Deuteronomy 12 · John Calvin
4 Ye shall not do so unto the Lord your God. The principal distinction, as far as regards the external exercises of devotion, is here laid down between the legitimate worship of God, and all the fictitious rites which the Gentiles have invented; viz., that God would have but one sanctuary and one altar, which might be a symbol of the difference between Himself and all idols; and thus that true religion should have no affinity to superstitions. To this refers the prohibition, that the Israelites should not conduct themselves towards God as the Gentiles did towards their idols; but that a barrier should be raised, which would separate Fr. “ l’Eglise ." them from the whole world. The whole external profession of God’s worship is fitly annexed to the Second Commandment, because upon that it depends, and has no other object than its due observation. But when I begin to speak of the tabernacle, the priesthood, and the sacrifices, I am entering on a deep and vast ocean, in which many interpreters, whilst indulging their curiosity, have pursued a wild and wandering course. Admonished, therefore, by their example, I will take in my sails, and only touch upon a few points which tend to edification in the faith. But my readers must now be requested, not only to pardon me for abstaining from subtle speculations, but also themselves willingly to keep within the bounds of simplicity. Many have itching ears; and in our natural vanity, most men are more delighted by foolish allegories, than by solid erudition. But let those who shall desire to profit in God’s school, learn to restrain this perverse desire of knowing more than is good for them, although it may tickle their minds. Now let us consider the words of Moses.
5 But unto the place which the Lord your God shall choose. It is asked why God would have sacrifices offered to Him only on one altar? Besides the reason which I have lately advanced, it is not to be doubted but that He in this way had regard to believers, that He might cherish in them an agreement in the unity of the faith. This place, then, was like a standard to gather together the people, lest their religion should be torn by divisions, and lest any diversities should insinuate themselves. Moreover, God, by claiming His right and authority to choose the place, commends obedience, on which also the purity of worship depends. But, again, another question arises; because, before the time of David, the Ark had nowhere a fixed resting-place, but traveled about, as it were, to various lodgings, therefore, if the chosen place is understood to be Mount Zion, the people were free in the intermediate time to perform the sacrifices wherever they pleased. I reply, that the place was not, chosen until the Ark was placed in Zion; for not till then was fulfilled what is said in the Psalm, "I was glad when they said unto me, Let us go into the house of the Lord; our feet shall stand within thy gates, O Jerusalem,” ( Psalm 122:1-2 ;) in which words the Prophet intimates that there was before no resting-place, because God had not yet pointed out the place in which He would be worshipped. Therefore it is expressly said, “out of all your tribes,” or “in one of your tribes,” whereby a special privilege is referred to, which was to be conferred on one of their tribes, to the exclusion of the others. And to this relates what is said in another Psalm, "Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved: and he built his sanctuary like high palaces, like the earth, which he hath established for ever.” ( Psalm 78:67-69 ) To the same effect the faithful elsewhere congratulate themselves, after the Ark was deposited with David, “We will go into his tabernacles, we will worship at his footstool;” and, on the other hand, the Spirit declares, "The Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it ” ( Psalm 132:13-14 .) Similar statements everywhere occur, confirming the opinion that the Ark never rested in its true home until it was deposited on Zion; and God, in my judgment, in order that He might keep the hope of His people in suspense, promised, although the Ark changed its place from time to time, that He had still determined on a perpetual abode in which it should rest. Yet it does not therefore follow that, up to that period, a free permission was given to the people to sacrifice wherever they would. For, wherever the sanctuary was, there was also a temporary choice of the place, until the legitimate resting-place was shewn them. Therefore God, chastising by Jeremiah the foolish confidence by which the Jews were puffed up, said, "Go ye now unto my place, which was in Shiloh, and see what I did to it,” etc., ( Jeremiah 7:12 ;) in which words he implies that Shiloh had been highly honored for a season, but had now been deprived of its honor, because the sacrifices had there been unworthily polluted. Although, then, there is a special promise here concerning Zion, still there is no doubt but that God in the meantime confines the Jews to His sanctuary, lest any one should erect a private altar for himself, or build for himself other cities and other temples. The phrase is worthy of observation, “to put his name there;” and again, “his habitation.” The gross imaginations of men are thus obviated, lest the people should enclose God within walls, as they are wont to circumscribe His infinite essence, or to draw Him down from heaven, and to place Him beneath the elements of the world. But God’s name is said to inhabit a place, not in His own nature, but with reference to man; whilst, in deference to their ignorance, He sets before their eyes a visible symbol of His presence. Thus He is often said to “come down,” not as if He, who fills heaven and earth, actually moved, but because the familiar knowledge of Him brings Him near to men. But although He allows Himself to be invoked on earth, yet He would not have the minds of men rest there, but rather lifts them up on high as if by steps. Therefore, by Isaiah, He harshly chides them, because, although enwrapped in their sins, they still thought that He was under obligation to them because His temple was in their sight, ( Isaiah 66:1 ,) whereas it is our business to approach Him by faith and with serious feelings when He extends His hand to us. The Ark of the Covenant indeed is often called “His face;” but, lest men should form any gross or earthly conceptions of Him, the sanctuary is also called “His footstool." The various kinds of oblations which are here enumerated will be hereafter more clearly explained. I will only briefly remind you that the burnt-offerings are included in the sacrifices, as a part is taken for the whole. The Hebrew word, which we have translated “the elevating of the hand,” is, תרומה , therumah, תרומה , the heaving or elevating; תנופה , the heaving or vibrating. C.’s translation of the first word is that of S.M .; and his note on both is extracted from a note of S.M. on Exodus 25:2 , where תרומה occurs, and is rendered offering in the text of A.V ., but heave-offering in its margin. — W to which another word, תנופה , thenuphah, is often added; but, although both are derived from the act of elevating, still they seem to differ, and those skilled in the language thus distinguish them, viz., that תרומה , therumah, is to be lifted up, and then brought down; and, תנופה , thanuphah, to be turned at the same time to the right and left, although others think it means to be turned round to the four quarters of the globe. There is a difference between vows and freewill-offerings; for although a vow is at first freely made, yet we may offer things which we have not vowed. I have already spoken of the firstlings.
7 And there shall ye eat. We see that the sanctuary in which God manifested Himself is called His face; לפני , Heb. ; in conspectu , Lat; before, A.V for, although believers are taught that always, wherever they dwell, they walk before God; yet they placed themselves nearer, and in some special manner in His sight, when they approached His sanctuary. By this mode of speaking God also stimulates the laziness or tardiness of the people, lest it should be irksome to them to come to the Ark of the Covenant for the purpose of sacrificing, inasmuch as this inestimable benefit would compensate for the labor and expense of the journey. I have elsewhere shewn that, when men are said to feast before the Lord, sacred feasts are thus distinguished from our daily meals. For this was as it were an accessory to the sacrifices, to eat what remained of the victims; and in this way the guests were made partakers of the offering, which custom even heathen nations imitated, though improperly. Again, God kindly invites them when He says, “ye shall rejoice in all that thou puttest thine hands unto,” for which some translate it, “in everything to which you shall have sent your hand;” literally it is, “in the sending forth of the land.” There is no ambiguity in the sense, for it refers to those works which require the motion and application of the hands. A little below, where I have translated it, “which he hath blessed,” ( quibus benedixerit, ) some insert the proposition in, and supply the pronoun you, ( i.e., in which he hath blessed you; ) but it is quite appropriate to say, that God blesses their works, although it may be understood of their families also. As to the command that the tithes should be eaten in the holy place, I do not extend it to tithes in general, “ Ne s’estend pas en general a la nourriture des Levites ;” does not extend generally to the maintenance of the Levites. — Fr. for it was hardly probable that the food of those who were dispersed through various cities should be transferred to another place, so that they would perish (at home) Added from Fr. from hunger; but I understand it of the second tithes, which the Levites separated to be a special and peculiar oblation; for we shall see elsewhere that what remained over passed into the nature of ordinary produce, as if the Levites ate of the fruits of their own possessions.
8 Ye shall not do after all. Even then they observed the rite of sacrifice handed down to them from the fathers; but since as yet they were wandering in the desert, it was lawful for them to build altars anywhere, until an end should be put to their journeyings. And this Moses expressly declares, adding the reason, viz., that they had not yet entered into the rest which the Lord had promised them. He shews them, then, that when they shall have attained the tranquil possession of the land, there would be no further room for excuse if they should sacrifice wheresoever it pleased them. When, therefore, it is said that they then did “ever y man whatsoever was right in his own eyes,” it does not extend to any of the inventions which men devise for themselves in the worship of God, but only points out a freer system and form in the exercise of devotion, before the place was shewn them in which they must stay their foot. “ Ou seroit le sanctuaire ;” where the sanctuary should be. — Fr.
10. But when ye go over Jordan. This verse confirms what I have before said, that the Jews were constrained to a certain rule as soon as they should have reached the promised land; and yet that the place in which the Ark was perpetually to rest, would not be immediately manifested to them; for what is declared at the end of the verse, that God would give them rest round about, so that they should dwell in safety, was not in fact perfectly exhibited before the time of David. Still God would have them, as soon as they were in enjoyment of the land, come together even from their remotest boundaries to the sanctuary. He omits certain kinds of offerings of which he had lately spoken, and puts, instead of “vows , ” A.V ., Your choice vows; margin, the choice of your vows. Ainsworth in loco, “i.e., the best, or fairest, as the Chaldee translateth." “the choice vows,” which some translate “very choice vows,” or “the chief things in your vows.” I do not reject this; but the other sense is more simple, that all the vows were comprised which every one had made of his own free judgment and choice. Soon afterwards he more fully expresses his meaning, when he prohibits them from offering sacrifices of their own accord in any places that might please them; for, “to see a place , ” here, is equivalent to being carried away by the sight, so as to connect religion and holiness with elegance and beauty.
Deuteronomy 12:15 . Notwithstanding thou mayest kill . What precedes I have introduced in its proper place, viz., that they should not kill the sacrifices anywhere but in the sanctuary, of which there was only one in Judea. Here the permission to eat meat is given, provided that they do not offer the animals to God, but eat of them as of wild beasts. By way of example, two kinds are mentioned, the roe-buck and the hart, of which no offering was made. They are, therefore, freely allowed to eat meat wheresoever they pleased, with this exception, that they should not taste the blood; for, although this was observed by their forefathers before the giving of the Law, God ratifies it anew when He would gather a peculiar people to Himself. We know that immediately after the deluge, Noah and his posterity were commanded to abstain from blood; but, inasmuch as the greater part of mankind soon degenerated, it is probable that all nations neglected God’s command, and permitted to themselves a universal license on this point; and it is even questionable whether this observance, which was everywhere fallen into desuetude, prevailed among the family of Shem. Certainly it may be conjectured from the renewed promulgation of the law, that it was altogether obsolete; at any rate, God would have His chosen people distinguished by this mark of separation from heathen nations. The reason of the prohibition which is now mentioned had already been declared, See on Leviticus 3:17 , vol. 2, p. 335 , whence, however, he refers to Genesis 9:4 . C. Society’s edition, vol. 1, p. 293 . viz., because the blood is the seat of life. But although it, was allowable to kill an animal for food, yet, was it a useful restraint to prevent inhumanity, that they should not touch the blood; for if they abstained from the blood of beasts, much more necessary was it to spare human blood. After God, therefore, has forbidden blood to be eaten, He immediately proceeds to speak of men themselves: “Whose sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.” Lat . “Qui effuderit sanguinem hominis in homine;” he who shall have shed the blood of man in man. — Vide C . in loco . ( Genesis 9:4-6 .) Hence I have deemed it appropriate to annex all the passages in which God commands the people to abstain from blood, to the Sixth Commandment. In itself, indeed, the eating of blood was a thing of no great importance: since, therefore, God so often inculcates a point of so little weight, it may be inferred that the law has some further object. To this may be added the severity of the punishment, for surely it was not a crime worthy of death to taste the blood of some little bird; and hence, also, it is manifested that the prohibition had another meaning, viz., that cruelty might be abhorred. And the words of Moses show that the eating of blood is not forbidden because it infected man with its uncleanness, but that they might account the life of man to be precious; for it is said, “the blood is the life,” which, in the opinion of Augustine, Quaest. in Leviticum, 57 Section 2. “Illud appellatur anima, quod significat animam.” — Edit . Benedict . tom . 3, p. 1 pag. 516. is equivalent to its being “the sign of life;“ but Moses rather means that animal life is contained in the blood. Wherefore, blood, which represents the life, was not interdicted without reason, nor was it only sinful to eat the blood by itself, but also together with the flesh, as is expressly declared both in Deuteronomy and in the last passage from Leviticus.
23. Only be Lat ., “Roberare.” Margin, A . V ., “ Heb ., Be strong.” sure that thou eat not . It is not without cause that he earnestly exhorts them to inflexible firmness, because it was both a matter trifling in appearance, and its observation troublesome, whilst it was easy to decline from it on account of the universal example of the Gentiles. For if they considered within themselves that it contributed not to holiness that they should not touch blood, hence a snare to indulgence might easily have arisen. Leviticus 17 Leviticus 17:10-14 10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people. 10. Quicunque e domo Israel, et e peregrinis qui peregrinantur in medio eorum, comederit ullum sanguinem, ponam faciem meam in animam quae comederit sanguinem, et excidam eam e medio populi sui. 11. For the life of the flesh is in the blood; and I have given it to you upon the altar, to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. 11. Quia anima carnis in sanguine est: ego autem dedi illum vobis super altare ad expiandum animus vestras, quia sanguis animam expiabit. 12. Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. 12. Ideo dixi filiis Israel, Nulla anima ex vobis comedet sanguinem, et peregrinus qui pregrinatur in medio vestri non comedet sanguinem. 13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust. 13. Et quicunque e filiis Israel, et e peregrinis qui peregrinantur in medio eorum, venatus fuerit venationem bestiae vel avis quae comeditur, effundet sanguinem ejus et cooperiet pulvere. 14. For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off. 14. Quia anima cujusque carnis, sanguis ejus est in anima: dixique filiis Israel, Sanguinem cujuscunque carnis non comedetis, quia anima cujusque carnis est sanguis ejus: quicunque comederit illum, excidetur.
26 Only thy holy things. This passage more clearly explains what was meant by the foregoing precepts, viz., that but one place was set apart for the performance of their sacred rites, lest, if each should offer wherever it pleased him, religion should be corrupted, and by degrees the various altars should beget as many gods. He therefore commands that all the victims should be sacrificed on one altar, with a provision that the blood should be poured out. Deuteronomy 14 Deuteronomy 14:23-26 23. And thou shalt eat before the LORD thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the LORD thy God always. 23. Et comedes coram Jehova Deo tuo in loco quem elegerit ut habitare faciat nomen suum ibi, decimam frumenti tui, vini tui, et olei tui, et primogenita boum tuorum, et pecudum tuarum: ut discas timere Jehovam Deum tuum omnibus diebus. 24. And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the LORD thy God shall choose to set his name there, when the LORD thy God hath blessed thee: 24. Quod si longior fuerit via quam ut per eam ferre possis illas, quod distet a te locus ille quem elegerit Jehova Deus tuus ut ponat nomen suum ibi, quum benedixerit tibi Jehova Deus tuus: 25. Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the LORD thy God shall choose: 25. Tunc dabis pro pecunia, et colligabis pecuniam in manu tua, et ibis ad locum quem elegerit Jehova Deus tuus: 26. And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household, 26. Et dabis pecuniam pro omni eo quod desiderat anima tua, pro bobus, et pro ovibus, et pro vino, et pro sicera, et pro cunctis denique quae postulaverit a te anima tua: et comedes ibi coram Jehova Deo tuo, et laetaberis tu et domus tua.
Here, again, God invites the obedience of the people by the promise of reward; not that the hope of reward at all avails in itself to arouse men, but because He would thus keep all under the conviction of their just condemnation: for how will it help them to answer that they are not sufficient to perform what God requires, when it appears that they are thus wretched through their own fault? But, as has been said before, it is profitable by indulgence to believers that the reward of obedience should be promised them when they have kept the Law, since their innumerable defects are not imputed to them. Still this doctrine remains sure, that if men devote themselves to the keeping of the Law, God, although He owes them nothing, will nevertheless faithfully reward them. Leviticus 26 Leviticus 26:14-45 14. But if ye will not hearken unto me, and will not do all these commandments; 14. Si autem non audieritis me, neque feceritis omnia praecepta ista. 15. And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: 15. Et, si decreta mea spreveritis, et judicia mea abominata fuerit anima vestra, ita ut non faciatis omnia praecepta mea, et irritum faciatis pactum meum: 16. I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain; for your enemies shall eat it. 16. Etiam ego faciam hoc vobis: constituam super vos terrorem, tabem, et febrem, consumentia oculos, et dolore afficientia animam, seretisque frustra semen vestrum: nam comedent illud inimici vestri. 17. And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you. 17. Dabo praeterea iram meam in vos, et trademini coram inimicis vestris, dominabunturque vobis qui odio habent vos: fugietisque, nec erit persequens vos. 18. And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. 18. Quod si usque ad haec non audieritis me, addam corripere vos septuplo propter peccata vestra. 19. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. 19. Conteramque superbiam fortitudinis vestrae, ac dabo coelum vestrum sicut ferrum, et terram vestram sicut aes. 20. And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits. 20. Et consumetur frustra fortitudo vestra, neque dabit terra vestra fructum suum, et arbores regionis non dabnut fructum suum. 21. And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you, according to your sins. 21. Si autem ambulaveritis mecum fortuito, et nolueritis audire me, addam super vos plagam septuplo secundum peccata vestra. 22. I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high- ways shall be desolate. 22. Immittamque in vos bestiam agri, et orbabit vos, et succidet jumentum vestrum, ac diminuet vos, et desolabuntur viae vestrae. 23. And if ye will not be reformed by me by these things, but will walk contrary unto me; 23. Quod si per haec non recipiatis doctrinam meam, sed ambulaveritis mecum fortuito: 24. Then will I also walk contrary unto you, and will punish you yet seven times for your sins. 24. Ambulabo etiam ego vobiscum fortuito, et percutiam vos quoque septuplo propter peccata vestra: 25. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. 25. Atque inducam super vos gladium ultorem ultionis foederis: ubi congregati eritis ad urbes vestras, tunc mittam pestilentiam in medium vestri, ac trademini in manum inimici. 26. And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied. 26. Dum confregero vobis baculum panis, coquent decem mulieres panem vestrum in clibano uno, reddentque panem vestrum in pondere: comedetis autem, et non saturabimini. 27. And if ye will not for all this hearken unto me, but walk contrary unto me; 27. Quod si in hoc non audieritis me, sed ambulaveritis mecum fortuito: 28. Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. 28. Incedam vobiscum in ira fortuito, et corripiam vos etiam ego septuplo propter peccata vestra. 29. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. 29. Comedetisque carnem filiorum vestrorum, et carnem filiarum vestrarum comedetis. 30. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. 30. Atque dissipabo excelsa vestra, et succidam imagines vestras: ponamque cadavera vestra super cadavera idolorum vestrorum, et abominabitur vos anima mea. 31. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odorous. 31. Daboque urbes vestras in desolationem, ac desolabo sanetuaria vestra, neque odorabor odorem quietis vestrae. 32. And I will bring the land into desolation; and your enemies which dwell therein shall be astonished at it. 32. Desolabo, inquam, ego terram, ita ut obstupescant super eam inimici vestri qui habitabunt in ea. 33. And I will scatter you among the heathen, and will draw out a sword after you; and your land shall be desolate, and your cities waste. 33. Vos autem dispergam in gentes, et evaginabo post vos gladium: eritque terra vestra desolata, et urbes vestrae erunt destructae. 34. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. 34. Tunc perficiet ( vel , oblectabitur) terra sabbatha sua cunctis diebus quibus desdata fuerit: vos autem eritis in terra inimicorum vestrorum: tunc, inquam, requiescet terra, et perficiet sabbatha sua. 35. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. 35. Omnibus diebus quibus desolata fuerit, requiescet: quia non requievit in sabbathis vestris, dum habitaretis in ea. 36. And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. 36. Qui autem remanserint ex vobis, inducam teneritudinem in cor eorum in terris inimicorum suorum, et persequetur eos sonus folii impulsi, et fugient fuga gladii, cadentque nemine persequente. 37. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. 37. Impingent autem alter in alterum tanquam a facie gladii, nullo persequente: neque erit vobis resistentia coram inimicis vestris. 38. And ye shall perish among the heathen, and the land of your enemies shall eat you up. 38. Et peribitis inter Gentes, et absumet vos terra inimicorum vestrorum. 39. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. 39. Et qui remanserint ex vobis, dissolventur propter iniquitatem suam in terris inimicorum vestrorum, atque etiam propter iniquitates patrum suorum, cum eis dissolventur. 40. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; 40. Donec confiteantur iniquitatem suam, et iniquitatem patrum suorum, juxta praevaricationem suam qua praevaricati sunt in me: et etiam quod ambulaverint mecum fortuito: 41. And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: 41. Quod etiam ego ambulaverim cum illis fortuito, et induxerim eos in terram inimicorum suorum: tuncque humilietur cor eorum incircuncisum, ac propitient pro iniquitate sua. 42. Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. 42. Tunc recordabor pacti mei cum Jacob, et etiam pacti mei cum Isaac, et insuper pacti mei cum Abraham recordabor, terrae quoque memor ero. 43. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity; because, even because they despised my judgments, and because their soul abhorred my statutes. 43. Terra interim deseretur ab eis, et perficiet sabbatha sua quae desolata est ab illis, et ipsi exsolvent mulctam suam, eo quod, inquam, judicia mea spreverint, et decreta mea abominata sit anima eorum. 44. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. 44. Et tamen etiam hoc modo quum ipsi fuerint in terra inimicorum suorum, non reprobavi eos, neque abominatus sum eos, ut consumerem eos, irritum faciendo pactum meum cum eis: ego enim Jehova Deus eorum. 45. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. 45. Sed recordabor propter eos pacti priorum, ego qui eduxi eos e terra Aegypti in oculis Gentium, ut essem illis in Deum: ego Jehova.
29. When the Lord thy God shall cut off. This passage has some affinity to that in the eighteenth chapter of Deuteronomy, which we have already remarked on. For inasmuch as it was easy for the people to lapse into the imitation of the Gentiles, and to worship their false gods, under whose protection the inhabitants boasted their land to be, all inquiry respecting them is also strictly forbidden. Addition in French, “de peur que de l’un ils ne vienent a l’autre;” for fear that they should pass from one to the other. For this is the origin of idolatry, when the genuine simplicity of God’s worship is known, that people begin to be dissatisfied with it, and curiously to inquire whether there is anything worthy of belief in the figments of men; for men’s minds are soon attracted by the snares of novelty, so as to pollute, with various kinds of leaven, what has been delivered in God’s word. Nor does he only withdraw and restrain them from the desire of inquiry, but expressly commands them to “take heed to” themselves, or to keep themselves; because men are naturally disposed to this wanton curiosity, and take much delight in it. Therefore God encloses His people with barriers, which may keep them back from all hurtful desires; nay, He would have them so abominate the practice of superstitions, as to fly even from the infection of hearing of them. We must briefly observe respecting the words, which we have translated “to possess the nations,” that Moses does not mean that they were to become their prey, so as to be their slaves by right of capture, but that he refers to the land. Therefore he says, “thou shalt possess them before thy face;” i.e., when they are destroyed, the land will be vacant for you to possess it. In the Hiphil conjugation this word signifies to expel, as we have already seen; and to this meaning Moses perhaps makes allusion. The word תנקש , 2. fut. pass. of נקש . The Chaldee paraphrast is cited by S. M. as explaining it by a word equivalent to thou stumble. It does not appear who has rendered it be carried away. — W. Pol. Syn. gives “aberres,” as the Syriac version, and “ne captarts,” as that of Malvenda. which I have translated “illa-queare,” to snare, some interpreters render to stumble, and others to be carried away, which would be more agreeable to the construction, “lest you should be carried away after them;” yet I have been unwilling to depart from the generally received opinion, when the metaphor of “ensnaring” is very appropriate; as if he had said, that all the perversities of the Gentiles were so many nets or snares to entrap men, if they come too near them; for it presently follows, “after that they be destroyed,” which some also thus render, “lest you should perish after them,” as if He would awaken their fears by holding forth the example of their destruction.
31. Thou shalt not do so. From these words we may gather what it is not to make to one’s self the gods of others, viz., to bid farewell to all the inventions of men, and to pay attention to this one thing — what God commands. For why does God desire to be worshipped by His elect people, otherwise than the nations were in the habit of serving their gods, except because there ought to be a notable distinction, so that religion may not be confused? And surely unless men cleave to God’s word, so as resolutely to determine that nothing else is permitted to them except what is there taught, they will not only be vacillating, but. they will receive indiscriminately whatever comes in their way. We must then hold fast to this, “Thou shalt not do so;” and our minds must be restrained by this curb, lest any superstition which may defile the service of God should insinuate or establish itself. He adds, that God not only repudiates these strange worships, but even abominates them; and in order to impress this the more, he adduces one form of superstition, in which its absurdity was unusually manifest; for it is a foul barbarity that innocent children should be burnt by their parents.