Chapter XXXVI (continued, part 2)
shall tread 8liall t>e yours—not as if the Jews should be lords of the world, but of every place withiu the promised land. It should be granted to them, and possessed by them, on conditions of obedience :—from tlie wilderness—the Arabah on the south ; Lebaiioii—the northern limit; Euphrates—their boundary on the east; their grant of dominion extended so far, and the right was ful-
upon the altar by the priest. The encampment, being then round about the altar, made this practito, appointed to prevent idolatry, easy and practicable. But on tlie settlement in the promised land, the obligation to slay at the tabernacle was dispensed with, and tlie people left at liberty to prepare their meat in their cities or homes, according to the blessing of tlie Lord tliy God wlticli lie hath given tliee—t. e., the style of living should be accommodated to one's condition and means—profuse and riotous indulgence can never secure the Divine blessing, the unclean and the clean may eat thereof—The unclean here are those wiio were under some slight detilement, which, without excluding them from society, yet debarred them from eating any of the sacred meats (Lev-
filled to Solouiou. even unto the utterjnost sea—the Mediterranean. 3G-33. Behold, 1 set before you tlils day a blesstug and a curse—(See on ch. 27. 11.)
Ver. 1-15. Monuments of Idolatry to be Destroyed.
1. These are the statutes and judgments which ye shall observe—Having in the preceding chapter inculcated upon the Israelites the general obligation to fear and love God, Moses here enters into a detail of some special duties they were to practise on tlieir obtaining possession of the promised land. 2. Ye shall utterly destroy all the places wherein tlie nations which ye shall possess serve their gods—Tliis divine command was founded on the tendencies of human nature; for to remove out of sight everything tliat had been associated with Idolatry, that it might never be spoken of, and no vestige of It remain, was the only effectual way to keep the Israelites from temptations to it. It is observable that Moses does not make anj'^ mention of temples, for such buildings were not in existence at that early period. The " places" chosen as the scene of heathen worsliip were Bituated either on the summit of a lofty mountain, or on some artificial mound, or in a grove, planted witli particular trees, such as oaks, poplars, and elms (Isaiah 57.5-7; Hosea 4. 13). The reason for the selection of such sites was both to secure retirement and to direct the attention up-
iticus 7. 20). They were at liberty freely to partake of common articles of food, of the roebuck—the gazelle. ^ and as of the Iiart—The Syrian deer (Cei-vits barbalux)
is a species between our red and fallow deer, distinguished by the want of a bis-antler, or second branch on the horns, reckoning from below, and for a spotted livery which is
eflfaced only in the third or fourth year. [Biblical Cyclopedia.]
Ver. 16-25. Blood Prohibited. Ye shall not ent the blood ; ye shall pour it upon the earth as water—Tlie prohibition against eating or drinking blood as an unnatural custom accompanied the announcement of the Divine grant of animal flesh for food (Genesis 9. 4), and the prohibition was repeatedly renewed by Moses with reference to the great objects of the law (Leviticus 17. 2), the prevention of idolatry, and the consecration of the
sacrificial blood to God. In regard, however, to the blood of animals slain for food. It might be shed without ceremony, and poured on the ground as a common tiling like water—only for the sake of decency, as well as for preventing all risk of Idolatry, it was to be covered over with earth (Leviticus 17. 13), in opposition to the prnct<ce of heathen sportsmen, who left it exposed as an oirprin<j to the god of the chase. 38-38. Even as tlie roebuck and the hart is eaten, so shalt tliou ent tlifm, &(;. Game when procured in the wilderness had not been required to be brought to the door of the tabernacle. Tlie people were now to be as free in the killing of domestic cattle as of wild animals. The permission to hunt and use venison for food was doubtless a great boon to t!ie Israelites, not only in the wilderness, but on their settlement in Canaan, as the mountainous ranges of Lebanon, Carmel,and Gilead, on which deer abounded in vast numbers, would thus furuisli them with a plentiful and luxuriant repast.
ward to heaven ; and the " place" was nothing else than a consecrated enclosure, or at most, a canopy or screen from the weather. 3. ye shall overthrow their altars Piles of turf or small stones, and breaU tlteir pillars Before the art of sculpture was known, the statues of idols were only rude blocks of coloured stones. 5-15. unto tlie place which the Lord thy God shall choose to put his ttame there . . . thou shalt come—They were forbidden to worship eitlrer in the impure supei'stitious manner of the heathen, or In any of the places frequented by them.
A. particular place for the general rendezvous of all the tribes would be chosen by God himself; and the choice of one common place for the solemn rites of religion was an »ct of divine wisdom, for the security of the true religion;
Ver. 26-32. Holy Things to be Eaten in the Holy Place. Only thy holy tilings which thou liast—The tithes mentioned (v. 17) are not to be considered ordinary tithes, which belonged to the Levltes, and of wliicli pri,- vate Israelites had a right to eat; but they are other extraordinary tithes or gifts, which the people carried to the sanctuary to be presented as peace offerings, and on wliich,
It was admirably calculated to prevent the corruption which would otherwise have crept in from their frequenting groves and high hills—to preserve uniformity of worship, and keep alive their faith in Him to whom all their Bacriflces pointed. The place was successively Mizpeh, Shlloh, and especially Jerusalem ; but in all the references made to it by Moses, the name is never mentioned; and this studied silence was maintained partly lest the Canaanltes within whose territories it lay might have concentrated their forces to frustrate all hopes of obtaining .t; partly lest the desire of possessing a place of such Importance might have become a cause of strife or rivalry amongst the Hebrew tribes, as about the appointment to
after being offered, and the allotted portion given to tli& priest, they feasted with their families and friends (Leviticus 27. 30). 29-33. Take heed to thyself that tliou benot snared by following tliem . . . saying, How did
' these nations serve tlieir gods!—The Israelites, influenced by superstitious fear, too often endeavoured to propitiate the deities of Canaan. Their Egyptian educa.tion, had early impressed that bugbear notion of a set of local deities, who expected their dues of all who came to Inhabit the country which they honoured with their protection, and severely resented the neglect of payment in
the priesthood (Numbers 16). 7. There ye shall eat belore the Lord—Of the things mentioned (v. 6); but of course, none of the parts assigned to the priests before the Lord—in the place where the sanctuary should be established, and In those parts of the Holy City which the people were at liberty to frequent and inhabit, la. Ye hall rejoice before the Lord your God, ye, your song, and your daughters, AcHence it appears, that although males only were commanded to appear before God at the annual solemn feasts (Exodus 23. 17), the women were allowed to accompany them (1 Samuel 1. 3-23). 15. Notwithstanding thou mayest kill and eat flesh in •11 thy gates—Every animal designed for food, whether ox, goat, or lamb, was during the abode In the wilderness ordered to he slain as a peace oflTerlng at the door of the tabernacle; Its bl<>od to be sprinkled, and its fat burnt 9
all new-comers. [Wabburton.] Taking into coiisi<lora<- tlon the prevalence of this idea among them, we see that against an Egyptian influence was directed the full force of the wholesome caution with which this chapter closes.
