15. Thou shalt surely smite the inhabitants &c.] In this command we see, not only the rigour of the ancient law, but even a mercy, as well as justice, in the execution of the sentence. For although, at first view, it carry the appearance of extreme severity, yet considering, 1st, the state of the Jews, as a theocracy, or government under the immediate authority of God, all publick violation of the Divine law was such an open and direct act of rebellion against their rightful Lord and King, as by the common law of all nations is deemed a crime worthy of death. 2dly, If the total excision of Meats clean and unclean. Before CHRIST 1451. 21. Ye shall not eat of any thing that dieth of itself.] What was allowed to an alien, was forbidden to the Hebrews, as an holy people, not because morally evil, or therefore unlawful on a moral account, but because it was unbecoming a people consecrated to the service of Jehovah. Hence, what the Hebrews were allowed for food, was of best esteem in common use; and what they were forbidden, was of least esteem, and reckoned too mean for a good table: and, as Dr. Spencer observes, these things continue so in the Eastern nations to the present times. Lowman. — for thou art an holy people] See also Lev. xx. 26. Such passages as these put the moral intention of the distinction of meats out of dispute, and are indeed a direct affirmation of it: the people of God were to avoid "unclean meats," as a sign that He had separated them from unclean Gentiles to be "holy unto Himself." Jones of Nayland. — Thou shalt not seethe a kid &c.] See the note on Exod. xxiii. 19. Some remains of this custom seem still to exist among the Arabs, instanced in their boiling a lamb in sour milk and water. Bp. Pococke. 22. — tithe] This is meant of the second tithe. See ch. xii. 6. Bp. Kidder. 28. At the end of three years &c.] At every third year's end, either this same second tithe, or else another over and above it, was to be kept and spent at home, for entertaining and feasting the poor of the town, in which the owner dwelt, and the Levites belonging to it. And this practice, so highly promotive of charity, love, and good neighbourhood, God pro- Chap. XV. ver. 7—11. If there be among you a poor man &c.] Great care was hereby taken to prevent the probable operation of the laws of the sabbatical year, and of the jubilee, to check the feelings of compassion towards the indigent. By this most humane law, "the poor" are represented as always to continue in the land, in order to exercise the liberality of the rich: who are promised to be rewarded, in proportion to their liberality, with temporal blessings by God Himself, the Supreme Proprietor of their lands. While on the other hand, by a necessary inference, the churlish or the niggardly were to be punished with a temporal curse. Never were municipal laws and institutions fenced with so complete and certain sanctions, both of rewards and punishments in this life. Dr. Hales. 12. — if thy brother, — be sold unto thee, &c.] The case of slaves was truly deplorable among the most polished nations of antiquity, the Chaldeans, Egyptians, Persians, Greeks, and Romans. Their slavery was perpetual, and they were deprived of all civil rights and immunities, and might be tortured, put to death, or starved, at the will of their merciless masters. The last was practised by old Cato the censor, so admired for his virtue, when his slaves grew old and past their labour! How different were the humane and equitable regulations of the Hebrew legislator. The hired servant, or day-labourer, was to be paid his wages in the evening, after his work was over: payment was not to be deferred till the next morning, Lev. xix. 13; Deut. xxiv. 14, 15. The bought servant, or household slave, 13. And thou shalt remember &c.] This is a powerful motive, to incline us to show mercy. The example of God's mercy, and the sense of our liability to sufferings, strongly impel to compassion those who duly consider them. Bp. Kidder. Chap. XVI. ver. 16. Three times in a year] These "three times" are presently after specified to be "the feast of unleavened bread," "the feast of weeks," and "the feast of tabernacles." "The feast of unleavened bread" is that which is otherwise called the feast of the passover, consisting of seven days. On the evening before this solemn feast, was killed and eaten the Paschal Lamb; on the seven days following, sacrifices were offered, and no other bread but unleavened bread was eaten; and the first and the last days were days of holy assemblies or convocations. The feast of the passover was for a thankful remembrance of their miraculous deliverance out of Egypt, where for haste they were forced to carry away their dough unleavened; and