Calvin’s CommentariesDeuteronomy 4

John Calvin

Deuteronomy 4:1

1. Now, therefore, hearken, O Israel. He requires the people to be teachable, in order that they may learn to serve God; for the beginning of a good and upright life is to know what is pleasing to God. From hence, then, does Moses commence commanding them to be attentive in seeking direction from the Law; and then admonishing them to prove by their whole life that they have duly profited in the Law. The promise which is here inserted, only invites them to unreserved obedience through hope of the inheritance. The main point is, that they should neither add to nor diminish from the pure doctrine of the Law; and this cannot be the case, unless men first renounce their own private feelings, and then shut their ears against all the imaginations of others. For none are to be accounted (true) disciples of the Law, but those who obtain their wisdom from it alone. It is, then, as if God commanded them to be content with His precepts; because in no other way would they keep His law, except by giving themselves wholly to its teaching. Hence it follows, that they only obey God who depend on His authority alone; and that they only pay the Law its rightful honor, who receive nothing which is opposed to its natural meaning. The passage is a remarkable one, openly condemning whatsoever man’s ingenuity may invent for the service of God. deuteronomy 5

Deuteronomy 5:32, 33

32. Ye shall observe to do therefore as the Lord your God hath commanded you: ye shall not turn aside to the right hand or to the left. 32. Custodite ergo ut faciatis quemadmodum praecepit Jehova Deus vester vobis: ne declinetis ad dextram, aut ad sinistram.

33. Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess. 33. Per omnem viam quam praecepit Jehova Deus vester vobis, ambulabitis, ut vivatis, et bene sit vobis, et prorogetis dies in terra quam possidebitis.

Deuteronomy 4:3

3. Your eyes have seen what the Lord did. This enlargement more clearly shews that so conspicuous was the example given in the punishment, that it could not be hidden from even the most ignorant; for Moses does not here address those of refined judgment, but the common people generally, who had only been spectators. Assuredly, if God’s vengeance had been less manifest, he would not have so confidently appealed to them as witnesses; hence was their stolidity the less excusable, if they were blind to so plain and notorious a fact. His praise of their constancy I refer to the present case alone; for it is abundantly clear that they did not persevere in cleaving to God. The meaning is, that there was a manifest discrimination in this Divine chastisement, so that the death of the ungodly multitude should preserve the pure worship of God among the survivors. Numbers 26

Numbers 26:1-65

1. And it came to pass after the plague, that the Lord spake unto Moses, and unto Eleazar the son of Aaron the priest, saying, 1. Et fuit, post plagam loquutus est Jehova ad Mosen et Eleazar filium Aharon sacerdotis, dicendo:

2. Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their fathers’ house, all that are able to go to war in Israel. 2. Tollite summam universae congregationis filiorum Israel, a filio viginti annorum et supra, per domum patrum suorum, omnium egredientium ad bellum in Israele.

3. And Moses and Eleazar the priest spake with them in the plains of Moab, by Jordan, near Jericho, saying, 3. Itaque loquutus est Moses et Eleazar sacerdos cum illis in campestribus Moab, juxta Jordanem Jericho, dicendo:

4. Take the sum of the people, from twenty years old and upward; as the Lord commanded Moses and the children of Israel, which went forth out of the land of Egypt. 4. Numerate universam congregationem filiorum Israel, it filio viginti annorum et supra: quemadmodum praeceperat Jehova Mosi et filiis Israel qui egressi erant e terra AEgypti.

5. Reuben, the eldest son of Israel: the children of Reuben; Hanoch, ofwhom come the the family of the Hanochites: of Pallu, the family of the Palluites: 5. Ruben fuit primogenitus Israelis, filii Ruben fuerunt aliquot: de Henoc fuit familia Henochitarum: de Phallu, familia Phalluitarum:

6. Of Hezron, the family of the Hezronites: of Carmi, the family of the Carmites. 6. De Hesron, familia Hesronitarum: de Charmi, familia Charmitarum.

7. These are the families of the Reubenites, and they that were numbered of them were forty and three thousand and seven hundred and thirty. 7. Istae sunt familiae Rubenitarum: et fuerunt numerati eorum tria et quadraginta millia septingenti et triginta.

8. And the sons of Pallu; Eliab. 8. Et ex filiis Phallu, Eliab.

9. And the sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram which were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the Lord: 9. Filii autem Eliab, Nebuel, Dathan et Abiron: isti sunt Dathan et Abiron majores synagogae qui rixati sunt contra Mosen et Aharon in congregatione Core, quum rixarentur ipsi contra Jehovam.

10. And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign. 10. Et aperuit terra os suum, et deglutivit eos et Core, quando mortua est congregatio, dum consumpsit ignis ducentos quinquaginta viros: qui fuerunt in signum.

11. Notwithstanding the children of Korah died not. 11. Filii vero Core non sunt mortui.

12. The sons of Simeon, after their families: of Nemuel, the family of the Nemuelites; of Jamin, the family of the Jaminites: of Jachin, the family of the Jachinites: 12. Filii Simeon per familias suas: de Nemuel, familia Nemuelitarum: de Jamin, familia Jaminitarum: de Jachin, familia Jachinitarum:

13. Of Zerah, the family of the Zarhites: of Shaul, the family of the Shaulites. 13. De Zare, familia Zareitarum: de Saul, familia Saulitarum.

14. These are the families of the Simeonties, twenty and two thousand and two hundred. 14. Istae sunt familia Simeonitarum: duo et viginti millia et ducenti.

15. The children of Gad, after their families: of Zephon, the family of the Zephonites: of Haggi, the family of the Haggites: of Shuni, the family of the Shunites: 15. Filii Gad per familias suas: de Sephon, familia Sephonitarum: de Haggi, familia Haggitarum: de Suni, familia Sunitarum:

16. Of Ozni, the family of the Oznites: of Eri, the family of the Erites: 16. De Ozni, familia Oznitarum: de Eri, familia Eritarum:

17. Of Arod, the family of the Arodites: of Areli, the family of the Arelites. 17. De Arod, familia Aroditarum: de Areli, familia Arelitarum.

18. These are the families of the children of Gad, according to those that were numbered of them, forty thousand and five hundred. 18. Istae sunt familiae filiorum Gad juxta numeratos suos quadraginta millia et quingenti.

19. The sons of Judah were Er and Onan: and Er and Onan died in the land of Canaan. 19. Filii Jehudah, Er et Onam: et mortuus est Er et Onam in terra Chanaan.

20. And the sons of Judah, after their families, were: of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarhites: 20. Fuerunt inquam filii Jehudah per familias suas: de Selah, familia Selanitarum: de Phares, familia Pharesitarum: de Zare, familia Zareitarum:

21. And the sons of Pharez were: of Hezron, the family of the Hezronites: of Hamul, the family of the Hamulites. 21. Fuerunt autem filii Phares, de Hesron, familia Hesronitarum: de Hamul, familia Hamulitarum.

22. These are the families of Judah, according to those that were numbered of them, threescore and sixteen thousand and five hundred. 22. Istae sunt familiae Jehudah per numeratos suos, sex et septuaginta millia et quingenti.

23. Of the sons of Issachar, after their families: of Tola, the family of the Tolaites: of Pua, the family of the Punites: 23. Filii Issachar per familias suas, de Thola, familia Tholaitarum, de Phua, familia Phuitarum:

24. Of Jashub, the family of the Jashubites: of Shimron, the family of the Shimronites. 24. De Jasub, familia Jasubitarum: de Simron, familia Simronitarum.

25. These are the families of Issachar, according to those that were numbered of them, threescore and four thousand and three hundred. 25. Istae sunt familiae Issachar juxta numeratos suos, quatuor et sexaginta millia ac trecenti.

26. Of the sons of Zebulun, after their families: of Sered, the family of the Sardites: of Elon, the family of the Elonites: of Jahleel, the family of the Jahleelites. 26. Filii Zabulon per familias suas: de Sered, fimfilia Sereditarum: de Elon, familia Elonitarum: de Jahleel, familia Jahleelitarum.

27. These are the families of the Zebulunites, according to those that were numbered of them, threescore thousand and five hundred. 27. Istae sunt familiae Zabulonitarum juxta numeratos suos, sexagint, a millia et quingenti.

28. The sons of Joseph, after their families, were Manasseh and Ephraim. 28. Filii Joseph per familias suas, Manasse et Ephraim.

29. Of the sons of Manasseh: of Machit, the family of the Machirites: and Machir begat Gilead: of Gilead come the family of the Gileadites. 29. Filii Manasse, de Machir, familia Machiritarum: et Machir genuit Galaad: de Galaad, familia Galaaditarum.

30. These are the sons of Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family of the Helekites: 30. Isti sunt filii Galaad: de Jezer, familia Jezeritarum: de Helec, familia Helecitarum:

31. And of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites: 31. Et de Asriel, familia Asraelitarum: de Sechem, familia Sechemitarum

32. And of Shemida, the family of the Shemidaites: and of Hepher, the family of the Hepherites. 32. Et de Semida, familia Semidatarum: et de Hepher, familia Hepheritarum:

33. And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah, and Tirzah. 33. Et Salphaad filio Hepher non fuerunt filii, sed filiae: quarum haec nomina Malhad et Noah, Hoglah et Milchah, et Thirsah.

34. These are the families of Manasseh, and those that were numbered of them, fifty and two thousand and seven hundred. 34. Istae sunt familiae Manasse: numerati autem eorum, duo et quinquaginta millia et septingenti.

35. These are the sons of Ephraim, alter their families: of Shuthelah, the family of the Shuthalhites: of Becher, the family of the Bachrites: of Tahan, the family of the Tahanites. 35. Isti sunt filii Ephraim per familias suas: de Suthelah, familia Suthelitarum: de Becher, familia Bechritarum: de Thaban, familia Thabanitarum.

36. And these are the sons of Shuthelah: of Eran, the family of the Eranites. 36. Et isti sunt filii Suthelah: de Eran, familia Eranitarum.

37. These are the families of the sons of Ephraim, according to those that were numbered of them, thirty and two thousand and five hundred. These are the sons of Joseph, after their families. 37. Istse sunt familiae filiorum Ephraim juxta numeratos suos, triginta duo millia et quingenti: isti sunt filii Joseph per familias suas.

38. The sons of Benjamin after their families: of Bela, the family of the Belaites: of Ashbel, the family of the Ashbelites: of Ahiram, the family of the Ahiramites: 38. Filii Benjamin per familias suas: de Bela, familia Belitarum: de Asbel, familia Asbelitarum: de Ahiram, familia Ahiramitarum.

39. Of Shupham, the family of the Shuphamites: of Hupham, the family of the Huphamites. 39. De Sephupham, familia Suphamitarum: de Hupham, familia Huphamitarum.

40. And the sons of Bela were Ard and Naaman: of Ard, the family of the Ardites: and of Naaman, the family of the Naamites. 40. Fuerunt autem filii Bela, Arde et Nahaman: de Arde, familia Arditarum: de Naaman, familia Naamanitarum.

41. These are the sons of Benjamin, after their families: and they that were numbered of them were forty and five thousand and six hundred. 41. Isti sunt filii Benjamin juxta familias suas, et numeratos suos, quadraginta quinque millia et sexcenti.

42. These are the sons of Dan, after their families: of Shuham, the families of the Shuhamites. These are the families of Dan, after their families. 42. Isti sunt filii Dan per familias suas: de Suham, familia Suhamitarum: istae sunt familiae Dan per familias suas.

43. All the families of the Shuhamites, according to those that were numbered of them, were threescore and four thousand and four hundred. 43. Omnes familiae Suhamitarum juxta numeratos suos, sexaginta quatuor millia et quadringenti:

44. Of the children of Asher, after their families: of Jimna, the family of the Jimnites: of Jesui, the falllily of the Jesuites: of Beriah, the family of the Beriites. 44. Filii Asser per familias suas: de Imnah, familia Imnahitarum: de Isui, familia Isuitarum: de Beriah, familia Beriitarum.

45. Of the sons of Beriah: of Heber, the family of the Heberites: of Malchiel, the family of the Malchielites. 45. De filiis Beriah, de Heber, familia Hebritarum: de Malchiel, familia Malchielitarum.

46. And the name of the daughter of Asher was Sarah. 46. Nomen autem, filiae Aser erat Sarah.

47. These are the families of the sons of Asher, according to those that were numbered of them, who were fifty and three thousand and four hundred. 47. Illae sunt familiae filiorum Aser juxta numeratos suos, quinquaginta tria millia et quadringenti.

48. Of the sons of Naphtali, after their families: of Jahzeel, the family of the Jahzeelites: of Guni, the family of the Gunites: 48. Filii Nephthali per familias suas: de Jesiel, familia Jesielitarum: de Guni, familia Gunitarum:

49. Of Jezer, the family of the Jezerites: of Shillera, the family of the Shillemites. 49. De Jeser, familia Jesrilitarum: de Sillen, familia Sillenitarutn.

50. These are the families of Naphtali, according to their families: and they that were numbered of them were forty and five thousand and four hundred. 50. Istae sunt familiae Nephthali per familias suas: numerati autem eorum, quadraginta quinque millia et quadringenti.

51. These were the numbered of the children of Israel, six hundred thousand, and a thousand seven hundred and thirty. 51. Isti sunt numerati filiorum Israel, sexcenta millia, et mille septingenti ac triginta.

52. And the Lord spake unto Moses, saying, 52. Loquutus est autem Jehova ad Mosen, dicendo:

53. Unto these the land shall be divided for an inheritance, according to the number of names. 53. Istis dividerut terra illa in possessionem secundum numerum nominum.

54. To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance: to every one shall his inheritance be given according to those that were numbered of him. 54. Numerosiori dabis possessionem majorem: et pauciori diminues possessionem suam: unicuique secundum numeratos suos dabitur haereditas sua.

55. Notwithstanding the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit. 55. Veruntamen sorte dividetur terra, per nomina tribuum patrum suorum haereditatem accipient.

56. According to the lot shall the possession thereof be divided between many and few. 56. Secundum sortes dividetur haereditas ejus inter multum et paucum.

57. And these are they that were numbered of the Levites, after their families: of Gershon, the family of the Gershonites: of Kohath, the family of the Kohathites: of Merari, the family of the Merarites. 57. Isti autem sunt numerati Levitarum per familias suas, de Gerson, familia Gersonitarum: de Cehath, familia Cehathitarum: de Merari, familia Meraritarum.

58. These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korathites. And Kohath begat Amram. 58. Istae sunt familiae Levitarum, familia Libnitarum, familia Hebronitarum, familia Mathlitarum, familia Musitarum, familia Corhitarum. Cehath autem genuit Amram.

59. And the name of Amram’s wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister. 59. Nomen vero uxoris Amram Jochebed filia Levi, quam peperit ipsi Levi in AEgypto, et quae peperit ipsi Amram, Aharon et Mosen, et Mariam sororem eorum.

60. And unto Aaron was born Nadab and Abihu, Eleazar and Ithamar. 60. Natique sunt ipsi Aharon, Nadab et Abihu, et Eleazar et Ithamar.

61. And Nadab and Abihu died, when they offered strange fire before the Lord. 61. Porro mortui sunt Nadab et Abihu dum offerrent ignem alienum coram Jehova.

62. And those that were numbered of them were twenty and three thousand, all males, from a month old and upward: for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel. 62. Et fuerunt numerati eorum, viginti tria millia: omnes mares filio mensis et supra: non enim numerati ruerant inter filios Israel, quod data non sit illis haereditas inter filios Israel.

63. These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab, by Jordan, near Jericho. 63. Isti sunt numerati Mosis et Eleazar sacerdotis, qui numeraverunt filios Israel in campestribus Moab juxta Jordanem Jericho.

64. But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai: 64. Inter istos autem non fuit quisquam de numeratis Mosis et Aharon sacerdotis qui numeraverant filios Israel in deserto Sinai.

65. For the Lord had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun. 65. Dixerat enim Jehova de illis, Moriendo morientur in deserto, et non fuit superstes ex eis quisquam, nisi Caleb filius Jephuneh, et Josue filius Nun.

Deuteronomy 4:6

6. Keep therefore, and do them. In order that they may set themselves more cheerfully about the keeping of the Law, and may proceed more steadily in this endeavor, he reminds them that nothing is better or more desirable for themselves. For God is not duly honored, except with ready minds and volutary obedience, to which we are rather attracted by pleasure than forced by rigor and violence. Now, since all desire to excel, he says, that this is the chief excellence of Israel, that they have God for their Lawgiver and Master. If any object that what he says may be refuted by two arguments, namely, because the Law of God was unknown to heathen nations; and because the form of God’s worship prescribed in it, and the whole Jewish religion, was not only despised but hated by them; I reply, that other nations are not here absolutely stated to be the judges or arbitrators, but that the words must be thus understood, viz., that there will be no nation, if it should come to a right understanding, which will dare to compare itself, much less to prefer itself to you; for by the very comparison it will acknowledge to what a height of dignity God has raised you. Wherefore, although the doctrine of the Law should remain neglected, nay, detested, by almost all the world, still Moses with truth declares, that since God has deigned to deliver to the Jews a rule of life, a stage had been erected before other nations, whereon the nobility of that one people would be conspicuous. For it was unreasonable that the glory of God should be tarnished or extinguished by the ignorance of the blind. But we gather from this passage that we then are truly wise, when we depend on God’s words, and submit our feeling to His revelations. Where I have rendered the words, “Surely (certo) this people,” the Hebrew particle, רק, (Only; at least; surely. — Nold. Concord. partic. — W.) rak, is used, which is often applied in an exclusive sense, so that it would appropriately bear this meaning: “Only this people,” etc. Unquestionably, the eminent condition of the people, on account of their gracious privileges, is referred to.

Deuteronomy 4:7

7. For what nation is there so great? Moses now repeats in his own name what he had stated in the person of others, as if to shew by additional reasons, that not without cause would the Jews be celebrated in the whole world, because it would actually appear that none were equal to them. He mentions two points, first, because God would be ready to afford them help, as often as they call upon Him; secondly, because He had instructed them in perfect righteousness, beyond which nothing could be desired; for, when he says that God is “nigh unto them,” I refer it to the presence of His power, which had been abundantly manifested by many miracles. Justly does he deny that the Gentiles had ever experienced such aid from their gods, since their prayers and cries were offered to deaf and dead idols.

Deuteronomy 4:9

9. Only take heed to thyself The same particle, רק, rak, of which I have just spoken, is used here, and its meaning in this place is, as if Moses had said, that this only remained; unless it is preferred to translate it nevertheless. What follows means literally “Guard (custodi) thyself, and guard thy soul;” wherein Moses advances by degrees, reminding them that they needed no common heedfulness, but that they must beware with extreme vigilance and diligence lest they should fail through the want of them; for the slothfulness of the flesh must be spurred on by such instigations as these, and at the same time our weakness must be fortified, and we must take measures against our unsteadfastness; for nothing is more easy than that all our zeal should suddenly be forgotten, or should gradually grow cold. God had established the certainty of His law, as far as was necessary, for the grateful and attentive, yet not without reason does He desire the people to remember how great is the carelessness of men. Nor does he command those only to remember who were eye-witnesses, but also to hand down (what they had seen) to their sons and grandsons, that the memory of such remarkable things might be preserved.

Deuteronomy 4:10

10. The day (“In the day,” etc. — lat.) that thou stoodest. The word day might be taken in the accusative, as if in apposition. It is, at any rate, clear that he explains more fully what he had briefly alluded to before, for he summons the people as eye-witnesses, lest, perchance, they should object that they were not sure from whence Moses had derived what he professes to be enjoined him by God. For they were all well aware that he had undertaken nothing without the express command of God. Finally, he proves, from the end and object itself of the doctrine, that God was its author, since it tended to nothing else but that God should be purely served, and that His people might be obedient, than which nothing can be imagined more just and right.

Deuteronomy 4:11

11 And ye came near, and stood. This explanatory narrative is intended to prove the same thing, viz., that Moses was only the ambassador and minister of God, because the mountain burned in the sight of all the people, that God might be manifested, speaking from the midst of the fire. His statement that they only heard the voice, but saw no similitude, may be understood as a kind of admission, (concessionis.) Thus the two clauses would be read adversatively, “Although no similitude appeared, yet a voice penetrated even to your ears.” But I conceive that this was expressly stated more clearly to shew that it was the voice of God, and not proceeding from a human being; for no man could have so concealed himself by artifice as to prevent himself from being seen to speak, whereas they beheld the voice come out of the fire without any external instrumentality.

Deuteronomy 4:32-40

32. For ask now of the days that are past, which were before thee, since the day that God created man upon the earth; and ask from the one side of heaven unto the other, whether there hath been any such thing as this great tiling is, or hath been heard like it? 32. Interroga agedum de diebus antiquis, qui fuerunt ante re, ex quo die creavit Deus hominem super terram, et ab extremo coeli, usque ad extremum coeli, an acciderit unquam aliquid secundum hanc rem magnam, vel auditum fuerit simile.

33. Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? 33. An audierit populus vocem Dei loquentis e medio ignis, sicut tu audisti, et fuerit superstes.

34. Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched-out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes? 34. Vel an tentaverit Deus ut veniret ad gentem sibi assumendam e medio gentis, per probationes, signa et prodigia, praelia, manum fortem, brachium extentum, et visiones magnas, secundum omnia quae vobiscum egit Jehova Deus vester in Aegypto coram oculis vestris.

35. Unto thee it was shewed, that thou mightest know that the Lord he is God; there is none else beside him. 35. Tibi ostensum est ut cognosceres quod Jehova ipse est Dens, nec ullus praeter ipsum.

36. Out of heaven he made thee to hear his voice, that he might instruct thee; and upon earth he shewed thee his great fire; and thou heardest his words out of the midst of the fire. 36. E coelis audire to fecit vocem suam, ut erudiret to: et in terra ostendit tibi ignem suum magnum, et verba ejus audisti e medio ignis.

37. And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt; 37. Et quia dilexit patres tuos, elegit semen eorum post eos, et eduxit te coram facie sua, in virtute sua magna ex Egypto.

38. To drive out nations from before thee greater and mightier than thou art, to bring thee in, to give thee their land for an inheritance, as it is this day. 38. Ut expelleret gentes magnas a facie tua, et robustiores te, ac te introduceret ad dandam tibi terram earum in haereditatem, sicut dies haec demonstrat.

39. Know therefore this day, and consider it in thine heart, that the Lord he is God in heaven above, and upon the earth beneath: there is none else. 39. ltaque scito hodie, et reduc ad cor tuum, quod Jehova est Deus in coelis sursum, et super terram deorsum, nec alius ultra.

40. Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the Lord thy God giveth thee, for ever. 40. Proinde observabis statuta ejus, et praecepta ejus, quae mando tibi hodie, ut bene sit tibi et filiis tuis post te, utque prolonges dies super terram quam Jehova Deus tuus dat tibi omnibus diebus.

Deuteronomy 4:12

Deuteronomy 4:12. And the Lord spake unto you. It is a confirmation of the Second Commandment, that God manifested Himself to the Israelites by a voice, and not in a bodily form; whence it follows that those who are not contented with His voice, but seek His visible form, substitute imaginations and phantoms in His place. But here arises a difficult question, for God made Himself known to the patriarchs in other ways besides by His voice alone; thus Abraham, Isaac, and Jacob knew Him not only by hearing, but by sight. Moses himself saw Him in the midst of the burning bush; and He also manifested Himself to the Prophets under visible figures. Since it would be superfluous to heap together many citations, let the remarkable vision of Isaiah suffice, which is related in (Isaiah 6), and those of Ezekiel, which we read of in (Ezekiel 1 and Ezekiel 10) And yet God was not forgetful of Himself, when He thus presented Himself to the sight of His servants. Wherefore, this argument does not appear to be valid and good, that it is sinful to represent God in a visible image, because His voice was once heard without His being seen; when, on the other side, it is easy to object that visible forms have often been exhibited, wherein He testified His presence. The solution is twofold: first, that, although God may have invested Himself in certain forms for the purpose of manifesting Himself, this must be accounted as a peculiar circumstance, and not be taken as a general rule; secondly, that the visions shewn to the patriarchs were testimonies of His invisible glory, rather to elevate men’s minds to things above than to keep them entangled amongst earthly elements. In the promulgation of His Law, God first prescribed what believers must follow; because He saw that this was the best method (compendium) for retaining the minds of His people in true religion, and at the same time the best remedy for idolatry. Unless we submit to this counsel of God, we shall not only betray a licentious spirit of contention, but shall run directly against God, like butting bulls. For it was not in vain that Moses laid down this principle, that when God collected to Himself a Church, and handed down a certain and inviolable rule for holy living, He had not invested Himself in a bodily shape, but had exhibited the living image of His glory in the doctrine itself. Hence we may conclude that all those who seek for God in a visible figure, not only decline, but actually revolt, from the true study of piety. If any one should object that God is not inconsistent with Himself, and yet, as has been said, that He has more than once taken upon Himself a visible form, the reply is simple and easy, that, whenever He appeared to the patriarchs in a visible form, He gave a temporary sign, which still was by no means contradictory of this commandment. Isaiah saw the Lord of hosts sitting on His throne; yet he boldly cries out as from the mouth of God, “To whom will ye liken me?” (Isaiah 40:25.) Nor need I repeat how constantly he speaks against idolaters; certainly he inveighs more strongly than any of the prophets against the folly, nay, the madness of those who make to themselves any image of God; because they thus turn truth into falsehood; and finally he assumes the same principle as that of Moses, that the true nature of God is corrupted by tricks and delusions if a corruptible thing be called His image. But what was His vision itself? The seraphim, who surrounded God’s throne, sufficiently shewed by their covering their faces with their wings that the sight of Him could not be borne by mortals. As to what Ezekiel relates, no painter could represent it; for God has always appeared distinguished from the shape of any creature by those marks which surpass man’s apprehension. This conclusion, therefore, always remains sure, that no image is suitable to God, because He would not be perceived by His people otherwise than in a voice. But then also fire was a symbol of His presence, yet He testified by it that His glory is incomprehensible, and thus would prevent men from idol-making. We have elsewhere explained what it is “to guard themselves as to their souls.” (See Lat. of ver. 15. The explanation to which he alludes is probably that given on Deuteronomy 8:11. Vol. 1 p. 397.) But we infer, from his anxious exhortations, that they should take heed, how great is the leaning of the human soul to idolatry. This is the tendency of that attestation against them, which I have inserted from (Deuteronomy 8); for Moses not only threatens them, but, as if summoning witnesses according to the custom of solemn trials, denounces that they shall perish, in order to inspire them with greater fear by this earnest mode of address. Whence it appears that this insane lust (of idolatry) is not to be repressed by ordinary means. With the same object he says that they are “corrupted, or corrupt themselves,” who make any similitude of God. Thus Paul also declares that in this way the truth is changed into a lie, (Romans 1:25;) and Jeremiah and Habakkuk condemn images for their falsehood. (Jeremiah 10:14; Habakkuk 2:18.) No wonder, then, that an idol should be called the “corruption” of men, since it adulterates the worship of God; and it is a most just recompense to those who pollute the pure and perfect knowledge of God, that they should be thence infected with a rottenness which consumes their souls. Hence, also, the stupid ignorance of the Papists is confuted who confine this prohibition to the ancient people, as if it were now permitted to paint or to sculpture (images of God) (Added from Fr.) as if they had been Jews whom Paul was addressing, when he reasoned from the common origin of our nature: “Forasmuch as we are the offspring of God, we ought not to think that the Godhead is like unto gold or silver,” or corruptible matter. (Acts 17:29) (Addition in Fr., “Or, c’estoit aux Payens qu’il parloit ainsi;” Now, they were heathens whom he thus addressed.) There is no necessity for entering into details; but the Spirit declares no less plainly now that we must keep ourselves from idols, (1 John 5:21,) than He of old forbade their being made. Moreover, it was an act of diabolical madness to make away with one of the Ten Commandments, in order that they might rush into this foul and detestable extravagance with impunity. They pretend that the Jews were formerly prohibited from idolatry with greater strictness, because they were too much disposed to it, as if they were not themselves much worse in this respect. But, setting aside this, who does not see that the vice of superstition, which is natural to the human mind, was corrected by this remedy? Until, therefore, men have laid aside their nature, we infer that this Commandment is necessary for them.