Ver. 1-5. Enticers to Idolatry to be pwriro DbA'-Th. 1. If there arise amongst you a propJ>ct*-'rhe special counsels which follow arose out of the general, precept contained in the last verse of the pre«<idLug-cliapteraud
DEUTERONOMY XIV, XV. Whal Muy and what may Ml be Eaten, Endci'Vf; to Idolatry to he Slain.
the purport of them is, that every attempt to secUice others from the course of duty which Hint Divine standard of faith and worship preseribes must not only be Btrenuously resisted, but the seducer punished by the law of the laud. This is exemplified in three cases of enticement to idolatry, a prophet e., some notable person laying claim to the character and authority of the prophetic ofHce (Numbers 12. 6 ; 1 Samviel 10. G), performing
hopeless sorrow (1 Thessalonians 4. 13), were to be carefully avoided by the Israelites, as derogatory to the character, and inconsistent with the position of those who wi re tiie people of God.
Ver. 3-21. What may be Eaten, and what not. Tliou shalt not eat any aboiiaiiiahle tiling— /. c, anything forbidden as unclean (see on Leviticus 11 1. Of Beasts. 4-S. Tlie hart—<see on ch. 1-5.) fallow dee« —the Hebrew word (Jachmur) so rendered, does not represent the fallow deer, whicli is unknown in AVesteiit
feats of dexterity or power in support of his pretensions, or even predicting events whicli oc(-iirred as he foretold;
as, for instance, an eclipse w'hich a knowledge of natural science might enable him to anticipate (or, as C'aiaphas, John 18. 1-t). Should the aim of such a one be to seduce the people from the worship of the true God, he is an impostor, and nmst be put to death. No prodigy, however wonderful, no human authority, however great, should be allowed to shake their belief in the Bivine character and truth of a religion so solemnly taught and so awfully attested (cf. Galatians 1. 8). The modern Jews appeal to
A.sia, but an antelope (Oryx leucoryx), called by tho Arabs, Jazmar. It is of a white colour, black at tlie extremities, and a bright red on the thighs. It was used >i\ Solomon's table, -wild goat—The word ((k/.o is dillWi'ent from tliat commonly used for a wild goat (1 Samuel 21. 2; Psalm lOi. 18; Proverbs 5. 19), and it is supposed to be a goat-deer, having the body of a stag, but the head, horns, and be.ird of a goat. An animal of this sort is found ia the East, and called Lenvce. [Shaw's Tkavel.s.] pygarg —a species of antelope (Oryx nddax) with wliite buttocKs, wreathed horns two feet in length, and standing about three feet seven inches high at the shoulders. It is common in the tracks which the Israelites had frequented. [Shaw.] wild ox—supposed to" be the Nubian Oi'yx, which differs from the Oryx leucoryx, formerly mentioned, by its black colour; and it is, moreover, of larger stature, and a more slender frame, witli longer and more curved horns. It is called Bekkar-ElWash by the Arabs, cliamois—rendered by the Sept. Cameleopard, but, by others who rightly judge it must have been an animal more familiar to the Hebrews, it is thought to be the Kebsch (Ovis tragelaphus), rather larger than a common sheep, covered not with wool, but with reildish hair—
this passage as justifj-ing their rejection of Jesus Christ. But he possessed all the characteristics of a true prophet, and he was so far from alienating the people from God and his worship, that the grand object of his ministry was
to lead to a purer, more spiritual and perfect observance of the law.
Ver. 6-lS. Without regard to Nearness of Relation. 6. If tliy brother . . . entice thee secretly—This term being applied very loosely in all Eastern countries (Genesis 20. 13), other expressions are added to intimate that ho degree of kindred, however intimate, should be allowed to screen an enticer to idolatry, to conceal his crime, or protect his person; piety and duty must overcome affection or compassion, and an accusation must be lodged before a magistrate. 9. thou shalt surely kill lilm—not hastily, or in a private manner, but after trial and conviction ; and his relative, as informer, was to cast the first stone (see on eh. 17. 7; Acts 7. .58). It is manifest that what was done in secret could not be legally proved by a single informer; and hence Jewish writers say, that spies were set in some private part of the house, to hear the conversation and watch the conduct of a person suspected of idolatrous tendencies. 1;3-1S. certain men, the chllflren of Belial—lawless, designing demagogues (Judges 19. 22; 1 Samuel 1. 16; 25. 25), who abused their influence to withdraw the inhabitants of the city to idol worship. 14. Then shalt thou inqnire—i. c, the magis-
Syrian sheep-goat. Of Birds. 11-20. Of all densi bJrda ye shall eat^—(see on Leviticus 11. 21.) 13. glede—thought to be the same as that rendered Vulture (Leviticus 11. 1-1). the cucUow—more probably the sea-gull, the sivan rather the goose (Michaews). gier-eaglc—The Hebrew word Jiachemah is manifestly identical with Raclunnah, the name which the Araljs give to the common vulture of Western Asia and Egypt. (Neophron percnopterus.) cormorant—rather the I'lunijeon ; a sea-fowl, the lapa wing—the upupa or hoop: a beautiful bird, but of tho most unclean habits, '-il. Thou shalt not eat of any thing tliat dieth of itself—(.see on Leviticus 17. 15; 22. 8.) tliou shalt give it unto tlie stranger tliat is in thy gates—not a proselyte, for he, as well as an Israelite, was subject to this law; but a heathen traveller or sojourner, thou slialt not seethe a kid in his motlier's inllk This is tlie third place in which the iirohiliition is repeated. It was pointed against an aniuial pagan ceremony (see on Exodus '£i. 19; 31. 20). TIiou shalt trnly tithe all the Increase of thy see<l—The dedica tion of a tenth part of the year's produce in every thing was then a religious duty. It was to be brought as an oll'erIng to the sanctuary; and, where distance jircvented lt,s being taken In kind. It was by this statute convertible into money. 88-!J9. At the end of three years, the L*- vitc shall come, Ac.—The Levites having no inheritance like the other tribes, the Israelites were not to forget them, but honestly to tithe their increase. Besides the tenth of all the land produce, they had forty-eight cities, with the surrounding grounds, " the best of the land," and a certain proportion of the sacrifices as their allotted perquisites. They had, therefore, If not an affluent, yet a comfortable and Independent, fund for their support.
trate, to whom it ofllcially belonged to make the necessary Investigation; and, in the event of the report proving true, the most summary proceedings were to be commenced against the apostate inhabitants. The law in
this chapter has been represented as stern and sanguin-
arj', but it was in accordance with the national constitu-
tion of Israel. God being their King, Idolatry was trea-
son, and a city turned to idols put itself into a state, and Incurred the punishment, of rebellion. 10. itshnllbenn heap for ever; it shall not he l>nilt afjain— Its ruins «hall be a permanent monument of the Divine Justice,
and a beacon for the w.arning and terror of posterity. 17. Where shall cleave naught of the cursed thing to thine fcaml—No spoil shall be taken from a city thus solemnly devoted to destruction. Every living creature must be put to tlie sword—everything belonging to it reduced to ashes—that nothing but its Infamy may remain.