on the evening before, the Lord, having slain all the firstborn of Egypt, yet passed by them because of the blood of the Paschal Lamb which He saw upon the door-posts of their houses. Therefore as often as that happy time of year returned, they were commanded to rejoice before the Lord their God, and to hallow it. Instead of which feast the Christian Church commemorates our deliverance from the bondage of sin, and Satan, and death, by the passion and resurrection of that immaculate Lamb, who, in the same month, and on the same day, was slain upon the cross for the sins of the whole world, whose blood, or the benefits of whose death, whatsoever soul shall apply to itself by a true faith producing obedience, God will spare it, and not destroy it. "The feast of weeks" was so called because it was kept at the end of seven weeks, or of a week of weeks, after the passover. It was also called Pentecost, because it was fifty days after the passover. This likewise lasted seven days, during which many sacrifices were offered, and the first and the last days were days of holy assemblies. This feast is supposed to have been instituted partly in remembrance of the Law, which at that time was given upon mount Sinai; and corresponding to it is the festival which we observe for the promulgation of the Gospel at that very time of the year, when, with a great sound from heaven, tongues of fire fell upon the Apostles, and they were filled with the Holy Ghost. "The feast of tabernacles" was a feast of eight days' continuance in the seventh month, during which sacrifices also were continually offered; and for the first seven days the people dwelt in books or tabernacles made of the branches of trees. The first and the eighth day were here also days of a holy convocation, on which no work might be done. This feast was instituted for a memorial of their dwelling in tabernacles for a long space of time in the wilderness, and of the signs and wonders which were then wrought in their favour. To this feast may be compared that which we celebrate in remembrance of our Saviour's nativity; "the Word," says St. John, "was made flesh, and dwelt and in all the works of thine hands, therefore thou shalt surely rejoice. — all thy males] Males only were obliged to be present on these occasions; 1st, Because the weakness of the female sex disabled them from bearing so long a journey, without great danger and fatigue: 2dly, Because their chastity might have been exposed to many dangers in so vast a concourse of people: 3dly, Because the care of their families, and their domestic offices must have been neglected. The chief intention of these solemnities was to keep the Israelites from corrupting their religion by idolatrous or superstitious rites: and the providence of God is remarkable in defending their country during their absence at these seasons: there having been scarce any instance of its being attacked by their enemies, though nothing could have been more favourable to an incursion, than such an opportunity. Jos. Mede. — in the place which he shall choose:] A principal reason, for which these festivals were appointed, was to keep up peace and friendship and unity both in Church and State. Nothing is more likely to conduce to this end than a religious association and intercourse, and a participation of the same sacred rites. As the nation was divided into tribes, each of which was in some respects a little commonwealth, there was cause to fear that they should fall out and separate themselves into independent governments, and have a religion and ruler of their own. And in fact this befell them in aftertimes: they became two kingdoms, and idolatry and frequent wars ensued. For the prevention of these evils the Israelites were enjoined to assemble together to serve the Lord in one place, which He should appoint. Dr. Jortin. — and they shall not appear before the Lord empty:] It was a custom in those parts of the world, when subjects came before their king, to make him a present; and even a little fruit, or a single flower, was favourably accepted from one who was not in circumstances to offer more. The Jews were commanded to bring a present; not a burnt offering, or a sacrifice by fire; for these, though at the same time they were also required, yet were of another nature, and for another and: but a heave Of judges and justice. Idolaters must be slain. Before CHRIST 1451. cording to the gift of his hand. Justice, justice. or, pillar. offering, a freewill offering, which was a tribute of thankfulness to God, and likewise an acknowledgment of His supreme lordship and dominion over all. Therefore this particular is added, "They shall not appear before the Lord empty: every man shall give as he is