Seventy. Some copies of the Septuagint add "five," with St. Stephen. [Acts vii. 14. See Genesis xlvi. 26. (Calmet) CHAPTER X. Know, &c. Reflect on the wonders of God, which you must explain to your children, who were not born, or able to discern them, when they were effected at the Red Sea, and in the punishment of the seditious, ver. 7. Hebrew, "know ye this day, for I do not address myself to your children, who know not, (or have not understanding,) and saw not," &c. (Calmet) Day. So that none of the Egyptians have since been able to molest you. That. Fear might stimulate them to observe God's command, lest they should be overtaken by a similar chastisement. (Haydock) Gardens. Hebrew, "where thou didst sow the seed, and water it with the foot, as a garden," by means of various machines or wheels, which were turned by the feet. (Philo) --- Solinus (ii. 22, 36,) takes notice of this inconvenience in Egypt. The country is watered only by the Nile, which overflows for six weeks, about the beginning of June. Various canals or reservoirs are formed to preserve a sufficient supply of water during the remainder of the year. Pliny ([Natural History?] xviii.) observes, that "if the Nile rise less than 12, or more than 16 cubits high, famine is inevitable." (Calmet) See Genesis xlii. 3. --- Prince Radzivil saw the canals of Egypt, which the people said had been dug by the Hebrews. Augustus ordered his soldiers to clean them out. (Suetonius, c. 18.) --- After the seed was committed to the earth, it was necessary to water it frequently, as the sun would harden the soil too much. No rain falls in that part of Egypt where the Hebrews had dwelt, according to many respectable authors; (Tirinus) or at least what little may fall is not sufficient to keep the earth moist. Proclus allows that some showers are felt in Lower Egypt, which lies nearest to the Mediterranean Sea; and travellers often take notice of them, in their journeys from Alexandria to Memphis. Yet the country in general is destitute of this advantage, Zacharias xiv. 18. (Lloyd) (Haydock) Rain, which falls in Judea, chiefly about the vernal and the autumnal equinoxes, in March and October. --- The latter rain is that which falls when the seed is just sown, though the Rabbins pretend that yore has this signification, in opposition to the Septuagint. It fell at the beginning of the Jewish year, which commenced in September, Joel ii. 23., and Zacharias x. 1. (Calmet) --- Rain contributed to make the seeds take root, and to bring the fruit to maturity, and God promises to give what may be requisite, provided his people serve him with fidelity. (Haydock) --- His grace helps us to begin and to perfect every good work. (Worthington) Hay. Seed-grass was sown, like corn, in Palestine, as it is still in the Levant, where meadows are unknown. The hay consisted chiefly of trefoil, and was carried on beasts in long journeys, Genesis xliii. 27., and Judges xix. 19. Cattle fed commonly on straw and barley. The hay grass which grew on mountains was of a different sort, and used for pasturage, (Job xl. 15,) though it might also be cut, Proverbs xxvii. 25. (Calmet) You. In all this discourse, Moses attributes the fertility of the promised land to the blessing of God, and indeed it seems to be naturally far from being so luxuriant as to be able to feed so many inhabitants. Travellers inform us, that a great part is incapable of cultivation. But it is no longer the object of God's complacency, ver. 12. It is under the curse, chap. xxviii. 23. (Calmet) Place. Hebrew, "that they may be as frontlets between your eyes," chap. vi. 9., and Exodus xiii. 9. (Haydock) Posts. Upon one post the Jews hang boards, enclosing a piece of parchment, with the 13th to the 21st verse of this chapter; and from ver. 4. to the 9th of the 6th chapter, they hang with great solemnity upon the other post. Earth, as long as the world shall endure. The psalmist (Psalm lxxxviii. 30,) expresses the duration of the reign of the Messias nearly in the same terms. See Baruch i. 2. (Calmet) --- If the Jews had continued faithful to God, and had submitted to the Messias, they might never have been banished from their country. (Haydock) CHAPTER XI. Yours. The nations of Chanaan, how strong soever, should fall, and their country be lawfully possessed by the Hebrews. --- Western sea. Hebrew, "the sea of the back." The Jews speak of the different parts of the world, with respect to a man who has his face turned towards the east, Genesis xiii. 9. The countries, from the desert of Zin to the Euphrates, were never entirely occupied by the Israelites, except under the reigns of David and Solomon. (Calmet) --- God never intended to subject the whole world to their dominion, as the Rabbins would hence infer. (Menochius) Curse. Their respective effects you shall experience, according to your behaviour. (Calmet) --- God helps our free will to do good. (St. Augustine, q. 15.) (Worthington) Put the blessing, &c. See Deuteronomy xxvii. 