Commentary on Deuteronomy, Commentary · Chapter 10
CHAP. X.
Verſe 1 Verſe 1. AT that time the LORD ſaid unto me, Hew the two Tables of Stone like unto the firſt, and come up unto me into the Mount.] After his Anger was ſomething appeaſed, he ordered Moſes to come up to him where he had been before, and bring with him two Tables of Stone like thoſe he had broke, that God might renew his Covenant with them. But there was this difference (as I obſerved XXXIV Exod. 1.) that God himſelf made the former Tables; but he bad Moſes make theſe: which ſignifies ſome Abatement of his Favour.
And make thee an Ark of Wood.] This Command was given at his firſt going up into the Mount, XXV Exod. 10. and perhaps was renewed again now, upon the occaſion of making theſe new Tables which were to be put into it.
Ver. 2. And I will write on the Tables the words that were in the firſt Tables which thou brakest.] So we read he told him, XXXIV Exod. 1.
And thou ſhalt put them in the Ark.] As ſoon as it Verſe 2 was made to receive them.
Ver. 3. And I made an Ark of Shittim-wood.] This Verſe 3 looks as if he made an Ark before he made the Tables; that when he brought them down, it might be ready to receive them. And it hath given ſome ground to the Jewiſh Doctors, to ſay that there were two Arks: one made by Moſes, wherein he put the Tables of Stone that were broken, and thoſe that were renewed, until the others was made by Bezaleel: For we read expreſly that Bezaleel made the Ark, XXXVII Exod. 1. and here it is ſaid that Moſes made it. So that they conclude there were two made: and this made by Moſes they fancy was the Ark that went before them in their Marches and Battles; which the other never did by God's order, but only when they entred into Canaan, (III Joſh.) for when of their own ſelves they carried it forth in the days of Eli, God was angry with them, and delivered it into the Enemies hand, 1 Sam. IV. 3, 4, 11. But Aben-Ezra, Nachmanides, and Abarbinel have confuted this by ſtrong Reaſons to the contrary, as may be ſeen in Buxtorf's Hiſtor. Arcoe, p. 35, 36, &c. And as to this place, they are of Opinion that Moſes ſpeaks of the Ark made afterwards by Bezaleel, which Moſes is ſaid to have made, becauſe he commanded him to make it: Juſt as Solomon is ſaid to have built the Temple, becauſe he cauſed it to be built. Or if it be granted that Moſes made an Ark before he went the ſecond time into the Mount, (which this Verſe ſeems to Countenance) it will not follow that there were two Arks in uſe among the Iſraelites; for this Ark now made was of meer Wood, not overlaid with Gold, and deſigned only as a Cheſt wherein to keep the Tables handſomely, till the Ark could be made by Bezaleel, and then the Tables were tranſlated into that, and this Cheſt of Moſes laid aſide.
And hewed two Tables of Stone like unto the first, and went up into the Mount, &c.] See XXXIV Exod. 4.
Verſe 4 Ver. 4. And he wrote on the Tables, according to the first writing, the Ten Commandments.] XXXIV Exod. 28.
Which the LORD commanded you in the Mount, out of the midst of the fire, in the day of the Aſſembly.] When the whole Congregation was gathered together at the foot of the Mount. See IX. 10.
And the LORD gave them unto me.] To carry down to the People.
Verſe 5 Ver. 5. And I turned my ſelf.] From the Divine Preſence, where he had been ſupplicating for Mercy, and had received from thence the Tables of the Covenant.
And came down from the Mount.] At the end of Forty Days and Nights, XXXIV Exod. 28, 29.
And put the Tables in the Ark which I had made.] Which he commanded to be made by Bezaleel, (XXXVII Exod. 1.) and put into the Tabernacle as ſoon as it was built, with theſe Tables in it, XL Exod. 20, 21.
And there they be, as the LORD commanded me.] Though Moſes mention his making the Ark, before his hewing the Tables, and going up into the Mount, (v. 3.) yet theſe words ſeem to determine that he ſpeaks of the Ark made by Bezaleel, according to his directions. For now that they were going over Jordan, the Tables were in the Ark, which he is ſaid here to have made. Which was certainly the Ark of the Covenant, not that Cheſt, which ſome ſuppoſe Moſes to have made, to keep the Tables in, till the other could be ſitted for their Reception.
Ver. 6. And the Children of Iſrael took their journey Verſe 6 from Beeroth of the Children of Jaakan, to Moſera.] Not immediately; but after they had paſſed through ſeveral other places, and made ſome ſtay in them. For they went from Bene-Jaakan to Gudgodah, (or Hor-hagidgad) and ſo to Jotbath, and the reſt of the Manſions mentioned XXXIII Numb. 32, 33, &c. until they came to Mount Hor.
