<title type="x-s2">CHAPTER 24</title> <title type="x-s3"><reference osisRef="Deut.24.1-Deut.24.22">De 24:1-22</reference>. Of Divorces.</title>

<hi type="bold">1-4. When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes--</hi>It appears that the practice of divorces was at this early period very prevalent amongst the Israelites, who had in all probability become familiar with it in Egypt [Lane]. The usage, being too deep-rooted to be soon or easily abolished, was tolerated by Moses (<reference osisRef="Matt.19.8">Mt 19:8</reference>). But it was accompanied under the law with two conditions, which were calculated greatly to prevent the evils incident to the permitted system; namely: (1) The act of divorcement was to be certified on a written document, the preparation of which, with legal formality, would afford time for reflection and repentance; and (2) In the event of the divorced wife being married to another husband, she could not, on the termination of that second marriage, be restored to her first husband, however desirous he might be to receive her.

CHAPTER 24 De 24:1-22. Of Divorces. 1-4. When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes-- It appears that the practice of divorces was at this early period very prevalent amongst the Israelites, who had in all probability become familiar with it in Egypt [Lane]. The usage, being too deep-rooted to be soon or easily abolished, was tolerated by Moses (Mt 19:8). But it was accompanied under the law with two conditions, which were calculated greatly to prevent the evils incident to the permitted system; namely: (1) The act of divorcement was to be certified on a written document, the preparation of which, with legal formality, would afford time for reflection and repentance; and (2) In the event of the divorced wife being married to another husband, she could not, on the termination of that second marriage, be restored to her first husband, however desirous he might be to receive her.


<hi type="bold">5. When a man hath taken a new wife, he shall not go out to war--</hi>This law of exemption was founded on good policy and was favorable to matrimony, as it afforded a full opportunity for the affections of the newly married pair being more firmly rooted, and it diminished or removed occasions for the divorces just mentioned.

5. When a man hath taken a new wife, he shall not go out to war-- This law of exemption was founded on good policy and was favorable to matrimony, as it afforded a full opportunity for the affections of the newly married pair being more firmly rooted, and it diminished or removed occasions for the divorces just mentioned.


<hi type="bold">6. No man shall take the nether or the upper millstone to pledge--</hi>The "upper" stone being concave, covers the "nether" like a lid; and it has a small aperture, through which the corn is poured, as well as a handle by which it is turned. The propriety of the law was founded on the custom of grinding corn every morning for daily consumption. If either of the stones, therefore, which composed the handmill was wanting, a person would be deprived of his necessary provision.

6. No man shall take the nether or the upper millstone to pledge-- The "upper" stone being concave, covers the "nether" like a lid; and it has a small aperture, through which the corn is poured, as well as a handle by which it is turned. The propriety of the law was founded on the custom of grinding corn every morning for daily consumption. If either of the stones, therefore, which composed the handmill was wanting, a person would be deprived of his necessary provision.


<hi type="bold">7. If a man be found stealing any of his brethren--</hi>(See <reference osisRef="Exod.21.16">Ex 21:16</reference>).

7. If a man be found stealing any of his brethren-- (See Ex 21:16).


<hi type="bold">8-9. Take heed in the plague of leprosy--</hi>(See <reference osisRef="Lev.13.14">Le 13:14</reference>).

8-9. Take heed in the plague of leprosy-- (See Le 13:14).


<hi type="bold">10-13. When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge--</hi>The course recommended was, in kind and considerate regard, to spare the borrower's feelings. In the case of a poor man who had pledged his cloak, it was to be restored before night, as the poor in Eastern countries have commonly no other covering for wrapping themselves in when they go to sleep than the garment they have worn during the day.

10-13. When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge-- The course recommended was, in kind and considerate regard, to spare the borrower's feelings. In the case of a poor man who had pledged his cloak, it was to be restored before night, as the poor in Eastern countries have commonly no other covering for wrapping themselves in when they go to sleep than the garment they have worn during the day.


<hi type="bold">14-15. Thou shalt not oppress an hired servant that is poor and needy--</hi>Hired servants in the East are paid at the close of the day; and for a master to defraud the laborer of his hire, or to withhold it wrongfully for a night, might have subjected a poor man with his family to suffering and was therefore an injustice to be avoided (<reference osisRef="Lev.19.13">Le 19:13</reference>).

14-15. Thou shalt not oppress an hired servant that is poor and needy-- Hired servants in the East are paid at the close of the day; and for a master to defraud the laborer of his hire, or to withhold it wrongfully for a night, might have subjected a poor man with his family to suffering and was therefore an injustice to be avoided (Le 19:13).


<hi type="bold">16-18. The fathers shall not be put to death for the children--</hi>The rule was addressed for the guidance of magistrates, and it established the equitable principle that none should be responsible for the crimes of others.

16-18. The fathers shall not be put to death for the children-- The rule was addressed for the guidance of magistrates, and it established the equitable principle that none should be responsible for the crimes of others.


<hi type="bold">19-22. When thou cuttest down thine harvest in thy field--</hi>The grain, pulled up by the roots or cut down with a sickle, was laid in loose sheaves; the fruit of the olive was obtained by striking the branches with long poles; and the grape clusters, severed by a hook, were gathered in the hands of the vintager. Here is a beneficent provision for the poor. Every forgotten sheaf in the harvest-field was to lie; the olive tree was not to be beaten a second time; nor were grapes to be gathered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence. <chapter eID="Deut.24"/>

19-22. When thou cuttest down thine harvest in thy field-- The grain, pulled up by the roots or cut down with a sickle, was laid in loose sheaves; the fruit of the olive was obtained by striking the branches with long poles; and the grape clusters, severed by a hook, were gathered in the hands of the vintager. Here is a beneficent provision for the poor. Every forgotten sheaf in the harvest-field was to lie; the olive tree was not to be beaten a second time; nor were grapes to be gathered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence.


<title type="x-s2">CHAPTER 25</title> <title type="x-s3"><reference osisRef="Deut.25.1-Deut.25.19">De 25:1-19</reference>. Stripes Must Not Exceed Forty.</title>

<hi type="bold">2-3. if the wicked man be worthy to be beaten--</hi>In judicial sentences, which awarded punishment short of capital, scourging, like the Egyptian bastinado, was the most common form in which they were executed. The Mosaic law, however, introduced two important restrictions; namely: (1) The punishment should be inflicted in presence of the judge instead of being inflicted in private by some heartless official; and (2) The maximum amount of it should be limited to forty stripes, instead of being awarded according to the arbitrary will or passion of the magistrate. The Egyptian, like Turkish and Chinese rulers, often applied the stick till they caused death or lameness for life. Of what the scourge consisted at first we are not informed; but in later times, when the Jews were exceedingly scrupulous in adhering to the letter of the law and, for fear of miscalculation, were desirous of keeping within the prescribed limit, it was formed of three cords, terminating in leathern thongs, and thirteen strokes of this counted as thirty-nine stripes (<reference osisRef="2Cor.11.24">2Co 11:24</reference>).

CHAPTER 25 De 25:1-19. Stripes Must Not Exceed Forty. 2-3. if the wicked man be worthy to be beaten-- In judicial sentences, which awarded punishment short of capital, scourging, like the Egyptian bastinado, was the most common form in which they were executed. The Mosaic law, however, introduced two important restrictions; namely: (1) The punishment should be inflicted in presence of the judge instead of being inflicted in private by some heartless official; and (2) The maximum amount of it should be limited to forty stripes, instead of being awarded according to the arbitrary will or passion of the magistrate. The Egyptian, like Turkish and Chinese rulers, often applied the stick till they caused death or lameness for life. Of what the scourge consisted at first we are not informed; but in later times, when the Jews were exceedingly scrupulous in adhering to the letter of the law and, for fear of miscalculation, were desirous of keeping within the prescribed limit, it was formed of three cords, terminating in leathern thongs, and thirteen strokes of this counted as thirty-nine stripes (2Co 11:24).


<hi type="bold">4. Thou shalt not muzzle the ox when he treadeth out the corn--</hi>In Judea, as in modern Syria and Egypt, the larger grains were beaten out by the feet of oxen, which, yoked together, day after day trod round the wide open spaces which form the threshing-floors. The animals were allowed freely to pick up a mouthful, when they chose to do so: a wise as well as humane regulation, introduced by the law of Moses (compare <reference osisRef="1Cor.9.9">1Co 9:9</reference>; <reference osisRef="1Tim.5.17">1Ti 5:17</reference>, <reference osisRef="1Tim.5.18">18</reference>).

4. Thou shalt not muzzle the ox when he treadeth out the corn-- In Judea, as in modern Syria and Egypt, the larger grains were beaten out by the feet of oxen, which, yoked together, day after day trod round the wide open spaces which form the threshing-floors. The animals were allowed freely to pick up a mouthful, when they chose to do so: a wise as well as humane regulation, introduced by the law of Moses (compare 1Co 9:9; 1Ti 5:17, 18).


<hi type="bold">5-10. the wife of the dead shall not marry without unto a stranger: her husband's brother ... shall take her to him to wife--</hi>This usage existed before the age of Moses (<reference osisRef="Gen.38.8">Ge 38:8</reference>). But the Mosaic law rendered the custom obligatory (<reference osisRef="Matt.22.25">Mt 22:25</reference>) on younger brothers, or the nearest kinsman, to marry the widow (<reference osisRef="Ruth.4.4">Ru 4:4</reference>), by associating the natural desire of perpetuating a brother's name with the preservation of property in the Hebrew families and tribes. If the younger brother declined to comply with the law, the widow brought her claim before the authorities of the place at a public assembly (the gate of the city); and he having declared his refusal, she was ordered to loose the thong of his shoe--a sign of degradation--following up that act by spitting on the ground--the strongest expression of ignominy and contempt among Eastern people. The shoe was kept by the magistrate as an evidence of the transaction, and the parties separated.

5-10. the wife of the dead shall not marry without unto a stranger: her husband's brother... shall take her to him to wife-- This usage existed before the age of Moses (Ge 38:8). But the Mosaic law rendered the custom obligatory (Mt 22:25) on younger brothers, or the nearest kinsman, to marry the widow (Ru 4:4), by associating the natural desire of perpetuating a brother's name with the preservation of property in the Hebrew families and tribes. If the younger brother declined to comply with the law, the widow brought her claim before the authorities of the place at a public assembly (the gate of the city); and he having declared his refusal, she was ordered to loose the thong of his shoe--a sign of degradation--following up that act by spitting on the ground--the strongest expression of ignominy and contempt among Eastern people. The shoe was kept by the magistrate as an evidence of the transaction, and the parties separated.