12, &c., and Josue viii. 33, &c. (Challoner) --- Six tribes were to be stationed on each of these mountains, chap. xxviii. --- Garizim. Eusebius says that the Samaritans are grossly deceived, in placing this mountain in the vicinity of Sichem, instead of Jericho. But this is a mistake; for Jotham addressed the inhabitants of Sichem from that mountain, Judges ix. 7. Morizon informs us that it is of the same shape as Hebal, and separated from it only by a valley of about 200 paces, in which the town of Sichem stands. Hebal is a barren rock, while Garizim is very fertile, (Ludolf.) though an ancient poet makes both equally covered with verdure. (Ap. Eusebius, pr\'e6p. ix. 22.) (Calmet) Far. Hebrew, "over against Galgal, beside the plains of More, or Aluni More." Samaritan reads, "the plain of More, near Sichem," as Exodus xx. 17. (Haydock) --- This is styled the noble vale, Genesis xii. 6. (Calmet) --- The road from Jericho to the Mediterranean Sea, left these mountains on the north. The Chanaanite inhabited all that region, from Galgal to Sichem. How far these places were distant from each other, is not here specified; though Eusebius seems to have inferred from this text, that Garizim was near Jericho. But the plain might be very extensive or noble, and reach from Sichem as far as Galgala. Fulfil. How inconsistent must such exhortations be, if, as Protestants assert, the commandments be impossible, and "the law exacteth impossible things." (Luther in Gal. iii.) (Haydock) These. Having inculcated the general precepts, and the obligation of loving God above all things, Moses now descends to particular duties. (Calmet) Tree. See Genesis xxi. 33. All the monuments of idolatry must be destroyed. The very names of the idols must be abhorred and obliterated, (Exodus xxiii. 13,) to shew that they have lost possession of the country. So, (ver. 5,) to put his name there, means to take possession of a place. Statues. The most ancient idols were not finely carved, but only rough stones. The Phrygian goddess, sent to Rome by Attalus, was a small dark-coloured stone of this nature. (Arnob., contra Gentes. 8.) --- The Venus of the Arabs was but a stone in the form of a pyramid. (Calmet) It, where the ark was to be kept. (Haydock) --- Before the building of the temple, it was removed from one tribe or place to another. Jerusalem was thenceforward styled the city of the great king, Psalm xlvii. 1, 9. Hands, which you have procured by your industry, (Menochius) or what you are able to present to the Lord, Leviticus v. 11. You. In gratitude, you shall therefore offer your victims. (Haydock) --- The Jews were accustomed to make a feast thrice a year in the holy city. They might also eat some parts of the peace-offerings. (Menochius) Himself. Some confine this to the sacrifices, which each person might offer, where he thought proper, till the ark was fixed at Silo. But many other parts of the ceremonial law, seem not to have been in force till the Hebrews crossed the Jordan, Amos v. 25. Circumcision was omitted, as well as most of the festivals. Several laws were, however, designed for the people during their sojournment, such as those which regard the order of judgment, the cleanness of the camp, the purification of women, and of those who had touched a dead body, &c., Exodus xviii. 25., Numbers v. 2., and Leviticus xv. 31. It was not left to their option to observe or to neglect the sabbath, (Numbers xv. 32,) the loaves of proposition, or the perpetual fire, &c., Numbers iv. 7, 13. (Calmet) Therein. While you are performing your duty to God, you need not fear the incursions of your enemies; or, according to the Hebrew, Septuagint, and Chaldean, "There shall be a place which....Thither," &c. (Menochius) --- Hands. Aquila, &c., have, "your voluntary oblations." --- Gifts. Hebrew, "your choice-vows." (Calmet) You. The Levite hath no portion of the land like the rest. He and all people in distress shall be invited to these feasts, chap. xvi. 11. (Menochius) See. On