There Aaron died, and there he was buried.] At Moſera; or the top of Mount Hor: which was another part of the ſame Mountain, as Horeb was of Sinai.
And Eleazar his Son miniſtred in the Prieſts Office in his ſtead.] The greateſt difficulty is to give an account, how this comes in here; and what connexion this and the following Verſe, have with what went before. All the ſatisfaction that I can give to it, is this; that Moſes having told them, that he put the Tables of the Teſtimony or Covenant into the Ark, as a Token God was reconciled to them; and that there they ſtill were as the LORD commanded: he puts them out of all doubt of it, by telling them, that though Aaron (who had the ſpecial Care of the Holy Place, and all things in it committed to him) was dead, yet Eleazar his Son was ſtill alive, who could teſtifie thoſe Holy Things remained, as when Moſes firſt placed them there; he being Conſecrated to the Prieſts Office inſtead of Aaron, and in this very Mount (XX Numb. 25, 26, &c.) which is the occaſion of mentioning this Station here, when moſt of the reſt are omitted.
Verſe 7 Ver. 7. And from thence.] Not from Moſera, but from Bene-jaakan; as appears from XXXIII Numb. 32. where a full Account is given of their Removals, which are but juſt touched here.
They journeyed to Gudgodah.] Called in the Book of Numbers, by the Name of Hor-hagidgad. And none will think it ſtrange that there is ſuch variation in the proper Names of Places and of Men, in Profane Writers as well as the Scriptures, who conſiders (as Conradus Pellicanus here notes) how differently the Names of Places are pronounced now, from what they were in former Ages; and how much one Nation differs from another, when they ſpeak of them; and what Alterations are made, from the firſt Founders of Nations and Cities, by thoſe that conquer them, and change all Names to their own Glory. See how Names were changed among the Iſraelites in no long time, XXVI Numb. 15, 16, 17, 23, 24, 35, 38, 39, &c.
And from Gudgodah to Jotbath.] And ſo to the reſt of the Places (mentioned XXXIII Numb. 34, 35, 36.) till they came to Mount Hor.
A Land of Rivers of Waters.] A place where there was plenty of Water; which he mentions, I ſuppoſe, that they might reflect upon their foul diſtruſt of God's Providence a little after, when they murmured for want of Water at Kadeſh, XX Numb. 3, 4, &c.
Verſe 8 Ver. 8. At that time.] Not long after Moſes came down from the Mount the ſecond time; of which he had been ſpeaking, v. 5.
The LORD ſeparated the Tribe of Levi.] To his own ſpecial Service, as we read III Numb. Some think that God renewed his Choice of them to the Employment here mentioned, after Aaron's death, when he confirm'd them in their Office. But we read of no ſuch thing: and it cannot be inferred meerly from theſe words at that time, which may well relate to the time mentioned, v. 5.
To bear the Ark of the Covenant of the LORD.] Here are three parts of their Office mentioned, in theſe and the following words. The firſt of which was to carry the Ark; which peculiarly belonged to the Kohathites, (III Numb. 27, 31.) when the Camp removed from one place to another. Who were good Witneſſes that the ſame Ark ſtill remained at that day, wherein Moſes firſt placed the Tables of the Covenant; for it never ſtirred but by their means.
To ſtand before the LORD.] This is a Phraſe uſed of Servants that wait upon their Maſters, before whom they are ſaid to ſtand. Thus Gehazi attended the Prophet Eliſha, 2 Kings V. 25. And the Prophets tnemſelves are thus ſaid to ſtand before the LORD, 1 Kings XVII. 1. XVIII. 15. Therefore here ſignifies that the Levites were ſeparated to be God's Miniſters, as it follows.
To miniſter unto him.] As Aſſiſtants to the Prieſts in the Tabernacle, III Numb. 6. and as a guard to the Tabernacle, v. 7, 8. Which was the ſecond part of their Office.
And to bleſs in his Name, unto this day.] This was the greateſt thing of all, and was peculiar to the Prieſts; who were a part of the Tribe of Levi; but had the ſole Priviledge among them to bleſs in the Name of the Lord, as we read expreſly, VI Numb. 23, 24. If indeed it could be made out, that by bleſſing in the Name of the LORD, is meant only to bleſs the Name of the LORD; that was common to all the Levites, who ſang Praiſes and gave Thanks continually to him in the Temple, as I ſuppoſe they did in the Tabernacle. But I find no Example of the uſe of this Expreſſion in this ſence. And therefore it muſt be reſtrained to the Prieſts, who were Sons of Levi, as well as the reſt; and are ſo called when Moſes mentions this part of their Office, XXI Deut. 5.
Verſe 9 Ver. 9. Wherefore Levi hath no part nor inheritance with his Brethren.] Becauſe God would have them only attend to this Service, and not look after other Affairs. Particularly, of guarding the Sanctuary, and keeping conſtant watch there, to ſecure all the Holy Things, eſpecially the Ark; which they took care none ſhould meddle withal. And therefore the People might be ſure it remained as Moſes left it, when he put it into the Tabernacle, with the Tables of the Covenant in it.