<hi type="bold">13-16. Thou shalt not have ... divers weights--</hi>Weights were anciently made of stone and are frequently used still by Eastern shopkeepers and traders, who take them out of the bag and put them in the balance. The man who is not cheated by the trader and his bag of divers weights must be blessed with more acuteness than most of his fellows [Roberts]. (Compare <reference osisRef="Prov.16.11">Pr 16:11</reference>; <reference osisRef="Prov.20.10">20:10</reference>).

13-16. Thou shalt not have... divers weights-- Weights were anciently made of stone and are frequently used still by Eastern shopkeepers and traders, who take them out of the bag and put them in the balance. The man who is not cheated by the trader and his bag of divers weights must be blessed with more acuteness than most of his fellows [Roberts]. (Compare Pr 16:11; 20:10).


<hi type="bold">17-19. Remember what Amalek did--</hi>This cold-blooded and dastardly atrocity is not narrated in the previous history (<reference osisRef="Exod.17.14">Ex 17:14</reference>). It was an unprovoked outrage on the laws of nature and humanity, as well as a daring defiance of that God who had so signally shown His favor towards Israel (see on 1 Samuel 15; 27. 8; 30). <chapter eID="Deut.25"/>

17-19. Remember what Amalek did-- This cold-blooded and dastardly atrocity is not narrated in the previous history (Ex 17:14). It was an unprovoked outrage on the laws of nature and humanity, as well as a daring defiance of that God who had so signally shown His favor towards Israel (see on 1 Samuel 15; 27. 8; 30).


<title type="x-s2">CHAPTER 26</title> <title type="x-s3"><reference osisRef="Deut.26.1-Deut.26.15">De 26:1-15</reference>. The Confession of Him That Offers the Basket of First Fruits.</title>

<hi type="bold">2. Thou shalt take of the first of all the fruit of the earth--</hi>The Israelites in Canaan, being God's tenants-at-will, were required to give Him tribute in the form of first-fruits and tithes. No Israelite was at liberty to use any productions of his field until he had presented the required offerings. The tribute began to be exigible after the settlement in the promised land, and it was yearly repeated at one of the great feasts (<reference osisRef="Lev.2.14">Le 2:14</reference>; 23:10; 23:15; <reference osisRef="Num.28.26">Nu 28:26</reference>; <reference osisRef="Deut.16.9">De 16:9</reference>). Every master of a family carried it on his shoulders in a little basket of osier, peeled willow, or palm leaves, and brought it to the sanctuary.

CHAPTER 26 De 26:1-15. The Confession of Him That Offers the Basket of First Fruits. 2. Thou shalt take of the first of all the fruit of the earth-- The Israelites in Canaan, being God's tenants-at-will, were required to give Him tribute in the form of first-fruits and tithes. No Israelite was at liberty to use any productions of his field until he had presented the required offerings. The tribute began to be exigible after the settlement in the promised land, and it was yearly repeated at one of the great feasts (Le 2:14; 23:10; 23:15; Nu 28:26; De 16:9). Every master of a family carried it on his shoulders in a little basket of osier, peeled willow, or palm leaves, and brought it to the sanctuary.


<hi type="bold">5. thou shalt say ... A Syrian ready to perish was my father--</hi>rather, "a wandering Syrian." The ancestors of the Hebrews were nomad shepherds, either Syrians by birth as Abraham, or by long residence as Jacob. When they were established as a nation in the possession of the promised land, they were indebted to God's unmerited goodness for their distinguished privileges, and in token of gratitude they brought this basket of first-fruits.

5. thou shalt say... A Syrian ready to perish was my father-- rather, "a wandering Syrian." The ancestors of the Hebrews were nomad shepherds, either Syrians by birth as Abraham, or by long residence as Jacob. When they were established as a nation in the possession of the promised land, they were indebted to God's unmerited goodness for their distinguished privileges, and in token of gratitude they brought this basket of first-fruits.


<hi type="bold">11. thou shalt rejoice--</hi>feasting with friends and the Levites, who were invited on such occasions to share in the cheerful festivities that followed oblations (<reference osisRef="Deut.12.7">De 12:7</reference>; <reference osisRef="Deut.16.10-Deut.16.15">16:10-15</reference>).

11. thou shalt rejoice-- feasting with friends and the Levites, who were invited on such occasions to share in the cheerful festivities that followed oblations (De 12:7; 16:10-15).


<hi type="bold">12-15. When thou hast made an end of tithing all the tithes of thine increase the third year--</hi>Among the Hebrews there were two tithings. The first was appropriated to the Levites (<reference osisRef="Num.18.21">Nu 18:21</reference>). The second, being the tenth of what remained, was brought to Jerusalem in kind; or it was converted into money, and the owner, on arriving in the capital, purchased sheep, bread, and oil (<reference osisRef="Deut.14.22">De 14:22</reference>, <reference osisRef="Deut.14.23">23</reference>). This was done for two consecutive years. But this second tithing was eaten at home, and the third year distributed among the poor of the place (<reference osisRef="Deut.14.28">De 14:28</reference>, <reference osisRef="Deut.14.29">29</reference>).

12-15. When thou hast made an end of tithing all the tithes of thine increase the third year-- Among the Hebrews there were two tithings. The first was appropriated to the Levites (Nu 18:21). The second, being the tenth of what remained, was brought to Jerusalem in kind; or it was converted into money, and the owner, on arriving in the capital, purchased sheep, bread, and oil (De 14:22, 23). This was done for two consecutive years. But this second tithing was eaten at home, and the third year distributed among the poor of the place (De 14:28, 29).


<title type="x-s2">CHAPTER 27</title> <title type="x-s3"><reference osisRef="Deut.27.1-Deut.27.10">De 27:1-10</reference>. The People Are to Write the Law upon Stones.</title>

<hi type="bold">2. it shall be on the day when ye shall pass over Jordan--</hi>"Day" is often put for "time"; and it was not till some days after the passage that the following instructions were acted upon.

<hi type="bold">thou shalt set thee up great stones, and plaister them with plaister--</hi>These stones were to be taken in their natural state, unhewn, and unpolished--the occasion on which they were used not admitting of long or elaborate preparation; and they were to be daubed over with paint or whitewash, to render them more conspicuous. Stones and even rocks are seen in Egypt and the peninsula of Sinai, containing inscriptions made three thousand years ago, in paint or plaister. By some similar method those stones may have been inscribed, and it is most probable that Moses learned the art from the Egyptians.

CHAPTER 27 De 27:1-10. The People Are to Write the Law upon Stones. 2. it shall be on the day when ye shall pass over Jordan-- "Day" is often put for "time"; and it was not till some days after the passage that the following instructions were acted upon. thou shalt set thee up great stones, and plaister them with plaister-- These stones were to be taken in their natural state, unhewn, and unpolished--the occasion on which they were used not admitting of long or elaborate preparation; and they were to be daubed over with paint or whitewash, to render them more conspicuous. Stones and even rocks are seen in Egypt and the peninsula of Sinai, containing inscriptions made three thousand years ago, in paint or plaister. By some similar method those stones may have been inscribed, and it is most probable that Moses learned the art from the Egyptians.


<hi type="bold">3. thou shalt write upon them all the words of this law--</hi>It might be, as some think, the Decalogue; but a greater probability is that it was "the blessings and curses," which comprised in fact an epitome of the law (<reference osisRef="Josh.8.34">Jos 8:34</reference>).

3. thou shalt write upon them all the words of this law-- It might be, as some think, the Decalogue; but a greater probability is that it was "the blessings and curses," which comprised in fact an epitome of the law (Jos 8:34).


<hi type="bold">5-10. there shalt thou build an altar ... of whole stones--</hi>The stones were to be in their natural state, as if a chisel would communicate pollution to them. The stony pile was to be so large as to contain all the conditions of the covenant, so elevated as to be visible to the whole congregation of Israel; and the religious ceremonial performed on the occasion was to consist: first, of the elementary worship needed for sinful men; and secondly, of the peace offerings, or lively, social feasts, that were suited to the happy people whose God was the Lord. There were thus, the law which condemned, and the typical expiation--the two great principles of revealed religion.

5-10. there shalt thou build an altar... of whole stones-- The stones were to be in their natural state, as if a chisel would communicate pollution to them. The stony pile was to be so large as to contain all the conditions of the covenant, so elevated as to be visible to the whole congregation of Israel; and the religious ceremonial performed on the occasion was to consist: first, of the elementary worship needed for sinful men; and secondly, of the peace offerings, or lively, social feasts, that were suited to the happy people whose God was the Lord. There were thus, the law which condemned, and the typical expiation--the two great principles of revealed religion.


<title type="x-s3"><reference osisRef="Deut.27.11-Deut.27.13">De 27:11-13</reference>. The Tribes Divided on Gerizim and Ebal.</title>

<hi type="bold">11-13. These shall stand upon mount Gerizim to bless the people ... these shall stand upon mount Ebal to curse--</hi>Those long, rocky ridges lay in the province of Samaria, and the peaks referred to were near Shechem (Nablous), rising in steep precipices to the height of about eight hundred feet and separated by a green, well-watered valley of about five hundred yards wide. The people of Israel were here divided into two parts. On mount Gerizim (now Jebel-et-Tur) were stationed the descendants of Rachel and Leah, the two principal wives of Jacob, and to them was assigned the most pleasant and honorable office of pronouncing the benedictions; while on the twin hill of Ebal (now Imad-el-Deen) were placed the posterity of the two secondary wives, Zilpah and Bilhah, with those of Reuben, who had lost the primogeniture, and Zebulun, Leah's youngest son; to them was committed the necessary but painful duty of pronouncing the maledictions (see on <reference osisRef="Judg.9.7">Jud 9:7</reference>). The ceremony might have taken place on the lower spurs of the mountains, where they approach more closely to each other; and the course observed was as follows: Amid the silent expectations of the solemn assembly, the priests standing round the ark in the valley below, said aloud, looking to Gerizim, "Blessed is the man that maketh not any graven image," when the people ranged on that hill responded in full simultaneous shouts of "Amen"; then turning round to Ebal, they cried, "Cursed is the man that maketh any graven image"; to which those that covered the ridge answered, "Amen." The same course at every pause was followed with all the blessings and curses (see on <reference osisRef="Josh.8.33">Jos 8:33</reference>, <reference osisRef="Josh.8.34">34</reference>). These curses attendant on disobedience to the divine will, which had been revealed as a law from heaven, be it observed, are given in the form of a declaration, not a wish, as the words should be rendered, "Cursed is he," and not, "Cursed be he." <chapter eID="Deut.27"/>

