Deuteronomy 13:1–14:6

Further provision is made by this branch of the statute against receiving the infection of idolatry from those that are near and dear to us. I. It is the policy of the tempter to send his solicitations by the hand of those whom we love, whom we least suspect of any ill design upon us, and whom we are desirous to please and apt to conform ourselves to. The enticement here is supposed to come from a brother or child that are near by nature, from a wife or friend that are near by choice, and are to us as our own souls, Deu 13:6. Satan tempted Adam by Eve and Christ by Peter. We are therefore concerned to stand upon our guard against a bad proposal when the person that makes it can pretend to an interest in us, that we many never sin against God in compliment to the best friend we have in the world. The temptation is supposed to be private: he will entice thee secretly, implying that idolatry is a work of darkness, which dreads the light and covets to be concealed, and in which the sinner promises himself, and the tempter promises him, secrecy and security. Concerning the false gods proposed to be served, 1. The tempter suggests that the worshipping of these gods was the common practice of the world; and, if they limited their adorations to an invisible Deity, they were singular, and like nobody, for these gods were the gods of the people round about them, and indeed of all the nations of the earth, Deu 13:7. This suggestion draws many away from religion and godliness, that it is an unfashionable thing; and they make their court to the world and the flesh because these are the gods of the people that are round about them. 2. Moses suggests, in opposition to this, that it had not been the practice of their ancestors; they are gods which thou hast not known, thou nor thy fathers. Those that are born of godly parents, and have been educated in pious exercises, when they are enticed to a vain, loose, careless way of living should remember that those are ways which they have not known, they nor their fathers. And will they thus degenerate? II. It is our duty to prefer God and religion before the best friends we have in the world. 1. We must not, in complaisance to our friends, break God's law (Deu 13:8): "Thou shalt not consent to him. nor go with him to his idolatrous worship, no, not for company, or curiosity, or to gain a better interest in is affections." It is a general rule, If sinners entice thee, consent thou not, Pro 1:10. 2. We must not, in compassion to our friends, obstruct the course of God's justice. He that attempts such a thing must not only be looked upon as an enemy, or dangerous person, whom one should be afraid of, and swear the peace against, but as a criminal or traitor, whom, in zeal for our sovereign Lord, his crown and dignity, we are bound to inform against, and cannot conceal without incurring the guilt of a great misprision (Deu 13:9): Thou shalt surely kill him. By this law the persons enticed were bound to the seducer, and to give evidence against him before the proper judges, that he might suffer the penalty of the law, and that without delay, which the Jews say is here intended in that phrase, as it is in the Hebrew, killing thou shalt kill him. Neither the prosecution nor the execution must be deferred; and he that was first in the former must be first in the latter, to show that he stood to his testimony: "Thy hand shall be first upon him, to mark him out as an anathema, and then the hands of all the people, to put him away as an accursed thing." The death he must die was that which was looked upon among the Jews as the severest of all deaths. He must be stoned: and his accusation written is that he has sought to thrust thee away, by a kind of violence, from the Lord they God, Deu 13:10. Those are certainly our worst enemies that would thrust us from God, our best friend; and whatever draws us to sin, separates between us and God, is a design upon our life, and to be resented accordingly, And, lastly, here is the good effect of this necessary execution (Deu 13:11): All Israel shall hear and fear. They ought to hear and fear; for the punishment of crimes committed is designed in terrorem - to terrify, and so to prevent their repetition. And it is to be hoped they will hear and fear, and by the severity of the punishment, especially when it is at the prosecution of a father, a brother, or a friend, will be made to conceive a horror of the sin, as exceedingly sinful, and to be afraid of incurring the like punishment themselves. Smite the scorner that sins presumptuously, and the simple, that is in danger of sinning carelessly, will beware.

