DEUTERONOMY 24

DEUTERONOMY 24:8, 9

8. Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so ye shall observe to do.

8. Observa in plaga leprae, ad observandum diligenter et faciendum secundum omnia quae docuerint vos sacerdotes Levitae: sicuti praecepi eis, ita observabitis ad faciendum.

9. Remember what the Lord thy God did unto Miriam by the way, after that ye were come forth out of Egypt.

9. Recordare quid fecerit Jehova Deus tuus Mariae in itinere, quum egressi estis ex Aegypto.

8. Take heed in the plague of leprosy. I am aware how greatly interpreters differ from each other and how variously they twist whatever Moses has written about Leprosy. Some are too eagerly devoted to allegories; some think that God, as a prudent Legislator, merely gave a commandment of a sanitary, nature, in order that a contagious disease should not, spread among the people. This notion, however, is very. poor, and almost unmeaning; and is briefly. refuted by Moses himself, both where he recounts the history of Miriam’s leprosy, and also where he assigns the cause why lepers should be put out of the camp, viz that they might not defile the camp in which God dwelt, whilst he ranks them with those that have an issue, and that they are defiled by the dead. Wherefore, I have thought it well, previous to attempting the full elucidation of the matter, to adduce two passages, by way of preface, from whence the design of God may more fully appear. When, in this passage from Deuteronomy, He commands the people to “take heed” and “observe diligently” the plague of leprosy, there can be no question but that He thus ratifies what He had before set forth at greater length in Leviticus. And, first of all, He refers the judgment of the matter to the priests, that what they pronounce should be firm and unalterable; and secondly, He would have the priests, lest they should pronounce rashly, and according to their own wishes, to follow simply what He prescribed to them, so that they may only be the ministers, or heralds; whilst, as to the sovereign authority, He alone should be the Judge. He confirms the law which He imposes by a special example; because He had cast out Miriam, the sister of Moses, for a time, lest her uncleanness during her leprosy should defile the camp. For the view which some take, that He exhorts the people lest, through sin, they should bring upon themselves the same evil as Miriam, is not to the purpose. But that which I have stated makes excellent sense, viz., that God’s command, whereby He prohibited Miriam from entering the camp, was to have the force and weight of a perpetual law; because He thus ordained what He would always have done.

NUMBERS 5

NUMBERS 5:1-3

2. Command the children of Israel. This passage clearly shews that God, in desiring the lepers to be put out of the camp, was not acting as a physician by any means, and merely consulting the health of the people: but that by this external rite and ceremony He exercised them in the pursuit of purity; for, by joining with the lepers those who had an issue, ¹ and who were defiled by the dead, He instructs the people simply to keep away from all uncleanness. The reason, which follows, confirms this, — ”that they defile not their camps, in the midst whereof He dwells.” It is just as if He had said, that all the habitations of His elect people were parts of His sanctuary, which it was a shame to defile with any pollution. For we know what license men give themselves in corrupting ² the service of God, by mixing, as the proverb says, sacred things with profane. Thus we see that the very worst of men boast themselves to be anything but the least zealous of His worshipers, and spare not to lift up polluted hands, although God so sternly repudiates them. It was, then, profitable that the ancient people should be reminded by this visible proof, that all those who are defiled cannot duly serve God, but that they rather pollute. with their filthiness what is otherwise holy, and thus grossly abuse religious exercises; and again, that they ought not tobe tolerated in the holy congregation, lest their infection should spread to others. Let us now briefly examine Leviticus 13.

LEVITICUS 13

2. When a man. shall have in the skin. Since every eruption was not the leprosy, and did not render a man unclean, when God appoints the priests to be the judges, He distinguishes by certain marks a common eruption from the leprosy; and then subjoins the difference between the various kinds of leprosy. For the disease was not always incurable; but, only when the blood was altogether corrupted, so that the skin itself had become hardened by its corrosion, or swollen by its diseased state. This, then, must be observed in the first place, that the Greek and Latin word lepra, and the Hebrew t[rx tzaragmath, extend further than to the incurable disease, which medical men call elephantiasis ³ both on account of the hardness of the skin, and also its mottled color; not, however, that there is an entire agreement between the thickness of the man’s skin and that of an elephant, but because this disease produces insensibility of the skin. This the Greeks call Ψώρα, and if it be not a kind of leprosy, it is nearly allied to it. Thus we see that there was a distinction between the scab and leprosy; just as now-a-days, if it were necessary to judge respecting the itch, (which is commonly called the disease of St. Menanus,

⁴ the marks must be observed, which distinguish it from leprosy. But, as to the various kinds of leprosy, I confess that I am not a physician, so as to discuss them accurately, and I purposely abstain from close inquiry about them, because I am persuaded that the disease here treated of affected the Israelites in an extraordinary manner, which we are now unacquainted with; for what do we now know of a leprous house? Indeed it is probable that, since heathen writers knew that the Jewish people suffered from this disease, they laid hold of it as the ground of their falsehood, that all the descendants of Abraham were infected with the itch, and were driven away from Egypt, lest others should catch it from them. That ⁵ this was an ancient calumny appears from Josephus, both in the ninth book of his Antiquities, and in his Treatise against Apion; and it is repeated both by C. Tacitus and Justin. Yet I make no doubt that the Egyptians, a very proud nation, in order to efface the memory of their own disgrace, and of the vengeance inflicted upon them by God, invented this lie, and thus grossly turned against this innocent people what had happened to themselves, when they were smitten with boils and blains. But we shall see hereafter, amongst God’s curses, that He chastised His people with the same plagues as He had inflicted on the Egyptians:

“The Lord will smite thee with the botch of Egypt, and with the emerods, and with the scab,” etc.(Deuteronomy 28:27.)

Whence it may be probably inferred, that God avenged the crimes of His ancient people with special judgments, which are now unknown to us; just as afterwards new diseases arose, from which those in old times were free. At any rate, Josephus, by clear and solid arguments, exposes the absurdity of this accusation, that Moses was driven from Egypt with a crowd of exiles, lest they should infect the country with their disease; because, if they had been universally affected with this malady, he never would have imposed such severe laws for separating the lepers from general society.

God first commands that, whenever a suspicion of leprosy arose, the man was to present himself to the priest; if any symptom of leprosy appeared, He commands him to be shut up for a period of seven days, until it should appear from the progress of the disease that it was incurable leprosy. That God should have appointed the priests to be judges, and those, too, only of the highest order, is a proof that His spiritual service was rather regarded than mere bodily health. If any shall inquire whether leprosy is not a contagious disease, and whether it be not therefore expedient that all who were affected by it should be removed from intercourse with others, I admit, indeed, that such is the case, but I deny that this was the main object in view. For, in process of time, physicians would have been better able to decide by their art and skill: whereas God enjoined this decision upon the priests alone, and gave them the rule whereby they were to judge. Nor did He appoint the Levites indiscriminately, but only the sons of Aaron, who were the highest order, in order that the authority of the decision might be greater. It was, then, by a gross error, or rather impudence, that the Papal priests (sacrifici) assumed to themselves this jurisdiction. It was (they say) the office of the chief priests under the Law to distinguish between the kinds of leprosy; and, therefore, the same right is transferred to the bishops. But they carry the mockery still further: the official ⁶the bishop’s representative, sits as the legitimate judge; he calls in physicians and surgeons, from whose answers he pronounces what he confesses he is ignorant of himself. Behold how cleverly they accommodate a legal rite to our times! The mockery, however, is still more disgusting, when in another sense they extend to the whole tribe of priests what they have said to belong solely to the bishops; for, since the sin under which all labor is a spiritual leprosy, they thence infer that all are excluded from the congregation of the faithful until they shall have been purged and received by absolution, which they hold to be the common office of all the priests. They afterwards add, that judgment cannot be pronounced till the cause is heard, and so conclude that confession is necessary. But, if they choose to have recourse to subtleties, reason would rather conduct us to the opposite conclusion; for God did not desire the priests to take cognizance of a hidden disease, but only after the manifest symptoms had appeared: hence it will follow, that it is preposterous to bring secret sins to judgment, and that wretched men are dragged to their confession contrary to all law and justice. But, setting aside all these absurdities, an analogy must be observed between us and God’s ancient people. He of old forbade the external uncleanness of the flesh to be tolerated in His people. By Christ’s coming, the typical. figure has ceased; but we are taught that all uncleanness, whereby the purity of His services is defiled, is not to be cherished, or borne with amongst us. And surely excommunication answers to this ceremony; since by it the Church is purified, lest corruptions should everywhere assail it, if wicked and guilty persons occupied a place in it promiscuously with the good. The command of God that, whilst the disease was obscure and questionable, the infected person should be shut up for seven days, recommends moderation to us, lest any, who is still curable, should be condemned before his time. In fact, this medium is to be observed, that the judge should not be too remiss and hasty in pardoning, and still that he should temper severity by justice; and especially that he should not be too precipitate in his judgment. What we translate “shall pronounce him clean, or unclean,” is in Hebrew, “shall clean, or unclean him; “ thus the dignity of the judgment is more fully established, as though it had proceeded from God Himself; and assuredly no medical skill could declare on the seventh day a leprosy to be incurable, respecting which there was doubt so short a time before, unless God should in some special manner discover the uncleanness, and guide the eyes of the priests by His Spirit.

29. If a man or woman. What is here spoken of is not the baldness which so often occurs in old age; but that loss of hair, which is the consequence of leprosy, is distinguished from any other, the cause of which may be some indisposition, and which yet does not pollute a man. But, inasmuch as some kinds of baldness do not so greatly differ at first sight from leprosy, — such, for instance, as ophiasis and alopecia ⁷ — it is therefore necessary to distinguish them.

44. He is a leprous man, he is unclean. In the first part of the verse he says that the leprous man must be counted unclean; but, in the latter part, he commands the priest to give sentence against this uncleanness, lest it should be carried into the congregation. On this ground he says, “his plague is upon his head,” which is as much as to say, that he is sentenced to just ignominy, for Moses takes it for granted that God holds up to public infamy whomsoever He smites with leprosy, and thence reminds them that they justly and deservedly bear this punishment.

The two following verses contain the form in which the sentence is executed, viz., that the man should wear a rent in his garment, which is to be the mark of his disgrace, that he should walk with his head bare, and with his mouth covered, (for this I take to be the meaning of the covering of his lip;) and besides this, that he is to be the proclaimer of his own pollution; finally, that he must dwell without the camp, as if banished from communication with men. Moses here ⁸ refers to the existing state of the people, as long as they sojourned in the desert; for after they began to inhabit the land, the lepers were driven out of the towns and villages to dwell by themselves. I know not whether the opinion of some is a sound one, that they were enjoined to cover the mouth or lip, lest by the infection of their breath they should injure others. My own view is rather, that because they were civilly dead, they also bore the symbol of death in having the face covered — as their separation deprived them of the ordinary life of men. Where we translate “shall cry, Unclean, unclean,” some, taking the verb, arqy yikra, ⁹ indefinitely, construe it passively, “shall be called,:” and I admit that in many passages it has the same force as if it were in the plural number. But, because the repetition of the word “unclean” is emphatic, it is probable that the word is not to be taken simply for “to call,” (vocare;) and therefore, I rather incline to the opinion that, by the command of the Law, they warned all with their own mouth not to approach them, lest any one should incautiously pollute himself by touching them; although their uncleanness was perhaps proclaimed publicly, so that all might mutually exhort each other to beware And Jeremiah seems to allude to this passage, where, speaking ¹⁰of the defilements of the city, he says that all men cried

“Unclean; fly ye, fly ye.” (Lamentations 4:15)

58. And the garment. This kind of disease, God, in his infinite clemency, has willed to be unknown to us. He has indeed subjected woolen garments and furs to the ravages of the moth, and vessels of various kinds to rust, and other corruptions; in fact, has surrounded the human race with rottenness, in order that everywhere our eyes should light on the punishment of sin; but what the leprosy of garments may be, is unknown. But its expiation under the Law admonished his ancient people that the must carefully beware of even external uncleanness, so as to cleanse themselves “from all filthiness of the flesh and spirit.” It has appeared to me sufficient to touch upon the sum of the matter, because it would be almost superfluous labor to insist upon the words, although I should be unwilling to condemn the diligence of those who examine these points also; but it is not my purpose to perform the office of the grammarian.

OF THE PURIFYING OF THE LEPERS ¹¹

LEVITICUS 14

2. This shall be the law of the leper. Moses now treats of the manner in which those who were cured of leprosy were to be cleansed and restored. Thus far he had shewn whom the priest was to admit into the holy congregation, and account to be clean; he now prescribes the rite of expiation, whereby the people might learn how greatly God abominates the uncleanness, which He commands to be purified by a solemn propitiation; and also that he who is healed may acknowledge that he is rescued from death by God’s special blessing, and may in future be more diligent in seeking to be pure. For there were two parts in the sacrifice here demanded-purification and thanksgiving. But we must ever keep in view the object which I have stated in the last chapter, that the Israelites were instructed by this ceremony to serve God in chastity and purity, and to keep far away from those defilements, whereby religion would be profaned. Since, then, leprosy was a kind of pollution, God was unwilling that those who were cured of it should be received into the holy congregation, ¹² except after the offering of a sacrifice; as if the priest reconciled them after excommunication. It will now be well to discuss the points which are worthy of consideration. The office of cleansing is imposed on the priest; yet he is at the same time forbidden to cleanse any except those who were already pure and clean. In this, on the one hand, God claims for Himself the honor of the cure, lest men should assume it; and also establishes the discipline which He would have to reign in His Church. To make the matter clearer, it belongs to God only to forgive sins; what, then, remains to man, except to be the witness and herald of the grace which He confers? God’s minister can, therefore, absolve none whom God has not before absolved. In sum, absolution is not in the power or will of man: the minister only sustains an inferior part, to endorse God’s judgment, or rather to proclaim God’s sentence. Hence that remarkable expression of Isaiah, “I, even I, am he that blotteth out thy transgressions, O Israel, and none but me.” ¹³ (Isaiah 63:25.) In which sense, too, God everywhere promises by the prophets that the people shall be clean, when He shall have cleansed them. Meanwhile, however, this does not prevent those who are called to the office of teaching from purging the uncleanness of the people in a certain peculiar way. For, since faith alone purifies the heart, in so far as it receives the testimony which God proffers by the mouth of man, the minister who testifies that we are reconciled to God, is justly reckoned to take away our pollution. This expiation is still in force, though the ceremony has long ceased to be in use. But, since the spiritual healing, which we receive by faith, proceeds from the mere grace of God, the ministry of man does not at all detract from His glory. Let us, then, remember that these two things are perfectly consistent with each other, that God is the sole author of our purity; and yet that the method, which He uses for our justification, must not on that account be neglected. And this is properly referred to discipline, that whosoever has been once cast out of the holy congregation by public authority, must not be received again except upon professing penitence and a new life. We must observe, too, that this jurisdiction was given to the priests not only on the ground that they represented Christ, but also in respect to the ministry, which we have in common with them.

3. And the priest shall go forth. This is the examination, which was more fully treated of in the last chapter, without which it was not lawful to receive him who had been once rejected. The priest’s command, which is mentioned immediately afterwards, I refer to the Levites, some one of whom probably accompanied the priest to prepare the sacrifice, that thus the priests might only discharge the principal duty. The sum of the rite respecting the two birds tends to this, that the cleansing from leprosy was a kind of resurrection Two birds were placed before their eyes; the liberty of one was purchased by the blood of the other; because the former was not let go until it had been first dipped in the blood and the water; and thus the matter of sprinkling was prepared for the man’s purification. The sevenfold repetition was intended to impress more deeply on men’s memories a continual meditation on God’s grace; for we know that by this number perfection is often expressed in Scripture. With the same object, he who had been cured shaved his hair, and washed in water. Yet he did not return home on the first day, but on the eighth. Meantime, on the seventh day he shaved his beard, and his eyebrows, and all the hair of his head; he washed himself and his garments, and then proceeded to the sacrifice. So difficult is it to accustom men to a serious acknowledgment of the two points, to hold their vice in detestation, and worthily to estimate the grace of God whereby they are delivered.

10. And on the eighth. As infants on the eighth day after they were cleansed from the uncleanness which they had brought from the womb, were grafted into the Church, and made members of it; so now the eighth day is prescribed for the restoration of those who, in the cure that they have received, are as it were born again; for they are accounted dead whom the leprosy had banished from the holy congregation. A sacrifice is therefore appointed which may renew the circumcision that had been in some measure effaced. Now, the meaning of all the things here mentioned is not clear to myself, and I would not have my readers too curious respecting them. Some may be probably accounted for; the right ear, the thumb of the right hand, and the great toe of the right foot, were sprinkled with the blood of the offering, because the leper was restored to the ordinary habits and customs of life, so as to have freedom of walk and action, and free conversational intercourse; for in the ear there is a mutual correspondence between speaking and hearing. The head is anointed, or cleansed with the oil, that nothing impure should remain in his whole body ¹⁴ God spare the poor and lowly, and does not compel them to offer the two lambs, lest they should be burdened beyond their means; whence it appears, that sacrifices are not estimated according to their intrinsic value, but according to the pious feeling which disposes each on liberally to offer in proportion to what is given him.

