Forget. The Rabbins say, that both the owner and the labourers must forget the sheaf: but his is a vain subtlety. (Calmet) --- Josephus ([Antiquities?] iv. 8,) is more agreeable to the spirit of the law, when he (Haydock) observes that gleanings, and some of the fruit of the vine and olive trees, were to be left on purpose for the poor, Leviticus xix. 9. (Menochius) CHAPTER XXIV. Down, tying him to a low pillar; (Menochius) (Grotius) though many assert, that the criminal was forced to lie prostrate on the ground, as the Jews still do, in Germany, when they undergo this punishment. (Buxtorf, Syn. 20.) The Jews do not commonly give above 39 strokes, and double the number is inflicted on the back, from what fall upon the breast. Eyes. Hebrew, "depart covered with confusion (or more vile) before thy eyes." Hence the Jews do not consider this chastisement as ignominious. (Calmet) Not muzzle, &c. St. Paul understands this of the spiritual labourer in the church of God, who is not to be denied his maintenance, 1 Corinthians ix. 8, 9, 10. (Challoner) --- Other labourers, and even beasts, must likewise be treated with humanity. It was formerly the custom in Egypt, Judea, Spain, &c., to have a clean spot in the field, round a tree, where, during the heat of the day, they spread the sheaves, and made oxen continually go round, to tread out the corn. Some had the ill nature to muzzle them, or to cover their mouths with dung; (\'c6liian iv. 25,) whence arose the proverb, "an ox in a heap" of corn, to denote a miser, who amidst plenty will not eat. (Suidas.) --- Moses condemns this cruelty; as it is not just, says Josephus, to refuse these animals so small a recompence for the assistance which they afford us in procuring corn. (Calmet) --- Besides this literal sense, God had principally in view the mystical one, which St. Paul unfolds to us. (Menochius) --- Paine hence takes occasion to ridicule priests, who, he says, "preach up Deuteronomy, for Deuteronomy preaches up tithes." But this bok enjoins them no more that other books of Scripture, and common reason dictates that the labourer is worthy of his hire. If the artizan, &c., will not work for nothing, why should priests spend their lives and fortunes, for the benefit of the people, without deriving any advantage from them? Who has served in the wars at his own charge at any time? (1 Corinthians ix. 7.) Whether the mode of paying tithes be the most eligible for the support of God's ministers, is a question of smaller importance. It may at least plead a very high antiquity, (Haydock) as it was in force 400 years before the law of Moses. Abraham paid tithes to Melchisedeck, who was both king and priest; and Pisistratus received tithes from the people of Athens, to be expended in the public sacrifices, and for the general good. (Laertius in Solone.; Watson, let. 2.) Together, as the sons of Juda did: (Genesis xxxviii. 8,) though custom (Calmet) and analogy extend this to other brothers, at least to those who live in the promised land, and have the inheritance in common, as appears from the history of Ruth, Ruth i. 13, &c. Noemi supposes that all the sons whom she might have had, would have been under the same obligation towards her daughter-in-law. The Rabbins restrain this law as much as they can, asserting that if the deceased left an adopted or natural child, the brother need not marry his widow, nor was any obliged but the next in age, and not married. St. Justin (q. 132,) teaches the reverse. (Calmet) --- Half-brothers were included, (Menochius) and indeed every relation, in order, who, upon the refusal of the next heir, wished to take possession of the deceased person's land, Ruth iv. (Haydock) --- The Jews no longer observe this law, as they have not possession of Chanaan. (Cuneus i. 7.) --- Fagius asserts that it was neglected after the captivity of Babylon, because the inheritances were confounded. (Calmet) --- This, however, does not seem to have been the opinion of those who have undertaken to reconcile the genealogy of our Saviour, given by Sts. Matthew and Luke, by supposing that St. Joseph was the son of Jacob by birth, and of Heli according to the law. (St. Hilary) Africanus says (Ep. to Aristides) that "Heli dying without issue, Jacob was obliged to marry his widow, by whom he had Joseph, a descendant of Solomon by Jacob, and of Nathan by Heli," as their common mother, Esta, had married successively Mathan and Melchi, (or rather Mathat) who sprung from those two branches of David's family. (Dupin) (Haydock) --- The Athenians followed a similar regulation with respect to orphan young women, whom the next of kin were bound to marry and to endow. The Tartars assert their right to marry the widows of their brethren. The Egyptians did not consider the marriage as real, nor any relationship contracted, in case the woman had no issue, on which principle there was no impediment ot prevent the brother from marrying the widow of his brother. On other occasions such contracts were declared illegal, Leviticus xviii. 16. (Calmet) --- This was a positive law, (Worthington; Genesis xxxviii.) which admitted of an exception. Name. Josephus ([Antiquities?] iv. 8) takes this literally, as St. Augustine once did, though afterwards he retracted that opinion, (B. ii. 12,) on considering that Booz called his son Obed, and not Mahalon, which was the name of the first husband of Ruth, Ruth iv. 17. (Calmet) --- Houbigant thinks some omissions have taken place in the very short genealogy of David, mentioned in that chapter, and instead of Obed, he would substitute Jachin, as the first-born of Ruth. He thinks that Solomon alluded to two of his ancestors, when he styled the two pillars before the temple Jachin and Booz. "In strength it shall stand or establish," 3 Kings vii. 21. Hebrew, "the first-born which she beareth shall arise (or succeed) in the name (or by the right and title) of his brother." See Numbers xxiv. 3. (Haydock) --- Name is sometimes put for succession, (Calmet) or instead of another. (Menochius) In his face, or presence, upon the ground, as appears from the Gemarra of Jerusalem, where we read this form: (Haydock) "In our presence, (the three judges are specified) N, widow of N, hath taken off the shoe of N, son of N. She brought him before us, and took off the shoe from his right foot, and spat in our presence, so that we saw her spittle upon the ground; and she said to him, So shall he be treated who will not establish the house of his brother." Before this ceremony took place, the widow was obliged to wait three months, to prove that she was not in a state of pregnancy; for if she were, the brother could not marry her. He was never obliged to do it, but if he refused he was deemed infamous. The taking off the shoe was intended to humble him, as well as to shew that he relinquished all his claim to the inheritance. Josephus ([Antiquities?] v. 11) says, that Ruth gave the relation, who would not marry her, a slap on the face, or rather, as it ought to be printed, "she spat in his face," which was a mark of the greatest ignominy, chap. xii. 14., Isaias l. 6., and Matthew xxvi. 67. (Calmet) Unshod. Those who have no consideration for their brethren, or for the commonwealth, deserve to be despised. Much more do they who are appointed pastors of the Church, if they do not zealously endeavour to increase the number of God's servants, whom they must attach to him, and not to themselves. Thus the disciples of St. Paul were known by the general name of Christians. (St. Augustine, contra Faustus xxxii. 