Ver. 1,2. QoD's People must not DrsriouRE themBKLVES IN MOURNINO. 1. Ye shall not cut yourselves
. . . for the dead—It was a common practlae of Idolaters, both on ceremonious occasions of their worship (1 Kings
Ver. 1-11. The Seventh Year a Year of Rri.eass FOU THE Poor. 1. at the end of every seven yeai-*— During the last of tho seven, i. <., tho sabbatical year (tjtodus 21. 2 ; 23. U ; Leviticus 2,5. 4 ; Jeremiah 31. 14). a. Kvery creditor (liat lendeth augiitunto his neiglibour.shiUl release Itr—not by an absolute discharge of the debt, bnt by passing over that year without exacting iiayinen^ The relief was temporary aij|d peculiar to 'hat year tlur-
18. 28), and at funerals (cf. Jeremiah K!. fi; 41. r>), to make ghastly Incisions on their faces, and other parts of their persons, with their finger nails or sharp instruments. The making a large bare space between tin; eyebrows was another heathen custom In honour of the dead (see on Leviticus 19. 27, 28 ; 21. 5). Such indecorous and degrading usages, being extravagant and unnatural expressions of
UebreiB Servant^ Freedom. DEUTERONOMY XVI. The Feast of the Passover,
Ing which there was a total suspension of agricultural
labour, he shall not exact It of his brother—i. e., an
Ver. 1-22. The Feast op the Passover. 1. Observ« the month of Abib—or flrst-fruits. It comprehended the latter part of our M.arch and the beginning of April. Green ears of the barley, which were then filled, were offered as first-fruits, on the second dny of the passover. for In the moiith of Abib tlie Lord tliy Ood brought thee out of Egypt by night—This statemerl is apparently at variance with the prohibition (Exodus 12. 22), as well as with the recorded fact that their departure tooK place in the mo)-rti(i.,7 (Exodus 13. o ; Nuinbers.>i. 3). But it i.s susceptible of easy reconciliation. Pliaraoh's permission, the first step of emancipation, was extorted during the night, the preparations for departure commenced, the rendezvous at Rameses made, and the march entered on in the morning. 3. Thou shalt therefore sacriticc the passover—not the paschal -lamb, which was strictly and properly the Passover. The whole solemnity is here meant, as is evident from the mention of the additional victims that required to be offered on the subsequent days of the feast (Numbers 28. 18, 19; 2 Chronicles 35. 8, 9), and from the allusion to the continued use ol unleavened bread for seven days, whereas tlie passover itself was to be eaten at once. The words before us aie equivalent to " thou shalt observe the feast of the passover." titou Shalt not eat unleavened bread—a sour, unpleas.aiit unwholesome kind of bread, desigiied to be a memorial of their Egyptian misery, and of the haste witli whic'". they departed, notallbwing time for their morningdougn to ferment. 5, 6. Thou mayest not saerilice the pHssover witliin any of tliy gates—Tlie passover ^\'as to l^o observed nowhere but in the court of the tabernacle or temple, as it was not a religious feast or sacramental occasion merely, but an actual sacrifice (Exodus 12. 27 ; 23, IS
Israelite, so called in opposition to a stranger or foreigner, because It Is called the Lord's release—The reason for
acquitting a debtor at that particular period proceeded from obedience to the command, and a regard for the honour, of Ood; an acknowledgment of holding their property of Him, and gratitude for His kindness. 3. Of a foreigner thou mayest exact It again-Admission to
all the religious privileges of the Israelites was freely granted to heathen proselytes, though this spiritual incorporation did not always imply an equal participation of civil rights and privileges (Leviticus 25.44; Jeremiah ^.14; cf. 1 Chronicles 22.2; 2 Chronicles 2.17). 4. save -ivhen there shall be no poor man among you—Apparently a qualifying clause added to limit the application of the foregoing statement; so that "the brother" to be released pointed to a poor borrower, whereas it is implied that if he were rich the restoration of the loan might be demanded even during that year. But the words may properly be rendered (as on marg.) to t he end, in order that
there may be no poor among you—i. e., that none be reduced to inconvenient straits and poverty by unseasonable exaction of debts at a time when there was no labour and no produce, and that all may enjoy comfort and pros-
perity, which will be the case through the special blessing of God on the land, provided they are obedient. 7-11. If there be amoug you a poor man . . . tliou slialt not harden thine heart—Lest the foregoing law should prevent the Israelites lending to the poor, Moses here admonishes them against so mean and selfish a spirit, and exhorts them to give in a liberal spirit of charity and kind-
ness, which will secure the Divine blessing (Romans 12. 8; 2 (Corinthians 9. 7). 11. For the poor shall never cease out of the land—Although every Israelite on the conquest of Canaan became the owner of property, yet in the providence of God who foresaw the event, it was permit-
34. 25). The blood had to be sprinlvled on the altar and in the place where the true Passover was afterwards to he sacrificed for us at even, at the going down of the sun-
ted, partly as a punishment of disobedience, and partly
Hi., between the evenings, at the season— i. e., tlie month and day, though not perhaps the precise hour. The immense number of victims that had to be immolated on the eve of the passover i.e., within a space of four hours—has appeared to some writers a gre.at diflieulty. But the large number of officiating priests, their dexterity and skill in the preparation of the sacrifices, the wide range of the court, the extraordinary dimensions of tlia altar of burnt offering and orderly method of conducting the solemn ceremonial, rendered it easy to do that in a few hours, which would otherwise have required as many days. 7, tliou slialt roast and cat it—(See on Exodus
for the exercise of benevolent and charitable feelings, that " the poor should never cease out of the land."
