inflicted by this judgment spread irresistibly over the country, the Egyptians not only suffered a severe loss, but also beheld their deities and their representatives sink before the God of the Hebrews. 6. As the Egyptians were celebrated for their medical skill, and their physicians were held in the highest repute, the sixth plague, the infliction of boils accompanied with blains (Exod. ix. 8-12.), which neither their deities could avert, nor the art of man alleviate, would further show the vanity of their gods. Aaron and Moses were ordered to take ashes of the furnace, and to scatter them towards heaven, that was in the dungeon; and all the first-born of cattle: and when Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt": for there was not a house where there was not one dead! SECTION IV. ON THE BOOK OF LEVITICUS. contents. I. THE third book of the Pentateuch (by the Jews termed va-VIKRA, and he called, from its initial word) is in the Septuagint styled AETITIKON, and in our version Leviticus, or the Levitical book, because it principally contains the laws concerning the religion of the Israelites, which chiefly consisted of various sacrifices; the charge of which was committed to Aaron the Levite (as he is termed in Exod. iv. 14.) and to his sons, who alone held the priestly office in the tribe of Levi; which St. Paul therefore calls a "Levitical priesthood." (Heb. vii. 11.) In the Babylonish Talmud it is called the law of the priests, which appellation is retained in the Arabic and Syriac versions. that they might be wafted over the face of the country. This I. Title, author, and date.-II. Scope.-III. Synopsis of its was a significant command. The ashes were to be taken from that fiery furnace, which in the Scripture was used as a type of the slavery of the Israelites, and of the cruelty which they experienced in Egypt. (Deut. iv. 20.) The process has still a further allusion to an idolatrous and cruel rite, which was common among the Egyptians, and to which it is opposed as a contrast. They had several cities styled Typhonian, such as Heliopolis, Idythia, Abaris, and Busiris. In these, at particular seasons, they sacrificed men. The objects thus destined, were persons with bright hair, and a particular complexion, such as were seldom to be found among the native Egyptians. Hence, we may infer that they were foreigners; and it is probable, that whilst the Israelites resided in Egypt, they were chosen from their body. They were burnt alive upon a high altar, and thus sacrificed for the good of the people. At the close of the sacrifice, the priests gathered together the ashes of these victims, and scattered them upwards in the air, with the view, probably, that where any atom of this dust was carried, a blessing might be entailed. The like was, therefore, done by Moses, though with a different intention, and to a more certain effect. 7. The plague of hail, rain, and fire (Exod. ix. 13-35.), demonstrated that neither Osiris, who presided over fire, nor Isis, who presided over water, could protect the fields and the climate of Egypt from the thunder, the rain, and the hail of Jehovah. These phenomena were of extremely rare occurrence, at any period of the year: they now fell at a time when the air was most calm and serene. 8. Of the severity of the ravages, caused by the plague of locusts, (Exod. x. 1-20.) some idea may be conceived from the account of those insects in this volume, p. 39. The Egyptians had gods, in whom they trusted to deliver their country from these terrible invaders. They trusted much to the fecundity of their soil, and to the deities, Isis and Serapis, who were the conservators of all plenty. But by this judgment they were taught that it was impossible to stand before Moses the servant of God. The very winds, which they venerated, were made the instruments of their destruction; and the sea, which they regarded as their defence against the locusts, could not afford them any pro tection. 