the high places, &c., as the heathens did, (ver. 2,) or in any other place but that which God appointed. But. Hebrew, "Yet thou mayst kill and eat the flesh which thy soul desireth in all thy gates, with which the Lord thy God hath blessed thee, the unclean and the clean may eat thereof, as of the roe buck," &c. (Haydock) --- The Vulgate translates ver. 22 in this sense, intimating that these meats did not contract any such peculiar sanctity, as to exclude those who were unclean, ver. 20., and Leviticus xvii. 3. Fagius pretends, that only the clean were allowed as yet to eat of such meats, though the unclean might eat in the promised land what was lawful, without bringing the beast to be slain before the tabernacle. But this opinion seems to have no solid foundation. Unclean beasts could never be eaten. (Calmet) --- But those which had any defect, were excluded from being sacrificed, Leviticus xxii. 22. (Menochius) Water, without any ceremony. It was afterwards to be covered, Leviticus xvii. 13. Tithes. These were of an extraordinary nature, destined for feasts, chap. xiv. 22., and Leviticus xxvii. 30. The usual tithes belonged entirely to the Levitical tribe. (Calmet) --- First-born, or the most excellent, ver. 11., and Exodus xii. 11, 12. The first-born, if it proved to be without defect, and a male, was given to the priests, Numbers xviii. 15. --- Voluntarily. If the thing was vowed to the Lord without restriction, it fell to the share of the priests alone: but if the person specified that he intended it for a peace-offering, &c., the priest could only claim what was allotted to him by the law. (Calmet) --- Hands. The fruits of trees, in the fourth year, may be insinuated. (Josephus, [Antiquities?] iv. 8.) (Menochius) Hand, in all thy undertakings and labours, (Haydock) and in all thy goods. (Menochius) Far off. Hence many conclude, that those who lived near the tabernacle, were bound to bring the animals which they designed for their own use, to be slain there, as they did in the desert. Others suppose that all were under the same predicament, and are hereby authorized to follow the same regulations, and to eat the flesh, whether they be clean or otherwise, provided they abstain from the blood. See Leviticus xvii. 3. (Calmet) --- The custom of bringing the beasts to be slain before the door of the tabernacle, was to be no longer obligatory. (Menochius) Alike. This must be understood of those who had contracted only a smaller stain, which did not communicate the uncleanness to others, but debarred people from approaching to sacred things. (Calmet) --- Those who had touched the dead, &c., were not allowed to eat with people, who were not under any such legal uncleanness. (Menochius) Soul. See Genesis ix. 4. Blood maintains the life of animals, and it would seem cruel to begin to eat them before they were perfectly dead. But the obligation of this positive law has long ago ceased, as it was intended chiefly for the Jews. Oblations. Hebrew, "holocausts....and the blood of the sacrifices," of peace. Parts of the latter were eaten by the offerer, but the former victims were entirely burnt. (Haydock) Imitate. Hebrew, "be ensnared by imitation them." The example of the wicked, is one of the most dangerous snares which the devil can place in our way. Notwithstanding these repeated admonitions of God, we see how prone the Hebrews were to adopt the superstitious customs of these nations, whose destruction ought surely to have warned them to keep at a distance. (Haydock) Fire. See Leviticus xviii. 21. CHAPTER XII. That only do thou, &c. They are forbid here to follow the ceremonies of the heathens, or to make any alterations in the divine ordinances. (Challoner) --- To adopt fresh regulations, in the same spirit, was not forbidden. Thus David ordered those who had kept the baggage, to share equally with the soldiers who had gone into battle; (1 Kings xxx.) and our Saviour approved, by his presence, the feast of the dedication of the temple, instituted long after Moses, 1 Machabees iv., and John x. (Worthington) --- He perfected the law by the precepts of the gospel, Matthew v. 17. Jospehus (contra Apion ii.) says, "During so many years, no one has dared to retrench any thing from, (the sacred books) or to make any addition to them. We look upon them as of divine authority,....and we would lay down our lives, if necessary, to defend them. (Calmet) Among us, who believe that the law was first given by the will of God, noting is pious but the exact observance of it. For who can introduce any change, or invent any thing better?" (Chap. iv. 2.) Christ is full of grace and truth, John i. He has fulfilled the law and the prophets. (Haydock) St. Augustine, contra Faustus xvii. 2, and xix. 9.