able, according to the blessing of the Lord thy God which He hath given thee." The people were commanded at these stated times to pay their tithes of corn and cattle, wine and oil, to present sacrifices and freewill offerings, and not to gather their fruits clean, but to leave some upon the land, to which the poor might have free access; and many other acts of charity were required from them. Instead of which various ordinances and injunctions, the Gospel gives us a precept in general terms, to "do to others as we would they should do to us," and "as we have opportunity, to do good unto all men, especially to our brethren in the faith" and thus much is evident from the tenour of the New Testament, and the genius of our religion, that the Law can never be supposed to surpass the Gospel in things relating to benevolence, to compassion, and humanity, and that as much at least is to be expected from Christians, as was formerly required of Jews. Dr. Jortin. 18. — in all thy gates.] The chamber over one of the principal gates of each city was in ancient times the council chamber, where the judges sat, and causes were 21. Thou shalt not plant thee a grove &c.] However innocent the first use of groves may have been, they were soon polluted with superstition and idolatrous rites; and became the scenes of all sorts of impurity. There seems to be a plain allusion to this unprincipled abuse of them in the Jewish history, 1 Kings xiv. 23, 24. It was fit then to remove far from the altar of God such abominations, as might lead the people into idolatry, and all its profane and obscene consequences. Leu-men. Chap. XVII. ver. 5. — till they die.] The Mosaic law, punishing idolatry with death, has been represented as unjust, and giving countenance to persecution for religious opinions. But the Israelites were commanded to put to death only such Israelites as apostatized to idolatry, and still remained members of their own community: and their government being a theocracy, idolatry was in it strictly the political crime of high treason, which, in every state, is justly punishable with death. Dr. Gerrard, Locke, Bp. Warburton. Before CHRIST 1451. a Numb. 26. 26. chap. 19. 15. Matth. 16. 16. John 8. 17. pass through the fire.] See the notes on Lev. xviii. 21; xx. 2. — or that useth divination, &c.] In these two verses are specified various manners, in which inquisitive persons anciently sought information on subjects beyond the usual sight of men: the names given to these arts most probably denote the different modes or practices of their professors. Such arts appear to have been practised in former times; and Niebuhr mentions several kinds of occult science, still extant among the Arabs; some arising from sleight of hand; others from ecstatic enthusiasm; others as charms against evil; and lastly a science, which is, says he, "as described to me, witchcraft, or sorcery. It is said to be employed only in hurting others, wherefore those addicted to it are hated and execrated by every honest Arab." Most of the kinds of magick, specified by Moses, were probably of an injurious nature: which accounts for their being connected with the practice of making children "pass through the fire," if we suppose such children to have been burnt alive: see the notes on Lev. xviii. 21. Such arts are forbidden with the utmost propriety, as evil in the disposition of mind which they betray; at the same time the prohibition does not imply that any efficacy attended the exercise of these arts. Script. illustr. See the note on Lev. xx. 27. 8. — between blood and blood.] That is, in the case of murder, whether it was wilful or accidental. "Between plea and plea;" that is, in causes depending between the plaintiff and defendant. "Between stroke and stroke;" that is, in the case of wounds inflicted by one man upon another. Bp. Kidder. 13. Thou shalt be perfect with the Lord thy God.] See Gen. xvii. 1. The force of the expression, "be thou perfect," in that passage, may be illustrated by comparing it with the present verse; in which, after a charge to the Israelites, not to learn the abominations of those nations, whom God should cast out before them, it is immediately added, "Thou shalt be perfect," or entire, "with the Lord thy God." Bp. Louth. 