Commentary on Deuteronomy, Commentary · Chapter 12
CHAP. XII.
Verſe 1. THeſe are the Statutes and Judgments Verſe 1 which ye ſhall obſerve to do, in the Land which the LORD God of thy Fathers giveth thee to poſſeſs, &c.] Now, I ſuppoſe, he begins a new Exhortation: which he made to them, at ſome ſmall diſtance from the former. And he enters upon it with the ſame words, which he uſed before, VI. 1. IX. 1. which could not be too often repeated; conſidering the great proneneſs of the People to neglect their Duty.
Ver. 2. Ye ſhall-utterly deſtroy all the places wherein Verſe 2 the Nations which ye ſhall poſſeſs, ſerved their gods.] So that no Opinion ſhould be left of their being Sacred Places, by any Relick or Memorial of the old Idolatry remaining there. It was not ſufficient that the Gods which the Seven Nations worſhipped were aboliſhed; but the very places alſo where they were worſhipped, were to be made common, and employed to other uſes.
Ʋpon the Mountains, and upon the Hills, and under every green Tree.] Theſe were the places where the ancient Heathen choſe to worſhip their Gods; imagining their Sacrifices were more acceptable upon Mountains than in Valleys. Lucian himſelf gives this Reaſon for it, Becauſe Men were then nearer to the Gods, and ſo more eaſily obtained Audience: foreign. And Tacitus ſaith the ſame in the laſt of his Annals. Daemons alſo were wont to haunt Woods and ſhady places, and there appear to Men: And were thought alſo to be the Preſidents of Mountains; others of Woods and Forreſts. And accordingly the Heathen erected Altars to them in theſe and ſuch like places; particularly under great Oaks, which were held Sacred Places, where their gods were thought to have a peculiar power. By this Law therefore God intended to root out this Superſtition; and commanded his Tabernacle to be built low and humble. And though afterward the Temple was ſet upon an Hill, there was only one, and no more: and therefore it could not be thought to be out of any Opinion that an Hill was more Sacred than another place.
And under every green Tree.] Nothing can illuſtrate theſe words more, than what Pliny ſaith in the Twelfth Book of his Natural Hiſtory, concerning Trees: which thus begins; Haec fuere Numinum Templa, &c. Theſe were the Temples of the gods; and even now the ſimple People, after the ancient Rites, dedicate to god ſuch Trees as excel the reſt. Nor do we more adore the Images glittering with Gold and Ivory, quàm lucos, & in iis ſilentia ipſa, than we do the Groves, and the ſolemn Silence therein. And then he reckons what Trees were peculiarly ſacred to Jupiter, Apollo, Minerva, &c. concluding that ſeveral of their gods, ſuch as the Sylvani, Fauni, and ſome of their Nymphs, had their Names from the Woods. This was a thing ſo notorious, that in their moſt Sacred Solemnities, they were wont to preſent the gods whom they worſhipped, with a Crown or Garland made of the Boughs and Leaves of ſuch Trees, in which they were thought to delight: As to Jupiter, a Crown of Oak; to Apollo of Laurel; to Minerva of Olive; to Venus of Myrtle; to Bacchus of Ivy; to Rhea, Pan, Neptune and Vulcan of Pine, &c. See Ezek. Spanhemius upon Callimachus his Hymn to Diana, verſ. 200.
Ver. 3. And ye ſhall overthrow their Altars, and break Verſe 3 their Pillars, and burn their Groves with fire, and you ſhall hew down the graven Images of their Gods.] See VII. 5. and XXVI Lev. 1. He mentions all theſe ſo particularly, becauſe this is the very foundation and hinge of the Law (as Maimonides ſpeaks) that all Opinion of the Sanctity of ſuch things ſhould be blotted out of Mens hearts, and the memory of them extinguiſhed, More Nevochim P. III. Cap. XXIX. where he reckons abundance of things of this kind, which were among the old Idolaters called Zabij.
And deſtroy the Names of them out of that place.] From this and ſuch like places, the Jews have framed this Affirmative Precept, That the Gentile Idolatry is by all means to be deſtroyed. For theſe Nations having forfeited their Land by their abominable wickedneſs, and God having beſtowed it upon the Iſraelites (whom he took for his peculiar People, and among whom he dwelt, and therefore calls this his Land, See VII. 6.) He, as the King of the Country, might enjoyn what Orders he pleaſed to have obſerved. And it was of the higheſt concernment, that there ſhould not be the leaſt footſtep of the old Idolatry left in the Country: but that he who was the Lord of it, and the LORD of Heaven and Earth, ſhould be alone acknowledged and worſhipped. And there was greater Reaſon for this, than at firſt ſight may be imagined: For as the Hoſt of Heaven was worſhipped, as the glorious Bodies wherein their gods inhabited, (which was the Notion of the beſt of the Heathen for this Worſhip) ſo their Daemons were ſuppoſed to dwell in the Images and Pillars which for that end were erected to them. The Soveraign Caeleſtial Gods being worſhipped in the Sun, Moon and Stars, wherein they were thought to dwell: and theſe petty Deities, the Daemons were worſhipped in Images and Columns; which were made for them, and for no other Deities: as our Mr. Mede obſerves, P. I. pag. 778.
Verſe 4 Ver. 4. Ye ſhall not do ſo unto the LORD your God.] That is, not ſerve him upon the Mountains, nor in Groves, nor under green Trees. Which appears to be the ſence, both from the foregoing words, v. 2, 3. and from the following oppoſition in the next Verſe. And it is very probable, that during their continuance in the Wilderneſs, none Sacrificed in High Places, but offered all at the Door of the Tabernacle, which was not far from them. When they came into Canaan, and were many of them at a diſtance from the Tabernacle, they did Sacrifice in High Places; and we do not find them reproved for it, while they worſhipped the LORD alone, and had Prieſts who officiated there, and in other places, according to the Precepts of the Law. But when the Temple was built, and the Ark of God's Preſence no longer removed from place to place, the Prophets required them not to Sacrifice any longer in High Places, nor any where elſe, but only at the Temple. And they blamed even good Kings for not taking away the High Places; though no Sacrifices were offered upon them to any ſtrange god, but to the true God alone. Which Connivance proved, in time, a great Miſchief; for here they firſt began to worſhip ſtrange gods; the Iſraelites being very prone to chuſe Mountains, and ſuch ſhady places (as the reſt of the World did) wherein to ſet up their Images, 2 Kings XVII. 10, 11. XX Ezek. 28. IV Hoſea 13.
Ver. 5. But unto the place which the LORD your Verſe 5 God ſhall chuſe out of all your Tribes.] Unto one certain place which God intended to ſet apart: unto which all the Tribes ſhould reſort, as the only place where they might Sacrifice. By which means the Notion of the Unity of God was preſerved, and his Worſhip kept pure and ſincere, as long as they kept to this one place, where the Prieſts of God conſtantly attended, to ſee his Service rightly performed.
To put his Name there.] By the Name of God is meant God himſelf, (as to call upon his Name, is to call upon him) and therefore the Sence is, where he would make his dwelling place, by ſettling the Ark, and the Cloud of Glory there, which was the Token of his Preſence. This place at firſt ſeems to have been Mizpeh, and afterward Shiloh. And when that was deſtroyed, the Ark removed to ſeveral places (Kirjath-jearim, Mizpeh, Gilgal, Nob, Gibeon, the Houſe of Obed-Edom) till at laſt it ſettled at Jeruſalem. Where, when the Temple was built, God ſaith to Solomon, I have choſen this place to my ſelf, for an Houſe of Sacrifice, 2 Chron. VII. 12. Which is the plain ſence of theſe words, Chuſe a place to put his Name there.
Even unto his Habitation ſhall ye ſeek, and thither thou ſhalt come.] This explains what he means by the place where he would put his Name, viz. the place where his Sanctuary was ſettled, which was his Habitation; where he placed his Majeſty (as Onkelos paraphraſes) that all might repair thither, to ſeek his Grace and Favour.
Verſe 6 Ver. 6. And thither ye ſhall bring your Burnt-offerings, and your Sacrifices,] By Sacrifices, as diſtinct from Burnt-offerings, muſt be meant their Sin-offerings and Peace-offerings. And the latter of theſe, were ſometimes for Mercies received, and ſometimes Free-will-offerings, or Vows, as we read in VII Lev. 12, 16. Which if they had been bound, as oft as there was occaſion, to bring to one certain place (Jeruſalem ſuppoſe) though they were at never ſo great a diſtance from it, it would have been an intolerable expenſe to devout People. And therefore the Jews think the meaning is, that they were bound to theſe Sacrifices, either for Offences committed, or for Mercies received, &c. at the next Feaſt at the fartheſt; and not to defer them beyond that time. See Dr. Lightfoot in his Temple Service, p. 99, 100. of the firſt Edition.
And your Tithes.] Not thoſe which were to be paid to the Levites, or by them to the Prieſts: but another Tythe which was to be ſet aſide after that to the Levites was paid, and employed as is directed, XIV. 22, 23, &c. See here below v. 17.
And Heave-offerings of your hand.] The Firſt-fruits, as the LXX. and Vulgar Latine rightly tranſlate it, viz. of Corn, and Wine and Oil, and other Fruits of the Earth. Which are called the Heave-offerings of their hand, becauſe they brought them in their own hand; and having heaved them up to the LORD, they gave them to the Prieſts. See XVIII Numb. 11, 12. and XVIII Deut. 4. XXVI. 4, 10.
And your Vows, and your Free-will-offerings.] Which were comprehended before under the Name of Sacrifices; but here more particularly expreſſed, to ſignifie, That though they might chuſe whether they would offer them or no, or whether they would vow them, yet they could not chuſe the place where they ſhould be offered, (if they vowed, or were diſpoſed to it) but muſt be determined by this Law.
And the Firſtlings of your Herds, and of your Flocks.] This ſhows that the Heave-offerings of their hand, comprehend only the Firſt-fruits of the Earth: beſides which, theſe Firſtlings alſo belonged to the Prieſts, XVIII Numb. 15, 16, 17.
Ver. 7. And there ye ſhall eat.] Their part of the Verſe 7 things before-mentioned: the People being wont, in ancient time, before the Law of Moſes, to feaſt upon part of the Sacrifices of Peace-offerings; as appears from XVIII Exod. 12. XXXIV. 13, 14.
Before the LORD your God.] Not in the Tabernacle, or Temple, where only the Prieſts might eat the moſt holy things, which were peculiarly theirs, (XVIII Numb. 10.) but in ſome place very near to the Sanctuary. It being the cuſtom of other People (and perhaps before the time of Moſes) to feaſt with their gods in their very Temples, or near their Altars; according to that of the Apoſtle, 1 Corinth. VIII. 10. Therefore God entertained his People alſo, at his own Houſe; commanding them here, and in other places, to eat their Sacrifices before him, at his Sanctuary, and no where elſe: that is, in ſome place adjacent to the Sanctuary. Whereby they declared that they had communion with him, and not with Idols, by partaking with him at his Table, that is, his Altar. For there could be no need of their eating there, but only to ſignifie this, and to ſecure them in his Religion by feaſting in his Preſence, and thereby owning themſelves to belong to him. This is repeated very often in this Book, v. 18. of this Chapter; XIV. 23, 26. XV. 20. XVI. 5. but eſpecially XXVII. 6, 7. where they are required, before the Temple was built, to eat their Sacrifices near the Altar, which was erected after they came over Jordan. This being a Profeſſion of the True Religion, to eat at God's Altar; as to eat of things ſacrificed to Idols, was to profeſs the Heatheniſh Religion. So all have underſtood it, as Elmenhorſtius hath ſhown from a great heap of Authors, in his Annot. ad Minutium Foelicem, Fol. LXIX.
And ye ſhall rejoyce in all that ye put your hand unto, ye and your Houſholds, wherewith the LORD thy God hath bleſſed thee.] This ſignifies either that they ſhould rejoyce at theſe Feaſts, in the Goodneſs of God, who had bleſſed the Labour of their Hands, (of which the Tithe they brought thither was a Fruit) or that, doing thus, God would bleſs all their future Labours, and make them and their Families proſper, and take comfort in all their Enjoyments.
Verſe 8 Ver. 8. Ye ſhall not do after all the things that ye do here this day.] This doth not ſignifie, as if there was no Civil Government, or that the Courts of Juſtice did not ſit, and execute Judgment between Man and Man: but relates to the place of offering Sacrifice, (as Mr. Selden obſerves, Lib. II. de Synedr. Cap. XV. n. IV.) which, in their wandring condition, they did not ſo ſtrictly obſerve, as God expected when they came to be ſettled. Our Learned Dr. Spencer thinks it relates alſo to other old Cuſtoms, which were rather childiſh than prophane; and therefore tolerated by God for the preſent. To which he thinks thoſe words of St. Paul have reſpect, XIII Acts 18. Many things alſo perhaps they omitted, which they could not, or did not obſerve in the Wilderneſs; as their New Moons, and other Solemn Days; with ſeveral Rites of Purification and Cleanſing preſcribed by the Law of Moſes.
Every Man whatſoever is right in his own eyes.] This doth not import that there was no good order kept among them; or that they were left at liberty to Sacrifice where they pleaſed: but that in ſuch an uncertain ſtate, when they were removing from place to place, many took the liberty in ſuch matters, to do as they thought good.
Ver. 9. For ye are not yet come to the rest.] This Verſe 9 explains what goes before, and gives the Reaſon why God connived at ſome Irregularities, becauſe they were not fixed to a place, but uncertain when they ſhould have the ſign to pack up their Goods, and be gone to another ſtation.
To the Inheritance which the LORD your God giveth you.] Where they were to abide, as long as they obſerved God's Commands.
Ver. 10. And when ye go over Jordan, and dwell in Verſe 10 the Land which the LORD your God giveth you to inherit.] When their Condition was altered for the better, God expected that they ſhould be ſo too.
And when he giveth you rest from all your Enemies round about, ſo that ye dwell in ſafety.] This intimates, that the fear they were in, while they wandred in the Wilderneſs, of the Incurſions of their Enemies, might make them ſometimes offer Sacrifice where they ought not, and commit other Diſorders.