34. When ye be come into the land. Another sort of leprosy is here treated of, as to which we may not unreasonably rejoice that it is now unknown to us. But, as God had honored that people with extraordinary privileges, so it was consistent that their ingratitude should be punished by more severe penalties, if they defiled the gifts in which they excelled. It is not to be wondered at, therefore, that punishments were inflicted upon them, which it fills us with surprise and horror to hear of. It was a sad sight to behold the leprosy invading the human body; but there was something portentous to perceive it affecting their houses also, and driving out the owners and their families; for if they wittingly and voluntarily remained there, the contagion spread to themselves and all their furniture. But, since God marked with public ignominy those whose houses were struck with leprosy, He commands them to confess their guilt, and not only when the evil had made much advance, but when any suspicion of it had begun to exist. It appears, too, from the Law, that some were but lightly chastised: for, if after the priest’s inspection, in seven days the plague did not increase on the scraped walls, the possessor returned to his house. God punished others more severely, and it was necessary that the building should be utterly destroyed, because the pollution was incurable. But, although these were tokens of God’s wrath, yet, inexpiating the uncleanness, He exercised His people in the study of purity; for it was just as if He drove away from approaching His sanctuary those who came from an unclean house. The sense, then, was that. they should each of them diligently endeavor to keep their houses pure, and chaste, and free from every stain. But if, through God’s mercy, the plague ceased, a sacrifice of thanksgiving was to be offered, as for the human beings (who had been healed.) The next chapter, in which general pollutions and their purifications are not treated of, but only one kind of pollution is glanced at, which has reference to fleshly lust, would perhaps be suitably introduced under the Seventh Commandment; but it will presently appear from the context that it must be brought under this head.

OF THE POLLUTIONS WHICH ARISE FROM ISSUES ¹⁵

LEVITICUS 15

2. When any man hath a running issue. He here alludes to other species of contamination, for which a solemn purification is required. And, first, he teaches that men are defiled by the flow of the seminal fluid, which occurs in two ways, either when it involuntarily bursts out in sleep, or when it escapes gradually in the disease, which the Greeks call γονόρροια This Supplement might, as I have said, be appended to the Seventh Commandment, because every ¹⁶ indisposition arising from lust appears here to be condemned; but, if we look more closely, we shall perceive that it is a general law for the cultivation of purity, and which must not ² be confined to chastity alone. For this flux, arising from disease and debility, unless it be contracted from immoderate venery, has nothing in common with venereal lust. Besides, what is immediately after added concerning the menstruation of women, is connected with other forms of uncleanness and defilement. The sum then is, that the seminal-flux is reckoned among the pollutions which prevented the Israelites from entering the tabernacle, and from the external service of God; and thence the rule must always be borne in mind, that whatever proceeds from an unclean man is corrupt, and that no one can duly offer either himself, or what he possesses, to God, except he who is pure and perfect in soul and body. Thus Paul explains the end and object of this ceremony, when he exhorts believers that, being received as God’s peculiar people, they should cleanse themselves

“from all filthiness of the flesh and spirit.” (2 Corinthians 7:1.)

But Moses further declares, that uncleanness is contracted, not only when the seed is emitted, but when it is retained; and that not only is the man himself rendered unclean, but whatever he may have touched — his bed, his seat, his saddle, his clothes; and that the contagion extends to others also, if any should have lain on the same bed, or ridden on the same saddle. Thus did God desire to impress them with horror, that they might be more accustomed to fly from all impurity. Nor would the crime have been detestable: in itself, had not spiritual purity been set forth under this external exercise and symbol. Thus, too, in (Psalm 24:3, 4), the truth of this figure is described:

“Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that hath clean hands, and a pure heart.”

Therefore he who was conscious of no sin in the seminal-flux, still must be reminded by this sign of the corruption of his nature; and at the same time be an example to others, that all should diligently take heed to themselves, because corruption cleaves to the whole human race. In the ablution the remedy of the evil was proposed, since the mark of ignominy induced them to repentance. It is expedient that whosoever is infected with any stain should be brought to shame, so as to be displeased with himself; but the acknowledgment of the evil would produce despair, unless the hope of pardon were associated with it. Therefore, those to whom purification was necessary, are always sent to water; and, whenever water is mentioned, the passage in St. John should be brought to mind, that Christ came “by water and blood,” to purge and expiate all uncleanness. (1 John 5:6.) Besides the water, a sacrifice of turtle doves, or two young pigeons is added; and this has reference to the same thing; viz., that purification for the unclean must be sought for elsewhere, which we have at length obtained by the sacrifice of Christ.

19. And if a woman have an issue. Women are now spoken of who suffer under a twofold issue of blood; for with almost all it occurs every month, (whence it is called menses, or menstruation,) and some labor under a constant hemorrhage. He declares both to be unclean; and, after menstruation, a certain period of separation is appointed, during which the law prohibited their cohabitation with men; but, if the blood flowed beyond the usual time, the time of purification is postponed until it ceased. Whence it appears, that in every shameful thing the Jews were reminded of their uncleanness, that thus they might be accustomed to modesty and seek after purity. And this still more clearly appears at the end of the chapter, where it is said, (v. 3l,) “Thus shall ye separate the children of Israel from their uncleanness; that they die not — when they defile my tabernacle.” God, I say, briefly sets forth His intention that He would drive away all profanation far from His people; because he desires sincerity to prevail amongst his worshippers, and cannot bear his tabernacle to be polluted by any stain.

OF OTHER DEFECTS WHICH EXCLUDE MEN FROM TABERNACLE ¹⁷

DEUTERONOMY 23

DEUTERONOMY 23:1, 2

1. He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the Lord

1. Non ingredietur qui contusione fractos aut abscissos habet testiculos, in congregationem Jehovae

2. A bastard shall not enter into the congregation of the Lord; even to his tenth generation shall he not enter into the congregation of the Lord.

2. Non ingredietur spurius congregationem Jehovae: etiam genereatione decima non ingredietur congregationem Jehovae

1. He that is wounded. What is here delivered respecting those who are mutilated, and who are bastards, has a similar object; lest the Church of God should be onctaminate by foul stains, and thus religion should lose its honor. Moses rejects from the congregation of the faithful two sorts of men, viz, eunuchs and bastards. But, before we treat of the subject itself, the definition of the words is to be considered. The first question is, that it is to enter into the congregation; the second, what it is to be wounded in the stones; the third, who are the µyrzmm, mamzerim, which we have translated bastards, (spurios).Many understand that both are rejected from the church, lest they should undertake any public office in it; others, lest they should marry wives of the seed of Abraham; because it would not be fair that women should be thrown away upon bastards, (Lat, mamzeris;) and it would be absurd that those who were created to multiply God’s people, should marry impotent persons, (effoeminatis). But both these opinions appear to me to be tame. For what is afterwards added respecting certain foreign nations cannot be so taken, that no government or dignity should be entrusted to them; besides, by “the congregation of the Lord,” the purity and holiness of religion is sufficiently expressed. I do not doubt, then, but that Moses prohibits those who are defiled by these two stains from communicating in the sacrifices. For although they were circumcised as well as the rest of the chosen people, still God would have them bear this mark of their disgrace, that they might be an example to others, and that the people might be more diligent in preserving themselves from all pollution. This, then, is to be concluded that the privilege which was peculiar to the legitimate Israelites, was to be denied them of being participators and associates ¹⁸ in the sacrifices. As to the wounded testicles, the Jews dispute more curiously, in my opinion, that the subject warrants, and after all miss the right meaning. For God intended nothing else than to exclude from the congregation of His people, wherever holy assemblies were held, those who were mutilated or defective in the genital organs; although by synecdoche, He comprehends more than are specified. Finally, by condemning this external bodily defect He commends the excellency of His people that they may remember themselves to be His chosen property, not that they should pride themselves upon it ¹⁹ but that the holiness of their life may correspond with such high nobility.

2. A bastard shall not enter. All agree that by the word rzmm, mamzer, a bastard is signified, who is born of an uncertain father; but they take it in different ways, For some extend it to all bastards who spring from fornication, whilst others imagine that it refers to those only whose origin is doubtful, and who are called vulgo geniti; viz, whose mothers, in their base and common prostitution of themselves, have brought it about by their gross licentiousness, that their children should be born from this monstrous medley, as it were. This second opinion I approve of most. But, by this symbol God would admonish the seed of Abraham how exalted was its dignity, as being separate from the polluted heathen. Meanwhile, He would not altogether exclude these unhappy persons from the hope of salvation, although, by no fault of their own, they were unable to give the name of their father; but He only humbled them by a temporal punishment, and desired that their example should be profitable to others.

ANOTHER SUPPLEMENT AS TO THE GENERAL PURIFICATION OF THE PEOPLE ²⁰

NUMBERS 19

NUMBERS 19:1-22

blood, with her dung, shall he burn. ct carnem ejus, et sanguinem ejus una cum fimo ejus comburet. 6. And the priest shall take cedarwood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.’

6. Tunc accipiet sacerdos lignum cedrinum, et hyssopum, et coccum vermiculi, projicietque in medium combustionis vaccae.

7. Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even.	7. Et lavabit vestes suas sacerdos, lavabit quoque carnem suam aqua, et postea ingredietur castra, immundusque erit sacerdos usque ad vesperam.
8. And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.	8. Ille quoque qui combusserit eam, lavabit vestimenta sua aqua, lavabit et carnem suam aqua, immundusque erit usque ad vesperam.
9. And a man that is clean shall gather up the ashes of’ the heifer, and lay them up without the camp in a clean place; and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin.	9. Colliget autem vir mundus cinerem illius vaccae, et ponet illum extra castra in loco mundo: eritque congregationi filiorum Israel in custodiam in aquam separationis: nam expiatio est.
10. And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.	10. Et lavabit qui collegerit cinerem vaccae vestimenta sua, immundusque erit usqu,e ad vesperam: et erit filiis Israel et peregrino qui pere-grinatur in medio eorum, in statutum perpetuum.
11. He that toucheth the dead body of any man shall be unclean seven days.	11. Qui tetigerit cadaver omnis animae hominis, immundus erit septem diebus.
12. He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the	12. Ipse purificabitur eo die tertia, et die septima mundus erit: quod si non purificatus fuerit die tertia, die septima non erit mundus.

seventh day he shall not be clean. 13. Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the Lord; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.

13. Quicunque tetigerit mortuum, animam hominis qui mortuus fuerit, et non fuerit purificatus, tabernaculum Jehovae polluit: et excidetur anima illa ex Israel: quia aqua separationis non fuit aspersa super eum, immundus erit, adhuc immunditia ejus erit in ipso

14. This is the law, when a man dieth in a tent: All that come into the tent, and all that is in the tent, shall be unclean seven days.	14. Haec est lex, Quum quis mortuus fuerit in tabernaculo, quicunque ingressus fuerit tabernaculum, et quicquid fuerit tabernaculo, immundum erit septem diebus.
15. And every open vessel, which hath no covering bound upon it, is unclean.	15. Omne item vas apertum super quo non fuerit operculum adjectum, immundum est.
16. And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.	16. Quicunque praeterea tetigerit in superficie agri occisum gladio, aut mortuum, aut os hominis, aut sepul-chrum, immundus erit septem diebus.
17. And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel:	17. Tollentque pro immundo de pulvere combustionis oblationis pro peccato, et ponent super eum aquam vlvam in vase.
18. And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:	18. Capiet item hyssopum, et intinget in aquam vir mundus, et sparget super tabernaculum, et super omnem supellectilem, et super animas quae fuerint ibi, ac super eum qui tetigit os illud, vel occisum, vel mortuum, vel sepulchrum.

19. And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day; and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.	19. Asperget, inquam, mundus super immundum die tertia, et die septima, et mundabit eum die septima: postea lavabit vestimenta sua: lavabit quoque sese aqua, et mundus erit in vespera.
20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the Lord: the water of separation hath not been sprinkled upon him; he is unclean.	20. Vir autem qui immundus fuerit, et non purificaverit se, excidetur anima illa medio congregationis, quia sanctuarium Jehovae polluit: aqua separationis non est aspersa super eum immundus est.
21. And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even.	21. Et erit els in statutum perpetuum: et qui sparserit aquam separationis, lavabit vestimenta sua: quique tetigerit aquam separationis, immundus erit usque ad vesperam.
22. And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth it shall be unclean until even.	22. Et quicquid tetigerit immundus, immundum erit: et anima quae tetigerit ipsum, immunda erit usque ad vesperam.

ANOTHER SUPPLEMENT AS TO KEEPING THEMSELVES CLEAN BY THE CONCEALMENT OF THEIR IMPURITIES

2. This is the ordinance of the law. Because it could not but occur that, whilst the faithful were engaged in the world, they should often contract some pollution by their contact with its many impurities, the composition of the water is here described, by the sprinkling of which they might wash away, and expiate their uncleanness: and then certain kinds of pollution are specified, whereof the purification is required. God commands that a red heifer should be slain, which had never been subjected to the yoke; and that it should be burnt without the camp, together with its skin and dung; that the ashes should be gathered by a man that was clean, and laid up without the camp for the common use of the people. But, in order that the water, which was mixed with these ashes, should have the power of reconciliation, God at the same time commands that the blood should be sprinkled seven times before the altar by the finger of the priest. The object of this ceremony was twofold: for God would awaken the attention of the people to reflect more closely upon their impurity; and, although they might be pure within, still would have them carefully look around them, lest they should be polluted from without; and also taught them that, as often as they were infected by any pollution, expiation was to be sought for from elsewhere, viz., from sacrifice and sprinkling; and thus admonish them that men inquire in vain in themselves for the remedies demanded for their purification, because purity can only proceed from the sanctuary. Those, who speculate subtilty on the details, advance some questionable matters. I leave them, therefore, to the enjoyment of their conceits; let it suffice for us to consider generally what God referred to in this ceremony, and what advantage accrued from it to the people. By the red color, they suppose that sin is signified. Meanwhile, lest they should run into a manifest contradiction, they are obliged absurdly to interpret what follows, that He required a heifer perfect and without blemish, as if it were said that there should be no difference of color in her hair; whereas God demands the same thing as in the other sacrifices, which were rejected as faulty if any mark of deformity existed in them. And in this sense it is added that she should never have borne a yoke. Therefore I make no doubt but that God enjoined that a pure heifer, neither mutilated nor lame, should be chosen; and, that her perfectness might be more apparent, as yet unbroken to the yoke. What, then, is the meaning of the red color? First of all, I prefer confessing my ignorance to advancing anything doubtful; but it may be conjectured that a common and ordinary color was rather chosen, lest it should be too conspicuous, as it would have been, if either white or black. But this should be deemed sure, that a perfect heifer, and one free from every blemish, was to be offered, and one too, which had not been broken to bear the yoke by the hands of men, that the purification might have nothing of humanity about it.: But the command to offer her was given to the whole people; because, in order that we may be partakers of ablution, it is necessary that each of us should offer Christ to the Father. For, although He only, and that but once, has offered Himself, still a daily offering of Him, which is effected by faith and prayers, is enjoined to us, not such as ²¹ the Papists have invented, by whom in their impiety and perverseness, the Lord’s Supper has been mistakenly turned into a sacrifice, because they imagined that Christ must be daily slain, in order that His death might profit us. The offering, however, of faith and prayers, of which I speak, is very different, and by it alone we apply to ourselves the virtue and fruit of Christ’s death.

3. And ye shall give her unto Eleazar. A clear distinction is here made between two offerings; for the people are not permitted to kill the heifer, but this is the peculiar office of the priest. Thus the people offered vicariously by the hand of the priest; and in this way also at present, although we set Christ before God’s face in order to propitiate Him, still it is necessary that Christ Himself should interpose, and exercise the office of a priest. Again, the heifer was to be taken outside the camp, as a sign that it was accursed, since it was an atonement. On which account, too, the atoning victims, whose blood was carried into the Holy of Holies, were burnt without the camp; the truth of which figure was accomplished in Christ, who therefore suffered outside the gates of the city, as the Apostle testifies. (Hebrews 13:11-12.) But, because this was a species of rejection, lest the heifer should be less accounted of, or lest the Israelites should think her polluted by the curse, God shews that her blood was sacred and of a sweet savor, by commanding that it should be sprinkled seven times upon the altar, which might not be profaned by anything unclean. The same thing is most clearly seen in Christ; for although He was made a curse for us, and is called “sin,” because by bearing our accursed sins upon the cross, He was our atoning victim, yet nothing was thereby taken from His purity, so as to prevent His holiness from being the sanctification of the whole world. For He offered Himself through the Spirit, and by His own blood entered into the holy place, and His death is elsewhere called by Paul, “a sacrifice for a sweet-smelling savor.” (Hebrews 9:11-12; Ephesians 5:2; Philippians 4:18).

6. And the priest shall take cedar-wood. That the sprinkling of the blood might be conjoined with that of the water, the cedar-wood, and hyssop, and scarlet, thread, with which the sprinkling was wont to be made, were cast into the fire; for, unless the Israelites had been admonished by this visible sign, they would not have so clearly known that they were not only washed with the water, but that by the offering of the sacrifice also their uncleanness was removed. But it was not enough that the blood should be poured forth, unless, as has been already seen, they were purified by its aspersion. But, for as much as the scent of cedar-wood is precious, and in hyssop there is a cleansing property, we gather from hence also that the victim was pure, although it bore their sins together with the curse and expiation. Peter teaches us how we are sprinkled with the blood of Christ, viz., through the Spirit, (1 Peter 1:2;) nay, John shews us in his Canonical Epistle, that we find all the parts of this ceremony in Christ, where he writes that Christ “came by water and blood,” and “it is the Spirit that beareth witness, because the Spirit is truth.”(1 John 5:6.)

7. Then the priest shall wash his clothes. At first sight there seems to be a discrepancy in the facts, that the heifer was sacred to God, and pure, and still that the priest was polluted by touching it; yet they accord very well with each other. But that both the priest as well as the minister who made the burning, were unclean until the evening, ought to have forcibly struck the people, and taught them the more to abominate sin. And, since it was not permitted to any but a man that was clean to gather the ashes, not that they should be laid anywhere but in a clean place, it was manifested by this sign that there was no impurity in the sacrifice itself, but that from an extraneous and adventitious pollution; because it was destined to purge away uncleanness, it was accounted in a certain sense unclean. Whence too the water, into which the ashes were thrown, was called the water of separation, as well as the expiation. ²² For this translation which I have given is the right one; and others improperly render it “for waters of separation, and for expiation.” The old interpreter has not given the sense amiss, as far as regards this word, “because the heifer is burnt for sin.” But since in Hebrew the word, hafj chateah, ²³ means not only wickedness or sin, but also the sacrifice on which the curse is imposed; what Moses intended to convey is better expressed by the word “expiation.” But the expression “separation” has reference to the men, whose personal uncleanness excluded them from the holy congregation. But the question arises, why this ordinance is pronounced to be common to the strangers who sojourned in the land of Israel, as well as to the natives; because it was by no means reasonable that the uncircumcised should be purified. The reply is easy, that such strangers are not adverted to as were altogether aliens from the people, but those who, although born of heathen parentage, had embraced the Law. These God equalizes with the children of Abraham in the sacrifices and other religious services; for if their condition were different, the-church, into the body of which they were ingrafted, would be rent asunder.

11. He that toucheth the dead body. He now recites certain forms of pollution in which the washing was necessary; all of them, however, come to the point, that men are defiled by the touch of a corpse or, bones, or a grave. Nor is there here any distinction between the body of a person who is slain, or of one who has died in bed; whence it follows that death is here set forth as a mirror of God’s curse: And assuredly, if we consider its origin and cause, the corruption of nature, whereby the image of God is defaced, presents itself in every, dead man; for, unless we were altogether corrupt, we should not be born to perish But God also taught His people by another mode of signifying it, that uncleanness is contracted by our communication with the unfruitful works of darkness. For the Apostle (Hebrews 6:1) calls them “dead works,” either from their consequences, or because, as faith is the life of the soul, so unbelief keeps it in death. Since, then, the corpse the bones, the grave, designate whatever we bring from the womb, because, until we are born again, and God quickens us by His Spirit and faith, we are dead while we live; there is no question but that the children of Israel were reminded, that in order to keep themselves pure before God, they must abstain from all corruption; inasmuch as, if they were rendered unclean by their contact with a dead man, they must immediately have recourse to ablution. In fine, the ceremony had no other object than that they should serve God in pureness from the sins of the flesh; and exercise themselves in constant thoughts of repentance, whilst, if they fell from their purity, they should labor to obtain reconciliation with God, by means of sacrifice and ablution.

13. Whosoever toucheth the dead body. The severity of. the capital punishment shews how very pleasing to God is purity. If any one bad forgotten to sprinkle himself on the third or the seventh day, he might redeem his negligence by a prolongation of the term, because he only postponed his purification to another day; but it was a capital crime to enter the sanctuary in his uncleanness, since thus holy and profane things would be mixed together, nay, the altar would have been polluted as well as the whole service of God. But indeed the act of touching a dead body was of slight importance, nor was it to be deemed an atrocious crime; but here the external defilement is not regarded in itself, as if God were wroth on account of a stain contracted by the performance of a pious duty. ²⁴

Rather must the object of the ceremony be considered, for God designed by these rudiments to teach the Israelites, like children, that if any one should pollute sacred things by his impurity, he would by no means be tolerated in this audacity. In this then consisted the religious import of the transaction, that the worship of God was too precious for the Israelites to be permitted to contaminate it with impunity. Whence we gather that the punishment was denounced as against sacrilege. In sum, it comes to this, that God is not duly worshipped except with a sincere heart and pure hands; and that if any pollution be contracted, there is need of expiation before a free access is re-opened to holy things. But it must be remarked as to the contact, that it was accounted the same thing, whether the corpse lay in a field or a house; whilst, if any one died in a tent, men were polluted by merely entering it, and likewise vessels without covers thus became unclean.

22. And whatsoever the unclean person toucheth. Others translate it, — “Whosoever toucheth an unclean thing shall be unclean.” for, since the Hebrew is without a neuter gender, ²⁵ the relative rça, asher, and the noun amfh, hattame, may be either masculine or neuter; and either sense would not be unsuitable; except that we gather from the second clause, that reference is rather made here to the contagion with which unclean persons infect either men or garments, or other articles. For those who had touched a dead body, or bones, or a grave, were not only unclean until the evening, but for seven entire days. But it appears that this was added in conclusion, lest the Jews should murmur at the severity of the punishment, as if God would inflict the penalty of death for a trifling sin. In this way, then, Moses shews how great is the guilt incurred by those who, being unclean, intrude into the sanctuary; because, as far as in them lies, they pollute the holiness of God, and not without intolerable impertinence. Hence appears to be taken the reproof of the Prophet, when he reproaches the Jews with having done nothing but defile the worship of God with their sacrifices; for he proposes this question to the priests, — ”If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy?” After they have replied in the negative, he asks again, “If one that is unclean by a dead body touch any of these, shall it be unclean?” and they answer, “It shall be unclean.” Whence the Prophet infers:

“So is this people, and so is this nation before me, saith the Lord, and so is the work of their hands; and that which they offer there is unclean.” (Haggai 2:12-14.)

This passage shews us the legitimate use of the ceremony, that corrupt and perverse worshippers ²⁶ bring disgrace rather than honor on God, whilst they mix up His holy name with their profanations.

ANOTHER SUPPLEMENT AS TO KEEPING THEMSELVES CLEAN BY THE CONCEALMENT OF THEIR IMPURITIES ²⁷

DEUTERONOMY 23

DEUTERONOMY 23:9-14

9. When the host goeth forth. What he had taught with respect to the preservation of purity at home, and in time of peace, he now extends to times of war also, so that they might keep themselves clean from all defilement even in the midst of the clang of arms. We know how greatly laws are disregarded during war, when all things are under the control of violence rather than reason; and we know that much license is wont to be given to soldiers, which would be by no means tolerated in peace. God would remedy this evil by requiring the Israelites to aim at the same purity in war as in peace; for this is a special law which forbids their being dissolute and unruly in war-time, as He has before condemned all impurity in general, as if He had said, that under no pretext would they be excusable, if they neglect the duty of cultivating habits of purity. For He does not command them to be cautious in the army and in the camp, as if they might sin with impunity when at home, but admonishes them that God would by no means excuse them although they should allege the necessity of war. Much more would the crime be aggravated, if they should pollute themselves in peace and when their minds were calm. Whence we gather that it is vain to catch at empty excuses for the violation of God’s commands in any respect; for, however difficult the performance of duty may be, still God never resigns His rights. Now, if war, which seems to dispense with laws, does not excuse crime, much greater, as I have said, shall their guilt be accounted, who in a tranquil condition of life are licentiously carried away by sin.

10. If there be among you. He enumerates two kinds of pollution, whereby the Israelites may know what is meant by their keeping from the “wicked thing.” First, He pronounces to be unclean, and casts out of the camp those who may have had a filthy dream, until they shall have washed themselves in the evening. Secondly, He forbids them to defile the camp with what passes from the bowels; and not only this, but, even when they have gone outside the camp, He commands them to bury their excrement beneath the earth, lest any filthiness should appear. Yet it is probable that, by synecdoche, everything is referred to which rendered men unclean and polluted. But Moses, speaking as to soldiers, considered it sufficient to tell them briefly, that although they might be occupied with war, cleanliness must still be attended to. By “what chanceth at night,” all are agreed in understanding a flow of semen; from whence we infer how greatly impurity defiles a man, since uncleanness is contracted even from foul dreams. As to the second part, some desire to appear quick and clever by attacking Moses, because he has introduced among the precepts of holiness, that none should relieve his bowels in the camp. Forsooth, they say, the smell might offend the nostrils of God! But their silly petulance is easily rebutted; for God would by such rudiments keep His ancient people in the way of duty, lest liberty even in the most trifling things should lead them onwards to audacity. If they had been permitted to defile every part of the camp, the people would presently have been hardened against filthiness of every sort. Thus they were held back by this rein, that they might more earnestly apply their minds to spiritual integrity. They also are mistaken who suppose that this was a sanitary precaution, lest the smell should produce diseases, and be injurious to their bodily health. For Moses plainly declares that he not only had regard to what was wholesome, or even to what was decent in the eyes of men; but rather that he would accustom the people to abhor uncleanness, and to keep themselves pure and unpolluted — for he adds, that God presided in the camp, to protect them from the power and assaults of their enemies; and that they should fear, lest, if they should contaminate the camp, He would be offended with their filthiness and forsake them. The sum is, that when they have need of God’s assistance, and are engaged in war against their enemies, the pursuit of holiness must not be omitted or neglected even in the midst of arms.

ANOTHER SUPPLEMENT ²⁸

DEUTERONOMY 22

DEUTERONOMY 22:9-11

DEUTERONOMY 22:9. Thou shalt not sow thy vineyard. These four precepts, which all condemn strange medleys, I doubt not to be supplements of the First Commandment; and the reason, which is subjoined in Deuteronomy, directs us to this, where God declares that the produce of the seed and of the vineyard is polluted, if there be divers mixtures. Whence it appears that nothing else is demanded but that they should cultivate purity. The word indeed, which Moses uses, means to

“sanctify,” çdq kadesh; but, by antiphrasis, it is taken for to “contaminate.” To the same effect is what follows, that they should not plough with an ox and an ass together; for this diversity is forbidden on no other account, but because men contract some defilement as soon as they depart from simplicity. Yet, if any one thinks otherwise, I shall not strongly contend with him. It might indeed be objected, that when God forbids animals to be used promiscuously, so that those of different kinds should not be mixed together, He has regard to chastity, ²⁹ and that, by forbidding the fields to be sown with divers seeds, and garments to be woven of divers materials, He would prevent frauds. But the more simple explanation is, that the people were thus retained in purity, lest they should accustom themselves to corrupt habits, and lest they should bring in strange rites from various quarters, or seek, with depraved curiosity, for mixtures which might at length invade the worship of God. For if animals of different species are joined together, the integrity of nature is corrupted, and an adulterine offspring is produced, which degenerates from the institution of God; but, if various kinds of seed should be mixed together, or if a garment should be woven of linen and wool, there would be no danger of deception or fraud in so manifest a matter. It is probable, therefore, that the end which, as I have said, was proposed by God was, that, by cultivating natural and simple habits all their life through, they should keep themselves pure and uncorrupted from every strange vice. On this account Scripture compares strange doctrines to leaven, since by their additions or curtailings they corrupt the pure word of God. (Matthew 16:11.) And this was by no means a useless discipline; when, in trifles, and almost things of nought, the rein was applied to them, so that they should not decline from purity in the very least degree. It was a small matter to interweave a thin thread with a thicker one, and perchance such a process would have been profitable for their general advantage; in some fields, too, a better crop is grown, if the seed is compounded of pure wheat, and some other sort of grain (siligine), as also the union of the horse and ass has been approved of, since thus mules are produced. But God would not allow these things amongst His ancient people, lest, sinking by degrees to greater license, they should at length addict themselves to the practice and customs of the heathen. He therefore uses this preface: “Ye shall keep my statutes,” (Leviticus 19:19;) from whence we gather that the people were surrounded with fixed barriers, lest they should defile themselves with foreign vices, and imitate the nations, from which they had been separated. Wherefore this is the sum, that they should abide in God’s statutes.

LEVITICUS 19

LEVITICUS 19:19, 23-25, 27, 28

19. Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind. Thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.

19. Statuta mea observabitis. Animal tuum non facies coire cum altero semine. Agrum tuum non seres diverso semine, et vestis contexta ex lana et lino non ascendet super te. 23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you; it shall not be eaten of.

23. Quum ingressi fueritis terram, et plantaveritis omnis generis arborem fructiferam, tune praeputia-tum ducetis praeputium ejus, fructum ejus: tribus annis erit vobis incircumcisa: non comedetis ejus fructus.

24. But in the fourth year all the fruit thereof shall he holy, to praise the Lord withal.

24. Quarto autem anno erit omnis fructus ejus sanctitas laudum Jehovae.

25. And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the Lord your God.

25. Anno vero quinto comedetis fructum ejus, ut multiplicet vobis fructum suum. Ego Jehova Deus vester. 27. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.	27. Non attondebitis cornare capitis vestri in circuitu, nec radetis extrema barbie.
28. Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the Lord.	28. Incisionera pro mortuo non facietis in carne vestra, neque sculp-turam notse tacietis in vobis: ego Jellova.

23. And when ye shall come. There seems to me no question but that the circumcision of trees as well as of men appertains to the First Commandment, not only that the Jews might see a symbol of their own adoption in the very trees, but that they might learn that it was permitted to none but the children of God to feed on their fruit; and also that whatsoever the earth produces is in a manner profane, until it is purified. For surely by this ceremony was set forth what Paul teaches, that all things are “sanctified by the word of God, and prayer,” (1 Timothy 4:5;) not that anything is in itself impure, but because the earth has contracted pollution from the corruption of man, it is just, as regards us, that the harmless fruits also should be accounted to be in uncircumcision. In sum, God would raise up a wall whereby He might separate His people from the Gentiles, and at the same time admonish them that a legitimate use of those things which the earth produced could not be made by the sons of Adam, except by special privilege. But the similitude of uncircumcision, until the year appointed for their being circumcised, was a very appropriate one, that they might acknowledge the fruits of their trees to be pure for them by the same right whereby they were consecrated as God’s peculiar people. But, lest the three years’ unproductiveness should press heavily upon them, he promises them compensation from the future blessing of God; for, if they should abstain from eating the unclean fruit, a larger produce was to be expected in future.

27. Ye shall not round the corners. It clearly appears that God had no other object than by the interposition of this obstacle to sever His people from heathen nations. For there is nothing to which men are more prone than to conform themselves to the customs of others; and hence it arises, that they mutually communicate each other’s vices. Wherefore care was especially to be taken lest the people of Israel should adopt foreign habits, and by this pliableness should fall away from the true worship of God; from whence too the ordinary phrase has arisen, that the word “common”

should be used for “unclean.” God then strictly forbids them from declining to the habits of the Gentiles, and confounding the distinction which He had Himself placed between them. There is no doubt but that it was usual for the Gentiles, out of superstition, to cut marks ³⁰ upon their faces, to trim the hair in certain steps or circles, and in their mourning to lacerate their flesh, or to disfigure it with marks. It is well known that the priests of Cybele ³¹ made gashes in their flesh with knives and razors, and covered themselves all over with wounds, for the sake of shewing their zeal. The same thing was also commonly practiced by others; inasmuch as the world is easily deceived by external ceremonies. But though this were a thing in itself indifferent, yet God would not allow His people to be at liberty to practice it, that, like children, they might learn from these slight rudiments, that they would not be acceptable with God, unless they were altogether different from uncircumcised foreigners, and as far as possible from following their examples; and especially that they should avoid all ceremonies whereby their religion was testified. For experience teaches how greatly the true worship of God is obscured by anything adscititious, and how easily foul superstitions creep in, when the comments of men are tacked on to the word of God. Doubtless that part, “Ye shall not make any cuttings in your flesh for the dead,” etc., might be expounded as a correction of immoderate grief; because we know how intemperately men set themselves against God when they give the reins to their sorrow; but since the object of the Gentiles was to pay what was due to the dead, and to celebrate their funeral obsequies ³² as a kind of propitiation, it is probable, and more suitable, that by the whole context those preposterous gestures are condemned, which were proofs of piety among the Gentiles, but which would have been defilements to the people of God.

The same thing appears more clearly from the passage in Deuteronomy, which next follows, wherein Moses condemns cutting themselves, and making themselves bald for the dead in connection with each other, as if they were one thing; and confirms the law by a general argument, that they might withdraw themselves from every pollution as the children of God; since they were chosen to be His peculiar people; as much as to say, that God’s grace would be altogether frustrated, if they did not differ at all from foreign nations. As to his saying that they were chosen out of all the nations, it does not a little illustrate the gratuitous mercy of God, wherewith He honored them alone, by calling them to the hope of eternal salvation, and passing by the Gentiles; for there was no nobility found in them, nor did they exceed others either in number or in any other superiority, on account of which He should prefer them to the whole world. But the design of Moses in magnifying the extraordinary goodness of God, was that they might the more abhor that impure cornmixture, which, by bringing them on a par with the Gentiles, degraded them from this high honor.

ANOTHER SUPPLEMENT TOUCHING THE CLEAN AND UNCLEAN BEASTS ³³

LEVITICUS 20

LEVITICUS 20:25, 26

25. Ye shall therefore put difference between clean beasts and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean.

25. Vos quoque discrimen facite inter animal mundum et immundum, et inter avem immundam et mundam, et ne abominabiles reddatis animas vestras in animalibus et volatilibus, atque in omni quod reptat in terra: quae separavi vobis ad immunditiam.

26. And ye shall be holy unto me: for I the Lord am holy, and have severed you from other people, that ye should be mine.

26. Eritis autem sancti mihi: quia sanctus sum ego Jehova, et separavi vosa populis, ut essetis mei.

DEUTERONOMY 14

DEUTERONOMY 14:3-20

hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat.

et findens fissuram duarum ungularum, ruminans inter animalia, illud comedetis. 7. Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you.

7. Veruntamen hoe non comedetis ex ruminantibus et ex findentibus ungulam divisam, camelum, et leporem, et cuniculum: quia ruminant, et ungulam non dividunt, immunda sunt vobis.

8. And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase.	8. Et porcum, quia findit ungulam, et non ruminat, immundus est vobis: de carne eorum non comedetis, et cadavera eorum non contingetis.
9. These ye shall eat of all that are in the waters: All that have fins and scales shall ye eat:	9. Hoc comedetis ex omnibus quae sunt in aqua, quicquid habet pinnulam et squamam, comedetis.
10. And whatsoever hath not fins and scales ye may not eat; it is unclean unto you.	10. Quicquid vero non habet pinnulam et squamam, non comedetis: immundum est vobis. 11. Of all clean birds ye shall eat.
11. Omnem autem mundam comedetis. 12. But these are they of which ye shall not eat: The eagle, and the ossifrage, and the ospray,	12. Hae autem sunt ex quibus non comedetis, aquila, et gryphus, et haliaeetus,
13. And the glede, and the kite, and the vulture after his kind,	13. Et ixus, et vultur, et milvus secundum speciem suam.
14. And every raven after his kind, 14. Et omnis corvus. secundum speciem suam. 15. And the owl, and the nighthawk, and the cuckoo, and the hawk after his kind,	15. Et filia struthionis, et noctua, et larus, et accipiter secundum speciem suam.
16. The little owl, and the great owl, and the swan,	16. Et herodius, et ibis, et cygnus,

17. And the pelican, and the gier17. Et pellicanus, et porphyrio, et

eagle, and the cormorant, mergulus, 18. And the stork, and the heron after her kind, and the lapwing, and the bat

18. Et ciconia, et charadrius secundum speciem suam: et upupa et vespertilio.

19. And every creeping thing that flieth is unclean unto you: they shall not be eaten

19.Et omne reptile alatum immundum est vobis, non comedetur. 20. But of all clean fowls ye may eat. 20. Omnem avem mundam cometis

ANOTHER SUPPLEMENT AS TO MARRIAGE WITH UNBELIEVERS

LEVITICUS 20:25. Ye shall therefore put difference. I have no doubt but that this sentence depends on the end of the foregoing verse; for although that verse contains a reason to deter them from incest, of which he had been speaking, still it refers also to the doctrine before us, and stands in the shape of preface to it. In a word, it connects two things, for God here briefly declares His will, not only with respect to unlawful and improper intercourse, but also why He forbids His people to eat of unclean animals. Therefore He says, “I am the Lord your God, which have separated you from other people.” Whence it follows, that for no other reason were they prohibited from eating those animals, except that they thence may learn to take more diligent heed, and to withdraw themselves far from all the pollutions of the Gentiles. He had before recommended purity by various symbols, and now extends it even to the very animals. And this reason must be carefully marked, that the distinction between meats is propounded to them in order that they may study purity. For there would be something unmeaning in what is here said, if we did not know that this interdiction was imposed with this object, that they should not mix themselves promiscuously with the Gentiles. Therefore it is again repeated, that they were severed, that they might be God’s inheritance; and hence it is inferred, that holiness was to be cultivated by them, that they might conform themselves to the example of their God. Now it cannot be questioned, that the distinction of meats which is prescribed, is a supplement to the First Commandment, wherein the rule for worshipping God duly and purely is laid down; and thus religion is rescued from all admixtures of superstition.

LEVITICUS 11

LEVITICUS 11:1-47

are unclean to you. immunda erunt vobis. 9. These shall ye eat of all that are in the waters: Whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat.

9. Hoe autem comedetis ex omnibus quae sunt in aquis: onmia quibus sunt pinnae et squamae in aquis maris, et in fluminibus, illa comedetis.

10. And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which is in the waters, they shall be an abomination unto you.	10. Omnia vero quibus non sunt pinnae et squamae in mari, et in fluminibus, tam de omni reptili aquatili, quam de omni anima vivente quae est in aquis: abominatio erunt vobis.
11. They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination.	11. Abominatio, inquam, erunt vobis: de carne eorum non comedetis, et cadaver eorum abomina-bimini.
12. Whatsoever hath no fins nor scales in the waters, that shall be an abomination unto you.	12. Quicquid non habet pinnas et squamas in aquis, abominatio erit vobis.
13. And these are they which ye shall have in abomination among the fowls; they shall not be eaten, they are an abomination: The eagle, and the ossifrage, and the ospray,	13. Haec autem abominabimini ex volatilibus, (non comedetur: quia abominatio sunt:) aquilam, et gryphum, et haliaeetum,
14. And the vulture, and the kite after his kind;	14. Et vulturem, et milvum secundum speciem suam.
15. Every raven after his kind; 15. Et omnem corvum secundum speciem suam. 16.And the owl, and the nighthawk, and the cuckoo, and the hawk after his kind,	16. Et filiam struthionis, et noctuam, et larum: et accipitrem secundum speciem suam.
17. And the little owl, and the cormorant, and the great owl,	17. Et nycticoracem, et mergulum, et ibin,
18. And the swan, and the pelican, and the gier-eagle,	18. Et porphyrionem, et pellicanum, et cygnum,

19. And the stork, the heron after her 19. Et ciconiam, charadrium

kind, and the lapwing, and the bat. secundum speciem suam, et upupam, et vespertilionem. 20. All fowls that creep, going upon all four, shall be an abomination unto you.

20. Omne reptile alatum ambulans super quatuor pedes, abominatio erit vobis.

21. Yet these may ye eat, of every flying creeping thing that goeth upon all four, which have legs above their feet, to leap withal upon the earth;

21. Veruntamen hoc comedetis ex omni reptili alato quod gradietur super quatuor pedes, cui sunt crura super pedes suos, quibus saliant super terram. 22. Even these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind.	22. Haec ex illis comedetis, locustam juxta speciem suam, et attacum juxta speciem suam, et ophiomacum secundum speciem suam, et bruchum secundum speciem suam.
23. But all other flying creeping things, which have four feet, shall be an abomination unto you.	23. Omne autem reliquum reptile alatum cui sunt quatuor pedes, abominatio erit vobis.
24. And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even.	24. Et his polluetis vos: quicunque tetigerit cadaver eorum, immundus erit usque ad vesperam

25. And whosoever beareth ought of the carcase of them shall wash his clothes, and be unclean until the even.

25. Et quicunque portaverit cadavera, lavabit vestimenta sua, et immundus erit usque advesperam. 26. The carcases of every beast which divideth the hoof, and is not cloven-footed, nor cheweth the cud, are unclean unto you: every one that toucheth them shall be unclean.	26. Omne animal quod dividit ungulam, et fissuram non findit., et non ruminat, immunda erunt vobis: quicunque tetigerit ea, immundus erit.
27. And whatsoever goeth upon his paws, among all manner of beasts that go on all four, those are unclean unto you: whoso toucheth their carcase shall be unclean until the even.	27. Et quicquid graditur super volas suas inter omnes feras quae gradiuntur super quatuor pedes, immunda erunt vobis: quicunque tetigerit cadavera eorum, immundus erit usque ad vesperam.

28. And he that beareth the carcase of 28. Et qui portaverit cadavera

them shall wash his clothes, and be unclean until the even: they are unclean unto you.

eorum, lavabit vestimenta, immundusque erit usque ad vesperam: immunda erunt vobis. 29. These also shall be unclean unto you among the creeping things that creep upon the earth; The weasel, and the mouse, and the tortoise after his kind,

29. Et haec vobis immunda erunt inter reptilia quae reptant super terram, mustella, et mus, et rubeta secundum speciem suam.

30. And the ferret, and the chameleon, and the lizard, and the snail, and the mole.	30. Et mygale, et chameleon, et stellio, et lacerta, et talpa.
31. These are unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even.	31. Ista immunda sunt vobis inter omnia reptilia: quicunque tetigerit illa postquam mortua fuerit, immundus erit usqne ad vesperam.
32. And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean: whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be wherein any work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed.	32. Et omne super quod tetigerit aliquid ex eis postquam mortua fuerint, immudum erit, tam vas lineum quam vestis, aut pellis, aut saccus: omne vas in quo fieri solet opus, in aquam mittetur, et immundum erit usque ad vesperam, et mundabitur.
33. And every earthen vessel whereinto an.y of them falleth, whatsoever is in it shall be unclean; and ye shall break it.	33. Omne praeterea vas testaceum intra quod occiderit aliquid ex eis, quicquid erit in illo immundum erit, et ipsum confringetis.
34. Of all meat which may be eaten, that on which such water cometh shall be unclean; and all drink that may be drunk in every such vessel shall be unclean.	34. Omnis cibus qui comeditur, super quem venerit aqua, immundus erit, et omnis potus qui potatur in omni vase impuro, imnmndus erit.
35. And every thing whereupon any part of their carcase falleth. shall be unclean; whether it be oven, or ranges for pots, they shall be broken down:. for they are unclean, and shall be	35. Et omne super quo ceciderit quicquam de cadavere eorum, imundum erit: clibanus et chytropodes diruentur, immunda sunt, et immunda erunt vobis.

unclean unto you. 36. Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean.

36. Veruntamen fons et cisterna congregationis aquarum erit munda: at quod tetigerit cadaver eorum, immundum erit.

37. And if any part of their carcase fall upon any sowing-seed which is to be sown, it shall be clean.	37. Praeterea si ceciderit quicquam de cadavere eorum super aliquod semen satum, quod seminabi-tur, mundum erit.
38. But if any water be put upon the seed, and any part of their carcase fall thereon, it shall be unclean unto you.	38. At quum fusa fuerit aqua super semen, et ceciderit quicquam de cadavere eorum super illud, immundum erit vobis.
39. And if any beast of which ye may eat die; he that toucheth the carcase thereof shall be unclean until the even.	39. Quum autem mortuum fuerit aliquod animal quod sit vobis in cibum, qui tetigerit cadaver ejus, immundus erit usque ad vesperam.
40. And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his dothes, and be unclean until the even.	40. Et qui comederit de cadavere ejus, lavabit vestimenta sua, immundusque erit usque ad vesperam: is quoque qui extulerit cadaver, lavabit vestimenta sua, atque immundus erit usque ad vesperam.
41. And every creeping thing that creepeth upon the earth shall be an abomination; it shall not be eaten.	41. Et omne reptile reptans super terram, abominatio est, non comedetur.
42. Whatsoever goeth upon the belly, and whatsoever goeth upon all four, or whatsoever hath more feet among all creeping things that creep upon the earth, them ye shall not eat; for they are an abomination.	42. Quicquid item graditur super pectus, et quicquid incedit super quatuor aut plures pedes inter omnia reptilia quae reptant super terram, non comedetis: quia abominatio sunt.
43. Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that	43. Ne impuras reddatis animas vestras in omni reptili quod reptat, nec polluatis vos in eis, neque coinquinetis vos per ea.

ye should be defiled thereby. 44. For I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.

44. Quia ego Jehova Deus vester, sanctificate ergo vos, et estote sancti, quia sanctus sum: et ne polluatis animas vestras per aliqua reptilia quae reptant super terram.

45. For I am the Lord that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy; for I am holy.	45. Ego enim sum Jehova, qui eduxi vos e terra AEgypti, ut essem vobis in Deum, et essetis sancti, quia sanctus sum.
46. This is the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth;	46. Haec est lex animalium terrestrium, et volatilium, atque omnium animalium viventium qae reptant, et omnium animantium reptantium super terram.
47. To make a difference between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten.	47. Ad distinguendum inter immundum et mundum, et inter bestias qum comedi possunt, et bestias qum comedi non possunt.

2. These are the beasts which ye shall eat. The holy fathers, before the birth of Moses, knew what animals were unclean; of which fact Noah afforded a manifest proof, when, by God’s command, he took into the ark seven pairs of the clean animals, and offered of them his sacrifice of thanksgiving to God. Certainly he could not have obeyed the command of God, unless he had either been taught by secret inspiration, or unless this tradition had descended to him from his forefathers. But there is nothing absurd in the notion that God, desiring to confirm the traditional distinction, appointed certain marks of difference whereby its observation might be more scrupulously attended to, and lest any transgression of it should creep in through ignorance. For God also consecrated the Sabbath to Himself from the creation of the world, and desired it to be observed by the people before the promulgation of the Law; and yet afterwards the peculiar holiness of the day was more distinctly expressed. Besides, the clean animals are here distinguished from the unclean, by name as well as by signs. The proper names, which are recited, are of little service to us now-a-days; because many species which are common in the East, are unknown elsewhere; and it was therefore easy for Jews ³⁴ who were born and had lived in distant countries, to fall into error about them; whilst, on the other hand, the more bold they are in their conjectures, the less are they to be trusted. As to many of them, I acknowledge that there is no ambiguity, especially as to the tame animals, or those that are to be found everywhere, or that have plain descriptions of them given in the Bible. A positive knowledge then is only to be sought from the signs which are here laid down; viz., that the animals which have cloven hoofs, and which ruminate, are clean: and that those are unclean in which either of these two things is wanting; that either sea or river fish, which have fins and scales, are clean. No such distinction as to birds is given, but only the unclean are named, which it was sinful to eat. Lastly, mention is made of reptiles. As to details, if there be anything worthy of observation, the place to consider them will be further on; let us now remember, in general, what I have before touched upon, viz., that whilst the Gentiles might eat every kind of food, many were forbidden to the Jews, in order that they might learn in their very food to cultivate purity; and this was the object of their separation from ordinary customs. Hence it arose that they use the word llj, chalal ³⁵ both for “to make common,” and to “contaminate; “ and the word, lwj, chol, signifies “polluted,” because it is opposed to anything holy or set apart. It is true, indeed, that the Gentiles, by natural instinct, have regarded with the utmost horror the eating of some of the animals which are here forbidden; still, God would surround His people with barriers, which must separate them from their neighbors.

Those who imagine that God here had regard to their health, as if discharging the office of a Physician, pervert by their vain speculation the whole force and utility of this law. I allow, indeed, that the meats which God permits to be eaten are wholesome, and best adapted for food; but, both from the preface, — in which God admonished them that holiness was to be cultivated by the people whom He had chosen, — as also from the (subsequent) abolition of this law, it is sufficiently plain that this distinction of meats was a part of that elementary instruction ³⁶ under which God kept His ancient people.

“Let no man therefore judge you (says Paul) in meat or in drink, which are a shadow of things to come; but the body is of Christ.” (Colossians 2:16-17.)

By which expressions he means, that what was spiritual had been shadowed forth in the external rite of abstaining from meats. To the same effect he elsewhere says, (Romans 14:14) that he knows and is persuaded, ³⁷ that in the Lord Jesus Christ there is nothing unclean; viz., because Christ by his death has redeemed His people from slavish subjection. Hence it follows, that the prohibition of meats must be counted among the ceremonies, which were exercises in the worship of God. But here a question arises, how it is reconcilable that, even from the days of Noah, certain animals were unclean, and yet that all without exception were allowed to be eaten? I cannot agree with some in thinking that the distinction originally made by God grew obsolete by degrees; for God, in excepting the eating of blood only, makes a grant of whatsoever moves upon the earth as the food of the posterity of Noah. I therefore restrict to the sacrifices that uncleanness, with the knowledge of which the hearts of the Patriarchs were then inspired, nor do I doubt but that it was as lawful for Abraham, as well as for them, to eat swine’s flesh as the flesh of oxen. Afterwards, when God imposed the yoke of the Law to repress the licentiousness of the people, He somewhat curtailed this general permission, not because He repented of His liberality; but because it was useful to compel in this way to obedience these almost rude and uncivilized people. But, since before the Law the condition of the saints was the same as our own, it must be remembered, as I said before, that, agreeably to the dictates of nature, they spontaneously avoided certain foods, just as at present no one will hunt wolves or lions for food, nor desire to eat serpents and other venomous animals. But the object of this ordinance was different, viz., lest they who were God’s sacred and peculiar people, should freely and promiscuously communicate with the Gentiles.

3. Whatsoever parteth the hoof. Whilst I fear that but little confidence can be placed in the allegories, in which many have taken delight; so I do not find any fault with, nor even refuse that which has been handed down from the ancients, ³⁸ viz., that by the cleaving of the hoof is signified prudence in distinguishing the mysteries of Scripture, and by the chewing of the cud serious meditation on its heavenly doctrines; although I cannot approve of the subtlety ³⁹ which they add, viz., that those “rightly divide the word” who have known how to elicit mystical senses from its letter; because hence it has come to pass that they have allowed themselves in all sorts of imaginations. I therefore embrace the more simple notion, that they who only have a taste for the carnal sense, do not divide the hoof; for, as Paul says, only “he that is spiritual discerneth all things.” (1 Corinthians 2:15, margin.) The chewing of the cud ought to follow, duly to prepare and digest the spiritual food; for many gulp down Scripture without profit, because they neither sincerely desire to profit by it, nor seek to refresh their souls by it, as their nourishment; but satisfied with the empty delights of knowledge, make no efforts to conform their life to it. In the first clause, then, brutal stupidity is condemned; in the other, the ambition and levity of curious men. ⁴⁰ God, indeed, set before Peter, in the vision, unclean animals as images and figures of the Gentiles, (Acts 10:12;) and therefore it is lawful, by probable analogy, to transfer to men what is said about the animals. But why God should have appointed the cloven hoof and rumination as signs, is no more clear to me than why He should have forbidden their eating swine’s flesh; unless, perchance, because the solid hoof is a sign of wildness; whilst the animals which do not ruminate feed for the most part on filth and excrement. We know that on this point there was much contention immediately after the promulgation of the Gospel, because some of the Jews, in their excessive devotion to the Law, and considering that the distinction of meats was not to be reckoned among the, ceremonial enactments, desired that the new Church should be bound by the same trammels as had been imposed upon the ancient people. At length, by the decree of the Apostles, permission was given to the Gentiles to eat all kinds of meat, except only blood and things strangled, and that only for a time, for the sake of avoiding offense, since the Jews would not otherwise have been propitiated. Now, after what God Himself had ordained respecting the distinction of meats had been abrogated, it was an act of diabolical audacity to oblige men’s consciences by human laws, and to prevent them from enjoying the liberty obtained by Christ.

Another question remains, how God should pronounce anything which He has created to be unclean; for, if an animal be rejected on account of its uncleanness, part of the reproach redounds to the Author Himself. Besides, this rejection seems also to be opposed to the first declaration of God, when, considering all things which He had made, He acknowledged them to be “very good.” The solution is, that no animal was ever unclean in itself; but that this merely refers to its use. Thus in the tree of the knowledge of good and evil there was naturally neither fault nor harm, so that it should infect man by its pollution, yet he contracted death from it on account of God’s prohibition. Wherefore, also, in this passage, God does not condemn His work in the animals, but, as to their being eaten, He would have them accounted unclean, that the people may abominate that which is forbidden them. In a word, it is only transgression which defiles: for the animals have never changed their nature; but it was in God’s power to determine what He would have to be lawful or unlawful. Thus another objection is removed. Christ declares that

“not that which goeth into the mouth defileth a man.” (Matthew 10:11.)

If any one should thence infer that harmless animals are improperly condemned, we must reply that they are not accounted unclean in themselves, but that the prohibition had a different object. For that doctrine was always true, that

“the kingdom of God is not meat and drink,” (Romans 14:17;)

but, when God forbade the Israelites to eat this or that kind of food, they were admonished by this ceremonial precept how abominable is the inward corruption of the heart. But by such elementary teaching they were prepared and led onwards to spiritual doctrine, that they might know that nothing defiles a man except what comes out of his mouth. Now-a-days the condition of believers is different. for liberty is obtained for them, since Christ, having abrogated the Law, has nailed

“the handwriting of ordinances to his cross.” (Colossians 2:14.)

4. Nevertheless these shall ye not eat of. He more clearly expresses what he had previously glanced at, viz., that an animal, although it may ruminate, shall not be clean unless it also cleaves the hoof; and, on the other hand, that the cloven hoof will not be sufficient unless combined with rumination. In these words Moses taught that partial and imperfect purity must not be obtruded upon God. If any choose to think that rumination is the symbol of internal purity, and the cloven hoof of external, his opinion will be a probable one. Since this distinction has occurred to my mind, although I have no taste for subtle speculations, I have thought it well to mention it, yet leaving it free for any one to accept it or not. Meanwhile we must hold it as certain, as I have lately said, that God demands perfect cleanliness, undefiled by any admixture. But the prohibition was most onerous to the Jews with respect to swine’s flesh, because it is very well adapted for food, not only as being a pleasant accompaniment of other meats, but because the working-classes are fed upon it at a smaller cost. In this point, therefore, the religion of the Jewish people was especially proved. For, when the soldiers of Antiochus desired to force the people to an entire renunciation of the Law, they only urged them to eat swine’s flesh ⁴¹ And hence the famous witticism of Augustus, “I would rather be Herod’s pig than his son;” ⁴² because, whilst he abstained from pork, he was the murderer of his children. But, in order that the Jews might observe this prohibition more strictly, the very touch was also forbidden them; so that it was not only wicked to taste swine’s flesh, but even to touch it with their hands after the animal was killed. The same rule did not apply to beef or mutton; for it is necessary to handle the meat which is appointed for our food.

9. These shall ye eat of all that are in the waters. Here, also, some who know little of religion, plausibly contend that God is acting the physician’s part, and distinguishing wholesome from unwholesome food. But although their opinion is sufficiently refuted by medical men themselves, yet, even if I should admit what they desire, they reason badly. For the purpose of God was other than to provide for the people’s health; and, because He had to do with a rude people, He chose common marks, being admonished by which they might gradually ascend to higher things. It would be useless to follow the allegories which Isychius has invented ⁴³ and I would willingly bury in oblivion these triflings, except that many have such a leaning to subtleties, that sober views would scarcely please them, until the folly of these allegories shall have been convicted. I will say nothing of the scales and fins. If at first sight any should approve of what he says as to the names of the fish being omitted, because the Church seeks not. a name upon earth, and that the Church is signified by the fish, — let them consider whether it is consistent that the Church should only exist in the water; and, again, that the birds, which are nearer heaven, should be excluded from this honor; thirdly, that the clean animals should be rejected, as if they did not belong to the Church; lastly, that those who by their contagion pollute the Church should be counted amongst the elect, whose names are written in heaven; for certainly many of the fish are unclean. Those who will not acquiesce in these perspicuous reasons, I will allow to wander in their labyrinth. This simple view will satisfy the moderate and teachable, that the fish are not named, because the greater part of them were unknown to the Jews, whose country did not produce many of the river-fish, since it scarcely had any river besides the Jordan, whilst the sea-fish only visited the neighboring shores.

13. And these are they which ye shall have in abomination. The species of birds and reptiles which are forbidden, are such as common feeling almost naturally repudiates. And assuredly God dealt with great indulgence towards His people, so as not to weigh them down with too heavy burdens. But because man’s greediness sometimes delights in monstrous food, He desired even in minor matters to put the rein upon them, lest they should rush with heathen nations into intemperance, whereby they would be polluted. For there was danger lest, by devouring filthy animals, they should harden themselves to join in various other corruptions. Another law is added, that they should not only abstain from eating these unclean animals, but, if any such should be killed, that they should not defile themselves by touching its carcase; nay, that if any vessels should have come in contact with them, those made of earth should be broken, and others should be washed. It seems to be a trifling matter to enjoin, that if a mouse should have been drowned in a vessel of water, the vessel itself should be unclean; and the strictness appears excessive, that the Jews should be commanded, ⁴⁴ if any such animal had fallen into a vessel of wine, and had died there, not only to pour away the wine, but also to destroy the vessel; and if it had been smothered in an oven, or had lain in the hearth, to break down both of them; as if spiritual infection reached even to things without life. But we must always consider the intention of God:. from whence we shall learn that He was not so severe and exacting in unimportant things as to tie His people to the observation of (superfluous) ⁴⁵ matters; but that these were acts of discipline whereby He might accustom them to study purity, which is so generally neglected and omitted among men. Now-a-days, also, we are commanded by the mouth of Paul,

“whether we eat, or drink, or whatsoever we do, to do all to the glory of God,” (1 Corinthians 10:31;)

but in this respect we differ from the ancient people, that, being delivered from childish rudiments, we are directed only to what is spiritual, viz., that meat and drink are supplied to us by God, that we may serve in purity the Author of our life. But it was necessary to stimulate the Jews in various ways that they might be more attentive to this object; whilst God commanded them to keep their houses free from all uncleanness, and to be diligent in watching over the purity of their water, and all their vessels; that He might constantly set before their eyes how diligently He would have them to labor after true cleanliness; as follows in the end of the chapter.

43. Ye shall not make yourselves abominable. He does not invite them to take care of their health, nor warn them of the danger of contracting’ diseases, but bids them beware of defiling themselves. And a clearer explanation is subjoined, “For I am the Lord your God: ye shall therefore sanctify yourselves; for I am holy.” Lest they should imagine that the main part of religion was contained in external ceremonies, they were to consider the nature of God; for, inasmuch as He is a Spirit, He would be worshipped only spiritually. Thus holiness is only connected instrumentally with the distinction of meats; since their abstinence had no other object than that they should consecrate themselves to God. Therefore the superstition of the Jews was inexcusable, when they satisfied themselves with trifling observances; ⁴⁶ as if one should learn the letters of the alphabet without applying them to their use, and reading what is written. From their example we perceive how eagerly men lay hold of everything they can to sustain them in their hypocrisy, for they not only wrested to their earthly notions the things which were profitable in the pursuit of true integrity of heart; but, not content, with this, they heaped to themselves many supererogatory rites; ⁴⁷ hence the water of expiation, or lustration always in use, even when they were unconscious of any pollution: hence their anxious labor in washing cups and platters, that it might readily appear how constantly the perversity of man abuses what God has appointed for the best of reasons.

ANOTHER SUPPLEMENT TOUCHING THINGS ACCIDENTALLY UNCLEAN ⁴⁸

DEUTERONOMY 14

DEUTERONOMY 14:21

21. Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy people unto the Lord thy God. EXODUS 22

EXODUS 22:31

DEUTERONOMY 14:21. Ye shall not eat of any thing that dieth of itself. The eating of any carcase, or of flesh torn by wild beasts, is reckoned among the causes of defilement; but we must understand it to be the carcase of an animal which has died of hunger or disease, for, from the nature of its death, it contracted impurity, although in itself it were otherwise pure. The end of the precept is gathered from the reason which is immediately subjoined, “for thou art a holy people unto the Lord thy God,” and from the ablution which is prescribed in the passage from Leviticus. The same thing is, secondly, enjoined respecting flesh that has been torn, as before with regard to the carcase, for the deformity of its laceration is counted as uncleanness. The holiness of the people is again referred to, that they may more diligently beware of defilements. Hence it follows that those were contaminated who should eat of torn flesh. Therefore, in the third passage, he confirms it that the Jews were to abstain, and were prohibited from the eating of a carcase or the flesh of an animal torn by beasts, lest they should pollute themselves. Nor is it an objection that the eating of carrion and of blood are here prohibited in conjunction with each other; for we know that Moses does not always arrange his precepts in order, but promiscuously adduces such as appertain to different classes. Therefore, I have thought it well to separate these two prohibitions which have distinct objects, and whose dissimilarity manifestly appears from the difference of their punishment. He who shall have eaten blood shall be cut off from the people; whereas he who shall have eaten carrion, shall wash himself and be unclean till the evening. A question might again arise respecting torn or lacerated flesh; but it seems in my judgment to be plain enough from the context, that flesh torn by beasts is counted amongst unclean meats; for the reason of the law is expressed, viz., because those who were chosen to be a holy people should keep themselves pure and incorrupt. Nor would God command that meat intended for man should be thrown to dogs, unless it were infected with a contagion, which would pollute His holy ones. As to the command, in the first passage, to give it to a stranger, or to sell it to an alien, that he might eat it, it does not appear reasonable, since that would be to supply the materials for sin, as though one should offer a sword to a madman, or transfer illicit goods to others. But the solution of this difficulty is easy: for the Gentiles were permitted to eat indifferently of all sorts of food, since no distinctions were placed between them; but the prohibition of certain meats was a mark of separation between them and the elect people of God. A more difficult question arises from a kind of contradiction, because Moses in another passage binds both the stranger and the home-born by the same law, and declares them to be alike unclean if they shall have tasted of carrion. But we must bear in mind that he sometimes calls those strangers who, although born of heathen parents, had embraced the Law. Circumcision, therefore, connected them with God, just as if they had derived their origin from Abraham; whilst there were other strangers, whom uncircumcision separated from the children of Abraham as profane and excomnmnicate. The sum is, that whosoever allege God’s name, and boast themselves to be His people, are called to cultivate holiness, and to keep themselves pure from every stain.

ANOTHER SUPPLEMENT AS TO MARRIAGE WITH UNBELIEVERS ⁴⁹

DEUTERONOMY 21

DEUTERONOMY 21:10-13

10. When thou goest forth to war. The same thing is now commanded respecting wives as above respecting meats. As regarded the Canaanites, who were destined and devoted to destruction, we have seen that the Israelites were prohibited from taking their women to wife, lest this connection should be an enticement to sin; but Moses now goes further, viz., that the Israelites, having obtained a victory over other nations, should not marry any of the captive women, unless purified by a solemn rite. This, then, is the sum, that the Israelites should not defile themselves by profane marriages, but in this point also should keep themselves pure and uncorrupt, because they were separated from other people, to be the peculiar people of God. It was better, indeed, that they should altogether abstain from such marriages; yet it was difficult so to restrain their lust as that they should not decline from chastity in the least, degree; and hence we learn how much license conquerors allow themselves in war, so that there is no room for perfect purity in them. Wherefore God so tempers His indulgence as that the Israelites, remembering the adoption wherewith He had honored them, should not disgrace themselves, but in the very fervor of their lust should retain some religious affection. But the question here is not of unlawful ravishment, but Moses only speaks of women who have been made captives by the right of war, for we know that conquerors have abused them with impunity, because they had them under their power and dominion. But since many are led astray by the blandishments of their wives, God applies a remedy, viz., that the abjuration of their former life should precede their marriage; and that none should be allowed to marry a foreign wife until she shall have first renounced her own nation. To this refers the ceremony, that the woman should shave her head, and cut her nails, and change her garments, and lament her father and her family for an entire month, viz., that she may renounce her former life, and pass over to another people. Some of the rabbins twist the words to a different meaning, as if God would extinguish love in the minds of the husbands by disfiguring the women; for the shaving of the head greatly detracts from female beauty and elegance; and “to make the nails,” for so the words literally mean, they understand as to let them grow; and the prolongation of the nails has a disgusting appearance. But their gloss is refuted by the context, in which she is commanded to put off the raiment of her captivity.: But I have no doubt but that their month of mourning, their shaven head, and the other signs, are intended by God for their renewal, so that they may accustom themselves to different habits. And with the same object they are commanded to bewail their parents as if dead, that they may bid farewell to their own people. To this the Prophet seems to allude in Psalm 45:10, when he says, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house;” for he intimates that otherwise the marriage of a foreign woman with Solomon would not be pure and legitimate, unless she should relinquish her superstitions, and devote herself to God’s service. Nor was it needless that God should require the Israelites diligently to beware lest they should take wives as yet aliens from the study of true religion, since experience most abundantly shows how fatal a snare it is. But although we are not now bound to this observance, yet the rule still holds good that men should not rashly ally themselves with women still devoted to wicked superstitions. ⁵⁰

JUDICIAL SUPPLEMENTS

DEUTERONOMY 18

DEUTERONOMY 18:19

19. And it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him.

THUS far I have reviewed THE SUPPLEMENTS TO THE FIRST COMMANDMENT, which relate to the Ancient Types and Legal Worship. The Commandment itself will always remain in force, even to the end of the world; and is given not only to the Jews, but likewise to us also. But God formerly made use of the ceremonies as temporary aids, of which, although the use has ceased, the utility still remains; because from them it more clearly appears how God is to be duly served; and the spirit of religion shines forth in them. Therefore the whole substance is contained in the precept, but in the external exercise, as it were, the form to which God bound none but His ancient people. Now follow The Political Supplements, ⁵¹ whereby God commands the punishments to be inflicted, if His religion shall have been violated. For political laws are not only enacted with reference to earthly affairs, in order that men should maintain mutual equity with each other, and should follow and observe what is right, but that they should exercise themselves in the veneration of God. For Plato also begins from hence, when he lays down the legitimate constitution of a republic, and calls the fear of God the preface of all laws; nor has any profane author ever existed who has not confessed that this is the principal part of a well-constituted state, that all with one consent should reverence and worship God. In this respect, indeed, the wisdom of men was at fault, that they deemed that any religion which they might prefer was to be sanctioned by laws and by punishments; yet the principle was a just one, that the whole system of law is perverted if the cultivation of piety is ignored by it.

But, whilst God commends the care and study of religion to the judge, and commands that the contempt of it should be publicly avenged, He at the same time provides against a common error, that they should not rush into severity with rash and inconsiderate zeal. For, inasmuch as the several nations, cities, and kingdoms foolishly invent their own gods, He propounds His own Law, from the regulation of which it is sinful to decline. It has been wisely forbidden by human legislators, that men should make to themselves private gods; but all this is vain unless the knowledge of the true God enlightens and directs them. Justly, therefore, does God recall His people to that doctrine which He has delivered, to the end that whosoever shall have contumaciously despised it should be punished. But, since it would be insufficient that they should be once instructed in the proper worship of God by a written law, unless daily preaching were subjoined, God expressly furnishes His prophets with authority, and denounces the punishment to be inflicted if any should violate it. He had previously said that He would raise up prophets, that the condition of His chosen people should not be worse than that of other nations; since, therefore, He had deposited with them the treasure of true religion, that they might be, as it were, its guardians, He now threatens with destruction whosoever shall refuse to obey their commands. It is plain, however, from the expression “in my name,” that He does not speak of all who may usurp the name of prophet, for it is as much as to say that they came from Him, and advanced nothing without His command. For, although many may falsely present themselves in God’s name, this honorable distinction does not belong to them unless God should ratify it; but this is truly the characteristic of faithful and approved teachers, that they speak in the name of God. Thus, when Christ promises that

“where two or three are gathered in His name, there is He in the midst of them,” (Matthew 18:20,)

He does not dignify with such great honor hypocrites, who with sacrilegious audacity usurp His name; but He speaks of the reality, as will also appear more clearly from the reverse law, which follows.

DEUTERONOMY 13

DEUTERONOMY 13:5

5. And that prophet. Since the ministers of Satan deceive men by their plausible exterior, when they vaunt themselves to be the prophets of God, Moses had already admonished them, that all. teachers were not to be listened to indifferently, but that the true were to be distinguished from the false, and that, after judgment had, those should obtain credit who deserved it. He now subjoins the punishment of such as should creep in under the name of a prophet to draw away the people into rebellion. For he does not condemn to capital punishment those who may have spread false doctrine, only on account of some particular or trifling error, but those who are the authors of apostasy, and so who pluck up religion by the roots. Observe, again, that the season of this severity would not be until a positive religion should be established; and, therefore, the grossness of the impiety is expressly named, “if they should have tried to turn the people away from the worship of the true God.” Moreover, that all excuse might be obviated, Moses says that it is sufficiently manifested who God is, and how He is to be worshipped, both by the wonderful blessing of their redemption, as well as by the doctrine of the Law. Therefore, in order that God may shew that so heavy a punishment is justly inflicted upon apostates, He declares the certainty of that religion which should exist among the Israelites; as much as to say, that no pardon could be granted to such impious contempt, since God had abundantly proved the glory of His Godhead by the miracle of their redemption, and had manifested His will in the Law.

It must then be remembered, that the crime of impiety would not otherwise merit punishment, unless the religion had not only been received by public consent and the suffrages of the people, but, being supported also by sure and indisputable proofs, should place its truth above the reach of doubt. Thus, whilst their severity is preposterous who defend superstitions with the sword, so also in a well constituted polity, profane men are by no means to be tolerated, by whom religion is subverted. ⁵²

Thus they are unable to endure, who desire to be at liberty to make disturbances with impunity; and therefore they call those sanguinary who teach that the errors by which religion is undermined and thence destroyed, should be restrained by public authority. But what will they gain by openly raving against God? God commands the false prophets to be put to death, who pluck up the foundations of religion, and are the authors and leaders of rebellion. Some scoundrel or other gainsays this, and sets himself against the author of life and death. What insolence is this! ⁵³

As to their denial that the truth of God stands in need of such support, it is very true; but what is the meaning of this madness, in imposing a law upon God, that He should not make use of the obedience of magistrates in this respect? And what avails it to question about the necessity of this, since so it pleases God? God might, indeed, do without the assistance of the sword in defending religion; but such is not His will. And what wonder if God should command magistrates to be the avengers of His glory, when He neither wills nor suffers that thefts, fornications, and drunkenness should be exempt from punishment. In minor offenses it shall not be lawful for the judge to hesitate; and when the worship of God and the whole of religion is violated, shall so great a crime be fostered by his dissimulation? Capital punishment shall be decreed against adulterers; but shall the despisers of God be permitted with impunity to adulterate the doctrines of salvation, and to draw away wretched souls from the faith? Pardon shall never be extended to poisoners, by whom the body alone is injured; and shall it be sport to deliver souls to eternal destruction? Finally, the magistracy, if its own authority be assailed, shall take severe vengeance upon that contempt; and shall it suffer the profanation of God’s holy name to be unavenged? What can be more monstrous! But it is superfluous to contend by argument, when God has once pronounced what is His will, for we must needs abide by His inviolable decree.

But it is questioned whether the law pertains to the kingdom of Christ, which is spiritual and distinct from all earthly dominion; and there are some men, not otherwise ill-disposed, to whom it appears that our condition under the Gospel is different from that of the ancient people under the law; not only because the kingdom of Christ is not of this world, but because Christ was unwilling that the beginnings of His kingdom should be aided by the sword. But, when human judges consecrate their work to the promotion of Christ’s kingdom, I deny that on that account its nature is changed. For, although it was Christ’s will that His Gospel should be proclaimed by His disciples in opposition to the power of the whole world, and He exposed them armed with the Word alone like sheep amongst wolves, He did not impose on Himself an eternal law that He should never bring kings under His subjection, nor tame their violence, nor change them from being cruel persecutors into the patrons and guardians of His Church. Magistrates at first exercised tyranny against the Church, because the time had not yet come when they should “kiss the Son” of God, and, laying aside their violence, should become the nursing fathers of the Church, which they had assailed according to Isaiah’s prophecy, that undoubtedly refers to the coming of Christ. (Isaiah 49:6-23.) Nor was it causelessly that Paul, when he enjoins prayers to be made for kings and other worldly rulers, added the reason that under them

“we may lead a quiet and peaceable life in all godliness and honesty.” (1 Timothy 2:2.)

Christ, indeed as He is meek, would also, I confess, have us to be imitators of His gentleness, but that does not prevent pious magistrates from providing for the tranquillity and safety of the Church by their defense of godliness; since to neglect this part of their duty, would be the greatest perfidy and cruelty. And assuredly nothing can be more base than, when we see wretched souls drawn away to eternal destruction by reason of the impunity conceded to impious, wicked, and perverse impostors, to count the salvation of those souls for nothing. But, if under this pretext the superstitious have dared to shed innocent blood, I reply that what God has once commanded must not be brought to nought on account of any abuse or corruption of men. For, if the cause alone abundantly distinguishes the martyrs of Christ from malefactors, though their punishment may be identical, so the Papal executioners will not bring it to pass by their unjust cruelty that the zeal of pious magistrates in punishing false and noxious teachers should be otherwise than pleasing to God. And this is admirably expressed in the words of Moses, when he reminds them that judgment must be passed according to the law of God. I have already said that. this severity must not be extended to particular errors, but where impiety breaks forth even into rebellion. When it is added, “to thrust thee out of the way, which the Lord thy God commanded thee,” we gather from it that none are to be given over to punishment, but those who shall have been convicted by the plain word of God, lest men should judge them arbitrarily. Whence it also appears that zeal will err in hastily drawing the sword, unless a lawful examination shall have been previously instituted.

DEUTERONOMY 17

DEUTERONOMY 17:12, 13

12. And the man that will do pre sumptuously, and will not hearken unto the priest that standeth tominister there before the Lord thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.

12. Vir autem qui egerit in superbia ut non audiat sacerdotem qui stat ut illic ministret Jehovae Deo, tuo, aut judicem, morietur vir ille, et exterminabis malum ex Israele

13. And all the people shall hear, and fear, and do no more presumptuously,

13. Atque omnes e populo audi ant, ut timeant, neque in posterurn superbiant.

He pronounces a similar punishment on those who shall have contumaciously rejected the judgment of the priests. We have already seen that the prophetical office was united with the priesthood; since, according to Malachi 2:4, the covenant of God was with Levi, that his descendants might be the guardians of His knowledge, and the interpreters of His law: yet God often punished the laxity of the priests, by setting other teachers over his people. At any rate, both were ambassadors for Him. Since, therefore, the authority of the prophets had been sanctioned above, the same rights are now conferred upon the priests; nor is this surprising, for it was no trifling crime to despise God, the appointer of this order. Yet we must remember what I have elsewhere stated, that the priests were not armed with tyrannical authority, so that it was sinful to reject whatever they might have decreed according to their own fancy. For neither did God dethrone Himself when He appointed them, nor did He bind men’s consciences to obey their ordinances without distinction, but only would put reins on the audacity of those who have no scruple in undervaluing the government of the Church. For this must be considered, that foul and horrible would be the disorder, if men were promiscuously permitted to reject whatever the rulers of the Church may have appointed; and it would be ridiculous that persons should be called to govern, to whom no dignity should be accorded; and, therefore, natural reason itself shews and dictates, that the reverence, which is here demanded, is due to all lawful commands. God was the author of the priesthood: He, too, ordained judges. What could be more absurd than that they should be despised and laughed at with impunity, who presided in the name and by the command of God? But He has never exalted a mortal man so high as to abdicate His own rights; nay, it was often necessary boldly to reject what the priests had commanded. Urijah the priest built a profane altar in the fashion of that at Damascus, which Ahaz had sent, and offered a sacrifice thereon, ⁵⁴ (2 Kings 16:12,) was it necessary that Isaiah should acquiesce in this? Nay, detestable was the adulation of all who assented to the decree of a wicked and perfidious priest. Moreover, we see that the prophets were very often so far from agreeing with the priests, that they waged open war with them. But the whole of this matter is decided by the words of Moses, for he does not unreservedly condemn all who should not obey, but restricts his law by the addition of a special mark, viz., if the contempt should arise from presumption or arrogance. Therefore it was not else a capital crime to disobey the priest or the judge, unless any one should insolently and proudly oppose himself to the ordinance established by God. Otherwise this exception would have been interposed without reason. In fine, the priests of old were to be obeyed, as far as it concerned the public peace that the pastors ordained by God should be reverently honored; yet so as that there should be no departure from God Himself, the one Head and Prince of all pastors. We have elsewhere seen how foolishly the Papists take this to themselves. ⁵⁵

13. And all the people. He shews from the object of the enactment why the proud despisers (of the priests) were not to be spared; for punishments have reference to common example, whilst, on the other hand, impunity is a bait to sin, and the nurse of unbridled licentiousness. And, assuredly, when He commands that the whole people should be inspired with terror, it is a hint that, unless presumption should be corrected, and the bold and wicked should be restrained by severe discipline, the door would be opened to them to destroy the Church.

DEUTERONOMY 13

DEUTERONOMY 13:6-11

6. If thy brother, the son of thy mother. The punishment which he had commanded to be inflicted on false teachers, is now extended to each one of the people. For although it is a lighter offense in a private individual to draw others with him into error, both because his ignorance is excusable, and the profession of a teacher does not increase his responsibility, yet a falling away from religion, from whencesoever it arises, is intolerable to God. Only, those two points, to which we have already adverted, are to be kept in remembrance, viz., that this judgment can have no place except where religion is duly constituted; and, also, that all are not to be put to death indifferently, who may have erred in some particular, but that this severity is only to be exercised against apostates, who pluck up religion by the roots, so that the worship of God is adulterated, or pure doctrine abolished. Nor indeed does God enjoin that the slipperiness of the tongue is to be capitally punished, if it shall have inconsiderately let fall something amiss, but rather ⁵⁶ the wicked design of altering the true religion, as the words clearly express the matter. It is worth while remarking with what particularity God enforces upon us the duty of fostering and upholding religion: for, because general laws are usually eluded by various exceptions, He expressly says that neither brother, nor son, nor wife, nor intimate friend is to be spared. ⁵⁷ The eye is said to pity, because the very look is of great power in awakening the affections on both sides; therefore it is not without reason that God requires ⁵⁸ such courage as may be moved to pity neither by tears, nor blandishments, nor the sadness of the spectacle. The phrases, too, are emphatic, “thy brother, who proceeded from the same womb;” “the wife who sleeps in thy bosom or embrace;” “the friend whom you love as yourself;” in order that pure zeal, when it sees God’s sacred name profaned, may not give way to any human affection. Christ says that no one is worthy to be acknowledged as His disciple, but he who shall neglect his father, and mother, and children, when necessary. So now God declares that all our tenderest affections, which are implanted in us by nature, and in which all the best persons sometimes indulge, are sinful, if they hinder us from vindicating His glory.

It is pious and praiseworthy to love our wives and children as our own bowels; nor is there any reason which forbids us from regarding our brother and our friend with similar love; only let God be preferred to all, for it is too preposterous to betray His glory for the sake of man. For to plead the love due to our wives, or anything of the same kind, what is this but to set our affections against God and His precepts? Wherefore the desire to mitigate that severity to which He would harden us, betrays an effeminacy which He will not endure. Now, there are two most just grounds for the heaviness of the punishment; first, because we are almost all of us slack when we ought to be very zealous in avenging the insults which God may receive; and, secondly, because more severe remedies are applied to perilous diseases, so it is right that so noxious, and altogether deadly pestilence as this should be met with extraordinary means. And to this refers the expression “secretly.” For although it might seem cruel to betray such as have not publicly transgressed, yet, inasmuch as sectaries fly from the light, and creep in by clandestine and deceitful arts, it is necessary to prevent them from fraudulently infecting individual houses with their poison, as always is the case with them. Therefore God would have their insidious endeavors checked betimes, lest the contagion should spread.

7. Namely, of the gods of the people. The sum of the matter is to this effect, that we should so acquiesce in the known truth, as that our ears may be closed to all the falsehoods by which it is opposed. Men’s neighborhood to each other commonly produces, by their intercommunication, a conformity of habits. Thus errors pass from one to the other; ⁵⁹ and since we are generally prone to evil, the worse pervert the better. Since, then, the people of Israel were everywhere surrounded by idolaters, they might have easily been enticed to imitate them, unless measures were taken to prevent it. But the expression “round about” is used, because a pretext for yielding might have been taken from the fact, that the Israelites differed in religion not from a single nation only, but from all who surrounded them on every side. For to whatever quarter they looked, examples presented themselves to their eyes, whereby they were attracted to a new and strange form of religion. He afterwards amplifies this, by adding, even if those nations “be far off from thee;” for the Israelites were not divided from their neighbors only, but severed also from the whole human race. But this was no slight temptation, that they found no companions in the whole world, nor any nation, which agreed with them. Besides, distance itself sometimes causes us to have respect for those who are unknown to us; since the curiosity of men is volatile, and traverses in its levity sea and land, in order to procure for itself pestiferous monsters for the sake of their novelty. Meanwhile, God exalts the faith which is founded on His Word, in comparison with the manners, institutions, rites, and customs of all nations; for none has made any true proficiency in religion unless he abominates whatever is opposed to it.

9. But thou shalt surely kill him. He would not that every one should privately execute vengeance without a public trial; but he referred to the ordinary custom, that the witnesses should throw the first stone at condemned criminals, as we shall see elsewhere. For it was an admirable provision, that God would have those who had denounced the crime, to be the executors of its punishment, in order that they should be more cautious and moderate in giving their testimony. The reason, which is added at the end, “because he hath sought to thrust thee away from the Lord thy God, who brought thee out,” etc., again exaggerates the crime on the score of its ingratitude; which was detestable in proportion to the inestimable blessing of their deliverance. It was an act of gross wickedness to rebel against God after they had known Him; but it was still more gross to undervalue their Deliverer. Finally, the advantage and fruit of this severity is subjoined; for, whilst punishment was inflicted on one man’s crime, all others were inspired with terror; and thus the death of one is a wholesome discipline for all, in the way of example.

DEUTERONOMY 13

DEUTERONOMY 13:12-17

12. If thou shalt hear say in one of thy cities, which the Lord thy God hath given thee to dwell there, saying, 13. Certain men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known; 14. Then shalt thou enquire, and make search, and ask diligently: and, behold, if it be truth, and the thing certain, that such abomination is wrought among you; 15. Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and the cattle thereof, with the edge of the sword. 16. And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the Lord thy God: and it shall be an heap for ever; it shall not be built again. 17. And there shall cleave nought of the cursed thing to thine hand: that the Lord may turn from the fierceness of his anger, and shew thee

mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers.

misereaturque tui, ac te multiplicet quemadmodum juravit patribus tuis.

12. If thou shalt hear say. If impiety and rebellion should more widely prevail, Moses declares that whole cities, together with their inhabitants, should rather be destroyed, than that so great a crime should remain unpunished. Hence we may better infer how unholy is the tenderness of those who would have no punishment inflicted for the violation of the religion of God. If any sedition may have arisen in an army or nation, and the contagion may have spread through the whole multitude, the severity of a just and moderate ruler does not usually proceed further than to punish the ringleaders; when, therefore, God commands all without exception to be destroyed, the great atrocity of the crime is made apparent. Hence, too, we are admonished, that zeal for God’s glory is but cold among us, unless true religion is held to be of more value than the preservation of a single city or people. But if so many together are to be dragged to death in crowds, their impudence is more than detestable, and their pity cruelty itself, who would take no account of God’s injured majesty, so that one man may be spared. And since we are created to no other end, and live for no other cause than that God may be glorified in us, it is better that the whole world should perish, than that men should enjoy the fruits of the earth in order that they may contaminate it with their blasphemies. If those who first professed Christ’s name had been inspired with such zeal as this, true religion would never have been overwhelmed, and almost extinguished by so many corruptions. But we must always bear in mind what I have already said, that this severity must not be resorted to except when the religion is suffering, which is not only received by public authority and general opinion, but which is proved on solid grounds to be true; so that it may clearly appear that we are the avengers of God against the wicked.

13. Certain men, the children of Belial. Moses puts a case, which very often is wont to occur. For all do not break forth into impiety together at the same moment, but Satan stirs up some who are like fans to excite others; and by their instigations the multitude is led to imitate them. Moses calls such as these “children of Belial;” ⁶⁰ by which word some think that rebellious (proefractos) men are pointed out, and expound it “without yoke.” Their opinion, however, seems to be more correct, who interpret it “men of nothing,” men in whom nothing good or praiseworthy is found; and literally translate it “those who are worthless.” ⁶¹ This expression is invariably applied to the wicked (sceleratis, improbis, et nequam;) and therefore Paul, contrasting Christ with Belial, designates by it Satan the chief of all the wicked. (2 Corinthians 6:15.) He uses the words “gone out,” as if they had dared to come forward, and openly to parade their impiety. But, though the evil may have originated with a few authors, he does not mean that punishment should stop with them; as if the instigation of others availed as an excuse for the multitude. And he enjoins diligent inquiry to be made, for two reasons: viz., lest they should connive at the iniquity, and be lax, and careless about it, or lest they should be too hasty and precipitate in their judgment; because, on the one hand, whilst we are never equitable, nor decide rightly in precipitation and anger, so on the other it betrays base indifference, and something like disloyalty, to overlook so great a crime. Thus both activity and moderation are commended, so that the judge may neither be lax, nor make any decision until the matter shall be carefully inquired into.

15. Thou shalt surely smite. Lest the severity of the punishment should occasion surprise, let us first observe that the error was unpardonable, because its authors, being educated in the doctrines of the Law, could not be deceived involuntarily, nor unless they had grown weary of religion, and set their hearts on the impostures of the devil. On this account God, in the Book of Jeremiah, in order to inveigh more heavily against the inconstancy of the Jews, refers them to distant isles and nations: “Passover (He says) and consider,” etc., “Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. Be astonished, O ye heavens, at this,” etc. (Jeremiah 2:10-12.) For justly must their instability be accounted monstrous, that they should have voluntarily forsaken the fountain of life, and have been carried away to vanity by their preposterous love of novelty. If any should object that the little children at least were innocent, I reply that, since all are condemned by the judgment of God from the least to the greatest, we contend against Him in vain, even though He should destroy the very infants as yet in their mothers’ womb. When Sodom and the neighboring cities were swallowed up, we doubt not but that in the mighty multitude many infants and pregnant women also perished; and whilst our reason struggles against this, it is better rather to look up reverently to the Divine tribunal, than to subject it to our own laws. The same may be said of the destruction of Babylon; for when the Prophet exclaims: “Happy shall he be that taketh and dasheth thy little ones against the stones,” he assuredly eulogizes the just vengeance of God. (<19D709>Psalm 137:9.) So also in this passage, if it does not appear to us agreeable to reason that the whole race of evil-doers should be exterminated, let us understand that God is defrauded of His rights, whensoever we measure His infinite greatness, which the angels themselves admiringly adore, by our own feelings. Although we must recollect that God would never have suffered any infants to be destroyed, except those which He had already reprobated and condemned to eternal death. But if we admit God’s right to deprive of the hope of salvation whomsoever He sees fit, why should the temporal punishment, which is much lighter, be found fault with? Rather let us learn from the severity of this Law, how detestable is the crime of setting up false and spurious modes of worship, since it contaminates not only the infants, whose age prevents them from being conscious of it, ⁶² but even the cattle and flocks, and the very houses and walls. For he proceeds immediately afterwards to say,

16. And thou shalt gather all the spoil of it. They are commanded to burn all the furniture, and whatever is found in the city; and the reason is subjoined, because it is accursed (anathema). If any city was taken in war, all that God here commands to be burnt was to be counted as spoil, for the Jews would pollute themselves by its very touch. It might be indeed that God’s intention was to obviate covetousness, lest the Jews should mix up their zeal with rapine; but the principal reason was that which Moses expresses, that the people might be more accustomed to detest the crime, which they saw to be so cruelly punished by God. The word µrj, cherem, which the Greeks have translated anathema, ⁶³ properly means destruction, or abolition; but that which God would have annihilated, because He cannot bear the sight of it, is called µrj, before Him. Therefore it is said, “Thou shalt burn it to the Lord thy God;” for the translation which some give, “for (propter) the Lord,” is not quite literal. The sum is to this effect, that if they fear God’s vengeance for themselves, and desire to propitiate His favor, they must hold in execration the houses and property of those who have rebelled against the Law. Moreover, it is implied by the words “mercy” and “compassion,” that if God should deal with absolute justice, the wickedness of one city would suffice to destroy a whole country. Whence we gather, that a kind of expiation is demanded to propitiate God, when they are commanded utterly to destroy the city, and to cast every remnant of it into the fire.

EXODUS 22

EXODUS 22:18

18. Thou shalt not suffer a witch to live. In these passages the punishment of those is appointed who should in any respect violate the worship of God. We have lately seen how severely God avenged apostasy from the faith; but now He touches upon certain particular points when religion is not professedly forsaken, but some corruption is introduced, whereby its purity is affected. The first passage denounces capital punishment upon witches; by which name Moses means enchantresses, or sorceresses, who devote themselves to magic arts, either to injure persons by their fascinations, or to seek revelations from the devil; such as she was whom Saul consulted, although she might be called by a different name ⁶⁴ Since such illusions carry with them a wicked renunciation of God, no wonder that He would have them punished with death. But since this pestilent crime would be no more tolerable in a man than a woman, it has been probably supposed that the law was directed against women, because their sex is more disposed to superstition. Certainly the same enactment is made respecting males in Deuteronomy 18:1, ⁶⁵ only the punishment is not there denounced, but God merely prohibits any of the people from being an enchanter or a witch. Now it is clear that all the kinds which are there recited, are here included under one; so that God would condemn to capital punishment all augurs, and magicians, and consulters with familiar spirits, and necromancers and followers of magic arts, as well as enchanters. And this will appear more plainly from the second and third passages, in which God declares that He “will set. His face against all, that shall turn after such as have familiar spirits, and after wizards,” so as to cut them off from His people; and then commands that they should be destroyed by stoning. Wherefore, since it is not just that men should escape with impunity, when the infirmity of women is not spared, nor that dissimilar sentences should be pronounced in similar cases, the same punishment which was decreed against witches and enchantresses, is now extended to either sex, and to all magical superstitions. In the words also “that turneth to go a whoring,” the atrocity of the crime is again expressed, the similitude being taken from immodest women, who seek with wandering glances for the indulgence of their lust. Moses, therefore, signifies that, as soon as we begin to cast our eyes this way and that, and do not keep them fixed on God alone so as to be content with Him, that sacred union ⁶⁶ is violated wherein He has bound us to Himself.

NUMBERS 15

NUMBERS 15:30, 31

30. But the soul that doeth ought presumptuously, (whether he be born in the land, or a stranger,) the same reproacheth the Lord; and that soul shall be cut off from among his people.

30. Anima quae fecerit in manu excelsa, tam civis quam peregrinus, ut Jehovam contumelia afficiat, excidetur anima illa e medio populi sui.

31. Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall utterly be cut off: his iniquity shall be upon him.

31. Quia sermonem Jehovae contempsit, et praeceptum ejus irritum fecit: excidendo excidetur anima illa: iniquitas ejus in ea.

30. But the soul that doeth ought. This verse is variously translated. For some read it thus ⁶⁷ “The soul that doeth ought with a high hand, the same reproacheth the Lord, and, therefore, shall be cut off;” thus there would be two propositions. We have followed another opinion, reading it connectedly, “The soul, who shall have raised a high hand to the reproach of God, shall be cut off.” Literally, it is, “The soul, who shall have dealt with a high hand, whether born in the land, or a stranger, himself blaspheming God, and that soul shall be plucked up from the midst of his people.” But, since either version is probable, and makes no difference in substance, I have allowed myself freely to choose that which expressed the meaning more clearly. “To deal with a high hand” is nothing more than to attempt, or undertake proudly, what is not lawful: for our hands ought to be guided, and, as it were, restrained by God’s word, lest they should lift themselves up. But although men’s hands are used in various acts of audacity and wantonness, yet here there is especial mention of the profanation of God’s true and legitimate worship, when anything is invented inconsistent with its purity: for the punishment is not decreed against thefts, or murders, or other similar crimes, but against the perverse imaginations, which tend to the corruption of religion. The reason is afterwards added: “Because he hath despised the word of the Lord, and hath broken His commandment.” For it is no light offense to transgress the bounds which God hath placed. Now, it is certain that all self-invented services betray an impious contempt of God, as if men designedly despised Him, and spurned at His commands. Whence we infer, that nothing is more opposed to perfect and sincere religion than that temerity which induces men to follow whatever course they please. The clause, “his iniquity shall be upon him,” may be explained in two ways, either as a confirmation by Moses of the justice of this punishment, and of its merited infliction, or as an admonition, that the impiety should be corrected betimes, before it has advanced too far. There is no objection to either.

LEVITICUS 20

LEVITICUS 20:1-6, 27

1. And the Lord spake unto Moses, saying,

1. Loquutus est Jehova ad Mosen, dicendo:

2. Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech, he shall surely be put to death: the people of the land shall stone him with stones.	2. Filiis Israel dices, Quicunque e filiis Israel, et e peregrinis qui peregrinantur in Israel, dederit e semine suo Moloch, moriendo morietur: populus terrae lapidibus lapidabit eum.
3. And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name.	3. Ego etiam ponam faciem meam contra virum illum, et exterminabo eum e medio populi sui, eo quod de-derit e semine suo Moloch, ut contaminaret sanctuarium meum, et profanaret nomen sanctitatis meae.
4. And if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, and kill him not;	4. Quod si abscondendo absconderit populus terrae oculos suos a viro illo quando dabit ex semine suo Moloch, non interficiendo illum;
5. Then I will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people.	5. Tunc ponam ego faciem meam in virum illum, et in familiam ejus, et succidam eum et omnes qui scor-tantur post ipsum, ut scortentur post Moloch, e medio populi sui.

6. And the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people.	6. Anima quae respexerit ad Pythones et ariolos, ad fornicandum post eos, ponam faciem meam contra animam illam, et exterminabo e medio populi sui.
27. A man also, or woman, that hath a familar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones; their blood shall be upon them.	27. Vir sive muleir in quibus fuerit Python, vel aruspicum spiritus, moriendo morietur: lapidando lapidabunt eos: sanguis eorum super eos.

1. And the Lord spake. The prohibition of this superstition was previously expounded in its proper place. God here commands the punishment to be inflicted, if any one should have polluted himself with it. And surely it was a detestable sacrilege to enslave to idols that offspring, which was begotten to God, and which He had adopted in the loins of Abraham, since in this way they not only despoiled God of His right, but, so far as they could, blotted out the grace of adoption. What He had then generally pronounced, He now specially applies, viz., that they should be stoned who offered their seed to Molech; for otherwise they would have tried to escape on the pretense that they had no intention of revolting to other gods. Just as now-a-days, under the Papacy, whatever is alleged from Scripture against their impious and corrupt worship, is coldly and contemptuously received; because they varnish over their idolatries, and so indulge themselves in them in security. But after God has commanded His judges to punish this crime severely, He at the same time declares that, if perchance they should connive at it, and encourage it. by their lenity, He Himself will avenge it, so as to punish much more heavily those who may have escaped from the hands of men; and not only so, but that He would implicate all those who might have been aware of it in the same condetonation.

EXODUS 12

EXODUS 12:15, 19

15. Whosoever eateth leavened bread, from the first day until the seventh day, that soul shall be cut off from Israel.

15. Quicunque comederit fermentatum a die primo usque ad diem septimum, excidetur anima illa ex Israel. 19. Whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.

19. Quicunque comederit fermentatum, exterminabitur anima illa e coetu Israel: tam peregrinus quam indigena terre.

15. Whosoever eateth leavened bread. This law specially refers to the keeping of the Passover. God had before forbidden the use of leaven; and He now enacts the punishment to be inflicted, if any should neglect the prohibition, and mingle leaven with the Paschal feast. But it is not without reason that we have postponed to this place what Moses has joined together with the institution of the Passover; for the plan proposed by us demands that the political laws, which sanction God’s worship by the denunciation of punishments, should occupy their peculiar place. From the punishment it appears that, although it may be in itself a trifling matter to abstain from leaven, (as Paul teaches that “bodily exercise profiteth little,” 1 Timothy 4:8,) yet, inasmuch as in this ceremony the redemption of the people was kept in memory, it was a very gross crime not to observe whatever God had prescribed, for we must estimate the importance of the rites of the law from their object. ⁶⁸

DEUTERONOMY 17

DEUTERONOMY 17:14-20

himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.

uxores, neque avertetur cor ejus, neque plurimum argentum et aurum sibi cumulabit. 18. And it shall be, when he sitteth upon the throne of his kingdom, that he shalt write him a copy of this law in a book, out of that which is before the priests the Levites:

18. Verum quum sederit super solium regni sui, tunc describet sibi exemplar legis hujus in volumine; a conspectu sacerdotum et Levitarum.

19. And it shalt be with him, and he shall read therein all the days of his life; that he may learn to fear the Lord his God, to keep all the words of this law, and these statutes, to do them:	19. Eritque apud eum, et leget in eo cunctis diebus vitae suae: ut scilicet discat timere Jehovam Deum suum: et observare omnia verba legis hujus, atque statuta haec, ut faciat ea.
20. That his heart be not. lifted up above his brethren, and that he turn not aside from the commandment, to the right hand or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel.	20. Ne elevetur cor ejus super fratres ipsius, neque declinet a praecepto ad dextram aut ad sinistram, ut proroget dies in regno suo: ipsc et filii ejus in medio Israelis.

14. When thou art come unto the land. In this passage God sets forth the merits of that sacerdotal kingdom, of which mention is made elsewhere; for, since the splendor of the royal name might dazzle their eyes, so that they should forget that God retained the sovereignty over them, they are thus early admonished how unjust it would be if the majesty of God should be diminished by the rule of a mortal man. In sum, the power of kings is here put beneath that of God; and kings themselves are consecrated unto obedience to Him, lest the people should ever turn to ungodliness, whatever change of government might take place. But although under the judges religion was often subverted, yet it was not without a cause that a special law was enacted with respect to kings, because nothing is more likely than that earthly pomps should draw men away from piety. Now we understand the design of God in this matter, let us proceed to examine its several parts. He passes over (as I have said) all the intermediate time until the beginning of the kingdom, because this new state of things brought with it an increase of danger: for as long as the judges were in power, their different form of government separated the Jews from heathen nations. All the surrounding neighbors were subject to kings; and God always retained the preeminence, whilst He raised up judges from amongst the people; but when they began to choose kings for themselves, they were so mixed up with the Gentiles, that it was easy for them to fall into other corruptions. For the very similarity (of their governments) united them more closely; wherefore, it is expressly said, When thou shalt set a king over thee “like as all the nations that are about” thee. For God signifies that the example of the nations would be an evil snare to them, that they should desire to have a king, and thus their condition would in future be identical, though by divine decree it had been distinct. In short, their rebellion is here indirectly condemned, when God foretells that they would wantonly shake off their yoke; as indeed actually took place, when they rejected Samuel, and tumultuously required a king. On which point God elsewhere complains that He was despised. But the question arises, how these two things can be reconciled, that kings should reign over them from the lust or foolish desire of the people, and yet that the kingdom was the chief glory of the people, a special pledge of God’s favor, and consequently of their welfare and full felicity. The prophecy of Jacob is well known,

“The scepter shall not depart from Judah,. — until Shiloh come.” (Genesis 49:10.)

Whence it appears that a king was promised to the children of Abraham as an inestimable blessing. Why, then, does not God declare Himself its author? I reply that, although it was God’s design from the beginning to set up David as a type of Christ, yet, because their unseemly haste disturbed the order of things, the commencement of the kingdom is ascribed to the people’s fault, when they were impelled by their perverse emulation to wish to be like the Gentiles. God appears then to have designedly censured their wilfulness, as if He had said, “Although by appointing a king, you approach more nearly to the Gentiles, beware lest your perverse desire should altogether turn you away from true religion.

15. Thou shalt in any wise set him king over thee. First of all, God maintains His own supremacy in the appointment of a king, and does not consign the matter to the people’s own suffrages; that thus He may chastise their audacity in demanding a king in accordance with a hasty impulse. Secondly, He commands that he should be taken from the people themselves, and excludes foreigners, because, if they had been admitted, a door was opened to apostasy; for each would have tried to force upon them his native gods, and true religion would have been persecuted by the force and threatenings of the royal power. Behold why God would not suffer a king to be sought elsewhere but from the bosom of His Church; in order that he might cherish and maintain that pure worship which he had imbibed from his childhood.

16. But he shall not multiply horses. The royal power is here circumscribed within certain limits, lest it should exalt itself too much in reliance on the glory of its dignity, ⁶⁹ For we know how insatiable are the desires of kings, inasmuch as they imagine that all things are lawful to them. Therefore, although the royal dignity may be splendid, God would not have it to be the pretext of unrestrained power, but restricts and limits it to legal bounds. ⁷⁰ qr, rak, is an adversative particle which some construe only; almost with the same meaning, because this exception was added to restrain the passions of their kings. The first prohibition is, that he should not collect for himself a multitude of horses; but, since it is twice repeated, we must consider why it is so. Many thus translate it, “He shall not multiply horses, nor cause the people to return to Egypt, to multiply horses;” but this manner of speaking is harsh and obscure. Now, since the particle ˆ[ml lemagnan, signifies “for the sake of (propter), it may be properly translated to the letter, “for the sake of multiplying horses,” (propter multiplicare, vel propter ad multiplicandum.) I have no doubt, then, but that God condemns an immoderate number of horses from the consequences which might ensue; because it might excite the minds of the kings rashly to undertake expeditions against the Egyptians. This, therefore, I consider to be the genuine meaning, that the king should not provide himself with horses in too great numbers, lest, when he was in possession of many horses, he should lead his army into Egypt. Thus, amongst other evils which might arise from a multitude of horses, Moses mentions this, that the king’s mind will be puffed up with pride, so as to invade Egypt with an army of horse. Now, the question is, why God forbade His people to return by that way? Some explain it, that the horses would be brought contrary to God’s command, who had forbidden them to trade (with that people;) ⁷¹ but this does not seem appropriate. Others think that the people were prohibited from passing the desert, lest in their curiosity they should be ungrateful to God; but this, too, is far-farfetched. To me it seems probable, that this journey was prohibited them, in order that, being mindful of their deliverance, they should be content with their own boundaries. They had been rescued from a thousand deaths: if they had voluntarily gone thither to provoke an adversary, their confidence would have been a sign of their despising and forgetting God’s grace. Therefore, in order that the recollection of their redemption should be deeply impressed upon their minds, God would have the honor put upon His miracles, that they should avoid those regions like the abysses of death. Unless perhaps this reason may be preferred, that a handle for those wicked alliances was cut off, which we see were audaciously contracted, because the kings of Israel gloried in the abundance of their cavalry. But the former explanation is most suitable. This law, however, was not obeyed by their best kings; and hence it appears that the wilfulness and pride of their kings could scarcely be repressed by any restraints.

17. Neither shall he multiply wives to himself. Polygamy at that time had generally prevailed, so that the very humblest of the people violated the marriage vow with impunity; and therefore it was necessary that the kings should be bound with closer restrictions, lest by their example they should give greater countenance to incontinency. And thus their ignorance is easily refuted who conclude that what was specially interdicted to the kings was permitted to private individuals, whereas the law of chastity was imposed upon the former, because without this remedy there would be no bounds to their lasciviousness. Besides, the people would have been subjected to great expense on their account, since such is the ambition of women, that they would all have desired to receive royal treatment, and would have even vied with each other in finery, as actually came to pass. David transgressed this law, and in some degree excusably on account of his repudiation by Michal; still it appears that lust had more power over him than the continency prescribed by God. What follows is so connected by some as if it were the reason of the foregoing sentence, in this way, “that kings were not to multiply wives to themselves, lest their heart should turn away from what was right,” as was the case with Solomon; for, from being too devoted to his wives, and being deceived by the snares of women, he fell into idolatry. And assuredly it can scarcely fail to happen, that when many wives beset a man, they must render his mind effeminate, and stifle in him all his manly good sense. Yet I prefer taking the clause separately, that kings must beware lest the splendor of their dignity should affect the soundness of their judgment, for nothing is more difficult than for one in great power to continue disposed to temperance. Therefore God does not in vain enjoin that they should constantly persevere in their duty, and not lose their understanding. Moreover, He forbids kings to heap up treasures, because it cannot be done without rapine and violent exactions; whilst, at the same time, wealth encourages them audaciously to undertake unjust wars, incites them to gross dissipation, and at length hurries them forward to tyrannical excesses. First, therefore, God would have kings beware, lest in their pursuit of riches they should exhaust the blood of the people, and lest they should lavish their ill-gotten money in superfluous expenses, and be extravagant with what belongs to others; and lastly, lest they should be tempted by the pride of wealth to attempt unlawful things.

18. And it shall be, when he sitteth upon the throne. It would not be enough to correct their errors unless kings were also instructed in the fear of God, and properly taught their duty; now, therefore, a system of discipline is added, whereby it was profitable for them to be grounded in the study of religion and justice, viz., that they should take the Law from the priests and Levites, which was to be the rule of all their actions. Because the demonstrative pronoun is used, ⁷² some think that only the book of Deuteronomy is referred to, but without good reason. I make no doubt but that the whole sum of doctrine is included, which is delivered both here and in Exodus and Leviticus. But although it was without exception to be common to all, yet in order that kings might be more assiduously attentive in reading it, God would have a copy peculiarly dedicated to their use by the priests and Levites, and given into their hands in a solemn ceremony; that kings might know that they required greater wisdom and counsel for ruling the people than private persons. When, therefore, the priests and Levites presented them with this book, it was as if God deposited this treasure with the king. He then enjoins that they should exercise themselves in the doctrine of the Law through the whole course of their lives, because kings are usually supplied with books only out of ostentation and pomp, and when they have tasted of what is taught in them, straightway grow tired and cease to read them. Finally, the object of their reading is subjoined: first of all, in general, that they may learn to fear God and keep His statutes; and, secondly, lest, being lifted up with pride and vanity, they should despise and oppress their brethren. And the word brethren is used designedly, lest they should imagine that the law of brotherhood was abolished, because they were set over the whole people; but rather that they should study to cherish all as members (of themselves.) Again, it is afterwards repeated, lest they should “turn aside to the right hand or the left;” because, when men have much liberty of action, their lusts can never be sufficiently restrained. But, lest it should be grievous to them to be thus reduced to order, finally God reminds them that this moderation would be useful to them, for that they thus would prolong their reigns; whereas the tyranny of kings is often their destruction; as the Lacedemonian king replied, when his wife was annoyed that the Ephori were appointed to restrain him, “that he should indeed leave less power to his children, but that it would be the more lasting. ⁷³

But, here a long succession is promised by God’s favor, if they were willing to guide themselves aright.

DEUTERONOMY 20

DEUTERONOMY 20:1-4

people, 3. And shall say unto them, Hear, O Israel; Ye approach this day unto battle against your enemies: let not your hearts faint; fear not, and do not tremble, neither be ye terrified because of them:

3. Ac dicet illis, Audi Israel, vos occurretis hodie ad praeliandum cum hostibus vestris: ne mollescat cor vestrum, neque timeatis, neque terreamini, neque paveatis a facie eorum:

4. For the Lord your God is he that goeth with you, to fight for you against your enemies, to save you.

4. Quoniam Jehova Deus vester incredit vobiscum ad praeliandum pro vobis contra hostes vestros, et ad servandum vos.

1. When thou goest out to battle. This law also, which concerns their political government, is a Supplement to the First Commandment, enacting that they should carry on their wars under the auspices of God, and, trusting in His help, should follow Him as their leader. For it behoved them to give this proof of their piety, so as to look to God not less in war than in peace, and not to rest their hopes of safety on anything but the invocation of His name. Whence we gather that the worship of God should be by no means passed over in civil and earthly government; for, although its direct object is to preserve mutual equity between men, yet religion always ought to hold the first, place. The sum, therefore, is that, amidst the very clang of arms, they must not be in such confusion as not to recognize that they are under the guardianship of God, or to lose the confidence they will be safe in reliance on His power. He does not, however, encourage them rashly to engage in war, but takes it for granted that there is a legitimate cause for it; because this would be a gross abuse of God’s name, to seek a prosperous issue from Him, when we are engaged in anything contrary to His command. But He forbids them to fear, although the enemy should be superior in horses, in multitude, and in all their warlike array; and in these words He reminds them that they would not be liable to suffer defeat, because they were not supplied with abundance of chariots and horses; for we have lately seen that not even their kings were permitted to collect the forces in which the Gentile nations gloried; and therefore, lest the consciousness of their weakness should make them afraid, God declares that His strength would be a sufficient safeguard to them. And without question that passage in Psalm 20:7, is taken from hence, “Some trust in chariots, and some in horses; but we will remember the name of the Lord our God.” On which score Isaiah reproves the people, because, refusing the waters of Shiloah, they long for great and rapid rivers; viz., as he elsewhere explains it, because they trust in the horsemen of Egypt. (Isaiah 8:6; 31:1.) But we must observe upon what their security is to be founded, viz., because the people ought to hope that the same Divine power would be with them to the end, which their fathers had experienced when they were redeemed from Egypt.

2. And it shall be, when ye are come nigh. God commits the duty of exhortation to the priests, when the time of the conflict shall have arrived. But we gather from the expressions used that this passage is supplementary to the First Commandment, for it contains no more than that the priest should encourage the Israelites to confidence, the ground of which is declared to be the help of God in preserving and constantly protecting the Church, which He has once redeemed. Moreover, He forbids their fears not in one word only, but heaps many together, “let not your hearts faint, fear not, and do not tremble, neither be ye terrified.” By this we are reminded how difficult it is to cure that evil — fear, which in so many different ways assails and disturbs our minds, that they should not rest in God. And surely we all experience that we are troubled by such various besetments, that we have need of manifold remedies for the establishment of our faith. We must observe, too, the familiar representation of the presence of God, that He should go together with His people, to save them, viz., if they should be exposed to danger not by their own fault, but by the unjust aggression of their enemies.

NUMBERS 10

NUMBERS 10:1-10

6. When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.	6. Quum autem clanxeritis cum jubilatione secundo, tum proficiscentur castra eorum qui castrametantur ad meridiem; cum jubilatione clangent in profectionibus suis.
7. But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.	7. Quando vero congregabitis coetum, clangetis, sed absque jubila.tione.
8. And the sons of Aaron, the priests, shall blow with the trumpets: and they shall be to you for an ordinance for ever throughout your generations.	8. Filii autem Aharon sacerdotes clangent tubis illis, eruntque vobis in statutum perpetuum per aetates vestras.
9. And if you go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies.	9. Et quando venietis ad praelium in terra vestra contra hostem vestrum qui vos affliget, cum jubilatione clangetis tubis illis: et recordatio vestri erit coram Jehova Deo vestro, ut servemini ab hostibus vestris.
10. Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings; that they may be to you for a memorial before your God: I am the Lord your God.	10. Die quoque laetitiae vestrae, et in solennitatibus vestris, et in principiis mensium vestrorum clangetis tubis illis super holocausta, et super sacrificia prosperitatum vestrarum, ut sint vobis in recordationem coram Deo vestro: ego Jehova Deus vester.

2. Make thee two trumpets of silver. This passage respecting the silver trumpets, which gave the gathering-signal, so that the people should always be attentive to the voice and will of God, is properly annexed to the First Commandment. For God would have the Israelites set in motion by their sound, whithersoever they were to go, so that they should not dare to commence anything either in war or in peace, except under His guidance and auspices, as it were. But their use was threefold, viz., to gather the people or the rulers to public assemblies; to arm them against their enemies; and, thirdly, to announce the sacrifices and festivals. It might seem absurd, and somewhat indecorous, to appoint the priests to be trumpeters, since there was no splendor or dignity in this office; but God would in this way awaken greater reverence in the minds of the people, that the authority of the priests should precede all their actions. For this office, to which they were appointed, was no servile one, as that they should blow the trumpets at the command of others; but rather did God thus set them over public affairs, that the people might not tumultuously call their assemblies in the blindness and precipitation of passion, but rather that modesty, gravity, and moderation should be observed in them. We know how often in earthly affairs God is not regarded, but counsels are confidently discussed without reference to His word. He testified, therefore, by this employment of the priests, that all assemblies, except those in which He should preside, were accursed. Profane nations also had their ceremonies, such as auguries, supplications, soothsayings, victims, ⁷⁴ because natural reason dictated that nothing could be engaged in successfully without Divine assistance; but God would have His people bound to Him in another way, so that, when called by the sound of the sacred trumpets as by a voice from heaven, they should assemble to holy and pious deliberations. The circumstance of the place also has the same object. The door of the Tabernacle was to them, as if they placed themselves in the sight; of God. We will speak of the word d[wm, mogned ⁷⁵ elsewhere. Although it signifies an appointed time, or place, and also an assembly of the people, I prefer translating it convention, because God there in a solemn manner, as if before His sacred tribunal, called the people to witness, or, according to appointment, proceeded to make a covenant with them.

He was also unwilling that wars should be undertaken precipitately, or with the desire of vengeance, but that the priests should perform the office of heralds, (feciales,) in order that he might be the originator of them himself. But it was honorable for the priests to be the proclaimers of the festivals, and to cite the people to the sanctuary. Now, since we understand the intention of the Legislator, let us briefly touch upon the words. We have said that the priests, when they sounded, were, as it were, the organs or interpreters of God, that the Israelites might depend upon His voice and commandment. If the princes or heads of thousands only were to be called, they sounded only once; if it was a convocation of the whole people, they doubled the sound. A similar distinction was observed in war, that a different signal should be given, according as the camps of either side were to advance. Some use the fictitious word taratantara, ⁷⁶ in place of what I have translated “with jubilation:” it is probable that it was a louder and more protracted sound, but blown with intervals. We must, however, observe the promise, which is inserted, that the Israelites “should be remembered before the Lord,” that He should put their enemies to flight; not as if the safety or deliverance of the people was attached to the trumpets, but because they did not go to the battle except in reliance on God’s aid. For the reality itself is conjoined with the external symbol, viz., that they should fight under God, should follow Him as their Leader, and should account all their strength to be in His grace. And that all the saints were guided by this rule appears from Psalm 20:7, —

“Some trust in chariots, and some in horses; but we will remember the name of the Lord our God:”

and again, “There is no king saved by the multitude of an host; a mighty man is not delivered by much strength. Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy.” (Psalm 33:16-18)

10. Also in the day of your gladness. This was as if God should make it manifest that He approved of no festivals, and that no sacrifices pleased Him, except His command should go before them; for it was not lawful for the people to choose this or that day, but the authority for prescribing them was in the hands of the ministers of sacred things. And, indeed, God Himself had appointed the New-moons (Neomenias, vel novilunia) and the other solemnities; but, lest any change should occur, since men are ever daring in their innovations, He would have their lawful observation sanctioned by the sound of the trumpets; as if, by the mouth of the priests, He Himself published the holy assemblies. The sacrifices, which others have translated “of your peace-offerings,” ⁷⁷ I translate, and not without reason, “of your prosperities.” For this is what µkymlç, shalmecem, properly means; and it was the name they gave to their supplications and testimonies of thanksgiving, when they had been delivered from some great danger, or were visited by some extraordinary blessing from God. But Moses says that the trumpets were to be “for a memorial before their God;” because when they should have assembled at His command, He would look upon them, and honor them with His paternal favor.