CHAPTER XVI. In this chapter, we have, I. A repetition of the laws concerning the three yearly feasts; in particular, That of the passover, v. 1-8. That of pentecost, v. 9 12. That of tabernacles, v. 13-15. And the general law concerning the people's attendance on them, v. 16, 17. II. The institution of an inferior magistracy, and general rules of justice given to those that were called into office, v. 18-20. III. A caveat against groves and images, v. 21, 22. OBSERV BSERVE the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night." 2 Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there. 3 Thou shalt eat no leavened bread with it: seven days shalt thou eat unleavened bread therewith, even the bread of affliction; (for thou camest forth out of the land of Egypt in haste;) that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. 4 And there shall be no leavened bread seen with thee in all thy coasts seven days; neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning. 5 Thou mayest not "sacrifice the passover within any of thy gates, which the LORD thy God giveth thee: 6 But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt. 7 And thou shalt roast and eat it in the place 'which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents. a Ex. 34. 18. b Ex. 12. 31-42. c Num. 28. 16-19. d c. 15. 20. e Ex. 13. 6, A 2 Chr. 35. 13. i 2 restraint. Lev. 23. 26, God, Ex. 22, 30, and to be divided between the priest and the altar, Num. 18. 17, 18. 2. An addition to that law, for the further explication of it, directing them what to do with the firstlings, (1.) That were females. "Thou shalt do no work with the female firstlings of the cow, nor shear those of the sheep," v. 19, of them the learned Bishop Patrick understands it. Though the female firstlings were not so entirely sanctified to God as the males, nor so early as at eight days old, yet they were not to be converted by the owners to their own use as their other cattle, but must be offered to God as peace-offerings, or used in a religious feast, at the year's end, v. 20. Thou shalt eat it before the Lord thy God, as directed, ch. 12. 18. (2.) But what must they do with those that were blemished, ill blemished? v. 21. Were it male or female, it must not be brought near the sanctuary, nor used either for sacrifice or for holy feasting, for it would not be fit to honour God with, nor to typify Christ, who is a Lamb without blemish: yet it must not be reared, but killed and eaten at their own houses as common food, v. 22. Only they must be sure not to eat it with the blood, v. 23. The frequent repetition of which caution intimates what need the people had of it, and what stress God laid upon it. What a mercy it is that we are not under this yoke! We are not dieted, as they were; we make no difference between a first calf, or lamb, and the rest that follow: let us therefore realize the Gospel meaning of this law, devoting ourselves and the first of our time and strength to God, as a kind of first-fruits of his creatures; and using all our comforts and enjoyments to his praise, and under the direction of his law, as we have them all by his gift. NOTES TO CHAPTER XVI, V. 1-17. Much of the communion between God and his people Israel was kept up, and a face of religion preserved in the nation, by the three yearly feasts, the institution of which, and the laws concerning them, we have several times met with already; and here they are repeated. I. The law of the passover; so great a solemnity, that it made the whole month, in the midst of which it was placed considerable, v. 1, Observe the month Abib. Though one week only of that month was to be kept as a festival, yet their preparations before must be so solemn, and their reflections upon it, and improvements of it afterward, so serious, as to amount to an observation of the whole month. The month of Abib, or of new fruits, as the Chaldee translates it, answers to our March, (or part of March, and part of April,) and was by a special order from God, in remembrance of the deliverance of Israel out of Egypt, made the beginning of their year, Ex. 12. 2, which before was reckoned to begin in September. This month they were to keep the passover, in remembrance of their being brought out of Egypt by night, v. 1. The Chaldee paraphrasts expound it, "Because they came out of Egypt by daylight," there being an express order that they should not stir out of their doors till morning, Ex. 12. 22, one 9 Seven 'weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn. 10 And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a free-will offering of thine hand, which thou shalt give unto the LORD thy God, according "as the LORD thy God hath blessed thee: 11 And "thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to place his name there. 12 And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes. 13 Thou shalt observe the feast of tabernacles Pseven days, after that thou hast gathered in thy corn and thy wine: 14 And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates. 15 Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice. Ex. 23. 16. 34. 22. Lev. 23. 15. Heb. 2, 1. 1 Cor. 16. 2. n c. 12. 7, 12, 18. o c. 15. 15. § floor, and thy wine-press. q Neh. 8. 9-12. tor, suficiency. Lam. 3.19, 20. r Lev. 23. 39, 40. m ver. 17. P Lev, 23. 34 of them expounds it thus: "He brought thee out of Egypt, and did wonders by night." The other, "and thou shalt eat the passover by night." The laws concerning it are, 1. That they must be sure to sacrifice the passover in the place that God should choose, v. 2, and in no other place, v. 5-7. The passover was itself a sacrifice; hence Christ as our Passover is said to be sacrificed for us, 1 Cor. 5, 7, and many other sacrifices were offered during the seven days of the feast, Num. 28. 