The LORD if his Inheritance, according as the LORD thy God promiſed him.] He took care to provide for the Levites, without having any Land to plough or ſow, &c. See XVIII Numb. 20.
Verſe 10 Ver. 10. And I ſtayed in the Mount, according to the firſt time, forty days and forty nights.] This doth not ſignifie that after the ſeparation of the Levites, he went up again into the Mount: but having confirmed what he ſaid concerning his putting the Tables of Stone in the Ark, which he made after he came the ſecond time down from the Mount, (v. 5.) he returns to what he was ſpeaking of in the beginning of the Chapter, and had begun to ſay before (IX. 25.) how he prayed to God for them, when he went to carry the Tables he had hewn up unto God in the Mount; that now he might relate to them the Succeſs of his Prayers; which follows in the next words.
And the LORD hearkened unto me at that time alſo, and the LORD would not deſtroy thee.] As he feared he would, becauſe he had ſo threatned, IX. 15.
Ver. 11. And the LORD ſaid unto me, Ariſe, take Verſe 11 thy journey before the People, that they may go in and poſſeſs the Land, &c.] This cannot refer to what he ſaid unto him after the making the Golden Calf, (as I find ſome take it from XXXIII Exod. 1.) for that was before he went up into the Mount again. But to what he ſaid at the Concluſion of their Removals from place to place, (ſome of which he mentions here, v. 6, 7.) for then he orders them what to do when they entred into Canaan, which, he ſaith, I have given you to poſſeſs it, XXXIII Numb. 51, 52, 53.
Ver. 12. And now Iſrael, what doth the LORD thy Verſe 12 God require of thee.] Unto whom he hath given Tables, wherein he himſelf hath wrote his Will, with his own Hand, v. 4, 5. and hath graciouſly pardoned your foul Breach of his Covenant, upon my Interceſſion, v. 10.
But to fear the LORD thy God.] The Fear of God ſometimes includes in it all Religion; but here ſeems to ſignifie one of the great Principles of Obedience. See VI. 2.
And to walk in all his ways.] Unto which the Fear of God inclines Men, when their Hearts are poſſeſſed with it.
And to love him.] Eſpecially if the Love of God be in them: which is ſtill a ſtronger Principle of Obedience, VI. 1.
And to ſerve the LORD thy God with all thy heart, and with all thy ſoul.] Being conſtant in his Worſhip and Service; and worſhipping him alone, VI. 13. XIII. 3. For loving him with all the Heart and Soul, ſeems here to have particular reſpect, to their having no inclination to ſerve other Gods, 1 Kings VIII. 23, 48. Which the Jews, after they had ſmarted for their Idolatry, underſtood to be the great Commandment. As their Father Jacob, they ſay, taught his Twelve Sons, when they came about him on his Death-bed, ſaying to them: Ye perhaps worſhip the Idols which Terah the Father of Abraham worſhipped; or thoſe which Laban my Mother's Brother worſhipped; or ye worſhip the God of Jacob. To whom they all made this Anſwer, with a perfect Fear, Hear, O Iſrael, our Father, THE LORD OƲR GOD IS ONE LORD. Whereupon Jacob ſaid, LET HIS GREAT NAME BE BLESSED FOR EVER. Thus the Hieruſalem Targum upon VI. 4. of this Book.
Verſe 13 Ver. 13. To keep the Commandments of the LORD, and his Statutes which I command this day for thy good.] Self-love ſhould have inclined them to obedience to God's Commands, which he gave them for their good; though he rewarded their Obedience to them, as if he had received the Benefit thereof.
Verſe 14 Ver. 14. Behold the Heaven.] Where the Sun, Moon and Stars ſhine.
And the Heaven of Heavens.] And all the glorious Regions beyond them.
Is the LORD's thy God.] Are all his Poſſeſſion, as they are his Work.
The Earth alſo, with all that therein is.] As well as this Earth, and all the Creatures that are in it.
Ver. 15. Only the LORD had a delight in thy Fathers to love them, and he choſe their Seed after them, Verſe 15 even you above all People, &c.] He would have them ſenſible therefore, that the Poſſeſſor of Heaven and of Earth, could have no need of them, or of their Services, who were a very inconſiderable Part of his Creatures: But it was his own meer good Will and Pleaſure which moved him to ſhow ſuch Love to Abraham as he had done, and to his Poſterity for his ſake, above all other Nations on Earth.
Ver. 16. Circumciſe therefore the fore-skin of your Verſe 16 heart.] Do not ſatisfie your ſelves therefore with the bare Circumciſion of your Fleſh (and the Obſervance of ſuch External Rites and Ceremonies) but cut off and caſt away all your naughty Affections, which make you inſenſible both of God's Mercies and Corrections, and diſobedient to his Commands.
And be no more ſtiff-necked.] As he had often before complained they were; particularly XXXII Exod. 9. and ſee IX. 6. of this Book. It is a Metaphor, as I obſerved, from Oxen, who when they are to draw in a Yoke, and go forward, pull back their Neck and their Shoulder, to withdraw themſelves from the Yoke. To both which the Scripture alludes, IX Nehem. 29. And ſometime ſeverally we find mention of them, as in the place before-named in Exodus, he ſpeaks of their ſtiff-neck: and in VII Zachar. 11. he ſaith, They pull'd away the ſhoulder. St. Stephen puts both theſe together in his Character of the wicked Jews, that killed our bleſſed Saviour, VII Acts 51. that they were ſtiff-necked and uncircumciſed in heart. Therefore the contrary diſpoſition, God promiſes towards the Concluſion of this Book, as the greateſt Bleſſing he could beſtow on them, XXX. 6.
Ver. 17. For the LORD thy God is God of gods, and Verſe 17 Lord of lords.] Superiour to all other Beings; whether Kings on Earth, or Angels in Heaven.
A great God, a mighty, and a terrible.] Who can do what he pleaſes every where; and therefore is to be greatly dreaded.
Which regardeth not perſons, nor taketh reward.] The moſt righteous Judge of Men, who will not connive at your Sins becauſe you are Circumciſed; nor be bribed by any Sacrifices to overlook your Wickedneſs, (XXIII Exod. 8. XIX Lev. 15. I Deut. 17.) Nor, on the contrary, reject thoſe that uprightly obey him, though they be not Jews. So St. Peter learnt to underſtand theſe words, X Acts 34.
Verſe 18 Ver. 18. He doth execute the Judgment of the Fatherleſs and Widow.] Takes their part, as we ſpeak, and defends them againſt thoſe that would oppreſs them.
And loveth the Stranger, in giving him Food and Raiment.] Provideth for thoſe, who are driven unjuſtly out of their own Country; or travelling on their honeſt Occaſions, fall into want. For he ſeems here to ſpeak of thoſe who were neither Proſelytes of Juſtice, nor of the Gate, as the Jews ſpeak, but were meer Gentiles.
Verſe 19 Ver. 19. Love ye therefore the Stranger.] Be kind and hoſpitable to ſuch diſtreſſed Perſons: which is a Vertue that flows from the Love of God, (v. 12.) to which it is in vain to pretend, if we love not all Mankind. This Love conſiſts in imitating God's Care of ſuch Perſons, whereof he ſpeaks in the foregoing Verſe; viz. doing them Juſtice equally with others; and affording them Food and Raiment.
For ye were ſtrangers in the Land of Egypt.] This Vertue was peculiarly required of the Jews; who had been in that Condition, which he commanded them to pity. See XXIII Exod. 9. XIX Levit. 33, 34. And if they had ſincerely practiſed this Duty towards Aliens, the Grace of God ſhown to the Gentiles in our bleſſed Saviour, would not have ſeemed ſo ſtrange to them, as it did.
Ver. 20. Thou ſhalt fear the LORD thy God, him Verſe 20 ſhalt thou ſerve.] This was explained before, v. 12.
To him ſhalt thou cleave.] Serve, that is, and Worſhip none but him.
And ſwear by his Name.] See VI. 13.
Ver. 21. He is thy praiſe.] Whom thou oughteſt Verſe 21 therefore to praiſe. Or rather, in whoſe Love and Favour thou oughteſt to glory: and to think it the higheſt honour to be his Servant, and to have him for thy God, as it here follows.
He is thy God.] Who hath beſtowed upon thee all the good things which thou enjoyeſt.
That hath done for thee all theſe great and terrible things, which thine eyes have ſeen.] In bringing them out of Egypt, deſtroying Pharaoh in the Red-ſea; leading them through the Wilderneſs; giving them the Country of Sihon and Og, &c. Whom therefore they were bound to Love and Serve, and to confide in his Mercy, and not in their own Power or Righteouſneſs, VIII. 17, 18. IX. 4, 5, 6.
Ver. 22. Thy Fathers went down into Egypt with Verſe 22 threeſcore and ten perſons.] See XLVI Gen. 27. I Exod. 5. Their Family, he would have them remember, was very ſmall,Chapter XI. about Two hundred Years ago.
And now the LORD thy God hath made thee as the Stars of Heaven for multitude.] Vaſtly increaſed them, according to his Promiſe unto Abraham, XV Gen. 5. XII Exod. 37. XXVI Numb. 51, 62. Which alone (as Conradus Pellicanus here notes) was ſufficient to fill their Hearts with his Love, and their Mouths with his Praiſe.