12-19. Hebrew .Servants' Freedom, la. If thy brother, an Hebrew man, or an Hebrew woman, be sold anto thee—The last extremity of an insolvent debtor, when his house or land was not sufficient to cancel his debt, was to be sold as a slave with his family (Leviticus
2.5. SO; 2 Kings 4.1; Nehemiah 5.1-13; Job 24.9; Matthew
18. 25). The terra of servitude could not last beyond six years; they obtained their freedom either after six years from the time of their sale, or before the end of the seventh year ; and at the year of jubilee, such slaves were emancipated, although their six years of service were not completed. 13-1.5. Thou slialt not let him go away empty —A seasonable and wise provision for enabling a poor unfortunate to regain his original status In society, and the motive urged for liis kindness and humanity to the Hebrew slave, was the remembrance that the whole nation was once a degraded and persecuted band of helots in Kgypt. Thus, kindness towards their slaves, unparalleled elsewhere In those days, was inculcated by the Mosaic law; and in all their conduct towards peihons in that reduced condition, leniency and gentleness were enforced by an appeal which no Israelite could resist. IG, 17. If he say unto thee, I will not go away from thee—If they declined to avail them.selves of the privilege of release, and chose to remain with their master, then by a peculiar form of ceremony they became a party to the transaction, voluntarily sold themselves to their employer and continued In his service tin death. 18. he hath been worth a donble-hlred servant to thee—t". e., he Is entitled to double wages, because his service was more advantageous to you, being both without \Tages and for a length of time, whereas hired servants were engaged yearly (Leviticus 25. S-l), or at most for three years (Isaiah
12.8; cf. 2 Chronicles 35. 13.) thou shalt turn In tlie morning and go unto thy tents—The sense of tliis passage, on the first glance of the wo«-ds, seems to point to the morning after the first day—the passover eve. Perhaps, however, the divinely-appointed duration of this
feast, the solemn character and important object, the
joui'iiey of the people from tiie distant parts of the land
to be present, and the recorded examples of their continuing all the time (2 Chronicles 31). 21; 85.17) (though these may be considered extraordinary, ,aiid therefore exceptional occasions), may warrant the conclusion that the leave given to the people to return home was to be on the morning after the completion of the seven days. 0-13. Seven weeks shnlt thou number—The feast of weeks, or a week of weeks; the feast of pentecost (see on Exodus 34.22; Leviticus 23.10; Acts 2.1). As on the second day of the pa.ssove_r, a sheaf of new barley, reaped on purpose, was offered, so on the .second day of peiitecost a sheaf of new wheat was presented as flrst-fruits (Exodus 2>. 10; Numbers 28. 2(i), a freewill, spontaneouH trll)uteof gratitude toGod forhistcmporal bounties. This feast w,as instituted In memory of the gi\-iiig of tlie law, th.at spiritual food by whhth man's soul is nourished (Deuteronomy 8. 3). l.'}-17. TIkou shalt obseri-e the feast of tabernnclcs seven days—(See on E.xodus 23. Ki; Leviticus
16. 14). 19. All the firstling males of thy iierd and of thy flock thou shalt sanctify unto the Lord thy God— (See on Kxodus 22. -io.) thou shalt do no work with the flrstllng of thy bullock—t. e., the second tlrstllngs (see on ch. 12.17. 18; 14. W).
2.3.34; Numbers 2!). 12.) Various conjectures have been formed to account for thcappointmcnt of this feast at the conclusion of the whole harvest ; some Imagine that it wjui
Otjves and Images Forhidden. DEUTERONOMY XVII. The Election and Duly of a King.
designed to remind the Israelites of the time when they had no corn-fields to reap, but were daily supplied with manna; others think that it suited the convenience of the people better than any other period of the year for dwelling in booths; others that it was the time of Sloses' second descent from the mount; while a fourth class are of opinion that this feast was fixed to the time of the year when the Word was made flesh and dwelt—lit., tabernacled—amongst us (Joshua 1. 14), Christ being actually born at that season. In all the works of tKiiie Iiaiids
which was composed partly of civil and partly of ecclesiastical persons. "The priests and Levites" should rather be "the priests—the Levites;" i.e., the Levitical priests, including the high priest, who were members of the legislative assembly; and who, as forming one body, are called "the judge." Their sittings were held In the neighbourhood of the sanctuary, because in great emergencies the high priest had to consult God by Urim (Numbers 27.21). From their judgment there was no appeal; and if a person were so perverse and refractory as to refuse obedience to their sentences, his conduct, as inconsistent with the maintenance of order and good government, was then to be regarded and punished as a capital crime.
. . . rejoice—!. e., praising God with a warm and elevated heart. According to Jewish tradition, no marriages were allowed to be celebrated during these great festivals, that no personal or private rejoicings might be mingled with the demonstrations of public and national gladness. 16. Three times in a year shall all thy males appear hefore the Lord thy God—No command was laid on women
14-20. The Election and Duty of a King. 14-20. "When ye shall say, I will seta king over me—In the following passage 'Closesprophetically announces a revolution which should occur at a later period in the national history of Israel. No sanction nor recommendation was indicated; on the contrary, when the popular clamour had efl'ected that constitutional change on the theocracy by the appointment ofa king, the Divine disapproval was expressed in the most unequivocal terms (1 Samuel 8. 7). Permission at length was granted, God reserving to himself the nomination of the family and the person who should be elevated to the regal dignity (1 Samuel 9. 15; 10. 24; 16. 12;
to undertake the journeys, partly from regard to the natural weakness of their sex, and partly to their domes-
tic cares. 18-30. Judges and officers shalt thou make these last meant heralds or bailiff's, employed in executing the sentence of their superiors, in all thy gates The gate was the place of public resort among the Israel-
ites and other Eastern people, where business was transacted and causes decided. The Ottoman Porte derived its name from the administration of justice at its gates. 21. Tliou shalt not plant thee a grove—a grove has in Scripture a variety of significations—a group of overshadowing trees, or a grove adorned with altars dedicated to a particular deity, or a wooden image in a grove (Judges 6. 25 ; 2 Kings 23. 4-6). They might be placed near the earthen and temporary altars erected in the wilderness, but they could not exist either at the tabernacle or temples. They were places, which, with their usual accompaniments, presented strong allurements to idolatry, and therefore the Israelites were prohibited from planting them, 'i'i. neither shalt thon set np any Image erroneously rendered so for "pillar;" pillars of various kinds, and materials of wood or stone were erected in the neighbourhood of altars. Sometimes they were conical or oblong, at other times they served as pedestals for the statues of idols. A superstitious reverence was attached to them, and hence they were forbidden.