9. The ninth plague consisted in three days' darkness over all the land of Egypt. (Exod. x. 21-27.) The Egyptians considered light and fire, the purest of elements, to be proper types of God. They regarded the sun, the great fountain of light, as an emblem of his glory and salutary influence on the world. The sun was esteemed the soul of the world, and was supposed with the moon to rule all things: and not only to be the conservators, but the creators of all things. Accordingly they worshipped them, as well as night and darkness. This miraculous darkness would, therefore, confirm still further (if further confirmation were wanting) the vanity of their idol-deities. The author of this book, it is universally admitted, was Moses; and it is cited as his production in several books of Scripture. By comparing Exod. xl. 17. with Num. i. 1. we learn that this book contains the history of one month, viz. from the erection of the tabernacle to the numbering of the people who were fit for war, that is, from the beginning of the second year after Israel's departure from Egypt to the beginning of the second month of the same year, which was in the year of the world 2514, and before Christ 1490. The laws prescribed upon other subjects than sacrifices have no chronological marks by which we can judge of the times when they were given. II. The general SCOPE of this book is, to make known to the Israelites the Levitical laws, sacrifices, and ordinances, and by those" shadows of good things to come," to lead the Israelites to the Messiah (Heb. x. 1. with Gal. iii. 24.): and it appears from the argument of Saint Paul, that they had some idea of the spiritual meaning of these various institutions. (1 Cor. x. 14.) This book is of great use in explaining numerous passages of the New Testament, especially the Epistle to the Hebrews, which, in fact, would be unintelligible without it. In considering, however, the spiritual tendency of Leviticus, care must be taken not to apply the types too extensively: the observation of Jerome as to its spiritual import is undoubtedly very pious and just, but few persons will acquiesce in his remark, that "almost every syllable in this book breathes a spiritual sacrament."3 III. Leviticus is divided by the Jews into nine paraschioth, which in our Bibles form twenty-seven chapters: it consists of four leading topics; comprising PART I. The Laws concerning Sacrifices, in which the diff.r- SECT. 1. The Burnt Offering (Lev. i.), which prefigured the 10. The infliction of the tenth and last plague-the destruction of the first-born (Exod. xi. 1-8. xìi. 29, 30.) was most equitable; because, after the Egyptians had been preserved by one of the Israelitish family, they had (contrary to all right, and in defiance of the stipulation originally made with the Israelites when they first went into Egypt,) enslaved the people to whom they had been so much indebted; had murdered their children, and made their bond age intolerable. We learn from Herodotus,2 that it was the custom of the Egyptians to rush from the house into the street, to bewail the dead with loud and bitter outcries: and every member of the family united in the bitter expressions of sorrow. How great, then, must their terror and their grief have been, when, at midnight, the Lord smote all the first-born of the land of Egypt, from the first-born of Pharaoh that sat on his throne, unto the first-born of the captive. This, and the subsequent references to Jerome's Prefaces, are made 1 Plutarch, Is. ct Osir. v. 1. p. 380. D. 2 Lib. ii. cc. 85, 85. SECT. 4. The Offering made for sins of ignorance (Lev. iv. 3 "Singula sacrificia, immo singula pene syllaba, et vestes Aaron, et totus Ordo Leviticus spirant cælestia sacramenta."-Epist. ad Paulinun, to the collection of them, which is prefixed to the Frankfört edition of the Latin Vulgate. (1826. 8vo) penalty of sin. Thus Jesus Christ is said to have made his | Almighty over the Israelites, during their wanderings in the soul an offering for sin. (Isa. liii. 10. with 2 Cor. v. 21.) wilderness, and the temptations and murmurings there by PART II. The Institution of the Priesthood, in which the con- which they provoked and offended their Heavenly Protector; secration of Aaron and his sons to the sacred office is related, so that, at length, he sware in his wrath that they should not together with the punishment of Nadab and Abihu. (Lev. enter into his rest. (Psal. xcv. 11.) St. Paul, warning the viii.-x.) converted Hebrews, expressly states that they could not enter into the land of Canaan because of their unbelief (Heb. iii. PART III. The Laws concerning Purifications both of the peo-19.); and in 1 Cor. x. 1.-11. he states that all these things ple and the Priests. (Lev. xi.-xxii.) Among these, the regulations concerning leprosy (xiii.) as representing the universal taint of sin, and those concerning the scape-goat and the great day of atonement (xvi.), demand particular attention; as typifying the death and resurrection of Christ, and the atonement made thereby (Heb. ix. 7-12. 