10.) (Worthington) In her regard: words supplied also by the Septuagint conformably to the context. (Calmet) --- The indecency and impudence of the woman, left her no excuse; (Haydock) though the Rabbins falsely maintain, that she might transgress this law in case of necessity, and might cut off the hand of her husband's antagonist. (Grotius) (Calmet) --- She would thus put the man in danger of having no posterity. (Menochius) --- If even the imminent danger of her husband would not authorize her to act in this manner, when the person was stripped to fight, how severely will God punish all wanton liberties! Injustice. Proverbs xx. 10. To have a greater weight for buying and a less one for selling, is the way to grow rich here, or to obtain the mammon of iniquity; though, when such mean practices are detected, the man who cheats often loses more than he had gained; and at any rate, must either make restitution, if possible, or receive the wages of his unjust labour and craft in the world to come. (Haydock) Amalec. This order for destroying the Amalecites, in the mystical sense, sheweth how hateful they are to God, and what punishments they are to look for from his justice, who attack and discourage his servants when they are but just come out, as it were, of the Egypt of this wicked world, and being yet weak and faint-hearted, are but beginning their journey to the land of promise. God. This circumstance is not mentioned, Exodus xvii. 14. CHAPTER XV. Heaven. Destroy him entirely, a sentence which Saul was ordered to put in execution, 1 Kings xv. (Haydock) It. The land where Moses was speaking, which had been already conquered, was no less under the obligation of paying the first-fruits, &c., than Chanaan, and the parts of Syria which were promised to the Israelites. (Haydock) --- All the products of the earth seem to have been liable to be offered, (Matthew xxiii. 23,) in proportion as they ripened, at the feasts of the Passover and of Pentecost, (Calmet) and of tabernacles. (Menochius) --- Yet we find no mention here of the therumah, or offering, of which the Rabbins speak so much, as distinct at least from the first-fruits, which were heaved both by the priest and the offerer towards heaven and earth, on the right and left hand. Each (Calmet) landholder, (Haydock) and even the king himself, was bound to bring his own basket to the temple, and to recite the words here prescribed. The wheat and barley were first winnowed, and the grapes and olives made into wine and oil. Before the offering was made to the Lord, no one was allowed to taste any of the produce, Leviticus xxiii. 10., and Numbers xviii. 12, &c. Whether legumes were to be tithed, seems a matter of dispute. (Calmet) The Syrian. Laban. See Genesis xxvii. (Challoner) --- Hebrew, "My father was a Syrian, poor, (or ready to perish) and he went down," &c. The ancestors of Jacob had, in effect, come from beyond the Euphrates, and he had dwelt in Mesopotamia for twenty years. But the translation of the Septuagint seems preferable, "My father abandoned Syria." (Calmet) Terror. Septuagint, "with surprising visions," (Hebrew) or "with astonishing prodigies," &c. (Calmet) God, with profound humility, acknowledging that all comes from him, (Haydock) and praying for a continuance of his fatherly protection. (Menochius) Feast. The Jews could not yet be required with propriety to raise themselves to delights purely spiritual, chap. xii. 7. Strabo (x.) observes, that the Greeks and barbarians accompanied their sacrifices with feasting and music, which served to take off their thoughts from worldly concerns, and gave them a sort of foretaste of the divinity. (Calmet) Third. It has been remarked (chap. xiv. 28., and Leviticus xxvii. 30,) that the Jews gave two tithes every year, the second was for feasts at Jerusalem, or on the third year at home, if there was not also a third tithe due on that year. (Haydock) Taken. Hebrew, "burnt." (Calmet) --- I have brought all that was due, (Tirinus) so that no more can be found in my house than what the fire would have spared, if it had been thrown into it. Mourning . It was then unlawful to taste what was set apart for the Lord, and even to touch a thing, at that time, would render it unclean, Osee ix. 4. Others explain it thus: I have not eaten, how much soever I was distressed; or, I eat it with a cheerful heart. But these interpretations seem unnatural. Spencer (Rit. ii. 24,) thinks rather that the Jews thus disclaim having given any worship to Isis, whom the Egyptians invoked after the harvest, with mournful cries. (Diodorus, Sic. i.) About the same season of the year, lamentations were also made for the death of Adonis, (Marcel. xxii.) and for that of Osiris. (Firminus.) --- The Ph\'9cnicians mourned in like manner for the desolate appearance of the earth, after the fruits were collected. The Egyptians thought that Isis had discovered fruits and corn, and therefore offered the first-fruits to her. But the Jews are here taught to refer all such favours to God alone, and they testify that they have taken no part in the superstitious rites of other nations, nor spent any thing in funerals. Hebrew, "upon the dead;" Osiris, &c., here styled uncleanness, by way of contempt. (Calmet) This day. In this last solemn harangue of Moses, the covenant between God and his people was ratified. (Menochius) CHAPTER XXVI. To his own praise. Hebrew, Septuagint, &c., "higher...in praise, reputation, and glory." (Haydock) Ancients, particularly the priests, ver. 9. (Haydock) --- These exhorted the people to observe diligently, what they had all heard from the mouth of Moses, chap. v. i. (Calmet) Stones. The Latin translation of the Samaritan copy, defines the number to be two, (Exodus xx. 18,) and shews that the law, which was to be written upon them, was no other than the decalogue, to which the curses and blessings here recorded have a direct reference. When no number is specified, the dual is commonly understood. (Haydock) (Leviticus xii. 5, &c.) --- Two large stones would be sufficient to contain the words of the decalogue, and they would more strikingly represent the two tables written with the finger of God. They were probably first polished, and the letters raised upon them in relievo, as the Arabic marbles in the University of Oxford are done. The white plaster being then used to fill up the interstices between the letters of black marble, the words would appear very plainly. (Kennicott, Dis. 2.) --- Others think that a high and durable monument was raised both for an altar and for the inscription, though some would allow four others for this purpose. (Calmet) --- Plaster. The Hebrew does not specify all over; and Houbigant supposes, that the cement was only used to join the stones together. Neither do the Hebrew or Septuagint intimate that the plaster was laid on for the purpose of writing more easily. That, &c. Hebrew and Septuagint, "And thou shalt write upon them (stones) all the words of," &c. (Haydock) --- This law, the decalogue, (Masius in Josue viii. 32,) or all the laws of Moses, leaving out the historical parts of his work, or the 20th and three following chapters of Exodus, or the discourses of Moses in this book, &c. Josue, in effect, wrote upon stones the Deuteronomy of the law of Moses, which Josephus explains of the curses and blessings inscribed upon the two sides of the monument, as an abridgment of the whole