19, &c. which are included here, for they are said to be sacrificed of the flock and the herd, whereas the passover itself was only of the flock, either a lamb or a kid: now no sacrifice was accepted but from the altar that sanctified it, it was therefore necessary that they should go up to the place of the altar; for though the paschal lamb was entirely eaten by the owners, yet it must be killed in the court, the blood sprinkled, and the inwards burned upon the altar. By confining them to the appointed place, he kept them to the appointed rule, which they would have been apt to vary from, and to introduce foolish inventions of their own, had they been permitted to offer these sacrifices within their own gates, from under the inspection of the priests. They were also hereby directed to have their eye up unto God in the solemnity, and the desire of their hearts toward the remembrance of his name, being appointed to attend there where he had chosen to place his name, v. 2, and 6. when the solemnity was over, they might turn and go unto their tents, v. 7. Some think that they might, if they pleased, return the very morning after the paschal lamb was killed and eaten, the priests and Levites being sufficient to carry on the rest of the week's work; but the first day of the seven is so far from being the day of their dispersion, that it is expressly appointed for a holy convocation, Lev. 23. 7, Num. 28. 18, therefore we must take it as Jonathan's paraphrase expounds it, in the morning after the end of the feast thou shall go to thy cities. And it was the practice to keep together the whole week, 2 Chr. 35. 17. But 2. That they must eat unleavened bread for seven days, and no leavened bread must be seen in all their coasts, v. 3, 4, 8. The bread they were confined to is here called bread of affliction, because neither grateful to the taste nor easy of digestion, and therefore proper to signify the heaviness of their spirits in their bondage, and to keep in remembrance the haste in which they came out, the case being so urgent that they could not stay for the leavening of the bread they took with them for their march. The Jewish writers tell us, that the custom at the passover supper was, that the master of the family brake this unleavened bread, and gave to every one a piece of it, saying, This is, that is, this signifies, represents, or commemorates, (which explains that saying of our Saviour, This is my body) the bread of affliction, which your fathers did eat in the land of Egypt. The Gospel meaning of this feast of unleavened bread the apostle gives us, 1 Cor. 5. 7, Christ our passover being sacrificed for us, and we having participated of the blessed fruits of that sacrifice to our comfort, let us keep the feast in a holy conversation, free from the leaven of malice toward our 20 That which is altogether "just shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee. 16 Three times in a year shall all thy males ap-| pear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty 17 Every man shall give as he is able," accord-shalt make thee. ing to the blessing of the LORD thy God which he hath given thee. 18 Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, 21 Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God, which thou 22 Neither shalt thou set thee up any image ;$ which the LORD thy God hateth." CHAPTER XVII. throughout thy tribes: and they shall judge the The charge of this chapter is, I. Concerning the purity and perfection of all those people with just judgment. 19 Thou shalt not wrest judgment; thou shalt not respect "persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the twords of the righteous. ■ Ex. 23. 14. 34, 23. t Ex. 23. 15. * according to the gift of his hand. u Mark 12.41-44. 2 Cor. 8. 12. ver. 10. Ex. 18. 25, 26. c. 1. 15-17, 1 Chr, 23. 4. 2 Chr. 19, 5-11. z Lev. 19. 15. y Prov. 24. 23. animals that were offered in sacrifices, v. 1. II. Concerning the punishment of those that worshipped idols, v. 2-7. III. Concerning appeals from the inferior courts to the great sanhedrim, v. 8—13. IV. Concerning the choice and duty of a king, v. 14-20. THO HOU shalt not sacrifice unto the LORD thy God z Prov. 17. 23. for, matters. Justice, justice. a Mic. 6. 8. Phil. 4. 8. d Lev. 26. 1. § statue, or, pillar. e Jer. Lastly, The laws concerning the three solemn feasts are summed up, v, 16, 17, as often before, Ex. 23. 16, 17.-34, 23. The general commands concerning them are, 1. That all the males must then make their personal appearance before God, that by their frequent meeting to worship God, at the same place, and by the same rule, they might be kept faithful and constant to that holy religion which was established among them. 2. That none must appear before God empty, but every man must bring some offering or other, in token of a dependence upon God, and gratitude to him. And God was not unreasonable in his demands; let every man but give as he was able, and no more was expected. The same is still the rule of charity, I Cor. 16. 2. They that give to their power, shall be accepted, but they that give beyond their power, are accounted worthy of double honour, 2 Cor. 8. 3, as the poor widow that gave all she had, Luke 21. 4. V. 18-22. Here is, 1. Care taken for the due administration of justice among them, that controversies might be determined, matters in variance adjusted, the injured righted, and the injurious punished. While they were encamped in the wilderness, they had judges and officers according to their numbers, rulers of thousands and hundreds; Ex. 18. 25. When they came to Canaan, they must have them according to their towns and cities, in all their gates; for the courts of judgment sat in the gates. brethren, and hypocrisy toward God, and with the unleavened bread of sincerity and love. Lastly, "Observe concerning the passover, for what end it was instituted, that thou mayest remember the day when thou camest forth out of Egypt, not only on the day of the passover, or during the seven days of the feast, but all the days of thy life, v. 3, as a constant inducement to obedience." Thus we celebrate the memorial of Christ's death at certain times, that we may remember it at all times, as a reason why we should live to him that died for us and rose again, II. Seven weeks after the passover, the feast of pentecost was to be observed, concerning which they are here directed, 1. From whence to number their seven weeks, from the time thou beginnest to put the sickle to the corn, v. 9, that is, from the morrow after the first day of the feast of unleavened bread, for on that day (though it is probable the people did not begin their harvest till the feast was ended) messengers were sent to reap a sheaf of barley, which was to be offered to God as the first-fruits, Lev. 23. 10. Some think it implies a particular care which Providence would take of their land with respect to the weather, that their harvest should be always ripe and ready for the sickle just at the same time. 2. How they were to keep this feast. (1.) They must bring an offering unto God, v, 10. It is here called a tribute of a free-will offering. It was required of them as a tribute to their sovereign Lord and Owner, under whom they held all they had; and yet because the law did not determine the quantum, but it was left to every man's generosity to bring what he chose, and whatever he Now, 1. Here is a commission given to these inferior magisbrought he must give cheerfully: it is therefore called a free-trates. "Judges, to try and pass sentence, and officers, to exewill offering. It was a grateful acknowledgment of the good- cute their sentences, shalt thou make thee." However the ness of God to them in the mercies of these corn harvests now persons were pitched upon, whether by the nomination of their finished, and therefore must be according as God had blessed Sovereign, or by the election of the people, the powers were them. Where God sows plentifully, he expects to reap accord-ordained of God, Rom. 13. 1. And it was a great mercy to ingly. (2.) They must rejoice before God, v. 11. Holy joy is the people thus to have justice brought to their doors, that it the heart and soul of thankful praises, which are as the lan- might be more expeditious and less expensive; a blessing, which guage and expression of holy joy. They must rejoice in their we of this nation ought to be very thankful for. Pursuant to receivings from God, and in their returns of service and sacrifice this law, beside the great sanhedrim that sat at the sanctuary, to him; our duty must be our delight as well as our enjoyment. consisting of 70 elders, and a president, there was in the larger They must have their very servants to rejoice with them," for cities, such as had in them above 120 families, a court of 23 remember (v. 12,) that thou wast a bondman, and wouldest judges; in the smaller cities, a court of three judges. See this have been very thankful if thy taskmasters would have given law revived by Jehoshaphat, 2 Chr. 19. 5, 8. thee some time and cause for rejoicing; and thy God did bring thee out to keep a feast with gladness; therefore be pleasant with thy servants, and make them easy.' And it should seem, those general words, Thou shalt observe and do these statutes, are added here for a particular reason, because this feast was kept in remembrance of the giving of the law upon mount Sinai, fifty days after they came out of Egypt; now the best way of expressing our thankfulness to God for his favour to us in giving us his law is, to observe and do according to the precepts of it. III. They must keep the feast of tabernacles, v. 13-15. Here is no repetition of the law concerning the sacrifices that were to be offered in great abundance at this feast, which we bad at large, Num. 29. 12, &c. because the care of these belonged to the priests and Levites, who had not so much need of a repetition as the people had, and because the spiritual part of the service, which consisted in holy joy, was most pleasing to God, and was to be the perpetual duty of a Gospel conversation, which this feast was typical of. Observe what stress is laid upon it here, Thou shalt rejoice in thy feast, v. 14, and because the Lord shall bless thee, thou shalt surely rejoice, v. 15. Note, 1. It is the will of God that his people should be a cheerful people. If they that were under the law must rejoice before God, much more must we that are under the grace of the Gospel, which makes it our duty, not only as here, to rejoice in our feasts, but to rejoice evermore; to rejoice in the Lord always. 2. When we rejoice in God ourselves, we should do what we can to assist others also to rejoice in him, by comforting the mourners, and supplying the necessitous, that even the stranger, the fatherless, and the widow, may rejoice with us. See Job 29. 13. 3. We must rejoice in God, not only because of what we have received, and are receiving from him daily, but because of what he has promised, and we expect to receive yet further from him, because he shall bless thee, therefore thou shalt rejoice. This 2. Here is a command given to these magistrates to do justice in the execution of the trust reposed in them. Better not judge at all, than not judge with just judgment; according to the direction of the law, and the evidence of the fact. The judges are here cautioned not to do wrong to any, (v. 19,) nor to take any gifts which would tempt them to do wrong. law had been given before, Ex. 23. 8. And they are charged to do justice to all, v. 20, "That which is altogether just shalt thou follow. Adhere to the principles of justice, act by the rules of justice, countenance the demands of justice, imitate the patterns of justice, and pursue with resolution that which appears to be just. Justice, justice shalt thou follow." This is that which the magistrate is to have in his eye, on this he must be intent, and to this all personal regards must be sacrificed, to do right to all, and wrong to none. II. Care taken for the preventing of all conformity to the idolatrous customs of the heathen, v. 21, 22. They must not only not join with the idolaters in their worships, not visit their groves, nor bow before the images which they had set up; but, I. They must not plant a grove, nor so much as a tree, near God's altar, lest they should make it look like the altars of the false gods. They made groves the places of their worship, either to make it secret but that which is true and good desires the light rather; or to make it solemn, but the worship of the true God has enough in itself to make it so, and needs not the advantage of such a circumstance. 2. They must not set up any image, statue, or pillar, to the honour of God; for it is a thing which the Lord hates; nothing belies or reproaches him more, or tends more to corrupt and debauch the minds of men, than representing and worshipping by an image that God who is an infinite and eternal Spirit. any evil-favouredness; for that is an abomination | him to put him to death, and afterward the hands unto the LORD thy God. of all the people. So thou shalt put the evil away from among you. 2 If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant, 3 And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded; 4 And it be told thee, and thou hast heard of it, and inquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel: 5 Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die. 6 At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. 7 The hands of the witnesses shall be first upon b c. 13. 6, &c. e Josh. 7. 11, 15. Judg. 2. 20. 2 Kings 18. 12. Hos. 8. 1. d Num. 35. 30. John 8. 17. 2 Cor. 13. 1. 1 Tim. 5. 19. e Acis 7. 58, 59. 8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates; then shalt thou arise, and get thee up into the place which the LORD thy God shall choose; 9 And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire; and they shall show thee the sentence of judgment. 10 And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall show thee; and thou shalt observe to do according to all that they inform thee: 11 According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left. 12 And the man that will do presumptuously, f Ex. 21. 12, &c. g Ps. 122. 4, 5. A Jer. 18. 18 Hag. 2. 11. Mal. 2. 7. i c. 19. 17. k Num. 15. 30. Ezra 10. 8. Hos. 4. 4. This law, which requires two witnesses in case of life, we had before, Num. 35. 30, it is quoted, Matt. 18. 16. viding that no creature that had any blemish, should be offered in sacrifice to him, v. 1. This caveat we have often met with. Thou shalt not sacrifice that which has any blemish, which renders it unsightly, or any evil matter or thing, (as the following word might better be rendered,) any sickness or weakness, though not discernible at first view it is an abomination to God. God is the best of beings, and therefore whatsoever hecution must be the gate of the city, that the shame might be the is served with, ought to be the best in its kind. And the OldTestament sacrifices in a special manner must be so, because they were types of Christ, who is a Lamb without blemish or spot, 1 Pet. 1. 19, perfectly pure from all sin and all appearance of it. In the latter times of the Jewish church, when by the captivity in Babylon they were cured of idolatry, yet they were charged with profaneness in the breach of this law, inasmuch as they offered the blind and the lame and the sick for sacrifice, Mal. I. 8. II. A law for the punishing of those that worshipped false gods. It was made a capital crime to seduce others to idolatry, ch. 13. here it is made no less to be seduced. If the blind thus mislead the blind, both must fall into the ditch. Thus God would possess them with a dread of that sin, which they must conclude exceeding sinful, when so many sanguinary laws were made against it, and would deter those from it, that would not otherwise be persuaded against it: and yet the law which works death proved ineffectual. See here, 1. What the crime was, against which this law was levelled, serving or worshipping other gods, v. 3. That which was the most ancient and plausible idolatry, is specified, worshipping the sun, moon, and stars; and if that was so detestable a thing, much more was it so to worship stocks and stones, or the representations of mean and contemptible animals. Of this it is said, (1.) That it is what God had not commanded. He had again and again forbidden it; but it is thus expressed, to intimate that if there had been no more against it, this had been enough, (for in the worship of God, his institution and appointment must be our rule and warrant,) and that God never commanded his worshippers to debase themselves so far as to do homage to their fellow-creatures: had God commanded them to do it, they might justly have complained of it as a reproach and disparagement to them; yet when he has forbidden it, they will, from a spirit of contradiction, put this indignity upon themselves. (2.) That it is wickedness in the sight of God, v. 2. Be it never so industriously concealed, he sees it, and be it never so ingeniously palliated, he hates it: it is a sin in itself exceeding heinous, and the highest affront that can be offered to Almighty God. (3.) That it is a transgression of the covenant. It was on this condition that God took them to be his peculiar people, that they should serve and worship him only as their God, so that if they gave to any other the honour which was due to him alone, the covenant was void, and all the benefit of it forfeited. Other sins were transgressions of the command, but this was a transgression of the covenant. It was spiritual adultery, which breaks the marriage bond. (4.) That it is abomination in Israel, v. 4. Idolatry was bad enough in