24-27.); while they at the same time inculcate the hatefulness of sin, and the necessity of internal purity. Chapters xviii. and xix. contain various cautions to the Israelites to avoid the sinful practices of the Egyptians and Canaanites, with laws adapted to the peculiar circumstances and situations of the children of Israel, interspersed with several moral precepts inculcating the duties of humanity and mercy, and the necessity of strict integrity. PART IV. The Laws concerning the Sacred Festivals, Vows, Things devoted, and Tithes. Chapter xxiii. treats of the seven great festivals, viz. the Sabbath, the passover, the feast of first-fruits, the feast of Pentecost, the feast of trumpets, the great day of atonement, and the feast of tabernacles. The celebration of these solemn festivals was of singular use for maintaining the system of divine worship among the Israelites; for distinguishing them from all other people; for the solemn commemoration of the many and great benefits conferred on them by Jehovah; for the preservation and continuance of the public ministry; for preserving purity and unity in divine worship; and, lastly, for prefiguring the manifold and great blessings bestowed on mankind by the Messiah. In chap. xxiv. various ceremonial and judicial rites are enjoined: and in chap. XXV. is recapitulated the law respecting the sabbatical year which had before been given (see Exod. xxiii. 10, 11.); the observance of the jubilee is enjoined, with various precepts respecting mercy, benevolence, &c. The jubilee was typical of the great time of release, the Gospel-dispensation. (See Isa. Ixi. 1-3. with Luke iv. 19.) Chap. xxvi. presents various prophetic promises and threatenings which have signally been fulfilled among the Jews. (Compare v. 22. with Num. xxi. 6. 2 Kings ii. 24. and xvii. 25. with Ezek. v. 17.) The preservation of the Jews to this day, as a distinct people, is a living comment on v. 44. The twentyseventh and last chapter comprises regulations concerning vows, and things devoted, as well as the tithes which were to be dedicated to the service of the tabernacle. SECTION V. ON THE BOOK OF NUMBERS. admonition. The method pursued in this book is precisely happened unto them for ensamples, and they are written for our that which would be adopted by the writer of an itinerary; the respective stations are noted; and the principal occur such as are of comparatively less importance. This circumrences that took place at each station are related, omitting stance is an additional internal proof that Moses was the author of the Book of Numbers, which is cited as his work in many parts of Scripture. III. TYPES OF THE MESSIAH, in this book, are, The Water that issued from the Rock (Num. xx. with 1 Cor. x. 4. 11.); and the elevation of the Brazen Serpent. (Num. xxi. with John iii. 14.) IV. This book contains only one PREDICTION concerning the Messiah, viz. Numbers xxiv. 17. 19. which, Rosenmüller and some other eminent biblical critics have contended, cannot apply to Jesus Christ. This passage, it is true, in its of Israel should arise a mighty prince, who would obtain an primary and literal meaning, intimates that from the people entire conquest and bear rule over the kingdoms of Moab and Edom: and it was fulfilled in David, for it is expressly recorded of him, that he finally subdued those nations. (2 Sam. viii. 2. 14.) But, in its full import, it has invariably been considered as referring to that illustrious personage, of whom David was a type and a progenitor: and is, in fact, a splendid prediction of the final and universal sway of the Messiah, when the middle wall of partition shall be broken down, and both Jews and Gentiles shall become one fold under one shepherd. This explanation is perfectly consonant to many other prophecies concerning the Saviour; which, in similar language, describe him as acquiring dominion over heathen countries, and destroying the enemies of his church: and it is observable, that, in several of these ancient predictions, some particular opposers, as the Moabites and Edomites, are put for the "adversaries of the Lord," in general. (See Psal. ii. 8. lxxii. 8. cx. 6. Isa. xi. 14. and xxv. 10.)1 In this passage, an eminent critic observes, that Balaam, in prophetic vision, descries the remote coming of Shiloh, under the imagery of a star and a sceptre, or an illustrious prince. Though it was foretold that "the sceptre should depart from Judah" at his coming, this prophecy confirms to him a proper sceptre of his own: and our Lord claimed it when he avowed himself a "King" to Pilate, but declared that his "kingdom was not of this world." (John xviii. 36, 37.) This branch of the prophecy was fulfilled about 1600 years after; when, at the birth of Christ," the Magi from the East" (who are supposed by Theophylact to have been the posterity of Balaam) came to Jerusalem, saying, "Where is the [true] born king of the Jews? for we have seen his star at its rising, and are come to worship him. "2 (Matt. ii. 1, 2.) V. The book of Numbers contains a history of the IsraelI. Title, author, date, and argument.-II. Scope.-III. Types ites, from the beginning of the second month of the second of the Messiah.-IV. Prediction of the Messiah.-V. Chro-year after their departure from Egypt, to the beginning of nology.-VI. Synopsis of its contents.-VII. Observations on the eleventh month of the fortieth year of their journeyings, the books of the wars of the Lord, mentioned in Numbers—that is, a period of thirty-eight years and nine or ten months. xxi. 14. (Compare Num. i. and xxxvi. 13. with Deut. i. 3.) Most of the transactions here recorded took place in the second and thirty-eighth years: the dates of the facts related in the middle of the book cannot be precisely ascertained. Writ contains ten paraschioth or chapters; in our Bibles it VI. According to the Jewish division, this portion of Holy I. IN conformity with the Hebrew custom, this fourth book of Moses is usually termed, va-JeDaBaR, and he spake because it commences with that word in the original text: it is also called, BeMIDBAR, "In the Desert," which is the fifth word in the first verse, because it relates the transactions of the Israelites in the wilderness. By the Alexandrian 1 Robinson's Scripture Characters, vol. i. p. 480.-The same author, adds translators it was entitled APIOMOI, which appellation was "Jesus, then, is the 'Star,' which Balaam foretold; the bright and mornadopted by the Greek fathers; and by the Latin translators (Luke i. 78. Rev. xxii. 16.); and to him also the sceptre' of universal going star,' which, through the tender mercy of our God, hath visited us' it was termed Numeri, Numbers, whence our English title is vernment is committed. He shall have dominion; for he must reign till derived; because it contains an account of the numbering of he hath put all enemies under his feet.' (1 Cor. xv. 25.) Balaam looked for the children of Israel, related in chapters i.-iii. and xxvi.ward to the time of his coming, which is usually called, as in Num. xxiv. 14., It appears from xxxvi. 13. to have been written by Moses in the plains of Moab. Besides the numeration and marshalling of the Israelites for their journey, several laws in addition to those delivered in Exodus and Leviticus, and likewise several remarkable events, are recorded in this book. II. The SCOPE of the Book of Numbers is, to transmit to posterity, for a perpetual example, the providential care of the latter days:' and concerning him, he said, 'I shall see him, but not now; I shall behold him, but not nigh; which might intimate, that his appearance was far removed, and that he should see him only by the spirit of prophecy. But it may also refer to the second advent of the Saviour, when indeed both Balaam and every despiser of his grace 'shall see him' in his glory-' shall behold him, but not nigh:' for they shall be driven out from him with shame and confusion, and be punished with everlasting destruc tion from the presence of the Lord, and from the glory of his power." 2 Dr. Hales's Analysis of Chronology, vol. ii. book i. p. 229. Ibid. p. 481. consists of thirty-six chapters, which comprise four principal parts or sections. PART I. The Census of the Israelites, comprising, SECT. 1. The enumeration of the twelve tribes, and the marshalling of them into a regular camp; "each tribe by itself under its own captain or chief, distinguished by its own peculiar standard." (Num. i. ii.) The standards or banners of the tribes are not mentioned by Moses (ii. 2.); but they seem to be pointed out by Rev. iv. 7. with which the tradition of the Jews agrees. The standard of Judah is a lion; of Reuben, a man; of Ephraim, an ox; of Dan, an eagle. This agrees with the vision of the cherubic figures in Ezekiel i. 10.1 SECT. 2. The sacred or ecclesiastical census of the Levites; the designation of them to the sacred office, and the appointment of them to various services in the tabernacle. (iii. iv.) Besides the conveniency which would naturally result from the numeration and marshalling of the tribes, this census would demonstrate to the Israelites (as it does to us), how faithful God had been to the promise made to the patriarchs Abraham, Isaac, and Jacob, of multiplying and preserving their posterity. By this, also, they were preserved from all intermixture with their vicious and idolatrous neighbours; each true-born Israelite being obliged and enabled to deliver a clear account of the tribe, and even the family, from which he was descended; which was of still higher and more special importance for preserving the certain and unexceptionable genealogy of Christ the Messiah, who was to be born of this nation, according to original and repeated promise.2 PART II. The Institution of various Legal Ceremonies,-as, SECT. 1. The purification of the camp, by the removal of all unclean persons from it, and the trial of the suspected adulteress by the waters of jealousy. (Num. v.) SECT. 2. The institution of the Nazareate. (vi.) SECT. 6. Regulations concerning the moving or resting of the camp of Israel during their progress. (x.) PART III. The History of their Journey from Mount Sinai to the Land of Moab, comprising an Account of their Eight Murmurings in the Way. SECT. 1. The first Murmuring of the People on account of the length of the way; which was punished by fire at Taberah. (xi. 1—3.) SECT. 2. Their Loathing of Manna, and Murmuring for Flesh, punished by the sending of quails and a pestilence. (xi. 4-35.) SECT. 3. The Murmuring of Aaron and Miriam at Moses, for which Miriam was smitten with a leprosy, but was healed at the intercession of Moses. (xii.) SECT. 4. The instructions given to the spies who were sent to explore the promised land, and their "evil report" of it. (xiii.) The Murmuring of the People at Kadesh-Barnea; for which all of them,.who were twenty years old and upward, were deprived of entering into Canaan: and the men that brought up "the evil report of the land died by the plague," excepting Joshua and Caleb. In ch. xv. some ordinances are given for conducting the worship of Jehovah in the land of Canaan. SECT. 5. The Murmuring and Rebellion of Korah, Dathan, and Abiram, and their followers, with their punishment. (xvi. 1-40.) SECT. 6. The Murmuring of the People against Moses and Aaron, on account of their preceding judgment, and their punishment, with Aaron's intercession for them.3 (xvi. 41 -50.) The miraculous budding of Aaron's rod among the rods of the tribes, as a confirmation of his priesthood, and as a monument against the rebels (xvii.); which was succeeded by some directions concerning the dignity and supe riority of the priestly office over that of the Levites, and respecting the maintenance of both (xviii.), together with regulations concerning the water of separation made with the ashes of a red heifer, and its use for the purification of those who were unclean. (xix.) SECT. 7. Their Murmuring in the Desert of Zin for Water, the unbelief of Moses, the perfidy of the Edomites, and Aaron's death. (xx.) SECT. 8. Their Murmuring, as "they journeyed to compass the land of Edom," when "the soul of the people was dis couraged because of the length of the way," and also their loathing of manna, by them contemptuously termed "light bread," for which they were punished with fiery serpents, but on repentance were healed by looking at a brazen serpent. (xxi.) PART IV. A History of the Transactions which took place in the Plains of Moab (xxii.-xxxvi.); including, SECT. 1. The machinations of their enemies against them, their frustration, and the prophecies of Balaam respecting the Jews and their enemies, the ensnaring of the Israelites to commit idolatry by the Moabites, with their consequent punishment. (xxii-xxv.) SECT. 2. A second enumeration of the people (xxvi.); in which are displayed "the singular providence of God, and the further accomplishment of his promise to the patriarchs, in multiplying the people of Israel so exceedingly, that in all the tribes there were only 61,020 men" less than at the first census," notwithstanding the whole of that murmuring generation" (with the exception of Joshua, Caleb, and a few others) "perished in the wilderness." SECT. 3. The remaining chapters relate the appointment of Joshua to be the successor of Moses, and various regulations concerning sacrifices, and the partition of the promised land. (xxvii.-xxxvi.) The thirty-third chapter contains a recapitulation of the several stages of the journeyings of the Israelites. As the best elucidation of this subject, the reader is referred to the accompanying Map, together with the table on the following page. (Heb. ii. 17.) "Does not He, while the pestilence of sin is raging in the world at large, or in the bodies of individuals, stand between us and sin with the incense of his intercession, and the offering of his blood, and make an atonement and stay the plague, and death eternal, to all who have a lively faith in Him? He is able to save them unto the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. (Heb. vii. 25.)" "Plumptre's Popular Commentary on the Bible, vol. i. p. 253. consult Bishop Newton's Dissertations, vol. i. diss. v. and the Dissertation On the accomplishment of all these prophecies delivered by Balaam, sur les Prophéties de Balaam, in the Bible de Vence, tom. iii. pp. 274-313. "Though God had probably rejected Balaain as an apostate prophet, he oracles; to illustrate the impotency of the heathen arts, and to demonstrate deigned to employ him on this signal occasion as the herald of the divine the power and foreknowledge of the Divine Spirit." (Bp. Gray.) Bishop Butler has a fine discourse on the character of Balaain, Works, vol. i. serin. vii. Roberts's Clavis Bibliorum, p. 26. The following comparative statement will show how much some of the tribes had increased, and others had diminished, since the first enumeration: increase 1,000 Dan Asher Levites Decrease in all 61,020. Increase in all 59,020 Mr. Reeves's edition of the Bible with Notes, on Num. xxvi. 62. Dr. A. Clarke on Num. xxvi. 51. • Roberts's Clavis Bibliorum, p. 26. § 4. 16. Taberah Murmuring of the peo 17. Kibroth Hattaavah, or Num. X. 12. X. 33. ple Tophel Twelve Spies sent 2. 7. 6. Their return The people rebel Sentenced to wander xiv. 33. forty years xxxii. 13. VII. Few passages in the Pentateuch have more exercised the ingenuity of biblical critics, than the Book of the Wars of the Lord mentioned in Num. xxi. 14. Aben-Ezra, Hottinger, and others, are of opinion that it refers to this book of the Pentateuch, because în it are related various battles of the Israelites with the Amorites: Hezelius, and after him Michaelis, think it was an Amoritish writing, containing triumphal songs in honour of the victories obtained by Sihon king of the Amorites, from which Moses cited the words that immediately follow. Fonseca and some others refer it to the book of Judges. Le Clerc understands it of the wars of the Israelites, who fought under the direction of Jehovah, and, instead of book, he translates it, with most of the Jewish doctors, narration; and proposes to render the verse thus:"Wherefore, in the narration of the wars of the Lord, there is (or shall be) mention of what he did in the Red Sea, and in the brooks of Arnon."-Lastly, Dr. Lightfoot considers this book to have been some book of remembrances and direcxxxiii. 19. tions written by Moses for Joshua's private instruction, for xxxiii. 21. the prosecution of the wars after his decease. (See Exod. xxxiii. 22. || xvii. 14-16.) This opinion appears to us the most simple, xxxiii. 23. and is, in all probability, the true one. xxxiii. 20. xxxiii. 24. 20. Rimmon Parez 21. Libnah, or Leban 22. Rissah xxxiii. 25. 27. Tahath xxxiii. 26. 28. Tarath. xxxiii. 27. 29. Mitcah xxxiii. 28. 30. Hashmonah, or SECTION VI. ON THE BOOK OF DEUTERONOMY. I. Title, date, and chronology,-II. Scope.-III. Predictions of the Messiah.-IV. Synopsis of contents.-V. Observations.-Table or harmony of the Mosaic law. I. THE Jews call this fifth book of Moses (ALEH HαDEBARIM), that is, "These are the words," because the original commences with these words: by some rabbins it is called (MISNEH TORAH), or the repetition of the law, while others term it (SEPHER TUKHHUTH), or the Book of Reproofs, on account of the numerous reproofs of the Israelites by Moses. The Greeks and Latins respectively in the Bible de Vence, tom. iii. pp. 365-405. there is an elaborate Geo- call it AETTEPONOMION, Deuteronomium (whence our graphical Dissertation sur les xlii. Stations des Israelites. English title Deuteronomy is derived), that is to say, the second law repos Nouas), because it contains a second statement of the laws which Moses had formerly promulgated to the Israelites. From a comparison of Deut. i. 5. with xxxiv. 1. it appears to have been written by Moses on the plains of Moab, a short time before his death; and this circumstance will account for that affectionate earnestness with which he addresses the Israelites. The period of time comprised in this book is five lunar weeks, or, according to some chronologers, about two months, viz. from the first day of the eleventh month of the fortieth year after the exodus of Israel from Egypt, to the eleventh day of the twelfth month of the same year, A. M. 2553, B. C. 1451. From the account of Moses's death recorded in the thirty-fourth chapter of this book, and the insertion of some explanatory words in other parts of Deuteronomy, it has been insinuated that Moses could not have been its author: but the following remark will clearly prove this notion to be unfounded. The words of Moses (as we have already had occasion to remark) evidently conclude with the thirty-third chapter: the thirty-fourth was added to complete the history, the first eight verses probably immediately after his death by his successor Joshua, the last four by some later writer, probably Samuel or Ezra, or some prophet that succeeded Samuel. Another and equally satisfactory solution of this difficulty is the following; viz. that what now forms the last chapter of Deuteronomy, was formerly the first of Joshua, but was removed thence, and joined to Deuteronomy by way of supplement. This opinion will not appear improbable, when it is considered that sections and other divisions, as well as points and pauses, were invented long since these books were written: for, in those early ages several books were connected together, and followed each other on the same roll. The beginning of one book might, therefore, be easily transferred to the end of another, and in process of time be considered as its real conclusion, as in the case of Deuteronomy; especially as the supplemental chapter contains an account of the last transactions and death of the great author of the Pentateuch.' II. The SCOPE of the book of Deuteronomy is, to repeat to the Israelites, before Moses left them, the chief laws of God which had been given to them; that those who were not born at the time when they were originally delivered, or were incapable of understanding them, might be instructed in these laws, and excited to attend to them, and, consequently, be better prepared for the promised land upon which they were entering. With this view the sacred historian recapitulates the various mercies which God had bestowed upon them and their forefathers, from their departure out of Egypt; the victories which by divine assistance they had obtained over their enemies; their rebellion, ingratitude, and chastisements. The moral, ceremonial, and judicial laws are repeated with additions and explanations; and the people are urged to obedience in the most affectionate manner, from the consideration of the endearing promises made to them by God, which he would assuredly perform, if they did not frustrate his designs of mercy by their own wilful obstinacy. That no person might thereafter plead ignorance of the divine law, he commanded that it should be read to all the people at the end of every seventh year; and concluded his ministerial labours among the Israelites by a most admirable ode, which he commanded every one to learn, and by giving his prophetic benediction to the twelve tribes. III. This book contains only one PROPHECY RELATIVE TO THE MESSIAH, viz. Deut. xviii. 15. 18, 19., which was fulfilled fifteen hundred years after it had been delivered, and is expressly applied to Jesus Christ in Acts iii. 22, 23. and vii. 37.2 it also comprises several very remarkable predictions relative to the Israelites, some of which are fulfilled before our eyes. "These prophecies," it has been justly remarked, "become more numerous and distinct towards the close of his life. His denunciations with respect to the future state of the Israelites; the sufferings, the dispersions, and the devastations to which they were to be subject; the prophetic blessings which he pronounced on the different tribes by name; the clear foresight which he had of the rapid victories of their invaders, and of the extreme miseries which they were to experience when besieged; his express predictions relating to the future condition of the Jews, which we see 1 Alexander's Hebrew and English Pentateuch, cite by Dr. Clarke on Deut. xxxiv., who is of opinion that this chapter should constitute the first chapter of the book of Joshua. 