Commentary on Deuteronomy, Commentary · Chapter 26
CHAP. XXVI.
Verſe 1 Verſe 1. AND it ſhall be when thou art come into the Land which the LORD thy God giveth thee for an inheritance, and poſſeſſest it, and dwellest therein.] When they had a ſettled poſſeſſion, of the ſeveral Inheritances, which fell to their ſhare in the Land of Canaan.
Verſe 2 Ver. 2. That thou ſhalt take of the first of all the fruit of the earth.] This is not meant meerly of the firſt Firſt-fruits they ſhould have after they were ſettled in Canaan; but of the Firſt-fruits they ſhould have every year. Which being the moſt deſirable (as Conradus Pellicanus here obſerves) of all other, and coveted by every one, majori aviditate, with a greater Appetite than ordinary; Nature it ſelf directed Men to offer them to God, the giver of all good things. And theſe were diſtinct from that mentioned XXIII Levit. 10. being of all the Fruits of the Earth. The principal of which being Seven, the Jews commonly ſay, theſe only were to be carried to God, viz. Wheat, Barley, Grapes, Figs, Pomegranates, Olives and Dates. Some of the Doctors ſay, the Firſt-fruits of all kind of things whatſoever, were due: and a queſtion being raiſed, Whether a Stranger was bound to pay them, or not? ſome of them ſay no; becauſe they could not uſe the Proteſtation mentioned v. 3. But the more common Opinion is, that they might both bring Firſt-fruits, and uſe the Proteſtation; becauſe Abraham was alſo the Father of Strangers, XVII Gen. 5. and it may be, ſaith R. Bechai, that is pointed at v. 11. of this Chapter; where it is ſaid, Thou and the Levite, and the Stranger that is among you.
Which thou ſhalt bring of thy Land, which the LORD thy God giveth thee.] In order to which, they ſay, every owner of Land, when he went into his ground, and found any Figs, or Bunch of Grapes, or a Pomegranate more forward than the reſt, he was to tye a Ruſh about it, and write upon it, Theſe are First-fruits. So Wagenſeil, and many others, have obſerved out of the Title Biccurim, Cap. III.
And ſhalt put it in a basket.] The quantity of each, they ſay, was to be at leaſt a ſixtieth part. And they might be all put into the ſame Basket; provided they were not mingled, but preſerved diſtinct: Barley being laid at the bottom, and then Wheat, and next Olives, and above them Dates, and then Pomegranates; and laſt of all Figs, and Grapes being hung on the out-ſide, and Leaves of Palm, or other Trees, put between every kind of Firſt-fruits.
R. Bechai ſaith that the Rich brought theſe Fruits in Baskets of Gold and Silver; that is, covered with Gold or Silver, (as Maimonides ſpeaks) and we read of the like golden Baskets carried by Virgins, in the Feaſt of Bacchus at Athens. See Ezek. Spanhemius on Callimachus his Hymn to Ceres, p. 733. Now if the Basket here mentioned was made of theſe, or any other Metal, the Jews ſay, the Prieſt was to reſtore it to the owner, when he had emptied it. But if it was a wicker Basket, or ſuch like, the Prieſt had it together with the Firſt-fruits. See Wagenſeil upon Miſchna Sota, Cap. VII. Sect. III.
And ſhalt go unto the place which the LORD thy God ſhall chuſe, to place his Name there.] The Man himſelf was to go, as the Jews ſay, with the Basket upon his ſhoulder: and a great Company were wont to go together; who met at the chief City of their Province. The time of going was at the Feaſt of Pentecost (XXIII Exod. 16.) not before, but at any time after till the Feaſt of Dedication, which was in our November: after which they were not accepted. Of the manner of going up, with a Bullock before them, whoſe Horns were gilt, and Head crown'd with an Olive Garland, with Muſick, and ſinging in the way the firſt Verſe of the CXXII Pſalm, &c. See Wagenſeil in the place above-mentioned: and Selden Lib. III. de Synedriis, Cap. XIII. N. III. with Dr. Light-foot in his Temple-Service.