Deuteronomy 13:5 5. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee. 5. Propheta antem falsus aut somniator interficietur, eo quod defectionem loquutus sit contra Jehovam Deum vestrum, qui eduxit tee e terra AEgypti, et redemit tee domo servorum, ut te depelleret a via quam princaepit tibi Jehova Deus tuus, ut ambules in ea: et exterminabit malam e medio tui. 5. And that prophet. Since the ministers of Satan deceive men by their plausible exterior, when they vaunt themselves to be the prophets of God, Moses had already admonished them, that all. teachers were not to be listened to indifferently, but that the true were to be distinguished from the false, and that, after judgment had, those should obtain credit who deserved it. He now subjoins the punishment of such as should creep in under the name of a prophet to draw away the people into rebellion. For he does not condemn to capital punishment those who may have spread false doctrine, only on account of some particular or trifling error, but those who are the authors of apostasy, and so who pluck up religion by the roots. Observe, again, that the season of this severity would not be until a positive religion should be established; and, therefore, the grossness of the impiety is expressly named, "if they should have tried to turn the people away from the worship of the true God." Moreover, that all excuse might be obviated, Moses says that it is sufficiently manifested who God is, and how He is to be worshipped, both by the wonderful blessing of their redemption, as well as by the doctrine of the Law. Therefore, in order that God may shew that so heavy a punishment is justly inflicted upon apostates, He declares the certainty of that religion which should exist among the Israelites; as much as to say, that no pardon could be granted to such impious contempt, since God had abundantly proved the glory of His Godhead by the miracle of their redemption, and had manifested His will in the Law. It must then be remembered, that the crime of impiety would not otherwise merit punishment, unless the religion had not only been received by public consent and the suffrages of the people, but, being supported also by sure and indisputable proofs, should place its truth above the reach of doubt. Thus, whilst their severity is preposterous who defend superstitions with the sword, so also in a well constituted polity, profane men are by no means to be tolerated, by whom religion is subverted. [53] Thus they are unable to endure, who desire to be at liberty to make disturbances with impunity; and therefore they call those sanguinary who teach that the errors by which religion is undermined and thence destroyed, should be restrained by public authority. But what will they gain by openly raving against God? God commands the false prophets to be put to death, who pluck up the foundations of religion, and are the authors and leaders of rebellion. Some scoundrel or other gainsays this, and sets himself against the author of life and death. What insolence is this! [54] As to their denial that the truth of God stands in need of such support, it is very true; but what is the meaning of this madness, in imposing a law upon God, that He should not make use of the obedience of magistrates in this respect? And what avails it to question about the necessity of this, since so it pleases God? God might, indeed, do without the assistance of the sword in defending religion; but such is not His will. And what wonder if God should command magistrates to be the avengers of His glory, when He neither wills nor suffers that thefts, fornications, and drunkenness should be exempt from punishment. In minor offenses it shall not be lawful for the judge to hesitate; and when the worship of God and the whole of religion is violated, shall so great a crime be fostered by his dissimulation? Capital punishment shall be decreed against adulterers; but shall the despisers of God be permitted with impunity to adulterate the doctrines of salvation, and to draw away wretched souls from the faith? Pardon shall never be extended to poisoners, by whom the body alone is injured; and shall it be sport to deliver souls to eternal destruction? Finally, the magistracy, if its own authority be assailed, shall take severe vengeance upon that contempt; and shall it suffer the profanation of God's holy name to be unavenged? What can be more monstrous! But it is superfluous to contend by argument, when God has once pronounced what is His will, for we must needs abide by His inviolable decree But it is questioned whether the law pertains to the kingdom of Christ, which is spiritual and distinct from all earthly dominion; and there are some men, not otherwise ill-disposed, to whom it appears that our condition under the Gospel is different from that of the ancient people under the law; not only because the kingdom of Christ is not of this world, but because Christ was unwilling that the beginnings of His kingdom should be aided by the sword. But, when human judges consecrate their work to the promotion of Christ's kingdom, I deny that on that account its nature is changed. For, although it was Christ's will that His Gospel should be proclaimed by His disciples in opposition to the power of the whole world, and He exposed them armed with the Word alone like sheep amongst wolves, He did not impose on Himself an eternal law that He should never bring kings under His subjection, nor tame their violence, nor change them from being cruel persecutors into the patrons and guardians of His Church. Magistrates at first exercised tyranny against the Church, because the time had not yet come when they should "kiss the Son" of God, and, laying aside their violence, should become the nursing fathers of the Church, which they had assailed according to Isaiah's prophecy, that undoubtedly refers to the coming of Christ. (Isaiah 49:6-23.) Nor was it causelessly that Paul, when he enjoins prayers to be made for kings and other worldly rulers, added the reason that under them "we may lead a quiet and peaceable life in all godliness and honesty." (1 Timothy 2:2.) Christ, indeed as He is meek, would also, I confess, have us to be imitators of His gentleness, but that does not prevent pious magistrates from providing for the tranquillity and safety of the Church by their defense of godliness; since to neglect this part of their duty, would be the greatest perfidy and cruelty. And assuredly nothing can be more base than, when we see wretched souls drawn away to eternal destruction by reason of the impunity conceded to impious, wicked, and perverse impostors, to count the salvation of those souls for nothing. But, if under this pretext the superstitious have dared to shed innocent blood, I reply that what God has once commanded must not be brought to nought on account of any abuse or corruption of men. For, if the cause alone abundantly distinguishes the martyrs of Christ from malefactors, though their punishment may be identical, so the Papal executioners will not bring it to pass by their unjust cruelty that the zeal of pious magistrates in punishing false and noxious teachers should be otherwise than pleasing to God. And this is admirably expressed in the words of Moses, when he reminds them that judgment must be passed according to the law of God. I have already said that. this severity must not be extended to particular errors, but where impiety breaks forth even into rebellion. When it is added, "to thrust thee out of the way, which the Lord thy God commanded thee," we gather from it that none are to be given over to punishment, but those who shall have been convicted by the plain word of God, lest men should judge them arbitrarily. Whence it also appears that zeal will err in hastily drawing the sword, unless a lawful examination shall have been previously instituted. Footnotes: [53] It is impossible not to be here reminded of Calvin's acquiescence in the punishment of Servetus. In the principle he lays down, we have, as it were, his final apology for the part he took in that matter. Any discussion of the much-vexed question would here be out of place, but it may not be altogether amiss to introduce the few following calm reflections from the pen of a very able modern historian, M. de Felice -- "1. Servetus was not an ordinary heretic; he was audaciously Pantheistic, and outraged the doctrine of all the great Christian communions, by saying that God in three persons was a Cerberus -- a monster with three heads. 2. He had already been condemned to death by the (Roman) Catholic Doctors at Vienna in Dauphine. 3. The matter was adjudicated, not by Calvin, but by the magistrates of Geneva; and, if it be objected that his opinion must have influenced their decision, it must be remembered that the Councils of the other Reformed Cantons of Switzerland unanimously approved of the sentence. 4. It was of supreme importance that the Reformation should clearly separate its cause from that of an Infidel like Servetus. The (Roman) Catholic Church, which now-a-days accuses Calvin of having participated in his condemnation, would, in the sixteenth century, have much more harshly accused him, if he had sought for his acquittal." -- Hist, des Protestants de France. Liv. 1., Section 5. [54] "Quant a ce qui tels babouins alleguent," etc. -- Fr.

Deuteronomy 13:6-11 6. If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; 6. Si incitaverit te frater tuus, filius matris tuae, aut filia tua, aut filia tua, aut uxor complexus tui, aut amicus tuus qui sit sicut anima tua, clam dicendo, Eamus et colamus deos alienos quos non noveris neque tu, neque patres tui: 7. Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth; 7. E diis populorum qui sunt in circuitu vestro, sive propinqui sint, sive remoti a te, ab extremo regionis usque ad extremum ejus: 8. Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: 8. Non acquiesces ei, neque obedies ei, nec parcet ei oculus tuus, neque misereberis, neque occultabis eum: 9. But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. 9. Sed occidendo occides eum: manus tua erit in eum prima ad ipsum interficiendum, deinde manus universi populi. 10. And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage. 10. Et lapidabis eum lapidibus et morietur: quia quaesivit te abstrahere a Jehova Deo tuo, qui eduxit te e terra AEgypti, e domo servorum 11. And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you. 11. Ut totus Israel audiant et timeant, nec addant facere quicquam simile huic rei pravae in medio tui 6 If thy brother, the son of thy mother. The punishment which he had commanded to be inflicted on false teachers, is now extended to each one of the people. For although it is a lighter offense in a private individual to draw others with him into error, both because his ignorance is excusable, and the profession of a teacher does not increase his responsibility, yet a falling away from religion, from whencesoever it arises, is intolerable to God. Only, those two points, to which we have already adverted, are to be kept in remembrance, viz., that this judgment can have no place except where religion is duly constituted; and, also, that all are not to be put to death indifferently, who may have erred in some particular, but that this severity is only to be exercised against apostates, who pluck up religion by the roots, so that the worship of God is adulterated, or pure doctrine abolished. Nor indeed does God enjoin that the slipperiness of the tongue is to be capitally punished, if it shall have inconsiderately let fall something amiss, but rather [57] the wicked design of altering the true religion, as the words clearly express the matter. It is worth while remarking with what particularity God enforces upon us the duty of fostering and upholding religion: for, because general laws are usually eluded by various exceptions, He expressly says that neither brother, nor son, nor wife, nor intimate friend is to be spared. [58] The eye is said to pity, because the very look is of great power in awakening the