1 Chronicles 28. 4). In short, Moses foreseeing that his ignorant and fickle countrymen, insensible to their advantages as a peculiar people, would soon wish to change their constitution and be like other nations, provides to a certain extent for such an emergency, and las'S down the principles on which a king in Israel must act. Hewas to possess certain indispensable requisites; he was to be an Israelite, of the same race and religion, to preserve the purity of the established worship, as well as be a t.ype of Christ, a spiritual king, one of their brethren. 15. thou mayest not set a stranger over thee, whlcU is not thy brother-^/, e., by their free and voluntary choice. But God, in tlie retributions of His providence, did allow foreign princes to usurp the dominion (Jeremiah 38. 17; Matthew 22. 17). 16. He shall not multiply horses to himself—The use of these animals was not absolutely prohibited, nor is there any reason to conclude that they might not be employed as part of the state equipage. But the multiplication of horses would inevitably lead to many evils, to increased intercourse with foreign nations, especially with Egypt, to the importati(m of an animal to which the character of the country was not suited, to the establishment of an Oriental military despotism, to proud and pompous parade in peace, to a dependence upon Egypt in time of war, and a consecjuent withdrawal of trust and confidence in God. (2 Samuel 8.4; 1 Kings 10.26; 2 Chronicles 1.16; 9.28; Isaiah 31.3.) 17. Keither shall he multljily wives to himself, that his heart turn not away—There were the strongest reasons for recording an express prohibition on this point, founded on the practice of neighbouring countries in which polygamy prevailed, and whose kings had numerous harems ; besides the monarch of Israel was to be absolutely Independent of the people, and had nothing but the Divine law to restrain his 'passions. The mischievous effects resulting from the breacli of this condition were exemplified in the history of Solomon and other princes, who, by trampling on the restrictive law, corrupted themselves as well as the nation, neither shall he multiply silver and gold i. p., the kings were forbidden to accumulate money for private purposes. 18-20. lie shall write him a copy of tills law In a book—The original scroll of the luuicut Scriptures was deposited In the sanctuary under tli(> strict custod.y of the priests (see on ch. 81.20; 2 Kings 22. 81. Each monarch, on his accession, was to bo furnished with a true and faithful copy, which lu; was to keep constantly be side him, and dally peruse it, that his character aniP sentiments being cast Into Us sanctifying mould, he might discharge his royal functions In the spirit of faltli and piety, of humility and a love of righteousness, that he may prolong his days, he and his children, In Ills
Ver. 1. Things Sacrificed must be Sound. 1. Thon slialt not sacrifice any . . . bullock or slieep -wherein
Is blemish—upder the name of bullock were comprehended bulls, cows, and calves; under that of slieep, rams, lambs, kids, he and she goats. An ox, from mutilation, was inadmissible. The qualifications required in animals destined fo:*sacrlflce are described (Exodus 12. 5;
Leviticus 1. 3).
2-7. IDOI-ATERS MUST BE Slain. !i-7. If there be found among you any man or woman that hath wrought wickedness—Tlie grand object coiitoinplated In clioosing Israel was to preserve the knowledge and worship of tlio one true God, and hence Idolatry of any kind, wlietlier of the heavenly bodies or in some grosser form, is called "a transgression of Ills covenant." No ranlc nor sex could palliate tills crime. Every reported case, oven a flying rumour of tlie perpetration of so heinous an olf'ence, was to be Judicially examined, and If proved by the testimony of compstent witnesses, the oflTcnder was to be; talcen without the gates and stoned to death, the witnesses casting the first stone at him. The object of this special arrangejnent was partly to deter the witnesses from making a rash accusation by the prominent part they had to act ns executioners, and partly to give a public assurance that the crime had met Its due punishment.
8-13. TlI K I'RIE.STS AND JUDGP;S TO DETERMINE CONTROVER.SIKS. 8-1.3. If there arise a matter too hard for thee in Judgment—In all civil or criminal cases, where there was any doubt or difficulty In giving a decision, the local mngistrates were to submit them by reference to the trll)iinal of the Sanhedrim—the supreme council, 132
Christ Ihe Prophet to be heard. DEUTERONOMY XVIII, XIX. The Cities nf RJuge.
kingrclom—From this It appears that the crown in Israel was to be hereditary, unless forfeltea by personal crime.
ism, or the duty of the nearest kinsman to avenge the death of a slauglitered relative, being the consuetudinary law of that age, as it still is among the Arabs and other people of the East, Moses incorporated it in an improved form witli his legislative code. For the protection of the unintentional homicide, he provided certain cities of refuge—three had been destined for this purpose on the east of Jordan (ch. 4. 41 ; Numbers .35. 11); three were to bo Invested with the same privilege on the west of tliat river when Canaan should be conquered, in the midst of the land—in such a position that they would be conspicuous and accessible, and equidistant from tlie extremities of the land and from each other. 3. Tliou Shalt prepare tliee a way—The roads leading to them were to be kept in good condition, and the bro<>k.< or rivers to be spanned by good bridges; the width of tlie roads was to be .32 cubits; and at all the cross roads signposts were to be erected with the words, Mekclcth, Meke-
Ver. 1-8. The Lord is the Priests' and the Levites' Inheritance. 1. TUe priests, tlie Icevltes shall tat tlie oflTerlngs—As the tribe of Levi liad no inheritance allotted them like the other tribes, but were wholly conseerated to the priestly office, their maintenance was to *rise from tithes, fiist-fruits, and certain portions of the oblations presented on the altar, which God having by express appointmeit reserved to himself made over, after being offered to His ministers. 3. TUls shall be
file priests' due from the people—All who ofTi-red sac-
rifices of thanksgiving or peace offerings (Leviticus 7.
81-3.5) were ordered to give tlie breast and slioulder as perquisites to the priests. Here "tlie two cheeks" or head and "the maw" or stomach, deemed anciently a great dainty, are specified. But whetlier this is a new injunction, or a repetition of the old, with tlie supplement Of more details, it is not easy to determine. 6-8. If a Ij«vlte . . . come with all tlie desire of liis iiiiitd—It appears that the Levites served in rotation from the earliest times; ljut, from their great numbers, it was only at distant intervals thfy could be called into actual ser-
Icth, "refuge, refuge," painted on tliem. divide tlie coasts of tliy land into tltree parts—the whole extent of the country from the south to the north; the three cities on each side of Jordan were opposite to each other, "as two rows of vines in a vineyard" (see on Joshua 20.
