Exposition of the First Commandment (4)

Exposition of the First Commandment (4)

Deuteronomy 18

Deuteronomy 18:21, 22

21. And if thou say in thine heart, How shall we know the word which the Lord hath not spoken?

21. Quia si dixeris in corde tuo, Quomodo cognoscemus verbum quod non loquutus fuerit Jehova?

22. When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

22. Quando loquetur propheta in nomine Jehovah, et non extiterit res illa, neque evenerit: sermo est quem non loquutus est Jehova, per superbiam enim loquutus est propheta ille: ne timeas ab eo.

21. And if thou say in thy heart. This exception has reference to the prohibition, which we have already noticed in this same chapter. God, in His appointment of Prophets to be His substitutes in teaching the people, had invested them with no common authority, enjoining obedience to be paid to their precepts. But those, upon whom the office of teaching is conferred, do not alwayduly fulfill it; and hence the doubt naturally arises, how the people shall determine when they are addressed as by Gods mouth, so as to distinguish the true from the false. There is, therefore, no question expressed in words, but God anticipates the secret scruples which might otherwise keep men’s minds in suspense; for to “say in the heart” is equivalent to doubting in one’s self when any danger is perceived. Now, to remove this difficulty, He does not enumerate all the marks of distinction; because He does not indeed allude to doctrine, but only to prophecies. But, speaking popularly, as to evil and ignorant persons, He commands them to observe whether those, who pretend to the name of Prophet, foretell the truth. But although, as we have lately seen, false teachers also rival in this respect the servants of God, and are found to be veracious in some particular prophecy; yet it is sufficient as the touchstone of their truth, to set down what happens for the most part, (ἐπὶ τὸ πολὺ;) just as God himself chooses to be distinguished and separated from idols by the same test. Nor does Moses affirmatively pronounce that credit must be given to prophets, whenever events correspond with their predictions; but only admonishes them, that, if they consider attentively, they cannot be deceived, because God will speedily expose the false prophets to ridicule, and will confound their folly. Thus Jeremiah prudently accommodates this passage to the circumstances of his own times, in order that it may be manifested how rashly and falsely Hananiah spoke in promising impunity for those sins over which God’s vengeance impended. (Jeremiah 28:6.) In sum, Moses means nothing more than that the people would not be exposed to the danger of going astray, if they endeavored heartily to obey God; because it would come to pass by His just judgment, that the temerity of all who have falsely abused His holy name should be made to appear, and thus they should be unmasked.

22. The prophet hath spoken it presumptuously. He not only condemns the folly and vanity of those who advance their own inventions in the place of God’s commands, but also their arrogance; since doubtless, this is impious and intolerable audacity, to set forth the offspring of man’s earthly brain as if it were a divine revelation. And on this ground it is that their impiety is detestable, who fill the air with the fumes of their revelations in order to alarm the simple. Wherefore, he adds, that they should “not be afraid” of such a prophet; because, as nothing can be more arrogant than the ministers of Satan, they confidently utter their boastings, by which we may be easily moved and even overwhelmed, unless we had this buckler to protect us, viz., that their terrific noise may be safely despised. This doctrine is now-a-days very useful for us. We know how insolently the Papists boast of the Catholic Church; of the Apostolic See; how fiercely they rage in Peter’s name; how impetuously they fulminate their curses and anathemas; but, when it is ascertained that whatever they put forward as revelations of the Spirit are but the empty figments of men, it will be easy to dispel those terrors which flow from this same fountain of presumption.

Leviticus 18

Leviticus 18:21

21. And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the Lord.

21. E semine tuo non dabis quod trajiciatur coram Moloch: neque profanabis nomen Dei tui: Ego Jehova.

Leviticus 19

Leviticus 19:26, 31

26. Neither shall ye use enchantment, nor observe times.

26. Non augurabimini, neque divinationi eritis intenti.

31. Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the Lord your God.

31. Non respicietis post Pythones, et ariolos non inquiretis: ut polluamini in ipsis. Ego Jehova Dens vester.

18:21. Thou shalt not let any of thy seed. In these three precepts Moses more lightly touches on what we have lately seen set forth at greater length in Deuteronomy; for there he condemns impious offerings, as well as the responses of familiar spirits, magical arts, and enchantments. He now in the first place adverts to adulterous sacrifices, especially to that impure and detestable service of consecrating their children to Moloch, as they called him, the idol of the Gentiles; and then adds a prohibition, that they should give no heed to false revelations. But in these two passages of Leviticus he only enumerates two classes, viz., to use auguries and divinations, and to seek responses from familiar spirits, and to consult magicians or enchanters; yet he includes all the others of which we have previously spoken. And, lest they should think the crime a light one, he says that all they are “defiled” who devote themselves to this kind of curiosity. The confirmation, which is added at the end of both clauses, has relation to the sum of the First Commandment; for when God declares Himself to be “Jehovah, and the God of Israel,” he both claims the worship which is due to Him alone, and also condemns all the superstitions whereby pure religion is adulterated. There is also an antithesis implied, in which God contrasts Himself with all fictitious idols; and therefore the words may be thus paraphrased, — Since I am the eternal God, and separated from all others which the Gentiles foolishly make to themselves, and since I have chosen you to myself as my peculiar people, I would have you, as you ought to be, pure and separated from all defilements.

Note 304. “Il en raconte seulement quatre especes; mais il y comprend toutes celles que nous avons veus par ci-devant;” he mentions only four sorts, but comprehends in them all those which we have before observed. — Fr.

Deuteronomy 12

Deuteronomy 12:29-32

29. When the Lord thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land;

29. Quum exciderit Jehova Deus tuns gentes ad quas tu venis possidendas a facie tua, et eas possederis, et habitaveris in terra ipsarum.

30. Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise.

30. Cave tibi ne to illaquees post ipsas, postquam deletae fuerint a facie tua: et ne inquiras ad deos earum, dicendo, Quomodo servierunt gentes istae diis suis, sic etiam ego faciam.

31. Thou shalt not do so unto the Lord thy God: for every abomination to the Lord which he hateth have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods.

31. Non facies sic Jehovae Deo tuo: quia quicquid abominatio est Jehovae, et quod odit, fecerunt diis suis: quinetiam filios suos et filias suas combusserunt igni diis suis.

32. What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.

32. Omne igitur verbum quod ego praecipio vobis, observabitis ad faciendum: non adjicies super illud, neque minues quicquam ex eo.

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. 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 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.

Note 305. 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.

Note 306. 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.

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.

32. What thing soever I command. In this brief clause he teaches that no other service of God is lawful, except that of which He has testified His approval in His word, and that obedience is as it were the mother of piety; as if he had said that all modes of devotion are absurd and infected with superstition, which are not directed by this rule. Hence we gather, that in order to the keeping of the First Commandment, a knowledge of the true God is required, derived from His word, and mixed with faith. By forbidding the addition, or diminishing of anything, he plainly condemns as illegitimate whatever men invent of their own imagination; whence it follows that they, who in worshipping God are guided by any rule save that which He Himself has prescribed, make to themselves false gods; and, therefore, horrible vengeance is denounced by Him against those who are guilty of this temerity, through Isaiah,

“Forasmuch as this people draw near me, etc., by the precept of men; therefore, behold I will proceed to do a marvellous work and a wonder: for the wisdom of their wise men shall perish,” etc. (Isaiah 29:13, 14.)

Now, since all the ceremonies of the Papal worship are a mass of superstitions, no wonder that all her chief rulers and ministers should be blinded with that stupidity wherewith God has threatened them.

Note 307. Addition in French, “avoit menace les anciens Sacrificateurs.”