law. (Calmet) --- The Jordan is not in Hebrew expressly, but in the Septuagint. After the Israelites had crossed this river, they were thus to make a solemn profession of their adherence to the law of God, (Haydock) as they did (ver. 12,) after they had taken Hai; though Josephus insinuates, that they deferred for five years the accomplishment of what is here required. (Tirinus) Hebal. It affords a matter of surprise to Ludolf, that this barren mountain of cursing, (ver. 13,) should be fixed upon by God for the erection of his altar and for solemn feasting, instead of Garizim, which is most luxuriant. Reland believes that their very names designate sterility and fruitfulness. But we must observe that the Samaritan copy, both here and Exodus xx., specifies that Garizim was to be the place so highly distinguished. Almost all interpreters agree in condemning the Samaritans of a wilful corruption of their text, on this account. But Kennicott adduces several very plausible arguments in their defence, and even throws the blame upon the Jews, who are accused of having taken similar liberties with their text, by St. Jerome, (Galatians iii. 10,) in leaving out the word col, all, which he found in the Samaritan Pentateuch, (ver. 26,) as well as in St. Paul. It is remarkable that the Protestant "version allows the corruption of the present Hebrew copies. For as it inserts other necessary words elsewhere, so here, says the Doctor, it inserts the word all, noting it with a different character, as deficient in the present Hebrew." Another plain instance of fraud is acknowledged by many of the Jews, (Judges xviii. 30,) where, because the grandson of their lawgiver became the first priest of Michas' idol, in the tribe of Dan, they have inserted an n over or in the name of Moses, to change it into Manasseh. "The letter nun was written, says Jarchi, in order to change the name for the honour of Moses." (Talmud, fol. 109.) Michaelis adduces the same reason for Abendana, (Gottingen, comment. 4, 1753) thus acknowledging a wilful corruption made by the Jews, which in the former volume he had asserted had never yet been clearly proved against them. Kennicott himself had once been of the same persuasion. Josue xv. 60, eleven cities are omitted, perhaps originally by mistake, though St. Jerome thinks that they may have been left out by the ancient Jews, agreeably to the prophecy of Micheas v. 2. It seems, therefore, that the Jews were as capable of falsifying the test as the Samaritans. Their hatred against the latter was also excessive, insomuch that they vented all sorts of imprecations against them, and even decreed, "that no Israelites eat of any thing that is a Samaritan's, nor that nay Samaritan be proselyted to Israel, nor have nay part in the resurrection." (R. Tanchum.) (Walton, proleg. 11. 4.) --- Hence we read, (John iv. 9,) the Jews do not communicate with the Samaritans. See Ecclesiasticus l. 25.[28.?] Many passages of the New Testament set the character of the latter, however, in a more favourable light than that of the Jews. They were open to conviction, on the preaching of Christ and of the apostles. See St. Chrysostom on John iv., and the history of the Samaritan cured of the leprosy, whose behaviour, contrasted with the ingratitude of the nine Jews, obtained the glorious approbation of the Son of God, who disdained not to describe himself, on another occasion , under the character of the good Samaritan, Luke x., and xvii. The Samaritans are also acknowledged by the Jews themselves, to be more zealous for the law of Moses, and more rigid observers of the letter of it, than the people of their own nation. (Obadias; Hottinger.) --- It is not probable, therefore, that they would designedly interpolate that very law, which alone they received as of divine authority among the writings of the prophets. Besides, what interest could they have on this occasion to substitute Garizim? As they had possession of both the mountains in question, if they had known that Hebal had been honoured with the altar, &c., what hindered them from building their temple upon it? What could be the reason why Joatham chose Mount Garizim as the place from which he might address the men of Sichem, to bring them to a sense of their duty? unless because he was convinced not only that Abraham had sacrificed there when he first came into Chanaan, (Genesis xii. 6,) but also that God had chosen it for the place where his covenant with Israel should be ratified, as soon as the Israelites had taken possession of the country. But it may be said all the ancient versions agree with the Hebrew. No doubt those which have been taken from that text agree with it. But the Samaritans have a version in their own dialect, and another in Arabic, both which were in the possession of Walton, who believes that the former "was made not long after the days of Esdras, while the Samaritans and the Jews followed the same religion." This, as well as the Arabic, which is extant in this place, both in its own and in the Samaritan character, all admit the word Garizim; and the Greek version, which some believe was made from the same text soon after the reign of Alexander the Great, (Hottinger) if it really ever existed, must no doubt have retained the same reading. These versions claim a higher antiquity than that of the Septuagint. But in reality the version can prove nothing on either side, in the present case, as the interpolation is supposed to have taken place before they were made, and soon after the building of the famous temple of Sanaballat, which Prideaux places about the year 409, B.C. This temple chiefly enkindled the mortal hatred of the Jews against the Samaritans; and as it was built upon Mount Garizim, they were afraid lest they might from this text conciliate greater authority to that place, and assert that it was the house of the sanctuary, as they afterwards did, having priests of the stock of Aaron, who there offered holocausts, when Benjamin visited them above four hundred years ago. Their claim however was unjustifiable, and their priesthood schismatical. Though Moses commanded that an altar should be erected on one of these mountains, he did not determine that the ark was to remain there for ever, nor does he seem to have decided where it was to be fixed. God afterward chose Mount Sion for his habitation, and revealed his will by his prophets. These the Samaritans ought to have obeyed, as well as the pastors, whom the Almighty had commissioned to determine all difficult matters, chap. xvii. The text before us decides nothing in their favour. The substitution of Hebal makes nothing against them, much less does it establish the pretensions of the Jews, who, if they had intended to authorize the building of the temple at Jerusalem, ought rather, it should seem, to have written Moria or Sion. As they have not done this, perhaps it may be as well to admit that this variation may have happened, by the inadvertency or malice of some transcriber of great authority, whose copy being followed by others for some time, without any criminal design, might at last supercede the proper word, particularly when the erroneous reading was become common, and was found to annoy an enemy. Authors of great eminence are forced, at least, to account for many variations of equal importance in this manner. It seems difficult to lay the blame of such mistakes upon a whole nation, which can never be prevailed upon to join in the collusion so heartily, but