---" Grace, " says he, "pertains to the fulness of charity, truth to the completion of the prophecies." (Du Hamel) If....a prophet, or even an angel from heaven, as St. Paul (Galatians i. 8,) says on a similar occasion, (Calmet) should work a miracle, and afterwards adduce it in proof of a false religion, believe him not. The Jews and Christians had already received such convincing proofs from God, of the truth of what they had been taught, that they had reason to conclude either that the miracle was false, or that the person who would persuade them to embrace a different religion had fallen, after God had honoured him with miraculous powers: or, in fin, that if he were an impostor at the time when he exercised that power, like the magicians of Egypt, or Balaam, the miracle was either not wrought in confirmation of what he preached, or at least it was eclipsed by some greater miracle in favour of the truth. Whether God will ever suffer a real miracle which may seem to countenance error, or not, this appears to be unquestionable, that he will never deny himself, or, in a contest of miracles, permit falsehood to gain the victory. If the magicians performed wonderful works, they were forced at last to confess their inferiority, and yield to Moses, Exodus viii. 18, 19. Miracles are generally a proof of any doctrine; but when the doctrine is already established, as in this case of the unity of God, (ver. 2,) it may be adduced with propriety as a criterion of miracles. Truth can never be in contradiction to truth. The light of reason suffices to evince that there is but one God. The same truth had been repeatedly confirmed by miracles, particularly during the last forty years, during which God had manifested his power over all nature, in the sight of all the Hebrews, and had trampled on the idols of the Gentiles. If therefore any person should attempt, by his dreams or predictions, in invalidate this most fundamental and undeniable article, his testimony could not be received. (Haydock) --- The Jews, in vain, allege this passage against the religion of Jesus Christ. He did not subvert, but fulfilled the law; so far was he from endeavouring to persuade them to abandon the true God. (Calmet) --- If he had not come to act in this manner, the law would have contained in itself the seeds of dissolution, by falsely holding forth the expectation of a future Messias, who would bring all things to perfection, chap. xviii. 15., Genesis iii. 15., and xlix. 10, &c. Hence when he really appeared, the Jews desired him to prove his mission by a miracle, as he did repeatedly, Matthew xii. 38., John viii. 40., and x. 25. --- A dream, of a mysterious kind, like those of Joseph and of the prophets. (Haydock) To pass. The completion of a prophecy does not always prove, that the person who uttered it was a true prophet. Chance, a knowledge of natural causes, &c., may enable an impostor sometimes to hit upon the truth. God may also, for reasons known to himself, declare what will come to pass, by the mouth of a false prophet, or of a wicked man, as he did by Balaam and Caiphas. Judas wrought miracles before his apostacy. (Calmet) --- Yet if any who had been so highly favoured, should attempt to enforce by their preceding miracles, any false doctrine, let him be anathema, Galatians i. 8. --- Not. The Hebrews had inconvertible proofs of the existence of one God. They could not therefore acknowledge any other. (Haydock) --- Novelty in religion is a mark of idolatry or of heresy. (Worthington) Trieth you, not in order to induce you to embrace evil, (James i. 13,) nor to discover your real dispositions, but to lay open your hearts to yourselves and to the world, (Haydock) that, if you continue steadfast, others may be encouraged to imitate you; but if you fall, they may take warning, and stand with all humility and circumspection. (Calmet) --- Appear. Hebrew, "to know, or to disclose." (Menochius) Forger. Hebrew, "dreamer," to whom God reveals his secrets in the night, as he does to the prophet while he is awake. --- Slain. Philo says, without any trial or delay; but the Rabbins allow that, although the impostor was not to receive an admonition, no ignorance being able to excuse him, as in other