Commentary on Deuteronomy, Commentary · Chapter 14
CHAP. XIV.
Verſe 1. YE are the Children of the LORD your Verſe 1 God.] So the LORD had owned them to be, when he ſent Moſes unto Pharaoh, to command him to diſmiſs Iſrael; telling him he was his Son, even his Firſt-born, IV Exod. 22, 23. This was a good Reaſon therefore why they ſhould own no other God but him; and conſequently follow none of the Cuſtoms of Idolatrous People, but be wholly governed by his Laws.
Ye ſhall not cut your ſelves.] This might ſeem to forbid the making any Inciſions in their Body, as the Heathen did (at leaſt in future times) who marked themſelves thereby to belong to ſuch and ſuch gods, (for the Iſraelites had received the Mark of God in their Fleſh, by Circumciſion; which obliged them to receive no other) if the following words did not plainly determine this to their cutting themſelves for the dead; which hath been ſufficiently explained in XIX Levit. 28. yet it is fit to note that the Hieruſalem Targum expounds this of Inciſions here and there for Idolatry. And it may be further obſerved, that the Heathen were wont to cut themſelves in pangs of Devotion, (as appears by the Prieſts of Baal, 1 Kings XVIII. 28.) as well as when they were full of Sorrow and Grief for the dead, XVI Jerem. 6. and in all Publick Calamities, XLI Jerem. 5. XLVII. 5. All which aroſe from an opinion they had, that the more they afflicted themſelves, the leſs they ſhould be afflicted by God.
Nor any baldneſs between your eyes for the dead.] Some of the Heathen, ſaith Theodoret (Quoeſt. XIII. upon this Book) cut off all their Hair, and offered it to the Dead; others ſhaved their Beards; and others their Eye-brows and Eye-lids; or (which ſome think is the meaning of between their eyes) the Hair in the fore-part of their Head, or near their Temples, as R. Solomon interprets it. Which ſeems to be the meaning of the Hieruſalem Targum, which tranſlates it, Ye ſhall not make any baldneſs in the houſe of your Countenance. And whether it were done with a Raſor, or they uſed any Art, by Plaiſters or Ointments, to make the Hair fall off, it was the ſame Crime, as Maimonides ſaith, that is a piece of Idolatry. For this was practiſed, not meerly to make themſelves look rufully, but there was ſome reſpect to their gods in it; which is the reaſon it is here prohibited. Certain it is, that in after times the Gentiles pulled off their Hair, or cut it off, and laid it upon the Face, or the Breaſt of the Dead, or in their Sepulchres, to pacifie the Infernal gods. We find Inſtances of it in Homer. And likewiſe they made Inciſions in their Fleſh, and ſpilt their Blood at Funerals, with the ſame intention, to appeaſe the gods below, and make them kind to the dead. See our Learned Dr. Spencer, Lib. II. Cap. XII. Sect. 2, 3.
All which ſhows that Moſes ſtill purſues the Argument, which he begun at the Sixth Chapter, and hath continued ever ſince, to preſs upon them the ſtrict obſervance of the firſt Commandment. Inſomuch that he would not have them uſe any of the Rites, which were uſed at their Funerals, by thoſe that worſhipped other gods.
Ver. 2. For thou art an holy People unto the LORD Verſe 2 thy God, and the LORD hath choſen thee to be a peculiar People unto himſelf, above all the Nations that are on the Earth.] The very ſame words, in a manner, we had before, VII. 6. as a Reaſon why they ſhould deſtroy the Images of the Heathen, &c. Which ſhows he is ſtill ſpeaking of the Idolatrous Cuſtoms which they ſhould eſchew; becauſe they were ſeparated to God, as a peculiar People, by Laws different from all other Nations. The Author of Sepher Coſri ſpeaks not amiſs, That the People of Iſrael were call'd God's Segullah, becauſe they were elected by him to enjoy ſpecial Priviledges above other People; and brought by him for that end out of the Land of Egypt in a wonderful manner; and then had his Glory dwelling among them. From whence it is, that he doth not ſay in the Preface to the Ten Commandments, I am the LORD of Heaven and Earth, or, thy Creator, and therefore thou ſhalt have no other gods but me; but I am the LORD thy God that brought thee out of the Land of Egypt, &c. To ſhew that this Law was given peculiarly to them; and that they were tied to it, by virtue of their Deliverance out of Egypt, and God's placing his Glory among them. Whereas, if they had been bound to it by virtue of their Creation, it would have belonged to other Nations as well as to them. Pars I. Sect. 27.
Verſe 3 Ver. 3. Thou ſhalt not eat any abominable thing.] All the Meats forbidden by God to be eaten, are called abominable; not meerly becauſe his Prohibition made them ſo; but becauſe the Gentile Superſtition had conſecrated moſt of them to their gods. See upon XI Levit. 2. However, after this Law was given, the Jews were to look upon them as abominable; by which means they were kept from having ſuch free Converſation, as otherwiſe they would have had, with their Idolatrous Neighbours. So that this Law alſo was intended to preſerve them in the true Religion.
Verſe 4 Ver. 4. Theſe are the Beaſts which ye ſhall eat.] The original of the difference of Meats, ſee in the Learned J. Wagenſeil in his Tela Ignea, p. 553, &c. where he ſhows it was not to continue for ever. And it is a rational account of this which I juſt now gave, That hereby they were preſerved from common Converſation with other Nations, and conſequently from their Idolatries. But it is a meer fancy, and indeed a proud Imagination which ſome of the Jews have (particularly the Author of Schebet Judah) that, as Men are more excellent than Beaſts, becauſe they have better Food; ſo Jews are more excellent than all other Men, becauſe they do not feed upon all ſorts of Animals, but only of ſome certain kinds: and that after much preparation, by rejecting the Blood and the Fat, &c. whereby they fancy the Fleſh is ſo much alter'd, that it is not ſo much fleſh, as ſome other food.
The Ox, the Sheep, and the Goat.] Theſe were the only Beaſts that were offered in Sacrifice to God; and therefore are the firſt that are mentioned, as clean for their uſe.
Ver. 5. The Hart and the Roe-buck.] Theſe, and Verſe 5 the reſt that follow in this Verſe, though they might not be offered in Sacrifice, were allowed to be eaten; and ſeem to be mentioned as the principal Food in the Land of Canaan, XII. 15, 22.
And the Fallow-deer.] It is not very material what the word Jachmur ſignifies, becauſe we are not now concerned in this Law about difference of Meats; therefore we may follow our Tranſlation, as well as any other: and the famous Bochartus hath made it probable, that it ſignifies either a kind of Deer, or of Goat, P. I. Hierozoic. Lib. III. Cap. XXII.
And the wild Goat.] So the Hebrew word Akko ſignifies, (which is no where elſe to be found) the ſame Author proves in the ſame Book, Cap. XIX.
And the Pygarg.] This is alſo a kind of Doe or Goat, (as he ſhows Cap. XX.) which the Hebrews call Diſon. We find mention of Pygargus in Juvenal's Eleventh Satyr; where the old Scholiast gives this account of it, that it is a kind of Deer, quoe retriores partes albas habet, whoſe hinder parts are white. From whence it had its Name among the Greeks, who call the Buttocks foreign.
And the wild Ox.] So we tranſlate the Hebrew word Theo, or Tho. But herein Bochartus diſſents; becauſe there were no ſuch Creatures in Judaea (as he obſerves there Cap. XXVI.) which are bred in colder Countries. And therefore he reckons this alſo among the Deer, or Goats, Cap. XXVIII.
And the Chamois.] The Hebrew word Zemer he alſo thinks ſignifies, as the former, a kind of Goat or Hart; of which there were great variety in thoſe Countries. And this he thinks of all other was maximè foreign, remarkable for jumping; which is the ſignification of the word Zemara in the Arabick Language. See Cap. XXI.
Verſe 6 Ver. 6. And every Beaſt that parteth the hoof, and cleaveth the cleft into two Claws, and cheweth the Cud, that ſhall ye eat.] He forbears to reckon up any more Particulars; and only ſets down the general Marks whereby they might be known; which he had delivered in XI Levit. 3. See there.
Verſe 7 Ver. 7. Nevertheleſs, theſe ſhall ye not eat, of thoſe that chew the cud, or of them that divide the cloven hoof, &c.] Theſe Exceptions from the general Rule have been explained, XI Levit. 4, 5, 6.
Verſe 8 Ver. 8. And the Swine, becauſe it divideth the hoof, yet cheweth not the cud, it is unclean to you.] See upon XI Levit. 7.
Ye ſhall not eat of their fleſh, nor touch their dead carcaſe.] See XI Levit. 8.
Verſe 9 Ver. 9. Theſe ye ſhall eat of all that are in the waters, all that have fins and ſcales ſhall ye eat.] See XI Lev. 9.
Verſe 10 Ver. 10. And whatſoever hath not fins and ſcales, &c.] See XI Levit. 10, 11, 12.
Verſe 11 Ver. 11. Of all clean Birds ye ſhall eat.] He doth not name any (as he did of Beaſts) but by enumerating thoſe of which they might not eat, all the reſt were left free to be uſed for Food.
Verſe 12 Ver. 12. But theſe are they of which ye ſhalt not eat, the Eagle, the Oſſifrage, and the Oſpray.] All theſe are mentioned juſt as they are here in XI Levit. 13.
Verſe 13 Ver. 13. And the Glead, and the Kite, and the Vulture after his kind.] There are only two of theſe mentioned in XI Levit. 14. the laſt of them, Hadajah, being there omitted: for it is ſo near to Haajah, which goes before, that the Tranſcriber (as Bochart imagines) might there leave it out. But rather, Moſes now adds this ſort of Bird, which was not ſo like in Nature, as in Name; otherwiſe he would not have diſtinctly forbidden it.
Ver. 14. And every Raven after his kind.] The ſame Verſe 14 words with thoſe XI Levit. 15.
Ver. 15. And the Owl, and the Night-hawk, and the Verſe 15 Cuckow, &c.] All the Birds mentioned in this and the three next Verſes, 16, 17, 18. are the very ſame which are forbidden in XI Levit. 16, 17, 18, 19. And therefore I refer the Reader to what I have noted there; only adding, that from hence it appears how falſe their Opinion is, who think the Hebrew word Tzippor is a general Name only for ſmall Birds (ſuch as Sparrows) for it is evident from this place, that it is a Name for all Birds whatſoever; even the greateſt, ſuch as are here mentioned.
Ver. 19. And every creeping thing that flieth, is unclean Verſe 19 to you; they ſhall not be eaten.] See XI Lev. 20.
Ver. 20. But of all clean fowls ye may eat.] This is Verſe 20 not the ſame Precept with that v. 11. for there he ſpeaks of Birds, but here of other winged Creatures, which are not Birds, but Inſects, as we call them. And in XI Levit. he deſcribes the flying creeping things which they might eat; and particularly mentions ſeveral ſorts of them, v. 22.
Ver. 21. Ye ſhall not eat of any thing that dieth of it Verſe 21 ſelf.] Unto this Diſcourſe about Food, it was very proper to add a Caution (which he had given before, XI Levit. 39, 40.) that though they might kill and eat any clean Creature, yet if it died of it ſelf, it was unlawful to eat it, becauſe the Blood was in it.
Some Verſes aſcribed to Phocylides contain this ſence ſo fully, that one would think he had read Moſes. See Joſ. Scaliger in Euſebium, p. 88.
Thou ſhalt give it unto the Stranger that is within thy Gates.] The Proſelytes of the Gates (as they called them) who had not embraced their Religion, but were not Idolaters, and therefore ſuffered to dwell among them, might eat ſuch Meat, having no obligation upon them to obſerve theſe Laws; for they were not Circumciſed.
Or thou mayest ſell it unto an Alien.] To a meer Gentile, who might happen then to be in their Country. For there were three ſorts of People called by the name of Strangers, being not of the Jewiſh Nation. First, Such as had received Circumciſion, and conſequently embraced the Jewiſh Religion, who were called Gere-tzedek ſtrangers, or Proſelytes of Juſtice. Others were not Circumciſed, but yet worſhipped the God of Iſrael, who were called Strangers of the Gate, or Gere-toſhab, Strangers dwelling among them; becauſe they were to abide in their Country conſtantly. But there were a third ſort, called Nocherim, which we here tranſlate Aliens, who were meer Gentiles, and not ſuffered to have an habitation among them; but only to come and go, in their Traffick with them.
For thou art an holy People unto the LORD thy God.] This Reaſon was given in the beginning of this Diſcourſe, v. 2. and ſo it is in Leviticus, in the Concluſion of it. See XI. 44, 45.
Thou ſhalt not ſeeth a Kid in its Mothers milk.] Now he plainly returns to caution them againſt Idolatrous Cuſtoms. For this was practiſed among the Heathens in the end of Harveſt, when they ſprinkled their Fields and their Gardens with this Broth, to make them fruitful. It is mentioned twice before. See XXIII Exod. 19. and XXXIV. 26.
Ver. 22. Thou ſhalt truly tithe all the increaſe of thy Verſe 22 Seed, which the field bringeth forth year by year.] This doth not ſeem to reach unto Herbs, as the Phariſees interpreted it: of which ſee Grotius on XXIII Matth. 4. But though Cauſabon and Druſius, and other great Men are of this Opinion; yet the contrary is maintained by Perſons of no ſmall note; becauſe our Saviour, when he determines this Caſe, ſaith, Theſe things ye ought to have done, and not left the other undone.
As for the Tithe here mentioned, I have ſhown elſewhere that it was the manner of the Eaſtern Princes, to receive the Tenth of the Fruits of their Country, for the Maintenance of their Miniſters and Officers; as we read 1 Sam. VIII. 15. In like manner God, the great King of all the Earth, and the peculiar Soveraign of this Country, required a Tenth of all their Increaſe, for the Maintenance of his Prieſts and Levites in his Service. After which he ordered alſo a further Tithe to be taken out of the Nine Parts remaining (which was called the Second Tithe) to be ſpent in Feaſts at his Tabernacle. And this is with great reaſon, thought to be particularly enjoyned in theſe words; for of ſuch Tithes he ſpeaks in the next Verſe. It might ſeem indeed a little hard, to give another Tenth Part, after they had paid one already, which they might be tempted not to perform exactly; and therefore he ſaith, Thou ſhalt truly, that is, faithfully, without any deceit or fraud, Tithe all the Increaſe of thy Seed. And when this was done, he required alſo, once in three years, a third Tithe, for the uſe of the Poor, (See v. 28.) that they might alſo be entertained at his Coſt, though not at that time at his Houſe. For it was ſutable to his Royal Greatneſs, that all his Subjects ſhould be feaſted by his order at his Palace; and that the pooreſt of them ſhould not be neglected, but ſome time or other partake of his Bounty; as they did at thoſe Feaſts I mentioned, where their Men-ſervants and Maid-ſervants were to be entertained, as well as the Levites, XII. 12, 18.
Verſe 23 Ver. 23. And thou ſhalt eat before the LORD thy God in the place which he ſhall chuſe to place his Name there.] See XII. 5, 6.
The Tithe of thy Corn, and of thy Wine, and of thine Oil.] This cannot be meant of the Tithe paid to the Levites; of which the People were not to partake: but only the Prieſts, to whom the Levites were to give a Tithe. Therefore it muſt be underſtood of the ſecond Tithe, ſeparated (after the other was paid) for this holy uſe. The deſign of which was, that they might be ſecured in his Religion, by eating and drinking in his Preſence; and thereby profeſſing that they belong'd to him, and were his thankful Servants.
The obſervation of R. Bechai upon theſe words [thy Corn, thy Wine, and thine Oil] is ſomething curious, but it hath a great deal of Truth in it. If thou pay the Tithe, ſaith he, then it is thy Corn; if thou do not, it is my Corn, and not thine (in like manner, if they paid the Tithe of Wine and Oil) for it is ſaid in II Hoſea 9. Therefore I will return and take away my Corn in the time thereof, and my Wine in the ſeaſon thereof. For they forfeited the whole, who did not pay the Tenth, which was the Rent God reſerved to himſelf. And the ſame R. Bechai repreſents this as a very merciful Law. For it is the faſhion of the World, ſaith he, if a Man have Ground of his own, to let it out to Tenants at what rate he pleaſes, for an half, or third part to be paid to him. But it is not ſo with the Almighty, whoſe the Earth is, and who raiſes Clouds, and Waters it with Rain, and ſends down drops of Dew, and makes fat the Fruits of the Earth; and yet requires but one part of Ten, for his own uſes. This made it highly reaſonable that Moſes ſhould admoniſh the Iſraelites ſo often, diligently to pay their Tithe.
And the firſtlings of thy herds, and of thy flocks.] See concerning theſe XII. 6.
That thou mayest learn to fear the LORD thy God always.] This juſtifies what I ſaid, that the deſign of this was to preſerve them ſtedfaſt in their Religion, by having Communion with him, in ſo ſolemn a manner every year: For that is meant by fearing the LORD alway; continuing in the Worſhip and Service of him alone. See VI. 1.
Ver. 24. And if the way be too long for thee, ſo that Verſe 24 thou art not able to carry it; or if the place be too far off from thee, which the LORD thy God ſhall chuſe, &c.] If they lived at ſo great a diſtance from the Sanctuary, or the way was ſo bad, that it would be very troubleſome and chargeable to carry thoſe Tithes in kind, here they have a liberty granted them to make Money of them; and with that to buy Proviſion for the Feaſt at the Sanctuary, when they came thither; as it follows in the next Verſe. All things likewiſe, which would not keep ſo long as till they could go to the Houſe of God, they were to turn into Money: but things that were not periſhable, they were to carry in kind, if they did not dwell too far off from it.
Ver. 25. Then ſhalt thou turn it into Money.] Adding a fifth part to it, as the Law is XXVII Levit. 31.
And bind up the money in thine hand, and ſhalt go unto Verſe 25 the place which the LORD thy God ſhall chuſe.] Put it into a Bag by it ſelf, and not mix it with other Money; but keep it bound up till the next Feaſt; and then carry it in their hand, to the place where God's Houſe was ſettled.
God would not have them excuſed from going to that place, with theſe things in kind, upon every ſlight reaſon: and therefore made it ſomething chargeable to exchange them into Money, by requiring a fifth part to be added. And beſides, the Elders made a Conſtitution, That this liberty ſhould be allowed to none, but thoſe who lived above a days Journey from Jeruſalem, which at laſt was the fixed place of God's Worſhip. And that it might be known certainly what was a days Journey, the places at that diſtance, were fixed from every Quarter, viz. Lydda on the Weſt; the River Jordan on the Eaſt; Aarabatta on the North; and Elath on the South; as J. Wagenſeil hath obſerved in his Confutation of that blaſphemous Book called Toldos Jeſchu, pag. 22.
Verſe 26 Ver. 26. And thou ſhalt beſtow that Money for whatſoever thy Soul luſteth after, for Oxen, or for Sheep, &c.] Purchaſe ſuch Proviſion as they moſt delighted in, of all Meats that God's Law allowed.
And thou ſhalt eat there before the LORD thy God.] Make an holy Entertainment at the Houſe of God.
And thou ſhalt rejoyce, thou and thine Houſhold.] Men-ſervants and Maid-ſervants, as well as Sons and Daughters, (XII. 18.) together with the Levites, Widows, Orphans, and Strangers.
Ver. 27. And the Levite that is within thy Gates, thou ſhalt not forſake him.] They were always to be invited to theſe Feaſts. See XII. 19.
For he hath no part nor inheritance with thee.] They Verſe 27 being wholly devoted to the Worſhip of God, and the Study of the Law, as Maimonides obſerves in his More Nevochim P. III. Cap. XXXIX. See XII. 19.
Ver. 28. At the end of three year, thou ſhalt bring forth Verſe 28 all the Tithe of thine Increaſe.] The Opinion of the Hebrew Doctors is, that this was not a diſtinct Tithe from that which they call the ſecond Tithe, paid every year, but the very ſame; which every third year was not to be carried to the Sanctuary, but to be employed to the Comfort of the Poor, in their own Cities and Houſes. For thus they explain it, That in the third year after the Year of Releaſe, and in the ſixth year, the Tithe that was wont to be carried to the place where the Sanctuary was, and there ſpent in Feaſts before God, was to be ſpent upon the Poor in every Town, where they that paid the Tithe lived: But every firſt, ſecond, fourth, and fifth year from the Year of Releaſe, it was ſpent in holy Entertainments at the Houſe of God. In the Year of Releaſe it ſelf (which was every ſeventh year) no Tithes at all were paid of any kind, becauſe all lay common. So that every year the owner of the Ground ſet out a ſecond Tithe; but he was not bound to carry it every year to Jeruſalem: for in the compaſs of ſeven years, four of thoſe years only were appointed for their journey thither, and two they ſtaid at home. See Selden of Tithes, and Lib. VI. de Jure Nat. & Gent. p. 693. But this is contradicted by other great Men; particularly by Biſhop Mountagu, who aſſerts theſe to be two diſtinct Tithes. See p. 332, &c. eſpecially p. 346. and thoſe that follow. And Joſephus ſeems plainly to be of his mind, p. 349. Old Tobit calls it foreign, the third Tithe, I. 8.
The Tithe of thine increaſe the ſame year.] i. e. Of the third year.
And ſhall lay it up within thy Gates.] It was not to be carried to the place where God's Houſe was; but to be ſpent at home.
Verſe 29 Ver. 29. And the Levite, becauſe he hath no part nor inheritance with thee.] See v. 37.
And the Stranger, and the Fatherleſs, and the Widow, which are within thy Gates, ſhall come, and ſhall eat, and be ſatisfied.] This Tithe was not ſpent in Joy and Gladneſs, as the ſecond Tithe was, (v. 26.) when they went to God's dwelling place; but meerly in the Relief and Comfort of the poorer ſort of People, who otherwiſe might have been forced to beg, or to ſerve Strangers, and thereby be in danger of being perverted from their Religion.
That the LORD thy God may bleſs thee, in all the work of thine hand which thou doest.] This Tithe, the Jews ſay, was called the Conſummation of Tithes; becauſe herein the love of their Neighbours was moſt eminently apparent. For it is likely they themſelves had no ſhare in this, as they had at the Feaſts upon the ſecond Tithe, but is wholly ſpent upon the Perſons here named. Whoſe hearts could not but be moved to pray to God for his Bleſſing upon them in all their Labours, which he here promiſes to beſtow.