that some man of more conscience than the rest will expose the imposture. When this variation took place, we may well suppose that the copies of the law were not very numerous. After a succession of wicked princes had reigned in Judea, they drew down the vengeance of God upon the whole nation, and almost all were led away captives to Babylon, where they remained seventy years. In this state of confusion, while impiety overflowed the land, how few would have an opportunity or a will to take an exact copy of the law! Some have thought that it was almost entirely forgotten in the days of Joas. Others have asserted that Esdras had to write afresh, as it were by inspiration, all that had been given by the more ancient penmen. These opinions are not indeed to be admitted, but they shew that many have supposed that the copies of the law were once exceedingly scarce. Perhaps they were never more so than when the Jews were just returning from captivity, the time when the schismatical temple of Garizim was erected, and when, we have before observed, this variation is supposed to have taken place. Josephus, though a bitter enemy of the Samaritans, speaks with hesitation respecting the precise situation of the altar prescribed by Moses. The ancient Fathers seem to have taken no notice of this controversy, perhaps because it was not yet agitated with so much heat as it has been since. Our Saviour condemns neither party. If however the Samaritan copy be in this respect interpolated, as we know the reason of it, the authority of the whole Pentateuch must not on that account be rejected, as Houbigant well observes. The Jews objected to the Samaritans, that they had inserted the word Sichem: (chap. xi. 30,) "I have said to you, O Samaritans, ye have falsified your law: for ye say the plain of More which is Sichem. (they add Sichem of their own accord.) We ourselves indeed confess that the plain of Moreh is Sichem." (Eliezer.) --- Lightfoot, who mentions these words, (V. ii. p. 505,) expresses great surprise at this Jew's accusing the Samaritans of so slight a matter, and at his not at all mentioning that far greater subornation as to Mount Garizim. What seems still more wonderful is, that no such accusation is brought against them in that famous dispute which Josephus ([Antiquities?] xiii. 3,) informs us took place before king Ptolemy, in which the parties bound themselves by oath to produce their proofs according to the law; an yet the historian mentions not one text from it, nor does he insinuate that the Samaritans were arraigned on account of any wilful corruption, which might then have been so easily proved. The king condemned them unheard, if we believe Josephus, though the Samaritans give quite a different account, and say that Ptolemy decreed the victory to them. (Act. Erud. Lips. 1691.) See Josue viii. 30. (Kennicott) (Haydock) Stones: the same as those which composed the monument, (Calmet) or rather different from them, (Menochius) as those were polished, ver. 2. Polished. Hebrew simply, "of whole stones." And clearly. Hebrew, "very plainly;" (Haydock) so that they might be easily read. Some Rabbins say that Josue wrote them in 70 different languages, that all nations might read them. Happy expedient! (Calmet) Garizim. The children of Jacob, by Lia and Rachel, have the more honourable function of blessing, while those of the handmaids, with Ruben and Zabulon, the first and the sons of Lia, at their head, on Hebal, have to answer to the various curses which were to be proclaimed by the priests and Levites, ver. 14. These were stationed with the ark, between the two mountains; and when they pronounced, for example, "Blessed is he that maketh not a graven or molten thing," &c., those on Garizim answered Amen; and when they turned towards those on Hebal, and said, Cursed, &c., they replied in like manner. In the mean time, the body of the Levites might be with the other five tribes on Mount Garizim, though the priests, and those of greater dignity, might remain beside the ark, to perform this sacred function; as we read in Josue that they were stationed between the two divisions of the army. (Bonfrere) --- Some think that Levi is placed with the rest only according to the order of his birth, and that Joseph stands for two tribes. (Vatable) --- Josephus asserts, that the whole army was divided into two parts, as well as the tribe of Levi, part of which stood on each of the mountains. Then the tribes on Garizim prayed that God would bless the observers of his law; and those on Hebal answered, Amen; and after they had repeated the same blessings, those on Garizim made a similar acclamation. In like manner they repeated the curses one after another. (Calmet) --- But this would make both the mountains equal in dignity. He places the altar likewise, with the inscription of blessings and curses on each side of it, in the midst of the valley, or rather nearer to Garizim; as he says it was not far from Sichem, which was built at the foot of that mountain, on the north side, while Hebal lay still farther to the north of the city, and being scorched with the sun-beams, was rendered fruitless and unpleasant. (Haydock) --- If Josephus afterwards (Antiquities v. 1) say that the altar was on Hebal, we must either acknowledge that his work has been there interpolated, or that he contradicts himself. Kennicott also takes notice of a strange mistake in the grand edition of St. Ephrem, in the Latin translation, by Benedict; which, in opposition to the Syriac, has (ver. 13,) "these shall rise to curse on Mount Garizim," though Hebal is universally allowed to be the mount of cursing. Pronounce. Hebrew, "answer," as the older Protestant editions, 1540, &c., had it; though "our last translators, 1613, says Kennicott, in this, as in several other instances, altered for the worse," shall speak. A select company of Levites in the valley repeated what had been declared from Hebal. Thing. Protestant, any ....image. They insert the word any, and translate image, as they almost constantly do where idols are meant, to make the ignorant believe, that all images are to be rejected with the utmost abhorrence, as cursed things. Why then do they not observe the injunction themselves? (Chap. xvi. 22.) (Haydock) --- Secret. The magistrates had to punish all acts of public idolatry with the utmost severity. But God will not suffer those to escape who do such things even in the most private manner. --- Amen, truly; (Calmet) so be it. Honoureth not. Hebrew, "curseth." Septuagint, "despiseth." See Leviticus xx. 9. --- "Exodus xxi. 17., Moses proclaimed, He that curseth his father or mother, shall die the death. " But here he goes still farther and denounces a curse on those who make light of their parents; or, as Denis the Carthusian expresses it not amiss, on him "who does not honour, by shewing them obedience in due time, or by not relieving their wants as far as possible; and chiefly, if instead of honouring, he curses and uses opprobrious language towards them." "I have made this remark, says Amama, (p. 376,) "in order to admonish the Germans and the Dutch that this passage has been translated by Luther with too great carelessness, curseth, as if the same Hebrew word, kalal, were here used as in the text of Exodus. But those who are not too brazen, will confess that the Hebrew text, and the more accurate versions, require greater reverence to be shewn to parents. Etiam illi judicabunt qui nondum \'e6re lavantur ." This