cases, he was to be brought before the Sanhedrim, at Jerusalem, and strangled. See Luke xiii. 33. The Jews, it is thought, condemned our Saviour on the plea that he was a false prophet, Matthew xxvi. 57. They commonly required before this condemnation, that a person should have assumed the character of a prophet, and not barely that he should have performed some wonderful work by his ingenuity. For if he only did the latter, and thereby endeavoured to withdraw the people from the service of the true God, he was punished as a seducer. They also refused to condemn one who had foretold evils, if they did not take place, because God, being merciful, might have pardoned those who did penance, (Calmet) as was the case with Jonas and the Ninivites. (Haydock) --- But those who taught or did any thing contrary to the law, in quality of prophets, were in danger of condemnation, unless their great reputation might screen them from suspicion. Thus Elias offered sacrifice on Mount Carmel, without giving offence, 3 Kings xviii. 23. If a true prophet bore witness to another, the latter might also claim respect. (Calmet) --- Yet though St. John the Baptist had repeatedly commended Jesus Christ, the Jews did not hesitate to call him a seducer, and to put him to death. (Haydock) --- The evil "one," (Syriac,) 1 Corinthians v. 13. If thy own brother, to distinguish him from the rest of the Jews, who were all styled brethren, as being descended from the same stock of the Patriarchs. (Menochius) Presently put him to death. Not by killing him by private authority, but by informing the magistrate, and proceeding by order of justice. (Challoner) (Worthington) --- Philo seems to assert the contrary. But he perhaps speaks of those who publicly endeavoured to lead the people astray. Presently in not in Hebrew. Other criminals were allowed twenty-four hours after condemnation. No delay was granted to false prophets. No excuse was admitted. If he had even been once acquitted, he might be examined again. --- Thy hand. The accuser of witness first threw a stone, after the wretch had been conducted out of the city, chap. xvii. 4., and Acts vii. 58. Cities. If the inhabitants agreed, in general, to introduce the worship of idols, they were to be first admonished, (Calmet) and if incorrigible, to be utterly destroyed. (Haydock) --- The obligation of seeing that this was executed was left to the magistrates. (Du Hamel) Belial: that is, without yoke. Hence the wicked, who refuse to be subject to the divine law, are called in Scripture the sons of Belial. (Challoner) --- The devil is called Belial, or "an apostate, rebel," &c. The word is also applied to Antichrist, to idols, and to those who are notoriously wicked. (St. Jerome in Nahum i., and Isaias xxvii.; 3 Kings xxi. 13.) Even the cattle. Nothing at all must be spared. Yet the Rabbins and some who argue that penal laws must be restrained as much as possible, exempt the women, and boys under thirteen years of age, and understand this law only of the central cities, ver. 13. If the city was seduced by one man, or by women, or by people of a different tribe, the culprit was only to be stoned, and the Sanhedrim had to take cognizance of the whole affair. If many cities joined in the idolatry, or if any of them were cities of refuge, &c., they were not included. (Selden, Syned. iii. 5.; Grotius) --- But these limitations seem visibly to contradict the law. The goods of the innocent were involved in the common ruin, that they might learn to make all possible resistance to the introduction of so abominable a crime; and those of the guilty were destroyed wherever they were found. (Calmet) --- But the persons of those who fled away, to shew their disapprobation, and denounce the attempt of their brethren, (Haydock) would no doubt be saved. (Calmet) --- If they continued among them, their indolence or connivance deserved punishment. (Haydock) --- Grotius (Jur. ii. 15) maintains, that the magistrate is authorized by the law of nature to punish those who deny the existence of God or his Providence, as these errors strike at the root of all society. --- [ Ver. 16. ] For the Lord, as a victim of expiation, and to manifest your zeal for the honour of the only true God. --- No more. Septuagint, "it shall be uninhabited." The Rabbins are so exact, as to entertain a doubt whether the place might even be used as a garden. (Calmet) Hand. Thou shalt reserve nothing for thyself, (Menochius) as Achan did, Josue vii. (Haydock)