Deuteronomy · Chapter 16

V. 1. Observe the month of Abib-Or of new fruits, which answers to part of March and part of April, and was by a special order from God made the beginning of their year, in remembrance of their deliverance out of Egypt. By night-In the night Pharaoh was forced to give them leave to depart, and accordingly they made preparation for their departure, and in the morning they perfected the work.

Verse 1. Keep the passover] A feast so called because the angel that destroyed the firstborn of the Egyptians, seeing the blood of the appointed sacrifice sprinkled on the lintels and door-posts of the Israelites’ houses, passed over THEM, and did not destroy any of their firstborn. See Clarke’s notes on “Exodus 12:2”, “Exodus 12:3”, &c.

Verse 1. As a further preservative against idolatry, Moses proceeds to inculcate upon them a strict regard to the most exact observance of the three great annual festivals, appointed by their law to be celebrated at the stated place of national worship, these being designed for this very end, to keep the people steady to the profession and practice of the religion of the one true God. The first of these feasts was the passover, with that of unleavened bread; comprehending the sacrifice of the paschal lamb, with other sacrifices and oblations prescribed for each day of that whole week during which it was to continue. Of which see on Exodus 12. and 13. Observe the month of Abib — Or of new fruits, which answers to part of our March and April, and was, by a special order from God, made the beginning of their year, in remembrance of their deliverance out of Egypt. By night — In the night Pharaoh was forced to give them leave to depart, and accordingly they made preparation for their departure, and in the morning they perfected the work.

PENTECOST, AND FEAST OF TABERNACLES, 1-17.

The directions for the observance of these feasts have already been given in the preceding books, Exodus xii; Leviticus xxiii; Numbers xxviii, 29. What is here said is on the supposition that the hearers were familiar with the nature of these sacred festivals and with the general regulations for their observance. The assembling of the people at one central place of worship, to be appointed by Jehovah their God, is enjoined, and the requirement emphasized by the repetition of the expression “in the place which the Lord shall choose.” Verses 2, 6, 7, 11, 15, 16. The feast of trumpets and the great day of atonement are as positively required as these festivals, (see Leviticus 23:23, seq.,) but need not be referred to here, as the assembling of the people at the central sanctuary is the thing Moses wished to impress upon the people.

1. Observe… Abib — The day for the commencement of the observance would be known from tradition as well as from Exodus 12:2. Comp. also Numbers 9:1-14, and Leviticus 23:1-8.

V. 2. The passover-That is, the feast of the passover, and so the place may be rendered, thou shalt therefore observe the feast of the passover unto the Lord thy God, with sheep, and with oxen, as is prescribed, Numbers 28:18, &c.

Verses 2, 3. Thou shalt sacrifice the passover — Strictly so called; which was the paschal lamb. The sheep and oxen here mentioned were additional sacrifices which were to be offered in the seven days of the paschal solemnity, Numbers 28:18. Indeed, the passage may be rendered, Thou shalt therefore observe the feast of the passover unto the Lord thy God with sheep and with oxen. Bread of affliction — So called, because it was not pleasant nor easily digested, and was appointed to be used to put them in mind of their afflictions and miseries in Egypt, and of their coming out from thence in haste, being allowed no time to leaven or prepare their bread.

2. Thou shalt… sacrifice the passover — The term passover, in its primary meaning, is applied to the lamb or kid; but the word was also used in an extended meaning for all the offerings of the feast. In the place which the Lord shall choose — The observance of these festivals was to become connected with their national life, and for that reason a central sanctuary would be desirable. Here all the tribes could meet to commemorate the great events connected with their providential history.

V. 3. With it-Or, in it, that is, during the time of the feast of the passover. Bread of affliction-Bread which is not usual nor pleasant, to put thee in mind both of thy miseries endured in Egypt; and of thy hasty coming out of it, which allowed thee no time to leaven or prepare thy bread.

Verse 3. Bread of affliction] Because, being baked without leaven, it was unsavoury, and put them in mind of their afflictive bondage in Egypt.

Verses 2, 3. Thou shalt sacrifice the passover — Strictly so called; which was the paschal lamb. The sheep and oxen here mentioned were additional sacrifices which were to be offered in the seven days of the paschal solemnity, Numbers 28:18. Indeed, the passage may be rendered, Thou shalt therefore observe the feast of the passover unto the Lord thy God with sheep and with oxen. Bread of affliction — So called, because it was not pleasant nor easily digested, and was appointed to be used to put them in mind of their afflictions and miseries in Egypt, and of their coming out from thence in haste, being allowed no time to leaven or prepare their bread.

Verse 3. Bread of affliction, unleavened bread; for while the Egyptians afflicted them, they had not time to prepare their food in a proper manner.

3. The bread of affliction — The people left Egypt in haste, and, no doubt, with anxiety and dread. The unleavened bread was a symbol to them of their flight and of the burdens and servile life that preceded it.

V. 4. Any of the flesh-That is, of the passover properly so called.

4. No leavened bread… in all thy coasts seven days — Moses here repeats the requirement of Exodus 13:7. Neither shall… any thing of the flesh… remain… until the morning — Comp. Exodus 12:10; 24:25; Numbers 9:12. None of the lamb was to be kept, for fear that putrefaction might occur. Stanley, in his description of the Samaritan passover, which is still observed on Gerizim, after narrating the manner in which the victims are slain, roasted, and eaten, says: “The remnants were gathered into mats, and put on a wooden grate or hurdle over the hole where the water had been originally boiled; the fire was again lit and a huge bonfire was kindled. By its blaze, and by candles lighted for the purpose, the ground was searched in every direction for the consecrated particles of sacramental elements; and these fragments of the flesh and bone were thrown upon the burning mass.” — History of the Jewish Church, Am. ed., part i, p. 564.

V. 5. Of thy gates-That is, of thy cities.

Verses 5, 6. Thou mayest not sacrifice the passover within any of thy gates — That is, of thy cities, as that word often signifies: see Genesis 22:17, and 24:60. But at the place which the Lord shall choose — And in no other place. The reason of this is evident the passover itself was a sacrifice; hence Christ, as our passover, is said to be sacrificed for us, 1 Corinthians 5:3; and many other sacrifices, as we have just seen, were to be offered during the seven days of the feast. Now no sacrifice was accepted but from the altar that sanctified it. It was therefore necessary that they should go up to the place of the altar; for though the paschal lamb was entirely eaten by the owners in their separate apartments, yet it must be killed in the court of the tabernacle or temple, its blood sprinkled, and its inwards burned upon the altar. Besides, by confining them to the appointed place, he kept them to the appointed rule, from which they would have been apt to vary, and to introduce foolish inventions of their own, had they been permitted to offer these sacrifices within their own gates, from under the inspection of the priests. Add to this, that being appointed to attend where God had chosen to place his name, they were hereby directed to have their eye up to him in the solemnity, and the desire of their hearts toward the remembrance of his name, and were pointed to the place where the Messiah, the true passover, was to be slain. At even — at the season that thou camest out of Egypt — That is, about the time thou wast preparing to come out.

5, 6. There thou shalt sacrifice the passover — Moses here presents a new feature in connexion with the keeping of the passover when they shall be permanently settled as a nation in the land promised to their fathers for their possession. At its institution in Egypt there was no central sanctuary for them, and the passover was kept at their several homes. Hereafter at the one common place designated by Jehovah as the place of his choice it is to be kept.

V. 6. There-Namely, in the court of the tabernacle or temple. This he prescribed, partly that this great work might be done with more solemnity in such manner as God required; partly, because it was not only a sacrament, but also a sacrifice, and because here was the sprinkling of blood, which is the essential part of a sacrifice; and partly to design the place where Christ, the true passover or lamb of God, was to be slain. At the season-About the time you were preparing yourselves for it.

Verses 5, 6. Thou mayest not sacrifice the passover within any of thy gates — That is, of thy cities, as that word often signifies: see Genesis 22:17, and 24:60. But at the place which the Lord shall choose — And in no other place. The reason of this is evident the passover itself was a sacrifice; hence Christ, as our passover, is said to be sacrificed for us, 1 Corinthians 5:3; and many other sacrifices, as we have just seen, were to be offered during the seven days of the feast. Now no sacrifice was accepted but from the altar that sanctified it. It was therefore necessary that they should go up to the place of the altar; for though the paschal lamb was entirely eaten by the owners in their separate apartments, yet it must be killed in the court of the tabernacle or temple, its blood sprinkled, and its inwards burned upon the altar. Besides, by confining them to the appointed place, he kept them to the appointed rule, from which they would have been apt to vary, and to introduce foolish inventions of their own, had they been permitted to offer these sacrifices within their own gates, from under the inspection of the priests. Add to this, that being appointed to attend where God had chosen to place his name, they were hereby directed to have their eye up to him in the solemnity, and the desire of their hearts toward the remembrance of his name, and were pointed to the place where the Messiah, the true passover, was to be slain. At even — at the season that thou camest out of Egypt — That is, about the time thou wast preparing to come out.

5, 6. There thou shalt sacrifice the passover — Moses here presents a new feature in connexion with the keeping of the passover when they shall be permanently settled as a nation in the land promised to their fathers for their possession. At its institution in Egypt there was no central sanctuary for them, and the passover was kept at their several homes. Hereafter at the one common place designated by Jehovah as the place of his choice it is to be kept.

V. 7. In the morning-The morning after the seventh day. Thy tents-That is, thy dwellings, which he calls tents, as respecting their present state, and to put them in mind afterwards when they were settled in better habitations, that there was a time when they dwelt in tents.

Verse 7. Thou shalt turn in the morning — The words are only a permission, not an absolute command. After the solemnity was over, they might return to their several places of abode. Some think they might return, if they pleased, the very morning after the paschal lamb was killed and eaten, the priests and Levites being sufficient to carry on the rest of the week’s work. But this is evidently a mistake; for the first day of the seven was so far from being the day of their dispersion, that it was expressly appointed for a holy convocation. Nor was it their practice to disperse on that day, but to keep together the whole week, 1 Chronicles 35:17. The meaning, therefore, is, as the paraphrase of Jonathan expounds it, In the morning, after the end of the feasts, thou shalt go to thy tents; that is, thy dwellings, which Moses calls here tents, referring to their present state, and to put them in mind afterward, when they were settled in better habitations, that there was a time when they dwelt in tents.

7. Thou shalt roast — The Hebrew word lvb (bashal) may mean to boil, but it is also used in a general sense of preparing food for use by cooking. Go unto thy tents — Or, dwellings. The term tents may have been used to remind them of their long dwelling in tents through the years of their wandering.

THE FEAST OF WEEKS, OR PENTECOST.

No additional legislation is given in reference to this festival besides what is in Leviticus and Numbers, except that its public celebration was to be at the central sanctuary, and its festivities were to be participated in by the servants, the Levites, the foreigners, the widows, and the fatherless.

V. 8. Six days-Namely, besides the first day, on which the passover was killed.

Verse 8. Six days — That is, besides the first day on which the passover was killed. So that, in all, unleavened bread was eaten seven days.

PENTECOST, AND FEAST OF TABERNACLES, 1-17.

The directions for the observance of these feasts have already been given in the preceding books, Exodus xii; Leviticus xxiii; Numbers xxviii, 29. What is here said is on the supposition that the hearers were familiar with the nature of these sacred festivals and with the general regulations for their observance. The assembling of the people at one central place of worship, to be appointed by Jehovah their God, is enjoined, and the requirement emphasized by the repetition of the expression “in the place which the Lord shall choose.” Verses 2, 6, 7, 11, 15, 16. The feast of trumpets and the great day of atonement are as positively required as these festivals, (see Leviticus 23:23, seq.,) but need not be referred to here, as the assembling of the people at the central sanctuary is the thing Moses wished to impress upon the people.

1. Observe… Abib — The day for the commencement of the observance would be known from tradition as well as from Exodus 12:2. Comp. also Numbers 9:1-14, and Leviticus 23:1-8.

V. 9. To put the sickle-That is, to reap thy corn, thy barley, when the first-fruits were offered.

Verses 9, 10. Thou beginnest to put the sickle to the corn — To reap the first-fruits of the barley-harvest, the wave sheaf in particular, which was offered to the Lord on the sixteenth day of that month. Thou shalt keep the feast of weeks — So called, because it was seven weeks after the bringing the sheaf at the passover, that is, fifty days, whence it was termed pentecost: see on Leviticus 23:16. It was also called the feast of first-fruits, Numbers 28:26. With a tribute of free-will-offering — Over and besides the sacrifice for the day, and the two loaves and sacrifices with them, Numbers 28:27-31; Leviticus 23:17-20. God here directs that they should make some voluntary oblation.

9. Seven weeks shalt thou number — It was called the feast of weeks from the fact that a week of weeks intervened between the passover and this festival. It was called Pentecost from its occurring on the fiftieth day from the second day of the passover. It was eminently a feast of gladness over the firstfruits of the principal harvest. It differed from the other two great national festivals in being confined to a single day. It came to be viewed as a commemoration of the giving of the law. There is, however, no allusion to this in connexion with the rules for its observance, either in the Old Testament or in Josephus.

V. 10. Of weeks-Of pentecost. Thou shalt give-Over and besides what was appointed.

Verses 9, 10. Thou beginnest to put the sickle to the corn — To reap the first-fruits of the barley-harvest, the wave sheaf in particular, which was offered to the Lord on the sixteenth day of that month. Thou shalt keep the feast of weeks — So called, because it was seven weeks after the bringing the sheaf at the passover, that is, fifty days, whence it was termed pentecost: see on Leviticus 23:16. It was also called the feast of first-fruits, Numbers 28:26. With a tribute of free-will-offering — Over and besides the sacrifice for the day, and the two loaves and sacrifices with them, Numbers 28:27-31; Leviticus 23:17-20. God here directs that they should make some voluntary oblation.

Ver. 10. The feast of weeks; from the barley harvest at Easter to Whitsunday, or Pentecost, which lasted only one day, was seven weeks. After this feast the people returned to reap the wheat harvest.

10. With a tribute of a free will offering — Rather, with a measure. A spontaneous tribute in proportion to their ability.

THE FEAST OF TABERNACLES.

In Exodus 23:16, this is spoken of as “the feast of ingathering at the end of the year, when thou hast gathered in thy labours out of the field.” At this feast the people dwelt in booths made of the “boughs of goodly trees, branches of palm trees, and the boughs of thick trees and willows of the brook.” Leviticus 23:40. This was the great harvest feast of the year. The fruit of the olive orchards and the vineyards had been at this time gathered. It was at this feast, “in the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.” Amid the joyous festivities of this great national thanksgiving how these words of Jesus must have impressed the assembled multitudes! No wonder many of the listeners said, “Of a truth this is the Prophet. Others said, This is the Christ.” John 7:37, seq. Comp. Leviticus 23:34-43; Numbers 29:12-40; Nehemiah 8:14-18.

Verse 11. Thou shalt rejoice] The offerings of the Israelites were to be eaten with festivity, communicated to their friends with liberality, and bestowed on the poor with great generosity, that they might partake with them in these repasts with joy before the Lord. To answer these views it was necessary to eat the flesh while it was fresh, as in that climate putrefaction soon took place; therefore they were commanded to let nothing remain until the morning, Deuteronomy 16:4. This consideration is sufficient to account for the command here, without having recourse to those moral and evangelical reasons that are assigned by the learned and devout Mr. Ainsworth for the command. How beneficent and cheerful is the design of this institution!-Harmer, vol. i., p. 396.

PENTECOST, AND FEAST OF TABERNACLES, 1-17.

The directions for the observance of these feasts have already been given in the preceding books, Exodus xii; Leviticus xxiii; Numbers xxviii, 29. What is here said is on the supposition that the hearers were familiar with the nature of these sacred festivals and with the general regulations for their observance. The assembling of the people at one central place of worship, to be appointed by Jehovah their God, is enjoined, and the requirement emphasized by the repetition of the expression “in the place which the Lord shall choose.” Verses 2, 6, 7, 11, 15, 16. The feast of trumpets and the great day of atonement are as positively required as these festivals, (see Leviticus 23:23, seq.,) but need not be referred to here, as the assembling of the people at the central sanctuary is the thing Moses wished to impress upon the people.

1. Observe… Abib — The day for the commencement of the observance would be known from tradition as well as from Exodus 12:2. Comp. also Numbers 9:1-14, and Leviticus 23:1-8.

Verse 12. And thou shalt remember that thou wast a bond-man — This is added to show, 1st, That to remind them of this was one principal end of this feast. 2d, As a motive to engage them to a cheerful obedience to all the other commands of God. 3d, To induce them to regard their poor servants and strangers in this feast.

PENTECOST, AND FEAST OF TABERNACLES, 1-17.

The directions for the observance of these feasts have already been given in the preceding books, Exodus xii; Leviticus xxiii; Numbers xxviii, 29. What is here said is on the supposition that the hearers were familiar with the nature of these sacred festivals and with the general regulations for their observance. The assembling of the people at one central place of worship, to be appointed by Jehovah their God, is enjoined, and the requirement emphasized by the repetition of the expression “in the place which the Lord shall choose.” Verses 2, 6, 7, 11, 15, 16. The feast of trumpets and the great day of atonement are as positively required as these festivals, (see Leviticus 23:23, seq.,) but need not be referred to here, as the assembling of the people at the central sanctuary is the thing Moses wished to impress upon the people.

1. Observe… Abib — The day for the commencement of the observance would be known from tradition as well as from Exodus 12:2. Comp. also Numbers 9:1-14, and Leviticus 23:1-8.

Ver. 13. After that thou hast gathered in thy corn. Aristotle in his book of Ethics, (lib. 8. cap. 9) says, “the ancient assemblies and conventions for sacrifices were made after the fruits of the earth were reaped, being a time of the greatest leisure and repose.”

13. Gathered in thy corn and thy wine — Better thus, in thy gathering from thy threshing floor and thy wine-press. At the present time very little wine is made in Palestine. “No wine is made from the very extensive vineyards of Hebron except a little by the Jews.” — ROBINSON’S Biblical Researches, vol. ii, p. 442. “Wine is not the most important, but rather the least so, of all the objects for which the vine is cultivated.” — Bibliotheca Sacra, Nov., 1846.

Verses 14-16. Thou shalt rejoice — In God, and in the effects of his favour, serving and praising him with a glad heart. Shall all thy males appear before the Lord — That is, from twenty to fifty years of age. The women were not obliged to be present at these solemnities; 1st, Because the weakness of their sex rendered them unable to bear so long a journey as many of them would have had to take, without more fatigue than would have been consistent with their health. 2d, Because the care of their children and servants demanded their presence at home. 3d, Because they were represented in the men. No doubt the chief intention of these sacred feasts was to promote piety toward God, and mutual love toward each other, among the Israelites. By the various solemn services in which they were engaged at these seasons, their minds would be awakened to a sense of the infinite importance of religion, and excited to reverence and stand in awe of the Divine Majesty, while many would be inspired unfeignedly to praise and love the Author of all their mercies. By being brought so often together from all parts of the country, their acquaintance with, and regard for each other, would be both continued and increased, and the bond of union among them, as a community, greatly strengthened. Thus also they would be preserved from the idolatrous rites and superstitious practices of their heathen neighbours, and their attachment to their own happy constitution, both civil and religious, would be confirmed.

PENTECOST, AND FEAST OF TABERNACLES, 1-17.

The directions for the observance of these feasts have already been given in the preceding books, Exodus xii; Leviticus xxiii; Numbers xxviii, 29. What is here said is on the supposition that the hearers were familiar with the nature of these sacred festivals and with the general regulations for their observance. The assembling of the people at one central place of worship, to be appointed by Jehovah their God, is enjoined, and the requirement emphasized by the repetition of the expression “in the place which the Lord shall choose.” Verses 2, 6, 7, 11, 15, 16. The feast of trumpets and the great day of atonement are as positively required as these festivals, (see Leviticus 23:23, seq.,) but need not be referred to here, as the assembling of the people at the central sanctuary is the thing Moses wished to impress upon the people.

1. Observe… Abib — The day for the commencement of the observance would be known from tradition as well as from Exodus 12:2. Comp. also Numbers 9:1-14, and Leviticus 23:1-8.

Verses 14-16. Thou shalt rejoice — In God, and in the effects of his favour, serving and praising him with a glad heart. Shall all thy males appear before the Lord — That is, from twenty to fifty years of age. The women were not obliged to be present at these solemnities; 1st, Because the weakness of their sex rendered them unable to bear so long a journey as many of them would have had to take, without more fatigue than would have been consistent with their health. 2d, Because the care of their children and servants demanded their presence at home. 3d, Because they were represented in the men. No doubt the chief intention of these sacred feasts was to promote piety toward God, and mutual love toward each other, among the Israelites. By the various solemn services in which they were engaged at these seasons, their minds would be awakened to a sense of the infinite importance of religion, and excited to reverence and stand in awe of the Divine Majesty, while many would be inspired unfeignedly to praise and love the Author of all their mercies. By being brought so often together from all parts of the country, their acquaintance with, and regard for each other, would be both continued and increased, and the bond of union among them, as a community, greatly strengthened. Thus also they would be preserved from the idolatrous rites and superstitious practices of their heathen neighbours, and their attachment to their own happy constitution, both civil and religious, would be confirmed.

PENTECOST, AND FEAST OF TABERNACLES, 1-17.

The directions for the observance of these feasts have already been given in the preceding books, Exodus xii; Leviticus xxiii; Numbers xxviii, 29. What is here said is on the supposition that the hearers were familiar with the nature of these sacred festivals and with the general regulations for their observance. The assembling of the people at one central place of worship, to be appointed by Jehovah their God, is enjoined, and the requirement emphasized by the repetition of the expression “in the place which the Lord shall choose.” Verses 2, 6, 7, 11, 15, 16. The feast of trumpets and the great day of atonement are as positively required as these festivals, (see Leviticus 23:23, seq.,) but need not be referred to here, as the assembling of the people at the central sanctuary is the thing Moses wished to impress upon the people.

1. Observe… Abib — The day for the commencement of the observance would be known from tradition as well as from Exodus 12:2. Comp. also Numbers 9:1-14, and Leviticus 23:1-8.

Verse 16. Three times in a year] See Clarke “Exodus 23:14”, where all the Jewish feasts are explained. See also Clarke “Leviticus 23:34”.

Verses 14-16. Thou shalt rejoice — In God, and in the effects of his favour, serving and praising him with a glad heart. Shall all thy males appear before the Lord — That is, from twenty to fifty years of age. The women were not obliged to be present at these solemnities; 1st, Because the weakness of their sex rendered them unable to bear so long a journey as many of them would have had to take, without more fatigue than would have been consistent with their health. 2d, Because the care of their children and servants demanded their presence at home. 3d, Because they were represented in the men. No doubt the chief intention of these sacred feasts was to promote piety toward God, and mutual love toward each other, among the Israelites. By the various solemn services in which they were engaged at these seasons, their minds would be awakened to a sense of the infinite importance of religion, and excited to reverence and stand in awe of the Divine Majesty, while many would be inspired unfeignedly to praise and love the Author of all their mercies. By being brought so often together from all parts of the country, their acquaintance with, and regard for each other, would be both continued and increased, and the bond of union among them, as a community, greatly strengthened. Thus also they would be preserved from the idolatrous rites and superstitious practices of their heathen neighbours, and their attachment to their own happy constitution, both civil and religious, would be confirmed.

Ver. 16. Three times a year. The druids, on the first of May, seem to have assembled the males of their whole tribe or nation, somewhat as the Hebrews. It was a wise law to get the people well instructed at the more leisure seasons of the year; else they might have been idle and wicked, having little foreign trade.

16. Three times in a year shall all thy males appear — The women were not required to attend these festivals, yet it is evident that both women and children went to them. It has been questioned whether the Israelites had been accustomed to observing stated religious feasts in Egypt. The expressions used in Exodus 3:18, and 5:1, seem to imply that they had such observances. The latter passage is very suggestive: “Let my people go, that they may hold a feast unto me in the wilderness.”

V. 17. Thou shalt rejoice-In God and the effects of his favour, praising him with a glad heart.

PENTECOST, AND FEAST OF TABERNACLES, 1-17.

The directions for the observance of these feasts have already been given in the preceding books, Exodus xii; Leviticus xxiii; Numbers xxviii, 29. What is here said is on the supposition that the hearers were familiar with the nature of these sacred festivals and with the general regulations for their observance. The assembling of the people at one central place of worship, to be appointed by Jehovah their God, is enjoined, and the requirement emphasized by the repetition of the expression “in the place which the Lord shall choose.” Verses 2, 6, 7, 11, 15, 16. The feast of trumpets and the great day of atonement are as positively required as these festivals, (see Leviticus 23:23, seq.,) but need not be referred to here, as the assembling of the people at the central sanctuary is the thing Moses wished to impress upon the people.

1. Observe… Abib — The day for the commencement of the observance would be known from tradition as well as from Exodus 12:2. Comp. also Numbers 9:1-14, and Leviticus 23:1-8.

V. 18. Judges-Chief magistrates to examine and determine causes and differences. Officers-Who were subordinate to the other to bring causes and persons before him, to acquaint people with the sentence of the judges, and to execute their sentence. Thy gates-Thy cities, which he here calls gates, because there were seats of judgment set. Pursuant to this law, in every town which contained above an hundred and twenty families, there was a court of twenty three judges; in the smaller towns, a court of three judges.

Verse 18. Judges and officers shalt thou make] JUDGES, µycpv shophetim, among the Hebrews, were probably the same as our magistrates or justices of the peace. OFFICERS, µyrcv shoterim, seem to have been the same as our inquest sergeants, beadles, &c., whose office it was to go into the houses, shops, &c., and examine weights, measures, and the civil conduct of the people. When they found any thing amiss, they brought the person offending before the magistrate, and he was punished by the officer on the spot. They seem also to have acted as heralds in the army, Deuteronomy 20:5. See also Rab. Maimon in Sanhedrin. In China, for all minor offences, the person when found guilty is punished on the spot, in the presence of the magistrate or mandarin of justice.

Verse 18. Judges — Chief magistrates, to examine and determine causes and differences. Officers — Who were subordinate to the other, to bring causes and persons before them, to acquaint people with the sentence of the judges, and to execute their sentence. Thy gates — Thy cities, which he here calls gates, because there were the seats of judgment set. Pursuant to this law, in every town which contained above a hundred and twenty families, there was a court of twenty-three judges; in the smaller towns, a court of three judges.

18. In the administration of justice, when the Israelites should be settled in the Promised Land, there was need of a stable form of government. Moses had already arranged for the appointment of civil officers to settle the disputes of the people. See Exodus 18. That method was adapted to their life in the camp and on the march. Moses now provides for (1) civil officers in every town, and gives directions as to their judicial proceedings. Deuteronomy 16:18-23:7. (2) He arranges for a high judicial court at the central sanctuary. Deuteronomy 17:8-13. (3) Finally, he gives direction for the choice of a king. Deuteronomy 17:14-20. Judges and officers shalt thou make thee in all thy gates — No rule is laid down as to the number of these officers. They were to be, probably, in proportion to the number of inhabitants.

V. 19. Wrest judgment-Not give an unjust sentence. A gift doth blind the eyes-Biasseth his mind, that he cannot discern between right and wrong. The words-That is the sentence, of those judges who are used to do righteous things, it makes them give wrong judgment.

Verses 19, 20. Thou shalt not wrest judgment — Not give a forced and unjust sentence. Thou shalt not respect persons — Not give sentence according to the quality of the person, his riches or poverty, friendship or enmity, but according to the justice of the cause. A gift doth blind the eyes of the wise — Biases his mind, that he cannot discern between right and wrong. And pervert the words of the righteous — That is, the sentence of those judges who are inclined and used to do righteous things, and have the reputation of being righteous men; it makes them give a wrong judgment. That which is altogether just — Hebrew, righteousness, righteousness, doubling the expression to give it emphasis; that is, nothing but righteousness in all causes and times, and to all persons equally.

V. 20. That which is altogether just-Heb. righteousness, righteousness, that is, nothing but righteousness in all causes and times, and to all persons equally.

Verses 19, 20. Thou shalt not wrest judgment — Not give a forced and unjust sentence. Thou shalt not respect persons — Not give sentence according to the quality of the person, his riches or poverty, friendship or enmity, but according to the justice of the cause. A gift doth blind the eyes of the wise — Biases his mind, that he cannot discern between right and wrong. And pervert the words of the righteous — That is, the sentence of those judges who are inclined and used to do righteous things, and have the reputation of being righteous men; it makes them give a wrong judgment. That which is altogether just — Hebrew, righteousness, righteousness, doubling the expression to give it emphasis; that is, nothing but righteousness in all causes and times, and to all persons equally.

V. 21. Thou shalt not plant-Because this was the practice of idolaters, and might be an occasion of reviving idolatry.

Verse 21. Thou shalt not plant thee a grove, &c.] We have already seen that groves were planted about idol temples for the purpose of the obscene worship performed in them. (See Clarke on “Deuteronomy 12:3”.) On this account God would have no groves or thickets about his altar, that there might be no room for suspicion that any thing contrary to the strictest purity was transacted there. Every part of the Divine worship was publicly performed, for the purpose of general edification.

DEUTERONOMY

Verse 21. Thou shalt not plant thee a grove — To plant groves in honour of the true God, was a part of primitive worship, as we see by the example of Abraham, Genesis 21:33. But the Gentiles having abused this custom, and made trees and groves, dedicated to their idols, the scenes of the most vile and abominable superstitions, God saw fit to prohibit the Israelites from planting any such groves near the place of divine worship, lest they should have taken occasion from hence to blend the worship of idols, and the impure rites of heathenism, with the service of the true God.

21. Thou shalt not plant thee a grove… near unto the altar — Literally, as an Asherah. The prohibition is equivalent to, “Thou shalt not set up any wooden column of Asherah.”

22. Neither… set up any image — The Hebrew word means a pillar or obelisk set up in honour of some deity. In some passages it is applied to a statue of Baal. 2 Kings 3:2. In Genesis 28:18, the term is used for the stone which Jacob set up as a pillar.