De 27:11-13. The Tribes Divided on Gerizim and Ebal. 11-13. These shall stand upon mount Gerizim to bless the people... these shall stand upon mount Ebal to curse-- Those long, rocky ridges lay in the province of Samaria, and the peaks referred to were near Shechem (Nablous), rising in steep precipices to the height of about eight hundred feet and separated by a green, well-watered valley of about five hundred yards wide. The people of Israel were here divided into two parts. On mount Gerizim (now Jebel-et-Tur) were stationed the descendants of Rachel and Leah, the two principal wives of Jacob, and to them was assigned the most pleasant and honorable office of pronouncing the benedictions; while on the twin hill of Ebal (now Imad-el-Deen) were placed the posterity of the two secondary wives, Zilpah and Bilhah, with those of Reuben, who had lost the primogeniture, and Zebulun, Leah's youngest son; to them was committed the necessary but painful duty of pronouncing the maledictions (see on Jud 9:7). The ceremony might have taken place on the lower spurs of the mountains, where they approach more closely to each other; and the course observed was as follows: Amid the silent expectations of the solemn assembly, the priests standing round the ark in the valley below, said aloud, looking to Gerizim, "Blessed is the man that maketh not any graven image," when the people ranged on that hill responded in full simultaneous shouts of "Amen"; then turning round to Ebal, they cried, "Cursed is the man that maketh any graven image"; to which those that covered the ridge answered, "Amen." The same course at every pause was followed with all the blessings and curses (see on Jos 8:33, 34). These curses attendant on disobedience to the divine will, which had been revealed as a law from heaven, be it observed, are given in the form of a declaration, not a wish, as the words should be rendered, "Cursed is he," and not, "Cursed be he."


<title type="x-s2">CHAPTER 28</title> <title type="x-s3"><reference osisRef="Deut.28.1-Deut.28.68">De 28:1-68</reference>. The Blessings for Obedience.</title>

<hi type="bold">1. if thou shalt hearken diligently unto the voice of the Lord thy God--</hi>In this chapter the blessings and curses are enumerated at length, and in various minute details, so that on the first entrance of the Israelites into the land of promise, their whole destiny was laid before them, as it was to result from their obedience or the contrary.

CHAPTER 28 De 28:1-68. The Blessings for Obedience. 1. if thou shalt hearken diligently unto the voice of the Lord thy God-- In this chapter the blessings and curses are enumerated at length, and in various minute details, so that on the first entrance of the Israelites into the land of promise, their whole destiny was laid before them, as it was to result from their obedience or the contrary.


<hi type="bold">2. all these blessings shall come on thee--</hi>Their national obedience was to be rewarded by extraordinary and universal prosperity.

2. all these blessings shall come on thee-- Their national obedience was to be rewarded by extraordinary and universal prosperity.


<hi type="bold">7. flee before thee seven ways--</hi>that is, in various directions, as always happens in a rout.

7. flee before thee seven ways-- that is, in various directions, as always happens in a rout.


<hi type="bold">10. called by the name of the Lord--</hi>That they are really and actually His people (<reference osisRef="Deut.14.1">De 14:1</reference>; <reference osisRef="Deut.26.18">26:18</reference>).

10. called by the name of the Lord-- That they are really and actually His people (De 14:1; 26:18).


<hi type="bold">11. the Lord shall make thee plenteous in goods--</hi>Beside the natural capabilities of Canaan, its extraordinary fruitfulness was traceable to the special blessing of Heaven.

11. the Lord shall make thee plenteous in goods-- Beside the natural capabilities of Canaan, its extraordinary fruitfulness was traceable to the special blessing of Heaven.


<hi type="bold">12. The Lord shall open unto thee his good treasure--</hi>The seasonable supply of the early and latter rain was one of the principal means by which their land was so uncommonly fruitful.

<hi type="bold">thou shalt lend unto many nations, and thou shalt not borrow--</hi>that is, thou shalt be in such affluent circumstances, as to be capable, out of thy superfluous wealth, to give aid to thy poorer neighbors.

12. The Lord shall open unto thee his good treasure-- The seasonable supply of the early and latter rain was one of the principal means by which their land was so uncommonly fruitful. thou shalt lend unto many nations, and thou shalt not borrow-- that is, thou shalt be in such affluent circumstances, as to be capable, out of thy superfluous wealth, to give aid to thy poorer neighbors.


<hi type="bold">13-14. the head, and not the tail--</hi>an Oriental form of expression, indicating the possession of independent power and great dignity and acknowledged excellence (<reference osisRef="Isa.9.14">Is 9:14</reference>; <reference osisRef="Isa.19.15">19:15</reference>).

13-14. the head, and not the tail-- an Oriental form of expression, indicating the possession of independent power and great dignity and acknowledged excellence (Is 9:14; 19:15).


<hi type="bold">15-20. But ... if thou wilt not hearken unto the voice of the Lord--</hi>Curses that were to follow them in the event of disobedience are now enumerated, and they are almost exact counterparts of the blessings which were described in the preceding context as the reward of a faithful adherence to the covenant.

15-20. But... if thou wilt not hearken unto the voice of the Lord-- Curses that were to follow them in the event of disobedience are now enumerated, and they are almost exact counterparts of the blessings which were described in the preceding context as the reward of a faithful adherence to the covenant.


<hi type="bold">21. pestilence--</hi>some fatal epidemic. There is no reason, however, to think that the plague, which is the great modern scourge of the East, is referred to.

21. pestilence-- some fatal epidemic. There is no reason, however, to think that the plague, which is the great modern scourge of the East, is referred to.


<hi type="bold">22. a consumption--</hi>a wasting disorder; but the modern tuberculosis is almost unknown in Asia.

<hi type="bold">fever ... inflammation ... extreme burning--</hi>Fever is rendered "burning ague" (<reference osisRef="Lev.26.16">Le 26:16</reference>), and the others mentioned along with it evidently point to those febrile affections which are of malignant character and great frequency in the East.

<hi type="bold">the sword--</hi>rather, "dryness"--the effect on the human body of such violent disorders.

<hi type="bold">blasting, and with mildew--</hi>two atmospheric influences fatal to grain.

22. a consumption-- a wasting disorder; but the modern tuberculosis is almost unknown in Asia. fever... inflammation... extreme burning-- Fever is rendered "burning ague" (Le 26:16), and the others mentioned along with it evidently point to those febrile affections which are of malignant character and great frequency in the East. the sword-- rather, "dryness"--the effect on the human body of such violent disorders. blasting, and with mildew-- two atmospheric influences fatal to grain.


<hi type="bold">23. heaven ... brass ... earth ... iron--</hi>strong Oriental figures used to describe the effects of long-continued drought. This want of regular and seasonable rain is allowed by the most intelligent observers to be one great cause of the present sterility of Palestine.

23. heaven... brass... earth... iron-- strong Oriental figures used to describe the effects of long-continued drought. This want of regular and seasonable rain is allowed by the most intelligent observers to be one great cause of the present sterility of Palestine.


<hi type="bold">24. the rain of thy land powder and dust--</hi>an allusion probably to the dreadful effects of tornadoes in the East, which, raising the sands in immense twisted pillars, drive them along with the fury of a tempest. These shifting sands are most destructive to cultivated lands; and in consequence of their encroachments, many once fertile regions of the East are now barren deserts.

24. the rain of thy land powder and dust-- an allusion probably to the dreadful effects of tornadoes in the East, which, raising the sands in immense twisted pillars, drive them along with the fury of a tempest. These shifting sands are most destructive to cultivated lands; and in consequence of their encroachments, many once fertile regions of the East are now barren deserts.


<hi type="bold">27. the botch of Egypt--</hi>a troublesome eruption, marked by red pimples, to which, at the rising of the Nile, the Egyptians are subject.

<hi type="bold">emerods--</hi>fistulæ or piles.

<hi type="bold">scab--</hi>scurvy.

<hi type="bold">itch--</hi>the disease commonly known by that name; but it is far more malignant in the East than is ever witnessed in our part of the world.

27. the botch of Egypt-- a troublesome eruption, marked by red pimples, to which, at the rising of the Nile, the Egyptians are subject. emerods-- fistulæ or piles. scab-- scurvy. itch-- the disease commonly known by that name; but it is far more malignant in the East than is ever witnessed in our part of the world.


<hi type="bold">28. madness, and blindness, and astonishment of heart--</hi>They would be bewildered and paralyzed with terror at the extent of their calamities.

28. madness, and blindness, and astonishment of heart-- They would be bewildered and paralyzed with terror at the extent of their calamities.


<hi type="bold">29-33. thou shalt grope at noonday--</hi>a general description of the painful uncertainty in which they would live. During the Middle Ages the Jews were driven from society into hiding-places which they were afraid to leave, not knowing from what quarter they might be assailed and their children dragged into captivity, from which no friend could rescue, and no money ransom them.

29-33. thou shalt grope at noonday-- a general description of the painful uncertainty in which they would live. During the Middle Ages the Jews were driven from society into hiding-places which they were afraid to leave, not knowing from what quarter they might be assailed and their children dragged into captivity, from which no friend could rescue, and no money ransom them.


<hi type="bold">35. the Lord shall smite thee in the knees, and in the legs--</hi>This is an exact description of elephantiasis, a horrible disease, something like leprosy, which attacks particularly the lower extremities.

35. the Lord shall smite thee in the knees, and in the legs-- This is an exact description of elephantiasis, a horrible disease, something like leprosy, which attacks particularly the lower extremities.


<hi type="bold">36. The Lord shall bring thee, and thy king, &c.--</hi>This shows how widespread would be the national calamity; and at the same time how hopeless, when he who should have been their defender shared the captive fate of his subjects.

<hi type="bold">there shalt thou serve other gods, wood and stone--</hi>The Hebrew exiles, with some honorable exceptions, were seduced or compelled into idolatry in the Assyrian and Babylonish captivities (<reference osisRef="Jer.44.17-Jer.44.19">Jr 44:17-19</reference>). Thus, the sin to which they had too often betrayed a perverse fondness, a deep-rooted propensity, became their punishment and their misery.

36. The Lord shall bring thee, and thy king, &c.-- This shows how widespread would be the national calamity; and at the same time how hopeless, when he who should have been their defender shared the captive fate of his subjects. there shalt thou serve other gods, wood and stone-- The Hebrew exiles, with some honorable exceptions, were seduced or compelled into idolatry in the Assyrian and Babylonish captivities (Jr 44:17-19). Thus, the sin to which they had too often betrayed a perverse fondness, a deep-rooted propensity, became their punishment and their misery.


<hi type="bold">37. And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Lord shall lead thee, &c.--</hi>The annals of almost every nation, for eighteen hundred years, afford abundant proofs that this has been, as it still is, the case--the very name of Jew being a universally recognized term for extreme degradation and wretchedness.