affections on both sides; therefore it is not without reason that God requires [59] such courage as may be moved to pity neither by tears, nor blandishments, nor the sadness of the spectacle. The phrases, too, are emphatic, "thy brother, who proceeded from the same womb;" "the wife who sleeps in thy bosom or embrace;" "the friend whom you love as yourself;" in order that pure zeal, when it sees God's sacred name profaned, may not give way to any human affection. Christ says that no one is worthy to be acknowledged as His disciple, but he who shall neglect his father, and mother, and children, when necessary. So now God declares that all our tenderest affections, which are implanted in us by nature, and in which all the best persons sometimes indulge, are sinful, if they hinder us from vindicating His glory. It is pious and praiseworthy to love our wives and children as our own bowels; nor is there any reason which forbids us from regarding our brother and our friend with similar love; only let God be preferred to all, for it is too preposterous to betray His glory for the sake of man. For to plead the love due to our wives, or anything of the same kind, what is this but to set our affections against God and His precepts? Wherefore the desire to mitigate that severity to which He would harden us, betrays an effeminacy which He will not endure. Now, there are two most just grounds for the heaviness of the punishment; first, because we are almost all of us slack when we ought to be very zealous in avenging the insults which God may receive; and, secondly, because more severe remedies are applied to perilous diseases, so it is right that so noxious, and altogether deadly pestilence as this should be met with extraordinary means. And to this refers the expression "secretly." For although it might seem cruel to betray such as have not publicly transgressed, yet, inasmuch as sectaries fly from the light, and creep in by clandestine and deceitful arts, it is necessary to prevent them from fraudulently infecting individual houses with their poison, as always is the case with them. Therefore God would have their insidious endeavors checked betimes, lest the contagion should spread. 7 Namely, of the gods of the people. The sum of the matter is to this effect, that we should so acquiesce in the known truth, as that our ears may be closed to all the falsehoods by which it is opposed. Men's neighborhood to each other commonly produces, by their intercommunication, a conformity of habits. Thus errors pass from one to the other; [60] and since we are generally prone to evil, the worse pervert the better. Since, then, the people of Israel were everywhere surrounded by idolaters, they might have easily been enticed to imitate them, unless measures were taken to prevent it. But the expression "round about" is used, because a pretext for yielding might have been taken from the fact, that the Israelites differed in religion not from a single nation only, but from all who surrounded them on every side. For to whatever quarter they looked, examples presented themselves to their eyes, whereby they were attracted to a new and strange form of religion. He afterwards amplifies this, by adding, even if those nations "be far off from thee;" for the Israelites were not divided from their neighbors only, but severed also from the whole human race. But this was no slight temptation, that they found no companions in the whole world, nor any nation, which agreed with them. Besides, distance itself sometimes causes us to have respect for those who are unknown to us; since the curiosity of men is volatile, and traverses in its levity sea and land, in order to procure for itself pestiferous monsters for the sake of their novelty. Meanwhile, God exalts the faith which is founded on His Word, in comparison with the manners, institutions, rites, and customs of all nations; for none has made any true proficiency in religion unless he abominates whatever is opposed to it. 9 But thou shalt surely kill him. He would not that every one should privately execute vengeance without a public trial; but he referred to the ordinary custom, that the witnesses should throw the first stone at condemned criminals, as we shall see elsewhere. For it was an admirable provision, that God would have those who had denounced the crime, to be the executors of its punishment, in order that they should be more cautious and moderate in giving their testimony. The reason, which is added at the end, "because he hath sought to thrust thee away from the Lord thy God, who brought thee out," etc., again exaggerates the crime on the score of its ingratitude; which was detestable in proportion to the inestimable blessing of their deliverance. It was an act of gross wickedness to rebel against God after they had known Him; but it was still more gross to undervalue their Deliverer. Finally, the advantage and fruit of this severity is subjoined; for, whilst punishment was inflicted on one man's crime, all others were inspired with terror; and thus the death of one is a wholesome discipline for all, in the way of example. Footnotes: [57] "Une malice deliberee, et conceue de longue main;" deliberate malice, and aforethought. -- Fr. [58] Addition in Fr, "Quand ils tomberont en ceste malheurete de vouloir attirer quelqu'un en idolatrie;" when they shall fall into this iniquity of wishing to tempt any one to idolatry. [59] Addition in Fr., "En celuy qui se voudra monstrer bon zelateur de la religion;" in him, who would shew himself to be duly zealous in religion. [60] "Trottent ca et la, ct ont la vogue." -- Fr.

WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18) If thy brother . . . entice thee secretly--This term being applied very loosely in all Eastern countries (Gen 20:13), other expressions are added to intimate that no 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.

thou shalt surely kill him--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 Deu 17:2; Act 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.