And here I cannot but think fit to note, that the Heathen, in all probability, from hence derived the Cuſtom of carrying their Firſt-fruits, as a Tithe, every year, unto the Iſland Delos, where Apollo was ſuppoſed to have his ſpecial Reſidence. And this not only from the Iſlands thereabouts, and the neighbouring Countries, but from all parts of the World: as the Jews we find every where ſent from the Countries where they dwelt, a Sum of Money every year inſtead of Firſt-fruits and Tithes, unto Jeruſalem; which Priviledge the Romans allowed them, after they had conquered them, as Joſephus tells us, Lib. VII. de Bello Jud. Cap. XIII. That Heathen Cuſtom now mentioned, is expreſſed by Callimachus in his Hymn upon Delos, in thoſe remarkable words, v. 278, 279, &c.
foreign
foreign
foreign
foreign.
The ſenſe of which is this; That Firſt-fruits were ſent, for Tithes, every year, from all Countries, not only from the Eaſt, and Weſt, and South, but from the North alſo. And they were ſent with ſuch Joy, as the Jews expreſſed on this occaſion: for all Cities, he ſaith, did foreign. And ſo we read in ſeveral Authors, that there were foreign, as they called them, Solemn Embaſſies ſent from ſeveral People, by choſen Perſons, unto Delos, to celebrate there the Feaſt of Apollo, with Muſick and Dancing, &c. Particularly the Athenians, Peloponeſians, and Meſſenians, &c. of whom ſee Ezek. Spanhemius in his Obſervations on Callimachus, p. 487. And, which is moſt ſtrange, the Hyperboreans, a very northerly People, ſent frugum primitias to this Iſland, as Pliny, and I know not how many other Authors teſtifie. Only what he calls the Firſt-fruits of their Corn, and ſuch like things, they call the Firſt-fruits of their holy things: as the ſame excellent Perſon obſerves there, p. 490, 492, &c. Which was done to teſtifie their honour to this god, and for the maintenance of his Prieſts and other Miniſters, who attended upon him there. For Delos, of it ſelf, was but a barren Iſle, the Soil being dry and ſtony, and called therefore by Callimachus, v. 208. foreign.
There are other footſteps of this among the Heathen; the Myſtica vannus Jacchi mentioned by Virgil in his Georgicks, being nothing elſe (according to Servius) but vas vimineum, a wicker Basket, in which their Firſt-fruits were carried. See the ſame Spanheim, p. 495.
Verſe 3 Ver. 3. And thou ſhalt go unto the Priest that ſhall be in thoſe days.] Who was then in attendance at the Sanctuary, and particularly appointed to wait for their coming. When they entred the Gates of the City, they ſung the ſecond Verſe of Pſalm CXXII. Our feet ſhall ſtand in thy gates, O Jeruſalem: And then they went to the Mountain of the Temple, and ſung the whole Hundred and fiftieth Pſalm: And as ſoon as they entred the Court of Iſrael, the Levites began to ſing, XXX Pſal. 1. I will extoll thee, O LORD my God, &c.
And ſay unto him.] The following Confeſſion in this Verſe, was made by them with the Baskets on their ſhoulders, to ſtir them up to Humility, as Maimonides interprets it. His words are theſe: While they were compelled to carry their Baskets on their ſhoulders, and in that manner to proclaim the Divine Benefits, it ſignified that it was a conſiderable part of God's Worſhip and Service, for a Man to be mindful of his Afflictions and Tribulations; when God had given him eaſe and reſt from them. This the Law takes care of, in ſeveral places; as when it ſaith, Thou ſhalt remember that thou waſt a ſervant, &c. With this intention; that he who lived in Riches and Pleaſure, might be ſecured from the Vices which ſpring from thence; ſuch as Pride, Haughtineſs, Apoſtaſy, and the like. According to what is ſaid in this Book, VIII. 12. Lest thou eat, and art full, &. and XXXII. 15. Jeſurun waxed fat, and kicked, &c. To prevent which, God commanded the Firſt-fruits to be thus offered every year, to his Divine Majeſty, More Nevochim, P. III. Cap. XXXIX.