37. And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Lord shall lead thee, &c.-- The annals of almost every nation, for eighteen hundred years, afford abundant proofs that this has been, as it still is, the case--the very name of Jew being a universally recognized term for extreme degradation and wretchedness.


<hi type="bold">49. The Lord shall bring a nation against thee from far--</hi>the invasion of the Romans--"they came from far." The soldiers of the invading army were taken from France, Spain, and Britain--then considered "the end of the earth." Julius Severus, the commander, afterwards Vespasian and Hadrian, left Britain for the scene of contest. Moreover, the ensign on the standards of the Roman army was "an eagle"; and the dialects spoken by the soldiers of the different nations that composed that army were altogether unintelligible to the Jews.

49. The Lord shall bring a nation against thee from far-- the invasion of the Romans--"they came from far." The soldiers of the invading army were taken from France, Spain, and Britain--then considered "the end of the earth." Julius Severus, the commander, afterwards Vespasian and Hadrian, left Britain for the scene of contest. Moreover, the ensign on the standards of the Roman army was "an eagle"; and the dialects spoken by the soldiers of the different nations that composed that army were altogether unintelligible to the Jews.


<hi type="bold">50. A nation of fierce countenance--</hi>a just description of the Romans, who were not only bold and unyielding, but ruthless and implacable.

50. A nation of fierce countenance-- a just description of the Romans, who were not only bold and unyielding, but ruthless and implacable.


<hi type="bold">51. he shall eat the fruit of thy cattle, &c.--</hi>According to the Jewish historian, every district of the country through which they passed was strewn with the wrecks of their devastation.

51. he shall eat the fruit of thy cattle, &c.-- According to the Jewish historian, every district of the country through which they passed was strewn with the wrecks of their devastation.


<hi type="bold">52. he shall besiege thee ... until thy high and fenced walls come down--</hi>All the fortified places to which the people betook themselves for safety were burnt or demolished, and the walls of Jerusalem itself razed to the ground.

52. he shall besiege thee... until thy high and fenced walls come down-- All the fortified places to which the people betook themselves for safety were burnt or demolished, and the walls of Jerusalem itself razed to the ground.


<hi type="bold">53-57. And thou shalt eat the fruit of thine own body--</hi>(See <reference osisRef="2Kgs.6.29">2Ki 6:29</reference>; <reference osisRef="Lam.4.10">La 4:10</reference>). Such were the dreadful extremities to which the inhabitants during the siege were reduced that many women sustained a wretched existence by eating the flesh of their own children. Parental affection was extinguished, and the nearest relatives were jealously, avoided, lest they should discover and demand a share of the revolting viands.

53-57. And thou shalt eat the fruit of thine own body-- (See 2Ki 6:29; La 4:10). Such were the dreadful extremities to which the inhabitants during the siege were reduced that many women sustained a wretched existence by eating the flesh of their own children. Parental affection was extinguished, and the nearest relatives were jealously, avoided, lest they should discover and demand a share of the revolting viands.


<hi type="bold">62. ye shall be left few in number--</hi>There has been, ever since the destruction of Jerusalem, only an inconsiderable remnant of Jews existing in that land--aliens in the land of their fathers; and of all classes of the inhabitants they are the most degraded and miserable beings, dependent for their support on contributions from other lands.

62. ye shall be left few in number-- There has been, ever since the destruction of Jerusalem, only an inconsiderable remnant of Jews existing in that land--aliens in the land of their fathers; and of all classes of the inhabitants they are the most degraded and miserable beings, dependent for their support on contributions from other lands.


<hi type="bold">63. ye shall be plucked from off the land--</hi>Hadrian issued a proclamation, forbidding any Jews to reside in Judea, or even to approach its confines.

63. ye shall be plucked from off the land-- Hadrian issued a proclamation, forbidding any Jews to reside in Judea, or even to approach its confines.


<hi type="bold">64. the Lord shall scatter thee among all people--</hi>There is, perhaps, not a country in the world where Jews are not to be found. Who that looks on this condition of the Hebrews is not filled with awe, when he considers the fulfilment of this prophecy?

64. the Lord shall scatter thee among all people-- There is, perhaps, not a country in the world where Jews are not to be found. Who that looks on this condition of the Hebrews is not filled with awe, when he considers the fulfilment of this prophecy?


<hi type="bold">68. The Lord shall bring thee into Egypt again with ships--</hi>The accomplishment of this prediction took place under Titus, when, according to Josephus, multitudes of Jews were transported in ships to the land of the Nile, and sold as slaves. "Here, then, are instances of prophecies delivered above three thousand years ago; and yet, as we see, being fulfilled in the world at this very time; and what stronger proofs can we desire of the divine legation of Moses? How these instances may affect others I know not; but for myself, I must acknowledge, they not only convince but amaze and astonish me beyond expression; they are truly, as Moses foretold (<reference osisRef="Deut.28.45">De 28:45</reference>, <reference osisRef="Deut.28.46">46</reference>) they would be, 'a sign and a wonder for ever'" [Bishop Newton]. <chapter eID="Deut.28"/>

68. The Lord shall bring thee into Egypt again with ships-- The accomplishment of this prediction took place under Titus, when, according to Josephus, multitudes of Jews were transported in ships to the land of the Nile, and sold as slaves. "Here, then, are instances of prophecies delivered above three thousand years ago; and yet, as we see, being fulfilled in the world at this very time; and what stronger proofs can we desire of the divine legation of Moses? How these instances may affect others I know not; but for myself, I must acknowledge, they not only convince but amaze and astonish me beyond expression; they are truly, as Moses foretold (De 28:45, 46) they would be, 'a sign and a wonder for ever'" [Bishop Newton].


<title type="x-s2">CHAPTER 29</title> <title type="x-s3"><reference osisRef="Deut.29.1-Deut.29.29">De 29:1-29</reference>. An Exhortation to Obedience.</title>

<hi type="bold">1. These are the words of the covenant--</hi>The discourse of Moses is continued, and the subject of that discourse was Israel's covenant with God, the privileges it conferred, and the obligations it imposed.

<hi type="bold">beside the covenant which he made with them in Horeb--</hi>It was substantially the same; but it was renewed now, in different circumstances. They had violated its conditions. Moses rehearses these, that they might have a better knowledge of its conditions and be more disposed to comply with them.

CHAPTER 29 De 29:1-29. An Exhortation to Obedience. 1. These are the words of the covenant-- The discourse of Moses is continued, and the subject of that discourse was Israel's covenant with God, the privileges it conferred, and the obligations it imposed. beside the covenant which he made with them in Horeb-- It was substantially the same; but it was renewed now, in different circumstances. They had violated its conditions. Moses rehearses these, that they might have a better knowledge of its conditions and be more disposed to comply with them.


<hi type="bold">2. Moses called unto all Israel, ... Ye have seen all that the Lord did, &c.--</hi>This appeal to the experience of the people, though made generally, was applicable only to that portion of them who had been very young at the period of the Exodus, and who remembered the marvellous transactions that preceded and followed that era. Yet, alas! <hi type="bold">those wonderful events made no good impression upon them (<reference osisRef="Deut.29.4">De 29:4</reference>). They were strangers to that grace of wisdom which is liberally given to all who ask it; and their insensibility was all the more inexcusable that so many miracles had been performed which might have led to a certain conviction of the presence and the power of God with them. The preservation of their clothes and shoes, the supply of daily food and fresh water--</hi>these continued without interruption or diminution during so many years' sojourn in the desert. They were miracles which unmistakably proclaimed the immediate hand of God and were performed for the express purpose of training them to a practical knowledge of, and habitual confidence in, Him. Their experience of this extraordinary goodness and care, together with their remembrance of the brilliant successes by which, with little exertion or loss on their part, God enabled them to acquire the valuable territory on which they stood, is mentioned again to enforce a faithful adherence to the covenant, as the direct and sure means of obtaining its promised blessings.

2. Moses called unto all Israel,... Ye have seen all that the Lord did, &c.-- This appeal to the experience of the people, though made generally, was applicable only to that portion of them who had been very young at the period of the Exodus, and who remembered the marvellous transactions that preceded and followed that era. Yet, alas! those wonderful events made no good impression upon them (De 29:4). They were strangers to that grace of wisdom which is liberally given to all who ask it; and their insensibility was all the more inexcusable that so many miracles had been performed which might have led to a certain conviction of the presence and the power of God with them. The preservation of their clothes and shoes, the supply of daily food and fresh water-- these continued without interruption or diminution during so many years' sojourn in the desert. They were miracles which unmistakably proclaimed the immediate hand of God and were performed for the express purpose of training them to a practical knowledge of, and habitual confidence in, Him. Their experience of this extraordinary goodness and care, together with their remembrance of the brilliant successes by which, with little exertion or loss on their part, God enabled them to acquire the valuable territory on which they stood, is mentioned again to enforce a faithful adherence to the covenant, as the direct and sure means of obtaining its promised blessings.


<hi type="bold">10-29. Ye stand this day all of you before the Lord your God--</hi>The whole congregation of Israel, of all ages and conditions, all--young as well as old; menials as well as masters; native Israelites as well as naturalized strangers--all were assembled before the tabernacle to renew the Sinaitic covenant. None of them were allowed to consider themselves as exempt from the terms of that national compact, lest any lapsing into idolatry might prove a root of bitterness, spreading its noxious seed and corrupt influence all around (compare <reference osisRef="Heb.12.15">He 12:15</reference>). It was of the greatest consequence thus to reach the heart and conscience of everyone, for some might delude themselves with the vain idea that by taking the oath (<reference osisRef="Deut.29.12">De 29:12</reference>) by which they engaged themselves in covenant with God, they would surely secure its blessings. Then, even though they would not rigidly adhere to His worship and commands, but would follow the devices and inclinations of their own hearts, yet they would think that He would wink at such liberties and not punish them. It was of the greatest consequence to impress all with the strong and abiding conviction, that while the covenant of grace had special blessings belonging to it, it at the same time had curses in reserve for transgressors, the infliction of which would be as certain, as lasting and severe. This was the advantage contemplated in the law being rehearsed a second time. The picture of a once rich and flourishing region, blasted and doomed in consequence of the sins of its inhabitants, is very striking, and calculated to awaken awe in every reflecting mind. Such is, and long has been, the desolate state of Palestine; and, in looking at its ruined cities, its blasted coast, its naked mountains, its sterile and parched soil--all the sad and unmistakable evidences of a land lying under a curse--numbers of travellers from Europe, America, and the Indies ("strangers from a far country," <reference osisRef="Deut.29.22">De 29:22</reference>) in the present day see that the Lord has executed His threatening. Who can resist the conclusion that it has been inflicted "because the inhabitants had forsaken the covenant of the Lord God of their fathers. ... and the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book"?

10-29. Ye stand this day all of you before the Lord your God-- The whole congregation of Israel, of all ages and conditions, all--young as well as old; menials as well as masters; native Israelites as well as naturalized strangers--all were assembled before the tabernacle to renew the Sinaitic covenant. None of them were allowed to consider themselves as exempt from the terms of that national compact, lest any lapsing into idolatry might prove a root of bitterness, spreading its noxious seed and corrupt influence all around (compare He 12:15). It was of the greatest consequence thus to reach the heart and conscience of everyone, for some might delude themselves with the vain idea that by taking the oath (De 29:12) by which they engaged themselves in covenant with God, they would surely secure its blessings. Then, even though they would not rigidly adhere to His worship and commands, but would follow the devices and inclinations of their own hearts, yet they would think that He would wink at such liberties and not punish them. It was of the greatest consequence to impress all with the strong and abiding conviction, that while the covenant of grace had special blessings belonging to it, it at the same time had curses in reserve for transgressors, the infliction of which would be as certain, as lasting and severe. This was the advantage contemplated in the law being rehearsed a second time. The picture of a once rich and flourishing region, blasted and doomed in consequence of the sins of its inhabitants, is very striking, and calculated to awaken awe in every reflecting mind. Such is, and long has been, the desolate state of Palestine; and, in looking at its ruined cities, its blasted coast, its naked mountains, its sterile and parched soil--all the sad and unmistakable evidences of a land lying under a curse--numbers of travellers from Europe, America, and the Indies ("strangers from a far country," De 29:22) in the present day see that the Lord has executed His threatening. Who can resist the conclusion that it has been inflicted "because the inhabitants had forsaken the covenant of the Lord God of their fathers.... and the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book"?


<title type="x-s2">CHAPTER 30</title> <title type="x-s3"><reference osisRef="Deut.30.1-Deut.30.10">De 30:1-10</reference>. Great Mercies Promised unto the Penitent.</title>

<hi type="bold">1-10. when all these things are come upon thee, ... and thou shalt return ... then the Lord thy God will turn thy captivity--</hi>The hopes of the Hebrew people are ardently directed to this promise, and they confidently expect that God, commiserating their forlorn and fallen condition, will yet rescue them from all the evils of their long dispersion. They do not consider the promise as fulfilled by their restoration from the captivity in Babylon, for Israel was not then scattered in the manner here described--"among all the nations," "unto the utmost parts of heaven" (<reference osisRef="Deut.30.4">De 30:4</reference>). When God recalled them from that bondage, all the Israelites were not brought back. They were not multiplied above their fathers (<reference osisRef="Deut.30.5">De 30:5</reference>), nor were their hearts and those of their children circumcised to love the Lord (<reference osisRef="Deut.30.6">De 30:6</reference>). It is not, therefore, of the Babylonish captivity that Moses was speaking in this passage; it must be of the dispersed state to which they have been doomed for eighteen hundred years. This prediction may have been partially accomplished on the return of the Israelites from Babylon; for, according to the structure and design of Scripture prophecy, it may have pointed to several similar eras in their national history; and this view is sanctioned by the prayer of Nehemiah (<reference osisRef="Neh.1.8">Ne 1:8</reference>, <reference osisRef="1Cor.1.9">9</reference>). But undoubtedly it will receive its full and complete accomplishment in the conversion of the Jews to the Gospel of Christ. At the restoration from the Babylonish captivity, that people were changed in many respects for the better. They were completely weaned from idolatry; and this outward reformation was a prelude to the higher attainments they are destined to reach in the age of Messiah, "when the Lord God will circumcise their hearts and the hearts of their seed to love the Lord." The course pointed out seems clearly to be this: that the hearts of the Hebrew people shall be circumcised (<reference osisRef="Col.2.2">Col 2:2</reference>); in other words, by the combined influences of the Word and spirit of God, their hearts will be touched and purified from all their superstition and unbelief. They will be converted to the faith of Jesus Christ as their Messiah--a spiritual deliverer, and the effect of their conversion will be that they will return and obey the voice (the Gospel, the evangelical law) of the Lord. The words may be interpreted either wholly in a spiritual sense (<reference osisRef="John.11.51">Joh 11:51</reference>, <reference osisRef="John.11.52">52</reference>), or, as many think, in a literal sense also (<reference osisRef="Rom.11.1-Rom.11.36">Ro 11:1-36</reference>). They will be recalled from all places of the dispersion to their own land and enjoy the highest prosperity. The mercies and favors of a bountiful Providence will not then be abused as formerly (<reference osisRef="Deut.31.20">De 31:20</reference>; <reference osisRef="Deut.32.15">32:15</reference>). They will be received in a better spirit and employed to nobler purposes. They will be happy, "for the Lord will again rejoice over them for good, as He rejoiced over their fathers."

CHAPTER 30 De 30:1-10. Great Mercies Promised unto the Penitent. 1-10. when all these things are come upon thee,... and thou shalt return... then the Lord thy God will turn thy captivity-- The hopes of the Hebrew people are ardently directed to this promise, and they confidently expect that God, commiserating their forlorn and fallen condition, will yet rescue them from all the evils of their long dispersion. They do not consider the promise as fulfilled by their restoration from the captivity in Babylon, for Israel was not then scattered in the manner here described--"among all the nations," "unto the utmost parts of heaven" (De 30:4). When God recalled them from that bondage, all the Israelites were not brought back. They were not multiplied above their fathers (De 30:5), nor were their hearts and those of their children circumcised to love the Lord (De 30:6). It is not, therefore, of the Babylonish captivity that Moses was speaking in this passage; it must be of the dispersed state to which they have been doomed for eighteen hundred years. This prediction may have been partially accomplished on the return of the Israelites from Babylon; for, according to the structure and design of Scripture prophecy, it may have pointed to several similar eras in their national history; and this view is sanctioned by the prayer of Nehemiah (Ne 1:8, 9). But undoubtedly it will receive its full and complete accomplishment in the conversion of the Jews to the Gospel of Christ. At the restoration from the Babylonish captivity, that people were changed in many respects for the better. They were completely weaned from idolatry; and this outward reformation was a prelude to the higher attainments they are destined to reach in the age of Messiah, "when the Lord God will circumcise their hearts and the hearts of their seed to love the Lord." The course pointed out seems clearly to be this: that the hearts of the Hebrew people shall be circumcised (Col 2:2); in other words, by the combined influences of the Word and spirit of God, their hearts will be touched and purified from all their superstition and unbelief. They will be converted to the faith of Jesus Christ as their Messiah--a spiritual deliverer, and the effect of their conversion will be that they will return and obey the voice (the Gospel, the evangelical law) of the Lord. The words may be interpreted either wholly in a spiritual sense (Joh 11:51, 52), or, as many think, in a literal sense also (Ro 11:1-36). They will be recalled from all places of the dispersion to their own land and enjoy the highest prosperity. The mercies and favors of a bountiful Providence will not then be abused as formerly (De 31:20; 32:15). They will be received in a better spirit and employed to nobler purposes. They will be happy, "for the Lord will again rejoice over them for good, as He rejoiced over their fathers."


<title type="x-s3"><reference osisRef="Deut.30.11-Deut.30.14">De 30:11-14</reference>. The Commandment Is Manifest.</title>

<hi type="bold">11-14. For this commandment ... is not hidden ... neither is it far off--</hi>That law of loving and obeying God, which was the subject of Moses' discourse, was well known to the Israelites. They could not plead ignorance of its existence and requirements. It was not concealed as an impenetrable mystery in heaven, for it had been revealed; nor was it carefully withheld from the people as a dangerous discovery; for the youngest and humblest of them were instructed in those truths, which were subjects of earnest study and research among the wisest and greatest of other nations. They were not under a necessity of undertaking long journeys or distant voyages, as many ancient sages did in quest of knowledge. They enjoyed the peculiar privilege of a familiar acquaintance with it. It was with them a subject of common conversation, engraven on their memories, and frequently explained and inculcated on their hearts. The apostle Paul (<reference osisRef="Rom.10.6-Rom.10.8">Ro 10:6-8</reference>) has applied this passage to the Gospel, for the law of Christ is substantially the same as that of Moses, only exhibited more clearly in its spiritual nature and extensive application; and, accompanied with the advantages of Gospel grace, it is practicable and easy.

De 30:11-14. The Commandment Is Manifest. 11-14. For this commandment... is not hidden... neither is it far off-- That law of loving and obeying God, which was the subject of Moses' discourse, was well known to the Israelites. They could not plead ignorance of its existence and requirements. It was not concealed as an impenetrable mystery in heaven, for it had been revealed; nor was it carefully withheld from the people as a dangerous discovery; for the youngest and humblest of them were instructed in those truths, which were subjects of earnest study and research among the wisest and greatest of other nations. They were not under a necessity of undertaking long journeys or distant voyages, as many ancient sages did in quest of knowledge. They enjoyed the peculiar privilege of a familiar acquaintance with it. It was with them a subject of common conversation, engraven on their memories, and frequently explained and inculcated on their hearts. The apostle Paul (Ro 10:6-8) has applied this passage to the Gospel, for the law of Christ is substantially the same as that of Moses, only exhibited more clearly in its spiritual nature and extensive application; and, accompanied with the advantages of Gospel grace, it is practicable and easy.


<title type="x-s3"><reference osisRef="Deut.30.15-Deut.30.20">De 30:15-20</reference>. Death and Life Are Set before the Israelites.</title>

<hi type="bold">15-20. See, I have set before thee this day life and good, and death and evil--</hi>the alternative of a good and happy, or a disobedient and miserable life. Love of God and compliance with His will are the only ways of securing the blessings and avoiding the evils described. The choice was left to them, and in urging upon them the inducements to a wise choice, Moses warmed as he proceeded into a tone of solemn and impressive earnestness similar to that of Paul to the elders of Ephesus (<reference osisRef="Acts.20.26">Ac 20:26</reference>, <reference osisRef="Acts.20.27">27</reference>). <chapter eID="Deut.30"/>

De 30:15-20. Death and Life Are Set before the Israelites. 15-20. See, I have set before thee this day life and good, and death and evil-- the alternative of a good and happy, or a disobedient and miserable life. Love of God and compliance with His will are the only ways of securing the blessings and avoiding the evils described. The choice was left to them, and in urging upon them the inducements to a wise choice, Moses warmed as he proceeded into a tone of solemn and impressive earnestness similar to that of Paul to the elders of Ephesus (Ac 20:26, 27).


<title type="x-s2">CHAPTER 31</title> <title type="x-s3"><reference osisRef="Deut.31.1-Deut.31.8">De 31:1-8</reference>. Moses Encourages the People and Joshua.</title>

<hi type="bold">1. Moses went and spake--</hi>It is probable that this rehearsal of the law extended over several successive days; and it might be the last and most important day on which the return of Moses to the place of assembly is specially noticed. In drawing his discourse towards a conclusion, he adverted to his advanced age; and although neither his physical nor intellectual powers had suffered any decay (<reference osisRef="Deut.34.7">De 34:7</reference>), yet he knew, by a special revelation, that the time had arrived when he was about to be withdrawn from the superintendence and government of Israel.

CHAPTER 31 De 31:1-8. Moses Encourages the People and Joshua. 1. Moses went and spake-- It is probable that this rehearsal of the law extended over several successive days; and it might be the last and most important day on which the return of Moses to the place of assembly is specially noticed. In drawing his discourse towards a conclusion, he adverted to his advanced age; and although neither his physical nor intellectual powers had suffered any decay (De 34:7), yet he knew, by a special revelation, that the time had arrived when he was about to be withdrawn from the superintendence and government of Israel.


<hi type="bold">2-8. also the Lord hath said--</hi>should be "for the Lord hath said" thou shalt not go over this Jordan. While taking a solemn leave of the people, Moses exhorted them not to be intimidated by the menacing opposition of enemies; to take encouragement from the continued presence of their covenanted God; and to rest assured that the same divine power, which had enabled them to discomfit their first assailants on the east of Jordan, would aid them not less effectually in the adventurous enterprise which they were about to undertake, and by which they would obtain possession of "the land which He had sworn unto their fathers to give them."

2-8. also the Lord hath said-- should be "for the Lord hath said" thou shalt not go over this Jordan. While taking a solemn leave of the people, Moses exhorted them not to be intimidated by the menacing opposition of enemies; to take encouragement from the continued presence of their covenanted God; and to rest assured that the same divine power, which had enabled them to discomfit their first assailants on the east of Jordan, would aid them not less effectually in the adventurous enterprise which they were about to undertake, and by which they would obtain possession of "the land which He had sworn unto their fathers to give them."


<title type="x-s3"><reference osisRef="Deut.31.9-Deut.31.13">De 31:9-13</reference>. He Delivers the Law to the Priests, to Read It Every Seventh Year to the People.</title>

<hi type="bold">9-13. And Moses wrote this law, and delivered it unto the priests--</hi>The law thus committed to writing was either the whole book of Deuteronomy, or the important part of it contained between the twenty-seventh and thirtieth chapters. It was usual in cases of public or private contract for two copies of the engagement to be made--one to be deposited in the national archives or some secure place for reference, should occasion require. The other was to remain in the hands of the contracting parties (<reference osisRef="Jer.32.12-Jer.32.14">Jr 32:12-14</reference>). The same course was followed on this renewal of the covenant between God and Israel. Two written copies of the law were prepared, the one of which was delivered to the public representatives of Israel; namely, the priests and the elders.

<hi type="bold">the priests, ... who bare the ark of the covenant--</hi>In all ordinary journeys, it was the common duty of the Levites to carry the ark and its furniture (<reference osisRef="Num.4.15">Nu 4:15</reference>); but, on solemn or extraordinary occasions, that office was discharged by the priests (Jos 3:3-8; 6:<reference osisRef="Josh.8.6">6</reference>; <reference osisRef="1Chr.15.11">1Ch 15:11</reference>, <reference osisRef="1Chr.15.12">12</reference>).

<hi type="bold">all the elders of Israel--</hi>They were assistants to the priests and overseers to take care of the preservation, rehearsal, and observance of the law.

De 31:9-13. He Delivers the Law to the Priests, to Read It Every Seventh Year to the People. 9-13. And Moses wrote this law, and delivered it unto the priests-- The law thus committed to writing was either the whole book of Deuteronomy, or the important part of it contained between the twenty-seventh and thirtieth chapters. It was usual in cases of public or private contract for two copies of the engagement to be made--one to be deposited in the national archives or some secure place for reference, should occasion require. The other was to remain in the hands of the contracting parties (Jr 32:12-14). The same course was followed on this renewal of the covenant between God and Israel. Two written copies of the law were prepared, the one of which was delivered to the public representatives of Israel; namely, the priests and the elders. the priests,... who bare the ark of the covenant-- In all ordinary journeys, it was the common duty of the Levites to carry the ark and its furniture (Nu 4:15); but, on solemn or extraordinary occasions, that office was discharged by the priests (Jos 3:3-8; 6:6; 1Ch 15:11, 12). all the elders of Israel-- They were assistants to the priests and overseers to take care of the preservation, rehearsal, and observance of the law.


<hi type="bold">14-15. the Lord said unto Moses, ...call Joshua, and present yourselves in the tabernacle of the congregation--</hi>Joshua had been publicly designated to the office of commander by Moses [Nu 27:22, 23]; and God was pleased to confirm his appointment by the visible symbols of His presence and approval. As none but the priests were privileged to enter the sanctuary, it is probable that this significant manifestation of the cloudy pillar was made while the leaders stood at the door of the tabernacle.

14-15. the Lord said unto Moses,...call Joshua, and present yourselves in the tabernacle of the congregation-- Joshua had been publicly designated to the office of commander by Moses [Nu 27:22, 23]; and God was pleased to confirm his appointment by the visible symbols of His presence and approval. As none but the priests were privileged to enter the sanctuary, it is probable that this significant manifestation of the cloudy pillar was made while the leaders stood at the door of the tabernacle.


<hi type="bold">16-22. the Lord said unto Moses, ... this people will rise up--</hi>In this remarkable interview, Moses was distinctly apprised of the infidelity of Israel, their corruptions of the true religion through intercourse with the idolatrous inhabitants of Canaan (<reference osisRef="Amos.5.26">Am 5:26</reference>), and their chastisements in consequence of those national defections.

16-22. the Lord said unto Moses,... this people will rise up-- In this remarkable interview, Moses was distinctly apprised of the infidelity of Israel, their corruptions of the true religion through intercourse with the idolatrous inhabitants of Canaan (Am 5:26), and their chastisements in consequence of those national defections.


<hi type="bold">26. Take this book of the law, and put it in the side of the ark--</hi>The second copy of the law (see on <reference osisRef="Deut.31.9">De 31:9</reference>) was deposited for greater security and reverence in a little chest beside the ark of the covenant, for there was nothing contained within it but the tables of stone (<reference osisRef="1Kgs.8.9">1Ki 8:9</reference>). Others think it was put within the ark, it being certain, from the testimony of Paul (<reference osisRef="Heb.9.4">He 9:4</reference>), that there were once other things inside the ark, and that this was the copy found in the time of Josiah (<reference osisRef="2Kgs.22.8">2Ki 22:8</reference>). <chapter eID="Deut.31"/>

26. Take this book of the law, and put it in the side of the ark-- The second copy of the law (see on De 31:9) was deposited for greater security and reverence in a little chest beside the ark of the covenant, for there was nothing contained within it but the tables of stone (1Ki 8:9). Others think it was put within the ark, it being certain, from the testimony of Paul (He 9:4), that there were once other things inside the ark, and that this was the copy found in the time of Josiah (2Ki 22:8).


<title type="x-s2">CHAPTER 32</title> <title type="x-s3"><reference osisRef="Deut.32.1-Deut.32.43">De 32:1-43</reference>. Moses' Song, Which Sets Forth the Perfections of God.</title>

<hi type="bold">1. Give ear, O ye heavens; ... hear, O earth--</hi>The magnificence of the exordium, the grandeur of the theme, the frequent and sudden transitions, the elevated strain of the sentiments and language, entitle this song to be ranked amongst the noblest specimens of poetry to be found in the Scriptures.

CHAPTER 32 De 32:1-43. Moses' Song, Which Sets Forth the Perfections of God. 1. Give ear, O ye heavens;... hear, O earth-- The magnificence of the exordium, the grandeur of the theme, the frequent and sudden transitions, the elevated strain of the sentiments and language, entitle this song to be ranked amongst the noblest specimens of poetry to be found in the Scriptures.


<hi type="bold">2-3. My doctrine shall drop, &c.--</hi>The language may justly be taken as uttered in the form of a wish or prayer, and the comparison of wholesome instruction to the pure, gentle, and insinuating influence of rain or dew, is frequently made by the sacred writers (<reference osisRef="Isa.5.6">Is 5:6</reference>; <reference osisRef="Isa.55.10">55:10</reference>, <reference osisRef="Isa.55.11">11</reference>).

2-3. My doctrine shall drop, &c.-- The language may justly be taken as uttered in the form of a wish or prayer, and the comparison of wholesome instruction to the pure, gentle, and insinuating influence of rain or dew, is frequently made by the sacred writers (Is 5:6; 55:10, 11).


<hi type="bold">4. He is the Rock--</hi>a word expressive of power and stability. The application of it in this passage is to declare that God had been true to His covenant with their fathers and them. Nothing that He had promised had failed; so that if their national experience had been painfully checkered by severe and protracted trials, notwithstanding the brightest promises, that result was traceable to their own undutiful and perverse conduct; not to any vacillation or unfaithfulness on the part of God (<reference osisRef="Jas.1.17">Jas 1:17</reference>), whose procedure was marked by justice and judgment, whether they had been exalted to prosperity or plunged into the depths of affliction.

4. He is the Rock-- a word expressive of power and stability. The application of it in this passage is to declare that God had been true to His covenant with their fathers and them. Nothing that He had promised had failed; so that if their national experience had been painfully checkered by severe and protracted trials, notwithstanding the brightest promises, that result was traceable to their own undutiful and perverse conduct; not to any vacillation or unfaithfulness on the part of God (Jas 1:17), whose procedure was marked by justice and judgment, whether they had been exalted to prosperity or plunged into the depths of affliction.


<hi type="bold">5. They have corrupted themselves--</hi>that is, the Israelites by their frequent lapses and their inveterate attachment to idolatry.

<hi type="bold">their spot is not the spot of his children--</hi>This is an allusion to the marks which idolaters inscribe on their foreheads or their arms with paint or other substances, in various colors and forms--straight, oval, or circular, according to the favorite idol of their worship.

5. They have corrupted themselves-- that is, the Israelites by their frequent lapses and their inveterate attachment to idolatry. their spot is not the spot of his children-- This is an allusion to the marks which idolaters inscribe on their foreheads or their arms with paint or other substances, in various colors and forms--straight, oval, or circular, according to the favorite idol of their worship.


<hi type="bold">6. is not he thy father that hath bought thee--</hi>or emancipated thee from Egyptian bondage.

<hi type="bold">and made thee--</hi>advanced the nation to unprecedented and peculiar privileges.

6. is not he thy father that hath bought thee-- or emancipated thee from Egyptian bondage. and made thee-- advanced the nation to unprecedented and peculiar privileges.


<hi type="bold">8-9. When the most High divided to the nations their inheritance--</hi>In the division of the earth, which Noah is believed to have made by divine direction (<reference osisRef="Gen.10.5">Ge 10:5</reference>; <reference osisRef="Deut.2.5-Deut.2.9">De 2:5-9</reference>; <reference osisRef="Acts.17.26">Ac 17:26</reference>, <reference osisRef="Acts.17.27">27</reference>), Palestine was reserved by the wisdom and goodness of Heaven for the possession of His peculiar people and the display of the most stupendous wonders. The theater was small, but admirably suited for the convenient observation of the human race--at the junction of the two great continents of Asia and Africa, and almost within sight of Europe. From this spot as from a common center the report of God's wonderful works, the glad tidings of salvation through the obedience and sufferings of His own eternal Son, might be rapidly and easily wafted to every part of the globe.

<hi type="bold">he set the bounds of the people according to the number of the children of Israel--</hi>Another rendering, which has received the sanction of eminent scholars, has been proposed as follows: "When the Most High divided to the nations their inheritance, when He separated the sons of Adam and set the bounds of every people, the children of Israel were few in numbers, when the Lord chose that people and made Jacob His inheritance" (compare <reference osisRef="Deut.30.5">De 30:5</reference>; <reference osisRef="Gen.34.30">Ge 34:30</reference>; <reference osisRef="Ps.105.9-Ps.105.12">Psa 105:9-12</reference>).

8-9. When the most High divided to the nations their inheritance-- In the division of the earth, which Noah is believed to have made by divine direction (Ge 10:5; De 2:5-9; Ac 17:26, 27), Palestine was reserved by the wisdom and goodness of Heaven for the possession of His peculiar people and the display of the most stupendous wonders. The theater was small, but admirably suited for the convenient observation of the human race--at the junction of the two great continents of Asia and Africa, and almost within sight of Europe. From this spot as from a common center the report of God's wonderful works, the glad tidings of salvation through the obedience and sufferings of His own eternal Son, might be rapidly and easily wafted to every part of the globe. he set the bounds of the people according to the number of the children of Israel-- Another rendering, which has received the sanction of eminent scholars, has been proposed as follows: "When the Most High divided to the nations their inheritance, when He separated the sons of Adam and set the bounds of every people, the children of Israel were few in numbers, when the Lord chose that people and made Jacob His inheritance" (compare De 30:5; Ge 34:30; Psa 105:9-12).


<hi type="bold">10. found him in a desert land--</hi>took him into a covenant relation at Sinai, or rather "sustained," "provided for him" in a desert land.

<hi type="bold">a waste howling wilderness--</hi>a common Oriental expression for a desert infested by wild beasts.

10. found him in a desert land-- took him into a covenant relation at Sinai, or rather "sustained," "provided for him" in a desert land. a waste howling wilderness-- a common Oriental expression for a desert infested by wild beasts.


<hi type="bold">11. As an eagle ... fluttereth over her young--</hi>This beautiful and expressive metaphor is founded on the extraordinary care and attachment which the female eagle cherishes for her young. When her newly fledged progeny are sufficiently advanced to soar in their native element, she, in their first attempts at flying, supports them on the tip of her wing, encouraging, directing, and aiding their feeble efforts to longer and sublimer flights. So did God take the most tender and powerful care of His chosen people; He carried them out of Egypt and led them through all the horrors of the wilderness to the promised inheritance.

11. As an eagle... fluttereth over her young-- This beautiful and expressive metaphor is founded on the extraordinary care and attachment which the female eagle cherishes for her young. When her newly fledged progeny are sufficiently advanced to soar in their native element, she, in their first attempts at flying, supports them on the tip of her wing, encouraging, directing, and aiding their feeble efforts to longer and sublimer flights. So did God take the most tender and powerful care of His chosen people; He carried them out of Egypt and led them through all the horrors of the wilderness to the promised inheritance.


<hi type="bold">13-14. He made him ride on the high places, &c.--</hi>All these expressions seem to have peculiar reference to their home in the trans-jordanic territory, that being the extent of Palestine that they had seen at the time when Moses is represented as uttering these words. "The high places" and "the fields" are specially applicable to the tablelands of Gilead as are the allusions to the herds and flocks, the honey of the wild bees which hive in the crevices of the rocks, the oil from the olive as it grew singly or in small clumps on the tops of hills where scarcely anything else would grow, the finest wheat (<reference osisRef="Ps.81.16">Psa 81:16</reference>; <reference osisRef="Ps.147.14">147:14</reference>), and the prolific vintage.

13-14. He made him ride on the high places, &c.-- All these expressions seem to have peculiar reference to their home in the trans-jordanic territory, that being the extent of Palestine that they had seen at the time when Moses is represented as uttering these words. "The high places" and "the fields" are specially applicable to the tablelands of Gilead as are the allusions to the herds and flocks, the honey of the wild bees which hive in the crevices of the rocks, the oil from the olive as it grew singly or in small clumps on the tops of hills where scarcely anything else would grow, the finest wheat (Psa 81:16; 147:14), and the prolific vintage.


<hi type="bold">15. But Jeshurun waxed fat, and kicked--</hi>This is a poetical name for Israel. The metaphor here used is derived from a pampered animal, which, instead of being tame and gentle, becomes mischievous and vicious, in consequence of good living and kind treatment. So did the Israelites conduct themselves by their various acts of rebellion, murmuring, and idolatrous apostasy.

15. But Jeshurun waxed fat, and kicked-- This is a poetical name for Israel. The metaphor here used is derived from a pampered animal, which, instead of being tame and gentle, becomes mischievous and vicious, in consequence of good living and kind treatment. So did the Israelites conduct themselves by their various acts of rebellion, murmuring, and idolatrous apostasy.


<hi type="bold">17. They sacrificed unto devils--</hi>(See on <reference osisRef="Lev.17.7">Le 17:7</reference>).

17. They sacrificed unto devils-- (See on Le 17:7).


<hi type="bold">21. those which are not a people--</hi>that is, not favored with such great and peculiar privileges as the Israelites (or, rather poor, despised heathens). The language points to the future calling of the Gentiles.

21. those which are not a people-- that is, not favored with such great and peculiar privileges as the Israelites (or, rather poor, despised heathens). The language points to the future calling of the Gentiles.


<hi type="bold">23. I will spend mine arrows upon them--</hi>War, famine, pestilence (<reference osisRef="Ps.77.17">Psa 77:17</reference>) are called in Scripture the arrows of the Almighty.

23. I will spend mine arrows upon them-- War, famine, pestilence (Psa 77:17) are called in Scripture the arrows of the Almighty.


<hi type="bold">29. Oh, ... that they would consider their latter end--</hi>The terrible judgments, which, in the event of their continued and incorrigible disobedience, would impart so awful a character to the close of their national history.

29. Oh,... that they would consider their latter end-- The terrible judgments, which, in the event of their continued and incorrigible disobedience, would impart so awful a character to the close of their national history.


<hi type="bold">32. vine of Sodom ... grapes of gall--</hi>This fruit, which the Arabs call "Lot's Sea Orange," is of a bright yellow color and grows in clusters of three or four. When mellow, it is tempting in appearance, but on being struck, explodes like a puffball, consisting of skin and fiber only.

32. vine of Sodom... grapes of gall-- This fruit, which the Arabs call "Lot's Sea Orange," is of a bright yellow color and grows in clusters of three or four. When mellow, it is tempting in appearance, but on being struck, explodes like a puffball, consisting of skin and fiber only.


<hi type="bold">44-47. Moses ... spake all the words of this song in the ears, &c.--</hi>It has been beautifully styled "the Song of the Dying Swan" [Lowth]. It was designed to be a national anthem, which it should be the duty and care of magistrates to make well known by frequent repetition, to animate the people to right sentiments towards a steadfast adherence to His service.

44-47. Moses... spake all the words of this song in the ears, &c.-- It has been beautifully styled "the Song of the Dying Swan" [Lowth]. It was designed to be a national anthem, which it should be the duty and care of magistrates to make well known by frequent repetition, to animate the people to right sentiments towards a steadfast adherence to His service.


<hi type="bold">48-51. Get thee up ... and die ... Because ye trespassed ... at Meribah--</hi>(See on <reference osisRef="Num.20.13">Nu 20:13</reference>).

48-51. Get thee up... and die... Because ye trespassed... at Meribah-- (See on Nu 20:13).


<hi type="bold">52. thou shalt see the land, but thou shalt not go thither--</hi>(<reference osisRef="Num.27.12">Nu 27:12</reference>). Notwithstanding so severe a disappointment, not a murmur of complaint escapes his lips. He is not only resigned but acquiescing; and in the near prospect of his death, he pours forth the feelings of his devout heart in sublime strains and eloquent blessings. <chapter eID="Deut.32"/>

52. thou shalt see the land, but thou shalt not go thither-- (Nu 27:12). Notwithstanding so severe a disappointment, not a murmur of complaint escapes his lips. He is not only resigned but acquiescing; and in the near prospect of his death, he pours forth the feelings of his devout heart in sublime strains and eloquent blessings.


<title type="x-s2">CHAPTER 33</title> <title type="x-s3"><reference osisRef="Deut.33.1-Deut.33.28">De 33:1-28</reference>. The Majesty of God.</title>

<hi type="bold">1. Moses the man of God--</hi>This was a common designation of a prophet (<reference osisRef="1Sam.2.27">1Sa 2:27</reference>; <reference osisRef="2Cor.9.6">9:6</reference>), and it is here applied to Moses, when, like Jacob, he was about to deliver ministerially before his death, a prophetic benediction to Israel.

CHAPTER 33 De 33:1-28. The Majesty of God. 1. Moses the man of God-- This was a common designation of a prophet (1Sa 2:27; 9:6), and it is here applied to Moses, when, like Jacob, he was about to deliver ministerially before his death, a prophetic benediction to Israel.