Deuteronomy 13:18 18. When thou shalt hearken to the voice of the Lord thy God, to keep all his commandments which I command thee this day, to do that which is right in the eyes of the Lord thy God. 18. Quia audies vocem Jehovae Dei tui, ut custodias omnia praecepta ejus, quae ego praecipio tibi hodie, ut facias quod rectum est in oculis Jehovae Dei tui. 18. When thou shalt hearken. Although this sentence depends on something else, (as may be seen by referring to it,) yet is it general, and extends to the commendation of the whole Law. Moses teaches first, that the rule of a holy life must be sought from the mouth of God; and then adds that He must be obeyed not partially, but universally. He confirms also what I have said respecting obedience, for men only please God when they listen to His voice. Moreover, the expression is worth our notice, wherein Moses only assumes for himself the character of a minister, and claims power for God alone; for he says that he commands, but expressly explains that the commandments which he sets before them are God's. DEUTERONOMY 4 Deuteronomy 4:5-14 5. Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. 5. Videte, docui vos statuta et judicia, sicut praecepit mihi Jehova Deus mens, ut sic faciatis in medio terrae, ad quam vos ingredimini ut possideatis eam. 6. Keep therefore, and do them: for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, surely this great nation is a wise and understanding people. 6. Custodietis itaque, et facietis: quia haec est sapientia vestra et intelligentia vestra coram populis: qui dum audierint omnia statuta haec, dicent, Certe populus hic sapiens et intelligens est gens haec magna. 7. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? 7. Quae enim gens tam magna est cui sic appropinquent dii, sicut Jehova Deus noster in quibuscunque invocamus eum? 8. And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? 8. Et quae gens est tam magna cui sint statuta et judicia justa, sicut est universa haec lex, quam ego proporno hodie coram oculis vestris? 9. Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life; but teach them thy sons, and thy sons' sons: 9. Veruntamen cave tibi, et custodi animam tuam sollicite, ne obliviscaris rerum quas viderunt oculi tui, neve recedant e corde tuo cunctis diebus vitro tuae, et doceas ea filios tuos et filios filiorum tuorum. 10. Specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. 10. Die quo stetisti coram Jehova Deo tuo in Horeb, quum diceret Jehova mihi, Congrega mihi populum, ut recenseam illis verba mea, quae discent, ut timeant me omnibus diebus quibus vixerint super terram, et filios suos doceant. 11. And ye came near, and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness. 11. Itaque accessistis, et stetistis sub monte: (mons autem ille ardebat igni usque ad medium coeli, tenebrae, nubes, et caligo.) 12. And the Lord spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. 12. Et loquutus est Jehova ad vose medio ignis: vocem verborum vos audiebatis, at imaginem ullam non videbatis praeter vocem. 13. And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. 13. Et renuntiavit vobis pactum suum quod praecepit vobis, ut faceretis, decem verba, et scripsit illa in duabus tabulis lapideis. 14. And the Lord commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it. 14. Mihi quoque praecepit Jehova eodem tempore ut docerem vos statuta et indicia, ut faceretis ea in terra ad quam transitis ut possideatis eam. 6. Keep therefore, and do them. In order that they may set themselves more cheerfully about the keeping of the Law, and may proceed more steadily in this endeavor, he reminds them that nothing is better or more desirable for themselves. For God is not duly honored, except with ready minds and volutary obedience, to which we are rather attracted by pleasure than forced by rigor and violence. Now, since all desire to excel, he says, that this is the chief excellence of Israel, that they have God for their Lawgiver and Master. If any object that what he says may be refuted by two arguments, namely, because the Law of God was unknown to heathen nations; and because the form of God's worship prescribed in it, and the whole Jewish religion, was not only despised but hated by them; I reply, that other nations are not here absolutely stated to be the judges or arbitrators, but that the words must be thus understood, viz., that there will be no nation, if it should come to a right understanding, which will dare to compare itself, much less to prefer itself to you; for by the very comparison it will acknowledge to what a height of dignity God has raised you. Wherefore, although the doctrine of the Law should remain neglected, nay, detested, by almost all the world, still Moses with truth declares, that since God has deigned to deliver to the Jews a rule of life, a stage had been erected before other nations, whereon the nobility of that one people would be conspicuous. For it was unreasonable that the glory of God should be tarnished or extinguished by the ignorance of the blind. But we gather from this passage that we then are truly wise, when we depend on God's words, and submit our feeling to His revelations. Where I have rendered the words, "Surely (certo) this people," the Hebrew particle, rq, [226] rak, is used, which is often applied in an exclusive sense, so that it would appropriately bear this meaning: "Only this people," etc. Unquestionably, the eminent condition of the people, on account of their gracious privileges, is referred to. 7. For what nation is there so great? Moses now repeats in his own name what he had stated in the person of others, as if to shew by additional reasons, that not without cause would the Jews be celebrated in the whole world, because it would actually appear that none were equal to them. He mentions two points, first, because God would be ready to afford them help, as often as they call upon Him; secondly, because He had instructed them in perfect righteousness, beyond which nothing could be desired; for, when he says that God is "nigh unto them," I refer it to the presence of His power, which had been abundantly manifested by many miracles. Justly does he deny that the Gentiles had ever experienced such aid from their gods, since their prayers and cries were offered to deaf and dead idols. 9. Only take heed to thyself The same particle, rq, rak, of which I have just spoken, is used here, and its meaning in this place is, as if Moses had said, that this only remained; unless it is preferred to translate it nevertheless. What follows means literally "Guard (custodi) thyself, and guard thy soul;" wherein Moses advances by degrees, reminding them that they needed no common heedfulness, but that they must beware with extreme vigilance and diligence lest they should fail through the want of them; for the slothfulness of the flesh must be spurred on by such instigations as these, and at the same time our weakness must be fortified, and we must take measures against our unsteadfastness; for nothing is more easy than that all our zeal should suddenly be forgotten, or should gradually grow cold. God had established the certainty of His law, as far as was necessary, for the grateful and attentive, yet not without reason does He desire the people to remember how great is the carelessness of men. Nor does he command those only to remember who were eye-witnesses, but also to hand down (what they had seen) to their sons and grandsons, that the memory of such remarkable things might be preserved. 10. The day [227] that thou stoodest. The word day might be taken in the accusative, as if in apposition. It is, at any rate, clear that he explains more fully what he had briefly alluded to before, for he summons the people as eye-witnesses, lest, perchance, they should object that they were not sure from whence Moses had derived what he professes to be enjoined him by God. For they were all well aware that he had undertaken nothing without the express command of God. Finally, he proves, from the end and object itself of the doctrine, that God was its author, since it tended to nothing else but that God should be purely served, and that His people might be obedient, than which nothing can be imagined more just and right. 11 And ye came near, and stood. This explanatory narrative is intended to prove the same thing, viz., that Moses was only the ambassador and minister of God, because the mountain burned in the sight of all the people, that God might be manifested, speaking from the midst of the fire. His statement that they only heard the voice, but saw no similitude, may be understood as a kind of admission, (concessionis.) Thus the two clauses would be read adversatively, "Although no similitude appeared, yet a voice penetrated even to your ears." But I conceive that this was expressly stated more clearly to shew that it was the voice of God, and not proceeding from a human being; for no man could have so concealed himself by artifice as to prevent himself from being seen to speak, whereas they beheld the voice come out of the fire without any external instrumentality. Footnotes: [226] Only; at least; surely. -- Nold. Concord. partic. -- W. [227] "In the day," etc. -- lat.

Certain men, the children of Belial--lawless, designing demagogues (Jdg 19:22; Sa1 1:16; Sa1 25:25), who abused their influence to withdraw the inhabitants of the city to idol-worship.

Then shalt thou inquire--that is, the magistrate, to whom it officially belonged to make the necessary investigation. 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 sanguinary, but it was in accordance with the national constitution of Israel. God being their King, idolatry was treason, and a city turned to idols put itself into a state, and incurred the punishment, of rebellion.

it shall be an heap for ever; it shall not be built again--Its ruins shall be a permanent monument of the divine justice, and a beacon for the warning and terror of posterity.

there shall cleave naught of the cursed thing to thine hand--No spoil shall be taken from a city thus solemnly devoted to destruction. Every living creature must be put to the sword--everything belonging to it reduced to ashes--that nothing but its infamy may remain. Next: Deuteronomy Chapter 14

Deuteronomy 14:3-20 3. Thou shalt not eat any abominable thing. 3. Non comedes ullam abominationem. 4. These are the beasts which ye shall eat: The ox, the sheep, and the goat, 4. Haec sunt animalia quae comedetis: bovem, agnum ovium, et hoedum caprarum, 5. The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois. 5. Cervum, et capream, et bubalum, et hircum sylvestrem, et damam, et bovem sylvestrem, et capram rupicolam. 6. And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat. 6. Omne animal findens ungulam, et findens fissuram duarum ungularum, ruminans inter animalia, illud comedetis. 7. Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you. 7. Veruntamen hoe non comedetis ex ruminantibus et ex findentibus ungulam divisam, camelum, et leporem, et cuniculum: quia ruminant, et ungulam non dividunt, immunda sunt vobis. 