2 On the accomplishment of this prediction, see Vol. I. ch. I. Sec. II. App. Bishop Newton's Sixth Dissertation, and Dr. Jortin's Remarks on Ecclesiastical History, vol. i. pp. 130-149. edit. 1768. By Mr. Hewlett, Introd. to Deut. in vol. i. of his Commentary on the Bible, 4to edit. accomplished in the present day :-all these circumstances, when united, bear ample testimony to the truth and authenticity of this sacred book, and present to our minds a memorable instance of the divine justice." IV. The Jews divide this book into ten paraschioth or chapters: in our Bibles it consists of thirty-four chapters, the contents of which may be arranged under the four following heads :PART I. A Repetition of the History related in the preceding Books; comprising, SECT. 1. A relation of the events that took place in the wilderness, from their leaving Mount Horeb until their arrival at Kadesh. (Deut. i.) SECT. 2. Their journey from Kadesh till they came to the land of the Amorites, and the defeat of Sihon their king, and of Og king of Bashan, together with the division of their territories among the tribes of Reuben and Gad and the half tribe of Manasseh. (ii. iii.) SECT. 3. An exhortation to obey the divine law, and to avoid idolatry, founded on their past experience of the goodness of God. (iv.) PART II. A Repetition of the Moral, Ceremonial, and Judicial Law; containing, SECT. 1. A Repetition of the Moral Law or Ten Commandments (v. 1—22.) and its effect upon the people of Israel (v. 22-33.) ;-an exposition of the first commandment, with an exhortation to love God with all their hearts (vi.); -an exposition of the second commandment against idolatry, prohibiting any intercourse with the idolatrous nations, and enjoining the extirpation of the Canaanites and every vestige of their idolatry (vii.);-strong motives to obedience, arising from a review of their past mercies, and from the consideration that Jehovah was about to conduct them into the promised land, not on account of their own rightcousness, but of his great mercy. (viii. ix. x. xi.) SECT. 2. A Repetition of the Ceremonial Law (xii-xvi.) ; -a command to abolish all idolatry, and regulations for the worship of God (xii.);-laws against false prophets, and idolatrous cities (xiii.);-prohibition against disfiguring themselves in mourning (xiv. 1, 2.) ;-a recapitulation of the law concerning clean and unclean animals (xiv. 3—21.), -and the payment of tithes to the Levites (xiv. 22—29.); -regulations concerning the year of release (xv.);-concerning the stated annual feasts, the Passover, Pentecost, and Feast of Tabernacles (xvi. 1-17.);-the election of judges, and administration of justice (xvi. 18-20.) ;—a prohibition against planting groves or setting up idols near the altar of God. (xvi. 21, 22.) SECT. 3. A Repetition and Exposition of the Judicial Law (xvii.—xxvi.) ;—a command to put idolaters to death, regulations for determining difficult controversies, and concerning the election and qualifications of a king (xvii.);-the maintenance of the priests and Levites (xviii. 1-8.) ;— cautions against following the abominations of the Gentile nations, especially divination (xviii. 9—14.);—a prediction relative to the great prophet that should arise (xviii. 1519.);-criteria for distinguishing false prophets from true ones (xviii. 20-22.) ;-laws relative to the cities of refuge (xix. 1-10.), the treatment of murderers (xix. 11—13.), and the evidence of witnesses (xix. 15-21.) ;-laws concerning war and the treatment of the Canaanites (xx.) ;—the expiation of uncertain murder, marriage with captives, rights of the first-born, punishment of a disobedient son, &c. (xxi.) ;-regulations concerning things lost or strayed, the distinguishing of the sexes by their apparel, punishment of adultery, &c. (xxii.);-who may or may not enter into the congregation-prohibition against all uncleanness regulations concerning usury, vows, and trespasses (xxiii.); -of divorces, the privileges of newly married men, pledges, manstealing, wages, the execution of justice, and gleanings (xxiv.); concerning lawsuits and punishments, weights and measures, &c. (xxv.) :-ceremonies to be observed in offering first-fruits (xxvi. 1-15.);-the covenant between God and the Israelites. (xxvi. 16-19.) PART III. The Confirmation of the Law; for which purpose the law was to be written on stones, and set up on Mount Ebal, (xxvii.);-prophetic promises to the obedient, and curses against the disobedient (xxviii.);—an exhortation to obedience from a review of their past mercies, and to dedicate On the prophecies contained in this chapter, see Bishop Newton, vol. i diss. vii. |