I profeſs this day unto the LORD thy God, that I am come into the Country, which the LORD ſware unto our fathers for to give us.] This is a thankful acknowledgment of God's faithfulneſs to his promiſe, whereby they were put in mind to be faithful unto him; of whom they held this good Land, by his gracious and free Gift; and held it by this Tenure of paying to him this yearly Rent.
Ver. 4. And the Priest ſhall take the basket out of thy Verſe 4 hand, and ſet it before the Altar of the LORD thy God.] After the foregoing words were ſaid, the Basket was taken down from their ſhoulders; and every one holding his Basket by the handle, or the rim of it, the Prieſt put his hands under it, and waved it about, according to the Preſcription in the Law, while the Men recited the following words, v. 5, 6, &c. This waving was a manifeſt token that it was offered to the LORD of the World, as an acknowledgment that he was in a peculiar manner their LORD and Soveraign, of whom they held this Land.
Ver. 5. And thou ſhalt ſpeak and ſay before the LORD Verſe 5 thy God.] Audibly pronounce in the preſence of God.
A Syrian ready to periſh was my father.] Their Father Jacob was not a Syrian by birth, for he was born in the Land of Canaan. But one and the ſame Perſon may be ſaid to be of divers Countries, (as Bochartus hath obſerved) with regard either to the Place of his Nativity, or of his Education, or of his Life and Converſation; which occaſioned three Countries to be aſcribed to our bleſſed Saviour, viz. Bethlehem, Nazareth, and Capernaum. See his Phaleg. Lib. II. Cap. V, Thus Jacob, who was born and bred in Canaan, is notwithſtanding called a Syrian, becauſe he lived Twenty years with his Uncle Laban who was a Syrian, XXV Gen. 20. and conſequently Jacob's Mother was ſo, as were both his Wives, and all his Children, who were born there, except Benjamin. But he is more particularly here called a Syrian, to put them in mind of his Poverty, when he went firſt into that Country, and there lived as a Servant, under an hard Maſter; which is expreſſed in theſe words, ready to periſh: that is, very poor, and reduced to great ſtraits: being forced to flee from the fury of his Brother Eſau, and to travel on foot to Padan-Aram (which was comprehended anciently under the name of Syria, XXXII Gen. 10.) where he was ſo cruelly uſed by his Uncle Laban (XXXI. 7, 39, 40, 41.) that Onkelos takes theſe words, which we tranſlate ready to periſh, in an active ſenſe, for him that deſtroys another. For by the Syrian here he underſtands Laban (who is ſo called as I noted before, XXVIII Gen. 5.) as if the meaning were, the Syrian (that is, Laban) ſought to deſtroy my father. For as he uſed him barbarouſly when he was with him, ſo he followed after him, when he went away, with a mind to ruin him. And thus Manaſſeh ben Iſrael underſtands it, and many others mentioned by Feſſelius: which is the ſenſe alſo of the Vulgar Latin, Syrus perſequebatur patrem meum.
And he went down into Egypt.] Though he brought him from Laban with great Subſtance; yet as he was ſtill but a Sojourner in the Land of Canaan, ſo he was forced by Famine to go down into Egypt for Suſtenance.
And ſojourned there with a few.] They were but ſeventy Perſons, and lived there as Strangers. All which they now were bound to commemorate, for their Humiliation before God (which I obſerved before out of Maimonides:) which might move them the more to exalt and magnifie the Mercy of God to them, who had made them (as it follows) a mighty Nation. For this Confeſſion conſiſts of theſe two parts; their own Unworthineſs, and God's great Goodneſs.
And became there a Nation, great, mighty, and populous.] See I Exod. 7.
Ver. 6. And the Egyptians evil entreated us, and afflicted Verſe 6 us, and laid upon us hard bondage.] The goodneſs of God unto them, in making them ſo numerous, was the occaſion of ſorer Affliction, than either they or their Fathers had indured. See I Exod. v. 9, 10, &c. The remembrance of this was exceeding uſeful, to ſtir up their gratitude to God; not only for their deliverance from the Egyptian ſlavery, but bringing them into a Country of their own, moſt plentifully ſtored with all manner of good things.
Ver. 7. And when we cried unto the LORD God of Verſe 7 our fathers, the LORD heard our voice, and looked upon our affliction, &c.] Having acknowledged their low, and poor, and diſtreſſed Condition; now they proceed to an acknowledgment of God's wonderful goodneſs; which appeared the more in relieving them, when they were utterly helpleſs. See II Exod. 23, 24, 25. III. 7, 8.
Ver. 8. And the LORD brought us forth out of Egypt, Verſe 8 with a mighty hand, and with a ſtretched out arm, and a great terribleneſs, &c.] See IV. 34. and VII. 19. This is ſo vehemently inculcated upon them (as Maimonides ſpeaks in the place forenamed) that they ſhould remember the day they came out of Egypt all the days of their life, XVI. 3. X Exod. 2. Which it became them eſpecially to remember at this time, that they might demonſtrate the truth of Prophecy, both concerning Puniſhments and Rewards.
Verſe 9 Ver. 9. And hath brought us into this place, and given us this Land, even a Land flowing with milk and honey.] As they remember the terrible Plagues upon Egypt in the foregoing Verſe, ſo they commemorate the ſingular Bleſſings beſtowed upon them, in this.
Verſe 10 Ver. 10. And now, behold, I have brought the First-fruits of the Land, which thou, O LORD, hast given me.] Thus they concluded this Solemn Rite, as they began it (v. 3.) with an acknowledgment that they held this Land of God, as the Supream LORD; and that by his free gift.
And thou ſhalt ſet it before the LORD thy God.] Having ſaid theſe words, they left the Basket by the Altar, as the Jews ſay, where it had been placed (v. 4.) and then the Prieſt ſet it before the Sanctuary; where God dwelt by his ſpecial Preſence there.
And worſhip before the LORD thy God.] They made a profound Reverence towards the moſt Holy Place, by bowing their Bodies as low as they could, and ſo went out of the Temple. So the Hebrew word imports: and this outward Act of Worſhip, no doubt, was accompanied, in all good Men, with humble Thanks to God for his Benefits, and Prayer for the continuance of them.
Verſe 11 Ver. 11. And thou ſhalt rejoyce in every thing which the LORD thy God hath given unto thee, and unto thy houſe; thou, and the Levite, and the Stranger that is among you.] They were to make a Feaſt at the time of offering theſe Firſt-fruits; and there to entertain the Levites, and the Strangers, as well as their own Family. Theſe Feaſts were made out of the Proviſion mentioned XII. 6, 7. XVI. 10, 11, 12. Beſides which, the Bullock which went before them, when they carried up the Firſt-fruits from their ſeveral Cities, was offered for a Peace-offering, when they came to the Sanctuary; as Mr. Selden obſerves in the place above-mentioned, Lib. III. de Synedr. Cap. XIII. p. 203.
Ver. 12. When thou hast made an end of tithing all Verſe 12 the tithes of thine increaſe.] For there was a ſecond Tithe to be paid after the first to the Levites, as was obſerved above, XII. 6. and is plainly ſpoken of XIV. 22, 23, &c. Which the Jews call the conſummation or finiſhing of tithing, as I obſerved there, v. 29. And ſo theſe words may be tranſlated, When thou haſt finiſhed all the tithes of thine increaſe.
The third year, which is the year of tithing.] Every third year, the ſecond Tithe before-mentioned, was to be employed to a peculiar uſe, (See XIX. 28, 29.) as it follows here in the next words. So the Jews expound it, whoſe ſenſe our Mr. Mede expreſſes in a few words. For two years together they paid the Levites Tithe, and the Feſtival Tithe; but in the third year, they paid the Levites Tithe, and the Poor-man's Tithe: That is, what was wont in other years to be ſpent in Feaſting, was wholly ſpent every third year upon the Poor. B. I. Diſcourſe XXXII. p. 228. But there are ſome that think, they were bound every third year to pay this poor Man's Tithe, beſides that to the Levites and the Feſtival Tithe: about which I ſhall not here diſpute.
And haſt given it to the Levite, the ſtranger, the fatherleſs, and the widow, that they may eat within thy gates, and be filled.] According to the Commandment XIV. 29. See there.
Verſe 13 Ver. 13. Then thou ſhalt ſay.] As they were every year to make the foregoing Profeſſion, when they brought their Firſt-fruits; ſo they were to make another Profeſſion which here follows, every third year; when the courſe of all manner of tithing (as Mr. Mede there expreſſes it) was come about.
Before the LORD.] This ſounds as if they were to make this Profeſſion before the moſt Holy Place at the Sanctuary. Which ſeems to confute the common Expoſition of the Jewiſh Doctors, that this Tithe of the third year, was not to be ſpent there, but at home, within their own Gates. But it may be ſuppoſed, that every Man was privately to make this Solemn Profeſſion, as in the Preſence of God, who knew the truth of what he ſaid. Or rather, that the next time he went up to worſhip at God's Houſe, he was bound to make this declaration before the Divine Majeſty. Which is the moſt likely Interpretation, becauſe theſe words, before the LORD, are always ſo uſed in theſe Books. And unleſs they had been obliged to this, their covetous and cruel diſpoſition might have inclined them to defraud the Poor; which by this means was prevented. For though Men might have ſatisfied themſelves in omitting this Profeſſion, if it had been left meerly to their own private Conſciences; yet, when they were bound to come and make it publickly at God's own Houſe, as they could not avoid it, ſo few would be found ſo impudently prophane, as ſolemnly to tell a lye to God himſelf.
I have brought away the hallowed things.] Things ſeparated by the Divine Commandment from their own private uſe, for the uſe of the Poor.
Out of my houſe.] From the reſt of the Fruits of the Earth which they had gathered.
And alſo I have given them unto the Levite, and unto the ſtranger, to the fatherleſs, and to the widow.] That is, unto the Refreſhment of the Poor. So the Hieruſalem Targum paraphraſes v. 2. which is worth the mentioning; In the third year, which is the year of tithing for the Poor, ye ſhall give the first Tithes to the Levites, and then the Tithes of the Poor, to the Strangers, Fatherleſs and Widows, that they may eat in their Cities, and be filled.
According to all thy Commandments which thou haſt commanded me.] According to the direction beforementioned, XIV. 29.
I have not tranſgreſſed thy Commandments, neither have I forgotten them.] Neither done contrary to God's Precepts, nor forgotten to perform them; either by keeping theſe Tithes to themſelves, or by beſtowing them otherwiſe than God appointed.
Ver. 14. I have not eaten thereof in my mourning.] Verſe 14 After the general Profeſſion mentioned in the Verſe foregoing, that they had brought all hallowed things out of their Houſes, and employed them as God directed; they were to make three particular Profeſſions, which are mentioned in this Verſe: and it is probable they have reſpect to ſome idolatrous Cuſtoms, which were in thoſe days. The firſt of them is, that they had not eaten thereof in mourning, or in lamentation. For ſo the Hebrew word Oni ſignifies, very bitter grief, and ſore mourning. Such the Egyptians made in Harveſt time, when they offered the Firſt-fruits of the Earth, and kept the Feaſt of Iſis with doleful Lamentations. So Diodorus Siculus, and other Authors, tell us; particularly Julius Firmicus: who ſeverely reproves their folly, or madneſs rather, ſaying, Cur plangitis fruges terrae, &c. Why do you bewail the Fruits of the Earth? why weep you at the growth of your Seed, &c. you ſhould rather give thanks for theſe things to the moſt high God, whoſe Bounty is not to be lamented; but bewail rather your own Error, &c. If there was ſuch a Cuſtom in the World, when Moſes lived, it may very well be thought that he taught the Iſraelites to diſclaim ſuch ſenſleſs and impious practices. And as the Egyptians by this mourning acknowledged Iſis, that is the Earth, to be the giver of all theſe good things; ſo he required God's People to bring in their Harveſt with the greateſt Joy and Thanks unto the moſt High. For there was no Joy ſo great, as that of Harveſt and Vintage; directly oppoſite to the Heathen, who kept the Feaſt of Bacchus alſo with Lamentations. See our Learned Dr. Spencer, Lib. II. de Ritual. Hebr. Leg. Cap. XXIV. Sect. I.
Nor taken ought thereof for any unclean uſe.] As ſome of the old Idolaters were wont to do; who ſeparated ſome part of the Firſt-fruits for Magical purpoſes; and ſome times for carnal and filthy. So Julius Firmicus informs us, who immediately after the mention of their Lamentations, when they gathered the Fruits of the Earth, asks this queſtion, Quid addis inceſtum & adulterium? Which ſhows that there were unclean Rites which accompanied their Offerings; and that they made them miniſter unto Venus. See the ſame Learned Author in the ſame place, Sect. III.
Nor given ought thereof for the dead.] If this be the right Tranſlation of the laſt words, for the dead, St. Auſtin hath given us a likely reaſon of this Clauſe, which was to profeſs they had not imitated the Gentiles, who were wont to ſet Meat and Drink upon the Graves of the Dead; as he tells us, Serm. XV. de Sanctis. But it doth not appear that they ſet any part of their Tithe, or Firſt-fruits upon them, nor that they did it only in Harveſt time; but rather common Bread and Wine, which at all times they ſet upon their Graves, when they were interred: and therefore it may be tranſlated to the dead, (as the ſame excellent Perſon obſerves, Sect. III.) And ſo it is a profeſſion, they had not offered any of the Fruits of the Earth to Heroes (after the manner of the Gentiles) particularly to Oſiris. For that they honoured them with their Firſt-fruits, appears by a paſſage in Porphyry, Lib. IV. foreign, Sect. XXII. where he mentions three Laws made by Triptolemus, an ancient Lawgiver among the Athenians: One of which is this; foreign, to worſhip the gods with the Fruits of the Earth. Which Draco thus expounds, as he ſhows in the Concluſion of that Book; foreign, &c. To honour the Gods and the Heroes of their Country publickly, according to the Laws of the Nation; and privately, as much as they were able, with ſpeaking well of them, and with the First-fruits, and the Annual Offerings. See Meurſius in his Themis Attica, Lib. I. Cap. I. But however we take this, the giving any part of the Tithe, either for the dead, or to the dead, ſhows there was ſuch a Superſtitious Cuſtom: unto which this Clauſe having a manifeſt reſpect, we have reaſon to think the two former have ſo likewiſe.
But I have hearkned to the voice of the LORD my God, and done according to all that thou haſt commanded me.] Performed all that God required, and done nothing contrary to it. All theſe words from v. 13. to this place, were to be ſpoken with a low and humble voice, becauſe they are a ſort of Commendation of themſelves, and of their own Integrity; which is not to be proclaimed aloud. But when they made the foregoing Profeſſion, at the preſenting of their Firſt-fruits, (v. 5, 6, &c.) they being an acknowledgment of their own meanneſs and poor beginnings, and of God's infinite goodneſs in their advancement; they were to lift up their voice, and ſay aloud, My Father was a Syrian ready to periſh, &c. Thus the Doctors reſolve in the Gemara of Miſchna Sota, Cap. VII. in the beginning of it.
Verſe 15 Ver. 15. Look down.] Have a gracious regard.
From thy holy habitation from heaven.] This is an humble acknowledgment of the Infinite Majeſty of God; who, though he was graciouſly pleaſed to dwell among them by a glorious Symbol of his Preſence in the Sanctuary, yet dwelt in far more tranſcendent Glory in the Heavens; the higheſt of which could not contain him, as holy Men acknowledged, 1 Kings VIII. 27. 2 Chron. II. 6.
And bleſs thy People Iſrael, and the Land which thou hast given us.] Having performed their Duty, they had the greater confidence to beg the continuance of God's Mercies to them, and to their Country; which it had been preſumption to expect, if they had not acknowledged him to be the Donor of all the good things they enjoyed, in the manner before appointed. For this was the end of all Oblations, both of this Tithe, and of the Firſt-fruits, and any other, to acknowledge God to be the LORD, of whom all things come (as David ſpeaks) and of whoſe own we give unto him. See 1 Chron. XXIX. v. 11, 12, 13, &c.
As thou ſwarest unto our fathers.] He teacheth them to conclude, as they began (v. 3.) with a thankful acknowledgment of God's faithfulneſs to his Promiſe.
A Land that floweth with milk and honey.] See XI. 9. The Hieruſalem Targum paraphraſeth it thus, A Land producing fruits as pure as milk, and as ſweet and delicious as honey.
Ver. 16. This day.] This refers to the time, when Verſe 16 Moſes ſpake all theſe words unto them.
The LORD thy God hath commanded thee.] By me.
To do theſe ſtatutes and judgments.] Theſe two words comprehend the Precepts in the foregoing Chapters: ſome of which concern Matters of Religion, and others of Civil Government.
Thou ſhalt therefore keep and do them, with all thine heart, and with all thy ſoul.] Set your ſelves ſincerely and heartily to the performance of them.
Ver. 17. Thou hast avouched.] So the Hebrew Verſe 17 word ſignifies, as Job Ludolphus obſerves, who renders it, aſſeverare, ſeriò affirmare: being the ſame with the French word avoüer; and may be here tranſlated, thou haſt ſolemnly profeſſed, or rather proteſted.
The LORD this day.] The word this is not in the Hebrew (as it is in the foregoing Verſe) but he ſaith ſimply Hajom (not hajom hazeh) the day, or that day: which ſignifies the time when Moſes delivered theſe Laws from God.
To be thy God.] Then they owned him to be their King and Governour. For ſo the Name of ELOHIM properly ſignifies Dignity, Empire and Authority, as Grotius obſerves upon XX Exod. and Fortunatus Scacchus before him expounds theſe very words. Which, ſaith he, have reſpect to God as their Emperour, who had the Supream Government of the Commonwealth of Iſrael, with a Right and Authority of conſtituting Laws and giving Mandates, for the eſtabliſhing of that Government. Sacror. Elaeochriſm. P. II. Cap. LII. p. 509. See XXIV Exod. 3, 4, &c. and XXXIV. 27.
And to walk in his ways.] By his ways that Author underſtands the Moral Precepts written on Tables of Stone.
To keep his ſtatutes.] The Ritual Precepts.
And his Commandments.] Concerning the Duties of his Worſhip and Service.
And his judgments.] The Political Precepts belonging to their good Government.
And to hearken unto his voice.] In all things which he ſhould declare from his Oracle, when they conſulted it.
Verſe 18 Ver. 18. And the LORD hath avouched thee this day to be his peculiar people, &c.] At the ſame time (for the word this is not in the Hebrew) the LORD aſſured the Iſraelites that they ſhould be his People, in a ſpecial manner; provided they made good their promiſe of keeping his Commandment. For the Covenant was mutual. See XXIV Exod. 3, 7. XIX. 5, 6. It is obſervable that the Hieruſalem Targum paraphraſes theſe two Verſes in this manner; Ye have taken the Word of the LORD to reign over you to day, that he may be your God, &c. And the Word of the LORD reigneth over you, a People dedicated to his Name, as his peculiar, &c. Where MEMRA, the WORD, cannot be underſtood other ways, than of the ſecond Perſon in the Deity.
Ver. 19. And to make thee high above all Nations, that he hath made.] It is a pious note of Conr. Pellicanus, That there is no greater Glory to the Faithful, than that they are peculiarly, grateful, devoted, dedicated, Verſe 19 obedient unto God, as his Children.
In praiſe, and in name, and in honour.] Theſe words expreſs his ſingular Kindneſs to them, in that, though all Nations were his (being made by him, and he the LORD and Governour of them all) yet he promiſed to have ſuch a ſpecial Favour to them, that all Nations round them ſhould take notice of it, and ſpeak with admiration of their Happineſs, and the Honour he had done them. All this is included in thoſe words before-mentioned, XIX Exod. 5, 6. where the laſt words of this Verſe are explained, That thou mayest be an holy people unto the LORD thy God, as he hath ſpoken.
All this Moſes called to their mind, that it might prepare and diſpoſe them to renew the ſame Covenant with God, before he left them. Which he preſſes upon them in the Nine and twentieth Chapter of this Book; after he had given them ſome other Admonitions, and laid before them the Bleſſings and Curſes that would come upon them, according to their Fidelity or Falſneſs in that Holy Covenant. Which is the Subject of the two following Chapters.