any, but it was particularly abominable in Israel, a people so blessed with peculiar discoveries of the will and favour of the only true and living God. 2. How it must be tried. Upon information given of it, or any ground of suspicion that any person whatsoever, man or woman, had served other gods, (1.) Inquiry must be made, v. 4, Though it appears not certain at first, it may afterward upon search appear so; and if it can possibly be discovered, it must not be unpunished; if not, yet the very inquiry concerning it would possess the country with a dread of it. (2.) Evidence must be given in, v. 6. How heinous and dangerous soever the crime is, yet they must not punish any for it, unless there were good proof against them, by two witnesses at least. They must not, under pretence of honouring God, wrong an innocent man. 3. What sentence must be passed and executed. So great a punishment as death, so great a death as stoning, must be inflicted on the idolater, be it man or woman, for the infirmity of the weaker sex would be no excuse, v. 5. The place of exegreater to the criminal, and the warning the more public to all others. The hands of the witnesses, in this as in other cases, must be first upon him, that is, they must cast the first stone at him, thereby avowing their testimony, and solemnly imprecating the guilt of his blood upon themselves if their evidence were false. This custom might be of use to deter men from false-witness bearing. The witnesses are really, and therefore it was required, that they should be actually, the death of the malefactor. But they must be followed, and the execution completed, by the hands of all the people, who were thus to testify their detestation of the crime, and to put the evil away from among them, as before, ch. 13. 9. V. 8-13. Courts of judgment were ordered to be erected in every city, ch. 16. 18, and they were empowered to hear and determine causes according to law, both those which we call pleas of the crown, and those between party and party; and we may suppose that ordinarily they ended the matters that were brought before them, and their sentence was definitive: but, I. It is here taken for granted, that sometimes a case might come into their court too difficult for those inferior judges to determine, who could not be thought to be so learned in the laws as those that presided in the higher courts. So that (to speak in the language of our law) they must find a special verdict, and take time to advise before the giving of judgment, v. 8, If there arise a matter too hard for thee in judgment, which it would be no dishonour to the judges to own the difficulty of, suppose it between blood and blood, the blood of a person which cried, and the blood of him that was charged with the murder, which was demanded; when it was doubtful upon the evidence, whether it was wilful or casual; or between plea and plea, the plea, that is, the bill, or declaration of the plaintiff, and the plea of the defendant; between stroke and stroke, in actions of assault and battery; in these and the like cases, though the evidence were plain, yet doubts might arise about the sense and meaning of the law, and the application of it to the particular case. II. These difficult cases, which hitherto had been brought to Moses, according to Jethro's advice, were, after his death, to be brought to the supreme power, wherever it was lodged, whether in a judge, when there was such an extraordinary person raised up, and qualified for that great service, as Othniel, Deborah, Gideon, &c. or in the high priest, when he was by the eminency of his gifts called of God to preside in public affairs, as Eli; or, (if no singular person were marked by Heaven for this honour,) then in the priests and Levites, (or in the priests, who were Levites of course,) who not only attended the sanctuary, but met in council, to receive appeals from the inferior courts, who might reasonably be supposed, not only to be best qualified by their learning and experience, but to have the best assistance of the divine Spirit for the deciding of doubts, v. 9, 11, 12. They are not appointed to consult the Urim and Thummim, for it is supposed that that was to be consulted only in cases relating to the public, either the body of the people, or the prince: but in ordinary cases, the wisdom and integrity of those that sat at the stern must be relied on, their judgment concerning the meaning of the law must be acquiesced in, and the sentence must be passed accordingly: and though their judg ment had not the divine authority of an oracle, yet beside the moral certainty it had, as the judgment of knowing, prudent, and experienced men, it had the advantage of a divine promise, implied in those words, v. 9, They shall show thee the sentence and will 'not hearken unto the priest that standeth mto minister there before the LORD thy God, or unto the judge, even that man shall die ;" and "thou shalt put away the evil from Israel. 13 And Pall the people shall hear, and fear, and do no more presumptuously. 14 When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; 15 Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger 'over thee, which is not thy brother. 16 But he shall not multiply "horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the m c. 18. 5, 7. n Heb. 10. 28. o c. 13.5. not to hearken. 1 Jer. 25. 3, &c. pc. 13. 11. 7 1 Sam. 8. 5, 19, 20. Jer. 30, 21. r1 Sam. 9. 15-17, 16. 12. 1.Chr. 22. 10. LORD hath said unto you, Ye shall henceforth return no more that way. 17 Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold. 18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites: 19 And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them: 20 That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel. t Jer. 2. 25. 1 Kings 10. 26-28. Ps. 20. 7. Hos. 14. 3. Is. 31. 1. Ez. 17. 15. II. Laws are here given to the prince that should be elected, for the due administration of the government. of judgment; it had also the support of a divine institution, by which they were made the supreme judicature of the nation. III. The definitive sentence given by the judge, priest, or great council, must be obeyed by the parties concerned, upon pain of death. Thou shalt do according to their sentence, v. 10, thou shalt observe to do it, thou shalt not decline from it, (v. 11,) to the right hand or to the left. Note, It is for the honour of God and the welfare of a people, that the authority of the higher power be supported, and the due order of government observed; that those be obeyed who are appointed to rule, and that every soul be subject to them in all those things that fall within their commission. Though the party thought himself injured by the sentence, (as every man is apt to be partial in his own cause,) yet he must needs be subject, must stand to the award, how unpleasing soever, and bear, or lose, or pay, according to it, not 1. He must carefully avoid every thing that would divert him only for wrath, but also for conscience' sake. But if an inferior from God and religion. Riches, honours, and pleasures are the judge contradict the sentence of the higher court, and will not three great hinderances of godliness, (the lusts of the flesh, the execute the orders of it, or a private person refuse to conform lusts of the eye, and the pride of life,) especially to those in himself to their sentence, the contumacy must be punished with high stations: against these therefore the king is here warned. death, though the matter were never so small in which the op- (1.) He must not gratify the love of honour by multiplying position was made, That man shall die, and all the people shall horses, v. 16. He that rode upon a horse (a stately creature) hear and fear, v. 12, 13. See here, 1. The evil of disobedience: in a country where asses and mules were generally used, looked rebellion, and stubbornness, from a spirit of contradiction and very great; and therefore, though he might have horses for his opposition to God, or those in authority under him, from a prin- own saddle, and chariots, yet he must not set servants on horseciple of contempt and self-willedness, are as witchcraft and back, Ec. 10. 7, nor have many horses for his officers and guards; idolatry. To differ in opinion from weakness and infirmity when God was their king his judges rode on asses, Judg. 5. may be excused, and must be borne with; but to do presump-10-12, 14; nor must he multiply horses for war, lest he should tuously, in pride and wickedness, (as the ancient translations trust too much to them, Ps. 20. 7.-38. 17. Hos. 14. 3. The explain it,) this is to take up arms against the government, and reason here given against his multiplying horses, is because it is an affront to him by whom the powers that be are ordained. would produce a greater correspondence with Egypt, (which 2. The design of punishment; that others may hear and fear, furnished Canaan with horses, 1 Kings 10. 28, 29,) than it was and not do the like. Some would be so considerate as to infer fit that the Israel of God should have, who were brought thence the heinousness of the offence from the grievousness of the with such a high hand. Ye shall return no more that way; for penalty, and therefore would detest it; and others would so far fear of being infected with the idolatries of Egypt, (Lev. 18. 3,) consult their own safety, as to cross their humours by con- to which they were very prone. Note, We should take heed forming to the sentence, rather than to sin against their own of that commerce or conversation, by which we are in danger heads, and forfeit their lives by going contrary to it. From this of being drawn into sin. If Israel must not return to Egypt, law the apostle infers the soreness of the punishment they will they must not trade with Egypt; Solomon got no good by it. be thought worthy of, that trample on the authority of the Son (2.) He must not gratify the love of pleasure by multiplying of God, Heb. 10. 28, 29. wives, v. 17, as Solomon did to his undoing, 1 Kings 11. 1, that his heart, being set upon them, turn not away from business, and every thing that is serious, and especially from the exercise of piety and devotion, to which nothing is a greater enemy than the indulgence of the flesh. (3.) He must not gratify the love of riches by greatly multiplying silver and gold. A competent treasure is allowed him, and he is not forbidden to be a good husband of it, but [1.] He must not greatly multiply money so as to oppress his people by raising it, (as Solomon seems to have done, 1 Kings 12. 4,) nor so as to deceive himself, by trusting to it and setting his heart upon it, Ps. 62. 10. [2.] He must not multiply it to himself. David multiplied silver and gold, but it was for the service of God, (1 Chr. 29. 4,) not for himself; for his people, not for his own family. V. 14-20. After the laws which concerned subjects, fitly followed the laws which concern kings; for they that rule others, must themselves remember that they are under command. Here are laws given, I. To the electors of the empire, what rules they must go by in making their choice, v. 14, 15. 1. It is here supposed that the people would, in process of time, be desirous of a king, whose royal pomp and power would be thought to make their nation look great among their neighbours. Their having a king is neither promised as a mercy, nor commanded as a duty, (nothing could be better for them than the divine regimen they were under,) but it is permitted them, if they desired it: if they would but take care to have the ends of government answered, and God's laws duly observed and put in execution, they should not be tied to any one form of government, but should be welcome to have a king. Though something irregular is supposed to be the principle of the desire, that they might be like the nations, (whereas God many ways distinguished them from the nations,) yet God would indulge them in it, because he intended to serve his own purposes by it, in making the regal government typical of the kingdom of the Messiah. 2. They are directed in their choice. If they will have a king over them, as God foresaw they would, (though it does not appear that ever the motion was made till almost 400 years after,) then they must, (1.) Ask counsel at God's mouth, and make him king whom God shall choose; and happy it was for them that they had an oracle to consult in so weighty an affair, and a God to choose for them who knows infallibly what every man is, and will be. Kings are God's vicegerents, and therefore it is fit that he should have the choosing of them: God had himself been in a particular manner Israel's king, and if they set another over them, under him, it was necessary that he should nominate the person. Accordingly, when the people desired a 2. He must carefully apply himself to the law of God, and make that his rule. This must be to him better than all riches, honours, and pleasures, than many horses or many wives, better than thousands of gold and silver. (1.) He must write himself a copy of the law out of the original, which was in the custody of the priests that attended the sanctuary, v. 18. Some think that he was to write only this book of Deuteronomy, which is an abstract of the law, and the precepts of which, being mostly moral and judicial, concerned the king, more than the laws in Leviticus and Numbers, which, being ceremonial, concerned chiefly the priests. Others think that he was to transcribe all the five books of Moses, which are called the law; and which were preserved together as the foundation of their religion. Now, [1.] Though the king might be presumed to have very fair copies by him from his ancestors, yet beside those, he must have one of his own: it might be presumed that theirs were worn with constant use, he must have a fresh one to begin the world with. 2.] Though he had secretaries about him whom he might employ to write this copy, and who perhaps could write a better hand than he, CHAPTER XVIII. In this chapter, I. The rights and revenues of the church are settled, and rules THE priests "the Levites, and all the tribe of 2 Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them. 3 And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw. 4 The first-fruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. 5 For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever. 6 And if a Levite come from any of thy gates out of all Israel, where she sojourned, and come with all the desire of his mind unto the place which the LORD shall choose; 7 Then he shall minister in the name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD. 8 They shall have like portions to eat, beside *that which cometh of the sale of his patrimony. a Num. 19. 20. & 1 Cor. 9, 13, 14. c Ps. 16. 5. Lam. 3. 24. d Lev. 7. 30-34. Num. 3. 10. g Num. 35. 2, 3. Ps. 84. 5. i 2 Chr. 31. 4. his sales by the e Ex. 22. 29. fathers. yet he must do it himself, with his own hand, for the honour of the law, and that he might think no act of religion below him, to inure himself to labour and study, and especially that he might thereby be obliged to take particular notice of every part of the law, and by writing it might imprint it in his mind. Note, It is of great use for each of us to write down what we observe as most affecting and edifying to us, out of the scriptures and good books, and out of the sermons we hear. A prudent pen may go far toward making up the deficiencies of the memory, and the furnishing of the treasures of the good householder with things new and old. [3.] He must do this even when he sits upon the throne of his kingdom; provided that he had not done it before. When he begins to apply himself to business, he must apply himself to this in the first place. He that sits upon the throne of a kingdom, cannot but have his hands full. The affairs of his kingdom both at home and abroad call for a large share of his time and thoughts, and yet he must write himself a copy of the law. Let not those who call themselves men of business, think that this will excuse them from making religion their business; nor let great men think it any disparagement to them, to write for themselves those great things of God's law which he hath written to them, Hos. 8. 12. (2.) Having a bible by him of his own writing, he must not think it enough to keep it in his cabinet, but he must read therein all the days of his life, v. 19. It is not enough to have bibles, but we must use them, use them daily, as the duty and necessity of every day require: our souls must have their constant meals of that manna; and if well digested, it will be true nourishment and strength to them. As the body is receiving benefit by its food continually, and not only when it is cating, so is the soul, by the word of God, if it meditate therein day and night, Ps. 1. 2. And we must persevere in the use of the written word of God as long as we live. Christ's scholars never learn above their bibles, but will have a constant occasion for them, till they come to that world where knowledge and love will both be made perfect. (3.) His writing and reading were all nothing, if he did not reduce to practice what he wrote and read, v. 19, 20. The word of God is not designed merely to be an entertaining subject of speculation, but to be a commanding rule of conversation. Let him know, [.] What dominion his religion must have over him, and what influence it must have upon him. First, It must possess him with a very reverent and awful regard to the divine majesty and authority. He must learn (and thus the most learned must be ever learning) to fear the Lord his God; and as high as he is, must remember that God is above him, and whatever fear his subjects owe to him, that, and much more, he owes to God as his King. Secondly, It must engage him to a constant observance of the law of God, and a conscientious obedience to it, as the effect of that fear. He must keep all the words of this law, (he is custos utriusque tabula-the keeper of both tables,) not only to take care that others do them, but to do them himself as an humble servant to the God of heaven, and a good example to his inferiors. Thirdly, It must keep him humble; how much soever he is advanced, let him keep his spirit low; and let the fear of his God prevent the contempt of his brethren: and let not his heart be lifted up above them, so as to carry himself haughtily or disdainfully toward them, and to trample upon them; let him not conceit himself better than they, because he is greater, and makes a fairer show, but let him remember that he is the minister of God to them for good, (major singulis, but minor universis-greater than any one, but less than the whole.) It must prevent his errors, either on the right hand or on the left, (for there are errors on both hands,) and keep him right in all instances to his God and to his duty. shortened them for the punishment of the people, as Josiah's. Secondly, To his family; his children shall also prosper. Entail religion upon posterity, and God will entail a blessing upon it. NOTES TO CHAPTER XVIII. V. 1-8. Magistracy and ministry are two divine institu tions of admirable use for the support and advancement of the kingdom of God among men; laws concerning the former we had in the close of the foregoing chapter, directions are in this given concerning the latter. Landmarks are here set between the estates of the priests and those of the people. I. Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. They shall have no part nor inheritance with Israel, that is, no share either in the spoils taken in war, or in the land that was to be divided by lot, v. 1. Their warfare and husbandry are both spiritual, and enough to fill their hands both with work and profit, and to content them. The Lord is their inheritance, v. 2. Note, Those that have God for their inheritance, according to the new covenant, should not be greedy of great things in the world; neither gripe what they have, nor grasp at more, but look upon all things present with the indifference which becomes those that believe God to be all-sufficient. II. Care is likewise taken that they want not any of the comforts and conveniences of this life. Though God, who is a Spirit, is their inheritance, it does not therefore follow that they must live upon the air: No, 1. The people must provide for them. They must have their due from the people, v. 3. Their maintenance must not depend upon the generosity of the people, but they must be by law entitled to it. He that is taught in the word, ought in justice to communicate to him that teaches him; and he that has the benefit of solemn religious assemblies, to contribute to the comfortable support of those that preside in such assemblies. (1.) The priests who in their courses served at the altar, had their share of the sacrifices, namely, the peace offerings, that were brought while they were in waiting; beside the breast and shoulder which were appointed them before, Lev. 7. 32-34, the cheeks and maw are here ordered to be given them; so far was the law from diminishing what was already granted, that it gave them an augmentation. (2.) The first-fruits which arose within such a precinct, were brought in, as it should seem, to the priests that resided among them, for their maintenance in the country; the first of their corn and wine for food, and the first of their fleece for clothing, v. 4, for the priests who were employed to teach others, ought themselves to learn, having food and raiment, to be therewith content. The firstfruits were devoted to God, and he constituted the priests his receivers; and if God reckons what is, in general, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to poor ministers. There is a good reason given for this constant charge upon their estates, v. 5, because the Levites were chosen of God, and his choice must be owned and countenanced, and those honoured by us, whom he honours; and because they stood to minister, and ought to be recompensed for their attendance and labour, especially since it was in the name of the Lord, by his warrant, in his service, and for his praise, and this charge entailed upon their seed for ever; those who were thus engaged and thus employed, ought to have all due encouragement given them, as some of the most needful useful members of their commonwealth. 2. The priests must not themselves stand in one another's light. If a priest, that by the law was obliged to serve at the altar, only in his turn, and was paid for that, should, out of his great affection to the sanctuary, devote himself to a con[2.] What advantage his religion would be of to him. They stant attendance there, and quit the ease and pleasure of the that fear God and keep his commandments, will certainly fare city in which he had his lot, for the satisfaction of serving the the better for it in this world. The greatest monarch in the altar, the priests, whose turn it was to attend, must admit him world may receive more benefit by religion, than by all the both to join in the work, and to share in the wages, and not wealth and power of his monarchy. It will be of advantage, grudge him either the honour of the one, or the profit of the First, To his person. He shall prolong his days in his king-other, though it might seem to break in upon them, v. 6-8. We find in the history of the kings of Judah, that, gene- Note, A hearty pious zeal to serve God and his church, though rally, the best reigns were the longest, except when God it may a little encroach upon a settled order, and there may be dom. |