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.