14. — I will set a king over me.] Josephus and others have with reason understood this passage to mean, not that God commanded the Israelites to make them a king, when they should be settled in Canaan: but that God intended them to keep their present government; if however they would have a king, he should be at first appointed immediately by God, who was their Supreme Governour; and that afterwards they should be indispensably obliged to elect one of the Israelitish nation, and not a Gentile. Bp. Patrick, Pyle. 15. — a Prophet] He does not say, a priest, or a king, though the Messiah was to be both: but he says, "a Prophet;" to teach the people of Israel, not to mistake any of their priests or kings for the Messiah; but to expect and regard less in His person, the external honour of Aaron's family, and the worldly grandeur of kings, 16. — he shall not multiply horses] Lest he bring a burden upon his people; or confide in the power of his horsemen, more than in God; or which is the chief reason, given by Moses himself, lest the people should be tempted to maintain a commerce with Egypt: with which country God commanded them not to have any intercourse, at least while they should continue to be idolaters. Bps. Patrick and Kidder. This law given to the kings of Israel, considered together with the history of the nation, forms a very strong presumption for the divine original of the Law of Moses. For, supposing Moses to be a mere human legislator, like Solon or Lycurgus, what could tempt him to forbid the princes of his country the use of horses and chariots for their defence? Should such a law be proposed for France or Germany at this day, what would the world think of it? Or, supposing this law to be his own contrivance, how comes it to pass, that the event and success of things, through many ages, doth so exactly correspond with the law? That the princes prospered, and extended their dominion, over great countries, when they had neither chariots nor horses, and were ruined and undone, when they were strong in those forces? Can it be supposed, that the history of many ages which relates to the affairs not only of the princes of Israel, but of other contemporary kings, is all forged, and that merely to shew an agreement between the history and this particular law? Or, how shall we account for the conduct of the Prophets, who saw the people ruined, and instead of reproaching them with cowardice and a neglect of their necessary defence, reproach them with having been too strong, too powerful in horses and horsemen? These appearances can never be accounted for by any human contrivance, and they plainly shew that the hand of God was in this thing from the beginning to the end. Bp. Sherlock. The priests' and Levites' inheritance. Before CHRIST 1431. his kingdom, he, and his children, in the midst of Israel. # CHAP. XVIII. 18. I will raise them up a Prophet &c.] The Jews term the highest degree of inspiration, that which was afforded to Moses, and enumerate several particulars, wherein that hath the preeminence and advantage over all others. In consequence of this prediction, that "a Prophet should arise among them like unto Moses," a general expectation of some extraordinary Prophet prevailed particularly about the time of our Saviour. The Jews then, as well as since, understood and applied this prophecy to the Messiah, the only Prophet whom they will ever allow to be as great or greater than Moses. When our Saviour had fed five thousand men, by a miracle like that of Moses, who fed the Israelites in the wilderness, then those men said, "This is of a truth that Prophet that should come into the world," John vi. 14. St. Peter and St. Stephen directly apply the prophecy to Him, Acts iii. 22, 23; vii. 37; and they may very well be justified for so doing: for He fully answers all the marks and characters which are here given of the "Prophet like unto Moses." He had immediate communication with the Deity, and God spake to Him "face to face," as He did to Moses. He performed "signs and wonders," as great or greater than those of Moses. He was a "laughter," as well as Moses. "I will raise them up a Prophet," saith God: and the people glorified God, saying, "That a great Prophet is risen up among us," Luke vii. 16. "I will put My words in His mouth," saith God: and our Saviour saith, "I have not spoken of Myself; but the Father which sent Me, He gave Me a commandment, what I should say, and what I should speak," John xii. 49. Bp. Newton. This Prophet like unto Moses was our Lord Jesus Christ; who was by birth a Jew, of the middle class of the people, and resembled His predecessor in personal intercourse with God, miracles, and legislation, which no other Prophet ever did, Deut. xxxiv. 