Deuteronomy 10
PATvants that wait upon their masters, before whom they are * said to stand. Thus Gchazi attended the prophet Elisha, (2 Kings v. 25.) And the prophets themselves are thus said to stand before the Lord, (1 Kings xvii. 1. xviii. 15.) Therefore it here signifies that the Levites were separated to be God’s ministers, as it follows. To minister unto him.] As assistants to the priests in the tabernacle, (Numb. iii. 6.) and as a guard to the tabernacle, (ver. 7, 8.) Which was the second part of their office. And to bless in his name unto this day.] This was the greatest thing of all, and was peculiar to the priests, who were a part of the tribe of Levi, but had the sole privilege among them to bless in the name of the Lord, as we read expressly Numb. vi. 23, 24. If, indeed, it could be made out, that by blessing in the name of the Lord, is meant only to bless the name of the Lord, that was common to all the Levites, who sang praises and gave thanks continually to him in the temple, as I suppose they did in the tabernacle: but I find no example of the use of this expression in this sense; and therefore it must be restrained to the priests, who were sons of Levi, as well as the rest; and are so called when Moses mentions this part of their office, Deut. xxi. 5. the wilderness, giving them the country of Sihon and Og, &c. Whom therefore they were bound to love and serve, and to confide in his mercy, and not in their own power or righteousness, (viii. 17, 18. ix. 4 — G.)
Deuteronomy 10:1
jA.T that time the Lord said unto me, Hew thee two tables of stone like unto the firsts and come up unto me into the mount. After his anger was something appeased, he ordered Mdses to come up to him where he had been before, and bring with him two tables of stone like those he had broken, that God might renew his covenant with them. But there was (his difference, (as I observed Exqd. xxxiv. 1.) that God himself made the former.tables, but he bade Moses make these: which signifies some abatement of his favour. And make thee an ark of wood.] This command’ was given at his first.going up into the mount, (Eiod. xxv. 10.) afid, perhaps, was renewed again now, upon the occasion bf making these new tables which were to be put into it. THEREFORE thou shalt love the Lord thy God.] Who of so small hath mado thee so great a nation. And keep his charge.] A phrase used frequently concerning the Levites, Numb. iii. 7, 8, &c. But here comprehends all the particulars following, his statutes, and his judgments, and commandments, which he had charged them to observe. (See vi. 1.)
Deuteronomy 10:2
And I mill write on t. te tables the words that were in the first tables xohich thou brakest.] So we read he told him, Exod. xxxiv. 1. And thpu shalt put them in the ark.] As soon as it was made to receive them. And know you this day.] Consider seriously what I have said to you, till you be sensible of it, (viii, 5. ix. C.) For I speak not tvith your children, which have not known, and which have not seen.] The words I speak are not in the Hebrew: and they may as well be supplied thus, For not with your children have these things been done, &c. Which agrees well with ver. 7. The chastisement of the Lord your God.] The plagues He sent upon the Egyptians. His greatness.] Which appeared by the many great things he did, only upon the stretching out of Moses’s rod. His mighty Jutnd, and stretched-mtt arm.] These are more words to express the same thing.
Deuteronomy 10:3
And I made an ark of shittim-wood. This looks as if he made an ark before he made the tables; that when ho brought them down, it might be ready to receive them. And it hath given some ground to tho Jewish doctors, to say that there were two arks; one made by Moses, wherein he put the tables of stone that were broken, and those that 4T Microsoft® [chap. •were renewed, until the other was made by Bezaleel: for we read expressly, that Bezuleel made the ark, Exod. xxxvii. 1. and here it is said that Moses made it. So that they conclude there were two made; and this made by Moses they fancy was the ark that went before them in their marches and battles; which the other never did by God’s order, but only w T hen they entered into Canaan; (Josh, iii.) for when of their ownselvcs they carried it forth in the days of Eli, God was angry with them, and delivered it. inlo the enemy’s hand, (1 Sam. iv. 3, 4. 11.) But Abcn Ezra, Nachraanidcs, and Abarbinel, have confuted this by •strong reasons to the contrary, as may be seen in Buxtorfs Histor. Arcac, p. 35, 36, &c. And as to this place, they arc of opinion, that Moses speaks of the ark made afterward by Bezaleel, which Moses is said to have made, because he commanded him to make it. Just as Solomon is said to have built the temple, because he caused it to be built. Or, if it be granted that Moses made an ark before he went the second time into the mount (which this verse seems to countenance), it will not follow that there were two arks in use among the Israelites; for this ark now made was of mere wood, not overlaid with gold, and designed only as a chest wherein to keep the tables handsomely, till the ark could be made by Bezaleel, and then the tables were translated into that, and this chest of Moses laid aside. And heived two tables of stone like unto the first, and went vp into the mount.’] See Exod. xxxiv. 4. And his miracles, and Ids acts, which he did in the midst of Egypt.] Or, his miraculous acts, &c. He uses so many words to make them sensible, how much they were obliged to God for their deliverance out of the slavery of Egypt; which nothing could have effected but God’s almighty power, declared in various instances. This is the first argument wherewith he excites their love to God (which he pressed in the foregoing chapter, and begins this again with it), that God had loved them so much, as to work many astonishing miracles, rather than let them continue slaves to Pharaoh.,
Deuteronomy 10:4
And he ivrote on the tables, according to the first writing, the ten commandments. Exod. xxxiv, 28. Which the Lord commanded you in the mount, out of the midst of tlte fire, in the day of the assembly.] When the whole congregation was gathered together at the foot of the mount* (See ix. -10.). And the Lord gave them unto me.] To carry down to the people. And what he did unto tlte army of Egypt, unto their horses, and to tlieir cltariots.] Who pursued after the Israelites, and overtook them, (Exod. xiv. 6— 8.) Whereby the kindness of God appeared, after he had delivered them, in preserving them from being brought back to their slavery. How he made the water of the Red Sea to overflow them as they pursued after you.] See Exod. xiv. 23, 24. 27, 28. And howthc.Lord liath destroyed them unto this day.] Brought them so low, that they have not recovered their strength, to attempt any thing against you since that time.
Deuteronomy 10:5
And I turned myself. From the Divine presence, where he had been supplicating for mercy, and had received from thence the tables of the covenant. And came down from the mount.] At the end of forty days and nights, (Exod. xxxiv. 28, 29.). And put the tables in the ark which I had made.] Which he commanded to be made by Bezaleel, (Exod. xxxvii. 1.) and put into the tabernacle as soon as it was built, with these tables in it, (Exod. xl. 20, 21.) And tliere they be, as the Lord commanded me.] Though Moses mentions his making the ark before his hewing the tables, and going up into the mount, (ver. 3.) yet these words seem to determine that he speaks of the ark made by Bezaleel, according to his directions. For now that tlicy w r cre going over Jordan, the tables were in the ark, which he is said here to have made. Which was certainly the ark of the covenant, not that chest, which some suppose Moses to have made to keep the tables in till the other could bo fitted for their reception. Ver. G.And the children oflsraeltook their journey from Beeroth, of the children ofJaakan, to Mosera.] Not immediately; but after they had passed through several other places, and made some stay in them: for they went from Bene-Jaakan to Gudgodah (or Hor-hagidgad), and so to Jotbatb, and the rest of the mansions mentioned Numb. xxxiii. 32, 33, &c. until they came to Mount Hor. -There Aaron died, and there he was buried.] At Mosera, or the top of Mount Hor; which was another part of the same mountain, as Ilorcb was of Sinai. • And Eleazar his son ministered in the priesVs office in his stead.] The greatest difficulty is to give anaccoimt how this comes in here, and what connexion this and the following verse have with what went before. All the satisfaction that I can give to it is this, that Moses having told them, that he put the tables of the testimony or covenant into the ark, as a token God was reconciled to them, and that there they still were as the Lord commanded, he puts them out of all doubt of it, by telling them, that though Aaron (who had the special care of the holy place, and all things in it committed to him) was dead, yet Eleazar his son was still alive, who could testify those holy things remained, as when Moses first placed them there, he being consecrated to the priest’s office instead of Aaron; and in this very mount, (Numb. xx..25, 26, &c.) which is the occasion of mentioning this station here, when most of the rest are omitted. And wJuit he did to you in the wilderness, until CHAP. XI,] UPON DEUTERONOMY. ye came unto this place.’] Provided for them, protected and preserved them forty years; giving them possession also of the country of Sihon and Og, two kings of the Amorites. These benefits, if they considered, which they could not but see they owed to his love alone, were powerful arguments to move them to love him.
Deuteronomy 10:6
And what he did to Dathan and Abiram, the sons ofEliab, the son of Retiben. Numb. xvi. 1, &c. The remembrance and consideration of the terrible vengeance the Lord took upon rebellious people, he uses as another argument to make them obedient. And there was none more remarkable than this upon Dathan and Abiram. He doth not mention Korah; but they would not well forget him, when they thought of his confederates, though he suffered another punishment. How the earth opened her mouth, and swallowed them up, and (Iteir households and their tents, 8rx j See Numb. xvi. 32, 33, &c.
Deuteronomy 10:7
And from thence. Not from Mosera, but from Bene-Jaakan, as appears from Numb, xxxiii. 32. where a full account is given of their removals, which are but just touched here. They journeyed to Gudgodah.] Called in the book of Numbers by the name of Hor-hagidgad. And none will think it strange that there is such variation in the proper names of places and of men, in profane writers, as well as the Scriptures, w 7 ho considers (as Conradus Pellicanus here notes) how differently the names of places are pronounced now, from what they were in former ages; and how much one nation differs from another, when they speak of them; and what alterations are made from the first founders of nations and cities by those that conquer them, and change all names to their own glory. Sec how names were changed among the Israelites in no long time, Numb, xxvi.15 — 17; 23, 24. 35. 38, 39, &c. And from Gudgodah to Jotbath.] And so to the rest of the places mentioned Numb, xxxiii. 34— 36. (ill -they came to Mount Hor. A land of rivers of waters.] A place where there was plenty of water; which he mentions, I suppose, that they might reflect upon their foul distrust of God’s providence a little after, when they, murmured for want of water at Kadesh, (Numb. xx. 3, 4, &c.) But your etjes have seen the great acts of the Lord, which he did.’] In Egypt, at the Red Sea, and in the wilderness, (ver. 3 — 5.) Some of which all of them had seen; and there were none of them who had not seen some.
Deuteronomy 10:8
At that time. Not long after Moses came down from the mount the second time; of which he had be«n speaking, ver. 5. * lite Lord separated the tribe of Levi.] To his own special service, as we read Numb. iii. Some think that God.renewed his choice of them to the employment here mentioned after Aaron’s death, when he confirmed them in their office. But we read of no such thing; and it cannot bo inferred merely from these words, at that time, which may well relate to the time mentioned, ver. 5. * To bear tlte ark of the covenant of the Lord.] Hero are three’parte of their office mentioned in these and the following words. The first of which was to carry the ark; which peculiarly belonged to the Kohathiles, (Numb. iii. 27. 31.) when the camp removed from one place to another. Who were good witnesses that the same ark still remained at that day wherein Moses first placed the tables of the covenant; for it never stirred but by their means. To stand before the Lord.] This is a phrase used of ser^ Therefore shall ye keep all the commandments wfiich I command you this day.) Remembering what had befallen both their enemies and themselves. That ye may be strong, and go in and possess the land, whither you go to possess it.] In hope that the same God would empower them to subdue the Canaanites, and give them full possession of their country.
Deuteronomy 10:9
Wherefore Levi hath no part nor inheritance with Jtis brethren. Because God would have thein only attend to this service, and not look after other affairs; particularly of guarding the sanctuary, and keeping constant watch there, to secure all the holy things, especially the ark, which they took care none should meddle withal. And therefore the people might be sure it remained as Moses left it, when he put it into the tabernacle with the tables of the covenant in it. The Lord is his inheritance, according as the Lord thy God promised htm.] He took care to provide for the Levites, without having any land to plough or sow, &c. (See Numb, xviii. 20.) And ye may prolong your days in the land which the Lord sivare unto your fathers to give unto them and to tlieir seed.] This may relate both to the present generation, and to tlieir posterity; who, after their fathers had lived long in the land of Canaan, should succeed them, and enjoy it in future ages, (See ver. 21.) A land thatfloweth with milk and honey.] This is a common description, in all authors, of a rich and pleasant country. Particularlyin Euripides: f Pa Si yaXatcrL irlBov, f P«tSf oivi(>,.pu Si fieXiGGMV N&rapi r And the like Bochartus hath observed in Virgil, Horace; and other writers, (Hierozoic. lib. iv. par. i. cap. 12.)
Deuteronomy 10:10
And I stayed in the mount, according to the first time, forty days and forty nights. This doth not signify, that after the separation of the Levites he went up again into the mount, but having confirmed what he said concerning his putting the tables of stone in the ark, which he made after he came the second time down from the mount, (ver. 5.) he returns to what he was speaking of in the beginning of the chapter, and had begun to say before, (ix. 25.) how he prayed to God for them, when he went to carry the tables he had hewn up unto God in the mount, that now he might relate to them the success of his prayers, whieh follows in the next words. And the Lord hearkened unto me at that time also, and the Lord would not destroy thee.] As he feared he would, because he had so threatened, ix. 15. * Ver. ]1. And the Lordsaidunto me, Arise, take thy journey before the people, that they may go in, and jjossess the lund> &c] This cannot refer to what he said unto him after the. making the golden calf, (as I find some take it from Exod. xxxiii.l.) for that was before he went up into the mount again; but to what he said at the conclusion of their removals from place to place, (some of which he mentions here, ver. G, 7.) for then he orders them what to do when they entered into Canaan, which, he saith, I have given you to possess it, (Numb, xxxii, 51 — 53.) For the land, whither thou goest topossess it, is not as the land of Egypt, from whence ye came out.] He uses all manner of arguments to persuade them to obedience; from a grateful remembrance of God’s former mercies, (ver. 2, 3, &c.) from the terrible punishment of the disobedient, (ver. G.) from the benefits that would redound to themselves by their obedience, (ver. 9.) and now he represents to them what a noble country he was going to bestow upon them: but of such a condition as would keep them in a constant dependance upon his favour for the blessing of it. Wliere thou scnuedst thy seed, and wateredst it with thy foot, as a garden of herbs.] This doth not signify that the land of Egypt was not so fruitful as the land of Canaan (for their fertility is not to be compared), but that there they reaped the fruits of tlieir labour with more pains. Diodorus Siculus, indeed, and Herodotus, say, that the Egyptians take the least pains of all other men about their corn, insomuch that it may be affirmed, a7rovtjr<$rara’Kap7roi> KOfjiiZovTcu, they bring in the fruits of the earth ivithout labour, being at no such trouble about ploughing as other men are,&c. (See in his Euterpe, cap. 14.) Yetitmust be considered, that as the Nile, which made this fruitfulness, failed them sometimes, and did not overflow all the flat country, so the upper parts of Egypt had not the benefit of it; nor all the lower neither, without great pains in cutting rivers to bring the water to them. Which Pliny calls riguaNili; for the word rigua properly signifies the little rivers, and Siwpvytc cuts, which were made to derive water from the Nile into places at a distance from it, as Salraasius observes, p. 588. in Siolinum. Hesychius calls them Sox«c iSaTwv,’ receptacles of water, ditches, or dikes, which we now call canals, as the same author observes, p. 908. And this I find Strabo speaks so plainly in his Geography, (lib. xvii. p. 788.) that his words may serve as a good commentary upon those of Moses: " Nature (saith he) doth much for Egypt by the Nile; but industry and art about that river doth a great deal more. For the higher it flows, the more ground it naturally waters and makes fruitful; \AXXd i) zttifiiXua 7roXXafc«c *at?“ijc #va«uc ££fcx ua£l’ ^Xenrovatjc, &C. but industry sometimes hath prevailed when nature hath failed: insomuch, that as great a part of the country hath been watered iu the smallest rise of Nile, as in the highest. Which was effected, Sta rwv Stwpvywv teal rdv 7rapa^wjuaTwv, by the cuts and banks which were made by art. For before the time of Petronius (he saith) there was the greatest fruitfulness when the Nile«rose fourteen cubits; and when it rose only eight there was a famine: but in the time of his government there was as great plenty when it rose only twelve cubits: and no man felt any want when it rose only eight. This’ was by the Care and industry of the people, who were forced also sometimes to carry water from these cuts, as well as from the river, in vessels, to moisten the ground, when the mud which the Nile left was baked into a crust by the great heat of the sun. So that the ground of Egypt might properly be said to be watered by the foot, as we water our gardens when there wants rain.” Concerning which expression, see Dr. Hammond upon the Psalms, p. 7. col. 2, of the first edition.
Deuteronomy 10:11
But the land whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Not a low flat country like that of Egypt; but full of hills, which could not bo made fruitful but by rain from heaven, which seldom fell in Egypt; but the Israelites might expect in due season, if they were obedient to God. Who, by this means, after they had ploughed their ground, and sowed their corn, made it spring up plentifully without any further labour or care of theirs. Such a country also was more pleasant and healthy than that of Egypt, whose ground next Nile being overflowed more or less every year, by theVising of Nile to the fall of it, (which was from the solstice to the equinox, or, as some say, a hundred days; see Salmasius upon Solinus, p. 427, &c. 436, &c.) they could “not walk abroad into tlieir fields; and many times there followed, after the water was gone off, great sicknesses and diseases, by the smell of the silt which it had left behind.
Deuteronomy 10:12
And now, Israel, what doth the Lord thy God require of thee?. Urito whom ho hath giventables, wherein he himself hath wrote his will with his own hand, (ver. 4, 5.) and hath graciously pardoned your foul breach of his covenant upon my intercession, (ver. 10.) But to fear the Lord thy God.] The fear of God some- *• times includes in it all religion; but here seems to signify one of the great principles of obedience. (See vi. 2.) * And to walk in all his ways.] Unto which the fear of God inclines men, when their hearts are possessed with it. And to love him.] Especially if the love of God be in them; which is still a stronger principle of obedience, (vi. 1.) And to serve the Lord thy God with all thy heartland with all thy souL] Being constant in his’ worship and service, and worshipping him alone, (vi. 13. xiii. 3.) For loving him with all the heart and soul, seems here to have particular respect to their having no inclination to serve other gods, (1 Kings viii. 23. 48.) Which the Jews, after they had smarted for their idolatry, understood to be the great commandment. As their father Jacob, they say, taught his twelve sons, when they came about him’on his death-bed, saying to them: " Ye perhaps worship the idols which Terah, the father of Abraham, worshipped; or those which Laban, my mother’s brother, worshipped; or ye worship the God of Jacob. To whom they all made this” an^ swer, with a perfect fear: Hear, O Israel; our father, The Lord our God is one Lord. Whereupon Jacob said, Let his great name be blessed for ever." Thus the Jerusalem Targum upon vi. 4. of this book. Vef. 13. To keep the commandments of the Lord, and his statutes, which I command this day for thy good.] Self-love should have inclined them’ to obedience to God’s commands, which he gave them for their good; though he rewarded their obedience to them, as if he had received the benefit thereof. A land which the Lord thy God careth for.] Takes care that it want not water, by sending showers of rain plentifully from heaven in their propeT season.
Deuteronomy 10:14
Behold, tlte heaven. Where the sun, moon, and stars shine. And the heaven of heavens.] And all the glorious regions beyond them. *. Is the Lord’s thy God.] Are all his possession, as they arc his w r ork. The earth also, with all that therein is.] As well as this earth, and all the creatures that are in it.
Deuteronomy 10:15
Only the Lord had a delight in thy fathers to love them, and he chose their seed after them, evenyou above all people, &c. He would have them sensible, therefore, that the Possessor of heaven and of earth could have no need of them, or of their services, who were a very inconsiderable part of his creatures: but it was his own mere good-will and pleasure which moved him to shew such love to Abraham, as he had done, and to his posterity for his sake, above all other nations on earth. Ver. 1G. Circumcise therefore the foreskin of your heart.] Do not satisfy yourselves therefore with the bare circumcision of your flesh (and the observance of such external rites and ceremonies), but cut off and cast away all your naughty affections, which make you insensible both of God’s mercies and corrections, and disobedient to his commands. And be no more stiff-necked.] As he had often before complained they were; particularly Exod. xxxii. 9. and sec ix. G. of this book. It is a metaphor, as I observed, from oxen, who, when they arc to draw in a. yoke, and go for- 4T2 Microsoft ® [chap. XI. ward, pull back their neck and their shoulder to withdraw themselves from tho yoke. To both which the Scripture alludes, Xehem. ix. 29. And sometime severally wo find mention of them, as in the place beforenamed in Exodus, he spealcs of their stiff-neck; and Zachar. vii. 11. he saith, " they pulled away the shoulder." St. Stephen puts both theso together in his character of the wicked Jews that killed our blessed Saviour, Acts vii. 51. that they were stiff-necked anduueinumcisedin heart. Therefore the contrary disposition God promises towards the conclusion of this book, as the greatest blessing he could bestow on them, (xxx. G.)
Deuteronomy 10:17
For the Lord thy God is God of gods, and Lord of lords. Superior to all other beings, whether kings on earth or angels in heaven. A great God, a mighty, and a terrible.] Who can do what he pleases every whero; and therefore is to be greatly dreaded. Which regardeth not persons, nor taketh reward.] The most righteous judge of men, who will not connive at your sins because you are circumcised, nor be bribed by any sacrifices to overlook your wickedness, (Exod. xxiiu 8. Lev. xix. 15. Dcut. i. 17.) nor, on the contrary, reject those that uprightly obey him, though they benot Jews. So St. Peter learnt to understand these words, Acts x. 34.
Deuteronomy 10:18
lie doth execute the judgment of the fatherless and widow. Takes their part, as we speak, and defends them against those that would oppress them. And loveth the stranger, in giving him food and raiment.] Provideth for those who are driven unjustly out of their own country, or, travelling on their honest occasions/ fall into want; for he seems here to speak of those who were neither proselytes of justice, nor of the gate, as the Jews speak, but were mere gentiles.
Deuteronomy 10:19
Love ye therefore the stranger. Be kind and hospitable to such distressed persons: which is a virtue that flows from the love of God, (ver. 12.) to which it is in vain to pretend, if we love not all mankiud. This love consists in imitating God’s care of such persons, whereof he speaks in the foregoing verse, viz. doing them justice equally with others, and affording them food and raiment. For ye were strangers in the land of Egypt.] This virtue was peculiarly required of the Jews; who had been in that condition, which he commanded them to pity. (See Exod. xxiii. 9. Levit. xix. 33, 34.) And if they had sincerely practised this duty towards aliens, the grace of God shewn to the gentiles in our blessed Saviour, would not have seemed so strange to them as it did.
Deuteronomy 10:20
Thou shall fear the Lord thy God, him shall thou serve. This was explained before, ver. 12. To him shall thou cleave.’] Servo, that is, and worship none but him. And swear by his name.] Sec vi. 13.
Deuteronomy 10:21
lie is thy praise. Whom thou oughtest therefore to praise; or rather, in whose love and favour thou oughtest to glory; and to think it the highest honour to bo his servant, and to have him for thy God, as it here follows. He is thy God.] Who hath bestowed upon thee all the good things which thou enjoyest. That hath done for thee alltliese great and tenable things tvhich thine eyes have seen.] “in bringing them out of Egypt, destroying Pharaoh in the Red Sea, leading them through
Deuteronomy 10:22
Thy fathers went down into Egypt with tJireescore and ten jiersons.) See Gen. xlvi. 27.*Exod. i. 5. Their family, he would^iave them remember, was very small about two hundred years ago. And noio the Lord thy God hath made thee as the stars of heaven for multitude.] Vastly increased them, according to his promise unto Abraham, Gen. xv. 5. Exod. xii. 37. Numb. xxvi. 51. G2. Which alone (as Conradus Pellicanus here notes) was sufficient to fill their hearts with his love, and their mouths with his praise. CHAP, xi: