Deuteronomy 10

AT that time When God was newly appeased by my intercession. the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood Either a temporary Ark for this use, till the other was finished: or the famous Ark, as may seem by comparing this with v. 5. It is not evident in what order these things were done, nor is it strange if Moses in this short and general relation neglect the order of time, as being nothing to his present purpose..

And I will write on the tables, the words that were in the first tables which thou brakest, and thou shalt put them in the ark.

And I made an ark of Shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand.

And he wrote on the tables according to the first writing, the ten commandments, which the LORD spake unto you in the mount, out of the midst of the fire, in the day of the assembly; and the LORD gave them unto me.

And I turned my self: and came down from the mount, and put the tables in the ark which I had made, and there they be, as the LORD commanded me.

And the children of Israel took their journey This following History comes in manifestly by way of parenthesis, as may appear from ver. 10. where he returns to his former discourse; and it seems to be here inserted, Either 1. Because the Priests and Levites here mentioned were the Guardians and Keepers of the Ark and Tables here mentioned. Or rather, 2. As an evidence of Gods gracious answer to Moses his prayers, and of his reconciliation to the people notwithstanding their late and great provocation. For, says he, after this they proceeded by Gods guidance in their journeys, some eminent stages whereof he names for all: and though Aaron dyed in one of them, yet God made up that breach, and Eleazar came in his place and ministred as Priest, one branch of which office was to intercede for the people. Then, says he, God brought them from the barren parts of the wilderness to a land of rivers of waters, v. 7. a pleasant and fruitful soil, Then, he adds, God separated the Levites, &c. v. 8. from Beeroth of the children of Jaakan to Mosera Obj. This place seems directly contrary to that Numb. 33. 31. where their journey is quite contrary to this, even from Moseroth, to Bene-jaakan. This indeed is a great difficulty, and prophane wits take occasion to cavil. And if a satisfactory answer be not yet given to it by interpreters, it ought not therefore to be concluded unanswerable, because many things formerly thought unanswerable, have been since fully cleared, and therefore the like may be presumed concerning other doubts yet remaining. And it were much more reasonable to acknowledge here a transposition of the words through the Scribes mistake, than upon such a pretence to reject the divine Authority of those sacred books which has been confirmed by such irresistable Arguments. But there is no need of these general pleas, seeing particular answers are and may be given to this difficulty sufficient to satisfie modest and impartial enquirers. Ans. 1. The places here mentioned are differing from those Numb. 33. it being very frequent in Scripture for divers persons and places to be called by the same names, and yet the names are not wholly the same; for there it is Bene-jaakan, and here Beeroth bene-jaakan, or Beeroth of the children of Iaakan; there Moseroth, here Moserah; there Hor-hagidgad, here, Gudgodah; there Iotbathah, here Iotbath. If the places were the same, it may justly seem strange why Moses should so industriously make a change in every one of the names. And therefore these may be other stations, which being omitted in Numb. 33. are supplyed here, it being usual in sacred Scripture to supply the defects of one place out of another. Answ. 2. Admitting these two places to be the same with those Numb. 33. 31. yet the journeys are divers. They went from Beeroth of the children of Iaacan to Mosera, which is omitted in Numbers, and therefore here supplyed; and then back again from Moserah or Moseroth, to Bene-jaakan, as is there said: for which return there might then be some sufficient reason, though now unknown to us, as the reasons of many such like things are: or God might order it so for his own pleasure, and, it is not impossible he might do it for this reason, that by this seeming contradiction, as well as some others, he might in just judgment do what he threatned to the Iews, Ier. 6. 21. even lay stumbling blocks before prophane and proud wits, and give them that occasion of deceiving and ruining themselves, which they so greedily seek and gladly embrace; which is the reason given by some of the antients why God has left so many difficulties in Scripture. Ans. 3. The words may be otherwise rendred, from Beeroth of the children of Iaakan, and from Moserah: where the order of the places is not observed, as was noted before of the order of time, v. 1. because it was nothing to the purpose here, and because that might be easily fetched from Numb. 33. where those journeys are more particularly and exactly described. For the conjunction and, that may be here wanting, and to be supplyed, as it is Exod. 6. 23. 1 Sam. 4. 7. Psal. 133. 3. Isa. 63. 11. Hab. 3. 11. And the preposition, from, is easily supplyed from the foregoing words, as is most usual. Nor seems there to be any more reason to render it to Moserah, than, from Moserah, seeing the Hebrew letter He in the end is made a part of the proper name, and therefore is not local.; there Aaron died Qu. How it is true, when Aaron dyed not in Moserah, but in Mount Hor, Numb. 33. 37. Ans. 1. Moserah may be a differing place from Moseroth, and that may be the name of a Town or Region in which Mount Hor was, or to which it belonged. Or, the same mountain in respect of divers parts and opposite sides of it might be called by divers names, here Moserah, and there Hor. And it is possible, they might go several journeys, and pass to divers stations, and by fetching a compass (which they oft did in their Wilderness travels) come to the other side of the same Mountain. Ans. 2. The Hebrew particle, soham, may here note the time, and not the place of Aarons death, and may be rendred then, as it is taken, Gen. 49. 24. Psal. 14. 5. Eccles. 3. 17. Zephan. 1. 14. And then is not to be taken precisely, but with some latitude, as it is oft used in Scripture; that is, about that time, after a few removes more; as the words, at that time, v. 8. must necessarily be understood., and there he was buryed, and Eleazar his son ministred in the priests office in his stead.

From thence Either 1. From that place, and that either from Mosera... last mentioned: or from Bene-jaakan: for relatives many times in Scripture belong to the remoter antecedent. Or, 2. From that time: for this particle sometimes notes not place, but time, as 2 King. 2. 21. Isa. 65. 20. So the meaning is, At, or about that time, as it is v. 8. which being considered, may serve to clear the great difficulty discoursed upon the last verse concerning the seeming contradiction of this place, and Numb. 33. 31, 32. they journeyed unto Gudgodah, and from Gudgodah to Jotbath, a land of rivers of waters.

At that time About that time, i. e. when I was come down from the mount, as was said v. 5. For these words manifestly look to that verse, the 6, and 7. verses being put in by way of parenthesis as was said before. Or, if it relate to the words immediately foregoing, this may be meant of a second separation of them upon Aarons Death, and having mentioned the separation of Eleazar to the Office of the high Priest in his Fathers stead, v. 6. he now repeats it, that the Levites who were his, as they had been his Fathers Servants, were separated as before, or were confirmed in their office. the LORD separated the tribe of Levi to bear the ark of the covenant of the LORD, to stand before the LORD A phrase used concerning the Prophets, 1 King. 17. 1. and 18. 15. this being the posture of Ministers. Hence the Angels are said to stand, 2 Chron. 18. 18. Luk. 1. 1.... to minister unto him, and to bless in his name Either 1. Particularly, to pronounce the solemn blessing of God upon the Congregation, which was done in Gods name, of which see Levit. 9. 23. Numb. 6. 23, &c. But that work was peculiar to the Priests, not common to all the Levites, or more generally, to bless. Either 1. God, i. e. to praise him, which being a considerable part of the Levite... work, 1 Chron. 10. it is not probable it would be omitted here, where their Office is so particularly described. Or, 2. The people, whom they did bless by performance of those holy ministrations for the people, and giving those instructions to them to which Gods blessing was promised, and usually given; and this they did in Gods name, i. e. by command, and commission from him. unto this day.

Wherefore Levi has no part nor inheritance with his brethren: the LORD is his inheritance (i. e.) The Lords portion, to wit, tithes and offerings, which belong to God are given by him to the Levites for their subsistence from generation to generation, as inheritances run., according as the LORD thy God promised him.

And I stayed in the mount, according to the first time, forty days, and forty nights: and the LORD hearkened unto me at that time also, and the LORD would not destroy thee.

And the LORD said unto me, Arise, take thy journey before the people, that they may go in This shows, that God was appeased and reconciled to the people, whom therefore he led forwards towards Canaan., and possess the land, which I sware unto their fathers to give unto them.

And now, Israel, what does the LORD thy God require of thee By way of duty and gratitude to God for such amazing mercies., but to fear the LORD thy God, to walk in all his wayes, and to love him, and to serve the LORD thy God with all thy heart, and with all thy soul,

To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good?

Behold, the heaven The airy and starry heaven., and the heaven of heavens The highest or third heaven, 1 King. 8. 27. 2 Cor. 12. 2. called the heaven of heavens for its eminency, as the song of songs, king of kings, holy of holies, &c. is the LORD thy God's, the earth also, with all that therein is With all creatures and all men, which being all his, he might have chosen what Nation he pleased to be his people..

Only the LORD had a delight in thy fathers to love them He shows that God had no particular reason nor obligation to their fathers any more than to other persons or people, all being equally his creatures, and that his choice of them out of and above all others proceeded only from Gods good pleasure and free love., and he chose their seed after them, even you, above all people, as it is this day.

Circumcise therefore the foreskin of your hearts Rest not in your bodily circumcision, but seriously set upon that substantiall work which is signified and designed thereby, cleanse your hearts from all filthiness and superfluity of naughtiness, which is fitly compared to the foreskin, which if not cut off made persons profane, unclean and odious in the sight of God. Compare Deut. 30. 6. Ier. 4. 4. and 9. 25. Rom. 2. 28, 29. Col. 2. 11., and be no more stiff-necked.

For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons Whether Iews or Gentiles, but deals justly and equally with all sorts of men, and as whosoever fears and obeys him shall be accepted of him, so all incorrigible transgressours shall be severely punished, and you no less than other people: therefore do not flatter your selves as if God would bear with your sins because of his particular kindness to you or to your fathers., nor taketh reward.

He does execute the judgment (i. e.) Plead their cause, and give them right against their more potent adversaries, and therefore he expects you should do so too. of the fatherless, and widow, and loveth the stranger, in giving him food and r... iment

Love ye therefore the stranger: for ye were strangers in the land of Egypt.

Thou shalt fear the LORD thy God: him shalt thou serve, and to him shalt thou cleave With firm confidence, true affection, and constant attendance and obedience., and swear by his Name.

He is thy praise Either 1. the object and matter of thy praise, as Exod. 15. 2. whom thou shouldest ever praise. Or rather, 2, the ground of thy praise, i. e. of thy praise-worthiness, he who makes thee honourable and glorious above those people whose God he is not., and he is thy God that has done for thee these great and terrible things which thine eyes have seen.

Thy fathers went down into Egypt, with threescore and ten persons: and now the LORD thy God has made thee as the stars of heaven for multitude.