8. And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase. 8. Et porcum, quia findit ungulam, et non ruminat, immundus est vobis: de carne eorum non comedetis, et cadavera eorum non contingetis. 9. These ye shall eat of all that are in the waters: all that have fins and scales shall ye eat: 9. Hoc comedetis ex omnibus quae sunt in aqua, quicquid habet pinnulam et squamam, comedetis. 10. And whatsoever hath not fins and scales ye may not eat; it is unclean unto you. 10. Quicquid vero non habet pinnulam et squamam, non comedetis: immundum est vobis. 11. Of all clean birds ye shall eat. 11. Omnem autem mundam comedetis. 12. But these are they of which ye shall not eat: the eagle, and the ossifrage, and the ospray, 12. Hae autem sunt ex quibus non comedetis, aquila, et gryphus, et haliaeetus, 13. And the glede, and the kite, and the vulture after his kind, 13. Et ixus, et vultur, et milvus secundum speciem suam. 14. And every raven after his kind, 14. Et omnis corvus. secundum speciem suam. 15. And the owl, and the night hawk, and the cuckow, and the hawk after his kind, 15. Et filia struthionis, et noctua, et larus, et accipiter secundum speciem suam. 16. The little owl, and the great owl, and the swan, 16. Et herodius, et ibis, et cygnus, 17. And the pelican, and the gier-eagle, and the cormorant, 17. Et pellicanus, et porphyrio, et mergulus, 18. And the stork, and the heron after her kind, and the lapwing, and the bat. 18. Et ciconia, et charadrius secundum speciem suam: et upupa et vespertilio. 19. And every creeping thing that flieth is unclean unto you: they shall not be eaten. 19. Et omne reptile alatum immundum est vobis, non comedetur. 20. But of all clean fowls ye may eat. 20. Omnem avem mundam cometis

OF BEASTS. (Deu 14:4-8) The hart--(see on Deu 12:15). fallow deer--The Hebrew word (Jachmur) so rendered, does not represent the fallow deer, which is unknown in Western Asia, but an antelope (Oryx leucoryx), called by the Arabs, jazmar. It is of a white color, black at the extremities, and a bright red on the thighs. It was used at Solomon's table. wild goat--The word akko is different from that commonly used for a wild goat (Sa1 24:2; Psa 104:18; Pro 5:19), and it is supposed to be a goat-deer, having the body of a stag, but the head, horns, and beard of a goat. An animal of this sort is found in the East, and called Lerwee [SHAW, Travels]. pygarg--a species of antelope (Oryx addax) with white 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 Oryx, which differs from the Oryx leucoryx (formerly mentioned) by its black color; and it is, moreover, of larger stature and more slender frame, with longer and more curved horns. It is called Bekkar-El-Wash by the Arabs. chamois--rendered by the Septuagint 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 reddish hair--a Syrian sheep-goat.

Moses here tells the people of Israel, I. How God had dignified them, as a peculiar people, with three distinguishing privileges, which were their honour, and figures of those spiritual blessings in heavenly things with which God has in Christ blessed us. 1. Here is election: The Lord hath chosen thee, v: 2. Not for their own merit, nor for any good works foreseen, but because he would magnify the riches of his power and grace among them. He did not choose them because they were by their own dedication and subjection a peculiar people to him above other nations, but he chose them that they might be so by his grace; and thus were believers chosen, Eph 1:4. 2. Here is adoption (Deu 14:1): "You are the children of the Lord your God, formed by him into a people, owned by him as his people, nay, his family, a people near unto him, nearer than any other." Israel is my son, my first-born; not because he needed children, but because they were orphans, and needed a father. Every Israelite is indeed a child of God, a partaker of his nature and favour, his love and blessing Behold what manner of love the Father has bestowed upon us! 3. Here is sanctification (Deu 14:2): "Thou art a holy people, separated and set apart for God, devoted to his service, designed for his praise, governed by a holy law, graced by a holy tabernacle, and the holy ordinances relating to it." God's people are under the strongest obligations to be holy, and, if they are holy, are indebted to the grace of God that makes them so. The Lord has set them apart for himself, and qualified them for his service and the enjoyment of him, and so has made them holy to himself. II. How they ought to distinguish themselves by a sober singularity from all the nations that were about them. And, God having thus advanced them, let not them debase themselves by admitting the superstitious customs of idolaters, and, by making themselves like them, put themselves upon the level with them. Be you the children of the Lord your God; so the Seventy read it, as a command, that is, "Carry yourselves as becomes the children of God, and do nothing to disgrace the honour and forfeit the privileges of the relation." In two things particularly they must distinguish themselves: - 1. In their mourning: You shall not cut yourselves, Deu 14:1. This forbids (as some think), not only their cutting themselves at their funerals, either to express their grief or with their own blood to appease the infernal deities, but their wounding and mangling themselves in the worship of their gods, as Baal's prophets did (Kg1 18:28), or their marking themselves by incisions in their flesh for such and such deities, which in them, above any, would be an inexcusable crime, who in the sign of circumcision bore about with them in their bodies the marks of the Lord Jehovah. So that, (1.) They are forbidden to deform or hurt their own bodies upon any account. Methinks this is like a parent's change to his little children, that are foolish, careless, and wilful, and are apt to play with knives: Children, you shall not cut yourselves. This is the intention of those commands which oblige us to deny ourselves; the true meaning of them, if we understood them aright, would appear to be, Do yourselves no harm. And this also is the design of those providences which most cross us, to remove from us those things by which we are in danger of doing ourselves harm. Knives are taken from us, lest we should cut ourselves. Those that are dedicated to God as a holy people must do nothing to disfigure themselves; the body is for the Lord, and is to be used accordingly. (2.) They are forbidden to disturb and afflict their own minds with inordinate grief for the loss of near and dear relations: "You shall not express or exasperate you sorrow, even upon the most mournful occasions, by cutting yourselves, and making baldness between your eyes, like men enraged, or resolvedly hardened in sorrow for the dead, as those that have no hope," Th1 4:13. It is an excellent passage which Mr. Ainsworth here quotes from one of the Jewish writers, who understands this as a law against immoderate grief for the death of our relations. If your father (for instance) die, you shall not cut yourselves, that is, you shall not sorrow more than is meet, for you are not fatherless, you have a Father, who is great, living, and permanent, even the holy blessed God, whose children you are, Deu 14:1. But an infidel (says he), when his father dies, hath no father that can help him in time of need; for he hath said to a stock, Thou art my father, and to a stone, Thou hast brought me forth (Jer 2:27); therefore he weeps, cuts himself, and makes himself bald. We that have a God to hope in, and a heaven to hope for, must bear up ourselves with that hope under every burden of this kind. 2. They must be singular in their meat. Observe, (1.) Many sorts of flesh which were wholesome enough, and which other people did commonly eat, they must religiously abstain from as unclean. This law we had before Lev 11:2, where it was largely opened. It seems plainly, by the connection here, to be intended as a mark of peculiarity; for their observance of it would cause them to be taken notice of in all mixed companies as a separate people, and would preserve them from mingling themselves with, and conforming themselves to, their idolatrous neighbours. [1.] Concerning beasts, here is a more particular enumeration of those which they were allowed to eat then was in Leviticus, to show that they had no reason to complain of their being restrained from eating swines' flesh, and hares, and rabbits (which were all that were then forbidden, but are now commonly used), when they were allowed so great a variety, not only of that which we call butcher's meat (Deu 14:4), which alone was offered in sacrifice, but of venison, which they had great plenty of in Canaan, the hart, and the roe-buck, and the fallow deer (Deu 14:5), which, though never brought to God's altar, was allowed them at their own table. See Deu 12:22. When of all these (as Adam of every tree of the garden) they might freely eat, those were inexcusable who, to gratify a perverse appetite, or (as should seem) in honour of their idols, and in participation of their idolatrous sacrifices, ate swines' flesh, and had broth of abominable things (made so by this law) in their vessels, Isa 65:4. [2.] Concerning fish there is only one general rule given, that whatsoever had not fins and scales (as shell-fish and eels, besides leeches and other animals in the water that are not proper food) was unclean and forbidden, Deu 14:9, Deu 14:10. [3.] No general rule is given concerning fowl, but those are particularly mentioned that were to be unclean to them, and there are few or none of them which are here forbidden that are now commonly eaten; and whatsoever is not expressly forbidden is allowed, Deu 14:11-20. Of all clean fowls you may eat. [4.] They are further forbidden, First, To eat the flesh of any creature that died of itself, because the blood was not separated from it, and, besides the ceremonial uncleanness which it lay under (from Lev 11:39), it is not wholesome food, nor ordinarily used among us, except by the poor. Secondly, To seethe a kid in its mother's milk, either to gratify their own luxury, supposing it a dainty bit, or in conformity to some superstitious custom of the heathen. The Chaldee paraphrasts read it, Thou shalt not eat flesh - meats and milk - meats together; and so it would forbid the use of butter as sauce to any flesh. (2.) Now as to all these precepts concerning their food, [1.] It is plain in the law itself that they belonged only to the Jews, and were not moral, nor of perpetual use, because not of universal obligation; for what they might not eat themselves they might give to a stranger, a proselyte of the gate, that had renounced idolatry, and therefore was permitted to live among them, though not circumcised; or they might sell it to an alien, a mere Gentile, that came into their country for trade, but might not settle it, Deu 14:21. They might feed upon that which an Israelite might not touch, which is a plain instance of their peculiarity, and their being a holy people. [2.] It is plain in the gospel that they are now antiquated and repealed. For every creature of God is good, and nothing now to be refused, or called common and unclean, Ti1 4:4.