Commentary on Leviticus, Book · Chapter 26

Commentary on Leviticus · Book · Chapter 26

p. 535CHAP. XXVI.

Ver. 1. Verſe 1 YE ſhall make you no Idols.] This Precept hath been often mentioned: but being now to inforce all his Precepts by the moſt ſolemn Promiſes and Threatnings, he repeats the principal thing upon which all depended, which was, that they ſhould keep cloſe to the Worſhip of him the only God; and abhor all Idolatry, which he knew would corrupt their Manners.

The Hebrew word Elilim, hath been obſerved before XIX. 4. to expreſs Contempt: ſignifying the Idols (as we tranſlate it) which the Heathen worſhipped, to be meer empty Vanities, things of nought, as we ſpeak; and therefore to be rejected with diſdain, rather than any way regarded.

Nor graven Image.] The Hebrew word Peſel ſignifies the Image of any thing hewn out of Wood or Stone: See XX Exod. 4. Theſe Images the Gentiles did not Worſhip, till they were dedicated and conſecrated with certain Rites and Ceremonies, (which were very various, according to the difference of the Deities, and the Superſtitions of ſeveral Countries) by which Conſecration they imagined their Gods were invited p. 536to be preſent in theſe Images and Statues: otherwiſe they were not ſo ſtupid, as to worſhip Wood and Stone.

Neither rear up a ſtanding Image.] The Hebrew word Matſebah is tranſlated by the LXX. foreign, a Pillar, as we alſo tranſlate it in the Margin. And if we tranſlate it Statue, or ſtanding Image, we are not to underſtand by it, the figure of a Man, or of any other Creature: but as the Hebrews ſeem rightly to take it, for any Work, an Altar for inſtance, which is erected and ſet up for Sacred Aſſemblies to be held thereat; though they be to the true God. So Maimonides (as Mr. Selden obſerves Lib. II. de Jure Nat. & Gent. cap. 6.) who ſaith, this was the cuſtom among Idolaters, to erect ſuch Statues to their Gods. And ſo Pauſanias ſaith (in his Achaica) that in ancient time among the Greeks, univerſally foreign, rude Stones, inſtead of Images, had Divine honours paid to them. See Maimonides de cultu Stell. & Plan. cap. 6. ſect. 8. Theſe were the moſt ancient Monuments of all other; and being plain and ſimple, might be thought to be leſs tempting and inviting, than thoſe Images which had the figure of Men, or other Creatures: yet even theſe God forbids to his People, becauſe he would have no Repreſentation of him whatſoever; though it might ſeem to have no danger in it. Theſe were they which the Greeks called foreign. See upon XXVIII Gen. 19. and Selden de Diis Syris, Syntag. 2. cap. 1.

Neither ſet up any Image of Stone in your Land.] There was greater reaſon they ſhould not ſet up Eben Maſchkith, which ſignifies carved or figured Stone that had Pictures cut in it, as the Hebrews underſtand it. See Maimonides in the place before-named, and Dionyſ. Voſſius his Notes upon him. And Mr. Selden obſerves p. 537alſo it was unlawful to ſet up theſe in their Land (as Moſes here ſpeaks) though it were without the Temple: and it was no more permitted to a Proſelyte, then to an Iſraelite. If any Man did make ſuch Statues he was beaten.

Poſſibly this may ſignifie ſuch Images, as were common among the Egyptians in after times; which were not Repreſentations of their Gods, but were full of Symbols and Hieroglyphicks, expreſſing ſome of the Perfections of their Gods. Theſe God would as little allow among his People, as any of the former: ſuch caution he uſed to prevent this ſort of Idolatry, by Image-worſhip.

To bow down unto it.] Though they did not worſhip it; but only worſhip God before it.

I am the LORD your God.] Who admit of no ſuch things where I am worſhipped, XX Exod. 4.

Ver. 2. Verſe 2 Ye ſhall keep my Sabbaths, and reverence my Sanctuary, &c.] See XIX. 30. Where there is the ſame Precept. Which ſeems to be here repeated, becauſe if they kept his Sabbaths, they would preſerve them from Idolatry; being appointed for the worſhip of the Creator of all things: eſpecially if they had ſuch a ſenſe of his Divine Majeſty, as wrought Reverence in them, even to his Sanctuary.

Ver. 3. Verſe 3 If ye walk in my Statutes, and keep my Commandments, and do them.] If the regard you have to my Majeſty, make you obedient to my Laws.

Ver. 4. Verſe 4 Then will I give you rain in due ſeaſon.] Here follow the Promiſes of all things that Men naturally moſt deſire, for their happy living here in this World. And firſt he aſſures them they ſhould have fruitful Seaſons, which depended upon Rain in due time, V Jerem. 24. For Canaan was not a Country like Egypt, which was watred and made fertil by the overflowing p. 538of their River: but without Rain was quite barren.

And the Land ſhall yield her Increaſe.] Corn for the uſe of Men; and graſs for the Cattle.

And the Trees of the Field ſhall yield their Fruit.] Which was very various every one knows, ſuch as Figs, Pomegranates, Dates, Apples, &c. which he promiſes they ſhould never want.

Ver. 5. Verſe 5 And your threſhing ſhall reach unto the Vintage, &c.] This is a promiſe of ſuch plenty of Corn, that before they could have reaped it all, and threſhed it out, the Vintage would be ready, and call for their labour about it: and before they could have preſſed out their Wine, it would be time to ſow again. As much as to ſay, they ſhould have ſuch abundance, that they ſhould have ſcarce time enough to receive and lay up one bleſſing before another came upon them.

And ye ſhall eat your bread to the full.] Have no want of any ſort of Proviſion (which is comprehended under the name of Bread) but as much as you can deſire. Which promiſe may ſeem to have a peculiar regard to the Command lately given, XXV. 4, 11. though there he took care to ſecure them by a ſpecial Promiſe, that they ſhould not want in thoſe year, (v. 20, 21.) and therefore much leſs in any other.

And dwell in your Land ſafely.] Plenty would have been little ſatisfaction to them, if they had been in danger to loſe it, or to be diſturbed in it: and therefore he promiſes to defend and protect them in the ſecure injoyment of it. See XXV. 18, 19.

Ver. 6. Verſe 6 And I will give peace in your Land.] There ſhall be no Inſurrections or Seditions in your Country; which are wont to ariſe from Poverty and Diſcontent. For this ſeems to relate to Peace among themſelves; as the latter end of the Verſe to Freedom from p. 539the Deſolations their Enemies might make among them.

And ye ſhall lye down, and none ſhall make you afraid.] It is a promiſe to preſerve them from Houſe-breakers and Robbers.

And I will rid evil Beaſts out of the land.] Which (as it will appear from v. 22.) made lamentable havock, when they increaſed, and were let looſe upon them: but theſe God promiſes to extirpate, if they would be obedient, either by hindering their breed; or making them devour one another; or driving them out of their Country.

Neither ſhall the Sword go through your Land.] Their Enemies ſhould not be able to penetrate their Country, to make any Ravage there.

Ver. 7. Verſe 7 And ye ſhall chaſe your Enemies, and they ſhall fall before you by the Sword.] This ſuppoſes their Neighbours might Invade their Country, but ſhould fail in their attempt, and be driven away with ſhame.

Ver. 8. Verſe 8 And five of you ſhall chaſe an hundred, and an hundred of you ſhall put ten thouſand to flight.] That is, a few ſhall be too hard for a great multitude; as it proved in the Conqueſt of Canaan. Inſomuch that Joſhua ſaith XXIII. 10. One man of you ſhall chaſe a thouſand. Which was fulfilled in the days of Gideon, who with three hundred Men, put to flight a vaſt Army, VII Judg. 22.

And your Enemies ſhall fall before you by the Sword.] Which commonly made a greater ſlaughter in their flight, then was made in the battle.

Ver. 9. Verſe 9 For I will have reſpect unto you.] The reaſon of which great Succeſs (as well as of the Plenty before mentioned) he would make them ſenſible, was God's great kindneſs and favour towards them, as the reward of their obedience. This Joſhua moſt thankfully acknowledges, XXIII. 9.

p. 540And make you fruitful and multiply you.] Make you a populous, and conſequently a powerful Nation.

And eſtabliſh my Covenant with you.] Keep it inviolably, and moſt certainly perform it. See VI Gen. 18.

Ver. 10. Verſe 10 And ye ſhall eat old ſtore.] Have a great deal of old Corn left, when the new is come in.

And bring forth the old becauſe of the new.] Have ſo much of it left, as to want room for it, when the new is to be laid up.

Ver. 11. Verſe 11 And I will ſet my Tabernacle amongſt you.] This is the great promiſe of all, that his Tabernacle, wherein he dwelt among them, ſhould remain and abide with them: For it was ſet already among them; but now he promiſes it ſhould be fixed: that is, his Divine Preſence ſhould continue with them.

And my ſoul ſhall not abhor you.] I will not caſt you off, becauſe of your Offences; for which I have appointed an Expiation.

Ver. 12. Verſe 12 And I will walk among you.] Conduct you from place to place, all the time you are in this Wilderneſs. For he dwelling in the Tabernacle, in the Cloud of Glory, which covered it: when that Cloud was taken up, the Ark preſently moved to go before them, and led them to the next Station, where they ſhould pitch their Tents, X Numb. 11, 12. See XXV Exod. 8. This is given as the reaſon why they ſhould keep their Camp from all Impurities. See XXIII Deut. 12, 13, 14.

And I will be your God, and ye ſhall be my People.] Bring you to the Land of Canaan; and there continue with you, and bleſs you, as my peculiar People.

p. 541Ver. 13. Verſe 13 I am the LORD your God, which brought you forth out of the Land of Egypt.] I will not leave my own work imperfect; but as I delivered you from the Egyptian Slavery, ſo I will continue to preſerve your Liberty and Happineſs.

That ye ſhould not be their Bondmen.] Remain any longer their Slaves, as they intended to make you for ever.

And I have broken the bands of your yoke.] When you could not deliver your ſelves, I ſet you free from the heavy burdens which oppreſſed you.

And made you go upright.] They were ſo loaded with inſupportable burdens in Egypt, that they could not look up; but hung down their Heads with heavineſs: till God by ſetting them free, made them go out from thence, not with dejected, but with chearful Countenances. For that's the meaning of making them go upright: as Freemen, not bowed down with Oppreſſion; but lifting up their Heads for Joy at their Deliverance. See XIV Exod. 8.

Ver. 14. Verſe 14 But if ye will not hearken unto me, and will not do all theſe Commandments.] After the promiſe of theſe extraordinary Bleſſings, as the Reward of their Obedience, he threatens them with as extraordinary Plagues and Calamities, if they were diſobedient. And as nothing moves us more powerfully than hope of ſome Good, or fear of ſome Evil; ſo there are no greater Bleſſings in this World than thoſe which God's Promiſes gave them hope to enjoy, nor greater Evils than thoſe of which his Threatnings put them in fear. But ſuch is the Divine Goodneſs, he always offers Mercy before he proceeds to Judgment: and mingles Judgment with Mercy before he proceeds in rigour of Juſtice. Which will appear in the following Threatnings.

p. 542Ver. 15. Verſe 15 And if ye deſpiſe my Statutes, or if your ſoul abhor my Judgments.] They were not thus wicked at the firſt; but diſobedience to God's Commands (mentioned in the foregoing Verſe) proceeded to a contemptuous neglect of them; and that in time to an abhorrence of them.

So that ye will not do all my Commandments.] Though often admoniſhed by his Prophets; whoſe Meſſages they not only rejected, but ſlighted and deſpiſed.

But that ye break my Covenant.] By forſaking him, and falling to Idolatry. For that was the principal thing in the Covenant, That they ſhould have no oter God, but him alone.

Ver. 16. Verſe 16 I alſo will do this unto you.] I will alter the method of my Providence towards you.

I will even appoint over you.] Or, as it is in the Hebrew, upon you: cauſing the following Diſeaſes to ſeize upon them (as the Phraſe ſignifies) and arreſt them. That they might feel the heavy diſpleaſure of him, whoſe Laws they ſet at naught.

Terrour, Conſumption, and the burning Ague.] It is not certain what Diſeaſes are comprehended under theſe words: eſpecially the firſt, Behalah, which we tranſlate terrour. But coming from a word importing haſte and precipitancy, I take it to ſignifie the falling ſickneſs: whereby People are ſo ſuddenly ſurprized, that they ſometimes fall into the fire, by which they ſit.

The other two words probably are rightly tranſlated. For the next, Sachepheth is by Kimchi and a great many others underſtood to ſignifie a Conſumption or an Hectick Fever: though R. Solomon and ſome others, ſeem to take it for a Dropſie; for he ſays it is a Diſeaſe that puffs up the fleſh, or (as David de Pomis) makes it to break out in Blotches. See Bochart in his p. 543Hierozoic. P. II. Lib. II. cap. 18. As for the laſt word, Chaddachat, it coming from a word denoting great heat, may well be tranſlated a burning Fever.

That ſhall conſume the eyes.] Make you look ghaſtly.

And cauſe ſorrow of heart.] Take away all the comfort of Life.

And ye ſhall ſow your ſeed, but your Enemies ſhall eat it.] Next to Bodily Sickneſs, he threatens them with the Incurſions of their Enemies: which was an higher puniſhment than the former, according to that of David, it is better to fall into the hands of the LORD then into the hands of Men.

Here alſo it is obſervable, he doth not threaten the worſt that their Enemies might do to them; but firſt, that they ſhould carry away their Harveſt, and make a Scarcity among them: and in the next Verſe, ſpeaks of delivering them to be ſlain by them.

Ver. 17. Verſe 17 And I will ſet my face againſt you.] Be extreamly angry with you. See XVII. 10.

And ye ſhall be ſlain before your Enemies.] The neighbouring Nations oftimes made great ſlaughter of them, and conquered them: as we find in the Book of Judges; and in the beginning of the firſt Book of Samuel.

They that hate you ſhall reign over you.] And grievouſly oppreſſed them, IV Judges 3. VI. 2, &c. This made them very contemptible; and was a juſt puniſhment of their contempt of God's Laws.

And ye ſhall flee when none purſueth you.] Loſe all your Courage: directly oppoſite to the promiſe v. 7, 8.

Ver. 18. Verſe 18 And if ye will not for all this hearken unto me.] If by theſe ſore puniſhments they were not reclaimed from their Idolatrous Practiſes, he threatens to ſend greater.

p. 544Then will I puniſh you ſeven times more for your ſins.] The number ſeven is uſed for any indefinite multitude, and therefore here ſignifies a great increaſe of their Plagues: which by their continued Provocations, became more and more grievous, then in former Ages.

Ver. 19. Verſe 19 And I will break the pride of your power.] That Power wherein you glory. Which ſome underſtand of the Sanctuary; which in the days of Eli, was forſaken of the Ark of God's ſtrength, (as the Pſalmiſt calls it) 1 Sam. IV. 10, 11. But it ſeems rather to relate to their numerous Forces, which at the firſt were every where victorious: but after ſundry Defeats in foregoing times, were in the days of Saul reduced to ſuch ſtraits, they hid themſelves in Caves, and Pits, and Thickets, &c. and there was not a Sword or a Spear to be found in any of their hands (ſave Saul's and Jonathan's) when they ſhould have fought with their Enemies, 1 Sam. XIII. 6, 7. 22.

And I will make your Heaven as iron, and your Earth as braſs.] The one, he means, ſhould afford no Rain, and the other, for want of moiſture, bring forth no Fruit: which muſt needs make a ſore Famine among them.

Ver. 20. Verſe 20 And your ſtrength ſhall be ſpent in vain, &c] This is a further deſcription of that Calamity; when after all their labour in ploughing and ſowing their Land, or digging and dunging their Trees, they brought forth nothing for their Suſtenance. We read in Scripture of ſuch Famines, wherein Man and Beaſt were ready to periſh; particularly 1 Kings XVII. 1, 12. XVIII. 15. 2 Kings VIII. 1.

Ver. 21. Verſe 21 And if ye walk contrary unto me.] Go on in your Idolatrous Courſes, directly contrary to my Commands, v. 1.

p. 545And will not hearken unto me.] Be obedient to the Admonitions of his Prophets, whom he ſent to call them to Repentance.

I will bring ſeven times mo plagues upon you according to your ſins.] As their Sins increaſed, ſo did their Plagues; for theſe that follow are more dreadful than the foregoing. And it was a high aggravation of their ſins, that they would take no warning by the ſevere Puniſhments, which God inflicted upon their Forefathers. This augmented his Plagues upon ſucceeding Generations: which, as Dr. Jackson ſpeaks, uſually run by the ſcale of ſevens. So that if we call the litteral meaning to a ſtrict Arithmetical Account, theſe later Plagues were Nine and forty times heavier than the former. But it is moſt likely, a certain number is put for an uncertain: yet denoting a very great increaſe of their Puniſhments, beyond what had been in preceding times.

It ought to be obſerved that there is in the Margin another rendring of the firſt words of this Verſe, (If ye walk contrary to me) which ſome follow; If ye walk at all adventures with me. That is, live careleſly, as if you had no regard at all to me; I will have as little regard to you, or concern for you. But the ancient Tranſlations go the other way.

Ver. 22. Verſe 22 I will alſo ſend wild Beaſts among you, which ſhall rob you of your Children, &c.] If the terrible famine would not work upon their ſtubborn hearts, no more than the forenamed ſickneſſes and wars, (v. 16, 17, 19, 20.) then he threatens they and their Cattle ſhould be devoured by wild Beaſts. The principal of which were Lyons, unto which the depopulation and devaſtation of Countries are aſcribed in Scripture; particularly in the Prophet Jeremiah II. 15. IV. 7. where the Aſſyrians and Nebuchadnezzar are therefore compared p. 546to Lions, becauſe by thoſe fierce Beaſts Countries were ſometimes laid deſolate; Man and Beaſt being deſtroyed by them. We read of no other, that killed the People planted in Samaria by the King of Aſſyria, inſtead of the Iſraelites whom they carried away Captive, 2 Kings XVII. 25. And God threatned to deſtroy the remnant of Moab by the ſame means, XV Iſa. 9. But there were other wild Beaſts alſo to do this Execution, V Jerem. 6. As Bears, who killed Two and forty Children at one time, 2 Kings II. 24. Serpents and Cockatrices, VIII Jer. 17. And in general, that Prophet threatens the deſtruction of Judea by ſuch Creatures, XV Jerem. 3. Nor are Examples wanting in other Hiſtories of ſuch Calamities; one Monument of which continues ſtill in the Church. For the Solemn Prayers in ROGATION Week, were firſt inſtituted (as Sidonius relates) by Mamertus Biſhop of Vienne in France, for this reaſon among others, that Wolves and other wild Beaſts did very great miſchief in thoſe parts. See Sirmondus in Lib. VII. Epist. 1. Nay, ſome Countries have been ſo infeſted with ſmaller Creatures, particularly Spain by Conies, that they left nothing untouched: being noxious not only to Roots and Seeds, but ſubverting whole Towns, which were undermined by them. And in the Neighbouring Iſlands called Baleares, they were ſo plagued with them, that they were forced to Petition Augustus to ſend Soldiers to defend them from theſe little Animals. See Bochartus in his Phaleg. Lib. III. cap. 7.

And your high-ways ſhall be deſolate.] For Travellers would not venture into the High-ways, for fear of the wild Beaſts; and becauſe of the ſcarcity of People to give them entertainment. It is obſervable that this Plague is directly oppoſite to the Bleſſing promiſed unto their Obedience, v. 6. where he ſaith, I will rid p. 547evil Beaſts out of the Land: which was never overrun with them, till it was overſpread with wickedneſs.

Ver. 23. Verſe 23 If ye will not be reformed by me, by theſe things.] He would have them obſerve his Hand in all theſe Puniſhments; by which he intended their Reformation.

But will walk contrary unto me.] See v. 21.

Ver. 24. Verſe 24 Then will I alſo walk contrary unto you.] Serve you in your kind; and ſtill make your Plagues more grievous, as your Stubbornneſs grows more obſtinate. To what was ſaid before of this matter, I ſhall add the Interpretation of Maimonides in his More Nevoch. P. III. cap. 36. where he thus gloſſes on this place: If when I inflict upon you theſe Puniſhments, you believe them to be accidental things, meer Chances (ſo he underſtands the word keri, which we tranſlate contrary) then will I deal with you according to your Opinion, and lay more heavy Puniſhments upon you. For becauſe they believed theſe Plagues hapned by accident, which were the Conſequents of their falſe Opinions and evil Works, therefore they did not reform them: as Jeremiah ſaith, V. 3. Thou haſt ſtricken them, but they have not grieved. Thus he.

And will puniſh you yet ſeven times for your ſins.] If we ſhould follow the litteral Expoſition mentioned v. 21. then thoſe Plagues there threatned being ſeven times multiplied, would make the Plagues threatned in this Verſe, for their multiplied Tranſgreſſions, three hundred and forty three times greater than the firſt, v. 18. But the meaning is only, that they ſhould ſtill grow more numerous, and more deſtructive.

p. 548Ver. 25. Verſe 25 And I will bring a ſword upon you.] This ſeems to be no new Plague, having been before threatned v. 17. Therefore the meaning is, that he would ſend three ſore Judgments upon them, all at the ſame time, viz. War, Peſtilence, and Famine: which are contained in this and the next Verſe. Of War and Famine at once, See XIV Jerem. 18. XVI. 4. Of Peſtilence added to them, together with Captivity, XV. 2, 3, 4. XLIV. 12, 13. and ſee VI Ezek. 11, 12. and ſtill worſe XIV Ezek. 21.

That ſhall avenge the quarrel of my Covenant.] My quarrel with you for the breach of that Covenant which you ſolemnly made with me, XXIV Exod. 3, 8. XXXIV Exod. 10.11, 12, &c.

And when you are gathered together within your Cities.] Thinking there to defend your ſelves againſt your Enemies, by impregnable Fortifications.

I will ſend the Peſtilence among you.] To deſtroy the Soldiers in your Garriſon.

And ye ſhall be delivered into the hand of the Enemy.] Forced to ſurrender; becauſe you have no Men left to defend the place.

Ver. 26. Verſe 26 And when I have broken the ſtaff of bread.] Taken away its power to nouriſh you (as Bochart expounds it) or rather taken Bread it ſelf from you, which is the ſupport of Life, by a ſore Famine, v. 10. If they either wanted Corn to make Bread, or their Corn had no heart in it (as we ſpeak) either way, they would be ſtarved.

Ten women ſhall bake your Bread in one Oven.] That is, there ſhall be ſuch Scarcity, that a ſmall Oven ſhall be ſufficient to bake Bread for ten Families; i. e. for a great many, as the number ten in Scripture ſignifies, 1 Sam. I. 8. XIX Job 3.

p. 549And they ſhall deliver you again your bread by weight.] Diſtribute to every one in the Family, a certain quantity; not enough to ſatisfie them, but only (as we ſpeak) to keep Body and Soul together. So it follows:

And ye ſhall eat, and not be ſatisfied.] Never have enough to ſatisfie their hunger; but by eating, made to crave the more to eat. So Pellicanus gloſſes, who thus concludes his Notes of theſe Verſes, Haec ſunt arma Dei contra inſenſatos, &c. Theſe are the Weapons of God againſt ſtupid Wretches; which no wicked Man can evade, when God in anger begins to fall upon them. Let no Man, though never ſo great and rich, hope to be ſafe from the Hand of the Lord, who can kill Kings by Worms and Lice when he pleaſeth.

Ver. 27. Verſe 27 And if you will not for all this hearken unto me, but walk contrary to me.] If all theſe Plagues have no better effect upon you than the former. See v. 21, 23, 24.

Ver. 28. Verſe 28 Then will I alſo walk contrary to you in fury.] His Indignation riſes proportionable to their Offences. For now he not only ſaith he will ſet his face againſt them (as he ſpeaks v. 17.) but proceed againſt them, in fury: by ſuch Puniſhments as ſhould quite ruin them.

And I, even I will chaſtiſe.] The very manner of Speech expreſſes Anger and Indignation: being as if he had ſaid, I will make you know who it is that you have deſpiſed, v. 15. The word jiſſarti alſo, which we render chaſtiſe, imports ſmarter Puniſhments than thoſe expreſſed by hickethi, I will ſmite, or puniſh you, v. 24.

p. 550Seven times for your ſins.] If we ſhould by a litteral account multiply the number of Plagues mentioned v. 24. ſeven times, the threatning here would amount to this: That their Rebellion, not amended by ſo many Plagues, but continued ſtill from Age to Age (notwithſtanding all the Corrections inflicted on them for their Reformation, v. 23.) ſhould in concluſion be puniſhed one thouſand one hundred ninety ſeven times more ſeverely than at firſt, v. 18. But the ſimple ſenſe is, That their obſtinate contempt of his Laws, ſhould be puniſhed with new and more grievous Plagues. Which was fulfilled, as our Dr. Jackſon obſerves (Book I on the Creed, chap. 22.) in their Captivity, in the days of Manaſſeh, Jehojachim, and Zedediah: and again in the time of Ptolomy the firſt under Antiochus Epiphanes. For theſe later Calamities were at leaſt ſeven times greater (both for extent and durance) than the former Perſecutions, which they ſuffered from the Philiſtines, Moabites, Ammonites, and Syrians. By all which, and by what follows, it plainly appears that theſe Threatnings were a kind of Prediction. For Moſes evidently foreſaw they would not prove ſo obedient as he deſired, (XXXI Deut. 27, 29.) and conſequently that theſe Threatnings, in caſe of Diſobedience, would turn into Prophecies. Unto every one of which their Hiſtory exactly anſwers, as the Book of Deuteronomy will give me occaſion to ſhow more fully.

Ver. 29. Verſe 29 And ye ſhall eat the fleſh of your ſons, and the fleſh of your daughters ſhall ye eat.] This is the very utmoſt Calamity that could come upon a People: and yet (as Conradus Pellicanus obſerves) it is put before the throwing down of their High-places and Images, &c. As if the devouring of their Children (ſuch was their incredible Luſt after Idols) would ſeem a p. 551leſs Evil to them, than the loſs of their Images.

This was fulfilled among the Iſraelites in the Siege of Samaria, 2 Kings VI. 29. and among the Jews in the Siege of Jeruſalem before the Babylonian Captivity, IV Lament. 10. and in the laſt Siege by Titus, as Joſephus relates, Lib. VII. de Bello Judaico, cap. 8.

Ver. 30. Verſe 30 And I will deſtroy your high places.] Where they were wont to worſhip their Idols, according to the manner of the Heathen; who built Temples, and Altars, and offered Sacrifices to their Gods, upon Mountains and high Hills; eſpecially ſuch as were ſhaded with Trees. Inſomuch that the Indians in Philoſtratus call the high Mountain Caucaſus, foreign, the Houſe of the Gods. And the ancient Perſians (as Herodotus ſaith in his Clio, cap. 131.) foreign, going up to the top of the higheſt Mountains, there offered Sacrifices unto Jupiter; calling the whole Circle of the Heavens, by that name. And in the Iſland Naxus the higheſt Mountain was alſo conſecrated to him; as from his worſhip on Mount Athos he is called foreign in Heſychius. They that would ſee more of this matter, may look into Cuperus his Apotheoſis Homeri, p. 15, 16, &c. And the reaſon of their chooſing theſe places for their Worſhip was, becauſe they thought their Sacrifices would be more acceptable there than in Valleys. For, as Lucian himſelf ſaith, they thought themſelves in ſuch High-places to be nearer to their Gods, and ſo ſhould more eaſily obtain Audience, foreign Lib. de De… Syr. and Tacitus ſaith the ſame in the laſt Book of his Annals.

How much the Iſraelites were inclined to follow the Nations of the World in this, appears too plainly by their Hiſtory; which ſhows that High-places were frequented in the Reigns of their good Kings, as well as p. 552of their bad. Yea, they were ſo fond of them, that when they could not go to them, they offered upon the tops of their Houſes, XIX Jerem. 13. XXXII. 29. I Zephan. 5.

And cut down their Images.] The Hebrew word Chammanecem, which we tranſlate your Images, properly ſignifies Temples erected for the worſhip of the Sun, as Aben-Ezra ſays upon this place. For it is certain that the Hebrews call the Sun Chamma; from whence comes the word Chamman, the Temple of the Sun: whom the ancient Phoenicians took to be the Lord of Heaven. So Sanchoniathon, foreign (ſpeaking of the Sun) foreign. Though it is very probable, that as Superſtition increaſed, the name of Chammanim was given to other Temples, as well as thoſe of the Sun. See Bochart in his Canaan, Lib. II. cap. 17. Others take this word to ſignifie what the Greeks call foreign and foreign, Temples of the Fire; which being worſhipped by the Eaſtern People, Temples were erected in honour of it. But this is not much different from the former: the Perſians worſhipt the Sun in the Fire, which was the Symbol and Repreſentative of the Sun. See Selden Syntagma II. de Diis Syris cap. 8.

And caſt your carcaſes upon the carcaſes of your Idols.] Which were both burnt together, as ſome imagine. However, this expreſſes the utmoſt Contempt both of them and of their Idols; who were alike deteſtable. Their fondneſs of them alſo when they were alive, ſeems to be repreſented by throwing them upon them when they were dead. And the Hebrew word gillulim (which we barely tranſlate Idols) importing ſomething belonging to the Dunghil, is taken by ſome to ſignifie the Images of Baal-peor; who was worſhipped, as the Jews ſay, after a moſt beaſtly manner. Theſe p. 553Idols, whatſoever they were, though dreſſed up finely, yet were no better then dead Carcaſes, without any Life or Soul in them. And we might think (if that Superſtition were ſo old) that Moſes alludes to the little Images of Iſis, which were made of Plaiſter and Clay, and are found frequently in the Sepulchres of Egyptians at this day. Unto which Chriſtoph. Arnoldus (in his Epiſtle to Wagenſeil) thinks the Talmudiſts allude, when they ſay that Pharaoh's Daugher, becoming a Proſelyte to the Jewiſh Religion, waſhed her ſelf in the River Megullile from theſe dunghil Idols (as ſome render it) of her Father's Houſe, Excerp. Gemarae in Sota, cap. 1. ſect. 40. The Dutch Interpreters tranſlate it Dreck-goden, not meerly for the matter (as Arnoldus thinks) but alſo for the form of a Beetle, which lives in dung. For ſo they repreſented Iſis, as Plutarch tells us in his Book de Iſid. & Offic. See Wagenſeil Sota p. 1176.

And my ſoul ſhall abhor you.] As ſo offenſive to me, that I can bear with you no longer. This is directly oppoſite to his promiſe, if they would be obedient, v. 11. My ſoul ſhall not abhor you.

Ver. 31. Verſe 31 And I will make your Cities waſte.] Their Walls being thrown down, and their Houſes burnt.

And bring your Sanctuaries unto deſolation.] They had but one Sanctuary; and therefore ſome think their Synagogues are comprehended under this name; for they are ſometimes called Sanctuaries, as I obſerved before. But the Sanctuary, properly ſo called, having ſeveral parts, which were all holy, Moſes may be thought to ſpeak of it here in the Plural Number. As Jeremiah repreſents the Jews, ſaying, The Temple of the LORD, the Temple of the LORD, the Temple of the LORD are theſe, VII. 4. That is, both theſe Courts wherein we ſtand, as well as that of the Prieſts, and p. 554the moſt Holy Place, are all the LORD's Temple. Or the word your is to be applied to ſuch places of Worſhip as they themſelves had conſecrated, in oppoſition to God's Sanctuary.

And I will not ſmell the ſavour of your ſweet odours.] This ſeems to determine the meaning of Sanctuaries, to God's own Houſe; where ſweet odours of Incenſe, made of ſeveral ſweet Spices, were daily offered unto him. Which being a repreſentation of their Prayers ſent up to him, he here declares that he will not be appeaſed by them, nor by any Sacrifices they could offer to him, but utterly reject them.

Ver. 32. Verſe 32 And I will bring the Land into deſolation.] The People being carried captive; or forced to flee into ſtrange Countries, v. 33.

And your enemies which dwell therein ſhall be aſtoniſhed at it.] They that poſſeſs this Country, out of which you are expelled, ſhall be amazed when they reflect upon the Calamities that are fall'n upon you. Which Jeremiah deſcribes as very dreadful, VII. 20. And often mentions the Aſtoniſhment wherewith they were ſtruck, who beheld them, XVIII. 16. XIX. 8. XXV. 9, 11. and ſee 2 Chron. XXIX. 8, 9. which ſhows this began before Jeremiah's time.

Ver. 33. Verſe 33 And I will ſcatter you among the heathen.] Some fled into one ſtrange Country, and others into another; according as they could find means and opportunity: inſomuch that there were no known places where they were not diſperſed. So Jeremiah threatens XIII. 24. XV. 4.

And I will draw a ſword after you.] So Jeremiah threatens thoſe that would go into Egypt for ſafety; that the ſword which they feared, ſhould overtake them there, XLII. 16, 17, 18.

p. 555And your Land ſhall be deſolate, and your Cities waſte.] For they that were left there, and their Enemies to whom the Country was given, were now enow to cultivate the Land, and build their Cities. By all this, as well as by what follows, it appears that here is a plain Prediction of the Miſeries that came upon Iſrael, by Tiglath-Pileſer and Salmanaſar; and upon Judah by Nebuchadnezzar; who laid their Cities waſte, deſtroyed the Sanctuaries, deſpoil'd them of their Goods, drove them into ſtrange Countries, and, as it here follows, made their Land keep its Sabbaths.

Ver. 34. Verſe 34 Then ſhall the Land enjoy her Sabbaths, as long as it lyeth deſolate, and ye be in your enemies Land, &c.] This is a moſt bitter reproach to them for their ingratitude to God, and inhumanity to their Brethren, in not keeping the Sabbatical year, mentioned in the foregoing Chapter. Dr. Hammond hath another notion of the word, which we tranſlate enjoy: See Note g. upon Pſal. 102. p. 504.

Ver. 35. Verſe 35 As long as it lieth deſolate, it ſhall reſt.] Lye untilled; as it ought to have done every ſeventh year. And it lay thus ſeventy years; becauſe, as ſome think, they had neglected to keep ſo many Sabbatical years. Which we cannot think to be true; without ſuppoſing that they kept none for half the time from their entrance into Canaan, till they were expelled out of it, by the Captivity of Babylon.

Becauſe it did not reſt in your Sabbaths, when ye dwelt upon it.] For in theſe four hundred and ninety years, ſays Procopius Gazaeus, when they were under the Government of Kings, there were ſeventy years to be kept as Sabbaths: which, that the Land might enjoy its Sabbaths, were ſpent in the Captivity of Babylon. We do not expreſly read indeed of this profane neglect, while they dwelt in their Land: but p. 556Jeremiah complains that they did not in his time give their Servants Liberty in the ſeventh year, (XXXIV. 17.) and he gives this as one reaſon why God delivered them up to Slavery, (for ſo I underſtand thoſe words I Lament. 3. Judah is gone into captivity, becauſe of affliction, and becauſe of great ſervitude.) And from thence we may conclude that the ſame covetous humour (and diſtruſt of God's Providence) made them not ſuffer their Land to reſt in that year. Eſpecially ſince the Author of the ſecond Book of Chronicles expreſly mentions this as a reaſon of their Captivity, to fulfil the word of the LORD by the mouth of Jeremiah the Prophet, until the Land had enjoyed her Sabbaths: for as long as ſhe lay deſolate ſhe kept Sabbath, to fulfil threeſcore and ten years, 2 Chron. XXXVI. 21. Now their Puniſhment in this was made the more remarkable, if it be true that both the Kingdom of Samaria, and the Kingdom of Judah were deſtroyed in a Sabbatical year: and that immediately after a Jubile, the City and Temple were deſtroyed by Titus, according to Scaliger's Computation. And ſo I obſerved before Maimonides makes account (XXV. 8.) that the year when they were carried captive to Babylon, and the firſt Temple deſtroyed, was in the expiration of a Sabbatical year, Schemitta ve Jobel cap. 10. ſect. 3.

Ver. 36. Verſe 36 And upon them that are left alive of you.] This imports that the Body of the People ſhould be deſtroyed.

I will ſend a faintneſs into your hearts, in the Lands of their Enemies.] Where their Spirits Sunk, under their preſent Miſeries.

And the ſound of a ſhaken leaf ſhall chaſe them.] And yet they were condemned to live, in continual dread of more Miſeries. For the Hebrew word we tranſlate faintneſs ſignifies ſoftneſs: which could not ſupport p. 557the weight of their Affliction. And this laſt Phraſe imports ſuch a timourneſs as ſhould make their Life always uneaſie to them, and ſuch a cowardiſe as ſhould render them vile and deſpicable. And ſo they are noted at this day to be mean ſpirited, and faint hearted: it being ſcarce ever heard, that a Jew liſted himſelf for a Soldier; or ingaged in the defence of the Country where he lives.

And they ſhall flee, as flecing from a Sword, and fall when none purſueth.] Fancy they hear the ſound of Trumpets, or claſhing of Arms; which made them ſtart, and run away, any fall into a ſwoon, when there was no danger. Such Terrors the Heathen themſelves have obſerved, in Men of an evil Conſcience; who were afraid of their own Shadow, as they ſay of Oreſtes.

Ver. 37. Verſe 37 And they ſhall fall one upon another.] As people are wont to do, when they make too much haſte, and run confuſedly; or the formoſt hinder the flight of thoſe that follow, XLVI Jerem. 16.

As it were before a Sword, &c.] For fear of the Sword; as this Hebrew Phraſe certainly ſignifies, and is ſo tranſlated in the Margin of our Bibles, XXI Iſa. 15. XXXI. 8. See Bochartus in his Hierozoicon P. I. Lib. II. cap. 8.

And ye ſhall have no power to ſtand before your enemies.] Being ſo timorous, as to flee, when there were none, (as it goes before) they could not ſtand before them, when they appeared.

Ver. 38. Verſe 38 And ye ſhall periſh among the Heathen.] Die with Grief, or by Diſeaſes, Poverty, Oppreſſion, and hard Uſage.

And the Land of your Enemies ſhall eat you up.] Inſomuch that the ten Tribes never returned to their own Land: but either periſhed by Hunger, and bad Accommodations; p. 558or were ſwallowed up (as we ſay) into the Body of another Nation.

Ver. 39. Verſe 39 And they that are left of you ſhall pine away, in their iniquities, in their enemies Land.] With grief and ſorrow, and ſad reflections upon the Miſeries into which their ſins, and the ſins of their Fathers had thrown them. Inſomuch that Death was more acceptable to them than Life, VIII Jerem. 3.

And alſo in the iniquities of their Fathers ſhall they pine away with them.] Eſpecially thoſe of Manaſſeh King of Judah, whoſe wickedneſs was ſo great, that the zealous Reformation which his Grandchild made, could not turn away the fierceneſs of God's great wrath againſt them, 2 Kings XXIII. 26, 27.

Ver. 40. Verſe 40 If they ſhall confeſs their iniquity, &c.] Though Moſes had been above three times as long in recounting the Plagues which he either foreſaw, or feared would come upon them for their ſins, than in the Bleſſings which he promiſed ſhould follow their Obedience: yet he plainly ſhows that the Bleſſings would have far excelled the Curſes, had not their Diſobedience hindered. For after all theſe dreadful Calamities were come upon them, he concludes with a moſt gracious promiſe that God would reſtore them to their own Land, from whence they were expelled, if they truly repented of thoſe ſins which were the cauſe of it.

That he means by confeſſing their iniquities, and the iniquities of their Fathers, &c. acknowledging them with ſuch unfeigned ſorrow, as wrought Repentance; without which he gave them no hope of Deliverance. And it is well obſerved by a great Divine of our own, That if without confeſſion of their fathers iniquities, they could not be abſolved from their own; their fathers iniquity not repented of, was their own; and ſo was the puniſhment due unto it.

p. 559And that they have walked contrary to me.] Both they, and their fore-fathers: whoſe ways had been ſo contrary to God's Laws, that, if they ſincerely confeſſed it, God expected they ſhould take the quite contrary courſe, and obſerve thoſe Precepts carefully which their Fathers had violated.

Ver. 41. Verſe 41 And that I alſo have walked contrary unto them, and have brought them into the Land of their Enemies.] Be ſenſible that all the Miſeries they have endured, came not by chance; but the juſt Puniſhment I ſent upon them for their ſins: particularly that it was by my order, that they were carried captive into a ſtrange Land.

If then their uncircumciſed heart be humbled.] By an uncircumciſed heart ſeems to be meant an heatheniſh temper of mind, inſenſible of God: which made them ſtubborn and refractory; and therefore this Phraſe is the ſame with an hard heart. For which there was no cure, but ſuch remarkable Judgments, as evidently carried in them the marks of a Divine Hand. Which when they ſaw, and ſubmitted to it, he gives them hope of deliverance.

And they accept of the puniſhment of their iniquity.] Patiently bear it, as their juſt deſert; and acknowledge they do not deſerve to be delivered from it.

Ver. 42. Verſe 42 Then will I remember my covenant with Jacob, and alſo my covenant with Iſaac, and alſo my covenant with Abraham.] See III Exod. 6. He promiſes to reſtore them to their own Land; according to the Covenant made with their Fore-fathers, that he would give it them, for an everlaſting Poſſeſſion. For to remember a Covenant, or Promiſe, in Scripture Language, is to perform it, and make it good. Accordingly we find the forenamed Confeſſion made by Daniel (Chap. IX.) and he makes it in the name of all p. 560the People; among whom, no doubt, there were many that heartily joyned with him: and then followed their wonderful Reſtoration in the Reign of Cyrus, of which we read I Eſra, &c.

And I will remember the Land.] Re-people it with its former Inhabitants, &c. See 2 Chron. 36. v. 22, 23. where this immediately follows the Relation he had made of the Land being laid deſolate.

Ver. 43. Verſe 43 The Land alſo ſhall be left of them, and ſhall enjoy her Sabbaths, &c.] This Verſe is very obſcure; unleſs we take it to ſpeak of a new Expulſion out of their Land, after their Reduction to it. And then the next words

And they ſhall accept of the puniſhment of their iniquity.] Muſt be interpreted, after they had accepted, or though they had accepted, &c. This made their ſin the more provoking; that they offended God again, when he had ſo graciouſly forgiven them, and delivered them from a diſmal Captivity.

Becauſe, even becauſe they deſpiſed my Judgments, and becauſe their ſoul abhorred my Statutes.] Returned to the very ſame wicked diſpoſition, for which they had been formerly expelled, v. 15. This was fulfilled by degrees, by the Succeſſors of Alexander, and at laſt by the Romans.

Ver. 44. Verſe 44 And yet for all that, when they be in the Land of their Enemies.] He would not have them utterly deſpair of Mercy, even after a new Baniſhment: which hath now continued many Ages. For this Promiſe is not yet fulfilled, as Dr. Jackson obſerves Book I. on the Creed, Chap. 31. ſect. 9.

I will not caſt them away, neither will I abhor them, to deſtroy them utterly.] As we ſee at this very day, they are not deſtroyed utterly: but remain a great Body in ſeveral Countries; after above ſix hundred years Expulſion from their own Land.

p. 561And to break my covenant with them.] Never more to own them for my People.

For I am the LORD their God.] I ſtill continue to have a peculiar right to their Obedience; as they have to my kindneſs, if they will return to their duty.

Ver. 45. Verſe 45 And I will for their ſakes remember the Covenant of their Anceſtors, &c.] The meaning cannot be, that God would be ſo gracious for their ſakes who were ſo very wicked: but, as the words in the Hebrew are, he would for them (i. e. for their good and advantage) remember the Covenant of their Anceſtors, whom he had brought forth out of the Land of Egypt. That is, once more deliver them from their miſerable Condition, and reſtore them to his Favour; that he may be their God. And that great Man (now mentioned on the foregoing Verſe) obſerves, That the continuation of their Plagues ſeems ſo much interrupted, and the Plagues themſelves ſo much mitigated, in the last Age (ſince the Goſpel hath been again revealed) as if their Miſery were almost expired, and the Day of their Redemption drawing nigh. But then they muſt firſt confeſs their Iniquity, and the Iniquity of their Fathers, (as Moſes ſpeaks before, v. 40.) with their Treſpaſs which they treſpaſſed in crucifying Chriſt the LORD: and accept the Puniſhment of their Iniquity, acknowledging that ſo horrid a Crime, deſerved ſo long and ſo heavy a Puniſhment. For every Child (as he obſerves in another place (Book XI. p. 3750.) is born, as it were, heir to his fathers ſins, and to their Plagues; unleſs he renounce them by taking their Guilt upon him, and ſuch hearty Confeſſion as this Law preſcribes; and patient Submiſſion of himſelf to God's Correction.

p. 562Ver. 46. Verſe 46 Theſe are the Statutes, and Judgments, and Laws, which the LORD made between him and the Children of Iſrael.] This may be thought to refer either to all the foregoing Book of Laws; or to what is ſaid in this Chapter. Menochius thus expounds it, theſe are the Puniſhments which God threathed, to the breakers of his Laws. But it is more reaſonable to take in the whole, in this manner theſe are the Statutes, and Judgments, and Laws (together with the Promiſes and Threatnings annexed to them) which the LORD made between him and Iſrael.

In Mount Sinai.] See XXV. 1.

By the hand of Moſes.] By the Miniſtry of Moſes, who delivered theſe Laws, from God's own Mouth.

It is obvious to obſerve, that inſtead of, theſe are the Laws which the LORD made between him and the Children of Iſrael, Onkelos the famous Chaldee Interpreter, hath between his WORD and the Children of Iſrael. Which Theodorick Hackspan produces, among other places, to prove that in thoſe Paraphraſts the WORD of the LORD ſignifies no more than foreign himſelf. Which, though it be true in ſome places, yet in others, as I have obſerved before, it cannot have that ſignification; particularly in CX Pſal. 1. where the Hebrew words are, The LORD ſaid unto my Lord, which are thus expounded by Jonathan, The LORD ſaid unto his WORD. Where it can ſignifie nothing, but another Divine Perſon. And ſo Onkelos might intend it here; that the LORD made all theſe Laws between his Eternal WORD and them.