Deuteronomy · Chapter 17

V. 1. Bullock or sheep-Either greater or smaller sacrifices, all being comprehended under the two most eminent kinds.

Verse 1. Wherein is blemish] God must not have that offered to him which thou wouldst not use thyself. This not only refers to the perfect sacrifice offered by Christ Jesus, but to that sincerity and uprightness of heart which God requires in all those who approach him in the way of worship.

Verse 1. Having spoken of the principal services and offerings prescribed in the law for preventing the Israelites from idolatrous practices, Moses interposes a caution against neglect or profaneness in their own worship of the true God; which might be committed by offering any beast to him that had a disease, blemish, or defect in it. See in Leviticus 1:3. Bullock or sheep — Either greater or smaller sacrifices, all being comprehended under the two most eminent kinds. All that God receives he requires to be perfect.

1. Any evil favouredness — Literally, any evil thing. In Leviticus 22:22-24, the faults and blemishes which render the offering unacceptable are enumerated. The investigation of charges of idolatry, and the punishment of the guilty, are enjoined upon the magistrates. If a man or woman was charged with idolatry, and the crime proved, the guilty one was to be led out to the gate and stoned.

V. 2. ln transressing his covenant-That is, in idolatry, as it is explained Deuteronomy 17:3, which is called a transgression of God’s covenant made with Israel, both because it is a breach of their faith given to God and of that law which they covenanted to keep; and because it is a dissolution of that matrimonial covenant with God, a renouncing of God and his worship, and a chusing other Gods.

Verse 2. In transgressing his covenant — That is, in idolatry, as it is explained verse 3, which is called a transgression of God’s covenant made with Israel, both because it was a breach of their faith given to God, and of that law which they covenanted to keep; and because it was a dissolution of that matrimonial covenant with God, a renouncing of God and his worship, and a choosing other gods.

V. 3. The host of heaven-Those glorious creatures, which are to be admired as the wonderful works of God, but not to be set up in God’s stead. By condemning the most specious of all idolaters, he intimates, how absurd a thing it is to worship stocks and stones, the works of men’s hands. I have not commanded-That is, I have forbidden. Such negative expressions are emphatical.

Verse 3. The host of heaven — Those glorious creatures, which are to be admired as the wonderful works of God, but not to be set up in God’s stead. By condemning the most specious of all idolatries, he intimates how absurd a thing it is to worship stocks and stones, the works of men’s hands. I have not commanded — That is, I have forbidden. Such negative expressions are emphatical.

Verse 3. Either sun or moon. This would be going back to Sabianism, which from the dispersion of Babel became the religion of Asia, as stated in Job 1:15.

Verse 4. If it be told thee] In a private way by any confidential person. And thou hast heard of it; so that it appears to be notorious, very likely to be true, and publicly scandalous. And hast inquired diligently-sought to find out the truth of the report by the most careful examination of persons reporting, circumstances of the case, &c. And, behold, it be true-the report is not founded on vague rumour, hearsay, or malice. And the thing certain-substantiated by the fullest evidence. Then shalt thou bring forth that man, Deuteronomy 17:5. As the charge of idolatry was the most solemn and awful that could be brought against an Israelite, because it affected his life, therefore God required that the charge should be substantiated by the most unequivocal facts, and the most competent witnesses. Hence all the precautions mentioned in the fourth verse must be carefully used, in order to arrive at so affecting and so awful a truth.

5. Unto thy gates — The punishment was to be in public before the whole people. By the gate is to be understood the open space near the gate, where in Eastern cities judicial proceedings take place. Comp. Nehemiah 8:1, 3; Job 29:7. The sentence was to be carried into execution outside of the city, as in Acts 7:58; Hebrews 13:12, as in the wilderness it had been outside of the camp: to denote that the criminal was excluded from the congregation.

V. 6. Witnesses-Namely, credible and competent witnesses. The Jews rejected the testimonies of children, women, servants, familiar friends or enemies, persons of dissolute lives or evil fame.

Verse 6. Two witnesses] ONE might be deceived, or be prejudiced or malicious; therefore God required two substantial witnesses for the support of the charge.

Verse 6. Witnesses — Namely, credible and competent witnesses. The Jews rejected the testimonies of children, women, servants, familiar friends, or enemies, persons of dissolute lives or evil fame.

V. 7. First upon him-God thus ordered it, for the caution of witnesses, that, if they had thro’ malice or wrath accused him falsely, they might now be afraid to imbrue their hands in innocent blood; and for the security and satisfaction of the people in the execution of this punishment.

Verse 7. First upon him — God thus ordered it, for the caution of witnesses, that, if they had, through malice or wrath, accused him falsely, they might now be afraid to imbrue their hands in innocent blood; and for the security and satisfaction of the people in the execution of this punishment.

V. 8. For thee-He speaks to the inferior magistrates, who were erected in several cities. If thou hast not skill to determine, between blood and blood-That is, in capital causes. Between plea and plea-In civil causes, about words or estates. Between stroke and stroke-In criminal causes, concerning blows, or wounds inflicted by one man upon another. Matters of controversy-That is, such things being doubtful, and the magistrates divided in their opinions about it. Chuse-Namely to set up his tabernacle, or temple there; because there was the abode, both of their sanhedrim, which was constituted of priests and civil magistrates, and of the high-priests, who were to consult God by Urim, in matters which could not be decided otherwise.

Verse 8. If there arise a matter too hard for thee] These directions are given to the common magistrates, who might not be able to judge of or apply the law in all cases that might be brought before them. The priests and Levites, who were lawyers by birth and continual practice, were reasonably considered as the best qualified to decide on difficult points.

Verse 8. If there arise a matter too hard for thee — These words are to be considered as addressed to the ordinary judges, or inferior magistrates, who were appointed in every city. Between blood and blood — That is, in capital causes, whether a man hath committed wilful or casual murder. Between plea and plea — In civil causes, about words or estates, when the question is, whose cause or plea is the better? Between stroke and stroke — In criminal causes; in the case of wounds or blows inflicted by one man upon another, of which see Exodus 21:20. Being matters of controversy — That is, such things being doubtful, and the magistrates being divided in their opinions about them. Thou shalt get thee unto the place which the Lord shall choose — Namely, to set up his tabernacle or temple there; because there was the abode, both of their sanhedrim, which was constituted of priests and civil magistrates, and of the high-priests, who were to consult God, by Urim, in matters which could not be decided otherwise.

Ver. 8. A matter too hard for thee in judgment. In cases of capital crimes where evidence was deficient, or not sufficiently clear; as was the case of the two women brought before Solomon.

8. If there arise a matter too hard for thee — The meaning evidently is this: In cases where it is difficult to decide, as to a fatal blow or in disputes about civil matters, or in cases of bodily injury, the subject must be referred for adjudication to this high judicial court. The judges appointed at Sinai were to bring to Moses such cases as they found it impossible to decide. So after the people became settled in the land there was to be a place for the final adjudication of difficult cases. This was not an appeal from the parties involved, but a referring of the matter by the local judges.

V. 9. Unto the priests-That is, unto the great council, which consisted chiefly of the priests and Levites, as being the best expositors of the laws of God, by which all those controversies were to be decided. And the high-priest was commonly one of that number, understood here under the priests, whereof be was the chief. The judge-Probably the high-priest, to whom it belonged to determine, some at least, of those controversies, and to expound the law of God. And he may be distinctly named, tho’ he be one of the priests, because of his eminency, and to shew that amongst the priests, he especially was to be consulted in such cases. The sentence of judgment-Heb. The word, or matter of judgement, that is, the true state of the cause, and what judgment or sentence ought to be given in it.

Verse 9. Unto the priests — That is, unto the great council, which consisted chiefly of the priests and Levites, as being the best expositors of the laws of God, by which all those controversies were to be decided. And the high-priest was commonly one of that number, comprehended here under the priests, whereof he was the chief. By judges, here, seems to be meant those supreme judges of the nation, whom God raised up when the Israelites were oppressed by their enemies, such as Gideon, Jephthah, Samson, Samuel, &c. Such judges were, by their office, invested with the highest authority, civil as well as military; for to judge Israel was to administer justice, as well as to command armies. Moses seems to intimate, that the Hebrew commonwealth was to retain, after his death, the same form as it had now when he was alive; for he himself was the supreme judge, or administrator of justice, to whom the more difficult causes were to be referred, Deuteronomy 1:17. So Joshua was judge after him, and many other.

9. Thou shalt come unto the priests the Levites — It is claimed that this book was not written by the same author as the earlier books, because in them the term used is, the priests the sons of Aaron.” In Deuteronomy they are never called the sons of Aaron, but the sons of Levi, or the Levites. The difference of time in the composition of Leviticus and Deuteronomy is sufficient to account for the different term. When Leviticus was written Aaron was alive. When the discourses of Deuteronomy were spoken Aaron was dead, and the priests would have acquired a position for themselves. It is suggested by Wordsworth, in his Commentary on this passage, that it was very natural that “Moses, now about to depart, should desire to appease all jealousies between priests and Levites; and for this purpose he could not use a more healing phrase than that now before us, the priests the Levites. For thus on the one hand he exhorted the priests to treat the Levites with kindness as brethren, and not to domineer over them; and on the other hand he cheered the Levites with the reflection that the priests were of the same origin as themselves; that they therefore themselves derived honour from the priestly dignity, and ought not to encroach upon it, but to feel themselves honoured by being permitted to assist those who were invested with it.” For a thorough and exhaustive treatment of this question the reader is referred to CURTISS’S Levitical Priests.

V. 10. Thou-Thou shalt pass sentence: he speaks to the inferior magistrates; who were to give sentence, and came hither to be advised about it.

Verses 10-12. Thou shalt do according to the sentence — He speaks, 1st, To the inferior magistrates, who, in the suits here referred to between man and man, were to give sentence in their lower courts, according to the decision of the great council, or of the supreme judge, and were to take care that that sentence should be carried into execution; and, 2d, To private persons, who, in such cases, are required to acquiesce in the judgment of those whom God had made the supreme interpreters of his law, and to conform themselves to the sentence passed. The man that will do presumptuously — If an inferior judge should presume to contradict the sentence of the higher court, given according to God’s law, and would not execute the orders of it; or if a private person should refuse to conform himself to their sentence, that contumacy was to be punished with death, though the matter were ever so small in which the opposition was made. For unless the parties concerned had been strongly bound to obey the definitive sentence of the judge, priest, or great council, in such matters, there would have been no end of strife. And thou shalt put away the evil — The evil thing, that scandal, that pernicious example.

V. 11. Thou shalt do-In particular suits between man and man, altho’ the judge be hereby confined to his rule in giving the sentence, yet it seems but fit and reasonable that people should be bound simply to acquiesce in the sentence of their last and highest judge, or else there would have been no end of strife.

Verses 10-12. Thou shalt do according to the sentence — He speaks, 1st, To the inferior magistrates, who, in the suits here referred to between man and man, were to give sentence in their lower courts, according to the decision of the great council, or of the supreme judge, and were to take care that that sentence should be carried into execution; and, 2d, To private persons, who, in such cases, are required to acquiesce in the judgment of those whom God had made the supreme interpreters of his law, and to conform themselves to the sentence passed. The man that will do presumptuously — If an inferior judge should presume to contradict the sentence of the higher court, given according to God’s law, and would not execute the orders of it; or if a private person should refuse to conform himself to their sentence, that contumacy was to be punished with death, though the matter were ever so small in which the opposition was made. For unless the parties concerned had been strongly bound to obey the definitive sentence of the judge, priest, or great council, in such matters, there would have been no end of strife. And thou shalt put away the evil — The evil thing, that scandal, that pernicious example.

V. 12. Do presumptuously-That will proudly and obstinately oppose the sentence given against him. The evil-The evil thing, that scandal, that pernicious example.

Verse 12. The man that will do presumptuously] The man who refused to abide by this final determination forfeited his life, as being then in a state of rebellion against the highest authority, and consequently the public could have no pledge for his conduct.

Verses 10-12. Thou shalt do according to the sentence — He speaks, 1st, To the inferior magistrates, who, in the suits here referred to between man and man, were to give sentence in their lower courts, according to the decision of the great council, or of the supreme judge, and were to take care that that sentence should be carried into execution; and, 2d, To private persons, who, in such cases, are required to acquiesce in the judgment of those whom God had made the supreme interpreters of his law, and to conform themselves to the sentence passed. The man that will do presumptuously — If an inferior judge should presume to contradict the sentence of the higher court, given according to God’s law, and would not execute the orders of it; or if a private person should refuse to conform himself to their sentence, that contumacy was to be punished with death, though the matter were ever so small in which the opposition was made. For unless the parties concerned had been strongly bound to obey the definitive sentence of the judge, priest, or great council, in such matters, there would have been no end of strife. And thou shalt put away the evil — The evil thing, that scandal, that pernicious example.

12. The man that will do presumptuously — Apparently defying the judge and the law. And will not hearken unto the priest — The Jews understood this to apply to such elders or judges as had, in accordance with the preceding requirement, referred an important matter to the highest authority, and then refused to abide by its decision. Even that man shall die — Such resistance was to be considered as rebellion against constituted authority. It was defiance of God’s law — it was at that time to be looked upon as treason against the state.

V. 13. When thou shalt-He only foresees and foretells what they would do, but doth not approve of it. Yea when they did this thing for this very reason, he declares his utter dislike of it, 1 Samuel 8:7.

Verse 13. When thou shalt say, I will set a king over me — He only foresees and foretels what they would do, but does not hereby signify that he should approve of it. Yea, when they did this thing, for the very reason here assigned, God declared his utter disapprobation of it.

THE CHOICE OF A KING, AND RULES FOR HIS CONDUCT, 14-20.

14. I will set a king over me — Moses does not direct nor advise the people to have a king for their ruler. He foresees that they will act as the nations around them, and will decide to set a king over them. Some directions, then, both as to the choice of a supreme ruler and as to his conduct, would seem most appropriate in these last words of the great leader and lawgiver. It is not improbable that at times during the forty years’ wandering the people longed for a king to lead their armies, and to be the head of the nation. Moses sees that in the future that desire will become still more imperious. He seeks to control it — to keep it within proper bounds. That Moses “should have anticipated the rise of the kingdom, and spoken accordingly — that he should speak of these things with prophetic certainty — can only be a stumbling-block to those who deny the possibility of a divine revelation of the future.” — CURTISS’S Levitical Priests, p. 152.

V. 15. Thy God shall chuse-Approve of, or appoint. So it was in Saul and David. God reserved to himself the nomination both of the family, and of the person. Thy brethren-Of the same nation and religion; because such a person was most likely to maintain true religion, and to rule with righteousness, gentleness, and kindness to his subjects; and that he might be a fit type of Christ their supreme king, who was to be one of their brethren.

Verse 15. One from among thy brethren shalt thou set king over thee] It was on the ground of this command that the Jews proposed that insidious question to our Lord, Is it lawful to give tribute to Cæsar, OR NO? Matthew 22:17; for they were then under the authority of a foreign power. Had Christ said Yes, then they would have condemned him by this law; had he said No, then they would have accused him to Cæsar. See this subject discussed in great detail in the notes, See Clarke “Matthew 22:16”, &c.

Verse 15. Whom the Lord thy God shall choose — Approve of, or appoint. So it was in Saul and David. God reserved to himself the nomination both of the family and of the person. Thy brethren — Of the same nation and religion; because such a person was most likely to maintain true religion, and to rule with righteousness, gentleness, and kindness to his subjects; and that he might be a fit type of Christ, their supreme king, who was to be one of their brethren.

15. Whom the Lord thy God shall choose — The manner in which the divine appointment was to be designated is not stated here. A prophet was the medium of the divine communication in the case of the first king, Saul. 1 Samuel 9:17, and 10:24. Also in the case of David. 1 Samuel 16:12. When Solomon was designated, the choice of the Lord was announced directly to his father David. 1 Chronicles 22:10. Thou mayest not set a stranger over thee, which is not thy brother — The Jews placed great stress upon this prohibition. This is one of the passages of Scripture that were read at the feast of tabernacles in the sabbatical year by the king or high priest. It is related that when King Agrippa came to this passage, while reading the portions of Scripture, tears dropped from his eyes. The people then cried out, to encourage him, “Thou art our brother! Thou art our brother!” — BARCLAY’S Talmud, p. 82.

V. 16. He shall not multiply horses-Tho’ he might have horses for his own use, yet he was not to have many horses for his officers and guard, much less for war, lest he should trust in them. The multiplying horses is also forbidden, lest it should raise too great a correspondence with Egypt which furnished Canaan with them. The Lord hath said-The Lord hath now said to me, and I by his command declare it to you. Ye shall no more return that way-Into Egypt, lest ye be again infected with her idolatries.

Verse 16. He shall not multiply horses] As horses appear to have been generally furnished by Egypt, God prohibits these, 1. Lest there should be such commerce with Egypt as might lead to idolatry. 2. Lest the people might depend on a well-appointed cavalry as a means of security, and so cease from trusting in the strength and protection of God. And, 3. That they might not be tempted to extend their dominion by means of cavalry, and so get scattered among the surrounding idolatrous nations, and thus cease, in process of time, to be that distinct and separate people which God intended they should be, and without which the prophecies relative to the Messiah could not be known to have their due and full accomplishment.

Verse 16. He shall not multiply horses — Though he might have horses for his own use, yet he was not to have many horses for his officers and guard, much less for war, lest he should trust in them. The multiplying horses is also forbidden, lest it should raise too great a correspondence with Egypt, which furnished Canaan with them. The Lord hath said — The Lord hath now said to me, and I, by his command, declare it to you. Ye shall no more return that way — Into Egypt, lest ye be again infected with her idolatries.

16. He shall not multiply horses to himself — Horses were chiefly used in the East in ancient times for military purposes. In many passages the horse is mentioned in connexion with warlike operations. The reasons for the prohibition are apparent. Their king should not make those preparations for war and conquest which were so generally made by Eastern despots. Nor cause the people to return to Egypt — Egypt was the principal source of supply for horses to the nations of western Asia. The gathering of large supplies of horses would necessitate great commercial intercourse with Egypt. Moses saw in the corruptions of Egyptian life the danger there was to the people in a close connexion with that country.

V. 17. Turn away-From God and his law.

Verse 17. Neither shall he multiply wives] For this would necessarily lead to foreign alliances, and be the means of introducing the manners and customs of other nations, and their idolatry also. Solomon sinned against this precept, and brought ruin on himself and on the land by it; see 1 Kings 11:4.

Verse 17. Neither shall he multiply wives to himself — As the manner of other kings was, contrary to the design of God from the beginning. That his heart turn not away — From God and his law, as Solomon’s did. Neither silver nor gold — Lest this should lift up his heart in confidence and pride, which God abhors, and beget in him a contempt of his people. They are not simply forbidden to be rich, if God made them so, which was the case of David, Solomon, Jehoshaphat, and some others; but they are forbidden, either inordinately to desire, or irregularly to procure great riches, by grinding the faces of their own subjects, or possessing themselves, contrary to justice, of the property of others.

17. Neither shall he multiply wives to himself — The Eastern kings had large harems, and it seems appropriate that the lawgiver should in this way admonish the future king of the chosen people. Neither… silver and gold — Oriental despots gathered from the people wealth to spend upon themselves. The king of God’s people was not to accumulate for himself. How different might have been the history of the Israelites if their kings had heeded these directions of Moses!

V. 18. He shall write-With his own hand, as the Jews say. Out of that-Out of the original, which was carefully kept by the priests in the sanctuary, that it might be a perfect copy, and that it might have the greater influence upon him, coming to him as from the hand and presence of God.

Verse 18. He shall write him a copy of this law] tazh hrwth hnvm mishneh hattorah hazzoth, an iteration or duplicate of this law; translated by the Septuagint, to deuteronomion touto this deuteronomy. From this version both the Vulgate Latin and all the modern versions have taken the name of this book; and from the original word the Jews call it Mishneh. See the preface to this book.

Out of that which is before the priests the Levites] It is likely this means, that the copy which the king was to write out was to be taken from the autograph kept in the tabernacle before the Lord, from which, as a standard, every copy was taken and with which doubtless every copy was compared; and it is probable that the priests and Levites had the revising of every copy that was taken off, in order to prevent errors from creeping into the sacred text.

Verses 18, 19. He shall write — With his own hand, say the Jews. Out of that which is before the priests — Out of that original, which was carefully kept by the priests in the sanctuary, that it might be a perfect copy, and that it might have the greater influence upon him, coming to him as from the hand and presence of God. He shall read therein — Diligently and constantly: neither the greatness of his place, nor the weight and multitude of his business, shall excuse or hinder him; all the days of his life — It is not enough to have Bibles, but we must use them, yea, use them daily. Our souls must have constant meals of that manna, which, if well digested, will afford them true nourishment and strength.

Ver. 18. He shall write him a copy of this law in a book. Being the king’s autograph, the leisure of the transcription would make it clear to his understanding, impress it on his memory, and conciliate his esteem for divine truth. So our Alfred employed his leisure.

18. A copy of this law — Moses designs to provide for a holy king. The people might be like the nations around them in having a king, but the king was to be unlike the rulers of other nations. With this law to teach him, if properly heeded, his heart would not be lifted up above his brethren. He would turn aside from the commandment neither to the right nor to the left. The king whom Jehovah is to choose appears in marked contrast with the Eastern despots, who arrogated to themselves supremacy above all. They demanded adoration as if they were divine. The heart of Israel’s king is not to be so lifted up.

V. 19. All the days of his life-‘Tis not enough to have Bibles, but we must use them, yea, use them daily. Our souls must have constant meals of that manna, which if well digested, will afford them true nourishment and strength.

Verse 19. And it shall be with him, &c.] It was the surest way to bring the king to an acquaintance with the Divine law to oblige him to write out a fair copy of it with his own hand, in which he was to read daily. This was essentially necessary, as these laws of God were all permanent, and no Israelitish king could make any new law, the kings of this people being ever considered as only the vice-gerents of Jehovah.

Verses 18, 19. He shall write — With his own hand, say the Jews. Out of that which is before the priests — Out of that original, which was carefully kept by the priests in the sanctuary, that it might be a perfect copy, and that it might have the greater influence upon him, coming to him as from the hand and presence of God. He shall read therein — Diligently and constantly: neither the greatness of his place, nor the weight and multitude of his business, shall excuse or hinder him; all the days of his life — It is not enough to have Bibles, but we must use them, yea, use them daily. Our souls must have constant meals of that manna, which, if well digested, will afford them true nourishment and strength.

THE CHOICE OF A KING, AND RULES FOR HIS CONDUCT, 14-20.

14. I will set a king over me — Moses does not direct nor advise the people to have a king for their ruler. He foresees that they will act as the nations around them, and will decide to set a king over them. Some directions, then, both as to the choice of a supreme ruler and as to his conduct, would seem most appropriate in these last words of the great leader and lawgiver. It is not improbable that at times during the forty years’ wandering the people longed for a king to lead their armies, and to be the head of the nation. Moses sees that in the future that desire will become still more imperious. He seeks to control it — to keep it within proper bounds. That Moses “should have anticipated the rise of the kingdom, and spoken accordingly — that he should speak of these things with prophetic certainty — can only be a stumbling-block to those who deny the possibility of a divine revelation of the future.” — CURTISS’S Levitical Priests, p. 152.

V. 20. If his heart be not lifted up-He intimates, that the scriptures diligently read, are a powerful means to keep him humble, because they shew him in that, tho’ a king, he is subject to an higher monarch, to whom he must give an account of all his administrations, and receive from him his sentence agreeable to their quality, which is sufficient to abate the pride of the haughtiest person in the world.

Verse 20. He, and his children, in the midst of Israel.] From this verse it has been inferred that the crown of Israel was designed to be hereditary, and this is very probable; for long experience has proved to almost all the nations of the world that hereditary succession in the regal government is, on the whole, the safest, and best calculated to secure the public tranquillity.

DEUTERONOMY

Verse 20. That his heart be not lifted up — He intimates, that the Scriptures, diligently read, are a powerful means to keep a person humble, because they show him that, though a king, he is subject to a higher monarch, to whom he must give an account of all his administrations, and receive from him his sentence, agreeably to their quality, which is sufficient to abate the pride of the haughtiest person in the world.

THE CHOICE OF A KING, AND RULES FOR HIS CONDUCT, 14-20.

14. I will set a king over me — Moses does not direct nor advise the people to have a king for their ruler. He foresees that they will act as the nations around them, and will decide to set a king over them. Some directions, then, both as to the choice of a supreme ruler and as to his conduct, would seem most appropriate in these last words of the great leader and lawgiver. It is not improbable that at times during the forty years’ wandering the people longed for a king to lead their armies, and to be the head of the nation. Moses sees that in the future that desire will become still more imperious. He seeks to control it — to keep it within proper bounds. That Moses “should have anticipated the rise of the kingdom, and spoken accordingly — that he should speak of these things with prophetic certainty — can only be a stumbling-block to those who deny the possibility of a divine revelation of the future.” — CURTISS’S Levitical Priests, p. 152.