Deuteronomy 27
PATwhen they made the foregoing profession, at tho presenting of their first-fruits, (ver. 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 tvas a Syrian ready to perish, &c. Thus tho doctors resolve in tho Gem’ara of Mischna Sota, cap, 7. in the beginning of it. 7G9 Tliisday.] At this time, and formerly: for it doth not precisely signify one day; and the word this is not in the original. firmation of it, when they came into Canaan, they built not twelve altars, but heaped up twelve stones, which made one altar, without any cost at all bestowed upon it. And thus Elijah took twelve stones, and on a sudden built an altar with them, when he endeavoured to bring the Israelites back again into the covenant of God, (1 Kings xviii. 31, 32.) And thou shatt offer burnt-offerings thereon.] As they did at Horeb, (Exod. xxiv. 5.) and as Joshua did when they came into Canaan, and had built the altar here commanded, (Josh. viii. 31.) which burnt-offerings were an’acknowledgment of God’s sovereign dominion over them; and that they held this land of him, as their supreme Lord, from whom they had received it. They kept the Passover as soon as they came into Canaan; butwc read of no altar erected, nor burnt-sacrifices offered, till they carao to EbaL Vcr. 7, And thou shalt offer peace-offerings.’] So Moses also did at Horeb, as we read in the forcnamed place, (Exod. xxiv. 5.) and so Joshua did when they came into Canaan. And they were offered as thanksgivings to God, for bringing them into that good land. And sltalt eat there, and rejoice before the Lord thy God.] The sacrificers had a part of the peace-offerings given them, that they might feast with God, in token that they were in covenant with him. (See Lev. vii. 5.) And therefore God ordered these sacrifices to be offered, as soon as they came to this place, where his law was to be inscribed upon the stones beforeraentioned; that the people of Israel, to whom God promised the possession of the land of Canaan, upon the condition that they observed his laws, might confirm their covenant with him, when they took possession of it; and be given to understand, that God, having performed what he promised, expected that they should be mindful of their obligation, faithfully to observe his Divine laws. So that this altar may be properly called (as the same Fort. Scacchus terms it), " the altar of confederation, or confirmation of the covenant, into which they had entered at Horeb." / /i A.; k JfciJy< ^wj if)* ^♦OT^ “**,W ^Bbilll X’ \ L. ifr^; M J, /i vF ^ “>“W yd [ >&rV ^M ti /?U it ' “% A’ yi Al rjM§l ni VHl t M Vv’ r> ^’ IBS? * r.. 1) s. 1I1HH rt 1 It’•‘v^^i ha jit ■v-. / » ■Ii 1 7 Jf. 1 W’^B El JK %&1’mL. I!’n, \w$ i,^v %jmA V.i,^y.’ A ^iu • ii mm w$<m’,]$ jl( >i ■ ft kv %m m mtwKfmMm ■, V V V *\ jt aw// jfy i \ i jH 1 1 • r i§ MK±« ~N# u l mh’mm > - s lf?> 4v. yfl v *r,H
Deuteronomy 27:1
J1.ND Moses, with the elders of Israel commanded the people, saying. I observed in the prefaco to this book, and upon chap. iv. 41. and other places, that Moses did not speak all that is contained in this book at once, but at several times; and that he commonly took the elders to his assistance, as is here expressly affirmed; though some things he spake himself alone to all the people, as I observed upon ver. I. Keep all the commandments which I command you.] This is a new exhortation to obedience; which he could not press too, often, considering the great proneness of this people to break God’s laws..
Deuteronomy 27:2
And it shall come to pass, on the day when ye shall pass over Jordan. Here it is evident the word day doth not signify precisely the very same day they passed over, but not long after, as soon as they were come to Mount Ebal, (v£r. 4.) after the taking of Jericho and Ai, as ap^ pears from Josh. viii. 30. For they were to pass over Jordan, unto the land which the Lord their God gave them (as it here follows), before they were obliged to do what is here required. »,,.• That than shalt set thee up great stones!] It is not said how many; but some fancy there were twelve, according to the number of pillars which Moses employed (Exod. xxiv. 4.) when he made Hie covenant between God and his people. But, unless we could certainly determine how much of the law was to be written upon these stones, we cannot give a good guess at their number. For if only the ten commandments, fewer than twelve would serve; if the whole book of Deuteronomy, so many are not sufficient. As for the marginal reference in our Bibles unto Josh. iv. 1. it can have no respect to this place; for those twelve stones were ordered to be taken out of Jordan, and left there, where they lodged that night, which was at Gilgal. (See there, ver. 3. 8. 20.) And plaster them with plaster.] That being plain and smooth,theymightwritewhat is here commanded upon them, which they could not do while they were rough and uneven.
Deuteronomy 27:3
And thou shalt write upon them all the words of this law. Many think he means the whole book of Deuteronomy; which, because it is long, great.stones are ordered to be provided for this purpose. Others think only the ten commandments are here intended, winch were the principal words of the covenant, as Moses calls this law, xxxix. 1. ButJosephus (lib. iv. Archaeol. cap. ult.) is of opinion, that he means the cursings which here follow from vers? 15. to the end of the chapter. Which is no improbable opir nion; they containing several select precepts, and the last of them seems to respect the whole law of Moses, ver, 2G.” But, however we understand this, it is certain, that, before the use of paper was found out, the ancients, particularly the Phoenicians and Egyptians, were wont to write their minds upon stones, as a great many authors testify, mentioned by Huetius, who observes, that this custom continued long after the invention of paper, especially if they desired any thing should be vulgarly known and conveyed down to posterity. See Demonstr.Eyang. propos. iv. cap. 2. n. 15. where he observes, that Moses ordered the book of Deuteronomy to be inscribed upon stones. I suppose he.means all the laws contained in this book (not all the exhortations and historical passages), which agrees very well with this injunction, that they should write on the stones all the words of this law. When thou art passed over, tliat thou mayest go in unto the land which the Lord thy God giveth thee, &c] When they were gone over Jordan to take possession of the land of Canaan, and were come to the place where he directed these stone$ to bo set up, and this inscription made upon them. Which place is particularly named in the next verse. And from these words Fortunatus Scacchus thinks he hath reason to assert, that none of the things forementioned are meant by the words of this law, here commanded to be written; but that upon the very top of these stones (or, the altar made of them, as he would have it understood) were written only the words of this covenant, whereby the people of Israel confessed themselves to have received the land of Canaan from God, and to hold it on condition of their obedience unto him. For so he interprets the words write unto them, insumma superficie. And to make us know what he means by the words of this law, he thinks the following.words are added, that thou mayest go in unto the land which the Lord thy God giveth thee, &c. that is, thou shalt declare who brought thee hither, and gave thee possession of this country, and upon what condition; viz. that thoushouldest keep the commands given to thee by God in Horeb. And therefore Moses doth not bid them write on the stones the law of the Lord nor the law absolutely, but the words of this law. Where the demonstrative particle hazoth limits the sense to the present matter of which he is speaking. Thus he, Myrothec. 2. Sacror. Elaeochrysm, cap. 57. \vhere he “endeavours to strengthen this interpretation, by observing, that, after this command for writing this law upon the stones, " Moses, and the priests, and.Levites, spake unto all Israel, saying, Take heed, and hearken, O Israel, this day thou art become the people of the Lord thy God,” &c. (ver. 9, 10;)
Deuteronomy 27:4
Therefore it shall be, when ye be gone over Tor dan> that ye shall set up these stoiies.* This phrase, set tip,.seems to imply that they were a kind of pillars erected for this.purpose, that the inscription might appear more fairly nponthem. t |-.; In Mount Ebal.] Here the Samaritan Pentateuch. hath, in Mount Gerizim; which is a manifest corruptioivJto justify their building a temple there, which they pretend God commanded in these words, v? ■ •-
Deuteronomy 27:5
And there shalt thou build an altar unto the Lord thy God. That they might offer sacrifice to God, and renew their covenant with him…An altar of stones?] Upon which Josephus himself fancies the forenamed inscription was to be made; and so the” Talmudists also, in Mischna Sota, cap. 7. But it is plain, the stones designed for that use were to be set up before " the altar was built; the intention of it being (as I shall shew presently), that they might promise to observe the words which were there written. Thou shalt not lift up any, iron tool upon them.] See Exod. xx. 25.; Ver. G. Thou shalt build the altar of the Lord thy God of whole stones!] Not hewn, nor polished; whereby all manner of imagery was avoided. Such rustic altars of rough stone, piled one upon another, were in use among.the heathen, who seem to have imitated this pattern. The form of one of them Fortunatus Scacchus hath given us put of some ancient monuments at Brixia, related by Oc-.tavius Roscius. (See his forenamed book, cap. 59. p. 585.) Such altars the Israelites were permitted to build upon some special occasion, as Gideon and Manoah did, (Judg. vi. 24. 2G.*xiii. 19.) and Samuel, (1 Sam. vii.17.) and Saul. (1 Sam. xiv. 35.) and David: (2 Sam. xxiv. 25.) and such an one Moses himself built, (Exod. xxiv. 4.) And as Moses there set up twelve pillars, according to the number of the tribes of Israel, when they entered into covenant with God at Horeb, so the forementioned author thinks, at the con- 1 5 F *
Deuteronomy 27:8
And thou shalt write upon the stones all the words of this law very plainly. So that they might be read easily. How the Talmudists came to fancy they were written in seventy languages, I cannot imagine: but such a conceit there is among them, as Mr. Selden observes, lib. ii. de Synedr.- cap. 9.- p. 39G. for so many languages they think there were in the world. And Bartenora saith, God would have every body that came into their country learn these truths, if he pleased; and no pagan be able to excuse his ignorance, by saying, He had no means to know them. (See Joh. Wagenseil upon Sota, cap. 7. sect. 5. annot. 5.)
Deuteronomy 27:9
And Moses, and the priests, and the Levites, spake unto all Israel, saying. It seems, by this, that Moses and the elders (vcr. 1.) took the priests and Levites to their assistance, to deliver what follows. Take heed.] Attend to what we say. The Hebrew word is found no where else; and seems to belong to their outward posture. And hearken.] So as to consider. This day thou art become the people of the Lord thy God.] These words following after the precept concerning building an altar of confederation, must be understood as relating unto that; and therefore the word this day doth not respect only that particular day on which Moses spake this to the people, or the day wherein God declared it, but the day upon which such an altar, for the renovation of the covenant, was to be erected, when Joshua was to speak these words: for then, and not before, the blessings were pronounced to those that observed the laws of God, and the’ curses against those that broke them; and God had not fulfilled his promises to them till they came over Jordan. Therefore he did not order this altar to be built, and these sacrifices to be offered, whereby they obliged themselves to him, and became his people by a new bond, till their entrance upon the possession of what he had promised.
Deuteronomy 27:10
Tlwu shalt therefore obey the voice of the Lord thy God, and do his commandments, &c. These words, and the foregoing, are plainly words of a mutual covenant between God and them. Into which covenant they entered three times: first, at Horeb, (Exod. xxiv.) and then just before Moses died, twenty-ninth of this book, (ver. 1. 12, 13, &c.) and when they were comeinto Canaan, (Josh. viii. 30, 31, Sec.) And because the Divine laws delivered to them were confirmed and ratified at all these times, therefore it is that those laws are so frequently called by the name of the covenant; and when they transgressed them, they are said to break this covenant. Ver. II. And Moses charged the people the same day, saying.] Which charge,! suppose, the elders, with the assistance of the priests and Levites, delivered throughout the whole camp of Israel, (vcr. 1. 9.)
Deuteronomy 27:12
These shall stand upon Mount Gerizim. This is a mountain upon which Samaria was afterward built. To bless the people.] By saying Amen, Avhen they heard the blessings read by the priests. For it was not the people who stood upon the mountain that blessed (i. e. pronounced the blessings), but the priests below, (ver. 14.) When ye are gone over Jordan.] See ver. 2. Simeon, and Lew, and Judah, and Issachar, and Joseph, and Benjamin.] These six tribes, who stood upon Mount Gerizim (i. e. upon the top, and on the descent of it down to the bottom), were all descended from the sons of free women, Leah and Rachel; and therefore many think appointed to bless, which was more honourable than to curse. •
Deuteronomy 27:13
And these shall stand upon Mount Ebal to curse. This was a mountain opposite to the other; and there lay a valley between them. Abimelech seems to have been made king upon this mountain, when he had killed all the sons of Gideon but Jotham: for it was done in the plain (or by the oak) of the pillar, which was in Shechem; that is, by this pillar, on which the curses of the law were written, (Judg. ix. G.) whereupon Jotham got upon Mount Gerizim, and then cursed the men of Shechem. Which shews, that the tops of theso mountains were not so far distant one from another, but what was said upon the one might be heard by those who were on the top and the sides of the other. And yet there was such a valley between them, that they could not presently come at Jotham to apprehend him, but he had time to flee, and get away, after he had spoken his apologue. Reuben, Gad, andAsher, and Zebulnn, Dan, and Naphtall] Four of these were children of the handmaids: and Reuben had lost his dignity by going up to his father s bed; and Zcbulun was the youngest of Leah’s sons; who was therefore chosen, rather than any of the other, for this less honourable employment For otherwise there would not have been an equal number of tribes upon each mountain.
Deuteronomy 27:14
And the Levites. That is, the priests, who are often called the priests the Levites; particularly in -that very place, where we read of the execution of this com- *mand, Josh. viii. 33. And the Levites were among those that stood upon Mount Gerizim, (ver. 12.) who did not pronounce the blessings, but answered Amen to them. Yet the Gemara upon Sota, cap. 7. sect. 23. will have it, that as many of the Levites as were fit to minister (that is, all from thirty to fifty years of age, who were fit to carry the ark) stood round about the ark with the priests; the rest of the Levites being upon Mount Gerizim, with the other tribes appointed to have their station there. Shall speak, and say unto all the men of Israel!] The same Gemara rightly gathers, that the ark with the priests were below in the valley between the two mountains; because it is said, in the place beforementioned, that all Israel and the ciders stood about it, Josh. viii. 33. Which could not have been, unless it were placed between the two mountains whereon they stood, upon both sides, from the top to the bottom. With a loud voice.] That every one that stood on the side or top of the mountains might hear what they said, the priests being placed so, in several parts of the valley, that their voice might reach them all. For which end they were advanced, perhaps, upon a pulpit, (as Ezra afterward was, Neh. viii. 4.) and a signal likewise given when they should say Amen. •
Deuteronomy 27:15
Look down. Have a gracious regard. From thy holy habitation from heaven.] This is an humbio 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 a far more transcendant glory in the heavens, the highest of which could not contain him, as holy men ackuowledgcd, (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 presump: tion to expect, if they had not acknowledged him to t>e 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 liiml (See 1 Chron. xxix. 11—13, &c.) As thou swarest unto our fathers.] He teacheth them to conclude as they began, (ver. 3.) with a thankful acknowledgment of God’s faithfulness to his promise. A land thatfloweth with milk and honey.] See xi. 9. The Jerusalem Targum paraphraseth it thus, A land producing fruits as pure as milk, and as siveet and delicious as honey. Cursed be he that maketh any graven or molten image.] The people upon the mountains being to bless as well as curse, the Mischna, in the title Sota, (cap. 7. sect. 5.) rightly explains this; that, first, the priests, turning their faces towards Mount Gerizim, proclaimed with a loud voice, Blessed be the man that maketh not any graven, &c. unto which all the people that stood there answered Amen; and then turning their faces towards Mount Ebal, they said these words, Cursed be the man that maketh, &c. to which they that stood there made the same answer. See also the Jerusalem Targum, which paraphrases these words in the same manner. An abomination unto the Lord.] Which is odious, and far to be removed from the presence of the Lord, as the same Targum interprets it. Tlie work of the hands of the craftsman.] A mere device of men, and therefore not to have Divine worship given to it of any sort. And putteth it in a secret place.] Though he was not a public declared worshipper of images, yet, if he did it privately, in some closet of his own house, or in any other secret place, to conceal his wickedness, though he escaped the punishment of the law, which sentenced open idolaters to death, yet he could not escape the vengeance of God. Andall the people.] Theforenamed Mischna and Targum say, that the people on both mountains answered Amen, both to the blessings and to the cursings; which doth not agree with what goes before, ver. 12, 13. Shall answer and say, Amen.] Express their consent to it. For the word Amen, as the Talmudists say in Schebuoth, hath sometimes the force of an oath, sometimes only declares consent and approbation, and sometimes is used for the confirmation of any thing. An example of the first they think there is in Numb. v. 22. and they allege this place for an example of the second; and for the third, Jcr. xxviii. G.
Deuteronomy 27:16
Tliis day. This refers to the time when Moses spake all these words unto them. The Lord thy God 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 yourselves sincerely and heartily to the performance of them. Cursed be he that setteth light by his father.and mother.] It is observed by interpreters, that, as the precept of honouring parents stands next to the commandment concerning the honour that is due to God, (Exod. xx. 12.) so the. curse pronounced against those who dishonoured them, is here placed next to the curse against worshippers of images. And’ as idolaters were to be put to death, so were those that cursed their parents, (Exod. xxi. 17. Lev. xx., 9.) And I may add, from the foregoing words, that though they did it ever so secretly, they lay under this curse. > And all the people shall say, Amen.] But before this curse was pronounced, they had said Amen to the blessing opposite to it [Blessed is he that setteth not lightly by his father andmother], as was observed in the foregoing verse. And the same is to be noted concerning the following curses, which were preceded with a blessing, till they were all ended.
Deuteronomy 27:17
Thou hast avouched. So the Hebrew word signifies, as Job Ludolphus observes, who renders it, assevefare,serioajJirmare; being the same with the French word avouer, 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 hazeth), 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 governor. For so the name Elohim properly signifies dignity, empire, and authority, as Grotius observes upon Exod. xx. Fortunatus Scacchus, before him, expounds these very words: *< Which (saith he) have respect to God as their emperor, who had the supreme government of the commonwealth of Israel, with a right and authority of constituting laws-, and giving mandates for the establishing of that government.” Sacror. Elseochrysm. par. ii. cap. 52, p. 509. (See Exod. xxiy. 9, 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 ho should declare’ from his oracle, when they consulted it. Cursed be he that removeth his neighbour’s landmark, &c] Against which there is an express precept in the foregoing part of this book, xix. 14. And Pellicanus well observes, that, by this particular instance of God’s displeasure against injustice, they were deterred from all encroachments upon their neighbours’ possessions.
Deuteronomy 27:18
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, Proverbs 7 vided they made good their promise of keeping his commandments: for the covenant was mutual. (See Exod. xxiv. 3. 7. xix. 5, 6.) It is observable that the Jerusalem Targum paraphrases these two verses in this manner: *’ Ye have taken the Word of the Lord to reign oyer 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 otherwise than of the second Person in the Deity.; Cursed be he that maketh the blind to wander out of the way.] By giving him wrong directions, or misleading him. (Sec Lev. xix. 14.) Some apply this, to giving pernicious advice to simple people; which is certainly worse than misguiding of the blind, because it leads men into sin, as well as into danger.
Deuteronomy 27:19
And to make thee high above all nations thai 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, 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 governor 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 beforementioned, Exod. xix. 5, 6. where, the last words of this verse are explained, That thou may* est be a holy people nnto 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 falseness in that holy covenant. Which is the subject of the two following chapters. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow.] These three I observed before (xxiv. 19.) are commonly put together, as a paraphrase on the word poor: whose cause God himself undertakes to plead, (x. 18. and see Exod. xii. 21, 22.) And, therefore, all good lawgivers have taken special care of them, particularly of orphans; concerning whom Plato ordains, that the conservators of the laws should be dvrl ytvriTopw, instead of their natural parents, and look after them so well, that they should not fare the worse for wanting their fathers. (See lib. viii. de Legibus, fol. 926, &c. edit. Serrani.)
Deuteronomy 27:20
Cursed be he that lieth with his father’s wife. See xxii. 30. and Lev. xviii. 8.
Deuteronomy 27:21
Cursed be he who lieth with any manner of beast, &c. Exod. xxii. 19. and Lev. xviii. 23, This some of the Jewish doctors, out of an unaccountable pride, apply to the vulgar sort of their own nation (whom they call the people of the earth), as if they were no better than beasts, with whom they were not to marry.
Deuteronomy 27:22
Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother, &c. This hath been explained also, Lev. xviii. 9.
Deuteronomy 27:23
Cursed be he that lieth with his mother-in-law, &c. See Lev. xviii. 17. and xx. 14.
Deuteronomy 27:24
Citrsed be he that smiteth his neighbour secretly, &c. Though it be but with his tongue, whereby he wounds the fame of an absent person. But the word smite is often used for killing, (Exod. xxi. 12. Lev. xxiv. 17.) Of which, if a man was guilty, though he committed the murder so Digitized £>y Microsoft ®. A COMMENTARY, &c. [chap, xxvii. secretly, that he could not be put to death by the sentence of the judges, yet he lay under this heavy sentence of God. Ver*. 25. Cursed be he that taketh a reward to slay an innocent person, &c] This seems to have respect to the judges, who for money not only gave wrong judgment in other causes, but condemned those that were not guilty to death. (Sec Exod. xxiii. 7, 8. and in this book, x. 17. xvi.19.) Ver. 2G. Cursed be he tliat confirmeth not alt the words of this law to do them.] The word we here translate confirm, is more plainly translated perform, in 1 Sam. xv. 11. And so it certainly signifies here; the performing of what God commands, being a kind of establishment of the law, as disobedience is & subversion of it, and, as far as lies in the offender’s power, an abolishing it, and taking it away. Therefore, the apostle exactly translates the sense of these words, Galat. iii. 10. Cursed is every one tJiat continueth not in all things, &c. w T here the apostle adds the word all (as the LXX. and the Samaritan did, even in St. Jerome’s time), to expound the words of this law, to signify not merely all th&t is contained in these blessings and curses, but all things which are written in the book of the law. So that whether this whole hook (f. e\ all the laws contained in it) were to be written upon the pillars, or only these blessings and cursings, thematter comes to the same issue; bccause’all that is contained in this book is comprehended in this last curse, yea, all that is contained in the whole law of Moses. Therefore, it is not very material neither, whether only these curses and blessings w r cre recited upon Mount Gerizim and Ebal, or the whole law of Moses, from one end to the other, aboutwhich the Jews themselves differ. But they that are of the latter opinion, think it well grounded upon Josh. viii. 33. where we read how Joshua carefully performed what Moses here enjoined. And, that his words might not be forgotten, Moses seems to have ordered the continuance of this solemnity every seventh year, in the twenty-ninth chapter of this book, ver. 10, 11, &c. The Mischna in Sota (which I have often mentioned), concludes this matter with these words: When the blessings and the cursings were ended, they brought stones and built an altar, which they plastered over, and wrote upon them all the words of this law in seventy languages. But I have shewn before, that the stones on which the law was written were different from the altar, and were erected before the building of the altar. The Gcmara there adds, (cap. 7. sect. 24.) That every one of the Israelites there present stood bound one for another (that is, for the whole company), that they would observe these laws. Which I know not how they extract out of Moses’s words; but their doctors frequently mention it in their books, and make this pious use of it, that, by virtue of this security which they gave for each other, every man was bound to reprove his neighbour if he saw him offend, unless he was content to undergo the punishment which was threatened unto the breach of God’s laws, and come under the curse, (Lev. xix. 17.) And unto this they apply those words, they shall fall one upon another, (as we truly translate, Lev. xxvi. 37.) as if they signified, every one shall fall by his brother, that is, by his brother’s crimes: for we all promised, say they, (in the Gemara Sanhedrin, cap. 3. sect. G.) and engaged one for another; and so from that time were punished one for another. END OP A. This, These wor ing an altar t lating unto that ^, respect only that pa. to the people, or the o. Pn D tcdb, J.F. D ov E,M. J oha, Sq uarc.