author, in his animadversions upon the Vulgate, often takes occasion to mention the blunders "of B. Luther," as well as of the Septuagint and other interpreters; for he seems to be satisfied with no version which has hitherto been published. (Haydock) Landmarks, contrary to the prohibition, chap. xix. 14. The Rabbins say that Cain first adopted such distinctions. The ancient Greeks placed little pillars at the end of their fields, with the name of the owner engraven upon them. (Pollux, iii. 9.) --- All Thrace was divided in this manner. (Xenophon, Anab.) Blind; or, according to the Rabbins and Grotius, those who are on a journey, and do not know the road. "Cursed, said Diphilis, is the man who does not tell the right road." Those who lead the simple astray, are no less blameable, Leviticus xix. 14. (Calmet) CHAPTER XXVII. Mother. Some copies of the Septuagint have "daughter-in-law;" and some Latin manuscripts add, "Cursed is he who sleepeth with his neighbour's wife; and all the people shall say, Amen." (Calmet) Secretly, as is commonly the case; though such as committed murder in public were equally if not more guilty. (Haydock) --- Assassins, traitors, and those guilty of calumny, &c., are to be abhorred. In the. The Samaritan, Septuagint, and St. Paul (Galatians iii. 10) read, in all the words, &c., which must probably be understood of the principal points of the law, specified in the preceding verses. (Calmet) See ver. 4. --- The Jews could derive no advantage from the omission of the word all, as the general proposition would be equivalent. (Capellus.) --- Some are of opinion, that the blessings which Moses ordered to be proclaimed, were the reverse of these curses, ver. 12. But, is that man truly blessed who observes one point of the law, while he perhaps is transgressing the rest? At this rate, the same man might be blessed and cursed at the same time. (Kennicott) --- They are more probably, therefore, expressed in the following chapter, where the observance of all the commandments is previously required. The curses are denounced indefinitely, to imply that those who transgress the law, must stand before an unerring Judge, to receive an adequate punishment in eternity for their crying sins against the law, which was given on Mount Horeb, chap. xxix. 1. Against such criminals the preceding curses are levelled. But those recorded in the ensuing chapter, are of a temporary nature, and to be publicly inflicted without delay upon those who refuse to adhere to the service of the Lord. "God had made such a covenant with the Israelites, says Houbigant, that he would so long uphold their republic as they should worship the true God." (Haydock) --- The foregoing curses may thus refer to the ten commandments; ver. 15, denounces vengeance against all who transgress the first table of the law, which relates to God; ver. 16, sanctions the honour due to parents; ver. 18, 24, and 25, condemn those who injure or kill; as ver. 20, 21, 22, and 23, do those who are guilty of impurity; ver. 17, curseth those who steal; and ver. 19, those who bear false witness; ver. 26, is intended as a general sanction of the law, as the two last commandments secure the observance of it most effectually, by forbidding even the thought or desire of doing evil. See Kennicott, Dis. ii. p. 86. (Haydock) Earth. Similar denunciations are made, Leviticus xxvi. (Menochius) All these blessings, &c. In the Old Testament God promised temporal blessings to the keepers of his law, heaven being not opened as yet; and that gross and sensual people being more moved with present and sensible things. But in the New Testament, the goods that are promised us are spiritual and eternal: and temporal evils are turned into blessings. Field. Wherever thou art, all thy undertakings shall prosper. (Calmet) Womb. This was most fully verified in the birth of the Messias, as the Holy Ghost insinuated, by causing St. Elizabeth to address these words to the mother of Jesus Christ, Luke i. 42. (Calmet) Barns. Hebrew tene, is translated (chap. xxvi. 2,) basket, in which bread was kept, and served up at table. Loaves were placed thus in baskets, near the altar of holocausts. --- Stores. What thou hast laid up for thy provisions in corn, fruit, &c. (Calmet) Out, in all thy actions and affairs, (Menochius) at home and abroad; in peace and war. Down. Hebrew, "dead." Septuagint, "bruised to pieces," ver. 25. (Calmet) --- Seven. This denotes the confusion and hurry with which the enemy shall endeavour to escape. (Menochius) Upon thee; so that thou art called God's people (Calmet) with truth. (Menochius) --- He has taken thee under his protection, and defended them [thee?] against every attack. (Haydock) Lend. To do this with usury, is far from being a blessing; but to be able to assist those who are in distress, is a happiness; particularly for that nation which as yet does not know the merit of evangelical poverty. (Calmet) Tail, as he had promised, ver. 1. (Menochius) --- You shall have dominion over others. (Calmet) --- So Isaias (ix. 14,) says, the Lord shall destroy the head, (the magistrate) and the tail, or (ver. 15,) the lying prophet. (Haydock) All these curses, &c. Thus God dealt with the transgressors of his law in the Old Testament: but now he often suffers sinners to prosper in this world, rewarding them for some little good they have done, and reserving their punishment for the other world. Rebuke, or "curse." Septuagint, the pestilence, (Calmet) or destruction, (Haydock) Cold. The word occurs no where else. The Chaldean, Syriac, &c., have the reverse, "heat." --- Blasting. In the original, either the mildew destroying the corn, (Haydock) or the jaundice, which attacks the human body, may be meant. (Calmet) Of brass, and yield no rain. (Menochius) --- Pindar says, (Pyth. x.) "The heaven of brass they never can ascend." See Leviticus xxvi. 19. Consumed. Protestants, "The Lord shall make the rain of thy land powder and dust: from heaven it shall come down upon thee, till thou be destroyed." (Haydock) --- The dust coming instead of rain shall render the land more barren. (Calmet) In those dreary regions, where clouds of sand and dust overwhelm the poor traveller, the Israelites would have a good idea what inconveniences would attend such a state of the atmosphere, if it were only for a short continuance. But when it was intended for destruction, how could they possibly support life! Scattered, as they are at present. The real import of the Hebrew is doubtful. Some agree with the Vulgate and Septuagint; (Haydock) others translate, Thou shalt be trembling, an object of astonishment and horror. Others, All who see thee shall quake; they shall insult over thee, wagging their head. (Calmet) CHAPTER XXVIII. Away. No threat could be more terrible to the Jews. They did not refuse burial to those who had been hung on the gibbet, chap. xxi. 23. Even the high priest, if he should find a corpse in the field, was obliged to bury it; though he was not allowed on other occasions, to attend the funeral of his relations. God threatens the impious king (Calmet) Joachim, that he shall be buried with the burial of an ass, Jeremias xxii. 19. (Haydock) --- The ancient Christians allowed the sacred vessels to be sold, in order to bury the dead. "For we shall not suffer the figure and the work of God to be exposed a prey to the wild beasts and birds." (Lactantius 6.) Egypt. See chap. vi. 15., xxviii. 60., Exodus ix. 9, and xv. 25., or with such diseases as those with which he afflicted Egypt. (Calmet) --- Out. Hebrew, "with the emerods, scab, and itch," (Haydock) 1 Kings v. 6, 12. Madness, folly, or phrensy; with such Saul was attacked, and David feigned himself (1 Kings xxi. 13,) to be in a similar condition at the court of Achis. Ways. Is not this visibly the present condition of the Jews, amid the blaze of the gospel light, the miracles and divine conduct of the Son of God! They shut their eyes, and will not acknowledge him for the Messias. (Calmet) Her. Job makes use of the same imprecation, Job xxxi. 10. Let my wife be the harlot of another. But he immediately subjoins, For this is a heinous crime, &c., which may be applied, both to him who seeks to commit an impure action, (ver. 9,) and to those who attempt to punish it by a similar abomination. No person is allowed to wish that a sin may be committed. The Hebrew and Septuagint very properly render all these imprecations in the future tense. "Thou shalt marry (or betroth) a wife, and another man shall," which, no doubt, would be an intolerable provocation. (Haydock) Slain, ( immoletur ,) for a feast, and not for a sacrifice. (Menochius) Hand. Hebrew also, "thy hand shall not be lifted up towards God." Targum of Jerusalem says, Thou shalt possess nothing, wherewith thou mayest render God propitious. (Calmet) --- Thou shalt not be able to rescue, (Menochius) or to assist thy distressed children. A people. The Gentiles, whom the Jews so much despised, and whom the Scripture styles not a nation, have supplanted the Israelites, and entered into the inheritance, which they had lost by their prevarications, Romans x. 19. (Haydock) Astonished. Hebrew, "go mad," become stupified at such a scene of misfortunes. Thy king. Nabuchodonosor thus led Joachin and Sedecias, with almost all their people, captives to Babylon, 4 Kings xxiv., and xxv. 7. --- Stone. The ten tribes mixed with other nations, (Calmet) and for the most part followed their idolatrous worship. Only some few returned with the tribes of Juda, Benjamin, and Levi, and became more careful than before not to irritate God by that hateful sin. (Haydock) Lost. Hebrew, "an object of desolation, a fable and a mockery." Septuagint, "thou shalt be a riddle, a parable, and an example," to employ the thoughts and tongues of all nations, who will not be able to comprehend the greatness of thy distress. (Calmet) All: so that the little which thou mayst gather will not be worth mentioning. (Haydock) --- Hebrew may also signify, "Thy field shall produce a great deal, and give thee abundant expectations, but the locusts shall consume it," to mortify thee the more. Blast. This is a different word from that mentioned, ver. 22. Tselatsal may here probably denote a grasshopper, which delights in the shade, and has a shrill note. In hot countries it does great hurt to trees, &c. (Calmet) Lower. Hebrew repeats this word, to signify the utmost abjection. (Haydock) --- The Fathers gather hence the glorious superiority to which the Christian Church is raised. (Origen, Rom. ii.) (Theodoret, q. 34.) For ever. The nations which were employed by God to scourge the Jews, recognized that they were the instruments of his indignation. We are accustomed to consider many evils as the necessary appendages of human nature; but the surprising misfortunes, with which God visited his people, subjecting them to the Babylonians, Greeks, and Romans, could not be taken in this light. (Calmet) Things: as in gratitude thou oughtest to have done. On the contrary, the more the Jews were cherished by God, the more insolent they became, chap. xxxii. 15. Swiftly. The Chaldeans are designated in the same manner, Jeremias v. 5., and Ezechiel xvii. 3, 12. The Romans also carried an eagle, as their chief standard, and the rapidity of their conquests astonished all the world. Insolent. Hebrew, "of a fierce countenance." It is well known how the Babylonians treated the princes of the Jews. (Calmet) Until thou be destroyed. This was not expressed in the Septuagint. Womb; a cruelty which the Jews were guilty of in the sieges of Samaria and of Jerusalem. See Baruch ii. 2, 13., Lamentations ii. 20., and iv., and 4 Kings vi. 28., and Josephus, Jewish Wars vii. 8. (Calmet) Delicate, ( luxuriosis ,) abandoned to his pleasures. Josephus (Jewish Wars vi. 11,) seems to have had this passage in view, when he informs us, that parents and children snatched from each other's mouths the wretched food, with which they endeavoured to support themselves. (Calmet) Envy. Hebrew, "her eye shall be evil towards the husband of her bosom," &c. (Haydock) And the filth, &c. They will eat the child just born, through extreme hunger, Lamentations ii. 20. The Chaldean, Septuagint, &c., agree with the Vulgate, which conveys an idea of the most horrible distress. (Calmet) --- Indeed it is so horrible and disgusting, that we find no vestiges in history of the completion of the prophecy, taken in this sense. Some, therefore, explain the original, "And her feast, or dressed meat, (shall be) between her feet, even of her own children, which she shall bring forth." Others believe that the Hebrew is corrupted by the insertion of b before another b, in children; and by the transposition or addition of i in the first word; so that to translate, with the generality of interpreters, "She shall grudge ever bit, or her eye shall be evil towards her husband, and towards her son, and towards her daughter, and towards her afterbirth....and towards her sons which she shall have brought forth," seems absurd enough. If the woman's eye be evil towards her son, and towards her afterbirth, (which, however, is incapable of depriving her of food) what need of repeating, and towards her sons? Yet the present construction requires this translation; though it is obvious that the woman must have been actuated in a different manner, with respect to these different things, as all allow that she was afraid lest those who were grown up, how dear soever to her, might deprive her of her abominable food, while her eye was evil towards her afterbirth, (or secundines, if the word ssolithe can have this meaning) because she was designing to eat it privately. The Septuagint translate Korion, "the skin," or Chorion, "a little girl," (Houbigant) unless (Haydock) the former word may rather have this signification. Hill. --- The Arabic deviates a little from the Hebrew, "She will deny her husband, her son, and her daughter, her secundies, which fall from her." If, therefore, the two corrections proposed by Houbigant, and approved by Kennicott, the authority of the oldest Hebrew manuscript in England) be admitted, all will be clear and conformable to the event. "[Ver.] 56. Her eye shall be evil towards....her son, and towards her daughter. [Ver.] 57. And she shall boil, that which cometh out from between her feet, even her children, which she shall bear; for she shall eat them, for want of all things, secretly." This prophetical and terrible denunciation was realized in the siege of Samaria, when two women agreed to eat their own children, one of whom was actually boiled, and the very word here in dispute is used, 4 Kings vi. 29. (Kennicott) --- And in the last siege of Jerusalem we read (Josephus, [Antiquities?] vii. 8) of a mother killing her own child, to satisfy the cravings of hunger and rage against the rioters who had repeatedly plundered her house. Her name was Mary. She also boiled her suckling infant, and actually devoured a part of it. (Haydock) Increase. Hebrew, distinguish, or render thy plagues wonderful. (Calmet) --- Perpetual. Hebrew, "lasting." (Haydock) See ver. 27. Fearful, dejected, distrustful. The Jews are under continual alarms. (Calmet) Thy life, being in danger from all sides. The Fathers explain this verse of the behaviour of the Jews towards their Messias, who was crucified before their eyes; and still they will not believe in him, though he is their life, (chap. xxx. 20,) the way, the truth, and the life, John xiv. 6., and i. 4. (St. Leo; St. Augustine, contra Faustus xvi. 22, &c.) (Haydock) With ships, so that thou wilt have no means of escaping by flight. (Menochius) --- The Romans had a fleet in the Mediterranean, with which thy would probably convey the captives into Egypt. Josephus (Antiquities xii. 2, &c., and Jewish Wars vii. 16) informs us, that many of the Jews had been conveyed into that country after Jerusalem had been ruined by the Chaldeans; (Calmet) and after it was at last destroyed by the Romans, some of "those who were above 17 years of age, were sent thither in chains to work at the public works;" others were reserved to grace the victor's triumph, or "to be destroyed by the sword, or by wild beasts in the theatres, while those who were under 17, were sold. During the time that Fronto was making the selection, 12,000 were starved to death, either by the cruelty of their keepers, or because they refused food; the multitudes causing it to be very scarce. In the course of the war 97,000 were taken prisoners, and in the siege 1,100,000 perished. For then the whole nation was shut up in prison, as it were by fate, and the city was besieged when full of inhabitants," at the feast of the Passover; "so that the number of those whom the Romans slew publicly, or took prisoners, was greater than ever was destroyed," at once, "by the fury of man, or by the wrath of God." (Ibid.[Josephus, Jewish Wars?] chap. xvii.) Pompey had carried away many captives into Egypt about 120 years before. Pharao Sesac took and pillaged the city, under Roboam, 2 Paralipomenon xii. 2. --- That. Hebrew, "by the way, concerning which I spoke to thee (that is, by returning back, through this wilderness, as thou formerly desiredst,) thou shalt see it no more." --- Set to sale, ( venderis ,) literally, "shall be sold." After the Jews had been sold, their new masters could not find any to take them off their hands. (Haydock) --- Buy you. Protestants, "there ye shall be sold....and no man shall buy you." Can a man be sold without being bought? Whereas if the verb hithmaccartem was rendered, and ye shall offer yourselves to sale, the sense would be proper, and expressive of the most bitter sufferings. (Kennicott) --- Hegesippus (v. 47,) says, "there were many to be sold, but few purchasers; because the Romans disdained receiving the Jews as slaves, nor were there any Jews left to redeem their countrymen." Covenant renewed, and confirmed with an oath, ver. 12. (Menochius) --- Horeb. Thus the speech of Moses is concluded, (Calmet) and consequently this verse should be at the end of the last chapter, as it is placed in the celebrated editions of Michaelis and Houbigant. The latter observes that, beside that covenant, &c., shews, that the curses here recorded, are not by way of explication of those mentioned in the preceding 27th chapter, "but of a quite different kind. The former are denounced against those who violate the law of the decalogue, which was given at Horeb; neither do they threaten that the chastisements shall be inflicted in this life: the latter maledictions threaten present punishments, and those of a public nature." See chap. xxvii. 26. (Haydock) --- Josue put in execution in a more solemn manner, what Moses here describes, (Josue viii. 30,) to intimate that Jesus would give the last finishing to the outlines of the old covenant. Seen. Many who were present had seen the plagues of Egypt, and what the Israelites themselves had suffered in the wilderness. (Calmet) Hath not given you, &c. Through your own fault, and because you resisted his grace. (Challoner) --- If they had not been guilty, Moses would never have made them this reproach. "But he shews that they could not understand or obey without God's assistance,....and yet if....it be wanting, si adjutorium Dei desit, the vice of man is not on that account, deserving of excuse, since the judgments of God are just, though they be hidden." (St. Augustine, q. 50.) --- Others explain it thus: Hitherto you have not been able to discern the designs of God in your regard: but now, being on the point of crossing the Jordan, to take possession of the land which God had promised to your fathers, you ought to place an unbounded confidence in him. Others read with an interrogation, which entirely removes the evil interpretation of the wicked, who pretend that God requires impossibilities. "Hath not the Lord?" &c. (Calmet) --- God sometimes delivers over to a reprobate sense, and to their own will. (Theodoret, q. 37.) (Worthington) Bread, &c., as your ordinary food, (Menochius) though they might have both bread and wine on some occasions; as when they adored the calf, &c. (St. Augustine, q. 51.) See chap. viii. 4. (Calmet) --- Your God, providing a miraculous food for you. (Menochius) Understand. Hebrew, "succeed in all your undertakings." (Calmet) Doctors. Hebrew Shoterim. Septuagint Grammateisagogeis, (Calmet) "officers, heralds," &c. Chap. i. 15., and xix. 18., they are translated magistros, "masters of magistrates." (Haydock) Besides, ( exceptis ,) which may signify all were present; or rather that the strangers of Egypt, &c., who were employed in servile offices, were alone excluded, as having no part in the covenant made with the Israelites. (Calmet) --- St. Jerome seems to have rendered min, pr\'e6ter, in the latter sense; but the Chaldean, Septuagint, &c., take it in the former, as if none at all were absent, from the highest to the lowest. (Menochius) Pass; alluding to the custom of people who pass between the victims, when they engage in a solemn covenant, as Abraham did, Genesis xv. 10. --- Oath. Septuagint, "imprecations," specified in the preceding chapters, ver. 14. (Calmet) Absent. Hebrew, "with him that standeth here this day before the Lord, and with him that is not here with us this day." If all were present, (ver. 11,) the absent must here denote the posterity of the Israelites yet unborn. (Haydock) --- God made the covenant with Abraham and with his seed, before he had any children in the world. Idols. Hebrew, "you have seen their abominations and their filth, (or idols,) wood," &c. Septuagint, "their abominations and their idols." Bitterness; an Israelite, who cherishes now in his heart any idol, (Haydock) and who may draw God's judgments upon the people, (Calmet) or induce them to follow his wicked example. (Haydock) --- Let all watch over their children, lest they fall off. Chaldean, "Let there be none among you now whose heart may be filled with the sin of pride." See Acts viii. 13., and Hebrew xii. 15., where this text is cited. The Hebrew seems to allude to some very bitter herbs. Rass is mentioned as growing in the ground, and the juice of it is often alluded to, Osee x. 4., Jeremias viii. 13., and Psalm lxviii. 22. Lane is generally joined with the former term, and God threatens to make the faithless Israelites eat of it, Jeremias ix. 15., and Proverbs v. 4. It may denote a poisonous bitter herb, as well as rass, which signifies "the head, gall, wormwood, aconite," &c. (Calmet) --- The root designates a mind secretly infected with idolatry, and the appetite, being once drunken with pleasures, thirsteth still more. (Worthington) The drunken, &c.: absumat ebria sitientem. It is a proverbial expression, which may either be understood as spoken by the sinner, blessing, that is, flattering himself in his sins with the imagination of peace, and so great an abundance as may satisfy, and as it were, consume all thirst and want, or it may be referred to the root of bitterness, spoken of before, which being drunken with sin may attract, and by that means consume such as thirst after the like evils. (Challoner) --- St. Jerome seems to have translated sephoth by assumat, as the manuscripts and interpreters read, before the correction of Sixtus V, who adopted the other signification of the Hebrew absumat. (Calmet) --- The sense however seems to be the same, as evil communications corrupt good manners, the wicked draw on those who before were dry, or thirsty, and superior to the allurements of pleasure, but not quite so sincere and constant as to shut out from their hearts the desire of tasting, what the man of the world so highly extols, and thus the just give way to the temptation, and become the companion of the libertine and of the idolater, and of course share in his destruction. The feasts of the idols were generally celebrated with the most dissolute mirth, which seemed more congenial to the depraved heart of man, than the sober feasts, which the Lord allowed his people. The drunken revellings in honour of Bacchus, who was worshipped in Arabia, &c., were a disgrace to human nature. Yet it is well known with what eagerness the deluded pagans joined in these religious sports. How prone to such excesses the Israelites also were, sacred history too plainly shews, so that they might well be described as thirsty, and willing to imitate those who were already drunk with dissolute pleasures; and this proverbial warning was not unnecessary to remind them what they had to expect from such conduct, at least if the people should become generally addicted to the service of idols. The most terrible chastisements mentioned below, (ver. 20, &c., and in the preceding chapters, and still greater, chap. xxviii. 61,) hung over their guilty heads. But the man who should give occasion to such a defection from the Lord, and , like Jeroboam, cause Israel to sin, must remember that he will have to suffer for the sins of all those whom he has perverted. Hence this cutting remark almost always accompanies the mention of Jeroboam's name, He made Israel to sin. Such a one walked in the way, or imitated the sins of the house of Jeroboam, &c. A similar infamy and destruction attend arch-heretics and impostors. (Haydock) --- Chaldean translates, "Let him not say.....lest he should add sins of ignorance to sins of pride." (Calmet) --- Septuagint, "lest the innocent be involved in the destruction of the sinner." Cornelius a Lapide would leave out the negation, and translate, "that the innocent may be," &c. (Menochius) --- Bonfrere believes that the earth is to be understood; "and the earth drunken or deluged with rain, may take away its former dryness, yet so as to be rendered unfit for cultivation." The proverb affects those who wish for things which will prove destructive to them: so the man who expects to derive great pleasure and advantage from the practice of idolatry, will be miserably deceived, and will only bring on his own ruin; or, if his passions be gratified for a moment, he must, if he die in that state, endure eternal torments in destruction from the face of the Lord. Homer (Odyssey) says, "Crimes prosper not; the low outstrips the quick." Festina lente. Hasten slowly, is an old and useful admonition. Ebria, a drunken woman, is a very indifferent partner for one that is sober at a dance. (Haydock) --- The flesh being indulged, presently perverts the understanding. (Du Hamel) Enkindled, ( fumet .) Literally, "smoke." (Haydock) --- Hebrew, "the anger (literally, nose)....smoke." The Greeks and Romans adopt similar expressions, to denote the wrath and eagerness with which a person is actuated. "Fierce anger always sits upon his nose." (Theocrit.) So Persius says, Disce, sed ira cadat naso, rugosaque sanna. Of salt. This salt was of a bituminous or sulphureous nature, which would burn like oil, and was sometimes used in lamps. (Herodotus, ii. 62; Pliny, [Natural History?] ii. 104.) It dried up the moisture of the earth, and rendered it barren. For which reason, it was scattered upon such places as were no longer to be cultivated, or inhabited. Abimelech sowed some on the ruins of Sichem, Judges ix. 45. It seems that Palestine now feels the effects of this curse; as, for the most part, it is uncultivated, and a desert, though once so flourishing. (Calmet) Knew not, as their gods. (Menochius) --- Indeed the gods of the heathens, were for the most part more recent than the days of Abraham, or of Moses, and only newly come up; (chap. xxxii. 17,) which was a sufficient proof that they were not gods. (Haydock) --- Assigned. It seems, as if God had in a manner abandoned other nations to the dominion of idols, while he chose Israel for his peculiar people. Hence, if they followed another god, they were to be treated as rebels. Hebrew may have another sense, "and from whom they have received nothing," Chaldean and Syriac. (Calmet) --- Septuagint, "gods to whom they were not faithful, ( or whom they did not believe) and whom I did not appoint for them." Even while the people pretended to follow the worship of idols, they could surely place no confidence in them, knowing that they were either mere creatures, or even the work of their own hands. (Haydock) Secret things, &c. As much as to say, secret things belong to, and are known to God alone: our business must be to observe what he has revealed and manifested to us, and to direct our lives accordingly. (Challoner) --- The nations full of surprise, at the miseries, which were inflicted upon the Jews, and upon their country, could not comprehend what might have brought on so severe a chastisement, as they little suspected that it was their worshipping those gods, which they themselves adored, ver. 2. But those who had been converted, and had been able to penetrate the secrets of God, by means of his gracious revelation, answered, (ver. 25, &c.,) that idolatry had been the chief cause of such inconceivable distress, and a crime of no less enormity, the refusing to acknowledge the true God, in the person of the Messias, and the putting him even to a disgraceful death, when he came unto his own, (John i.,) had served to complete their misery. (Haydock) --- Moses resumes his discourse, and says that these chastisements had been reserved in the treasury of God's wrath, and he had not denounced them to their fathers; but now, since he had told them so plainly, what they had to expect, they would be inexcusable if they ran into the danger. Hebrew may signify, "The secrets of the Lord....are manifest to us." He has shewn us this favour, in preference to other nations, Psalm cxlvi. 20. (Vatable) --- Secret things are known to God, while those only which are manifest can be discerned by men. (Theodoret, q. 38.) (Worthington) --- Amama wonders at the negligence of B. Luther's version; and observes, that his commentators illustrate "the word of Luther, not of God," in this place, p. 378. (Haydock)