<hi type="bold">2-4. The Lord came--</hi>Under a beautiful metaphor, borrowed from the dawn and progressive splendor of the sun, the Majesty of God is sublimely described as a divine light which appeared in Sinai and scattered its beams on all the adjoining region in directing Israel's march to Canaan. In these descriptions of a theophania, God is represented as coming from the south, and the allusion is in general to the thunderings and lightnings of Sinai; but other mountains in the same direction are mentioned with it. The location of Seir was on the east of the Ghor; mount Paran was either the chain on the west of the Ghor, or rather the mountains on the southern border of the desert towards the peninsula [Robinson]. (Compare <reference osisRef="Judg.5.4">Jud 5:4</reference>, <reference osisRef="Judg.5.5">5</reference>; <reference osisRef="Ps.68.7">Psa 68:7</reference>, <reference osisRef="Ps.68.8">8</reference>; <reference osisRef="Hab.3.3">Ha 3:3</reference>).

<hi type="bold">ten thousands of saints--</hi>rendered by some, "with the ten thousand of Kadesh," or perhaps better still, "from Meribah" [Ewald].

<hi type="bold">a fiery law--</hi>so called both because of the thunder and lightning which accompanied its promulgation (<reference osisRef="Exod.19.16-Exod.19.18">Ex 19:16-18</reference>; <reference osisRef="Deut.4.11">De 4:11</reference>), and the fierce, unrelenting curse denounced against the violation of its precepts (<reference osisRef="2Cor.3.7-2Cor.3.9">2Co 3:7-9</reference>). Notwithstanding those awe-inspiring symbols of Majesty that were displayed on Sinai, the law was really given in kindness and love (<reference osisRef="Deut.33.3">De 33:3</reference>), as a means of promoting both the temporal and eternal welfare of the people. And it was "the inheritance of the congregation of Jacob," not only from the hereditary obligation under which that people were laid to observe it, but from its being the grand distinction, the peculiar privilege of the nation.

2-4. The Lord came-- Under a beautiful metaphor, borrowed from the dawn and progressive splendor of the sun, the Majesty of God is sublimely described as a divine light which appeared in Sinai and scattered its beams on all the adjoining region in directing Israel's march to Canaan. In these descriptions of a theophania, God is represented as coming from the south, and the allusion is in general to the thunderings and lightnings of Sinai; but other mountains in the same direction are mentioned with it. The location of Seir was on the east of the Ghor; mount Paran was either the chain on the west of the Ghor, or rather the mountains on the southern border of the desert towards the peninsula [Robinson]. (Compare Jud 5:4, 5; Psa 68:7, 8; Ha 3:3). ten thousands of saints-- rendered by some, "with the ten thousand of Kadesh," or perhaps better still, "from Meribah" [Ewald]. a fiery law-- so called both because of the thunder and lightning which accompanied its promulgation (Ex 19:16-18; De 4:11), and the fierce, unrelenting curse denounced against the violation of its precepts (2Co 3:7-9). Notwithstanding those awe-inspiring symbols of Majesty that were displayed on Sinai, the law was really given in kindness and love (De 33:3), as a means of promoting both the temporal and eternal welfare of the people. And it was "the inheritance of the congregation of Jacob," not only from the hereditary obligation under which that people were laid to observe it, but from its being the grand distinction, the peculiar privilege of the nation.


<hi type="bold">6. Let Reuben live, and not die--</hi>Although deprived of the honor and privileges of primogeniture, he was still to hold rank as one of the tribes of Israel. He was more numerous than several other tribes (<reference osisRef="Num.1.21">Nu 1:21</reference>; 2:11). Yet gradually he sank into a mere nomadic tribe, which had enough to do merely "to live and not die." Many eminent biblical scholars, resting on the most ancient and approved manuscripts of the Septuagint, consider the latter clause as referring to Simeon; "and Simeon, let his men be few," a reading of the text which is in harmony with other statements of Scripture respecting this tribe (<reference osisRef="Num.25.6-Num.14.1">Nu 25:6-14; 1</reference>:<reference osisRef="Num.14.23">23</reference>; <reference osisRef="Num.26.14">26:14</reference>; <reference osisRef="Josh.19.1">Jos 19:1</reference>).

6. Let Reuben live, and not die-- Although deprived of the honor and privileges of primogeniture, he was still to hold rank as one of the tribes of Israel. He was more numerous than several other tribes (Nu 1:21; 2:11). Yet gradually he sank into a mere nomadic tribe, which had enough to do merely "to live and not die." Many eminent biblical scholars, resting on the most ancient and approved manuscripts of the Septuagint, consider the latter clause as referring to Simeon; "and Simeon, let his men be few," a reading of the text which is in harmony with other statements of Scripture respecting this tribe (Nu 25:6-14; 1:23; 26:14; Jos 19:1).


<hi type="bold">7. this is the blessing of Judah--</hi>Its general purport points to the great power and independence of Judah, as well as its taking the lead in all military expeditions.

7. this is the blessing of Judah-- Its general purport points to the great power and independence of Judah, as well as its taking the lead in all military expeditions.


<hi type="bold">8-10. of Levi he said--</hi>The burden of this blessing is the appointment of the Levites to the dignified and sacred office of the priesthood (<reference osisRef="Lev.10.11">Le 10:11</reference>; <reference osisRef="Deut.22.8">De 22:8</reference>; <reference osisRef="Deut.17.8-Deut.17.11">17:8-11</reference>), a reward for their zeal in supporting the cause of God, and their unsparing severity in chastising even their nearest and dearest relatives who had participated in the idolatry of the molten calf (<reference osisRef="Exod.32.25-Exod.32.28">Ex 32:25-28</reference>; compare Mal 2:4-6).

8-10. of Levi he said-- The burden of this blessing is the appointment of the Levites to the dignified and sacred office of the priesthood (Le 10:11; De 22:8; 17:8-11), a reward for their zeal in supporting the cause of God, and their unsparing severity in chastising even their nearest and dearest relatives who had participated in the idolatry of the molten calf (Ex 32:25-28; compare Mal 2:4-6).


<hi type="bold">12. of Benjamin he said--</hi>A distinguishing favor was conferred on this tribe in having its portion assigned near the temple of God.

<hi type="bold">between his shoulders--</hi>that is, on his sides or borders. Mount Zion, on which stood the city of Jerusalem, belonged to Judah; but Mount Moriah, the site of the sacred edifice, lay in the confines of Benjamin.

12. of Benjamin he said-- A distinguishing favor was conferred on this tribe in having its portion assigned near the temple of God. between his shoulders-- that is, on his sides or borders. Mount Zion, on which stood the city of Jerusalem, belonged to Judah; but Mount Moriah, the site of the sacred edifice, lay in the confines of Benjamin.


<hi type="bold">13-17. of Joseph he said--</hi>The territory of this tribe, diversified by hill and dale, wood and water, would be rich in all the productions--olives, grapes, figs, &c., which are reared in a mountainous region, as well as in the grain and herbs that grow in the level fields. "The firstling of the bullock and the horns of the unicorn" (rhinoceros), indicate glory and strength, and it is supposed that under these emblems were shadowed forth the triumphs of Joshua and the new kingdom of Jeroboam, both of whom were of Ephraim (compare <reference osisRef="Gen.48.20">Ge 48:20</reference>).

13-17. of Joseph he said-- The territory of this tribe, diversified by hill and dale, wood and water, would be rich in all the productions--olives, grapes, figs, &c., which are reared in a mountainous region, as well as in the grain and herbs that grow in the level fields. "The firstling of the bullock and the horns of the unicorn" (rhinoceros), indicate glory and strength, and it is supposed that under these emblems were shadowed forth the triumphs of Joshua and the new kingdom of Jeroboam, both of whom were of Ephraim (compare Ge 48:20).


<hi type="bold">18-19. Rejoice, Zebulun, in thy going out--</hi>on commercial enterprises and voyages by sea.

<hi type="bold">and, Issachar in thy tents--</hi>preferring to reside in their maritime towns.

18-19. Rejoice, Zebulun, in thy going out-- on commercial enterprises and voyages by sea. and, Issachar in thy tents-- preferring to reside in their maritime towns.


<hi type="bold">20-21. of Gad he said--</hi>Its possessions were larger than they would have been had they lain west of Jordan; and this tribe had the honor of being settled by Moses himself in the first portion of land conquered. In the forest region, south of the Jabbok, "he dwelt as a lion" (compare <reference osisRef="Gen.30.11">Ge 30:11</reference>; <reference osisRef="Gen.49.19">49:19</reference>). Notwithstanding, they faithfully kept their engagement to join the "heads of the people" [De 33:21] in the invasion of Canaan.

20-21. of Gad he said-- Its possessions were larger than they would have been had they lain west of Jordan; and this tribe had the honor of being settled by Moses himself in the first portion of land conquered. In the forest region, south of the Jabbok, "he dwelt as a lion" (compare Ge 30:11; 49:19). Notwithstanding, they faithfully kept their engagement to join the "heads of the people" [De 33:21] in the invasion of Canaan.


<hi type="bold">22. Dan is a lion's whelp--</hi>His proper settlement in the south of Canaan being too small, he by a sudden and successful irruption, established a colony in the northern extremity of the land. This might well be described as the leap of a young lion from the hills of Bashan.

22. Dan is a lion's whelp-- His proper settlement in the south of Canaan being too small, he by a sudden and successful irruption, established a colony in the northern extremity of the land. This might well be described as the leap of a young lion from the hills of Bashan.


<hi type="bold">23. of Naphtali he said--</hi>The pleasant and fertile territory of this tribe lay to "the west," on the borders of lakes Merom and Chinnereth, and to "the south" of the northern Danites.

23. of Naphtali he said-- The pleasant and fertile territory of this tribe lay to "the west," on the borders of lakes Merom and Chinnereth, and to "the south" of the northern Danites.


<hi type="bold">24-25. of Asher he said--</hi>The condition of this tribe is described as combining all the elements of earthly felicity.

<hi type="bold">dip his foot in oil--</hi>These words allude either to the process of extracting the oil by foot presses, or to his district as particularly fertile and adapted to the culture of the olive.

24-25. of Asher he said-- The condition of this tribe is described as combining all the elements of earthly felicity. dip his foot in oil-- These words allude either to the process of extracting the oil by foot presses, or to his district as particularly fertile and adapted to the culture of the olive.


<hi type="bold">26-29. There is none like unto the God of Jeshurun--</hi>The chapter concludes with a congratulatory address to Israel on their peculiar happiness and privilege in having Jehovah for their God and protector.

<hi type="bold">who rideth upon the heaven in thy help--</hi>an evident allusion to the pillar of cloud and fire, which was both the guide and shelter of Israel.

26-29. There is none like unto the God of Jeshurun-- The chapter concludes with a congratulatory address to Israel on their peculiar happiness and privilege in having Jehovah for their God and protector. who rideth upon the heaven in thy help-- an evident allusion to the pillar of cloud and fire, which was both the guide and shelter of Israel.