7, 8). 0. Liest tlie avengtr of blood pursue the slaj er, while his heart Is hot—This verse is a continuation of the third (for vs. 4, 5, which are explanatory, are in a p.arenthetical form), and the meaning is, that if the kinsman of a person inadvertently killed should, under the impulse of sudden excitement and without inquiring into the circumstances, inflict summary vengeance on the homicide, however guiltless, the law tolerated such an act; it was to pass with impunity. But to prevent such precipitate measures, the cities of refuge were established for the reception of the homicide, that "innocent blood might not be shed in thy land" {v. 10). In the case of premeditated murder (vs. 11, 12;, they afforded no immunity; but, if it were only manslaughter, the moment the fugitive was within the gates, he found himself in a safe asylum (Numbers 3.5.26-28; Joshua 2U. 6). 8, 9. And if tlie Lord enlarge tliy coast^Tliree additional sanctuaries were to be established in the event of their territory extending over tlie country from Hernion and Gilead to the Euphrates. (See on Genesis 1.5.18; Exodus 23.31.) But it was obscurely hinted that this last provision would never be carried into effect, as the Israelites would not fulfil the conditions, viz., "that of keeping the commandments, to love the Lord, and walk ever in his ways." In point of fact, although that region was brought into subjection by David and Solomon, we do not find that cities of refuge were est.ablislied ; because those sovereigns only made the ancient inhabitants tributary, instead of sending a colony of Israelites to possess it. The privilege of sanctuary cities, however, was given only foV Israelites; and besides, that conquered territory did not remain long under the power of the Hebrew kings.
vice. Should any Levite, however, under the influence of eminent piety, resolve to devote himself wliolly and continually to the sacred duties of the sanctuary, lie was allowed to realize his ardent wishes; and as he was admitted to a share of the work, so also to a share of the remuneration. Though he might have a private property, that was to form no ground for withholding or even diminishing his claim to maintenance like the other ministering priests. The reason or principle of the enactment is obvious (1 Corinthians 9. 13). At the same time, while every facility was afforded for the admission of such a zealous and self-denying officer, this admission was to be in an orderly manner: he was to minister "as kU his brethren"—i. e., a Gershonite with Gershonites; a Merarite with Merarites; so that there might be no derangement of ihe established courses.
9-14. The Abominations of the Nations are to be AVOIDED. 9-14. Thou slialt not Icarii to do after the bomtnations of those nations—(See on Leviticus 18. 21
19. 26-.S1; 20.6.) In spite of this express command, the people of Canaan, especially the Philistines, were a constant snare and stumbling-block to the Israelites, on account of their divinations and superstitious practices.
I.T-19. Christ the Prophet is to be heard. 15-19. The Lord thy God will raise up unto thee a prophet— The Insertion of this promise, in connection with the preceding prohibition, might warrant the application which some make of it, to that order of true prophets whom God commissioned in unbroken succession to instruct, to direct, and warn His people; and in this view the purport of 11 Is, "There is no need to consult with diviners and soothsayers, .'is I shall alford you tlie bouetit of divinely-appointed prophets, forjudging of whose credentials a sure criterion is given" (vs. IJut the prophet here promised was pre-eminently the Messiah,
14. The Land-mark is not to be Removed. 14-. Tiiou Shalt not remove thy neiglibours' land-mark wliicii tliey of old have set in thine Inheritance—The state of Palestine in regard to enclosures is very much the same now as it has always been. Though gardens and vineyards are surrounded by dry stone walls or hedges of prickly-pear, the boundaries of arable fields are marked by nothing but by a little trench, a small cairn, or a single erect stone, placed at certain intervals. It is manifest
for He alone was "like unto Moses (see on ch. 31. lOj in his mediatorial character; in the peculiar excellence of his ministry; in the number, variety, and magnitude of his miracles; in his close and familiar communion with God; an<l In his being the author of a new disjicnsation of religi"n." This prediction was fulfilled 1501) ye.ars afterwards, and was expressly applieil to Jesus Christ by Peter (Acts 3.22, 23), and by Stepli(>n (.Vets 7. .37). 19. whosoever will not hearken itnto my nords which he shall speak in my name, I will re<iuii-c it of lilm The direful consecjuences of unbelief in Christ, and disregard of his mission, the Jewish people have been experiencing during INOO years.
thiit a di.shonest person could easily fill the gutter with earth, or remove these stones a few feet without mucii risk of detection, and enlarge his own field by a stealtljy encroachment on his neighbour's. This law, then, was made to prevent such trespasses.
1.5-21. Two Witnesses Required. 15. One witnesa shall not arise against a man for any Iniquity—The following rules to regulate the admission of testimony in
pulilic courts are founded on the principles of natural jus-
tice. A single witness shall not be admitted to the condemnation of an accused person. Punishment of a Kalsf, Witness. 16-'41. Hut if convicted of perjury,
CHAPTER XIX. Ver. 1-13. Of the Cities op Refiige. 2. Tiioii slinlt separate three cities in the mldiit of thy land—Gocl-
it will be sufflcient for his own condemnation, and his punishment shall be exactly the same as would have
PrUsti In Exhort the People. DEUTERONOMY XX, XXI. Ejyialwn of Uncertam Murder.
surrender, the people would oeconie dependent, and ill the relation of tributaries the coniiuered nations would receive the highest blessings from alliance with the chosen people; they would be brought to tlie knowledge of Israel's God and of Israel's worship, as well as a participation of Israel's privileges. But if the besieged city relused to capitulate and )ie taken, a universal m.issacre was to be made of the males, while the women and children were to be preserved .and kindly treated (vs. 13, 11). By this means a provision was made for a Vriendly and useful connection being established between the captors and llie captives; and Israel, even through her conquests, would prove a blessing to the nations. 19. Thou slialt not destroy tlie trees tlsereof tiy lorciiig an a ve ni^nliist t hem —In a protracted siege, wood would be required lor various purposes, both for military works and for fU'd. But fruitbearing trees were to be carefully spared; and, indeed, in warm countries like India, where the people live niueh more on fruit than we do, the destruction of a fruit tree is considered a sort of sacrilege. ^0. tlion sliait bnild tmi~ »varks against tlie eity tliat iiiakef Ji war %vitli tlie*^— II;
overtaken the oViject of his malignant pro&ecution. (See
oil Exodus 21. ; Leviticus 21. 20.)
Ver. 1-20. The Priests' Exhortation to f.xcouraoe THE People to Battle, i. When tUoM gocst out to l;attle against tUiiie enemies—In tlie approachini; invasion of Canaan, or in any just and defonsive war, tlie Israelites had reason to expect the presence and favour of God. 3. ivlien ye cosne ni^h nnto fUe IjHttle, tiie jiriest
i'Jiiall appi'oacli and si>e.iIiL unto tlie people—Jewish writers say that there was a war priest appointed by a special ceremonial to attend the army. It was natural
tha.t the solemn objects and motives of religion should liave been applied to animate patriotism, and give addititmal impulse to valour; otlier people have done this. But in the case of Israel, tlie regular attendance of a priest on the battle-field was in accordance with their theocratic government, in which everything was done directly by God through his delegated ministers. It was the province of this priest to sound tlie trumpets (Xumbers 10. 9; 31. G), and he had others under him who repeated at the head of each battalion the exhortations whicli he addressed to the warriors in general. The speech (vs. 3, i) is marked by
is evident that .some sort of military engines were intended; and accordingljwe know, that in Egypt, where the Israelites learnt tlieir military tactics, the method of conducting a siege was by throwing up banks, and making advances with movable towers, or wifli the tcstudo. [Wilkinson.]
ii brevity and expressiveness aiimirably suited to the occasion, viz., when the men were drawn up in line. 4. Yonr God is lie tliat goetli witli you, to fijjiit for yon against yonr enemies, to save yoi\—according to Jewish writers, the ark was always taken into the field of combat. But there is no evidence of this in the sacred history; and it must have lieen a sufficient ground of encouragement to be assured that God M'as on their side,
CHAPTEE XXI.