Verſe 11 Ver. 11. Then there ſhall be a place which the LORD your God ſhall chuſe, to cauſe his Name to dwell there.] God was not pleaſed (as Maimonides obſerves) to declare any where in the Law, where this place ſhould be: But, though he often determines them to one place, (v. 26. XIV. 23. XVI. 6.) yet he leaves the place undetermined. Which he imagines might be, for theſe three Reaſons: First, Leſt the Gentiles ſhould get poſſeſſion of it, and make War upon that account; thinking that this place was the end of the Law (as he ſpeaks.) And ſecondly, leſt they in whoſe hands it was, ſhould do all they could to deſtroy it. And thirdly (which is the trueſt Reaſon) leſt every Tribe ſhould deſire to have it in their Lot, and Strife ſhould ariſe among them about it. More Nevochim, P. III. Cap. XLV.
Thither ſhall ye bring all that I command you, your Burnt-offerings, your Sacrifices, &c.] All that he mentioned before, v. 6. This may ſeem an heavy impoſition, that they might not offer them in any place, and at any time: but Maimonides makes this wiſe Reflection upon it; That God intended to teach them, not to have ſo high an Opinion of Sacrifices, as of Prayers and Deprecations, and ſuch like parts of Divine Worſhip, (viz. acknowledging his Goodneſs, Praiſing him, and giving him Thanks) which are the Things God mainly intends, and may be offered every where. Whereas Sacrifices are not of that account with him; which made him limit them to one place where he ſhould appoint them to be offered; and not ſuffer any but one certain Family to diſcharge this Office. Theſe and ſuch like things were to diminiſh the value of Sacrifices: for which reaſon the Prophets often reprehend Men for their too great diligence and zeal in bringing Sacrifices; of which God had no need, and did not principally intend as the Worſhip he delighted in. For which he cites 1 Sam. XV. 22. I Iſa. 11. VII Jerem. 22. Sacrifices being appointed, and one place for them; not for any good in themſelves, but only that all Idolatry might be aboliſhed, and the belief of the Unity of God preſerved, More Nevochim P. III. Cap. XXXII.
All your choice Vows.] In the Hebrew the words are, as our Margin notes, The choice of your Vows. So their Peace-offerings, which were Vows, were called; becauſe they were to be ſelect out of thoſe Creatures which were perfect, and without the leaſt deſect. Whereas thoſe Creatures which had ſomething ſuperfluous, or lacking in any part, might be accepted for a Free-will-offering, which a Man was not bound to make, but brought it meerly out of good will. So we read expreſly in XXII Levit. 23.
Ver. 12. And ye ſhall rejoyce before the LORD your Verſe 12 God, ye and your Sons, and your Daughters, and your Men-ſervants, and your Maid-ſervants.] The whole Family was to feaſt with God, and one with another: whereby brotherly Love and Friendſhip was increaſed and ſtrengthned, by their meeting and eating together at one place. And nothing is more joyful, than to ſee Brethren dwell together in Ʋnity. See v. 7.
And the Levite that is within your Gates, for aſmuch as he hath no part nor inheritance with you.] See X. 9. This whole Tribe (as Maimonides well notes) being devoted to the Divine Service, and the Study of the Law, neither minded ploughing nor ſowing, but were wholly conſecrated unto God. And therefore we find them very commonly reckoned among the Strangers, the Fatherleſs, and the Widows; becauſe they had no certain Poſſeſſions: which made it the more reaſonable they ſhould conſtantly be entertained at theſe Feaſts, which were kept at God's Houſe, More Nevochim P. III. Cap. XXXI.
Verſe 13 Ver. 13. Take heed to thy ſelf, that thou offer not thy Burnt-offerings.] Under Burnt-offerings are comprehended all the other Offerings before-mentioned; for theſe were the chief, and the moſt uſual; and if they might not be offered, but at a certain place, much leſs might any other, as every body might underſtand, without repeating them all again.
In every place that thou ſeest.] To be beautiful, lovely, and inviting, by its ſituation, and ſhady Trees, and Fountains, &c. Such as are mentioned v. 2. Which the Gentiles choſe, perhaps, wherein to Sacrifice, becauſe they were more delightful or ſolemn than other. Whence Ezekiel, VI. 3. mentions Rivers and Valleys (together with Mountains) where there were fine Paſtures, and Springs of Water; which were ſo pleaſant and refreſhing in thoſe Countries, that they fancied the gods delighted in them. So St. Hierom notes upon VII Jerem. that this Gentile Error, omnes provincias occupavit, &c. ſpread it ſelf in all parts of the World, That they ſhould offer their Sacrifices at the heads of Fountains and delightful Groves.
Verſe 14 Ver. 14. But in the place which the LORD ſhall chuſe, in one of thy Tribes, there ſhalt thou offer thy Burnt-offerings.] This he had ſaid before, v 5, 6 11. but repeats it again, becauſe of the great importance of it, to prevent all ſtrange Worſhip. Elijah indeed offered upon Mount Carmel, after the Temple was built, but it was by a Prophetical Inſpiration: and if any one at that time had askt him, if they might take that liberty, he would have anſwered, by no means; but he that offers out of Jeruſalem ſhall be cut off, (XVII Levit. 4.) As for what I do now, it is an extraordinary Caſe, to convince the lying Prophets of Baal, &c. Thus Maimonides in Geder Zeraim.
And there thou ſhalt do all that I command thee.] Bring their Tithes and Firſt-fruits before-mentioned, v. 6. and eat and rejoyce before the LORD, v. 7.
Ver. 15. Notwithſtanding, thou mayest kill and eat Verſe 15 fleſh.] For common Food.
In all thy Gates.] In any City, Town, or Houſe. While they were in the Wilderneſs indeed, they might not kill their Beaſts, but only at the Door of the Tabernacle; and conſequently they eat nothing but Peace-offerings, which had been firſt preſented unto God, and part of them burnt at his Altar, XVII Levit. 3, 4, &c. But when they went into Canaan, they were freely indulged to kill their Beaſts in any place, without bringing any part of them to the Altar.
Whatſoever thy Soul luſteth after.] Of all ſorts of Creatures, not prohibited in the XIth of Leviticus.
According to the Bleſſings of the LORD thy God, which he hath given thee.] Suitable to every Man's Eſtate and Condition.
The unclean and the clean may eat thereof.] They who were under any Legal Uncleanneſs might not eat of the Sacrifices: but of common Food, at their ordinary Tables, they might as well as others.
As of the Roe-buck, and as of the Hart.] He inſtances in theſe, becauſe there was great plenty of them in that Country; as Aelian obſerves in the end of his fifth Book. Where he ſaith they were foreign, in the higheſt Mountains of Amanus, Libanus, and Carmel. Theſe Creatures might not be ſacrificed to God: but they might eat of others, which were uſed in Sacrifice, (Sheep, Goats, Oxen) as freely as of theſe which were not.
Verſe 16 Ver. 16. Only ye ſhall not eat the Blood.] But of the Blood of thoſe Creatures they might no more eat, than of thoſe that were ſacrificed at the Altar. But as there, it was to be ſprinkled upon the Altar, and then poured out at the foot of it; ſo here it was to be poured on the Earth.
Ye ſhall pour it upon the Earth as water.] So that it might ſink into the Ground and diſappear, as Water doth when it is poured on the Earth. Which is ſo ſtrictly enjoyned, though it was not the Blood of an Oblation, to prevent thoſe Superſtitions which were exerciſed by the old Idolaters, about the Blood of their Sacrifices. In which they thought their Daemons delighted, and by eating of which they hoped to have Communion with them; as Maimonides obſerves in his More Nevochim P. III. Cap. XLVI.
Verſe 17 Ver. 17. Thou mayest not eat within thy Gates.] In their own private Habitations.
The Tithe of thy Corn, or of thy Wine, or of thy Oil.] This cannot be meant of the Tithe paid to the Levites, which the People might not eat any where, being appropriated to the Levites alone. He ſpeaking therefore of a Tithe which the People might eat, though not at home, yet in the place where the Sanctuary was: it muſt be meant of that which the Hebrews call the ſecond Tithe, which was ſet out after that to the Levites was paid. Concerning which he ſpeaks XIV. 22, 23, &c.
Or the firſtlings of the Herds, or of thy Flock.] Theſe were entirely the Prieſts Portion, by an expreſs Law, XVIII Numb. 15, 17, 18. and therefore could not lawfully be eaten by the People, either at home, or at the Sanctuary. Which makes it neceſſary to underſtand this of ſome other Firſtlings: and it is not improbable that it is meant of the Females which opened the Womb. For the Males only were the LORD's (as appears from XIII Exodus, and other places) who gave them to his Prieſts: but he would have the Firſt-born Females alſo to be in ſome ſort Sacred, by requiring them to be eaten at his Sanctuary, where his Prieſts had their ſhare of them. For I ſee no ground to think that as there was a ſecondary Tithe, ſo there was a ſecondary Firſtling ſet apart by every Man to this uſe.
Nor any of thy Vows which thou vowest, &c.] All ſuch things were alſo wholly the LORD's, XXVII Levit. 28. and given by him to his Prieſts, XVIII Numb. 14. But that is only to be underſtood of what was vowed to God abſolutely, without mentioning any particular uſe to which it was deſigned. Beſides which, they might vow what they pleaſed to be ſpent in Solemn Feaſts, with the Levites, the Widows, the Fatherleſs, and other poor People: and of ſuch Moſes here ſpeaks.
Or Heave-offerings of thine hand.] Theſe were Firſt-fruits of Corn, Wine and Oil, as I ſaid upon v. 6. which were alſo the Prieſts Portion, XVIII Numb. 12. Therefore this can be meant of no other Firſt-fruits, but ſuch as Men freely offered, without any obligation to it, to be ſpent in this faſhion; for he was ſpeaking before of ſuch kind of things. Unleſs we will underſtand this of the Firſt-fruits of young Trees, which might not be eaten in three Years after they were planted; but in the fourth Year were to be holy, to praiſe the LORD withal, XIX Levit. 24. which, as Joſephus ſaith, were ſpent in theſe Sacred Feaſts. See there.
Verſe 18 Ver. 18. But thou must eat them before the LORD thy God, in the place which the LORD thy God ſhall chuſe, thou and thy Son and thy Daughter, &c.] See before v. 11, 12.
Verſe 19 Ver. 19. Take heed to thy ſelf, that thou forſake not the Levite as long as thou livest upon the Earth.] He gives this Caution, leſt Covetouſneſs ſhould make them defraud the Levites of their Tithes, and not let them have convenient Habitations; or prophaneneſs make them not invite them to the Sacred Feaſts before ſpoken of. This is repeated XIV. 27. And in this the Jews were ſo careful, that when there was ſuch increaſe of the Levites that their Cities could not contain them, they aſſigned them more than were given them at firſt: For Joſhua gave them only XLVIII. but before the Captivity of Babylon they had XX. more added to them, as appears from 1 Chron. VI. 65, 66, &c. where, after the mention of the old Number, there is an account given of XX. more added to them out of ſeveral Tribes. For though they could not enlarge the Bounds preſcribed to their Cities; yet as the number of Levites increaſed, they might give them new Cities. And ſo they did, that they might not be ſtraitned in their Dwellings among them.
Ver. 20. When the LORD thy God ſhall enlarge thy Verſe 20 Border.] That is, when he had brought them out of this Wilderneſs, where they were incamped round about the Tabernacle, into a ſpacious Country, where they might live far diſtant from it.
As the LORD hath promiſed thee.] Which he promiſed to enlarge, even as far as Euphrates, if they were obedient to him, XV Gen. 18.
And thou ſhalt ſay, I will eat fleſh.] Have a deſire to eat it.
Becauſe thy Soul longeth to eat fleſh.] There were ſeveral ſorts of Fleſh, that were lawful to be eaten, which they could not have in the Wilderneſs; and therefore might be ſuppoſed to deſire them very much, when they came into Canaan, which abounded with them. And beſides, they would have more plenty of ſuch Cattle, as they now had; which might incline them to keep greater Tables.
Thou mayest eat fleſh whatſoever thy Soul lusteth after.] This was ſaid before, v. 15. and now repeated, with all the reſt that belongs to this matter; to let them ſee God did not intend to abridge them too much of their liberty. For though they might not eat the Tithe of their Corn, Wine and Oil (and the reſt mentioned v. 17.) at their own home; becauſe they were holy things, and therefore to be eaten only in one certain place where God's Sanctuary was: yet all ſorts of Fleſh, uſed at their private Tables, he now gives them leave to kill any where, without bringing it to the Tabernacle, and offering the Blood at the Altar, as they were tied to do while they were in the Wilderneſs, XVII Lev. 3, 4, &c. For then the Tabernacle was very near to every one of them; but when their Border was enlarged, it muſt needs be at ſo great a diſtance from ſome of them, that it would have been too heavy a Burden to oblige them to kill every thing they eat at the Tabernacle; and therefore he diſpenſes with it.
Verſe 21 Ver. 21. If the place, &c.] The Particle Chi may better be tranſlated here becauſe; which makes theſe words a reaſon of the Allowance given in the foregoing Verſe, Becauſe the place which the LORD thy God hath choſe to put his Name there, is too far from thee, thou mayest kill, &c.
Of thy Herd, and of thy Flock.] Such Creatures as are now allowed for Sacrifice; Oxen, Sheep, Lambs and Goats.
Which the LORD hath given thee.] For Food as well as other uſes.
As I have commanded thee.] Given thee leave to eat at home, without carrying them to the Tabernacle: So it follows, And thou ſhalt eat in thy Gates whatſoever thy Soul luſteth after: i. e. All manner of things, of which there was great variety, not prohibited by this Law.
Verſe 22 Ver. 22. Even as the Roe-buck and the Hart is eaten, ſo mayest thou eat them.] Which were Creatures not allowed to be offered to God in Sacrifice, (See v. 15.) and therefore they might leſs doubt to eat of them, than of ſuch as were peculiarly appointed for that uſe. From which they might poſſibly have thought, that out of Reverence to God they ſhould abſtain; but are here ſatisfied they might as freely eat of them, as of the other.
The clean and the unclean ſhall eat of them alike.] Whereas while they were in the Wilderneſs, only ſuch as were clean might eat Fleſh, becauſe it was ſanctified by being killed at the Altar: now all are indulged the ſame liberty; whether they were removed from holy things (as the Hieruſalem Targum expreſſes it) or were pure to uſe them, both might eat fleſh alike.
Ver. 23. Only be ſure that thou eat not the Blood.] Verſe 23 Take great care, as the word ſignifies in the Hebrew (which is, be ſtrong) uſe thy utmoſt diligence to prevent this.
For the blood is the life, and thou mayest not eat the life with the fleſh.] See what I have noted upon IX Gen. 4. XVII Lev. 11, 14.
Ver. 24. Thou ſhalt not eat it, thou ſhalt pour it out Verſe 24 upon the earth as water.] Since they could not pour it out at the Altar, where no body could meddle with it, they were to pour it out on the Earth, that it might ſink into it. Or, as the Law required in Leviticus (XVII. 13.) cover it with Duſt, that the Cattle might not lick it up. Or the meaning may be, Pour it as a common thing (which Water is) without any religious Rite uſed about it.
Ver. 25. Thou ſhalt not eat of it.] This is repeated Verſe 25 here ſo often, as it is alſo in the XVIIth of Leviticus, to ſhew the weightineſs of this Command.
That it may go well with thee, and with thy Children after thee, when thou ſhalt do that which is right in the ſight of the LORD.] When they neither followed the Idolatrous Cuſtoms which the Gentiles uſed about the Blood; nor prophanely meddled with that which was peculiar to God, when it was offered at the Altar. Which was the great reaſon, why they were prohibited to eat Blood.
Ver. 26. Only thy holy things which thou hast, and thy vows, thou ſhalt take, and go unto the place which the LORD ſhall chuſe.] Only he would have them Verſe 26 not to forget that the things mentioned (v. 17.) they were not to eat at home, but at the Houſe of God, though it was never ſo far diſtant from them.
Verſe 27 Ver. 27. And thou ſhalt offer thy Burnt-offerings, the Fleſh and the Blood, upon the Altar of the LORD thy God.] No Sacrifices were to be offered any where but at the Sanctuary, as he had ſaid before v. 6. and now reminds them of it, that they might obſerve it, and do accordingly.
And the Blood of thy Sacrifices ſhall be poured out upon the Altar of the LORD thy God.] All their Peace-offerings, as well as others, were to be there offered, and their Blood poured on the Altar, as a holy thing: whereas the Blood of thoſe Creatures they killed at home, was poured out, as a common thing, like Water.
And thou ſhalt eat the Fleſh.] After God and his Prieſts had their parts.
Verſe 28 Ver. 28. Obſerve and hear all theſe words which I command thee, that it may go well with thee, and with thy Children after thee for ever.] This was the great Commandment, to ſerve God alone: and the obſervance of it was the great Condition upon which all their Happineſs depended. Which makes him again preſs their care in this matter.
When thou dost that which is good and right in the ſight of the LORD thy God.] Pleaſed God, by a ſtrict obedience to this Precept.
Verſe 29 Ver. 29. And when the LORD thy God ſhall cut off the Nations from before thee, whither thou goest to poſſeſs them, &c.] See IX. 1.
Ver. 30. Take heed to thy ſelf that thou be not ſnared by following them, after that they be deſtroyed from before thee.] It is plain from hence, that in this Chapter, as well as the foregoing, he is ſtill endeavouring Verſe 30 to ſecure them from the Idolatrous Cuſtoms of the Country which they went to poſſeſs. Which is the ground of the following Prohibition; about which he could not ſay too much, they being ſo prone to Idolatry, and the danger they incurred thereby ſo exceeding great. There are ſome of the Jews, who think that by following them, is meant, following their Faſhions in their Clothes, and in their Ornaments, (as it is explained in the Book Siphri) which might intice them to imitate their Religious Rites, which, it appears by the next words, are principally intended.
After that they be deſtroyed from before thee.] It was the moſt unaccountable folly to worſhip the gods of thoſe Nations, whom they ſaw expelled their Country for their Idolatries.
And that thou enquire not after their gods.] They were not ſo much as to ask what gods they worſhipped.
Saying, How did theſe Nations ſerve their gods?] Nor endeavour to know the manner of their Worſhip. Which was very different, as Maimonides obſerves, according as their gods differed one from another; for that ſort of Worſhip which was acceptable to one god, might not be given to another. As they uncovered themſelves (if we may believe him) before Baal-peor; and threw a Stone to Mercury. See his Tract concerning the Worſhip of the Planets, Cap. III. Sect. 2, &c. and Dionyſ. Voſſius his Annotations there. Where he reſolves, that if they uncovered themſelves to Mercury, or threw a Stone to Baal-peor, it was not Idolatry, becauſe not their proper Worſhip. Which is a fooliſh Opinion; for they were not to uſe any of their Religious Rites, no more than to offer Sacrifice, burn Incenſe, or bow down to any of their Idols, which he acknowledges was Idolatry. In ſhort, if they gave the Idol the Worſhip proper to him, or that Worſhip which was proper to the true God, he acknowledges they were guilty.
Even ſo will I do likewiſe.] Though Men only reſolved to do it, yet they were guilty of committing this Sin. The Jews indeed make no great account of ſins committed in the heart, yet in this Caſe they are very ſtrict, having framed this Maxim, as R. Levi Barcelonita obſerves, Proecept. CCXXVI. which their Rabbins induſtriouſly inculcate into their Scholars, That the bleſſed God imputes no thought of any Tranſgreſſion to an Iſraelite, as if it were the fact it ſelf, except only the thought of Idolatry, which is imputed to a Man, as if he had committed Idolatry. Now it was a reaſonable Preſumption, that he who enquired how the People of Canaan worſhipped their gods, intended at leaſt to worſhip the God of Iſrael, as they did thoſe Idols: And this gave too much cauſe to ſuſpect, that he had an inclination to worſhip their Idols inſtead of God. For otherwiſe he would have reſted content with that way of worſhipping God, which the Law had preſcribed. Whereupon the Jews have determined (as our Mr. Thorndike hath obſerved) that there are four Ceremonies, which whoſoever performs to any thing but to God alone, muſt be underſtood to worſhip it for God; which are Sacrificing, Burning Incenſe, Pouring out Drink-offerings, and Adoration. But others there are, by doing which, Men cannot be concluded to worſhip any thing but God, till they do it in that way and faſhion as is done by thoſe who profeſs to worſhip it for God. See his Principles of Chriſtian Truth, Chap. XXVI.
Ver. 31. Thou ſhalt not do ſo unto the LORD thy Verſe 31 God.] See v. 4. Of which the Reaſon is here given.
For every Abomination to the LORD which he hateth, have they done unto their gods.] For inſtance; The Zabij, ſaith Maimonides, I find in their Books, offered to their great God the Sun, ſeven Batts, and ſeven Mice, and ſeven other creeping Things: which alone may ſuffice to demonſtrate how vile and abominable their Worſhip was; and what reaſon there was ſo ſeverely to prohibit their Idolatry, and every thing pertaining to it, More Nevochim P. III. Cap. XXIX.
For even their Sons and their Daughters they have burnt in the fire to their gods.] This is the great Inſtance of their abominable Wickedneſs. Of which ſee XVIII Levit. 21. XX. 2. This was notoriouſly practiſed by the Carthaginians, who, it is certain, derived it from the Phaenicians, the ancient Inhabitants of this Country. Plato mentions it in Protagora; where he ſaith, The Athenian Laws did not permit them to ſacrifice Men; but among the Carthaginians it was an holy Rite; ſo that ſome of them permitted their Sons to be offered to Saturn. Which wicked Cuſtom at laſt overſpread all Nations, even the Greeks themſelves, as Joh. Genſius hath demonſtrated, Lib. de Victimis Humanis P. I. Cap. XI. and P. II. Cap. VI.
Ver. 32. Whatſoever thing I command you, obſerve to Verſe 32 do it.] Keep cloſe to the Precepts I have given you about my Worſhip, v. 28. and ſee IV. 2.
Thou ſhalt not add thereto, nor diminiſh from it.] They were not to add any other Rites of Worſhip of their own deviſing, or from the Idolatrous Cuſtoms of thoſe Countries; nor omit any of thoſe which God had commanded them to uſe. For if they had uſed any of the Gentile Ceremonies, whereby they honoured their gods, it would eaſily have introduced the Worſhip of the gods themſelves: and if they had omitted any of the Rites which God had ordained, ſome other would have eaſily ſtept into their room, which were uſed by Idolaters.
Maimonides, from theſe words, labours to prove the Eternity of the Law of Moſes. But it is very ſtrange that ſo great a Man ſhould be ſo blind, as not to ſee what ſome of his Brethren could diſcern, That God did not bind up himſelf, neither to change nor alter theſe Laws, though he did not permit the Iſraelites to do it. So the Author Sepher Ikkarim wiſely gloſſes upon theſe words, Lib. III. Cap. XIV. The Scripture prohibits us to add unto, or detract from theſe Precepts, according to our Will and Pleaſure; but what hinders the bleſſed God, either to add or detract, when his bleſſed Wiſdom ſhall think fit? Which he illuſtrates in the foregoing Chapter, by this Example among others; A Phyſician preſcribes a Diet to his Patient, for ſuch a time as he judges convenient, which he doth not declare to the ſick Man. Now when the time comes that the Phyſician hath obtained his end, he changes the Diet, and permits his Patient what he formerly forbad, and prohibits that which he formerly permitted. Which exactly agrees to what our bleſſed Saviour hath done.