1. At that time the Lord said unto me He had had intercourse with the people for some time, before he returned into the mount with the second tables; and therefore he now begins to relate more fully what he had already mentioned in the inverted order of time, i.e., that he stayed in the mount forty days to make entreaty for them. And this also the repetition in the 10th verse more clearly demonstrates, where he says, that he stayed in the mount “according ▼

▼

See Margin, A.V.

to the first days.” But, although he there says that he was hearkened to when he interceded in the mount, still he includes the prayers which he had previously offered when he heard of the people’s revolt, and after he had broken the tables and taken away God’s tabernacle, in which he prayed apart to obtain pardon for their sin. What is also here said respecting the ark is not in its proper place; for it was a part of the tabernacle, as we have elsewhere seen. It is, therefore, exacting too much to require that the things which are related together, should be referred to the same instant of time.

Exodus 40

Exodus 40:1-35
1. And the Lord spoke unto Moses, saving,	1. Loquutus est Jehova ad Mosen, dicendo:
2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation;	2. Die mensis primi, prima ejusdem, eriges tabernaculum, tabernaculum conventionis.
3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail.	3. Et pones ibi arcam testimonii quam teges velo.
4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof.	4. Introducesque mensam, et ordinationem ejus: introduces insuper candelabrum, et accendes luernas ejus.
5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle.	5. Pones praeterea altare aureum ad suffimentum e regione arcae testimonii: et pones aulaeum ostii tabernaculi.
6. And thou shalt set the altar of the burnt-offering before the door of the tabernacle of the tent of the congregation.	6. Dein pones altare holocausti coram ostio tabernaculi conventionis:
7. And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein.	7. Postea pones concham inter tabernaculum conventionis et altare, in qua pones aquam.
8. And thou shalt set up the court round about, and hang up the hanging at the court-gate.	8. Postremo pones atrium in circuitu, et aulueum portae atrii.
9. And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy.	9. Tunc accipies oleum unctionis, et unges tabernaculum atque omnia vasa qum sunt in eo: sanctificabisque illud et omnia vasa ejus, et erit sanctum.
10. And thou shalt anoint the altar of the burnt-offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy.	10. Unges et altare holocausti, atque onmia vasa ejus: sanctificabisque altare, et erit altare sacrosanctum.
11. And thou shalt anoint the laver and his foot, and sanctify it.	11. Unges etiam concham et basira ejus, sanctificabisque illam.
12. And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water.	12. Tunc appropinquare facies Aharon et filius ejus ad ostium tabernaculi conventionis, lavabisque cos aqua.
13. And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest’s office.	13. Et induere facies Aharon vestes sanctas, ungesque eum, et sanctificabis eum, ut sacerdotio fungatur mihi.
14. And thou shalt bring his sons, and clothe them with coats:	14. Filios quoque ejus appropinquare facies, et indues eos tunicis.
15. And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest’s office: for their anointing shall surely be an everlasting priesthood throughout their generations.	15. Ungesque filius, quemadmodum unxeris patrem eorum: et sacerdotio fungentur mihi, eritque unctio eorum ut sit els in sacerdotium perpetuum per generationes suas.
16. Thus did Moses: according to all that the Lord commanded him, so did he.	16. Fecit ergo Moses juxta omnia quae illi praeceperat Jehova, sic fecit.
17. And it came to pass in the first month, in the second year, on the first day of the month, that the tabernacle was reared up.	17. Et factum est mense primo, anno secundo, prima mensis, erectum filit tabernaculum.
18. And Moses reared up the tabernacle, and fastened his sockets, and set up the hoards thereof, and put in the bars thereof, and reared up his pillars.	18. Erexit igitur Moses tabernaculum, posuitque bases ejus, et tabulas ejus, et vectes ejus, atque erexit columnas ejus.
19. And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the Lord commanded Moses.	19. Extendit praeterea tentorium super tabernaculum, et posuit operimentum tentorii super idud superne, quemadmodum praeceperat Jehova, Mosi.
20. And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy-seat above upon the ark.	20. Tulitque et posuit testimonium in arca ipsa, posuit quoque vectes super arcata, et propitiatorium super arcata superne.
21. And he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark of the testimony; as the Lord commanded Moses.	21. Induxitque aream in tabernaculum, posuitque velum tentorii, et texit arcata testimonii, quemadmodum praeceperat Jehova ipsi Mosi.
22. And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail.	22. Posuit et mensam in tabernaculo conventionis ad latus tabernaculi ad aquilonem extra velum.
23. And he set the bread in order upon it before the Lord; as the Lord had commanded Moses.	23. Et ordinavit super eam ordinationem panum coram Jehova, quemadmodum praeceperat Jehova ipsi Mosi.
24. And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward.	24. Posuitque candelabrum in tabernaculo conventionis ex adverso in latere tabernaculi ad meridiem.
25. And he lighted the lamps before the Lord; as the Lord commanded Moses.	25. Et accendit lucernas coram Jehova, quemadmodum praeceperat Jehova ipsi Mosi.
26. And he put the golden altar in the tent of the congregation before the vail:	26. Posuit etiam altare aureum in tabernaculo conventionis coram velo:
27. And he burned sweet incense thereon; as the Lord commanded Moses.	27. Et incendit super illud suffimentum aromaticum, quemadmodum praeceperat Jehova ipsi Mosi.
28. And he set up the hanging at the door of the tabernacle.	28. Posuit praeterea aulaeum ostii tabernaculi.
29. And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt-offering, and the meat-offering; as the Lord commanded Moses.	29. Et altare holocausti posuit ad ostium tabernaculi, tabernaculi conventionis: et obtulit super illo holocaustum, et minham, quemadmodum praeceperat Jehova ipsi Mosi.
30. And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal.	30. Et posuit concham inter tabernaculum conventionis et altare, in qua posuit aquam ad lavandum.
31. And Moses, and Aaron, and his sons, washed their hands and their feet thereat.	31. Et lavabant ex ea Moses et Aharon et filii ejus marius suas et pedes suos.
32. When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the Lord commanded Moses.	32. Quando ingrediebantur tabernaculum conventionis, et quando accedebant ad altare, lavabant se, sicut praeceperat Jehova ipsi Mosi.
33. And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court-gate: so Moses finished the work.	33. Postremo erexit atrium in circuitu tabernaculi et altaris, posuitque aulaeum portae atrii. Itaque, absolvit Moses opus ipsum.
34. Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle.	34. Et operuit nubes tabernaculum conventionis, gloriaque Jehovae replevit tabernaculum.
35. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle.	35. Neque poterat Moses ingredi tabernaculum conventionis, quia habitabat super illud nubes, et gloria Jehovae replebat tabernaculum.

 

Numbers 9

Numbers 9:15, 16
15. And on the day that the tabernacle was reared up, the cloud covered the tabernacle, namely, the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until the morning.	15. Quo die erectum fuit tabernaculum, operuit nubes tabernaculum supra rectum testimonii: vespere autem erat super tabernaculum tanquam species ignis usque mane.
16. So it was alway: the cloud covered it by day, and the appearance of fire by night.	16. Sic erat jugiter: nubes operiebat ilud, et species ignis noctu.

 

6. And the children of Israel. Since it is not the design of Moses to specify the stations here, as he does in Numbers 33, but only to mark the place in which Aaron died, I have therefore thought fit to connect what we read here with the preceding narrative. In the death of Aaron, they might recognize the punishment of their own rebellion. But that Eleazar should be substituted in his place, was a sign of the paternal grace of God, who did not suffer them to be deprived of this blessing. This succession, too, was to be a perpetual rule for the future, so that the sacerdotal dignity, according to God’s prescription, should remain in that family.

He here specifies the names of certain places, which he omits in the passage above cited; for he there states that the Israelites went straight from Kadesh-barnea to Mount Hor; and then makes them pass on to Zalmonah and Punon, perhaps because the places had different names, or because they did not pitch their camp in Gudgodah, or Jotbath; although the advantages of the spot might have invited them to stop in a well-watered valley, for it is called “the land of torrents,” through which an abundance of water flowed.

I do not advert to what every reader will readily observe for himself, that in the discourse of Moses the order of the history is inverted; for he says that the Levites were separated from the rest of the people, after the death of Aaron.

Numbers 21

Numbers 21:1-3
1. And when king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies, then he fought against Israel, and took some of them prisoners.	1. Quum audisset Chananaeus rex Arad habitans in meridie quod veniret Israel per viam exploratorum, pugnavit cum Israele, et abduxit ab eo praedam (vel, captivitatem.)
2. And Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.	2. Vovit ergo Israel votum Jehovae, et dixit, Si tradendo tradideris populum istum in manum meam, delebo urbes eorum.
3. And the Lord hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah.	3. Et exaudivit Jehova vocem Israelis, et dedit Chananaeum, et delevit eos ac urbes eorum: vocavitque nomen loci illius Horma.

 

8. At that time the Lord separated the tribe of Levi Moses does not exactly observe the order of time in the chapter from which this passage is taken, since he deemed it sufficient to collect here and there what was required to complete his general exhortation. The object indeed of the recital of this history was, lest any should attempt to overthrow God’s invioable decree in their pride and audacity; and therefore, in order that the dignity of the tribe of Levi may not beget envy, he testifies that God is its author. The clause, “unto this day,” seems to refer to those instances in which God had manifested His favor towards the Levites, lest any similar rivalry should hereafter arise. The rest has been expounded elsewhere.

Numbers 2

Numbers 2:1-34
1. And the Lord spake unto Moses and unto Aaron, saying,	1. Et loquutus est Jehova Mosi et Aharon, dicendo:
2. Every man of the children of Israel shall pitch by his own standard, with the ensign of their father’s house: far off about the tabernacle of the congregation shall they pitch.	2. Singuli juxta vexillum suum, juxta signa domus patrum suorum, castrametabuntur filii Israel: procul, circum tabernaculum conventionis castrametabuntur.
3. And on the east side, toward the rising of the sun, shall they of the standard of the camp of Judah pitch, throughout their armies: and Nahshon the son of Amminadab shall be captain of the children of Judah.	3. Hi autem castrametabuntur ad orientem, a d exortum vexillum exercitus Juda per turmas suas: et princeps filiorum Juda erit SaMson filius Amminadab.
4. And his host, and those that were numbered of them, were threescore and fourteen thousand and six hundred.	4. Et exercitus ejus, numeratique eorum, quatuor et septuaginta miIlia, atque sexcenti.
5. And those that do pitch next unto him shall be the tribe of Issachar: and Nethaneel the son of Zuar shall be captain of the children of Issachar.	5. Castrametabuntur vero juxta eum tribus Issachar: et princeps filiorum Issachar erit Nethanel filius Suar.
6. And his host, and those that were numbered thereof, were fifty and four thousand and four hundred.	6. Et exercitus ejus numeratique ejus, quatuor et quinquaginta millia atque quadringenti.
7. Then the tribe of Zebulun: and Eliab the son of Helon shall be captain of the children of Zebulun.	7. Tribus Zebulon, et princeps filiorum Zebulon, Eliab illius Helon.
8. And his host, and those that were numbered thereof, were fifty and seven thousand and four hundred.	8. Et exercitus ejus, numeratique ejus, septem et quinquaginta millia atque quadringenti.
9. All that were numbered in the camp of Judah were an hundred thousand, and fourscore thousand, and six thousand and four hundred, throughout their armies: these shall first set forth.	9. Omnes numerati in exercitu Juda, centum octoginta sex millia atque quadringenti, per exercitus suos: primum proficiscentur.
10. On the south side shall be the standard of the camp of Reuben, according to their armies: and the captain of the children of Reuben shall be Elizur the son of Shedeur.	10. Vexillum exercitus Reuben erit ad meridiem per turmas suas: et princeps filiorum Reuben erit Elisur filius Sedeur.
11. And his host, and those that were numbered thereof, were forty and six thousand and five hundred.	11. Exercitus ejus, numeratique ejus, sex et quadraginta millla atque quingenti.
12. And those which pitch by him shall be the tribe of Simeon: and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai.	12. Castrametabuntar autem juxta enm tribus Simeon: et princeps filiorum Simeon, Selumiel, fillus Surisaddai.
13. And his host, and those that were numbered of them, were fifty and nine thousand and three hundred.	13. Et exercitus ejus, numeratique eorum, novem et quinquaginta millia atque trecenti.
14. Then the tribe of Gad: and the captain of the sons of Gad shall be Eliasaph the son of Reuel.	14. Tribus item Gad: et princeps filiorum Gad, Eliasaph filius Reuel:
15. And his host, and those that were numbered of them, were forty five thousand and six hundred and fifty.	15. Et exercitus ejus, numeratique eorum, quinqne et quadraginta millia atque sexcenti et quinquaginta.
16. All that were numbered in the camp of Reuben were an hundred thousand, and fifty and one thousand, and four hundred and fifty, throughout their armies: and they shall set forth in the second rank.	16. Omnes numerati in excreitu Reuben, centum quinquaginta millia, mille et quadringenti quinquaginta, per exercitus suos: et secundi proficiscentur.
17. Then the tabernacle of the congregation shall set forward, with the camp of the Levites in the midst of the camp: as they encamp, so shall they set forward, every man in his place, by their standards.	17. Turn proficiscetur tabernaculum conventionis in castris Levitarum, in medio castrorum: quemadmodum castrametabuntur, sic proficiscetur quisque in loco suo, juxta vexilia sua.
18. On the west side shall be the standard of the camp of Ephraim, according to their armies: and the captain of the sons of Ephraim shall be Elishama the son of Ammihud.	18. Vexilium excreitus Ephraim per turmas suas erit ad occidentem: et princeps filiorum Ephraim erit Elisarea filius Ammihud.
19. And his host, and those that were numbered of them, were forty thousand and five hundred.	19. Et excreitus ejus, numeratique eorum, quadraginta millia et quingenti.
20. And by him shall be the tribe of Manasseh: and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur.	20. Et juxta eum erit tribus Manasse: et princeps filiorum Manasse erit Gamliel filius Pedahsur.
21. And his host, and those that were numbered of them, were thirty and two thousand and two hundred.	21. Et exercitus ejus, numeratique eorum, duo et triginta millia atque ducenti.
22. Then the tribe of Benjamin: and the captain of the sons of Benjamin shall be Abidan the son of Gideoni.	22. Tribus item Benjamin, et princeps filiorum Benjamin erit Abidan filius Gidoni.
23. And his host, and those that were numbered of them, were thirty and five thousand and four hundred.	23. Et exercitus ejus, numeratique, eorum, quinque et triginta millia atque quadringenti.
24. All that were numbered of the camp of Ephraim were an hundred thousand, and eight thousand and an hundred, throughout their armies: and they shall go forward in the third rank.	24. Omnes numerati in excreitu Ephraim, centum et octo millia atque centum, per excreitus suos: et tertii proficiscentur.
25. The standard of the camp of Dan shall be on the north side by their armies: and the captain of the children of Dan shall be Ahiezer the son of Ammishaddai.	25. Vexilium castrorum Dan erit ad Aquilonem, per exercitus suos: et princeps filiorum Dan, Ahiezer filius Ammisaddai.
26. And his host, and those that were numbered of them, were threescore and two thousand and seven hundred.	26. Et exercitus ejus, numeratique eorum, duo et sexaginta millia atque septingenti.
27. And those that encamp by him shall be the tribe of Asher: and the captain of the children of Asher shall be Pagiel the son of Ocran.	27. Castrametabuntur autem juxta eum tribus Aser; et princeps filiorum Aser erit Pagiel filius Ochran.
28. And his host, and those that were numbered of them, were forty and one thousand and five hundred.	28. Et exercitus ejus, numeratique eorum, unum et quadraginta millia et quingenti.
29. Then the tribe of Naphtali: and the captain of the children of Naphtali shall be Ahira the son of Enan.	29. Tribus item Nephthali: et princeps filiorum Nephthali, Ahira filius Enan.
30. And his host, and those that were numbered of them, were fifty and three thousand and four hundred.	30. Et exercitus ejus numeratique eorum, tria et quinquaginta millia atque quadringenti.
31. All they that were numbered in the camp of Dan were an hundred thousand, and fifty and seven thousand, and six hundred: they shall go hindmost with their standards.	31. Omnes numerati in exercitu Dan, centum millia et quinquaginta septem millia, atque sexcenti: postremi proficiscentur per vexilla.
32. These are those which were numbered of the children of Israel, by the house of their fathers: all those that were numbered of the camps, throughout their hosts, were six hundred thousand, and three thousand, and five hundred and fifty.	32. Isti sunt numerati filiorum Israel per domos patrum suorum, omnes numerati qui erant in castris per turmas suas, sexcenta tria millia atque quingenti quinquaginta.
33. But the Levites were not numbered among the children of Israel; as the Lord commanded Moses.	33. Craterum Levite non fuerunt numerati inter filius Israel quemadmodum praceperat Jehova Mosi.
34. And the children of Israel did according to all that the Lord commanded Moses: so they pitched by their standards, and so they set forward, every one after their families, according to the house of their fathers.	34. Et fecerunt filii Israel juxta omnia qum praecepit Jehova Mosi: sic castrametati sunt per vexilia sua, sicque profecti sunt quisque per familias suas, per domum patrum suorum.

 

Deuteronomy 10:12. And now, Israel, what doth the Lord thy God require? After having expounded each Commandment in its order, it now remains for us to see what is the sum of the contents of the Law, and what the aim and object of its instructions. For Paul elicits its true use, when he declares that its end is

“charity, out of a pure heart and of a good conscience, and of faith unfeigned,” (1 Timothy 1:5,)

since even then it had its false interpreters, who, he says, had “turned aside unto vain jangling,” when they swerved from that object. Now, as it is contained in two Tables, so also Moses reduces it to two heads, that we should love God with all our heart, and our neighbor as ourselves; for, although he does not unite the two in one passage, yet Christ, by whose Spirit he spoke, ought to suffice to explain to us his intention, (Matthew 22:37;) for, when He was asked what was the great Commandment of the Law, He replied that the first indeed was, that God should be loved, and the second like unto it, regarding the love of our neighbor; as if He had said, that the whole perfection of righteousness, which is set before us in the Law, consists of two parts, that we should serve God with true piety, and conduct ourselves innocently towards men according to the rule of charity. The same is the sense of Paul’s words, for the faith, which is there called the source and origin of charity, comprehends in it the love of God. At any rate, the declaration of Christ stands sure, that nothing is required of us by the Law, but that we should love God, together with our neighbors. From hence a short and clear definition may be laid down, that nothing is required unto a good life except piety and justice. ▼

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“Que la somme de bien vivre est d’honorer Dieu, et converser justement avec les hommes;” that the sum of a good life is to honor God, and to demean ourselves justly towards men. — Fr.

Paul, indeed, seems to add a third clause, when he says, that

“the grace of God hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world,” (Titus 2:11, 12;)

but this  σωφροσύνη, (soberness,) is there added as the seasoning, so to speak, of a just and pious life; and assuredly no one will prove that he aims at holiness and integrity, unless by living chastely, honestly, and temperately. Thus, where the service of God is omitted, ▼

▼

“En d’aucuns passages;” in some passages. — Fr.

and the doctrine of the Law confined to the love of our neighbor alone, it is not so much that religion is put out of sight ▼

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“Ce n’est pas tant pour ensevelir la religion, et ce qui concerne la premiere table, que pour en rendre tesmoignage par fruits;” it is not so much to bury religion, and what concerns the first table, as to give testimony of it by its fruits. — Fr.

(sepelitur,) as that the proof of it is made to rest on serious self-examination; for since it is the way with hypocrites to cover themselves with ceremonies as with a mask of sanctity, whilst they are puffed up with pride, burn with avarice and rapacity, are full of envy and malice, breathe out threatenings and cruelty, and are abandoned to filthy lusts, Christ, in order to disperse these clouds of pretense, declares that the three chief points in the Law are “judgment, mercy,” and fidelity, ▼

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Faith. — A.V. “Faith (says C. Harm. of Evang., vol. 3. 90,) is nothing else than strict integrity; not to attempt anything by cunning, or malice, or deceit, but to cultivate towards all that mutual sincerity which every man wishes to be pursued towards himself.” See also Inst., book 2. ch. 8. sect. 52.

(Matthew 23:23;) and elsewhere, discoursing of the righteousness of the Law, He makes no mention of the First Table. (Matthew 19:18.)

For the same reason, Paul calls charity the fulfillment of the Law, (Romans 13:8,) and elsewhere, “the bond of perfectness.” (Colossians 3:14.) Still, nothing was further from their intention than to draw us away from the fear of God, that we might devote ourselves to our duties towards men, as I have already shown from another passage, where Christ, in summing up the Law, begins with the love of God. And Paul, where he teaches that we should be altogether perfect, if faith works in us by love, (Galatians 5:6,) does not omit the cause and principle of a good life. And thus are reconciled the passages which else might appear contradictory, via, that holiness is perfected in the fear of the Lord, when

“we cleanse ourselves from all filthiness of the flesh and spirit,” (2 Corinthians 7:1;)

and

“all the law is fulfilled in one word, even in this, Thou shalt love thy neighbor as thyself,” (Galatians 5:14;)

that is to say, because our piety cannot otherwise make itself clear by certain proof, unless we behave justly and harmlessly towards men. ▼

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“Innoxie” — Lat. “En bonne simplicite” — Fr.

Again, since “our goodness extendeth not to” God, so it is perceived what our mind is by our performance of the duties of the Second Table, as it is said in the Psalm,

“my goodness extendeth not to thee, but to the saints that are in the earth, in whom is all my delight,” ▼

▼

“Voluntas mea.” — Lat.

(Psalm 16:2, 3;)

for how will any one boast, (as John says,) that he loves God, whom he does not see, if he loveth not his brother with whom he is familiarly united? (1 John 4:20.) Since, therefore, falsehood is thus detected, God exercises us in piety by mutual charity; and hence John concludes, that

“this Commandment have we from him, That he who loveth God love his brother also.” (1 John 4:21.)

Before, however, I say any more of these two precepts, we must observe the end of the Law as it is described by Moses; “Now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and all thy soul?” For, although he further eulogizes the Law, because it prescribes nothing which nature does not itself dictate to be most certain and most just, and which experience itself does not shew us to be more profitable, or more desirable than anything else, still, at the same time, he reminds us what is the means by which it is to be kept. ▼

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“Quel est le moyen de bien garder la Loi, quand on saura ou elle nous mene;” what is the means of properly keeping the Law, when we know whither it leads us. — Fr.

Therefore he sets before us at the same time the fear and the love of God; for, inasmuch as God is the Lord, He justly desires to be feared in right of His dominion; and, inasmuch as He is our Father, He requires to be loved, as it is said in Malachi 1:6. Let us learn, therefore, if we would set ourselves about keeping the Law, that we must begin with the fear of God, which is hence called the “beginning of wisdom.” (Psalm 111:10; Proverbs 1:7, and Proverbs 9:10.) But, since God has no pleasure in extorted and forced obedience, love is immediately added. And this deserves to be well weighed, that whereas there is nothing pleasanter than to love God, still it always occupies the first place in all His service. Surely he must be more than iron-hearted who is not attracted by such kindness; since, for no other cause, does He invite and exhort us to love Him, than because He loveth us; nay, He has already prevented us with His love, as is said in 1 John 4:10. Meanwhile, we may at the same time gather, that nothing is pleasing to God which is offered “grudgingly or of necessity; for God loveth a cheerful giver.” (2 Corinthians 9:7.) It is true that Paul is there speaking of alms-giving; but this voluntary and hearty inclination to obey, such as we see in good and ingenuous children, who take delight in subjection to their parents, ought to be extended to all the actions of our lives. And assuredly the reverence which is paid to God flows from no other source than the tasting of His paternal love towards us, whereby we are drawn to love Him in return; as it is said in Psalm 130:4, “There is forgiveness with thee, that thou mayest be feared.” Whenever, then, we hear what Scripture constantly inculcates; “O love ye Jehovah, ▼

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“O love the Lord, all ye his saints.” — A.V. See C.’s version, Calvin Society’s edition. “Misericordes ejus, i.e., quotquot sensistis bonitatem ejus.” — Vatablus in Poole’s Synopsis.

all ye his meek ones!” (Psalm 31:23.) let us remember that God shews Himself loving towards us, in order that we may willingly and with becoming cheerfulness acquiesce in what He commands.

The perfection which is here required shews with sufficient clearness how far we are from a thorough obedience to the Law. We are commanded to love God with all our heart, and soul, and strength. However much we strive, our efforts are weak and imperfect, unless the love of God has possession of all our senses, and all our desires and thoughts are altogether devoted to Him, whilst all our endeavors are also directed to Him alone. But every one is abundantly convinced by his own experience, in how many ways our minds are carried away to vanity; how many corrupt affections creep over us; how difficult it is for us to restrain and overcome the evil motions of our flesh. Surely the very best wrestler, with all his strivings, is hardly able to make advances in this spiritual warfare; and if it be a great attainment not to faint altogether, certainly none will dare to boast that he comes near the mark which is set before us in the Law. In short, whenever worldly snares and foolish appetites insinuate themselves upon us, we must so often feel that some part of our soul is empty of the love of God, since otherwise nothing repugnant to it would penetrate there. The word heart here, ▼

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The word  לבב, lebab, the heart, is “extensively applied to the mind, and includeth the mind and every faculty, action, passion, disposition, and affection thereof, as thoughts, understanding, reasoning, memory, will, judgment, wisdom, counsel; desire, love, hatred, courage, fear, joy, sorrow, anger.” — Taylor’s Concordance. See C. on Matthew 22:37, Mark 12:33, and Luke 10:27, in Harmony of Evangelists: (Calvin Society’s translation,) vol. 3, p. 58

as elsewhere, is not used for the seat of the affections, but for the intellect; and, therefore, it would have been superfluous to add  διάνοιας, as the Evangelists have done, unless for the purpose of removing all ambiguity; but because this signification was not commonly in use among the Greeks, they have not hesitated to add a word of their own in explanation. Those, however, who are well acquainted with the teaching of Moses, are not ignorant that the word heart is equivalent to mind; for he elsewhere says, “The Lord hath not given you an heart to understand, ▼

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“An heart to perceive.” — A.V.

and eyes to see, unto this day,” (Deuteronomy 29:4;) but the expression would have been obscure to the Greeks, as being unusual in their language. ▼

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The last sentence omitted in Fr.

Leviticus 19

Leviticus 19:18
18. Thou shalt love thy neighbor as thyself.	18. Diliges proximum tuum sicut to ipsum.

 

17. For the Lord your God. Lest they should despise this teaching, he reminds them of God’s awful power; for the cause of contempt and negligence is, that the majesty of God does not always obtain its due reverence. Wherefore he inspires them with fear, to deter them from self-indulgence and indifference.

DEUTERONOMY 27

Deuteronomy 27:9, 10
9. And Moses, and the priests the Levites, spake unto all Israel, saying, Take heed, and hearken, O Israel; This day thou art become the people of the Lord thy God.	9. Et loquutus est Moses et sacerdotes Levitae ad omnem Israel, dicendo, Ausculta et audi Israel, hodie factus es in populum Jehovae Deo tuo.
10. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments and his statutes, which I command thee this day.	10. Audias ergo vocem Dei tui, et facias praecepta ejus, et statuta ejus quae ego praecipio tibi hodie.

He confirms the foregoing decree by a reference to the nature of God Himself; for the vile and abject condition of those with whom we have to do, causes us to injure them the more wantonly, because they seem to be altogether deserted. But God declares that their unhappy lot is no ▼

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The Fr. gives a different turn to this: “Or Dieu declare que leur pourete et misere n’empechera point de les secourir: d’autant qu’ils ne amusent point a la personne;” Now, God declares, that their poverty and misery shall not prevent their being succored; so that they should not be interested by their person.

obstacle to His administering succor to them; inasmuch as He has no regard to persons. By the word person is meant either splendor, or obscurity, and outward appearance, as it is commonly called, as we gather from many passages. In short, God distinguishes Himself from men, who are carried away by outward appearance, to hold the rich in honor, and the poor in contempt; to favor the beautiful or the eloquent, and to despise the unseemly.  Προσωποληψία is, therefore, an unjust judgment, which diverts us from the cause itself, when our minds are prejudiced by what ought not to be taken into account. Therefore Christ teaches us that a judgement is righteous, which is not founded upon the appearance, (John 7:23;) since truth and justice never prevail, except when we attend to the case itself. It follows that the contemptible are not afflicted with impunity, for although they may be destitute of human aid, God, who sitteth on high, “hath respect unto the lowly.” (Psalm 138:6.) As regards strangers, God proves that he cares for them, because He is gracious in preserving them and clothing them; and then a special reason is again adduced, that the Israelites, when they were formerly sojourners in Egypt, had need of the compassion of others.

Leviticus 19

Leviticus 19:35, 36
35. Ye shall do no unrighteousness in judgment, in mete-yard, in weight, or in measure.	35. Non facietis iniquitatem in judicio, in dimensione, in pondere et mensura.
36. Just balances, just weights, a just ephah, and a just bin, shall ye have: I am the Lord your God, which brought you out of the land of Egypt.	36. Statera justa, pondera justa, epha justum, et hin justum erit vobis.

Deuteronomy 25

Deuteronomy 25:13-16
13. Thou shalt not have in thy bag divers weights, a great and a small.	13. Non erit tibi in sacculo tuo pondus et pondus, majus et minus:
14. Thou shalt not have in thine house divers measures, a great and a small.	14. Non erit tibi in domo tua modius et modius, major et minor.
15. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the Lord thy God giveth thee.	15. Pondus perfectum et justum erit tibi, modius perfectus et justus erit tibi, ut proroges dies tuos super terram quam Jehova Deus tuus dat tibi.
16. For all that do such things, and all that do unrighteously, are an abomination unto the Lord thy God.	16. Quia abominatio Jehovae Dei tui est quicunque facit haec, omnis faciens iniquitatem.

 

Leviticus 19:12. And ye shall not swear by my name falsely. Although Moses is treating of the duties of the Second Table, and had previously forbidden men to deal fraudulently with their neighbors, he still adds this sentence by way of confirmation. It may, however, be inferred from the second clause of the verse that He directly had regard to the glory of God when he says, “Thou shalt not profane the name of thy God.” For raging greediness after gain causes the avaricious and rapacious man not only to defraud men, but to become insolent to God Himself. Moses, therefore, although he is professedly condemning the falsehood and deceit whereby our neighbors are injured, at the same time takes occasion to introduce the declaration that we must beware lest, whilst covetousness impels us to do wrong, injury should be done not only to men but to God Himself also. The word used here, however, is not  שוא, shau, as before, but  שקר, sheker, which properly signifies deceitfulness; and therefore I have said that it enjoins us to beware lest any one by his perjury should do any injury to his neighbor; nevertheless, that this prohibition has direct reference to the Third Commandment, since Moses especially insists on this point, that God’s name is profaned by perjury, and thus he not only inculcates integrity, but also has regard to religion, that God’s majesty may not be violated. The expression is worthy of notice, “Thou shalt not pollute the name of God,” because God, who is eternal and immutable truth, cannot be more grossly insulted than by being summoned as a witness to falsehood, which is assuredly a shameful and wicked pollution. This was not regarded by the heathen, who, although they pretended to reverence God’s name in their oaths, yet made no scruple of deceiving, if he whom they had promised deserved it. Thyestes in the poet says, “I never have pledged my faith, nor do I pledge it to any faithless person;” ▼

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Cic. de Off. 3 28, 29. “ Deinde illud etiam apud Actium Fregisti fidem. Neque dedi neque do infideli cuiquam, quanquam ab impio rege dicitur, luculente tamen dicitur. “Nam illud quidem, Neque dedi, neque do fidem in fideli cuiquam,idcirco recte a poeta; quia, cum tractaretur Atreus, personae serviendum fuit.”

since his brother was a villain, he considered that he lay under no valid obligation to him. This is as if God’s majesty were dependent upon men’s deservings, so that it was allowable to call Him to witness whilst we deal deceitfully. Let this, then, be our firm conclusion, that in our oaths God is first to be regarded, whose holy name is more precious than a hundred worlds.

Exodus 23

Exodus 23:13
13. ... and make no mention of the name of other gods, neither let it be heard out of thy mouth.	13. Nomen deorum alienorum non memorabitis, non audietur in ore tuo.

 

21. He is thy praise. That he may the more easily persuade his countrymen that nothing is better, or more desirable for them than to devote themselves to God’s service, Moses reminds them that they have nothing to boast of out of Him; as if he had said, that they were happy in this one respect, that God had taken them under His charge; but that if this glory were to be taken away, they would be miserable and ruined. For God is called “the praise” of His people, as being their honor and their ornament. Consequently, if they desire to enjoy true and solid blessedness, they must take care to keep themselves under His guardianship; for, if they should be deprived of this, nothing would remain to them but ignominy and shame. To the same effect, he adds, that He is their God; because nothing can be more perverse and absurd than not to receive the Creator of the world Himself, when He freely offers Himself as our God. In proof of this, he subjoins, that He has exerted His power in many miracles for His people’s safety; and, in order that they might be rendered the more inexcusable, he cites their own eyes as witnesses of so many mighty acts which had been wrought in their favor. Thence he goes a step higher, (reminding them, ▼

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Added from the French.

) that their race had been wondrously increased in a short time; whence it was plain, that they had been thus incredibly multiplied by preternatural and divine influence. For assuredly the signal blessing of God was clearly manifested, in the procreation of seven hundred thousand men in less than two hundred and fifty years. ▼

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D’un si petit hombre des gens. — Fr.

Those who then lived had not seen them with their own eyes; but Moses retraces God’s grace to the fountainhead, that they may more fully acknowledge, that whatever good they had experienced depended on that adoption, which had made them God’s people.

Deuteronomy 11

Deuteronomy 11:1-7
1. Therefore thou shalt love the Lord thy God— and keep his charge— and his statutes— and his judgments— and his commandments— alway.	1. Dilige igitur Jehovam Deum tuum— et custodi custodiam ejus— et statuta ejus— et judicia ejus— et praecepta ejus omnibus diebus.
2. And know ye this day: for I speak not with your children which have not known— and which have not seen the chastisement of the Lord your God— his greatness— his mighty hand— and his stretched-out arm—	2. Et scitote hodie— non enim cure filiis vestris loquor— qui non noverunt— neque viderunt eruditionem Jehovae Dei vestri— magnitudinem ejus— manum ejus validam— et brachium ejus extentum—
3. And his miracles— and his acts— which he did in the midst of Egypt unto Pharaoh the king of Egypt— and unto all his land;	3. Et signa ejus— et opera ejus quae fecit in medio Aegypti— ipsi Pharaoni regi Aegypti— et universae terrae ejus.
4. And what he did unto the army of Egypt— unto their horses— and to their chariots: how he made the water of the Red sea to overflow them— as they pursued after you— and how the Lord hath destroyed them unto this day;	4. Et quae fecit exercitui Aegyptiorum— equis ejus et curribus ejus: qui inundare fecit aquas maris rubri super fades eorum— dum vos persequerentur: et perdidit eos Jehova usque in hanc diem.
5. And what he did unto you in the wilderness— until ye came into this place;	5. Quae praeterea fecit vobis in deserto donec veniretis usque ad locum istum.
6. And what he did unto Dathan and Abiram— the sons of Eliab— the son of Reuben: how the earth opened her mouth— and swallowed them up— and their households— and their tents— and all the substance that was in their possession— in the midst of all Israel.	6. Et quae fecit Datham et Abiram filiis Eliab filii Ruben— quando aperuit terra os suum— deglutivit eos— domosque eorum ac tabernacula eorum— atque universam substantiam quae erat in pedibus eorum— in medio totius Israelis.
7. But your eyes have seen all the great acts of the Lord which he did.	7. Quandoquidem oculi vestri viderunt omnia opera Jehovae magna quae fecit.