Ver. 1-9. Expiation of Uncert.-vin Mukder. 1. if one l>e fonnd sl»in lying in the field, and it be not known wiio hath slain him— The ceremonies here ordained to be observed on the discovery of a slaughtered corpse show the ideas of sanctity which the Mosaic law sought to associate with human blood, the horror which murder inspired, as well as the fears that were felt lest God should avenge it on the country at large, and the pollution which the land was supposed to contract from the
."j. llie oflicers sliall speak niito tlie people l:l.,Sholerim, wlio are called "scribes'" or "overseers." (Exodus 5.6.) Tliey might be keepers of the muster-roll, or perhaps ratlier military heralds, whose duty it was to announce
ttic orders of the generals. (2 Chronicles 26. 11.) This pcoolamation {vs. 5, 8) must have 'oeen m.ade previous to the prii'st's address, as great disorder and inconvenience must have been occasioned if the serried ranks were broken by the departure of those to whom the privilege was granted. Four grounds of exemption are expressly mentioned:—1. The dedicalion of a new house, which, as in all Oriental countries still, was an important event, and celebrated by festive and religious ceremonies (Nelieiriiah 12.27); exemption for a year. 2. The planting of a vineyard. The fruit of the first three years being declared unlit for use, and the first-fruits producible on the fourtli,
eft'usion of innocent, unexpiated blood. According to Jewish writers, the .Sanhedrim, taking charge of such a
case, sent a deputation to examine the neighbourhood, and, they having reported which was the nearest town to the spot where the body was found, an order was issued by their supreme authority to the elders or magistrates of that town, to provide the heifer at the civic expense, and go through the appointed ceremonial. The engagement of the public authorities in the work of expiation, the purchase of the victim heifer, the conducting it to a " rough valley" wliicli might be at .a considerable distance, and which, as the original implies, was a wady, a peren-
t!ie exemption in this ease lasted at least lour years. H. Tlie l)etrothal of a wife, wliich was always a consideral)le
time before marriage. It was deemed a great hardsliip to l(ave a houi^ unfinished, a new properly half cultivated, and a recently-contracted marriage; and the exemjitions allowed in these cases were founded on the principle ttialaman's heart being deeply engrossed by something at a distance, he would not lie very enthusiast ie in the pu1)lic .service. 4. The ground of exemvition was cowardice. From the composition of the Israelitish army, wbich was an Irregular militia, all aliove twenty years br'iug liable to serve, many totally unfit for war must iiave been called to the field ; and it was tlierefore a pi udential arrangement to rid the army of such miwarliko elements—persons who could render no efliclent service, and the contagion of whose craven spirit might lead to panic and defeat. 0. tliey aJinll mnke eni>taii)s of tlie armies to lead tlie people i.r., wlien the exempted parties liave withdrawn, tlK" combatants shall bc^ ranged in f)rder of battle. 10-S40. ivlien tiioit eomest nl;;l\ nnto a city to li^Iit n^iilnst It, tlien pioelalm peace iiitto it^ \n important principle is liero Introduced Into the warlawof Israel regarding the people they fought against, and the cities they besieged. With " the cities of those people wliicli God doth give thee" In Canaan, It was to b(! a war of utter exU^rmlnatlon (r.v. 17, IS). But M'hen on a Just occasion, they went against other nat ions, they were first
nial stream, in the w.aters of which the polluting blood would be wiped away from the land, and a desert withal, incapable of cultivation ; the washing of the hands, which was an ancient act symbolical of innocence; the whole of th(^ ceremonial was calculattHl to make a deep impression on file Jewish, as well as on the Oriental mind gen-
erally; to stimulate the activity of the nnigistrates in the discharge of their official duties; to lead to the dlscover.v
of the criminal, and the repression of crime.
10-2.'!. The TiiEA rM ent ok a Captive taki;n ro Wiee.
10-14". "When tlioii j;oe.-t to war and seest among lli©
eaptlve.«<a lieniitlfiiil woman that tkoii \v»n)«Iest have her to he thy wife—.Vccording to tli(> war euslonis of all ancient n:itions, a female captive becamithe ^lave of the
victor, who had the sole and unclialleng<>able control of right to her person. Moses improved this existing usage by siiecial regulations on the subject. He enacted that, in the event of her master b(-lng captivated liy her be iuty, and contemplating a marriage with her, a month sliould he allowed to elapse, during which her iierturbed feelings might bo calmed, her mind reconciled to her altered con«
dition, and she might bewail the loss of her jia rents, now
to her the same as dead. .\ month was the usual period of mourning with the Jews, and the circumstances mentioned here were the signs of grief—the shaving of the head—the (not paring, but doing, t". c.,) allowing the
t<> make a proclamation of pexvce, which If allowed hy a 134
IMPLEMENTS AND HOUSEHOLD UTENSILS.
IRONKF.Y. rrom Thebes. Deut. xi. 10.
BED AND HEAD-REST Wilkinson, .fnciml Egypiiaju. Estb. i. 6,
li VI'I I A.N' liLl.LOW S. F. Cailliarci, Rriherches sur lei Jlrls du Jlnciem EsitP'Um. Jer. vi. 29.
Of livMianiti] toward Brethren. DEUTERONOMY XXII. Various Laws and Ordinaitce*.
softness and clfeminacy in the man, impudence and boldness in the woman, as well as levity and hypocrisy in both ; and, in short, opens tlie door to an influx of so many evils tliat all who wear tlie dress of anotlier sex are pronounced "an abomination unto the Lord." 0, 7. If a bird's nest chance to be befoi'e tikce—This is a beautiful instance of the humanizing spirit of the Mosaic law, iu cliecking a tendency to wanton destructiveness, and encouraging a spirit of kind and compassionate tenderness to the tiniest creatures. But there was wisdom as well as humanity in the precept; for, as birds are well known to serve important uses in the economy of nature, the extirpation of a species, wliether of edible or ravenous birds, must in any country be productive of serious evils. But Palestine, in particular, was situated in a cliniiite wliich produced poisonous snakes and scorpions ; and lietween deserts and mountains from which it would have been overrun with tliem, as well as immense swarms of tlies,
nails to grow uncut, the putting oG' ln-r gorgeous dress in which ladies, ou tli<; eve o! being captured, urruyed llienx-
Belves to be tlie more iittracllve to tneir captors. Tlie
ilelay was lull of liumanity ami liiiiiiness to tlie lemale
slave, as well as a prudential measure to try tiie streugtli of her master's att'ectious. If liis love should al'terwiirds
cool, aud lie Ijecome inilitlerent to lier person, he was not
to lord it over her, neither to sell hiT In tlie sla ve-marl;et,
lior retain her in a subordinate condition in l)is liouse; but slie was to Ije free to go wliere her inclinations led
her. 15-17. II" a man Jxav« two wives, one Ijeloved, Che otUcr liaJed—In the original and all other transla-
tions, tiie words are reurteri d "ijave Inid," referring to events that have already taken place; and t.lia.t the "liad" has, by some ruistalce, Ijeen omitted in oar version, seems highly probalile from tlie otlier verbs l)eing in the past tense—"liers tliat was liated," not " hers tuat is hated;" evidently intimating that she (the first wife) was dead at the time referred to. Moses, therefore, do<'S not here legis-
locusts, mice and vermin of various kinds, if the birds which fed upon them were extirpated. [Michaelis.] Accordingly, the counsel given in this passage was wise as well as humane, to leave the hen undisturbed for the propagation of the species, while the taking of t he brood occasionally was permitted as a check to too rapid an increase.
late up<m the case of a man wlio has two wives at the same time, bat on tiiat of a maJi \vho has married twice
in succession, the second wife after the decease of the first
and there was an ol)vious necessity for legislation in tliese circumstanr.es; for the first wife, who was luit(!d, was
8. ttiou sCinlt make a battlement for tliy roof, that
(lead, and tire second wife, the favourite, was alive; and with tlie feelings of a stepmother, she would urge her husband to make lier own son the heir. This case has no bearing upon polygamy, which there is no evidence that the Mosaic code legalized. 18-31. If aman Have a stiibIjoru and rebellious son—A severe law was enacted in
tlioii Ijriijg not blood upon thine house, if amy fall from thence—Tlie tops of houses in ancient Judca, as in
tlie Kast still, were flat, being composed of brandies or twigs laid across large beams, and covered with a cement of clay or strong plaster. Tliey were surrounded by a parapet bi'east high; for as in summer the roof is a favourite resort for coolness, accidents would frequently happen from persons incautiously approaching tiie edge and falliuK into tlie street or court; lieuce it was a wise and pnidi iit ]>recaution in the Jewisli leg.islator to provide, tliat a stone balustrade or timber railing round the roof sliould form an essential part of every new house. 9. Tliou Shalt not sow tliy vineyard with diver* seeds—(See on Leviticus 19. 19.) 10. Thoii sii.alt not plough with an ox aiid an ass togetlier—Wlietlier this association, lilce tlie mixture of seeds, liad been dictated by superstitious motives, and the proliibition was symbolical, designed to teach a moral lesson (2 Corinthians
this case. Hut tlie consent of Ixtth parents was required as a prevention of any aiiuse of it; for it was reasonable to suppose that tliey would not both agree to a criminal information against their son except from absolute jiecessity, arising from his inveterate and hopeless wickedness; and, in that view, the law was wise and salutary, as Buch a pei'son would be a pest and nuisance to society. The punishment was that to which blasphemers were doomed ; for parents are considered God's representatives, and Invested v/itli a porlion of his autliority over their children. H I, 23. If a in.ini ha-i e committed a sin, a«d thou hang hin» on a tree—hanging was not a Hebrew form of execution—gibbeting is meant^but (he body was not to be left to rot, or be a prc,y to ravenous bii'ds: it was to lie buried "that day," eitlier because the stench in a hot climate would corrupt the air, or the spectacle of an t^xposed curpst bring ceremonial defileiaent on the laud.
6. 14), mayor may not have been the case. But the prohibition prevented a great in liumariity still occasionally practised by the poorer sort in Oriental countries. An ox and ass being of different species, and of very dill'erent characters, cannot associate comfortably, nor unite cheerfully in drawing a plough or a wagon. Tiie ass being rnucli smaller and his step shorter, there must bo an unequal and irregular drauglit. Besides, the ass, from feeding on coarse and poisonous weeds, has a fa:tid ijreath, wliicli its yoke-fellow seeks to avoid, not only as poisonous and offensive, Imt producing leanness, or, if long continued, death; and hence, it has been observed always to hold .away its head from tlie ass, and to pull only with one slioulder. 11. thou slialt not wear a garment of divers sorts—The essence of the crime (Zeplianiali 1. S) consisted, not in wearing a woollen and a linen robe, but in the two studs being woven together, according to a favourite superstition of ancient idolaters (see on Leviticus
Ver. 1-1. OfHUMANITY TOWARD Beethken. 1. Thou •halt not see thy brother's ox or his 8heei> go astray, aud hide thyself from them, £c.—"Brother" is a term of extensive application, compreliending persons of every description; not a relative, neighbour, or fellow-countryman only, but any human being, known or unknown, a foreigner, and even an enemy (Exodus 2.'J. 4). Tlie duty Inculcated is an actof common justice and ciiarity, which, while it was taught by the law of nature, was more clearly and forcibly enjoined in the law delivered by God to His people. Indifference or dissimulation in tlie circumstances supposed would not only be cruelty to the dumb animals, but a violation of the common rights of humanity; and therefore the dictates of natural feeling, and still more
19. 19). IX. thou slialt not make titee fringes upon the four sjuarters—or, according to some emiiKait biblical interpreters, las-ieli on the coverlet of the bed. Tlie precept
is not the same as Numbers 15. 38. 13-30. If a man take a wife, &c.—The regulations that follow might be ipiperatively needful in the Wi.era situation of the Israelites; aud
tlie authority of the divine law enjoined, tliat tlie lost or missing property of anotlier should be taken care of by the finder, till a proper opportunity occurred of restoring
yet, it is not necessary tliat we should curiously and impertinently inquire into them. So far was it from being unworthy of (iod to leave such things upon record, that the enactments must heighten our adniiratjon of His wisdom and goodness in the management of a people so perverse and so given to Irregular passions. Nor is it a
it to the owner.
.'i-12. TiiK Sicx TO BE Distinguished UY Apparel. 5. The woman sliall not wear that which pcrtaineth to man, neither shall a man put on a woman's garment —Though disguises were assumed at certain times in heathen temples, it Is probable that a reference was made to unbecoming levities practised in common life. Tliey were properly forbidden; for the adoption of tlie habiliments of the one sex by the other is an outrage on decency, obliterates the distinctions of nature by fostering
lietter argument that the Scriptures were not written by inspiration of God to oliject, that this passage, and others of a lilie nature, tend to corrupt the imagination, and will be abused by evil-disposed readers, than it is to say that the sun was not created by God, because its light may be
Vanans Commands DEUTERONOMY XXIII—XXV. and Ordinanea,