With pride. This is not expressed in Hebrew, but it is clearly (Haydock) implied. Humility is the most difficult virtue for a prince to practice, amid the flattery of his courtiers, and the splendour with which he is environed. See St. Augustine, City of God v. 24. (Calmet) --- His sons. Wicked kings seldom left a quiet possession of the throne to their heirs. (Menochius) --- David and his posterity reigned in succession, by an effect of the divine bounty. (Calmet) CHAPTER XVII. Oblations. Hebrew "they shall eat the holocausts of the Lord and his inheritances." The priests shall have the parts of the sacrifices for peace allotted to them, &c., tithes shall be given to support the Levites. (Haydock) --- These parts are what God claims from the people, as their Sovereign, (Calmet) and these he assigns to his ministers. Septuagint, "The fruits of the Lord are their inheritance, they shall eat them." (Haydock) Due, ( judicium .) Moses only mentions a part, having explained the rest, Exodus xxix. 27., Leviticus vii. 32. --- Breast, In the other places pectusculum occurs. Hebrew, "the shoulder, the two cheeks, and the maw, or caul," called in Latin omasum, being the last and fattest of the four ventricles, and highly esteemed by the ancients. The cheeks or chaps are specified no where else; so that some think Moses here supplies what he had left imperfect, assigning to the priests the cheeks and tongue. Jansenius supposes that this is only a part of the breast, which appears to have two cheeks when the shoulders are cut off. But Moses here probably speaks not of the peace-offerings, but of the beasts which were killed by the Israelites at home for their own uses, &c., (Clerc) as Philo explains it, (de pr\'e6m.) and Josephus ([Antiquities?] iv. 4) only specifies the right shoulder and the breast, which were given to the priests on these occasions. (Calmet) --- Septuagint, "the shoulder, the cheeks, and the last ventricle." The victims were not, therefore, of a sacred nature; as they were only sacrificed, inasmuch as the blood was to be offered to the Lord. (Haydock) See Genesis xliii. 16. Corn, besides those which were offered to the Lord at the feast of Pentecost. Each landholder was bound to give between the 40th and the 60th part of his produce. (St. Jerome) See Exodus xxii. 29. Stand. This was the usual posture of the priests ministering in the temple, as well as of people praying. --- Minister. Samaritan and Septuagint add, "and to bless in," &c. Levite. In the days of Moses, all the Levites probably assisted in the service of the tabernacle, when they thought proper. But, after they should be dispersed, he encourages them to come willingly. David afterwards divided the priests and the Levites into classes, which were obliged to serve in their turns, 1 Paralipomenon xxiii., &c. Though he derogated from the words of the law, he followed the spirit of the injunction, which was intended to promote the great glory and decency of religion; and even after this regulation, (Calmet) those who desired, like Samuel, (Menochius) to consecrate their labours to the Lord for life, or for a long time, were in all probability entitled to the privileges here granted. (Calmet) Portion. Whence this was taken, whether from the tithes in general, or from the treasury of the temple, or from the revenue of the high priest, &c., does not appear. (Calmet) --- Fathers. The Levites might possess houses, suburbs, and cattle. (Menochius) --- Hebrew, "besides that which ariseth from the sale of his patrimony." (Haydock) Fire. This impiety is not punished with death, (Leviticus xviii. 21,) as the burning of children was, Leviticus xx. 2. (Grotius) --- It was done in imitation of the latter, and became more common, as it was less cruel; the person who was thus expiated, being to pass between or to jump over fire. The council of Trullo (canon 65,) was forced to condemn this remnant of an abominable superstition. But the other inhuman worship of Moloc, and of other pagan divinities, was certainly very common, and chiefly brought down destruction upon the people of Chanaan. See Jeremias xix. 5., Ezechiel xxiii. 37., Psalm cv. 37., and 4 Kings xvii. 31. Ennius says, P\'e6ni sunt soliti suos sacrificare puellos. See St. Augustine, City of God vii. 17.; St. Jerome in Jeremias vii. 31. (Calmet) --- Soothsayers. The original term may also signify, "that useth divination." Both those who set up for diviners, and those who consult them, are condemned. (Haydock) --- Hiscuni explains it of a superstitious practice, by which a person measured a stick with his finger, saying first I will go; and then I will not; and if, when he came to the end of the stick, he had to say I will go, he determined to begin his journey. See Ezechial xxi. 21. --- Dreams. Hebrew mehonen, (Leviticus xix. 26,) may denote one who judges from the sight of the clouds, or feigns revelations. --- Wizard. Hebrew, "witch." Septuagint, "poisoner," or one who gives things to do harm. (Rabbins) Charmer of serpents, Psalm lvii. 6. One who makes a compact with the devil. --- Spirits. Python was the name of the serpent which Apollo slew. It might be derived from the Hebrew patah, "to seduce," because a serpent seduced Eve, and dealers with the devil generally deceived those who consult them. Septuagint, "a belly talker," as these impostors muttered some sounds, imitating that a spirit gave answers from their belly, See Isaias xxix. 4. --- Tellers. Hebrew, "wise men." (Haydock) --- Those who promise great knowledge from the secrets of the caballa, or magic. --- Dead. Necromancy was already very common. Thus the witch of Endor made the ghost of Samuel appear to Saul, 1 Kings xxviii. 7. The Rabbins say that the person took a bone, or the skull of the dead, when he intended to enquire into futurity. (Drusius) And without spot. This is by way of explication of the word perfect . Any mixture of superstition in the worship of God is hateful to him; and that man who acknowledges any other spirit capable of foretelling what will come to pass, freely (Haydock) denies the Lord. (Calmet) God, who has already informed thee how to proceed in difficult emergencies, (chap. xvii. 8,) by having recourse to the council of priests, and will also, after any death, send in due time a succession of true prophets. Hebrew, "God hath not suffered thee" to imitate those nations; (Haydock) or those prophets, whom the Lord thy God will give thee, shall not resemble these (Calmet) soothsayers (or observers of times) and diviners. (Haydock) --- They shall be filled with my spirit. (Calmet) Prophet. This passage plainly proves, that the Scripture may have many literal senses: for the context insinuates that God would supply the wants of his people, so that they should not need to go far in order to consult diviners, since they should have leaders and prophets, after the death of Moses, who might explain to them God's will, as they had desired; but, at the same time, it clearly refers to the Messias, as it is explained by St. Peter, (Acts iii. 22.; Worthington) and by St. Stephen, Acts vii. 37. The Jews, at that time, were convinced of the truth of this application: but they only denied that Christ was the Messias. They have since gone a step farther, and deny that it regards the Messias, some referring it to Josue, others to Jeremias, &c. (Ap. Munster and Fag.) But surely what other prophet could be compared with Moses? (Chap. xxxiv. 10.) What other man reunited in his person the qualifications of lawgiver, chief of God's people, mediator, &c., or who was like him? Hence prophet is written in the singular, to denote his eminent dignity. (St. Augustine, contra Faustus) --- St. Philip recognized the claim of Jesus, as did the people after the multiplication of bread, John i. 45., and vi. 14. God the Father seems to allude to this passage, according to the remark of Tertullian, (contra Mar. iv. 22,) when he says hear ye him, (Luke ix. 35,) as St. Cyprian believes our Saviour does also, John v. 46. St. Athanasius (contra Arianos 2) condemns the error of the Jews, who would apply this passage to any other prophet but to the Messias. If they could be excused for denying him this latter claim, they surely cannot in calling in question that Jesus was a true prophet, since he has all the marks of one; (Grotius) and if they would once acknowledge this, they must soon confess that he is also the Messias, and the Son of God, as these truths are so necessarily connected. (Calmet) --- The miracles of Moses were far exceeded by those of Jesus Christ, and the latter conversed more intimately with this eternal Father, &c. (Menochius) Die. This promise is not recorded, Exodus xx. 19. God will send you a mediator, who shall hide the splendour of his divinity (Calmet) under the form of a servant, Philippians ii. 7. (Haydock) Mouth. So Christ says, The words that I speak to you, I speak not of myself, John xiv. 10. Revenger. St. Peter (Acts iii. 23,) reads, And it shall be that every soul which will not hear that prophet; (instead of Hebrew, "my words which he shall speak in my name, I will require it of him,") or he shall be destroyed from among the people. (Tertullian, contra Mar. iv. 22.) (Haydock) --- God now chastises the faithless Jews. (Du Hamel) CHAPTER XVIII. To say. These denote heretics, as the following point out apostates. (Worthington) Fear him. Septuagint, "you shall not spare him," but cut him off by death. (Haydock) --- Though the completion of what has been foretold be not a sure sign of a true prophecy, (chap. xiii. 2,) yet when the thing does not come to pass which the prophet had spoken unconditionally, he must undoubtedly be rejected; as also when he speaks in the name of false gods. No miracles can then establish his credit. The prophecy of Jonas, and many of the other prophecies, were conditional. (Calmet) Cities. These were Hebron, Sichem, and Cades, on the west side of the Jordan, Josue xx. 7. Those on the east were already appointed, chap. iv. 41. Three others might also have been added, (ver. 8.; Calmet) in case the Hebrews had gotten full possession of the countries as far as the Euphrates. (Haydock) --- The cities of refuge were not above forty-five miles distant from each other, in the land of Chanaan. Those in Galaad were not so far off, as the territory was smaller. (Calmet) Way, and keeping all in good repair, with guide-posts at the crossroads, on which Oleaster says moklot, "escape," was written. See Numbers xxxv. Grief. The law granted so much to the sudden passion of a relation, who met the man slayer out of the cities of refuge, as not to punish him if he gave way to the dictates of vengeance, how unjust soever. (Calmet) At equal, &c. This addition is not in Hebrew (Calmet) or the Septuagint, (Haydock) but is conformable to the regulation given, ver. 3. (Calmet) And when. Septuagint, "but if." This condition was never fulfilled, at all times; (ver. 9,) and therefore the Israelites could blame only themselves, if the promises which God had made to Abraham, Isaac, and Jacob, (Genesis xv., xxvi., xxviii., and xxxv.,) were not realized. (Haydock) --- Though the country was conquered under David and Solomon, the Israelites did not drive out the former inhabitants, (Calmet) nor did they keep possession for any long time. (Haydock) His city. Strict enquiry was made into the circumstances attending the manslaughter, Numbers xxxv. 12. If the refugee was proved guilty, he was delivered up to the next relation of the deceased to be put to death. (Haydock) Innocent. Many Latin copies have "guilty blood," noxium. By putting the offender to death, Israel was expiated from the blood which had been shed unjustly. (Calmet) Landmarks, either which divided the tribes, or the inheritance of individuals. The former were strictly kept up till after the captivity. Those who removed the latter were to be scourged for theft, and again for disobeying this law. (Selden, Jur. vi. 3.) Josephus ([Antiquities?] iv. 8) understands that encroachments on the territories of others, which give rise to many wars, are hereby prohibited. (Calmet) --- So are likewise innovations in religion. The Romans had a superstitious veneration for these landmarks, which they adored under the name of the god Terminus, (Haydock) crowning them with flowers, and offering cakes and sacrifices to them. Spargitur et c\'9cso communis Terminus agno. (Ovid, Fast.) --- They punished the crime of removing them either with death, banishment, or a fine. One would suffice to make an enquiry into the affair, and to oblige the person accused, in pecuniary matters, to take an oath that he owed nothing. (Maimonides) --- Stand. This expression was become proverbial, to denote the certainty of a thing, Matthew xviii. 16., and 2 Corinthians xiii. 1. Two witnesses can not so easily carry on a cheat, (Calmet) as was seen in the case of Susanna. [Daniel xiii.] (Haydock) --- The law is satisfied with moral certainty. (Calmet) Transgression against the law, by apostacy or by idolatry, (Junius) or by any other grievous crime. The person accused might, in this case, be examined, but he could not be condemned unless another witness appeared. Demosthenes (contra Aristocrat.) informs us how (Calmet) the Athenians (Haydock) required the witness in criminal matters, to swear on the flesh of a wild boar, ram, and bull, that he spoke the truth, and to utter horrible imprecations against himself and family, if he did otherwise. (Calmet) Lord, in the tabernacle. (Menochius) --- Judges. Hence it appears evidently that the priests were to pass sentence in all difficult questions, as well in those which regarded individuals, as in those which attacked the worship of God; since the false accuser is to lose his life or limb, according as he had attempted to injure his neighbour; (ver. 21,) and the Lord ratifies their sentence. (Calmet) Things. This is the design of penal laws, to render justice to the innocent, and to prevent the spreading of a contagious evil, by cutting off the hopes of impunity. (Grotius, Jur. ii. 10. 9.) --- "I would cause the criminal's throat to be cut, says Seneca, (de Ira ii.) with the same countenance and mind as I kill serpents and venomous animals." Pity. This regarded the judge, who must act with impartiality. (Worthington) --- The law admits of no mitigation, but inflicts the same punishment on the calumniating witness, as he intended should fall upon his brother. (Lyranus; &c.) --- Some Rabbins (apud Fag.) pretend that this was executed with rigour, only when the innocent had sustained some real injury. See Exodus xxi. 24. (Calmet)