10—12; and to whom God, at His transfiguration, required the world to "hearken," Matt. xvii. 5. Whence our Lord's frequent admonition to the Jewish Church, "He that hath ears to hear, let him hear," Matt. xii. 15, &c. addressed also by "the Spirit" to the Christian Churches of Asia Minor, Rev. iii. 22. "The lamps" of both have been extinguished for their apos- 19. And it shall come to pass, &c.] Several prophecies in the Old Testament plainly ascribe the destruction of the Jewish Church and nation, to their rejection, and putting to death, of the Messiah. To this purpose, these words of Moses are very remarkable: "It shall come to pass, that whosoever will not hearken unto My words, which He shall speak in My name, I will require it of him," or, "every soul, which will not hear that Prophet, shall be destroyed from among the people," as St. Peter explains the sense of the prophecy, Acts iii. 23. Daniel expressly assigns their sin of "cutting off the Messiah," as the cause of the destruction of their city and temple, Dan. ix. 26. And Zechariah, who lived after the people's return from their first captivity, describes the mourning of the whole nation for their sin of "piercing" or crucifying Christ, as a preparation to their general restoration, Zech. xii. 10; xiii. 1. W. Louth. Chap. XIX. Having sufficiently pressed upon the people the great commandment of loving God with all the heart and soul and strength, and Him alone: Moses now proceeds to remind them of other precepts belonging to the second table of the Commandments, but not in an exact method, nor without interposing some matters of a ceremonial nature. Bp. Patrick. Ver. 2. Thou shalt separate three cities &c.] He be- Cities of refuge for the manslayer. Before CHRIST 1461. which the LORD thy God giveth thee to possess it. 4. And this is the case of the slayer, &c.] As murder implies the highest degree of malignity to which human depravity can ascend, so it was pursued with just rigour by the Jewish law. But the wisdom of the law, in securing a fair trial for this offence, so apt to rouse immediate revenge, and in providing asylums for those who were not guilty of deliberate murder, but of manslaughter, is so conspicuous as to have attracted the notice of the most judicious modern reasoners on criminal law. The sagacious Montesquieu observes, "These laws of Moses were perfectly wise; the man, who involuntarily killed another, was innocent, but he was obliged to be taken away from before the eyes of the relatives of the deceased; Moses therefore appointed an asylum for such unfortunate persons: great criminals deserved not a place of safety, and they had none: the criminals, who would resort to the temple from all parts, might disturb Divine service: if persons, who had committed manslaughter, had been driven out of the country, as was customary among the Greeks, there was reason to fear they would worship strange gods. All these considerations made them establish cities of refuge, where they might remain until the death of the high priest." Dr. Graves. unto thy fathers, and give thee all the land which he promised to give unto thy fathers; 12. — the elders of his city] As soon as the Hebrews began to be formed into a people, they were governed by "elders," so called because in general they were persons advanced in years. When Moses returned into Egypt to promise them that God would set them at liberty, he assembled "the elders" together, Exod. iv. 29; and performed the miracles, which were the proof of his ministry, in their presence. "All the elders of Israel" came to the feast, which he made for Jethro his father in law, Exod. xviii. 12. When God thought fit to give him council to relieve him in governing that great people, "Gather unto me," said He, "seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them," Numb. xi. 16. So that they had already authority, before the law was given, and the state had taken its form. Afterwards in the Scriptur, when mention is made of assemblies and public affairs, the elders are put in the first place, and sometimes named alone. Fleury. 14. Thou shalt not remove thy neighbour's landmark.] This precept is very seasonably subjoined to that of manslaughter and murder; the removing of landmarks being an occasion of great quarrels and bloodshed: and it was not to be allowed, inasmuch as it was against the constitution of their forefathers, who divided the several bounds of their inheritance by Divine direction, as is intimated in the following words. Bp. Kidder. This precept was as necessary to be observed in all other countries, as in that which was the proper inheritance of the Israelites: for, as Josephus truly observes, "They that remove the bounds of lands, are not very far from subverting all laws." Bp. Patrick. Before CHRIST 1461. d Josh. 20. 7. Two witnesses at the least. The priest's exhortation. Before CHRIST 1441. e Chap. 17. 8. Hebr. 10. 23. Numb. 33. 30. Matth. 18. 16. John 8. 17. 16. One witness shall not rise up &c.] In civil or criminal matters, especially of a high or capital kind, less than two witnesses were not allowed to convict any man. Though, in pecuniary cases, one might be enough to bring the accused person upon his oath. Pyle. 17. Then both the men, &c.] Both the accuser and the accused were to come in obscure cases to the supreme court, where the sanctuary was settled. This court probably sat at the door of the tabernacle in the time of Moses, chap. xvii. 8, 12, and so might properly be said to try them "before the Lord." Bp. Patrick. 19. Then shall ye do unto him, &c.] The Law of Moses, which condemns the crime of "false witness," inflicts upon it a very suitable punishment, namely, retaliation. He, who would thus deprive another of his liberty, his property, or his life, was to suffer the same evil, which he would unjustly bring upon his neighbour. This was a law of the Egyptians, and of other nations: but it is so reasonable, that it may be accounted a law of nature, and the voice of humanity and of common sense. Dr. Jortin. 21. And thine eye shall not pity: &c.] Such is the rule of the Mosaical Law: because by means of false witness the good name, the property, the livelihood, the life of an innocent person may be taken away; the advantages of society defeated, nay, perverted into mischiefs; and the very bonds of it dissolved. With us, indeed, the punishment extends not so far. But however mild such persons may find the penalties of human laws to be, or how artfully soever they may evade them, God hath declared, "A false witness shall not be unpunished, and he that speaketh lies shall not escape," Prov. xix. 5. Abp. Secker. See the note on Levit. xxiv. 19. Chap. XX. ver. 1.—horses, and chariots.] The Israelitish armies consisted all of foot, and their law seems to have obliged them to continue so, chap. xvii. 16, in order to a more entire reliance upon God. See the note there. While the Egyptians, Canaanites, and other nations, had the advantage of horse and chariots; that is, chariots armed with scythes, to rush in among the foot, and cut them down like grass. These are the chariots of iron, mentioned in Josh. xi. 4; Judg. iv. 3. Pyle. See the notes on Exod. xiv. 7. — be not afraid of them.] The Israelites were trained up to confide in God, and not in horses, which their country did not afford, and consequently they had no chariots; nor in multitude of soldiers. We find remarkable instances of this, particularly in Jehoshaphat, 5.—What man—hath built a new house, &c.] Probably because men in these circumstances would be apt to be entangled with cares, and thereby rendered less serviceable in the war. See 2 Tim. ii. 4. Bp. Kidder. At the same time the indulgence manifests great tenderness and humanity towards the individual, who was to profit by it; and is one amongst numberless instances of the considerate benevolence of the Legislator. Edit. Some The expiation of an uncertain murder. Before CHRIST 1451. Or, for, O man, the tree of the field is to be employed in the siege. from before that. come down. 18. That they teach you not &c.] See the note on chap. vii. 2. Chap. XXI. ver. 1. If one be found slain in the land] The injunctions here given follow very properly after the law Moses had just delivered, about making war, because then the bodies of dead men are most frequently found. The wisest lawgivers took the greatest care that, when dead bodies were found, proper inquisition should be made when and how the persons were slain; but in no ancient law was such effectual provision made for the discovery of secret murders as in this of Moses. Plato, in his ninth book of laws, has a law something Before CHRIST 1451. midst. The usage of a captive taken to wife. DEUTERONOMY. A stubborn son is Before CHRIST 1451. when thou shalt do that which is right in the sight of the LORD. Chap. XXII. ver. 5. The woman shall not wear &c.] It was an idolatrous custom, for men to wear the flowered garments of women, when they worshipped Venus; and for women to wear a coat of mail and armour, when they worshipped Mars; these dresses being accounted more pleasing to them, as better suiting their particular characters; for Venus was supposed to be the goddess of pleasure and love, and Mars the god of arms and war. The idolatrous notion of deities of different sexes was a great corruption of the knowledge of the true God; and gave great occasion for debauchery and impure rites, even in their religious worship. It was this custom which the present law was designed to discountenance. Lowman. If there were no distinction of sexes, made by their habits, it would open a door to all manner of impurity: for which reason, if there were no other, this law was very wise and pious. Bp. Patrick. 10—13. When thou goest forth to war &c.] The law of Moses by this ordinance softened the horrors of war in the treatment of female captives especially, whom it projected from the insolence and brutality of the conquerors. Philo justly commends this, as an admirable ordinance: on the one side, far from tolerating that licentiousness, which the laws of war tolerated among other nations, it kept the soldier in a state of constraint for thirty days: during this interval, showing him his captive unattired and unadorned, and giving time for the first impulse of his passion to cool. On the other side, it humanely respected the captive's grief, at being torn from her parents, if a maid, and not indulged with a husband of her own choice. Dr. Hales. 12. — she shall shave her head, and pare her nails.] Or rather, as in the margin, "suffer her nails to grow," to which is added, "she shall put the raiment of her captivity from off her," that is, the fine clothes, in which she is supposed to have been taken captive; instead of which she was to put on sordid apparel, or the habit of mourners. The intention of these things is thought to have been, to take away from her all that was inviting, that so such marriages might not be common. Bp. Patrick. 14. And it shall be, if thou have no delight in her, &c.] The liberation of the captive in this case was a just punishment on the captor for his fickleness, and a consolatory recompense to her for the affront of being rejected as his wife. And the design of the law, according to R. Bechal, was, "that the camp of the Israelites should be holy, and free from the fornications and abominations usually committed in the camps of the heathens;" with whom it was customary, not only to offer violence to their female captives, but when tired of them, either to sell them, or give them to their slaves. Dr. Hales. 18. If a man have a stubborn and rebellious son, &c.] 22.—and thou hang him on a tree:] That is, after he had been put to death. For hanging was not one of the capital punishments, commonly used among the Jews: but the idolater, and blasphemer, those accursed offenders, after they were stoned, were or might be hanged up. Bp. Kidder. 23.—is accursed of God:] Such persons are said to be "accursed of God," because of their sin which deserved they should be thus exposed: hanging up being a token that the man had committed a horrid crime, whereby he had incurred the high displeasure of Almighty God. Bp. Patrick. Hanging was not properly one of the punishments inflicted by the Jewish law: they were four; stoning, burning, beheading, and strangling the criminal as he stood on the ground. But none were hanged, till they were dead. And, as the Jewish rabbins, and many Christian commentators, say, only idolaters and blasphemers were so treated; having been first stoned, which was reckoned the most severe punishment of all. And as their crimes were the most heinous and offensive to God, this addition of hanging them afterwards was appointed, as a token to denote the Divine displeasure against those criminals; who are therefore said to be "accursed of God," or "the curse of God," that is, execrable to Him. And this treatment was designed to represent them as the worst of men, fit neither to live, nor to enjoy the common privilege of burial when dead. From the nature of this punishment, and the character of those who were liable to it among the Jews, St. Paul represents the wonderful condescension and compassion of our Saviour in submitting to die for us after the manner of their greatest criminals. hide thyself from them: thou shalt in any case bring them again unto thy brother. 3. An Ammonite or Moabite] The meaning of this law is, that though an Ammonite or a Moabite should become a convert to the Jewish religion, and conform to their laws and ceremonies in every respect, and become a complete member of the Jewish Church; yet he should not have the privilege of marrying with an Israelite, but should be debarred from it, he and his posterity, "for ten generations;" which is interpreted in Nehemiah to mean for ever, chap. xiii. 1. Such was the mark set upon these people for their offence in the matter of Balsam: and Balsam's infamy is perpetuated by the same law, being expressly mentioned in it as the man, who had been "hired to curse God's people." Dr. Waterland. 6. If a bird's nest &c.] Another injunction now given was, that when they took the eggs or young out of the nest of any bird, whether for food or for sacrifice, they should never destroy the old one along with them: God intending, by this emblematical precept, to impress on the minds of His people, a sense of His Divine providence and mercy, extending itself to all creatures: and chiefly, by exercising this pity towards other useful and innocent animals, to oblige them to Confusion to be avoided. The punishment for slander. Before CHRIST 1451. 8.—thou shalt make a battlement] The top of an Eastern house, which is always flat, is covered with a strong plaster of terrace; from whence it has, in the Frank language, attained the name of "the terrace:" a word, made use of likewise in several parts of these countries. It is surrounded by two walls; the outermost of which is partly built over the street, partly makes the partition with the contiguous terrace, being frequently so low, that one may climb over it. The other, or the parapet wall, as we may call it, hangs immediately over the court, being always breast high, and answers to the word which we render "the battlements" in the Scriptures. On these terraces several offices of the family are performed; such as the drying of linen, preparing of figs and raisins; here likewise they enjoy the cool refreshing breezes of the evening, converse with one another, and offer up their devotions. Dr. Shaw. 9. Thou shalt not sow thy vineyard &c.] It was an idolatrous rite to sow barley and dried grapes together: by which they signified, that their vineyards were consecrated to Ceres and Bacchus, and were recommended to their protection. This law forbade such rites, as being a sort of renunciation of the protection and blessing of the true God, and a declaration of their hope in the favour of other gods besides Him. Lowman. See also the note on Lev. xix. 19. 10. Thou shalt not plow with an ox and an ass together.] The same aversion from mixture, which is noticed in the note on Lev. xix. 19, seems to have dictated this prohibition. The precept seems also to regard the unequal size and strength of these animals: it would be cruel to urge the weaker to the same exertions as the stronger; while to lay the whole burden on the stronger is to derive no assistance from the weaker: not to mention the different temper, paces, speed, height, &c. of the two unequal yokemates. Some suppose, that the ox being a pure animal, but the ass being impure, the import of the precept is, to forbid the intimate association of clean and unclean; see 2 Cor. vi. 14. An excellent moral use results from this view of the precept. Script. illustr. 13. If any man take a wife, &c.] The particularities mentioned in these verses are fully explained and vindicated by Niebuhr: who found the same principles still in force among the Arabs in Yemen. He observes, that as the husband by presents, &c. pays the father of his wife, and may be said to purchase his daughter under a certain description and character, so far as she differs from that character the husband is deceived and injured; and this deception justifies his returning his wife to her father, and redeemanding his presents, &c. This, as may be supposed, must vex and dishonour the whole family of the woman so repudiated; and were it a frequent occurrence, must spread animosities and jealousies throughout not a family only, but a country. Script. illustr. 15.—the elders—shall take that man and chastise him:] A good name is too precious a thing to be left to the rude tongue of every licentious person without a severe penalty for abusing it.—God had so signal a tenderness for the reputation of His people, that in the first body of laws, which He condescended to deliver to His people, He provided, that if a man traduced his own wife, he was to be most severely punished. We never see any memorable act of injustice and oppression done, but the person is first much defamed, to make him the fitter to be injured, when he seems unworthy to be pitied. St. Paul therefore puts "backbiters" and "haters Before CHRIST 1451. Of adultery, rape, &c. Who may CHAP. XXII, XXIII. or may not enter the congregation. Before CHRIST 1451. she shall be his wife; he may not put her away all his days. 22. — they shall both of them die.] The Commandment, relating to adultery, is of the utmost consequence to the peace of families and to the welfare of society, and forbids an iniquity most odious in the sight of God, an offence which all human laws condemn, but which they do not always punish as strictly as it deserves. By the law of Moses death was the punishment of adultery; and restitution, with a fine, was the punishment of theft. But in Christian nations, I know not how and wherefore, this rule is inverted, and it is safer to commit adultery than to steal: though surely it ought not to be so. Dr. Jortis. Chap. XXIII. ver. 1. — shall not enter into the congregation of the Lord.] The Israelitish nation being separated from the rest of the world, by laws and privileges peculiar to themselves, as the worshippers and church of the one only true God; though men of all other nations were admitted and encouraged to become proselytes to their religion, and enjoy the benefits of its Vol. I. man riseth against his neighbour, and slayeth him, even so is this matter: