despised, as if I had never chosen it to be the peculiar place of my presence and blessing.

For I am the Lord their God - Therefore neither the desperateness of their condition, nor the greatness of their sins, shall make me wholly make void my covenant with them and their ancestors, but I will in due time remember them for good, and for my covenant's sake return to them in mercy. From this place the Jews take great comfort, and assure themselves of deliverance out of their present servitude and misery. And from this, and such other places, St. Paul concludes, that the Israelitish nation, tho' then rejected and ruined, should be gathered again and restored.

These are the laws which the Lord made between him and the children of Israel - Hereby his communion with his church is kept up. He manifests not only his dominion over them, but his favour to them, by giving them his law. And they manifest not only their holy fear, but their holy love by the observance of it. And thus it is made between them rather as a covenant than as a law: for he draws them with the cords of a man.

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.

Or, pillar, to wit, to worship it, or bow down to it, as it follows. Otherwise this was not simply prohibited being practised by holy men both before and after this Law. Compare Exod. 23. 24. Deut. 16. 22. So Exod. 20. 4. They are forbidden to make images, not simply or for any use, but for worship.

Marginal references: Exod. 20. 4. Deut. 5. 8. and 16. 12. and 27. 15. Psal. 77. 7.; Or, pillar.; Or fig[illegible: 1+ letters] stone.; Heb. [illegible: 1 word] [illegible: 1 word] of picture.

2 Ye shall keep my sabbaths, and reverence my sanctuary : I am the LORD.

By purging and preserving it from all uncleanness, by approaching to it and managing all the services of it with reverence and in such manner onely as God hath appointed.

Marginal references: chap. 19. 3[illegible: 1+ letters].

4 Then I will give you rain in due season, and the land shall yield her increase, and the t[illegible: 1+ letters]es of the field shall yield their fruit.

Therefore God placed them not in a land where there were such rivers as Nilus, to water it and make it fruitful, but in a land which depended wholly upon the rain of heaven, the key whereof God kept in his own hand, that so he might the more effectually oblige them to obedience, in which their happiness consisted.

5 And your threshing shall reach unto the vintage , and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely.

(i. e.) You shall have so plentiful an harvest, that you shall not be able to thresh out your corn in a little time, but that work will last till the vintage.

Marginal references: Amos. 9. 13.; Job 11. 18.

6 And I will give peace in the land, and ye shall lie down and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land .

(i. e.) War, as the sword is oft taken, as Numb. 14. 3. 2 Sam. 12. 10. Otherwise there is the sword of justice.

(i. e.) It shall not enter into it nor have passage through it, much less shall your land be made the seat of war.

Marginal references: Job. 11. 19. Isa. 35. 9. Ezek. 34. 25.; Heb. cause to [illegible: 1 word].

8 And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword.

(i. e.) A small number, a certain number for an uncertain.

Marginal references: Deut. 32. 30. Josh. 23. 10.

9 For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you.

h (i. e.) Actually perform all that I have promised you in my covenant made with you.

10 And ye shall eat old store, and bring forth the old, because of the new.

Or, cast out, throw them away as having no occasion to spend them, or give them to the poor, or even to your cattel, that you may make way for the new corn, which also is so plentiful, that of it self it will fill up your [illegible: 1+ letters]arns.

11 And I will set my tabernacle amongst you: and my soul shall not abhor you.

As I have placed it, so I will continue it among you, and not remove it from you, as once I did upon your miscarriage, Exod. 33. 7.

Marginal references: Ezek. 37. 26.

12 And I will walk among you , and will be your God, and ye shall be my people .

As I have hitherto done both by my pillar of cloud and fire and by my Tabernacle, which have walked or gone along with you in all your journeys, and staid among you in all your stations, to protect, conduct, instruct and comfort you.

I will own you for that peculiar people which I have singled out of the mass of mankind to bless you here and to save you hereafter.

Marginal references: 2 Cor. 6. 16.

13 I am the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bond-men, and I have broken the bands of your yoke, and made you go upright .

With heads lifted up, not pressed down with a yoke. It notes their liberty, security, confidence and glory. See Exod. 14. 8. Numb. 33. 3.

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

(i. e.) Break your part or conditions of that covenant made between me and you, and thereby discharge me from the blessings promised on my part.

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

I will give them power over you that you shall not be able to avoid or resist them.

By the decay of spirits and affluence of ill humours.

Marginal references: Heb. upon you.; [illegible: 1+ letters]ob 31. 8. Jer. [illegible: 1+ letters]. 1[illegible: 1+ letters]. and 12. 1[illegible: 1+ letters].

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

(i. e.) Your strength of which you are proud, your numerous and united forces, your kingdom, yea your Ark and Sanctuary.

The heavens shall yield you no rain, nor the earth fruits.

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

Spent in plowing and sowing and tilling the ground.

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

Or, carelesly or heedlesly with me or before me, i. e. so as to be careless and unconcerned whether you please me or offend me. This is opposed to exact and circumspect walking with God, as Abraham did, Gen. 17. 1. and all are to do, Eph[illegible: 1+ letters]. 5. 15.

Marginal references: Or, [illegible: 1+ letters]t all advent[illegible: 1+ letters]s with [illegible: 1 word] ▪ and so v. 24.

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

By reason of the fewness of Travellers and people and the terrour of wild beasts growing more numerous thereby.

Marginal references: Deut. 32. 24. Ezek. 5. 17.; Judg. 5. 6. 2 Chro. 15. 5. Isa. 33. 8. Lam. 1. 4.

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

Or, carelesly with you or towards you, i. e. I will put you out of my care and protection.

Marginal references: 2 Sam. 22. 27. Psal. 18. 26.

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

(i. e.) My quarrel with you for your breach of your saith and covenant made with me.

Because those few that shall be left of the pestilence will be unable to defend you in your cities or strong-holds.

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

Either 1. by taking away that power and vertue of nourishing which I have put into bread or food, which when I withdraw, it will be unable to nourish. Or rather 2. by sending a famine or scarcity of bread, which is the staffe and support of mans present life, Psal. 104. 15. for so this phrase is commonly used and elsewhere explained, as Psal. 105. 16. Ezek. 4. 16. and so the following words expound it here.

(i. e.) Ten or many families, for the women took care for the bread and food of all the family.

This is a sign and consequence both of a famine, and of the baking of the bread of several families together in one oven, wherein each family took care to weigh their bread and to receive the same proportion which they put in. Compare Ezek. 4. 1[illegible: 1+ letters].

Marginal references: Isa. 3. 1. Ezek. 5. 16. and 14. 13.; Micah 6. 14. H[illegible: 1+ letters]g. 1. 6.

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

Or, in fury of rashness or carelesness with you or among you, like a raging lion breaking into a multitude of people and destroying all he meets with promiscuously or without any distinction, both righteous and wicked together, as is threatned, Ezek. 21. 3. Or, in fury of contrariety or meeting with you or against you, like a man that meets his enemy in the fury of battel.

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

Through extreme hunger. See Lam. 4. 10.

Marginal references: Deut. 28. 53. Ezek. 5. 10.

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

In which you will sacrifice after the manner of the Heathens. See Levit. 19. 26. Numb. 33. 52.

Or, Your images of the Sun, made for the honour and worshipping of the sun, and having some resemblance to it. See 2 Chron. 34. 7. Under this one kind of Idolatry famous and frequent in those times and places he contains all the rest.

So he calls them, either to signifie that their Idols how specious soever or glorious in their eyes were in truth but lifeless and contemptible carcases, having eyes but see not, &c. Psal. 115. 5. or to shew that their Idols should be so far from helping them that they should be thrown down and broken with them and both should lie together in a forlorn and loathsome state.

Marginal references: 2 Chro. 34. 7. Ezek. 6. 4, 5, 13.

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

Either 1. Gods Sanctuary, called Sanctuaries here, as also Psal. 73. 17. and 74. 7. Ier. 51. 51. Ezek. 28. 18. because there were divers appartiments in it, each of which was a Sanctuary or, which is all one, an holy place, as they are severally called. And your emphatically, not mine, for I disown and abhor it and all the services you do in it, because you have defiled it. Or 2. The Temples built by you to Idols, therefore called their Sanctuaries, in opposition to Gods. Or 3. Your Synagogues. But the first is most probable, because he speaks of the place where they used to offer their sweet odours here following.

(i. e.) Not own or accept them. See Gen. 8. 21. Isa. 1. 11, &c.

Either of the incense, or of your other sacrifices, which, when offered with faith and obedience are very sweet and acceptable to me.

Marginal references: Lam. 1. 10. Ezek. 9. 6. and 21. 7.

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

Having driven you out and possessed your places.

See Lam. 5. 12.

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

The sword shall follow you into strange lands, and you shall have no rest there.

Marginal references: Deut. 4. 27. and 28. 62, 64.

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

Either 1. because it shall be rid of you who were the unprofitable and heavy burdens thereof, under whom it in a manner groaned. Or rather 2. because it shall now enjoy those Sabbatical years of rest from tillage, which you through covetousness oft-times would not give it, as the next verse informs us, though God commanded it, Levit. 25. 4.

Marginal references: 2 Chron. 36. 21.; Or, accomplish. See Job. 14. 6.

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

The word notes a tenderness and softness of mind whereby they are disenabled from bearing the present miseries and are in continual dread of further and sorer miseries.

Marginal references: Prov. 28. 1.; Heb. driven.

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

As souldiers use to do when their ranks are broken and they forced to flee away hastily from their pursuers.

Your guilt and fear causing you to imagine that they do pursue you when indeed they do not.

Marginal references: Isa. 10. 4.

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

Be consumed and melt away by degrees through diseases, oppressions, griefs and manifold miseries.

Marginal references: Ezek. 4. 17. & 6. 9. & 20. 44. & 24. 23. & 33. 10. & 36. 31. Hos. 5. 15.

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

Heb. And they shall confess, where our translation and many others understand the particle if, which is also wanting and understood. Exod. 4. 23. Mal. 1. 2. and 3. 8. So here, And if they shall confess, &c. But there seems no necessity of any such supplement, but these and the following words may be taken as they lye in their plain and proper signification, to this purpose, ver. 40. And through the heaviness and extraordinariness of their affliction their consciences will force them to confess their iniquity, and the iniquity of their fathers, with their trespass which they have trespassed against me, i. e. with their prevarication with me and defection from me to Idolatry, which by way of eminency he calls their trespass: and that also they have walked contrary to me, v. 41. and that I also have walked contrary unto them, and have brought them into the land of their enemies: i. e. that they are not come into these calamities by chance, nor by the misfortune of war, but by my just judgment upon them. All which confession is no more than Pharaoh made in his distresses, and than hypocrites in their affliction use to make. And therefore he addes, if then their uncircumcised, i. e. impure, carnal, profane, and impenitent, hearts be humbled, i. e. subdued, purged, reformed: if to this confession they adde sincere humiliation and reformation, I will do what follows.

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

The Hebrew word avon commonly signifies iniquity, but it is oft used for the punishment of iniquity, as here and 1 Sam. 28. 10. Psal. 31. 10. Isa. 53. 6, 11. The meaning is, if they sincerely acknowledge the righteousness of God and their own wickedness, and patiently submit to his correcting hand, and would rather be in their present suffering condition, than in their former sinful, though prosperous, estate; if with David, they are ready to say, it is good for them that they are afflicted, that they may learn Gods statutes, and obedience to them for the future, which is a good evidence of true repentance.

Marginal references: Jer. 6. 10. Rom. 2. 29. Col. 2. 11.

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

To wit, so as to perform it and make good all that I have promised in it. For words of knowledge or remembrance in Scripture do most commonly connote affection and kindness: of which there are many instances some given before, and more hereafter.

Which now seems to be forgotten and neglected and despised, as if I had never chosen it to be the peculiar place of my presence and blessing.

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

Neither the desperateness of their condition, nor the greatness of their sins shall make me wholly make void my covenant with them and their ancestours, but I will in due time remember them for good, and for my covenants sake return to them in mercy. From this place the Iews take great comfort and assure themselves of deliverance out of their present servitude and misery. And from this and such other places St. Paul concludes, that the Israelitish nation, though then rejected and ruined, should be gathered again and restored.

Marginal references: Deut. 4. 31. Rom. 11. 26.

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

Or rather, to or for them, i. e. for their good or benefit, for surely, if one considers what is said before concerning the wickedness of this people, he cannot say this deliverance was given them for their sakes, but must rather say with the Prophet, Ezek. 36. 22, 32. not for your sake, O house of Israel, &c.

Lev 26:1-2

Lev 26:1 and Lev 26:2 form the introduction; and the essence of the whole law, the observance of which will bring a rich blessing, and the transgression of it severe judgments, is summed up in two leading commandments, and placed at the head of the blessing and curse which were to be proclaimed. Ye shall not make to you elilim, nugatory gods, and set up carved images and standing images for worship, but worship Jehovah your God with the observance of His Sabbaths, and fear before His sanctuary. The prohibition of elilim, according to Lev 19:4, calls to mind the fundamental law of the decalogue (Exo 20:3-4, cf. Lev 21:23; Exo 23:24-25). To pesel (cf. Exo 20:4) and mazzebah (cf. Exo 23:24), which were not to be set up, there is added the command not to put משׂכּית אבן, “figure-stones,” in the land, to worship over (by) them. The “figure-stone” is a stone formed into a figure, and idol of stone, not merely a stone with an inscription or with hieroglyphical figures; it is synonymous with משׂכּית in Num 33:52, and consequently we are to understand by pesel the wooden idol as in Isa 44:15, etc. The construction of השׁתּחוה with על may be explained on the ground that the worshipper of a stone image placed upon the ground rises above it (for על in this sense, see Gen 18:2). - In Lev 26:3 the true way to serve God is urged upon the Israelites once more, in words copied verbally from Lev 19:30.

Lev 26:3-5

The Blessing of Fidelity to the Law. - Lev 26:3-5. If the Israelites walked in the commandments of the Lord (for the expression see Lev 18:3.), the Lord would give fruitfulness to their land, that they should have bread to the full. “I will give you rain-showers in season.” The allusion here is to the showers which fall at the two rainy seasons, and upon which the fruitfulness of Palestine depends, viz., the early and latter rain (Deu 11:14). The former of these occurs after the autumnal equinox, at the time of the winter-sowing of wheat and barley, in the latter half of October or beginning of November. It generally falls in heavy showers in November and December, and then after that only at long intervals, and not so heavily. The latter, or so-called latter rain, fall sin March before the beginning of the harvest of the winter crops, at the time of sowing the summer seed, and lasts only a few days, in some years only a few hours (see Robinson, Pal. ii. pp. 97ff.). - On Lev 26:5, Lev 26:6, see Lev 25:18-19.

Lev 26:6-8

The Lord would give peace in the land, and cause the beasts of prey which endanger life to vanish out of the land, and suffer no war to come over it, but would put to flight before the Israelites the enemies who attacked them, and cause them to fall into their sword. שׁכב, to lie without being frightened up by any one, is a figure used to denote the quiet and peaceable enjoyment of life, and taken from the resting of a flock in good pasture-ground (Isa 14:30) exposed to no attacks from either wild beasts or men. מחריד is generally applied to the frightening of men by a hostile attack (Mic 4:4; Jer 30:10; Eze 39:26; Job 11:19); but it is also applied to the frightening of flocks and animals (Isa 17:2; Deu 28:26; Jer 7:33, etc.). רעה חיּה: an evil animal, for a beast of prey, as in Gen 37:20. “Sword,” as the principal weapon applied, is used for war. The pursuing of the enemy relates to neighbouring tribes, who would make war upon the Israelites. לחרב נפל does not mean to be felled by the sword (Knobel), but to fall into the sword. The words, “five of you shall put a hundred to flight, and a hundred ten thousand,” are a proverbial expression for the most victorious superiority of Israel over their enemies. It is repeated in the opposite sense and in an intensified form in Deu 32:30 and Isa 30:17.

Lev 26:9

Moreover the Lord would bestow His covenant blessing upon them without intermission. אל פּנה signifies a sympathizing and gracious regard (Psa 25:16; Psa 69:17). The multiplication and fruitfulness of the nation were a constant fulfilment of the covenant promise (Gen 17:4-6) and an establishment of the covenant (Gen 17:7); not merely the preservation of it, but the continual realization of the covenant grace, by which the covenant itself was carried on further and further towards its completion. This was the real purpose of the blessing, to which all earthly good, as the pledge of the constant abode of God in the midst of His people, simply served as the foundation.

Lev 26:10

Notwithstanding their numerous increase, they would suffer no want of food. “Ye shall eat that which has become old, and bring out old for new.” Multiplicabo vos et multiplicabo simul annonam vestram, adeo ut illam prae multitudine et copia absumere non possitis, sed illam diutissime servare adeoque abjicere cogamini, novarum frugum suavitate et copia superveniente (C. a Lap.). הוציא vetustum triticum ex horreo et vinum ex cella promere (Calvin).

Lev 26:11 “I will make My dwelling among you, and My soul will not despise you.” משׁכּן, applied to the dwelling of God among His people in the sanctuary, involves the idea of satisfied repose.

Lev 26:12

God’s walking in the midst of Israel does not refer to His accompanying and leading the people on their journeyings, but denotes the walking of God in the midst of His people in Canaan itself, whereby He would continually manifest Himself to the nation as its God and make them a people of possession, bringing them into closer and closer fellowship with Himself, and giving them all the saving blessings of His covenant of grace.

Lev 26:13

For He was their God, who had brought them out of the land of the Egyptians, that they might no longer be servants to them, and had broken the bands of their yokes and made them go upright. על מטת, lit., the poles of the yoke (cf. Eze 34:27), i.e., the poles which are laid upon the necks of beasts of burden (Jer 27:2) as a yoke, to bend their necks and harness them for work. It was with the burden of such a yoke that Egypt had pressed down the Israelites, so that they could no longer walk upright, till God by breaking the yoke helped them to walk upright again. As the yoke is a figurative description of severe oppression, so going upright is a figurative description of emancipation from bondage. קוממיּוּת, lit., a substantive, an upright position; here it is an adverb (cf. Ges. §100, 2).

Lev 26:14-16

The Curse for Contempt of the Law. - The following judgments are threatened, not for single breaches of the law, but for contempt of all the laws, amounting to inward contempt of the divine commandments and a breach of the covenant (Lev 26:14, Lev 26:15), - for presumptuous and obstinate rebellion, therefore, against God and His commandments. For this, severe judgments are announced, which were to be carried to their uttermost in a fourfold series, if the hardening were obstinately continued. If Israel acted in opposition to the Lord in the manner stated, He would act towards them as follows (Lev 26:16, Lev 26:17): He would appoint over them בּחלה terror, - a general notion, which is afterwards particularized as consisting of diseases, sowing without enjoying the fruit, defeat in war, and flight before their enemies. Two kinds of disease are mentioned by which life is destroyed: consumption and burning, i.e., burning fever, πυρετός, febris, which cause the eyes (the light of this life) to disappear, and the soul (the life itself) to pine away; whereas in Exo 23:25; Exo 15:26, preservation from diseases is promised for obedience to the law. Of these diseases, consumption is at present very rare in Palestine and Syria, though it occurs in more elevated regions; but burning fever is one of the standing diseases. To these there would be added the invasion of the land by enemies, so that they would labour in vain and sow their seed to no purpose, for their enemies would consume the produce, as actually was the case (e.g., Jdg 6:3-4).

Lev 26:17

Yea, the Lord would turn His face against them, so that they would be beaten by their enemies, and be so thoroughly humbled in consequence, that they would flee when no man pursued (cf. Lev 26:36).

But if these punishments did not answer their purpose, and bring Israel back to fidelity to its God, the Lord would punish the disobedient nation still more severely, and chasten the rebellious for their sin, not simply only, but sevenfold. This He would do, so long as Israel persevered in obstinate resistance, and to this end He would multiply His judgments by degrees. This graduated advance of the judgments of God is so depicted in the following passage, that four times in succession new and multiplied punishments are announced: (1) utter barrenness in their land, - that is to say, one heavier punishment (Lev 26:18-20); (2) the extermination of their cattle by beasts of prey, and childlessness, - two punishments (Lev 26:21, Lev 26:22); (3) war, plague, and famine, - three punishments (Lev 26:23-26); (4) the destruction of all idolatrous abominations, the overthrow of their towns and holy places, the devastation of the land, and the dispersion of the people among the heathen-four punishments which would bring the Israelites to the verge of destruction (Lev 26:27-33). In this way would the Lord punish the stiffneckedness of His people. - These divine threats embrace the whole of Israel’s future. But the series of judgments mentioned is not to be understood historically, as a prediction of the temporal succession of the different punishments, but as an ideal account of the judgments of God, unfolding themselves with inward necessity in a manner answering to the progressive development of the sin. As the nation would not resist the Lord continually, but times of disobedience and apostasy would alternate with times of obedience and faithfulness, so the judgments of God would alternate with His blessings; and as the opposition would not increase in uniform progress, sometimes becoming weaker and then at other times gaining greater force again, so the punishments would not multiply continuously, but correspond in every case to the amount of the sin, and only burst in upon the incorrigible race in all the intensity foretold, when ungodliness gained the upper hand.

Lev 26:18-20 First stage of the aggravated judgments. - If they did not hearken אלּה עד, “up to these” (the punishments named in Lev 26:16, Lev 26:17), that is to say, if they persisted in their disobedience even when the judgments reached to this height, God would add a sevenfold chastisement on account of their sins, would punish them seven times more severely, and break down their strong pride by fearful drought. Seven, as the number of perfection in the works of God, denotes the strengthening of the chastisement, even to the height of its full measure (cf. Pro 24:16). עז גּאון, lit., the eminence or pride of strength, includes everything upon which a nation rests its might; then the pride and haughtiness which rely upon earthly might and its auxiliaries (Eze 30:6, Eze 30:18; Eze 33:28); here it signifies the pride of a nation, puffed up by the fruitfulness and rich produce of its land. God would make their heaven (the sky of their land) like iron and their earth like brass, i.e., as hard and dry as metal, so that not a drop of rain and dew would fall from heaven to moisten the earth, and not a plant could grow out of the earth (cf. Deu 28:23); and when the land was cultivated, the people would exhaust their strength for nought. תּמם, consumi.

Lev 26:21-22

The second stage. - But if the people’s resistance amounted to a hostile rebellion against God, He would smite them sevenfold for their sin by sending beasts of prey and childlessness. By beasts of prey He would destroy their cattle, and by barrenness He would make the nation so small that the ways would be deserted, that high roads would cease because there would be no traveller upon them on account of the depopulation of the land (Isa 33:8; Zep 3:6), and the few inhabitants who still remained would be afraid to venture because of the wild beasts (Eze 14:15). עם קרי הלך (“to go a meeting with a person,” i.e., to meet a person in a hostile manner, to fight against him) only occurs here in Lev 26:21 and Lev 26:23, and is strengthened in Lev 26:24, Lev 26:27, Lev 26:28, Lev 26:40, Lev 26:41 into עם בּקרי הלך, to engage in a hostile encounter with a person. שׁבע מכּה, a sevenfold blow. “According to your sins,” i.e., answering to them sevenfold. In Lev 26:22 the first clause corresponds to the third, and the second to the fourth, so that Nos. 3 and 4 contain the effects of Nos. 1 and 2.

Lev 26:23-24

The third stage. - But if they would not be chastened by these punishments, and still rose up in hostility to the Lord, He would also engage in a hostile encounter with them, and punish them sevenfold with war, plague, and hunger.

Lev 26:25-26

He would bring over them “the sword avenging (i.e., executing) the covenant vengeance.” The “covenant vengeance” was punishment inflicted for a breach of the covenant, the severity of which corresponded to the greatness of the covenant blessings forfeited by a faithless apostasy. If they retreated to their towns (fortified places) from the sword of the enemy, the Lord would send a plague over them there, and give those who were spared by the plague into the power of the foe. He would also “break in pieces the staff of bread,” and compel them by the force of famine to submit to the foe. The means of sustenance should become so scarce, that ten women could bake their bread in a single oven, whereas in ordinary times every woman would require an oven for herself; and they would have to eat the bread which they brought home by weight, i.e., not as much as every one pleased, but in rations weighed out so scantily, that those who ate would not be satisfied, and would only be able to sustain their life in the most miserable way. Calamities such as these burst upon Israel and Judah more than once when their fortified towns were besieged, particularly in the later times of the kings, e.g., upon Samaria in the reign of Joram (2Ki 6:25.), and upon Jerusalem through the invasions of the Chaldeans (cf. Isa 3:1; Jer 14:18; Eze 4:16; Eze 5:12).

Lev 26:27-30 Fourth and severest stage. - If they should still persist in their opposition, God would chastise them with wrathful meeting, yea, punish them so severely in His wrath, that they would be compelled to eat the flesh of their sons and daughters, i.e., to slay their own children and eat them in the extremity of their hunger, - a fact which literally occurred in Samaria in the period of the Syrians (2Ki 6:28-29), and in Jerusalem in that of the Chaldeans (Lam 2:20; Lam 4:10), and in the Roman war of extermination under Titus (Josephus bell. jud. v. 10, 3) in the most appalling manner. Eating the flesh of their own children is mentioned first, as indicating the extremity of the misery and wretchedness in which the people would perish; and after this, the judgment, by which the nation would be brought to this extremity, is more minutely described in its four principal features: viz., (1) the destruction of all idolatrous abominations (Lev 26:30); (2) the overthrow of the towns and sanctuaries (Lev 26:31); (3) the devastation of the land, to the amazement of the enemies who dwelt therein (Lev 26:32); and (4) the dispersion of the people among the heathen (Lev 26:33). The “high places” are altars erected upon heights and mountains in the land, upon which sacrifices were offered both to Jehovah in an unlawful way and also to heathen deities. חמּנים, sun-pillars, are idols of the Canaanitish nature-worship, either simple pillars dedicated to Baal, or idolatrous statues of the sun-god (cf. Movers Phönizier i. pp. 343ff.). “And I give your carcases upon the carcases of your idols.” גּלּלים, lit., clods, from גּלל to roll, a contemptuous expression for idols. With the idols the idolaters also were to perish, and defile with their corpses the images, which had also become corpses as it were, through their overthrow and destruction. For the further execution of this threat, see Eze 6:4. This will be your lot, for “My soul rejects you.” By virtue of the inward character of His holy nature, Jehovah must abhor and reject the sinner.

Lev 26:31

Their towns and their sanctuaries He would destroy, because He took no pleasure in their sacrificial worship. מקדּשׁים are the holy things of the worship of Jehovah, the tabernacle and temple, with their altars and the rest of their holy furniture, as in Ps. 68:36; Psa 74:7. ניחח ריח (Lev 1:9) is the odour of the sacrifice; and ריח, to smell, an anthropomorphic designation of divine satisfaction (cf. Amo 5:21; Isa 11:3).

Lev 26:32-33

The land was to become a wilderness, so that even the enemies who dwelt therein would be terrified in consequence (cf. Jer 18:16; Jer 19:8); and the Israelites would be scattered among the heathen, because Jehovah would draw out His sword behind them, i.e., drive them away with a drawn sword, and scatter them to all the winds of heaven (cf. Eze 5:2, Eze 5:12; Eze 12:14).

Lev 26:34-35

Object of the Divine Judgments in Relation to the Land and Nation of Israel. - Lev 26:34 and Lev 26:35. The land would then enjoy and keep its Sabbaths, so long as it was desolate, and Israel was in the land of its foes. השּׁמּה ימי כּל, during the whole period of its devastation. השּׁמּה inf. Hophal with the suffix, in which the mappik is wanting, as in Exo 2:3 (cf. Ewald, §131e). רצה to have satisfaction: with בּ and an accusative it signifies to take delight, take pleasure, in anything, e.g., in rest after the day’s work is done (Job 14:6); here also to enjoy rest (not “to pay its debt:” Ges., Kn.). The keeping of the Sabbath was not a performance binding upon the land, nor had the land been in fault because the Sabbath was not kept. As the earth groans under the pressure of the sin of men, so does it rejoice in deliverance from this pressure, and participation in the blessed rest of the whole creation. וגו אשׁר את תּשׁבּת: the land “will rest (keep) what it has not rested on your Sabbaths and whilst you dwelt in it;” i.e., it will make up the rest which you did not give it on your Sabbaths (daily and yearly). It is evident from this, that the keeping of the Sabbaths and sabbatical years was suspended when the apostasy of the nation increased, - a result which could be clearly foreseen in consequence of the inward dislike of a sinner to the commandments of the holy God, and which is described in 2Ch 26:21 as having actually occurred.

Lev 26:36-38

So far as the nation was concerned, those who were left when the kingdom was overthrown would find no rest in the land of their enemies, but would perish among the heathen for their own and their fathers’ iniquities, till they confessed their sins and bent their uncircumcised hearts under the righteousness of the divine punishments. בּכם הנּשׁארים (nominative abs.): “as for those who are left in (as in Lev 5:9), i.e., of, you,” who have not perished in the destruction of the kingdom and dispersion of the people, God will bring despair into their heart in the lands of your enemies, that the sound (“voice”) of a moving leaf will hunt them to flee as before the sword, so that they will fall in their anxious flight, and stumble one over another, though no one is pursuing. The ἁπ. λεγ. מרך from מרך, related to מרח and מרק to rub, rub to pieces, signifies that inward anguish, fear, and despair, which rend the heart and destroy the life, δειλία, pavor (lxx, Vulg.), what is described in Deu 28:65 in even stronger terms as “a trembling heart, and failing of eyes, and sorrow of mind.” There should not be to them תּקוּמה, standi et resistendi facultas (Rosenmüller), standing before the enemy; but they should perish among the nations. “The land of their enemies will eat them up,” sc., by their falling under the pressure of the circumstances in which they were placed (cf. Num 13:32; Eze 36:13).

Lev 26:39

But those who still remained under this oppression would pine away in their iniquities (ימּקּוּ, lit., to rot, moulder away), and “also in the iniquities of their fathers with them.” אתּם refers to עונות, “which are with them,” which they carry with them and must atone for (see at Exo 20:5),

Lev 26:40-43

In this state of pining away under their enemies, they would confess to themselves their own and their fathers’ sins, i.e., would make the discovery that their sufferings were a punishment from God for their sins, and acknowledge that they were suffering what they had deserved, through their unfaithfulness to their God and rebellion against Him, for which He had been obliged to set Himself in hostility to them, and bring them into the land of their enemies; or rather their uncircumcised hearts would then humble themselves, and they would look with satisfaction upon this fruit of their sin. The construction is the following: וזכרתּי (Lev 26:42) corresponds to התודּוּ (Lev 26:40) as the apodosis; so that, according to the more strictly logical connection, which is customary in our language, we may unite Lev 26:40, Lev 26:41 in one period with Lev 26:42. “If they shall confess their iniquity...or rather their uncircumcised heart shall humble itself...I will remember My covenant.” With בּמעלם a parenthetical clause is introduced into the main sentence explanatory of the iniquity, and reaches as far as “into the land of their enemies.” With יכּנע או־אז, “or if, etc.,” the main sentence is resumed. או, “or rather” (as in 1Sa 29:3), bringing out the humiliation of the heart as the most important result to which the confession of sin ought to deepen itself. The heart is called “uncircumcised” as being unsanctified, and not susceptible to the manifestations of divine grace. את־עונם ירצוּ וץ̓הןךח́ףןץףי פב̀ע ב̓לבספי́בע בץ̓פש͂ם (lxx), they will take pleasure, rejoice in their misdeeds, i.e., in the consequences and results of them-that their misdeed have so deeply humbled them, and brought them to the knowledge of the corruption into which they have fallen: a bold and, so to speak, paradoxical expression for their complete change of heart, which we may render thus: “they will enjoy their misdeeds,” as רצה may be rendered in the same way in Lev 26:43 also.Luther has translated עון in this sense, “punishment of iniquity,” and observes in the marginal notes, - “(Pleasure), i.e., just as they had pleasure in their sins and felt disgust at My laws, so they would now take pleasure in their punishment and say, 'We have just what we deserve. This is what we have to thank our cursed sin for. It is just, O God, quite just.' And these are thoughts and words of earnest repentance, hating itself from the bottom of the heart, and crying out, Shame upon me, what have I done? This pleases God, so that He becomes gracious once more.”

But where punishment bears such fruit, God looks upon the sinner with favour again. When Israel had gone so far, He would remember His covenant with the fathers (“My covenant with Jacob,” יעקב בּריתי: the suffix is attached to the governing noun, as in Lev 6:3, because the noun governed, being a proper name, could not take the suffix), and remember the land (including its inhabitants), which, as is repeated again in Lev 26:43, would be left by them (become desolate) and enjoy its Sabbaths whilst it was waste (depopulated) from (i.e., away from, without) them; and they would enjoy their iniquity, because they had despised the judgments of the Lord, and their soul had rejected His statues.

Lev 26:44 “And yet, even with regard to this, when they shall be in the land of their enemies, have I not despised them.” That is to say, if it shall have come even so far as that they are in the land of their enemies (the words גּם־זאת stand first in an absolute sense, and are strengthened or intensified by ואף and more fully explained by בּהיותם וגו), I have not rejected them, to destroy them and break My covenant with them. For I am Jehovah their God, who, as the absolutely existing and unchangeably faithful One, keeps His promises and does not repent of His calling (Rom 11:29).

Lev 26:45

He would therefore remember the covenant with the forefathers, whom He had brought out of Egypt before the eyes of the nations, to be a God to them; and He would renew the covenant with the fathers to them (the descendants), to gather them again out of the heathen, and adopt them again as His nation (cf. Deu 30:3-5). In this way the judgment would eventually turn to a blessing, if they would bend in true repentance under the mighty hand of their God.

Lev 26:46

Lev 26:46 contains the close of the entire book, or rather of the whole of the covenant legislation from Ex 25 onwards, although the expression “in Mount Sinai” points back primarily to Lev 25:1.

Promises. (b. c. 1490.)

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. 2 Ye shall keep my sabbaths, and reverence my sanctuary: I am the Lord . 3 If ye walk in my statutes, and keep my commandments, and do them; 4 Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. 5 And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely. 6 And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. 7 And ye shall chase your enemies, and they shall fall before you by the sword. 8 And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword. 9 For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you. 10 And ye shall eat old store, and bring forth the old because of the new. 11 And I will set my tabernacle among you: and my soul shall not abhor you. 12 And I will walk among you, and will be your God, and ye shall be my people. 13 I am the Lord your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright.

Here is, I. The inculcating of those precepts of the law which were of the greatest consequence, and by which were of the greatest consequence, and by which especially their obedience would be tried, v. 1, 2. They are the abstract of the second and fourth commandments, which, as they are by much the largest in the decalogue, so they are most frequently insisted on in other parts of the law. As, when a master has given many things in charge to his servant, he concludes with the repetition of those things which were of the greatest importance, and which the servant was most in danger of neglecting, bidding him, whatever he did, be sure to remember those, so here God by Moses, after many precepts, closes all with a special charge to observe these two great commandments. 1. "Be sure you never worship images, nor ever make any sort of images or pictures for a religious use," v. 1. No sin was more provoking to God than this, and yet there was none that they were more addicted to, and which afterwards proved of more pernicious consequence to them. Next to God's being, unity, and universal influence, it is necessary that we know and believe that he is an infinite Spirit; and therefore to represent him by an image in the making of it, to confine him to an image in the consecrating of it, and to worship him by an image in bowing down to it, changes his truth into a lie and his glory into shame, as much as any thing. 2. "Be sure you keep up a great veneration for sabbaths and religious assemblies," v. 2. As nothing tends more to corrupt religion than the use of images in devotion, so nothing contributes more to the support of it than keeping the sabbaths and reverencing the sanctuary. These make up very much of the instrumental part of religion, by which the essentials of it are kept up. Therefore we find in the prophets that, next to the sin of idolatry, there is no sin for which the Jews are more frequently reproved and threatened than the profanation of the sabbath day.

II. Great encouragements given them to live in constant obedience to all God's commandments, largely and strongly assuring them that if they did so they should be a happy people, and should be blessed with all the good things they could desire. Human governments enforce their laws with penalties to be inflicted for the breach of them; but God will be known as the rewarder of those that seek and serve him. Let us take a view of these great and precious promises, which, though they relate chiefly to the life which now is, and to the public national concerns of that people, were typical of the spiritual blessings entailed by the covenant of grace upon all believers through Christ. 1. Plenty and abundance of the fruits of the earth. They should have seasonable rain, neither too little nor too much, but what was requisite for their land, which was watered with the dew of heaven (Deut. xi. 10, 11), that it might yield its increase, v. 4. The dependence which the fruitfulness of the earth beneath has upon the influences of heaven above is a sensible intimation to us that every good and perfect gift must be expected from above, from the Father of lights. It is promised that the earth should produce its fruits in such great abundance that they would be kept in full employment, during both the harvest and the vintage, to gather it in, v. 5. Before they had reaped their corn and threshed it, the vintage would be ready; and, before they had finished their vintage, it would be high time to begin their sowing. Long harvests are often with us the consequences of bad weather, but with them they should be the effects of a great increase. This signified the abundance of grace which should be poured out in gospel times, when the ploughman should overtake the reaper (Amos ix. 13), and a great harvest of souls should be gathered in to Christ. The plenty should be so great that they should bring forth the old to be given away to the poor because of the new, to make room for it in their barns, which yet they would not pull down to build greater, as that rich fool (Luke xii. 18), for God gave them this abundance to be laid out, not be hoarded up from one year to another. He that withholdeth corn, the people shall curse him, Prov. xi. 26. That promise (Mal. iii. 10), I will pour you out a blessing, that there shall not be room enough to receive it, explains this, v. 10. And that which crowns this blessing of plenty is (v. 5), You shall eat your bread to the full, which intimates that they should have, not only abundance, but content and satisfaction in it. They should have enough, and should know when they had enough. Thus the meek shall eat and be satisfied, Ps. xxii. 26. 2. Peace under the divine protection; "You shall dwell in your land safely (v. 5); both really save, and safe in your own apprehensions; you shall lie down to rest in the power and promise of God, and not only none shall hurt you, but none shall so much as make you afraid," v. 6. See Ps. iv. 8. They should not be infested with wild beasts, these should be rid out of the land, or, as it is promised (Job v. 23), should be at peace with them. Nor should they be terrified with the alarms of war: Neither shall the sword go through your land. This holy security is promised to all the faithful, Ps. xci. 1, &c. Those must needs dwell in safety that dwell in God, Job ix. 18, 19. 3. Victory and success in their wars abroad, while they had peace and tranquility at home, v. 7, 8. They are assured that the hand of God should so signally appear with them in their conquests that no disproportion of numbers should make against them: Five of you shall have courage to attack, and strength to chase and defeat, a hundred, as Jonathan did (1 Sam. xiv. 12), experiencing the truth of his own maxim (v. 6), that it is all one with the Lord to save by many or by few. 4. The increase of their people: I will make you fruitful and multiply you, v. 9. Thus the promise made to Abraham must be fulfilled, that his seed should be as the dust of the earth; and much more numerous they would have been if they had by their sin cut themselves short. It is promised to the gospel church that it shall be fruitful, John xv. 16. 5. The favour of God, which is the fountain of all good: I will have respect unto you, v. 9. If the eye of our faith be unto God, the eye of his favour will be unto us. More is implied than is expressed in that promise, My soul shall not abhor you (v. 11), as there is in that threatening, My soul shall have no pleasure in him, Heb. x. 38. Though there was that among them which might justly have alienated him from them, yet, if they would closely adhere to his institutions, he would not abhor them. 6. Tokens of his presence in and by his ordinances: I will set my tabernacle among you, v. 11. It was their honour and advantage that God's tabernacle was lately erected among them; but here he lets them know that the continuance and establishment of it depended upon their good behaviour. The tabernacle that was now set should be settled if they would be obedient, else not. Note, The way to have God's ordinances fixed among us, as a nail in a sure place, is to cleave closely to the institution of them. It is added (v. 12), "I will walk among you, with delight and satisfaction, as a man in his garden; I will keep up communion with you as a man walking with his friend." This seems to be alluded to, Rev. ii. 1, where Christ is said to walk in the midst of the golden candlesticks. 7. The grace of the covenant, as the fountain and foundation, the sweetness and security, of all these blessings: I will establish my covenant with you, v. 9. Let them perform their part of the covenant, and God would not fail to perform his. All covenant-blessings are summed up in the covenant-relation (v. 12): I will be your God, and you shall be my people; and they are all grounded upon their redemption: I am your God, because I brought you forth out of the land of Egypt, v. 13. Having purchased them, he would own them, and never cast them off till they cast him off. He broke their yoke, and made them go upright, that is, their deliverance out of Egypt put them in a state both of ease and honour, that, being delivered out of the hands of their enemies, they might serve God without fear, each walking in his uprightness. When Israel rejected Christ, and was therefore rejected by him, their back is said to be bowed down always under the burden of their guilt, which was heavier than that of their bondage in Egypt, Rom. xi. 10.

Threatenings. (b. c. 1490.)

14 But if ye will not hearken unto me, and will not do all these commandments; 15 And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: 16 I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it. 17 And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you. 18 And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. 19 And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass: 20 And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits. 21 And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins. 22 I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high ways shall be desolate. 23 And if ye will not be reformed by me by these things, but will walk contrary unto me; 24 Then will I also walk contrary unto you, and will punish you yet seven times for your sins. 25 And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. 26 And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied. 27 And if ye will not for all this hearken unto me, but walk contrary unto me; 28 Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. 29 And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. 30 And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. 31 And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. 32 And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. 33 And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. 34 Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her sabbaths. 35 As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. 36 And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. 37 And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. 38 And ye shall perish among the heathen, and the land of your enemies shall eat you up. 39 And they that are left of you shall pine away in their iniquity in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them.

After God had set the blessing before them (the life and good which would make them a happy people if they would be obedient), he here sets the curse before them, the death and evil which would make them as miserable if they were disobedient. Let them not think themselves so deeply rooted as that God's power could not ruin them, nor so highly favoured as that his justice would not ruin them if they revolted from him and rebelled against him; no You only have I known, therefore I will punish you soonest and sorest. Amos iii. 2. Observe,

I. How their sin is described, which would bring all this misery upon them. Not sins of ignorance and infirmity; God had provided sacrifices for those. Not the sins they repented of and forsook; but the sins that were presumptuously committed, and obstinately persisted in. Two things would certainly bring this ruin upon them:—

1. A contempt of God's commandments (v. 14): "If you will not hearken to me speaking to you by the law, nor do all these commandments, that is, desire and endeavour to do them, and, wherein you miss it, make use of the prescribed remedies." Thus their sin is supposed to begin in mere carelessness, and neglect, and omission. These are bad enough, but they make way for worse; for the people are brought in (v. 15) as, (1.) Despising God's statutes, both the duties enjoined and the authority enjoining them, thinking meanly of the law and the Law-maker. Note, Those are hastening apace to their own ruin who begin to think it below them to be religious. (2.) Abhorring his judgments, their very souls abhorring them. Note, Those that begin to despise religion will come by degrees to loathe it; and mean thoughts of it will ripen into ill thoughts of it; those that turn from it will turn against it, and their hearts will rise at it. (3.) Breaking his covenant. Though every breach of the commandment does not amount to a breach of the covenant (we were undone if it did), yet, when men have come to such a pitch of impiety as to despise and abhor the commandment, the next step will be to disown God, and all relation to him. Those that reject the precept will come at last to renounce the covenant. Observe, It is God's covenant which they break: he made it, but they break it. Note, If a covenant be made and kept between God and man, God must have all the honour; but, if ever it be broken, man must bear all the blame: on him shall this breach be.

2. A contempt of his corrections. Even their disobedience would not have been their destruction if they had not been obstinate and impenitent in it, notwithstanding the methods God took to reclaim them. Their contempt of God's word would not have brought them to ruin, if they had not added to that a contempt of his rod, which should have brought them to repentance. Three ways this is expressed:—(1.) "If you will not for all this hearken to me, v. 18, 21, 27. If you will not learn obedience by the things which you suffer, but be as deaf to the loud alarms of God's judgments as you have been to the close reasonings of his word and the secret whispers of your own consciences, you are obstinate indeed." (2.) "If you walk contrary to me, v. 21, 23, 27. All sinners walk contrary to God, to his truths, laws, and counsels; but those especially that are incorrigible under his judgments. The design of the rod is to humble them, and soften them, and bring them to repentance; but, instead of this, their hearts are more hardened and exasperated against God, and in their distress they trespass yet more against him, 2 Chron. xxviii. 22. This is walking contrary to God. Some read it, "If you walk at all adventures with me, carelessly and presumptuously, as if you heeded not either what you do, whether it be right or wrong, or what God does with you, whether it be for you or against you, blundering on in wilful ignorance." (3.) If you will not be reformed by these things. God's design in punishing is to reform, by giving men sensible convictions of the evil of sin, and obliging them to seek unto him for relief: this is the primary intention; but those that will not be reformed by the judgments of God must expect to be ruined by them. Those have a great deal to answer for that have been long and often under God's correcting hand, and yet go on frowardly in a sinful way; sick and in pain, and yet not reformed; crossed and impoverished, and yet not reformed; broken with breach upon breach, yet not returning to the Lord, Amos iv. 6, &c.

II. How the misery is described which their sin would bring upon them, under two heads:—

1. God himself would be against them; and this is the root and cause of all their misery. (1.) I will set my face against you (v. 17), that is, "I will set myself against you, set myself to ruin you." These proud sinners God will resist, and face those down that confront his authority. Or the face is put for the anger: "I will show myself highly displeased at you." (2.) I will walk contrary to you (v. 24, 28); with the forward he will wrestle, Ps. xxviii. 26 [margin]. When God in his providence thwarts the designs of a people, which they thought well laid, crosses their purposes, breaks their measures, blasts their endeavours, and disappoints their expectations, then he walks contrary to them. Note, There is nothing got by striving with God Almighty, for he will break either the heart or the neck of those that contend with him, will bring them either to repentance or ruin. "I will walk at all adventures with you," so some read; "all covenant loving-kindness shall be forgotten, and I will leave you to common providence." Note, Those that cast off God deserve that he should cast them off. (3.) As they continued obstinate, the judgments should increase yet more upon them. If the first sensible tokens of God's displeasures do not attain their end, to humble and reform them, then (v. 18), I will punish you seven times more, and again (v. 21), I will bring seven times more plagues, and (v. 24), I will punish you yet seven times, and (v. 28), I, even I, will chastise you seven times for your sins. Note, If less judgments do not do their work, God will send greater; for, when he judges, he will overcome. If true repentance do not stay process, it will go on till execution be taken out. Those that are obstinate and incorrigible, when they have weathered one storm must expect another more violent; and, how severely soever they are punished, till they are in hell they must still say, "There is worse behind," unless they repent. If the founder have hitherto melted in vain (Jer. vi. 29), the furnace will be heated seven times hotter (a proverbial expression, used Dan. iii. 19), and again and again seven times hotter; and who among us can dwell with such devouring fire? God does not begin with the sorest judgments, to show that he is patient, and delights not in the death of sinners; but, if they repent not, he will proceed to the sorest, to show that he is righteous, and that he will not be mocked or set at defiance. (4.) Their misery is completed in that threatening: My soul shall abhor you, v. 30. That man is as miserable as he can be whom God abhors; for his resentments are just and effective. Thus if any man draw back, as these are supposed to do, God's soul shall have no pleasure in him (Heb. x. 38), and he will spue them out of his mouth, Rev. iii. 16. It is spoken of as strange, and yet too true, Hath thy soul loathed Zion? Jer. xiv. 19.

2. The whole creation would be at war with them. All God's sore judgments would be sent against them; for he hath many arrows in his quiver. The threatenings here are very particular, because really they were prophecies, and he that foresaw all their rebellions knew they would prove so; see Deut. xxxi. 16, 29. This long roll of threatening shows that evil pursues sinners. We have here,

(1.) Temporal judgments threatened. [1.] Diseases of body, which should be epidemical: I will appoint over you, as task-masters, to rule you with rigour, terror, consumption, and the burning ague, v. 16. What we translate terror, some think, signifies a particular disease, probably (says the learned bishop Patrick) the falling sickness, which is terror indeed: all chronical diseases are included in the consumption, and all acute diseases in the burning ague or fever. These consume the eyes, and cause sorrow both to those that are visited with them and to their friends and relations. Note, All diseases are God's servants; they do what he appoints them, and are often used as scourges wherewith he chastises a provoking people. The pestilence is threatened (v. 25) to meet them, when they are gathered together in their cities for fear of the sword. The greater the concourse of people is, the greater desolation does the pestilence make; and, when it gets among the soldiers that should defend a place, it is of most fatal consequence. [2.] Famine and scarcity of bread, which should be brought upon them several ways; as, First, By plunder (v. 16): Your enemies shall eat it up, and carry it off as the Midianites did, Judg. vi. 5, 6. Secondly, By unseasonable weather, especially the want of rain (v. 19): I will make your heaven as iron, letting fall no rain, but reflecting heat, and then the earth would of course be as dry and hard as brass, and their labour in ploughing and sowing would be in vain (v. 20); for the increase of the earth depends upon God's good providence more than upon man's good husbandry. This should be the breaking of the staff of bread (v. 26), which life leans upon, and is supported by, on which perhaps they had leaned more than upon God's blessing. There should be so great a dearth of corn that, whereas every family used to fill an oven of their own with household bread, now ten families should have to fill but one over, which would bring themselves and their children and servants to short allowance, so that they should eat and not be satisfied. The less they had the more craving should their appetites be. Thirdly, By the besieging of their cities, which would reduce them to such an extremity that they should eat the flesh of their sons and daughters, v. 29. [3.] War, and the prevailing of their enemies over them: "You shall be slain before your enemies, v. 17. Your choice men shall die in battle, and those that hate you shall reign over you, and justly, since you are not willing that the God that loved you should reign over you;" 2 Chron. xii. 8. Miserable is that people whose enemies are their rulers and have got dominion over them, or whose rulers have become their enemies and under-hand seek the ruin of their interests. Thus God would break the pride of their power, v. 19. God had given them power over the nations; but when they, instead of being thankful for that power, and improving it for the service of God's kingdom, grew proud of it, and perverted the intentions of it, it was just with God to break it. Thus God would bring a sword upon them to avenge the quarrel of his covenant, v. 25. Note, God has a just quarrel with those that break covenant with him, for he will not be mocked by the treachery of perfidious men; and one way or other he will avenge this quarrel upon those that play at fast and loose with him. [4.] Wild beasts, lions, bears, and wolves, which should increase upon them, and tear in pieces all that come in their way (v. 22), as we read of two bears that in an instant killed forty-two children, 2 Kings ii. 24. This is one of the four sore judgments threatened Ezek. xiv. 21, which plainly refers to this chapter. Man was made to have dominion over the creatures, and, though many of them are stronger than he, yet none of them could have hurt him, nay, all of them would have served him, if he had not first shaken off God's dominion, and so lost his own; and now the creatures are in rebellion against him that is in rebellion against his Maker, and, when the Lord of those hosts pleases, they are the executioners of his wrath and the ministers of his justice. [5.] Captivity, or dispersion: I will scatter you among the heathen (v. 33), in your enemies' land, v. 34. Never were any people so incorporated and united among themselves as they were; but for their sin God would scatter them, so that they should be lost among the heathen, from whom God had graciously distinguished them, but with whom they had wickedly mingled themselves. Yet, when they were scattered, divine justice had not done with them, but would draw out a sword after them, which would find them out, and follow them wherever they were. God's judgments, as they cannot be outfaced, so they cannot be outrun. [6.] The utter ruin and desolation of their land, which should be so remarkable that their very enemies themselves, who had helped it forward, should in the review be astonished at it, v. 32. First, Their cities should be waste, forsaken, uninhabited, and all the buildings destroyed; those that escaped the desolations of war should fall to decay of themselves. Secondly, Their sanctuaries should be a desolation, that is, their synagogues where they met for religious worship every sabbath, as well as their tabernacle where they met thrice a year. Thirdly, The country itself should be desolate, not tilled or husbanded (v. 34, 35); then the land should enjoy its sabbaths, because they had not religiously observed the sabbatical years which God appointed them. They tilled their ground when God would have them let it rest; justly therefore were they driven out of it; and the expression intimates that the ground itself was pleased and easy when it was rid of the burden of such sinners, under which it had groaned, Rom. viii. 20, &c. The captivity in Babylon lasted seventy years, and so long the land enjoyed her sabbaths, as is said (2 Chron. xxxvi. 21) with reference to this. [7.] The destruction of their idols, though rather a mercy than a judgment, yet, being a necessary piece of justice, is here mentioned, to show what would be the sin that would bring all these miseries upon them: I will destroy your high places, v. 30. Those that will not be parted from their sins by the commands of God shall be parted from them by his judgments; since they would not destroy their high places, God would. And, to upbraid them with the unreasonable fondness they had shown for their idols, it is foretold that their carcases should be cast upon the carcases of their idols. Those that are wedded to their lusts will sooner or later have enough of them. Their idols would not be able to help either themselves or their worshippers; but, those that made them being like them, they should both perish alike, and fall together as blind into the ditch.

(2.) Spiritual judgments are here threatened. These should seize the mind; for he that made the mind can, when he pleases, make his sword approach to it. It is here threatened, [1.] That they should find no acceptance with God: I will not smell the savour of your sweet odours, v. 31. Though the judgments of God upon them did not separate them and their sins, yet they extorted incense from them; but in vain—even their incense was an abomination, Isa. i. 13. [2.] That they should have no courage in their wars, but should be quite dispirited and disheartened. They should not only fear and flee (v. 17), but fear and fall, when none pursued, v. 36. A guilty conscience would be their continual terror, so that not only the sound of a trumpet, but the very sound of a leaf, should chase them. Note, Those that cast off the fear of God expose themselves to the fear of every thing else, Prov. xxviii. 1. Their very fears should dash them one against another, v. 37, 38. And those that had increased one another's guilt would now increase one another's fears. [3.] That they should have no hope of the forgiveness of their sins (v. 39): They shall pine away in their iniquity, and how should they then live? Ezek. xxxiii. 10. Note, It is a righteous thing with God to leave those to despair of pardon that have presumed to sin; and it is owing to free grace if we are not abandoned to pine away in the iniquity we were born in and have lived in.

Threatenings and Promises. (b. c. 1490.)

40 If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; 41 And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: 42 Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. 43 The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. 44 And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. 45 But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord . 46 These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in Mount Sinai by the hand of Moses.

Here the chapter concludes with gracious promises of the return of God's favour to them upon their repentance, that they might not (unless it were their own fault) pine away in their iniquity. Behold, with wonder, the riches of God's mercy to a people that had obstinately stood it out against the judgments of God, and would never think of surrendering till they were reduced to the last extremity. Yet turn to strong-hold, you prisoners of hope, Zech. ix. 12. As bad as things are, they may be mended. Yet there is hope in Israel. Observe,

I. How the repentance which would qualify them for this mercy is described, v. 40, 41. The instances of it are three:—1. Confession, by which they must give glory to God, and take shame to themselves. There must be a confession of sin, their own and their fathers', which they must lament the guilt of because they feel the smart of it; that thus they may cut off the entail of wrath. They must in their confession put sin under its worst character, as walking contrary to God; this is the sinfulness of sin, the worst thing in it, and which in our repentance we should especially bewail. There must also be a confession of wrath; they must overlook the instruments of their trouble and the second causes, and confess that God has walked contrary to them, and so dealt with them according to their sins. Such a confession as this we find made by Daniel just before the dawning of the day of their deliverance (ch. ix.), and the like, Ezra ix. and Neh. ix. 2. Remorse and godly sorrow for sin: If their uncircumcised heart be humbled. An impenitent, unbelieving, unhumbled heart, is called an uncircumcised heart, the heart of a Gentile that is a stranger to God, rather than the heart of an Israelite in covenant with him. True circumcision is of the heart (Rom. ii. 29), without which the circumcision of the flesh avails nothing, Jer. ix. 26. Now in repentance this uncircumcised heart was humbled, that is, it was truly broken and contrite for sin. Note, A humble heart under humbling providences prepares for deliverance and true comfort. 3. Submission to the justice of God in all his dealings; if they then accept of the punishment of their iniquity (v. 41 and again v. 43), that is, if they justify God and condemn themselves, patiently bear the punishment as that which they have well deserved, and carefully answer the ends of it as that which God has well designed, accept it as a kindness, take it as physic, and improve it, then they are penitents indeed.

II. How the mercy which they should obtain upon their repentance is described. 1. They should not be abandoned: Though they have despised my judgments, yet, for all that, I will not cast them away, v. 43, 44. He speaks as a tender Father that cannot find in his heart to disinherit a son that has been very provoking. How shall I do it? Hos. xi. 8, 9. Till he had laid the foundations of a church for himself in the Gentile world, the Jewish church was not quite forsaken, nor cast away. 2. They should be remembered: I will remember the land with favour, which is grounded upon the promise before, I will remember my covenant (v. 42), which is repeated, v. 45. God is said to remember the covenant when he performs the promises of it, purely for his faithfulness' sake; not because there is any thing in us to recommend us to his favour, but because he will be as good as his word. This is the church's plea. Ps. lxxiv. 20, Have respect unto the covenant. He will remember the constitution of the covenant, which is such as leaves room for repentance, and promises pardon upon repentance; and the Mediator of the covenant, who was promised to Abraham, Isaac, and Jacob, and was sent, when the fulness of time came, in remembrance of that holy covenant. The word covenant is thrice repeated, to intimate that God is ever mindful of it and would have us to be so. The persons also with whom the covenant was made are mentioned in an unusual manner, per modum ascensus—in the ascending line, beginning with Jacob, to lead them gradually to the most ancient promise, which was made to the father of the faithful: thus (Mic. vii. 20) he is said to perform the truth to Jacob, and the mercy to Abraham. He will for their sakes (v. 45), not their merit's sake, but their benefit's sake, remember the covenant of their ancestors, and upon that score show kindness to them, though most unworthy; they are therefore said to be, as touching the election, beloved for the fathers' sake, Rom. xi. 28. Note, When those that have walked contrary to God in a way of sin return to him by sincere repentance, though he has walked contrary to them in a way of judgment he will return to them in a way of special mercy, pursuant to the covenant of redemption and grace. None are so ready to repent as God is to forgive upon repentance, through Christ, who is given for a covenant.

Lastly, These are said to be the laws which the Lord made between him and the children of Israel, v. 46. His communion with his church is kept up by his law. He manifests not only his dominion over them, but his favour to them, by giving them his law; and they manifest not only their holy fear, but their holy love, by the observance of it; and thus it is made between them, rather as a covenant than a law; for he draws with the cords of a man.

CHAP. XXVI.

YE shall not make unto you, Idols; neither shall ye reare up unto you, a graven thing, or a pillar, neither shall ye set, any stone of imagerie, in your land; to bow downe your selves unto it: for I Iehovah, am your God. Ye shall keepe, my Sabbathes; and reverence, my Sanctuarie: I am Iehovah. [non-Latin text not transcribed]

IF ye shall walke, in my statutes: and keepe, my comendements; and doe them. Then I will give your raines, in their season, and the land shall give, her increase; and the trees of the field, shall give their fruit. And your threshing, shall reach unto the vintage; and the vintage, shall reach unto the sowingtime: and ye shall eat your bread, to the full; and dwell in confident-safetie, in your land. And I will give peace, in the land; and yee shall lye-downe, and none shall make you afraid: and I will cause the evill beast to cease, out of the land; and the sword, shall not passe through your land. And ye shal pursue, your enemies: and they shall fall before you, by the sword. And five of you, shall pursue an hundred; and an hundred of you, shall pursue ten-thousand: and your enemies shall fall, before you, by the sword. And I will have-respect unto you; and make you fruitfull; and multiplie you: and establish my covenant with you. And ye shall eat old store, very-old: and bring-forth the old, because of the new. And I will set my Tabernacle, amongst you[illegible: 1 letter] and my soule, shall not lothe you. And I will walke, among you; and will be to you, a God: and you, shall be to mee a people. I am Iehovah your God, which brought you forth, out of the land of Egypt; from being servants to them: and I have broken the staves of your yoke, and made you goe, upright.

But if ye will not hearken, unto me: and will not doe, all these commandements. And if yee shall despise my statutes; and if your soule loath my judgements: so that yee doe not, all my commandements; that yee breake, my covenant. I also will doe this unto you; I will even appoint over you suddaintertour, the consumption, and the burningague; that consume the eyes, and pine-away the soule: and ye shall sow your seed, in vain; and your enemies, shall eat it. And I will set my face, against you; and ye shall be smitten, before your enemies: and they that hate you, shall rule over you; and yee shall flee; when none pursueth you.

And if yet for these, yee will not hearken unto me: then I will adde to chastise you, seven times for your sinnes. And I will breake, the excellencie of your power: and I will make your heavens as yron; and your earth, as brasse. And your strength shall be spent in vaine: and your land shall not give, her increase; and the trees of the land, shall not give their fruit.

And if ye walke with me, contrarie; and be not willing to hearken unto me: then I will adde plagues upon you; seven times, according to your sinnes. And I will send among you, wilde-beasts of the field, which shall robbe you of your children; and cut-off your cattell; and make you few: and your wayes, shall be desolate.

And if by these, ye will not be chastised, by me: but will walke with mee, contrary. Then will I also, walke with you, contrary: and even I, will plague you; seven times, for your sinnes. And will bring upon you, a sword; that shall avenge, the vengeance of the covenant; and ye shall be gathered, into your cities: and I will send the pestilence, among you; and yee shall bee given, into the hand of the enemie. When I shall breake unto you, the staffe of bread; then ten women shall bake your bread, in the oven; and they shall returne your bread, by weight, and yee shall eat, and not be satisfied.

And if for this, ye will not hearken unto [illegible: 2 words] me: but will walke with me, contrary. Then I will walke with you, in wrath contrary; and I, even I will chastise you; seven times for your sinnes. And ye shall eat, the flesh of your sons: and the flesh of your daughters, shall ye eat. And I will destroy your high places; and cut-downe your Sunne-images: and cast your carkasses, upon the carkasses of your filthy idols: & my soule shall loath you. And I will make your cities, a wast; and will make-desolate, your Sanctuaries: and I will not smell, the smell of your rest. And I, will make the land desolate: and your enemies, which dwell therein, shall be astonished at it. And you, will I scatter among the heathens; and will draw out a sword, after you: and your land, shall be desolate; and your cities, shall be a wast. Then, shall the land injoy, her Sabbathes; all the dayes that it lyeth-desolate; and you, in your enemies land: then, shall the land rest, and injoy her Sabbathes. All the dayes that it lyeth-desolate, it shall rest: for that it rested not, in your Sabbathes, when ye dwelt upon it. And they that are left of you, I will even bring a softnesse, into their heart; in the lands of their enemies: and the sound of a driven leafe, shall pursue then; and they shall flee as fleeing from a sword, and shall fall, when none pusueth. And they shall fall, every man upon his brother, as before a sword, when none pursueth: and yee shall not have, power-to-stand; before your enemies. And ye shall perish among the heathens: and the land of your enemies, shall [illegible: 1 word] you up. And they that are left of you, shal pi[illegible: 1 letter]e away in their iniquity, in your enemies lands: and also, in the iniquities of their fathers, they shall pine-away with them. And if they shall confesse their iniquity, and the iniquity of their fathers; with their transgression, which they transgressed against me: and also, that they have walked with me, contrary. And that I also, have walked with them, contrary; & have brought them, into the land of their enemies: if then, their uncircumcised heart, be humbled; and then, they accept of their iniquitie. Then will I remember, my covenant with Iakob: and also, my covenant with Isaak, and also my covenant with Abraham, will I remember, and I will remember the land. And the land, shall be left of them, and shall injoy her Sabbaths, while it lyeth-desolate, without them; and they, shall accept of their iniquitie: because even for-because, they despised my judgements; and their soule loathed my statutes. And yet for all that, when they be in the land of their enemies; I will not despise them nor loath them, to consume them; to breake my covenant, with them: for, I am Iehovah, their God. But I will remember unto them, the covenant of their Ancestors: them whom I brought forth, out of the land of Egypt, before the eyes of the heathens; to be unto them, a God; I Iehovah. These, are the Statutes and the Iudgements, and the Lawes; which Iehovah gave, betweene him and the sonnes of Israel: in mount Sinai, by the hand of Moses.

Annotations. IDols] in Hebrew Elilim, that is, Vanities or things of nought: in Greeke, things made-with hands. Of these and the making of them, see the notes on Levit. 19. 4. and Exod. 20. 4. graven thing] which the Chaldee expoundeth an image: see Exod. 20. 4. pillar] or statue, or standing-image; which hath the name of setting-up, or standing; and seemeth to have beene usually of stone; as Iakob set up a stone for a pillar, Gen. 28. 18. and 35. 14. And pillars were set up either for civil moniments; as was the pillar on Rachels grave, Gen. 35. 20. and Absoloms pillar, 2 Sam. 18. 18. or for religious moniments, as were altars; Gen. 35. 14. Esa. 19. 19. these latter are here forbidden, after that God had appointed the place and ordinances of his worship; and he signifieth his hatred of them, in Deut. 16. 22. Yet were they used, not onely by the heathens, as in Egypt, Ier. 43. 13. but by the idolatrous Israelites, 1 King. 14. 23. 2 King. 17. 10. The Hebrewes say, Matsebah (the Pillar or Statue) which the Law forbiddeth, is a building (or edifice,) by which all doe gather themselves together, though it be to serve the LORD; because such was the manner of Idolaters; and who soreareth up a pillar, is to be beaten. Maimony treat. of Idolatrie, chap. 6. sect. 6. And Sol. Iarchi on Deut. 16. 22. saith; Matsebah (the Pillar) is a stone to offer upon; though it bee to (the God of) heaven. set] or put, lay: Hebr. give. Whereby also he may forbid the sufferance of such in their land; for elsewhere they are willed to destroy their pictures, Num. 33. 52. and giving is often used for suffering, see Gen. 20. 6. stone of imagerie] or, stone of picture, or of figure, that is, any pictured or figured stone, or image of stone: the Chaldec calleth it stone of adoration (or of worship) upon or unto which they used to bow downe. Of this word, pictures have their name, Num. 33. 52. Esa. 2. 16. The Hebrewes understand this of such stones as wherewith they used to pave their holy places, and bow downe upon them to serve their Gods. The stone of imagerie spoken of in the Law, although a man bow down him-selfe thereupon unto God, he is to be beaten: because it was the manner of Idolaters, to lay a stone before (the Idoll,) and to bow downe upon it; therefore they might not doe so unto the LORD. Maimony treat. of Idolatrie, chap. 6. sect. 6. [illegible: 1 span] in your land] The Hebrewes understand this Law, of stones upon which they worshipped; doe by the land here, understand all other places save the Sanctuarie, which was paved with stone, upon which they bowed downe. In the Sanctuarie it was lawfull to bow downe upon the stones; as it is written IN YOVR LAND: in your land ye may not bow downe upon stones, but ye may bow downe upon the stones wherewith the Sanctuarie is paved. And for this cause, all Israel are wont to lay matts or some such thing, in the Synagogues which are paved with stone; to make a separation betweene their faces and the stones, &c. Maimony ibidem sect. 7. But this seemeth to savour of superstition, for God forbiddeth not stones simply, but stones of imagerie, which were pictured or graved with figures. unto it] or, upon it; for so both the Hebrew and Chaldee may be Englished; but the Greeke translateth unto it. And the Hebrew doctors, understanding it to be a prohibition of bowing downe upon any such stone, though unto the true God, doe determine the punishment to bee beating by the magistrate: whereas if they bowed upon it to an idoll, they were stoned to death (according to the law in Deut. 13. 10.) Maimony treat. of Idolatrie, ch. 6. sect. 6. 8. Vers. 2. Sabbathes] in Chaldee Sabbath dayes: see Levit. 19. 3. 30. reverence] or feare [non-Latin text not transcribed] see Levit. 19. 30. where these lawes were before given; and are here repeated, as generals implying all other religious duties, because God would by promises and threatnings confirme his whole Law, & binde his people to the more carefull obedience. [non-Latin text not transcribed] Here beginneth the three and thirtieth Section or Lecture of the Law, after the Hebrewes computation: whereof see Gen. 6. 9. Vers. 3. Walke in my statutes] This maketh men just before God, Luk. 1. 6. and if the Law could give life, (and were not weake through the flesh, Rom. 8. 3.) verily justice should have beene by the Law, Gal. 3. 21. but when the commandement commeth, Sinne reviveth, and man dyeth, Rom. 7. 9. Therefore by the workes of the Law, there shall no flesh be justified in Gods sight. Rom. 3. 20. but she just shall live by faith, Gal. 3. 11. and by faith this condition here required, is fulfilled; as Enorh walked with God, Gen. 5. 24. when hee pleased him by faith, Heb. 11. 5. 6. This then according to the letter, is legall; and promiseth life to them which doe these things, Rom. 10. 5. but spiritually leadeth unto Christ, who is the end of the Law, for justice to every one that beleeveth, Gal. 3. 24. Rom. 10. 4. Vers. 4 your raines] in Greeke, raine unto you: hee meaneth the raine of the land, the first raine and the latter raine, whereof see Deut. 11. 14. These none can give but God, Ier. 14. 22. they figured spirituall blessings, by the doctrine of the Gospell of Christ, Deut. 32. 2. Psal. 72. 6. 2 Sam. 23. 4. their season] that is, due season; so they make the earth fruitfull: and are of the Lords good treasure, which hee openeth unto men, Deut. 28. 12. and should move them to feare him, Ier. 5. 24. her increase] or her fruit; which is an effect of the raine, through Gods blessing; for when the showers of blessing come in their season, the tree of the field yeeldeth her fruit, and the earth her increase, Ezek. 34. 26. 27. And this is spiritually applied to our earthly nature, made fruitfull unto God through the raine and dewes of his graces, and so it receiveth of him a blessing: Ps. 67. 7. and 85. 12. 13. Heb. 6. 7. 8. Of the Hebrewes, R. Menachem here saith, the land hath a mysticall signification of the land that is on high. Vers. 5. reach unto the vintage] or, to the grape-gathering: meaning hereby large blessings, with a bundance and variety of fruits, continued one after another. The like figurative promises are given to the Church under the Gospell, in Amos. 9. 13. saying, The plowman shall overtake the reaper, and the treader of grapes, him that soweth seed. to the full] or, to satietie: this signifieth abundance from God, Ioel 2. 26. and contentation in men; as they that are never content, are said not to know satietie, Esa. 56. 11. and when God withholdeth increase, they eat, but not to satietie: Hag. 1. 6. Thus God fed them with Manna to the full, Exod. 16. 8. and promiseth so to feed the poore & meeke under Christ, Psal. 13[illegible: 1 letter]. 15. and 22. 27. The just eateth to the satietie of his soule: Pro. 13. 25. in confident safety] or, in hopefull securitie, safely. The Hebrew Betach signifieth trust, hope, or confidence, Act. 2. 26. from Psalme 16, which ought to be in God, Psal. 40. 5. whereupon followeth safety through his defense, as the Greeke here translateth, ye shall dwell in safety; and so men are secure and bold, without feare of disturbance; Gen. 34. 25. as in Psal. 78. 53. Hee led them with confident safety; and they dreaded not. This as it is a blessing which God onely giveth, Psal. 4. 9. so it is promised to the obedient, Prov. 21. 33. and is performed to such as are in the sheepefold of Christ, Ezek. 34. 25. 27. 28. Vers. 6. peace] This though generally it signifieth all prosperitie, yet sometime it is specially opposed to the sword, Matth. 10. 34. and unto warre, Psal. 120. 7. which seemeth to be that which is intended here, as the former was against famine. none shall make you afraid] This God promiseth to fulfill under Christ, Ieremie 30. 10. Ezekiel 34. 28. Mich. 4. 4. cause the evill beast to cease] that is, as the Greeke translateth, I will destroy evill beasts; one being put for a multitude, or many; and ceasing being used for utter abolishing, as in Exod. 12. 15. Psal. 119. verse 119. or at least, for repressing their rage and furie: for in Israel, Lions, Beares, and the like, sometime destroyed the inhabitants, 2 King. 17. 25. 26. and 2. 24. This promise is applied also to the Church under the Gospell, Ezek. 34. 25. So in Iob 5. 23. the beasts of the field shall be at peace with thee. The contrary followeth in verse 22. By the evill beasts, R. Menachem here understandeth mystically vicious lusts, the powers of uncleannesse, which flew from the uncleane Spirit; that they shal not prevaile to pollute the land which is on high. So they seeme to call our nature regenerate, as the Apostle calleth the Church, Ierusalem which is on high, Gal. 4. 26. the sword] used ordinarily for warre, when it is spoken of men; but the Lords sword, is explained to be the pestilence, 1 Chro. 21. 12. which may specially be intended here; and so God promiseth blessings, opposed to his foure sore judgements, which are the sword (or warre) the famine, the evill beast, and the pestilence, mentioned in Ezek. 14. 21. and Revel. 6. 8. Or, if we understand this sword for warres; then under peace aforesaid, may the promise be implyed against the sword of the Lord the pestilence. These blessings; though they concerne this life, yet the end of them is to lead to life eternall; so the Hebrewes of old understood them, as their later doctors (though wandring out of the way of life) doe witnesse, saying: The holy blesed (God) hath given us a Law, which is the Tree of life; and whosoever doth all that is written therein, and knoweth him with a perfect knowledge, shall thereby be made worthy of the life of the World to come &c. And he hath promised us in the Law, that if wee doe it with joy and goodnesse of soule, and exercise our selves in the [illegible: 3 letters] dome thereof continually; he will remove from us, al things that may let us from doing it, as sicknesse, and warre, and famine, and the like. And he will supply us with all good things, that may strengthen our [illegible: 1 word] to doe the Law, as satietie and peace, and store of silver and gold; that we be not imployed all our dayes, in the things which the body hath need of; but may be made fit to [illegible: 1 word] wisedome, and to doe the Commandements, that we may be worthy of the life of the world to come. Maimony in treat. of Repentance, chap. 9. sect. 1. Thus they followed after the Law of righteousnesse, but attained not to it, because they sought it not by [illegible: 1 word] in Christ, but as it were by the workes of the Law; [illegible: 1 word] they have stumbled at the stumbling stone, Roman 9. 31. 31. Vers. 8. five of you shall pursue a hundred] This promise is inlarged in Ios. 23. 10. One man of you [illegible: 1 word] pursue a thousand: and was notably performed it Davids Worthies, 1 Chron. 11. of whom some one lift up his speare against eight hundred, and slew three hundred at one time, 2 Sam. 23. 8. 18. 1 Chro. 11. 11. Three men brake through the host of the Philistines, 1 Chron. 11. 18. Of the Gadites, there were men that had faces like the faces of Lyons, and were as swift as the Roes of the mountaines, 1 Chron. 12. 8. And David himselfe celebrateth this mercy, I pursued mine enemies, and overtooke them: and turned not, till I had consumed them: Psal. 18. 38. 2 Sam. 22. 38. See also Deut. 32. 30. Vers. 9. I will have respect] or turne my face, in Greeke, I will looke upon you and blesse you: and the Chaldee expoundeth it, I will have respect by my word to doe good unto you. For this grace David prayed, Psal. 25. 16. and 69. 17. and when God delivered Israel from their enemies, it is said, hee had respect unto them, because of his covenant, &c. 2 King. 13. 23. The contrary hereto, is the hiding of Gods face, Deut. 32. 20. fruitfull] or, to increase; as he had done before in Egypt, Exod. 1. 7. This blessing is acknowledged, in Nehem. 9. 23. Their children thou multiplyest, as the starres of heaven: and promised to be again under Christ; I will bring (my sheep[illegible: 1 letter]) againe to their folds, and they shall be fruitfull and increase: Ier. 23. 3. establish my covenant] that is, faithfully keepe, and continue to doe the things which I have promised: see the notes on Gen. 6. 18. Vers. 10. very-old] in Greeke, old of old things: this respecteth the increase of their land, as the [illegible: 1 word] did of their bodies. See Levit. 25. 22. because of] or, as the Gr. translateth, from the face of the new: they should bring forth the old, for want of roomth to lay up the new. This fruitfulnesse of the land, figured the many graces wherewith God would inrich the hearts of his people: as in vers. 4. For how ever God perswadeth his people, by promise of outward blessings, to keepe his Law; yet the end of the commandement is love, out of a pure hart, end of a good conscience, and of faith unfaigned, 1 Tim. 1. 5. and such as for worldly benefits receive the word of the Lord, when tribulation or persecution arisith, because of the word, by and by they [illegible: 1 letter]are offended; Matth. 13. 21. The Hebrewes say, All love that dependeth on a thing, when the thing ceaseth, the love ceaseth. He that serveth the blessed God, to the end that his riches may be multiplied, or his life preserved; his service is not perfect: as Satan said (in Iob. 1. 9. 10.) doth Iob feare God for nooght? Hast thou not made an hedge about him, &c. He that serveth God because of bodily things, on which his service dependeth; it shall not be confirmed unto light in the light of the living. For when those things cease, for which he serveth: his love will cease. And there is no eating and drinking in the state of death whether thou goest. But hee that serveth God out of intire love, his love shall be in life everlasting, and shall not depart for ever, and his reward that loveth God, shall be eternall. R. Elias in Reshith chochmah, treat. of Love, chap. 2. fol. 77. See also the annotations on Exod. 20. 6. Vers. 11. set my tabernacle] Hebr. give, that is, set and stablish it; for both these wayes, is giving expounded by the holy Ghost, as 1 King. 10. 9. compared with 2 Chron. 9. 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. Gods Tabernacle was a signe of his dwelling in favour amongst them, Revel. 21. 3. See the annotations on Exod. 25. 8. The [illegible: 1 word] signification was concerning Christ, who should dwell in the Tabernacle of our flesh; by whom God built againe the Tabernacle of David, which was fallen downe, Act. 15. 16. and in him God was reconciling the world unto himselfe, 2 Cor. 5. 18. and under this figure, eternal life in heaven was implied; For we know, that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternall in the heavens, 2 Cor. 5. 1. And that the Israelites had of old, the true understanding of these promises, that they belonged to the dayes of Christ, and the end of them was eternall life in heaven; it appeareth by the footsteps which yet remaine in their later doctors, though they have quenched the light of grace, in labouring to have it by the workes of the Law. For they say, For this cause, have all Israel, their Prophets and their Wise men desired the dayes of Christ, that they might have rest from the kingdomes, which will not suffer them to study in the Law, &c. that they might be worthy of the life of the world to come. For in those dayes, knowledge and wisedome, and truth shall be multiplied; as it is written, for the earth shall be full of the knowledge of the LORD. (Esa. 11. 9.) it is also written, And they shall teach no more every man his neighbour, &c. (Ier. 31. 34.) againe it is said, And I will take away the stony heart out of your flesh, (Ezek. 36. 26.) For that King which shall stand up of the seed of David, shall be more wise then Solomon, &c. and therefore he shall learne all the people, and teach them the way of the Lord; and all the heathens shall come to heare him, (Mich. 4. 1. 2.) And the end of all the reward, and later goodnesse which is without ceasing and diminishing, that is the life of the world to come. But the dayes of Christ are of this world, and the world goeth after the wonted manner, save that the kingdome shall be restored to Israel, Maimony treat. of Repentance: chap. 9. sect. 2. Thus they speake, missing the right way, by going about to establish their owne righteousnesse, Rom. 10. 3. and mistaking Christs kingdome, which though it be in this world, yet is it not of the same, Ioh. 18. 36. my soule shall not lothe you] or, not abhorre, not cast you away as vile and lothesome. Man is by nature lothsome through sinne; as it is said, Thou wast cast-out into the open field, to the loathing of thy soule (or person,) in the day that thou wast borne, Ezek. 16. 5. But through the grace of God in Christ, our bloods are washed away, and we are adorned with the gifts of his spirit, Ezek. 16. 8. 9. 10. So this promise concerneth such as keepe the covenant of God, that they shall not lothesomly be rejected. For my soule, the Chaldee translateth my word shall not loath you. So in verse 30. Aben Ezra explaineth it thus, And I will set my Tabernacle amongst you, and ye shall not feare that ever ye shall come into want: for my glory resideth with you, and it is not as the sonne of man, whose soule loatheth to dwell in one place. Vers. 12. I will walke among you] the Chaldee paraphraseth, I will cause my divine majestie to dwell among you; that Majestie is Christ, who by his spirit is with his church al dayes unto the worlds end, Math. 28. 20. who walketh in the midst of the seven golden Candlestickes, Revel. 2. 1. For his people are his Temple wherein he dwelleth, as it is written, yee are the Temple of the living God, as God hath said; I will dwell in them and walke in them, 2 Cor. 6. 16. For Gods walking, was in his Tabernacle; 2 Sam. 7. 6. See also Revel. 7. 15. and 21. 3. Vnder this, eternall life was also promised in heaven, whither Christ went to prepare a place for us, and will come againe to receive us unto him selfe; that where hee is, there we may be also, Ioh. 14. 2. 3. a God] or for a God: that is, as the Greeke translateth, your God; of which blessing, see the annotations on Gen. 17. 7. V. 13. from being servants to them] under whom, all sinfull servitud[illegible: 1 letter] was also signified; from which the church is redeemed by Christ, as from Sinne, Ioh. 8. 34. 36. from Satan, Heb. 2. 14 15. and from bondage to men in things concerning God, as it is said, Ye are bought with a price, be not yee the servants of men: 1 Cor. 7. 23. slaves of your yoke] or, barres, of your yoke: meaning the bondage of Egypt, and of sin which they were intangled with there, Ezek. 20. 7. 8. For though bonds and yokes signifie civill bondage, as in Ier. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin, Prov. 5. 22. And of this, the church complaineth, The yoke of my trespasses, is bound by his hand; they are wreathed, they are come-up upon my necke, Lam. 1. 14. And from this Christ hath freed us, as it was promised, his yoke (shall be removed) from off thy necke, and the yoke shall be destroyed, because of the Oile, (that is, for Christs sake) Esa. 10. 27. So in Ezek. 34. 24. 27. Ier. 2. 20. Contrariwise, for their sins God threatneth them with a yoke of y[illegible: 1 letter]on, Deut. 28. 48. The Hebrew M[illegible: 1 letter]t, is properly [illegible: 1 word] staffe, Numb. 13. 23. and so is used for the staves or barres of yokes, and for yokes themselves, as in Ier. 27. 2. where it is joyned with bonds, where with the staves of the y[illegible: 2 letters]e are tyed. made you goe upright] or, with upright-stature; not stouping as under the yoke: to the Chaldee saith, I led you forth into freedome, and the Greeke, I led you with boldnesse. This also figured our redemption by Christ, whereby the Churches stature is made upright and tall, like the P[illegible: 1 span]e tree, Song 7. 7. which grace when Israel rejected, God bowed downe their backe alway, Romans 11. 10. Vers. 14. not hearken to me] that is, as the Greeke saith, not obey me; and the Chaldee, not receive my word. So in verse 18. Here followeth many moe threatnings, whereby God prophesied of their falling from him, and his judgements upon them, till they should be restored by grace, verse 44. 45. So in Deut. 28. Vers. 15. despise] or, contemptuously reject, as Israel did, 2 King 17. 15. Ier. 6. 19. Ezek. 5. 6. and 20. 13. 24. lothe or abhorre, as after (in verse 43.) he [illegible: 1 span]th they would doe; for which he repayed them according, as the Prophet saith; hath thy soule loathed Sion? why hast thou smitten us, and there is, no healing for us? Ier. 14. 19. all my Com.] with this also they are charged, in Ier. [illegible: 1 letter]2. 23. whatsoever thou commandedst them to dee, they have not done. breake] or, make frustrate, as Gen. 17. 14. and this God foretelleth Moses that Israel would doe, Deu[illegible: 1 letter]. 31. 16. 20. and complaineth to Ieremie that they had done it, Ier. 11. 10. and other Prophets charge them with the like, Esa. 24. 5. Ezek. 16. 59. To bre[illegible: 1 span] the covenant, is expounded by the Apostle, not continuing in it, Heb. 8. 9. from Ier. 31. 32. as on the contrary, to confirme it, is to continue in doing [illegible: 1 word] things commanded, Deut. 27. 26. with Gal. 3. 10. Vers. 16. appoint] or, constitute, give charge, [illegible: 1 word] that which should have authoritie over them, shewing the power of Gods judgements. Comp[illegible: 1 span] Psal. 109. 6. suddaine-terrour] speedy-plag[illegible: 1 span] which shall consume in hast: the perform[illegible: 1 span] whereof is shewed in Psal 78. 33. hee consum[illegible: 1 span] their dayes with suddaine-terrour. So in Ierem. 15 8. Zeph. 1. 18. consumption] or, shaking-ague[illegible: 1 span] Greeke, scabbednesse: so in Deut. 28. 22. and [illegible: 1 word] where the word is not used. the burning-agu[illegible: 1 span] or, fever: the Greeke here translateth it the [illegible: 1 span] dise; but better in Deut. 28. 22. the fever, [illegible: 1 word] [illegible: 1 word] which hath the name orinally of burning. This [illegible: 1 word] ease, Christ cured, on such as were ready to [illegible: 1 word] therewith, Luk. 4. 38. 39. Ioh. 4. 47. 52. [illegible: 1 word] consume] or make fayle, in Chaldee, that darken [illegible: 1 word] eyes: this is referred to all the former disease; [illegible: 1 word] the Greeke interpreteth it by a word that signifieth consuming with unnaturall heat. Or thi[illegible: 1 letter] consuming of the eyes, David complaineth in the person of Christ, Psal. 69. 4. pine-away] make languish, with sorrow, care, paine and hunger; as in Ier. 31. 25. filling is opposed to the pining soule: the Greeke translateth, make your soule to melt away. The word is applied also to the languishing of the eyes. Psal. 88. 10. but here, and in Deut. 28. 65. to [illegible: 1 word] pining or languishing-sorrow of the soule, meaning of the wholeman, or life; as the Chaldee [illegible: 1 word] translateth it, the breathing-out of the soule. [illegible: 1 span] mies shall eate it] The like is threatned in Deut. 28. 33. 51. and by other Prophets; as, Loe I will [illegible: 1 word] a nation on you from farre, &c. and they shall [illegible: 1 word] thine harvest, and thy bread, which thy sonnes and [illegible: 1 word] daughters should eat: they shall eate up thy flockes [illegible: 1 word] thine herds; they shall eate up thy vines and thy fig[illegible: 1 span] Ier. 5. 17. The contrary is promised in Christ [illegible: 1 word] shall not plant, and another eate, &c. they shall [illegible: 1 span] bour in vaine: Esa. 65. 22. 23. And the Lord [illegible: 1 word] sworne, Surely I will no more give thy corne, [illegible: 2 words] meat for thine enemies, Esa. 62. 8. Vers. 17. set my face] Heb. give my face, which the Chaldee translateth mine anger: so face is used for anger: Levit. 20. 5. 6. Psal. 21. 10. [illegible: 1 word]] that is, as the Chaldee expoundeth, broken; in [illegible: 1 word] ye shall fall before your enemies. Contrary to the blessing in vers. 7. 8. and Deut. 28. 7. This judg[illegible: 1 letter]ment was executed, Iudg. 2. 14. 1 Sam. 4. 2. and [illegible: 1 word] rule over you] in Greeke, persecute you. This was verified, Psal. 106. 41. They that hated them, [illegible: 1 word] over them; and in Nehem. 9. 28. After they had [illegible: 1 word] they returned to doe evill before thee: therefore th[illegible: 1 span] test them in the hand of their enemies, so that they [illegible: 1 word] the dominion over them. But when God sheweth mercy to Israel, hee promiseth they shall rule [illegible: 1 word] their oppressours, Esa. 14. 2. none pursueth] This sheweth great fearefulnesse of heart, through guiltinesse of conscience for sinne; fearing where no feare is, Psal. 53. 6. So in Pro. 28. 1. The wicked flee, when no man pursueth. Hereof there is a lively description in Iob 15. 20. 21. &c. and the contrary in Psalme 27. 1. 2. &c. Vers. 18. not hearken] or, not obey; in Chaldee, not receive my word: as vers. 14. Here God, to shew his long-sufferance, and the more to affect his people, chastiseth by degrees, according to the measure of their sinnes, and prophesieth of their stubbornenesse, who would not amend with light punishments; whereof he after complaineth thus, In vaine have I smitten your children, they received no correction: Ieremie 2. 30. seven times] a certaine number, for an uncertaine, meaning many times; seven is a complete number, as is noted on Gen. 33. 3. Levit. 4. 6. Vers. 19. the excellencie] or, the pompe, pride, haugh [illegible: 1 letter]inesse of your strength; called elsewhere, the excellencie (or pomp) of the strong-ones; Ezek. 7. 24. This is in particular, applied to their Sanctuarie and religion, in Ezek. 24 21. Behold I will profane my Sanctuarie, the excellencie of your strength, the desire of your eyes, and the pitie of your soule. Though it implieth generally all other things, wherein strength and excellencie doe consist: see Ezek. 30. 6 18. and 33. 28. will make] Hebr. will give your heavens, that is, as the Chaldee translateth, the heavens that are over you: and so Moses expoundeth it in Deut. 28. 23. as yron] the Chaldee explaineth it, hard as yron, that they shall not give-downe raine; and the earth that is under you, strong as brasse, that it shall yeeld no fruit. So in Deut. 28. 23. save that there Moses likeneth the heavens to brasse, and the earth to yron. This is contrary to the blessing promised in verse 4. And the complement hereof is shewed in Ier. 14. 1. 2. &c. where a dearth is mentioned for which Iudah mourned, her gates languished, the cry of Ierusalem ascended; their Nobles sent their little ones for water, but they found none, they returned with the vessels empty; the ground was chapt, for there was no raine in the earth: the Hind calved in the field, and forsooke it; the wilde asses snuffed up the wind, & their eyes fayled, because there was no grasse. Vers. 20. her increase] the increase, or fruit ex[illegible: 1 letter]pected; or which otherwise it should naturally yeeld; so in Genes. 4. 12. And this is an effect of the former restraining of raine, as Hag. 1. 10. Deuter. 11. 17. The word increase, is in Greeke translated spo [illegible: 1 span], seed sowne: and so Paul useth it in like sense, saying, hee that ministreth seed to the sower, &c. multiply your seed-sowne; (that is, your increase,) 2 Corinth. 9. 10. the trees] the complement hereof is shewed, in Ioel 1. 12. The vine is dried up, and the fig tree languisheth; the pomegranate-tree, the palme tree also and the apple-tree, all the trees of the f[illegible: 1 letter]ld are withered. their fruit] the fruit which naturally they should bring [illegible: 1 letter]orth. So another Prophet saith; There shall be no grapes on the vine, nor [illegible: 1 span]gges on the fig tree; and the leafe shall fade, and the things that I have given them, shall passe away from them, Ier. 8. [illegible: 1 letter]3. Verse 21. contrarie] Hebr. in contrarietie, (which word [illegible: 1 word], is added in verse. 27.) or, at all-adventure, by chance. The Hebrew Keri; signifieth both contrarietie, and chance or accident: the Greeke translateth it contrary (or thwart) as opposing themselves to God and his commandements: the Chaldee expoundeth it, if yee walke before mee with hardnesse, (that is, stubbornely.) If we understand it for chance or adventure, the meaning is to walke carelesly; come upon it what will; and to esteeme the punishments not as from the hand of God for their sins, but to come by chance, as the Philistines said, in 1 Sam. 6. 9. then we shall know that it is not (the LORDS) hand that smote us; it was a chance that happened to us. This latter the Hebrewes follow; for speaking of tribulations upon them, they say, If men cry not to the Lord, but say, this thing happeneth to us according to the custome of the world, and this tribulation is a chance that hath befallen us; then is this the way of cruelty, and occasioneth them to cleave still unto their evill workes, & this tribulation, shall adde other tribulations; as it is written (in Lev. 26. 27. 28.) and (if) yee walke with me by chance, then I will walke with you in wrath (or heat) of chance: as if he should say, when tribulation commeth on you, to the end you might repent, if you say it is a chance. I will adde unto you the hot-wrath of that chance. Maim. in Misn. tom. 1. in Taanioth, (or treat. of Humiliation) ch. 1. sect. 3. not willing to hearken] or, will not obey; which the Chaldee expoundeth, will not receive my word. An higher degree of obstinacie is here foreseene and prophesied of this people; the complement whereof, the Prophet bewaileth, saying, Oh Lord, thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder then a Rocke, they have refused to returne, Ier. 5. 3. Vers 22. wilde beasts] as God sent fierie serpents, Num. 21. 6. Lions, 2 King. 17. 25. Beares, 2 King. 2. 24. and threatneth other the like, Esa. 13. 21. 22. And spiritually, these are wicked rulers, and tyrants that kill and spoile, as Prov. 28. 15. Dan. 7. 3. 4. 5. 6. Psal. 80. 13. and false Prophets that devoure soules, Matth. 7. 15. Revel. 13. 1. 2. &c. So the Prophet (speaking of their punishments by Tyrants) saith, A Lion out of the forrest shall slay them; a Wolfe of the evenings, shall spoile them; a Leopard, shall watch over their cities; every one that goeth out thence, shall be torne in pieces, because their transgressions are many, &c. Ierem. 5. 6. And of their Prophets he saith, O Israel, thy Prophets, are like the Foxes in the deserts; Ezek. 13. 4. See also Ier. 8. 17. and 15. 3. desolate] or lye-waste, because there shall bee none walking in them, Esa. 33. 8. Ezek. 14. 15. For this Ieremie lamented, The wayes of Sion doe mourne, because none come to the solemne-feasts, Lam. 1. 4. Vers. 23. by me] or to me, that is, so as to obey me: the Chaldee saith, to my word. contrarie] or, stubbornely; or, at all adventures, as verse 21. Verse 24. contrarie] Hebrew in contrarietie: Chaldee in hardnesse; the Greeke addeth, with contrary wrath, as in verse 28. GOD dealeth with men according to their wickednesse, and with the froward, hee sheweth himselfe w[illegible: 1 letter]y, Psal. 18. 27. Verse 25. a sword] the Chaldee explaineth it, them that kill with the sword: see before on vers. 6. vengeance of the covenant] meaning the covenant between God and his people, which was the Law; as the Chaldee expoundeth it; and it shall a [illegible: 1 span] on you, the vengeance for that ye have transgressed against the words of the La[illegible: 1 span]. So in Ier. 50. 28. he mentioneth the vengeance of the Lords Temple, that is, the punishment of the Babylonians, for robbing and burning his Temple. yee shall be gathered] to went, for feare of the sword, the Greek translateth, yee shall flee into your cities. the pestilence] in Greeke and Chaldee, death; see the annotations on Exod. 5. 3. It implieth the cutting off by death, of man and beast, as Ezek. 14. 19. 21. Vers. 26. breake unto you the staffe of bread] that is, take from you the bread, which is the staffe (or sustentation) of life. So the Greeke translateth, wh[illegible: 1 letter]n I shall afflict you with penury of bread. For as to breake bread, meaneth to communicate food, Act. 2. 46. so to breake the staffe of bread, meaneth on the contrary, to take away food, and to punish with pe[illegible: 1 letter]ury and famine, Psal. 105. 16[illegible: 1 letter] Ezek. 4. 16. and 5. 16. and 14. 13. Bread is called a staffe, (or stay) because it upholdeth the heart of man, Psal. 104. 15. then ten] Hebr. and ten, that is, many: so ten often signifieth many, as Gen. 31. 7. Zach. 8. 23. Iob 19. 3. by weight] a signe of scarcitie and want; Revel. 6. 5. 6. So it is said, I will breake the staffe of bread in Ierusalem, and they shall eat bread by weight, and with care, and they shall drinke water by measure, and with astonishment: that they may want bread and water, and b[illegible: 1 letter] astonied one with another, and consume away for their iniquitie, Ezek. 4. 16. 17. nor be satisfied] or, not have enough; either for the small quantitie, or for want of Gods blessing on that they eat: so in Hos 4 10. Mich. 6. 14. This is opposed to the former blessing, in verse 5. And under it, a spirituall famine is implied, as it is said, I will send a famine in the land; not a famine of bread, nor a thirst for [illegible: 1 letter]ater, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the North even to the East they shall run to and fr[illegible: 1 letter], to secke the word of the Lord, and shall not finde it. Amos 8. 11. 12. Vers. 27. not [illegible: 1 span]rken] or, not obey; in Chaldee, not receive my Word, [illegible: 1 word] in verse [illegible: 1 word]. contrarie] Heb. [illegible: 1 span] chance: see the notes on v. 21. Vers. 28. in wrath contrary] Heb. in wrath (or hear) of [illegible: 1 span]riat [illegible: 1 word] (o[illegible: 1 letter] of all adventures,) which the Chaldee [illegible: 1 span]nslateth, in strength (or vehementie) of anger: the Greeke, in contrary (or [illegible: 1 word]) wrath. And the word wrath be[illegible: 1 span] added, sheweth the increase of Gods judgements, as of the peoples sinnes. [illegible: 1 word] I▪ This addition was, lest they should impute their chastisements, to any other then God, (as the heathens did to Chance, 1 Sam. 6. 9.) and to note the certainty and inevitablenesse of their afflictions. Vers. 29. the flesh of [illegible: 1 word] sonnes] in Greeke, the fleshes; and so the word is used plurally in Rev. 19. 18, This threatning is repeated and inlarged, in Deuteronomic 28. 53. 57. mentioned also in Ezek. 5. 10. fulfilled in Iehorams dayes, 2 King. 6. 29. and lamented in Ieremies, who saith, The hands of the pittifull women, have sodd[illegible: 1 span] their owne children: they were their meat, in the destruction of the daughter of my people; Lam. 4. 10. Vers. 30. well destroy your high places] in G[illegible: 1 letter]eeke, will make desolate your pillars. In high-places, they used to assemble for worship and sacrifice, 2 Chro. 1. 3. 1 King. 3. 4. especially the Idolaters erected and used such, Ier. 32. 35. Ezek. 16. 16. 2 Chro. 11. 15. and 33. 3. though all the Prophets foretold their destruction, as doth Moses; Hos. 10. 8. Amos 7. 9. Ezek. 6. 3. 4. 6. And by high-places, understand buildings erected; as of Iosiah it is said, he burnt an high-place; and stampt it small to powder: 2 King. 23. 15. Sun-images] called in Hebrew, Chammanim, of Chammah, the Sunne, which Idolaters were wont to worship, 2 Chron. 23. 5. and the Kings of Iudah gave horses to the Sun, and charrets, 2 King. 23. 11. and these Sunne-images, they used to set on high, above the Altar, 2 Chronicles 34. 4. And God here threatneth their ruine, as also in Ezek. 6. 4. 6. The Greeke here translateth them wooden-images made with hands; but in Esa. 27. 9. idols. cast your carkasses] or lay; Hebr. give your carkasses, that they shall not have seemely buriall, or be suffered to rest in their graves; as in Ezek. 6. 4. 5. 13. he saith, I will cast downe your slaine men before your filthy idols; and I will give the carkasses of the sonnes of Israel, before their filthy idols; and will scatter your bones, round about your altars. And in Ierem. 8. 1. 2. At that time saith the Lord, they shall bring out the bones of the Kings of Iudah, and the bones of his Princes, and the bones of the Priests, and the bones of the Prophets, and the bones of the inhabitants of Ierusalem out of their graves: and they shall spread them before the Sun; and the Moone, and all the host of heaven, &c. they shall not be gathered, nor bee buried; they shall be for doung, upon the face of the earth. This judgement Iosiah fulfilled in part, when he burnt the bones of the Priests upon the altars; 2 Chro. 34. 5. 2 King. 23. 20. But special[illegible: 1 letter]y it: was accomplished by the heathens that destroyed them; Ps. 79. [illegible: 1 word]. 2. 3. filthy idols] or doung[illegible: 1 span] gods, so called in contempt Gillul[illegible: 2 letters], Excrements or Doung; the Grand Chaldee, here and often [illegible: 1 word] them idols. my soule] in Chaldee, my Word shall loath (or abhorre) you: This is opposed unto the promise, in verse 11. and it is manifested by Gods judgments on this people, as the Prophet complaineth, Hath thy soule loathed Sion? Why hast thou smitten us, and [illegible: 2 words] healing for u[illegible: 1 letter]? &c. Ierem. 14. [illegible: 1 letter]9. Vers. 31. a waste] [illegible: 1 word] [illegible: 1 word]-place, a desert: so in verse 33. This was [illegible: 1 word] even on Ierusalem it selfe, Nehem. 2. 17. So that not onely their idols and idolatrous monuments, but their common wealth, and most religious places were rui[illegible: 1 span]. And so by another Prophet he saith, I will make Ierusalem heapes, a denne of Dragons; and I will make the cities of Iudah a desolation, without an inhabitant, Ier. 9. 11. your Sanctuaries] or, as the Greek translateth, your holy-places: such as were the Tabernacle, (called a Sanctuarie, Exodus 25. 8.) and the Temple, [illegible: 1 word] Chronicles 22. 19. and each of them, for the sundry roomths in them, (as the courtyard, holy and most holy place,) was called plurally, Sanctuaries, Psalme 73. 17. and 74. 7. Ier. 51. 51. The desolation of these is bewailed in Lam. 2. 7. And this judgement is opposed to that blessing in verse 11. I will set my Tabernacle amongst you. The Hebrewes referre this word Sanctuaries, to their Synagogues also, which they had in all their cities for the people to meet in on the Sabbathes, Luk. 4. 16. the ruinating of them, is complained of in Psal. 74. 8. they have burned all the Synagogues of God in the land. They had also Schooles or Academies, for trayning up their youth in the learning of the Law: such scholars of old were called Sonnes of the Prophets, 2 King. 2. 3. and 4. 38. and 5. 22. in ages following, they were named Disciples, Mark. 2. 18. The rites and orders of these, are in the Hebrew canons described thus. Schoolemasters were to be appointed in every province, & in every citie. And the master sate and taught them all the day long, and some part of the night; to traine them up for to learne both day and night. Five and twentie scholars, did learne by one Teacher: if there were moe, from five and twenty unto fortie; then they set another with him, to helpe him to teach them: if they were moe then fortie, they set them up two schoolemasters. They might not teach the Law, save to a Disciple of honest and good conversation: but if hee walked in a way not good, they first converted him unto goodnesse, and guided him into the right way, and made triall of him, and afterwards they received him into the Academie, (which they called in their tongue [illegible: 2 letters]th hammid rash, that is, an House of exposition, or studie,) and did teach him. The master sate in the chiefe place, and the disciples were in a round before him like a crowne; that they might all see the master and heare his words. And the Master sate not on a seat, and the Disciples on the ground: but either all on the ground, or all on seats. If when the Master taught, the Disciples understood him not: hee might not bee angry with them, but must againe repeat the thing, though it were many times, untill they understood the matter. Also the Disciple might not say, hee did understand, when hee understood not: but was to aske againe, though it were many times. Two might not aske together, nor aske the master of any other thing, then that wherein they studied. They might not sleepe in the schoole, nor talke there of any other matter, then of (Gods) Law onely: for the holinesse of the schoole, was greater then the holinesse of the Synagogue. These and other like orders, are shewed by Maimony, in Thalmud T[illegible: 2 letters]ra[illegible: 1 letter], chapter 2. and 4. Now touching the Synagogues, they write, that every place wherein there were tenne men of Israel, it was necessa [illegible: 1 span] that they should prepare there an house, wherein [illegible: 1 word] assemble for prayer, at all time of p[illegible: 1 letter]ayer. And this place they called Beth hacneseth; An house of Assemblie, (in the Greeke a Synagogue.) And the citizens were to bee compelled to build them a Synagogue, and to buy them a Booke of the Law, Prophets, and (other holy) Scriptures. When they built a Synagogue, it was on the highest place of the citie, and builded higher then all other houses, (as they gather from Proverbes 8. 1. 2.) And they set a pulpit in the house, for him to goe up into, that did read the Law, or was to speake unto the people. They had also in the Synagogue an Arke (or Coffer,) wherein the Booke of the Law (the Bible) was kept. The Eders sate first, with their faces towards the people; and all the people sate, one rew before another, and the faces of the one rew, towards the backes of the rew that was before them: so the faces of all the people, were towards the Elders, and towards the Arke. And when Sheliach tsibbur (that is, the Messenger, or Minister, of the congregation,) stood at prayer, hee stood on the ground before the Arke, as the rest of the people. In the land of Canaan, and those parts, they used to lay mattes on the floore, to sit upon: but in the cities of Edom, (so they call the Romane Empire,) they sate in their synagogues upon bankes or seats. In the Synagogues and Schooles, they might use no lightnesse, laughing, playing, vaine talking, eating, drinking, walking or the like: neither in hot weather, might they goe into them from the heat, nor in rainy weather from the raine; nor cast up any accounts or reckonings in them; except they were such reckonings as were commanded, as the coffers for almes to the poore, and redemption of prisoners, and the like. If the Synagogue or Schoole had two doores; they might not goe in at the one doore and out at the other, to shorten their way: for it was not lawfull to goe into them, save for the things commanded: But who so went in to pray, or to reade, might goe out at the doore over against him, the neerest way. Synagogues and Schooles, though they were ruined, yet they remained (as they say) in their holinesse, as it is written in Leviticus 26. 31. I will make-desolate your Sanctuaries: though they bee desolate, yet they continue in their holinesse. They might not pull downe a Synagogue, to build another in the same, or in another place: but first they builded another, and afterward pulled downe the former; lest any violence should befall them; and it should not bee builded. It was lawfull to make a Schoole of a Synagogue, but not a Synagogue of a Schoole: because the holinesse of a Schoole, was above the holinesse of a Synagogue; and they were to ascend in holinesse, but not to descend. And if the citizens sold a Synagogue, they might buy an Arke with the money, or a Bible: But if they sold a Bible, they might buy nothing, with the money save another Bible; for there is no holinesse (say they) above the holinesse of the Booke of the Law, (or Bible.) As they might sell a Synagogue, so they might give it for a gift: but they might not let it out to hire, nor morgage it, &c. Maimony in Misneh treatise of Prayer, ch. 11. Of these Synagogues, though there bee no expresse mention in Moses; yet the Apostle Iames testifieth, that Moses of old time had in every city them that preached him, being read in the Synagogues every sabbath day, Act. 15. 21. And Iesus in the Synagogue of Nazareth, stood up for to read; & there was delivered unto him, the booke of the Prophet Esaias; which when he had opened and read, hee closed the booke, and gave it againe to the Minister, and he sate downe, and taught the people, Luk. 4. 16. 17. 20. and in the Synagogues usually on the Sabbathes, there was the reading of the Law and Prophets, and preaching afterwards: Act. 13. 14. 15. 16. &c. And for the Schoole, the name is used in Act. 19. where Paul having disputed and perswaded the things concerning the kingdome of God, for the space of three moneths, in the Synagogue: when divers were hardned, and beleeved not, but spake evill of that way before the multitude; he departed from them, and separated the disciples, disputing daily in the Schoole of one Tyrannus; (which the Syriak explaineth thus, hee separated the disciples from them, and spake daily with them, in the Schoole of a man whose name was Turannus: and the Arabik likewise saith, hee instructed them daily, in the house of a man named Tyrannus:) and this continued by the space of two yeeres, Acts 19. 8. 9. 10. They are reported to have had of old, above foure hundred schooles and Synagogues in Ierusalem; and there was a place in the Temple where our Lord Iesus was found, when hee was twelve yeeres of age, sitting in the midst of the doctors, both hearing them, and asking them questions: Luk. 2. 46. And that there were Synagogues in Ierusalem besides the Temple, appeareth by Pauls words unto Felix, They neither found me in the Temple disputing with any man, nor raising up the people, neither in the synagogues, nor in the citie, (speaking of Ierusalem:) Act. 24. 12. I will not smell] that is, as the Chaldee openeth it, I will not accept with favour: and so the phrase is used in 1 Sam. 26. 19. If the Lord have stirred thee up against me, let him smell an offring: and in Amos 5. 21. I will not smell, in your solemne assemblies; that is, not accept with favour the oblation of your solemne assemblie, as the Chaldee there interprets it. Compare Gen. 8. 21. This judgment is opposed to that blessing in verse 12. I will walke among you. the swell of your rest] that is, of your sacrifices of rest, and so the Greek translateth it, the smell (or savour) of your sacrifices: and the Chaldee, the offring of your congregation. So the word fire-offring (or sacrifice) elsewhere expressed, is here to be understood. See Levit. 1. 9. and 2. 12. Vers. 32 the Land] in Greeke, your land. So in Ezek. 33. 28. 29. I will lay the land most desolate, and the Pompe of her strength shall cease, and the mountaines of Israel shall be desolate, that none shall passe through. And they shall know that I am Iehovah, when I have laid the land most desolate, because of al their abhominations which they have committed. The fulfilling hereof is shewed by the Prophets, Esa. 1. 7. 8. even the mountaine of Sion was desolate, the Foxes walked upon it, Lam. 5. 18. V. 33. scatter] or fanne, that is, scatter as chaffe. Of this they complaine in Ps. 44. 12. Thou hast sanned us among the nations. And in Zach. 7. 14. I scattered them with a whirlewinde among all the nations, whom they knew not: thus the land was desolate after them, &c. This is opposed to that blessing in v. 5. Ye shall dwell in confident safetie in your land. a sword] that is, as the Chaldee explaineth it, them that kill with the sword. The like is threatned in Ier. 9. 16. and in Ezek. 12. 14. 15. and 52. This is contrarie to that blessing in v. 6. the sword shall not passe through your land. V. 34. injoy] accept, as v. 41. or, pay, accomplish her Sabbathes: meaning her seventh yeeres, which the Chaldee calleth releases, (or remissions) whereof see Lev. 25. 2. Deut. 15. 1. So the word is used for paying or accomplishing, as in Ioh 14. 6. till hee accomplish as an hireling, his day; though there also it may meane, a contented-acceptation, and injoying of that which was desired. V. 35. it shall rest] or, it shall keep-sabbath; both from the people, the unworthy inhabitants; and from their tillage thereof, as the law required, Lev. 25. 4. Which being a precept figuring the sanctimonie of the church, was not kept, whiles they defiled the land by their iniquities, as Lev. 18. 27. Wherefore whiles the land lay desolate, it should as it were be well pleased, and contentedly injoy the rest which God would give it, from their sinning upon ii. This was fulfilled, when they were 70. yeeres captives in Babylon; as appeareth by 2 Chron. 36. 21. where it is said, Vntill the land had injoyed her Sabbathes: as long as she lay desolate, she kept Sabbath, to fulfill seventie yeeres. rested not in your sabbathes] This sheweth, that it was not the outward rest and intermission of the land, which God chiefly intended by that law, Lev. 25. (for those Rests, the land injoyed,) but the resting from sinne, by the people that dwelt thereon: even as the Sabbath day, was also a signe of their sanctification. See the notes on Levit. 25. 4. Vers. 36. a softnesse] or tendernesse, that is, a faintnes or fearefulnesse, and as the Chaldee translateth it, a breaking or discouragement. So softnesse; is used for faintnesse or want of courage in Deut. 20. 3. Esa. 7. 4. 2 Chron. 13. 7. a driven-leafe] or a tossed leafe, which the Greeke translateth caried, meaning with the winde: and as in Thargum Ionathan it is explained, a leafe that is plucked from the tree. This judgement in Iob 15. 21. 22. is opened thus, A sound of feares is in his eares; in peace the destroyer will come upon him; he beleeveth not to returne out of darkenesse; and he is waited for of the sword: &c. as fleeing from a sword] Hebr. the flight of a sword; which the Greeke explaineth as they that flee from batteil; and the Chaldee, as a flight from before them that kill with the sword. So Solomon saith, The wicked fleeth, where no man pursueth, Prov. 28. 1. Vers. 37. shall fall] or, stumble-downe, through weakenesse; or through hast as they flee, they shall fall one on another. before a sword] Chaldee, before them that kill with sword. power-to-stand] Heb. standing, or uprightnesse; contrary to the blessing in verse 13. The Greeke translateth, ye shall not be able to withstand your enemies. Vers. 38. shall perish, &c.] or, shall be lost. The fulfilling hereof is shewed in Ier. 50. 6. My people hath beene perishing (or lost) sheepe, their sheepheards have caused them to goe astray, &c. Vnto this curse of the Law, the promise of grace under the Gospell is opposed in Esa. 27. 13. They shall come which are perishing in the land of Assyria, and the Outcasts in the land of Egypt; and shall worship Iehovah, in the [illegible: 1 word] at Ierusalem. eat you up] in Chalden, con[illegible: 1 letter]ume you: that it, ye shall dye in the land of your captivine. Vers. 39. pine away] in Chaldee, melt away: to pine in iniquite, is to consume and perish in the punishment for iniquitie: whereupon this people complained, If our transgressions and our sinnes be upon us, and we pine away in them; how should wee then live? Ezek. 33. 10. See also Ezek 24. 23. It may likewise imply the beginning of grace in them that are left, (the remnant-according to the election of grace, Romans 11. 5.) who by their chastisements are) brought to a sight and sorrow for their sins: as in: Ezek. 36. 31. ye shall lothe your selves in your own sight, for your iniquities. of their fathers] the Chaldee expoundeth it, in the sins of their evill fathers, which they retain in their hands, they shal melt-away with thē. Vers. 40. And they shall] that is, And if they shall confesse: as the word If is understood in Exod. 4. 23. Mat. 1. 2. and 3. 8. Such a confession Daniel made, in Dan. 9. 3. 4. 5. &c. and Nehemiah, Neh. 1. 4. 5. 6. 7. &c. and 9. 1. 2. 29. 30. &c. when with fasting and prayer they confessed their owne and their forefathers sinnes. And from hence the Hebrewes doe gather, that they should humble themselves and fast certain daies in the yeere, for the calamities that have befallen their forefathers; (such dayes as he spoken of in Zach. 7. 3. 5. and 8. 19. and other the like;) wherein they stir up their hearts unto repentan, by memoriall of their owne evill deeds, and the deedes of their fathers, which caused those diffesses to come upon them. Moreover they say, W[illegible: 1 span]o seeth the cities of Iudah in their desolation, saith, Thy holy cities are à wildernesse [as in Esa. 64. 10] and re[illegible: 1 span] his clothes. If he see Ierusalem in her desolation, be faith, Ierusalem is a wildernesse, &c. If hee see the Sanctuarie desolate, he saith, Our holy and our beautifull house, &c. [as in Esa. 64. 11.] and rendeth his clothes. Hee rendeth them with his hand, all the clothes that are upon him, untill he be naked down to the heart. And he never soweth up those rent plico[illegible: 1 span]. But all their fasts (they say) shall cease in the [illegible: 2 letters]yes of Christ: and not so onely, but they shall be [illegible: 1 word] a good day (or festivitie,) and to dayes of joy and [illegible: 1 span], as it is written (in Zach. 8. 19.) Thus saith the Lord hosts; the fast of the fourth (moneth) and the fast of the fift, and the fast of the seventh, and the fast of the tenth, shall be to the house of Iudah joy and gladnesse, and chear full solemne-feasts: therefore love the truth and [illegible: 2 letters]nce. Maim. tom. 1. in Taanioth, chap. 5. sect. 1. 16. 19. Thus are the unbeleevers left to mourne and pine away in their iniquities, and they fast not [illegible: 1 word] to the Lord; but as he cried and they would [illegible: 1 span]eate; so they cry and he will not heare: because they have refused Christ who is our Peace; and whose glory dwelt amongst us, full of grace and truth, Zach. 7. 5. 13. Eph. 2. 14. Ioh. 1. 11. 14. against me] in Chaldee, against my word. contrary] Hebr. in conntrarietie: Chaldee, in hardnesse, (stubbornely) as vers. 21. 27. Vers. 41. uncircumcised heart] which the Chaldee expoundeth grosse (or foolish) heart; and Targum Ionathan, their proud heart. It meaneth also an unbleeving and disobedient heart, which resisted the Spirit of God; according to that saying, Yee stiffe necked and uncircumcised in heart, and eares[illegible: 1 letter], yee doe[illegible: 1 letter] alwaies resist the holy Ghost: Act. 7. 51. This hee speaketh, because the true circumcision is in the liners, and in the spirit, Romans 2. 29. whereupon the Prophet complaineth, all the house of Israel, are uncircumcised in heart, Ierom. 9. 26. what uncircumcision is, see Genes. 27. be humbled] or, be bowed downe, which the Greeke translateth, be a shamed; the Chaldee, be broken. It is opposed unto pride, 2 Chronicles 32. 26. Iob 40. 12. and implieth their repentance, and turning to the Lord, as in 2 Chronicles 30. 11. Whereupon God saith, If my people, upon whom my name is called, shall humble themselves, and pray, and seeke my face, and turne from their wicked wayes: then will I heare from heaven, and will for give their sinne, &c. 2 Chronicles 7. 14. accept of their iniquitie] that is, of the punishment of their iniquitie; as iniquity and sinne, is often used for punishment, Genesis 19. 15. Leviticus 20. 17. 19. 20. and to accept of that, is willingly to beare it, and contentedly to injoy it, (the word before used in verse 34. where the land should injoy her sabbathes;) or pay for the same. This phrase is used in Esa. 40. 2. where Ierusalem is comforted, because her iniquitie is accepted of, (or payed,) when she hath received of the Lords hand, double for all her sinnes. Vers. 42. Then will I] Hebr. And I will remember. This remembrance of God, signifieth his performance of the thing promised; as hee saith, I have remembred my convenant, &c. and I will bring you out from under the burdens of the Egyptians, &c. Exod. 6. 5. 6. So our remembring of Gods precepts, is expounded for to doe them, Psal. 103. 18. And under this promise, Gods mercie towards them is implied; as Moses elsewhere saith, For Iehovah thy God, is a mercifull God, he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers, which he sware unto them: Deut. 4. 31. And David; And he remembred for them his covenant: and repented, according to the multitude of his mercies. Psal. 106. 45. my covenant with Iacob] the Greeke translateth, the covenant of Iakob, &c. the Chaldee, my covenant that was with Iakob, &c. The remembring of this covenant with their ancestors, meaneth the accomplishment of the gracious promises made in respect of Christ unto forgivenesse of sinnes, and Sanctification of the Spirit. Therefore when Christ the horne of salvation, was raised up in the house of David, God is said to doe mercie with our fathers, and to remember his holy covenant, the oath which hee sware to our father Abraham, &c. Luke 1. 69. 72. 73. 75. The like grace is promised in Ezekiel 16. 60. &c. So whiles Daniel was confessing his sinne, and the sinne of his people Israel, the Angel Gabriel came and told him of the comming of Christ, to finish the transgression, and to seale up sinnes, and to make atonement for iniquitie, and to bring in everlasting righteousnesse: Daniel 9. 20.—24. For the Lord will not cast-off for ever: but though hee cause griefe, yet will he have compassion, according to the multitude of his mercias; Lamentation 3. 31. 32. This Thai[illegible: 1 span] called Ionathans, expoundeth e[illegible: 1 span]is verse thus; Then will I remember in mercie, the covenant which I covenanted with Iakob at Beth[illegible: 1 letter]l, (Gen. 35.) and also the covenant which I covenant[illegible: 1 letter]d with Isaak in mount Morijah; (Gen. 22.) and also the covenant which I covena[illegible: 1 span]d with Abraham, but [illegible: 1 word] the peeces (of the sacrifices, Gen. 15.) Whereas other-where the covenant is usually mentioned once, and from Abraham do[illegible: 1 letter]neward to Isaak, and so to Iakob, as is to be seene in Exod. 2. 24. and 6. 3. 4. here God mentioneth his covenant thrice, for more confirmation, and beginning with Iakob, goeth upward to Abraham (the father of the faithfull,) so leading them by degrees to his first and most ancient promises; and in them to Christ, whose Gospell was preached to Abraham; and such as be Christs, are Abrahams seed, and heyres according to the promise, Gal. 3. 8. 29. the land] which shall againe be inhabited and tilled; as it is written, In the day that I shall have cleansed you from all your iniquities, I will also cause you to dwell in the cities, and the wastes shall be builded, and the desolate land shall bee tilled, whereas it lay desolate in the sight of all that passed by, &c. Ezek. 36. 33. 34. So another Prophet saith, O Lord thou hast beene favourable to thy land, thou hast returned the captivity of Iakob; and, our land shall give her fruit, &c. Psal. 85. 2. 13. And these promises have also their accomplishment in Christ; who pronounced this blessing to the meeke, that they shall inherit the laud; Matth. 5. 5. But that earthly land, wherein they and their fathers so journed, was à figure of a better countrie, that is, an heavenly, Heb. 11. 9. 16. Vers. 43. and shall injoy] as in verse 34. The Greek translateth, then shall the land accept her sabbathes. [illegible: 1 word] because even for because] the reason is doubled, for the more vehemencie; and to imply their often and manifold sinnes, in the breaking of his covenant. The like phraseis in Ezek. 13. 10. Vers. 44. in the land of their enemies] cast out thither for their sinnes, and so unworthy of grace, being to bee reputed as enemies themselves. This commendeth the mercie and free grace of God in Christ, for when we were enemies, wee were reconciled to God, by the death of his Sonne: Rom. 5. 10. to consume them.] This promise, was partly fulfilled at their returne out of Babylon, as is remembred in Nehem. 9. 31. Neverthelesse for thy great mercies sake thou didst not utterly consume them, nor forsake them. But chiefly the complement hereof, is by the Gospell, as the Apostle sheweth in Rom. 11. 26. 28, 29. Like promises are made in D[illegible: 1 letter]uter. 4. 29.—31. Ezek. 24. 22. 23. I am Iehovah] or, I Iehovah, [illegible: 1 word] their God: which on [illegible: 1 letter]his part, signifieth his power, goodnesse, and readinesse to save them; and for them it is a signe of blessing; for blessed is that people, whose God is Iehovah. Psal. 144. 15. and 33. 12. Vers. 45. of their [illegible: 1 span]rs] or, of the first; which Targum Ionathan expoundeth, the covenant which I [illegible: 1 word] with their ancient fathers. The Greeke translateth it, their first covenant, when I brought them for[illegible: 1 span] the land of Egypt. Which deliverance, being a figure of a better by Christ; God, when hee would assure them of his grace, if they turne un[illegible: 1 letter]o him by faith, mentioneth that covenant and redemption. For though the covenant of the Gospel, be another then that which hee made with them, when he brought them out of Egypt, as the Apostle sheweth by testimonie of the Prophets, Heb. 8. 8. 13. from Ier. 31. yet the covenant or law then given, was a Scholemaster unto Christ. Gal. 3. 24. and Christ is the end of the law for righteousnesse, to every one that beleeveth; Rom. 10. 4. And thus Moses endeth the curses of the Law, due to transgressors; with promise of grace to the remnant of the Iewes (according to the election of grace, Rom. 11. 5.) which in the latter dayes shall come againe unto him; whom he is able to graffe in againe, and so will, if they bide not in unbeliefe; for as touching the election, they are beloved for the Fathers sakes, Romans 11. 23. 28.