Deuteronomy 4:19

19. And lest thou lift up thine eyes. Moses proceeds further, lest the Jews should imagine any divinity in the sun, and moon, and stars; nor does he only recall them from the error with which many were imbued, (See Job 31:26-27. Any discussion on the history of Sabaism would be superfluous here. Dr. Layard, (Nineveh and its Remains, vol. 2, p. 446,) points out, that “representations of the heavenly bodies, as sacred symbols, are of constant occurrence in the most ancient sculptures;” whilst the “one symbol” of the supreme Deity is “a winged figure in a circle,” sometimes assuming the form of “a winged globe, wheel, or disc,” resembling the Egyptian representation of the sun, and the Persian Ormuzd.) thinking that these were so many gods; but also anticipates another superstition, lest, being ravished by the brightness of the stars, they should conceive them to be images of God. And to this the expression, to “be driven,” refers. For since God represents His glory in the heavenly host, so also Satan, under this pretext, confuses and stupefies men’s minds by a wily artifice, in order that they may worship God in these luminaries, and thus stumble at the very threshold. Therefore, that the Israelites may the better acknowledge how absurd it is to seek for God in earthly things, or in the elements of the world, or in corruptible matter, he expressly declares that they must not even lean (Lat. “subsistendum.” Fr. “s’amuser.") on heavenly creatures; since God’s majesty is superior to the sun, and moon, and all the stars. Besides, he reproves the absurdity of transferring the worship of God to the stars, which, by God’s appointment, are to minister to us; for when he says that “God hath divided them unto all nations,” it implies subjection; as if he had said that the sun was our minister, and the moon, together with all the stars, our handmaid. Still, by the word “divided,” God’s admirable providence is fitly commended in respect to their varied position, and course, and different offices; for the sun does not enlighten and warm all lands at the same moment; and, again, it now retires from us, and now approaches us more closely; the moon has her circuits; the stars rise and set as the heaven revolves. I pass over the slower movement of the planets; but, according to the aspect of the stars, one climate is moister, another drier; one feels more heat, another more cold. This variety is aptly called by Moses “dividing ” Yet it aggravates the sin of superstition, if the Jews give themselves to the service of the stars, which minister also to heathen nations; for what can be more unworthy than for the children of God to worship the sun, which is the servant of all the world? whence again it follows, that in proportion to the dignity and excellence of the creatures themselves, so is the ingratitude of men towards God all the more base, if they adorn with His worship as with spoils, those creatures which He has appointed to minister to their advantage. The silly notion in which some of the Rabbins delight themselves, (S.M. says, “Rabbi Aben-Ezra, and the author of the ‘Bundle of Myrrh,’ foolishly think that the Gentiles were under the dominion of decrees emanating from the stars; but that the Jews were free, because the Lord turneth aside their noxious influences. But this text teaches us, that the functions of the stars are distributed among the nations, inasmuch as they afford light and heat, and temper the cold to all men.” — W.) is unworthy of mention, viz., that God has divided the stars to the Gentiles, since they are subject to their influences, from which by special privilege the Jews are free; as if the condition of the human race had not been the same from the beginning. But the reason which I have adduced plainly shews, that they depart most widely from the meaning of Moses, and therefore pervert his intention; viz., that the creatures which are destined for our use, are by no means to be worshipped as God.

Deuteronomy 4:21

21. Furthermore, the Lord was angry with me. He again records that it arose from the transgression of the people that he was not permitted to enter the land, not by way of expostulation, and much less in order to accuse God of cruelty, as if he had been improperly and unjustly substituted as a criminal in the place of others, but rather to magnify the goodness of God towards those whom He had treated with so much indulgence. For we must observe the comparison, that, whilst they were to enjoy the land, he was to be prevented from entering it. “I must die (he says) in this land” of Moab, whilst to you it is given to enjoy the promised inheritance. We perceive, therefore, that they are upbraided with their guilt in such a way that all the bitterness of the reproof is sweetened by the sense of God’s mercy; nay, that by this sweetness they may be ravished into admiration, when they understand how mercifully that pardon is extended to them, which was denied to Moses. The sense of the expression which I have rendered “for your words,” (A. V., “for your sakes;” (דברים.)) might be “for your things,” inasmuch as the Hebrews call men’s affairs (negotia), דברים, debarim. Assuredly, although he had been impelled to sin by their rebellious clamors, he simply states that he was now punished on their account. If any should inquire why he lays the blame on them, whereas the actual offenders were most of them dead, the reply is obvious, that many of them were still surviving, and that it is no novelty that the children should be included with the fathers, when the whole body of a people has sinned. Deuteronomy 31

Deuteronomy 31:14-30

14. And the Lord said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation. 14. Et dixit Jehova ad Mosen, Ecce, appropinquaverunt dies tui, ut moriaris: voca Josua, et state in tabernaculo conventionis, et praecipiam ei. Perrexit ergo Moses et Josua, steteruntque in tabernaculo conventionis.

15. And the Lord appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle. 15. Et apparuit Jehova in tabernaculo, in columna nubis, stetitque columna nubis super ostium tabernaculi.

16. And the Lord said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land whither they go to be among them, and will forsake me, and break my covenant which I have made with them. 16. Et dixit Jehova, ad Mosen, Ecce, tu dormiturus es cum patribus tuis: postea surget populus iste, et fornicabitur post deos alienorum terrae ad quam pergit in medio ejus, et derelinquet me, irritumque faciet pactum meum quod pepigi cum eo.

17. Then my anger shall be kindled against them in that day, and I will them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us? 17. Itaque irascetur vultus meus contra eum ipse die, ac derelinquam eos, et abscondam faciem meam ab eis: et consumetur, et inverient eum mala multa, et angustiae: dicetque in die illa, Nonne propterea quod non est Deus meus in medio mei invenerunt me mala haec?

18. And I will surely hide my face in that day, for all the evils which they shall have wrought, in that they are turned unto other gods. 18. Ego vero abscondendo abscondam faciem meam in die illa, propter omne malum quod fecerit, quod converterit se ad deos alienos.

19. Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel. 19. Nunc itaque scribite vobis canticum istud, et doce illud filios Israelis: pone illud in ore eorum, ut sit mihi canticum istud in testem contra filios Israelis.

20. For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey, and they shall have eaten, and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant. 20. Introducam enim eum in terram quam juravi patribus ejus, fluentem lacte et melle: comedet autem et saturabitur, impinguabitque se: tunc convertet se ad deos alienos, et colent eos, vilipendentque me, et irritum facient pactum meum.

21. And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware. 21. Quum autem invenerint eum mala plurima, et angustiae, tunc respondebit canticum istud in conspectu ejus in testera: non enim oblivioni tradetur ab ore seminis ejus, novi enim ingenium ejus, et quid ipse faciat hodie antequam introduxerim eum in terram de qua juravi.

22. Moses therefore wrote this song the same day, and taught it the children of Israel. 22. Scripsit itaque Moses canticum istud eo die, et docuit illud filios Israelis.

23. And he gave Joshua the son of Nun a charge, and said, Be strong, and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee. 23. Dein praecepit Josuae filio Nun, ac dixit, Fortis esto, et roborare, quia tu introduces filios Israel in terram de qua juravi eis: et ego ero tecum.

24. And it came to pass when Moses had made an end of writing the words of this law in a book, until they were finished, 24. Quum autem fecisset finem Moses scribendi verba legis istius in libro, donec ea complerentur,

25. That Moses commanded the Levites, which bare the ark of the covenant of the Lord, saying, 25. Praecepit Moses Levitis portantibus Arcata foederis Jehovae, dicendo:

26. Take this book of the law, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee. 26. Capite librum istum legis, et ponite eum in latere arcae foederis Jehovae Dei vestri, sitque ibi contra te in testem.

27. For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the Lord; and how much more after my death? 27. Ego enim novi rebellionem tuam, et cervicem tuam duram: ecce, adhuc me vivente vobiscum hodie rebelles estis Jehovae, et quanto magis posteaquam mortuus fuero?

28. Gather unto me all the elders of your tribes, and your officers. that I may speak these words in their ears, and call heaven and earth to record against them. 28. Congregate ad me omnes seniores tribuum vestrarum, et praefectos vestres, ut loquar in auribus eorum verba ista, et antester contra eos coelum et terram.

29. For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the Lord, to provoke him to anger through the work of your hands. 29. Novi enim postquam mottuus lucre, corrumpendo corrumpetis yes et recedetis de via quam praecepi vobis, unde eveniet vobis malum in novissimis dierum, quum feceritis malum in oculis Jehovae, irritando eum opere mannuum vestrarum.

30. And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended. 30. Itaque loquutus est Moses in auribus totius congregationis verba cantici hujus, donec ea complerentur.

Deuteronomy 4:23

23. Take heed unto yourselves, lest ye forget. There is no contradiction in the sense, that he should first of all altogether forbid that idols should be made; and, secondly, speak only of worshipping and adoring them; for it is already in itself a wicked error to attribute any image to God; and another superstition always accompanies it, that God is always improperly worshipped in this visible symbol. There is a strong confirmation here of what I have previously stated, that whatever holds down and confines our senses to the earth, is contrary to the covenant of God; in which, inviting us to Himself, He permits us to think of nothing but what is spiritual, and therefore sets His voice against all the imaginations, whereby heathen nations have always been deceived; because they have been deprived of the light of that doctrine which would direct them to the heavenly greatness of God Himself. But those who have been taught by God’s Law, not only that He alone is to be worshipped, but that He may not be represented by any visible effigy, are justly accounted covenant-breakers, if they do not confine themselves within these bounds; for they violate that Second Commandment (caput) by which they are commanded to worship God spiritually; and consequently are forbidden to make to themselves likenesses, or images, whereby they would deface and pollute His glory. At the end of the verse, which some translate “the likeness, which your God hath forbidden,” (So the V. which is followed by A.V. and S.M. Our expositor seems to mean that אשר is here equivalent to even as, and connects the last with the first clause of the verse; so that it should be rendered as follows, “Take heed to yourselves, etc., even as the Lord your God commanded you.” —W. The Fr. thus abbreviates the Latin text: “La ou j’ay translate, Ce que l’Eternel vostre Dieu vous a defendu, vaut autant que s’il estoit dit Comme ou Selon.") the proper rendering is, “hath commanded, or enjoined:” and hence the relative אור, asher, must be taken, as in many other places, as an adverb of comparison. The meaning of Moses is indeed by no means obscure; viz., that we must simply obey God’s word; and that we must not dispute whether what He has forbidden is lawful or not; and that no other rule of right is to be sought for, except that we should follow what He has prescribed. Let the Papists dispute as they please, that images are not to be removed because they are useful for the people’s instruction; but let this be our wisdom, to acquiesce in what God has chosen to decree in this matter. Although the threat which is subjoined might have been placed amongst the sanctions, which we shall hereafter consider in their proper place, yet I have been unwilling to separate it from the Second Commandment, to which it is annexed. A confirmation is added in Deuteronomy; viz., that God, who has not spared foreign nations, will much less pardon His people; inasnmch as it is a greater crime, and fouler ingratitude to forsake God when once He is known, and to cast aside the teaching of His Law, than to follow errors handed down from our forefathers. I have already explained in what sense He is called a “jealous God;” but in Exodus 34:14, Moses has not deemed it sufficient simply to honor God with this title; but, in amplification, he has added that this is His name, in order that we may know that He can no more bear a companion, or a rival, to be compared with Him, than He can cast away His Godhead, or deny Himself. He compares Him to fire, to increase our terror of Him. We know how audaciously the world indulges itself in superstitions; so that, as if in very sport, it metamorphoses God just as fancy leads. Wherefore, in order to incline men’s minds to reverence, he sets before us in this figure God’s fearful vengeance; as though He would instantly consume them, just as fire consumes stubble, if they shall have dared to think of God otherwise than is right. Deuteronomy 11

Deuteronomy 11:16, 17

16. Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; 16. Cavete ergo vobis ne seducatur cor vestrum, et recedatis, colatisque deos alienos, et vos incurvetis coram eis.

17. And then the LORD’S wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you. 17. Unde excandescat ira Jehovae in vos, et claudat coelos ne sit pluvia, ac ne det terra fructum suum: pere-atisque celeriter e terra bona quam Jehova dat vobis.

Deuteronomy 4:25

25. When thou shalt beget children, and children’s children. Although at the outset he only adverts to idolatry, yet, inasmuch as he thence takes occasion to inveigh generally against the transgressors of the Law, and denounces punishment against them, I have thought it advisable to introduce this passage amongst the Sanctions (of the Law.) He had already strictly forbidden them to turn aside to idols; he now requires this instruction to be handed down to their grand-children and their whole race; as though he had said, that they must continue faithfully in the pure worship of God, not only lest they should deprive themselves of entering the land of Canaan, but also lest, after having long enjoyed quiet possession of it, they should be expelled from it. For long possession might have hardened their minds in security and arrogance, as if they had no change to fear. Lest, therefore, as time should pass away, they should trust that they were firmly established, and advance to greater license, he now reminds them that the punishment which he had already taught them to await themselves, would also be extended to their descendants; since it was no less easy for God to drive their (“Abnepotes,” — Lat.; i.e., their grandchild’s grandchildren.) distant posterity from their quiet nest, than it would have been for Him to prevent their taking possession of it. But although he is treating of idols, still he addresses them on the subject of the curse, which overhangs all despisers of God. And, in order that the threat may affect them more deeply, he calls on “heaven and earth to witness;” as though he had said, that even things inanimate and without reason were in a manner conscious of the vengeance of God. Their opinion (“When he calls heaven and earth to witness, he calls all things which are in heaven and in earth, by metonomy; and especially angels and men, who are properly called witnesses. Thus Theodoret. So the Poet says: Vos aeterni ignes, and non violabile numen
Tester; (Virg.Aen., 2. 154;) for the Platonists thought that the heavenly fires, i.e., the stars, were animated by their intelligences, or guardian angels, whom they worshipped as inferior gods.” — Corn. a Lapide in loco. De Lyra’s note is, “i.e., every intellectual creature existing in heaven and earth, since none but an intellectual creature can properly bear witness.”) is a poor one who think that angels and men are thus designated by a metonomy; for we shall see a little further on that the same form of expression is repeated. And when he says in his song, (Deuteronomy 32:1,) “Give ear, O ye heavens, and I will speak; and hear, O earth,” it is to signify by hyperbole that his address is worthy of being listened to by all creatures. Thus Isaiah, the more to shame the Jews, who had become stupified in their folly, addresses his words to the heavens and earth. (Isaiah 1:2.) When he calls heaven and earth to witness God’s vengeance, it is as much as to say, that it will as clearly appear as the heaven and earth appear before our eyes; and after he has said that they shall perish, he also declares in what manner, viz., that God would scatter them hither and thither, and reduce them to a small number. What follows might seem absurd, inasmuch as it ought not to be reckoned among their punishments that they should serve idols among strangers, whereas they had already worshipped them of their own accord in their own land; but this difficulty is easily solved, and in two ways, either that banishment was a just reward to them in order that there they might indulge to their full these impure dispositions; and thus there will be an antithesis between the nations of the heathen and the Holy Land, as though God had said that He would not; suffer them to profane the latter by their superstitions; or else, that then, the veil being as it were removed, they should be ashamed when they should be compelled to serve dead idols. Nor can it be questioned but that then they were wounded in spirit by the same disgusting practices in which they had before taken pleasure; and I (See ante on Deuteronomy 28:36, p. 254.) have stated elsewhere that I prefer this latter sense. Meanwhile, he reproaches them for their stupidity in adoring (“Des marmousets sans sens;” senseless puppets. — Fr.) dead images, formed of corruptible things, and the work of men’s hands.

Deuteronomy 4:29

29. But if from thence thou shalt seek the Lord. In this passage also he exhorts and encourages them in the confidence of obtaining pardon, and thus anticipates them, so that they might not be overwhelmed with sorrow when smitten by God’s hand; for despair awakens such rage in the wretched that they cannot submit themselves to God. He sets before them, then, another object in their punishments, that they may not cease to taste of God’s goodness in the midst of their afflictions, whereby He invites them to repentance. For the sinner will never set about seeking God, unless he deems Him to be accessible to prayer. Moreover, he warns them to return truly and sincerely to a sound mind, because they will gain nothing by false profession. We know that nothing is more common than to make complaint to God whenever we are oppressed with troubles, but, when they are at all intermitted, immediately to return to our natural state. Sincere conversion is, therefore, prescribed; for “all the heart” is precisely equivalent to an upright heart, (integrum,) which is contrasted with a double or feigned one; and this must be noted, (Addition in Fr., “car s’il avoit une pleine perfection requise;” for if entire perfection were here required.) lest a sense of our infirmity should disturb us; for, since it is not possible for men to give themselves wholly to God, the knowledge of their own inability is apt to induce listlessness; whereas, provided we do not deal deceitfully, it is declared that our penitence is approved by God.

Deuteronomy 4:30

30. When thou art in tribulation. He here shews the advantage of punishments, on the ground of their usefulness and profit; for what the Apostle says is confirmed by experience, that “no chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness to them that are exercised thereby.”
(Hebrews 12:11.) Lest, therefore, they should be provoked to wrath by God’s stripes, he reminds them of their usefulness to them, because they would never turn to God unless aided by this remedy. He tells them that, after they shall have been afflicted by the curses of God, if they sought after Him, they should find Him: and further, he gives them grounds for hope both in God’s nature and in His covenant. He assures them that God will be willing to be appeased, because He is by nature merciful; but he adds another confirmation of this, which is more certain and familiar, viz., because God had adopted them by a perpetual covenant. Deuteronomy 29

Deuteronomy 29:10-28

10. Ye stand this day all of you before the Lord your God; your captains of your tribes, your elders, and your officers, with all the men of Israel, 10. Vos adstatis hodie omnes vos eoram Jehova Deo vestro, principes vestri tribuum vestrarum, seniores vestri, et praefecti vestri, omnes viri Israel:

11. Your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water; 11. Parvuli vestri, uxores vestrae, et peregrini tui qui habitant in medio castrorum tuorum, a caesore lignorum tuorum usque ad haurientem aquas tuas:

12. That thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day; 12. Ut transeas in pactum Jehovae Dei tui, et in jusjurandum ejus quod Jehova Deus tuus pangit tecum hodie:

13. That he may establish thee today for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. 13. Ut statuat te hodie sibi in populum, et ipse sit tibi in Deum, quemadmodum loquutus est tibi, et quemadmodum juravit patribus tuis, Abraham, Isaac, et Jacob.

14. Neither with you only do I make this covenant and this oath; 14. Neque vobiscum solis pango pactum istud, et jusjurandum istud.

15. But with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day: 15. Sed cum eo qui est hic nobiscum stans hodie coram Jehova Deo nostro, et cum eo qui non est hic nobiscum hodie.

16. (For ye know how we have dwelt in the land of Egypt, and how we came through the nations which ye passed by; 16. Vos enim nostis quomodo habitavimus in terra Aegypti, et quomodo transivimus per medium gentium quas transistis:

17. And ye have seen their abominations, and their idols, wood and stone, silver and gold, which were among them:) 17. Et vidistis abominationes earum, et idola earum, lignum, et lapidem, argentum et aurum, quae sunt apud illas.

18. Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood; 18. Ne forte sit inter vos vir, aut mulier, aut familia, aut tribus, cujus cor avertat sese hodie a Jehova Deo vestro, et abeat ad colendum Deos gentium harum: ne forte sit in vobis radix fructificans venenum et absinthium.

19. And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: 19. Sitque quum ipse audierit verba maledictionis hujus, ut benedicat sibi in corde suo, dicendo, Pax erit mihi, etiamsi in cogitatione cordis mei ambulavero: ut addat ebriam sitienti.

20. The Lord will not spare him; but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. 20. Non placebit Jehovae parcere illi, sed tunc fumabit furor Jehovae, et zelus ejus in eum virum: et recubabit in eo omnis maledictio quae scripta est in libro isto, et delebit Jehova nomen ejus de sub coelo.

21. And the Lord shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covenant that are written in this book of the law. 21. Et separabit eum Jehova in malum ab universis tribubus Israelis, juxta omnes maledictiones pacti scripti in libro Legis hujus.

22. So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the Lord hath laid upon it; 22. Et dicet generatio postera, filii vestri qui surgent post vos, et alienigena qui veniet e terra longinqua, quum viderint plagas terrae hujus, et morbos quibus aegrotare fecerit Jehova in ea:

23. And that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah, Admah and Zeboim, which the Lord overthrew in his anger, and in his wrath; 23. Sulphur, et sal, combustionem in toto solo ejus, ut non seratur, neque germinet, neque ascendat in ea ulla herba, ut in subversione Sodomiae, Gomorrhae, Admae, et Seboiim, quas subvertit Jehova in excandescentia sua et ira sua:

24. Even all nations shall say, Wherefore hath the Lord done thus unto this land? what meaneth the heat of this great anger? 24. Dicent, inquam, omnes gentes, Quare fecit sic Jehova terrae huic? quae est ira excandescentiae hujus magnae?

25. Then men shall say, Because they have forsaken the covenant of the Lord God of their fathers, which he made with them when he brought them forth out of the land of Egypt: 25. Et dicent, Eo quod dereliquerunt pactum Jehovae Dei patrum suorum, quod pepigit cum eis, quum educeret eos e terra Aegypti:

26. For they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given unto them: 26. Et abeuntes coluerunt deos alienos, incurvaveruntque se eis: deos, inquam, quos non noverant, et qui nihil impertiti fuerant illis:

27. And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: 27. Et irata est excandescentia Jehovae in terram ipsam, ut induceret super eam omnem maledictionem scriptam in hoc libro:

28. And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. 28. Extirpavitque eos Jehova e terra ipsorum in ira, et indignatione, et excandescentia magna, et projecit eos in terram aliam, sicut hodie.

Deuteronomy 4:32

32. For ask now. Moses here more forcibly extols and pronounces magnificent praises upon the miracles which he had before more simply related to have taken place at the promulgation of the Law, his object being to produce a fuller conviction of its dignity. He magnifies, too, by comparison, the testimonies whereby its authority had been ratified, viz., because nothing like it had ever occurred; for if any such instance had previously taken place, some portion of its preciousness or honor would have been taken from it. But since from the beginning of the world only one such illustrious manifestation of His power had been given by God, it afforded the greater sanction to the Law. He adds, too, that if they were to search over the whole world they would nowhere find anything similar. For I do not approve of the more refined exposition which some give of this clause, as if he said that all creatures above and below were witnesses that God’s might had never been manifested by so many and such illustrious miracles; as also the sense appears too restricted which others give, understanding “the days that are past” to mean annals or chronicles; for I make no question that Moses simply desires them to inquire and to examine whether from the creation of the world, or in any most remote region, any such thing had come to pass.

Deuteronomy 4:33

33. Did ever people hear? He points out more openly the greatness and extraordinary transcendency of the matter which he has just mentioned, viz., that they heard the voice of God speaking out of the fire. It is true, indeed, that the superstitions of the Gentiles had been confirmed of old by many apparitions, yet amongst the portents which wretched men have imagined for their willing self-deception, there is nothing approaching to this miracle. Many have individually lied, and their false and foolish tales have been rashly believed; but here we have not to do with unfounded and scattered rumors, nor with the dreams of some single person, but Moses produces more than 700,000 witnesses, to whom God’s glory had clearly and certainly appeared; he subjoins, therefore, that God had never assayed to do the same, but had afforded this solitary instance to render His Law illustrious in all ages. (Ce chef-d’-oeuvre unique. — Fr.) Yet in this verse he not only alludes to the promulgation of the Law, but to the whole course of their deliverance, since he names in general His “temptations and signs.” He says that God “took him a nation from the midst of another nation,” for by His incomparable power He rescued the descendants of Abraham, who, though dispersed through Egypt, and, as it were, enclosed in its bowels, were yet an obscure and ignoble part of a most famous nation; whereof no similar example is to be found. (Addition in the Fr., “Si quelqu’un aime mieux prendre le nombre singulier pour le pluriel, lors le sens sera tel: Combien que tous peuples fussent pareils, ou d’estat indifferent quant a leur nature, neantmoins que Dieu en a pris un d’entre tousles autres;” if any should prefer taking the singular number instead of the plural, then the sense will be, Although all people were equal, or of the same condition by nature, nevertheless God chose out one of them from amongst all the others.)

Deuteronomy 4:35

35. Unto thee it was shewed. He first says that God had so proved His divinity by miracles and prodigies, that the Israelites might know certainly that He was God. Whence, too, he concludes that He is the only God; for although God’s holy name be torn in pieces by various opinions, whilst each one manufactures his own gods for himself, yet is it still sure that the power and dominion of God cannot be withdrawn from Him, but reside in a single subject, as the logicians say. Therefore the essence of the one God overthrows and annihilates all the other deities which we foolishly invent for ourselves. And this we must carefully remark, for this has been the common error of all ages, to seek for a mixture of many gods, whereas all these imaginations should vanish before the brightness of the true God. In the following verse he confirms this declaration, because God instructed His people out of heaven, and in the fire. Is it, however, asked how these two points accord which seem to be opposed to each other, that God’s voice was heard from heaven and from the midst of the fire? I reply, that Moses simply means that the voice which flowed out of the fire into the people’s ears was distinguished by plain indications which proved it to be heavenly.

Deuteronomy 4:37

37. And because he loved. These words admit of two meanings; for the copulative conjunction stands at the beginning of the verse, — “And because he loved thy fathers,” and also before the next clause, “and he chose their seed;” the reasons here assigned might, therefore, be taken in connection with the previous sentence, viz., that so many miracles were wrought because God had chosen Abraham and his seed. Others understand it differently, that this people was honored with so many blessings by God because He loved their fathers. In this case they omit the copula in the middle of the verse, as must be often done. In the main, there is little discrepancy; for Moses desires to shew that whatever good things God has conferred upon His people are gratuitous, by which circumstance he commends God’s grace the more. He had said that by unusual favor this nation was taken from the midst of another; and he now adds that this was done on no other account but because God had embraced Abraham, Isaac, and Jacob with His love, and persevered in the same love towards their posterity. But we must remark that by the word “love” is expressed that favor which springs of mere generosity, so as to exclude all worthiness in the person beloved, as may be more clearly gathered from other passages, viz., Deuteronomy 7:8, and Psalm 78:68, and as is pretty plain from the context here, wherein he attributes the election of the people to the love with which God had honored their fathers. If any object that God’s election is eternal, the objection is readily solved, for the seed of Abraham was separated from all nations, because God had gratuitously adopted their father. We now understand the meaning of Moses, that the deliverance of the people was only to be ascribed to God’s goodness. He thus amplifies this blessing by another circumstance, viz., that God had preferred to great and mighty nations this ignoble people, whose own proper worthiness could not have acquired His favor.

Deuteronomy 4:39

39. Know therefore this day. He again inculcates what we have lately spoken of, that the glory of the one true God was proved by the miracles, but he does so by way of exhortation. For he desires them carefully and attentively to consider what God had shewn them, because in so plain a matter there would be no excuse for error or ignorance. He therefore infers from what had gone before, that the people must beware of shutting their eyes against the clear revelation of God’s power, and therefore urges them to keep it in memory, because man’s ingratitude is but too prone to forgetfulness. He afterwards reminds them wherefore God would be known, viz., that they might keep His Law and obey His statutes. The sum is, that they would be inexcusable if they did not obediently receive the Law, which they knew to have come from God; for they must needs be worse than stupid if the majesty of God, known and understood by so many proofs, did not awaken them to reverence. And lest they should undervalue the doctrine as proceeding from a mortal man, he expressly confesses, indeed, that he is the minister, and yet that he had set before them nothing which he had not received from God. DEUTERONOMY 7

Deuteronomy 7:6-8

6. For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself— above all people that are upon the face of the earth. 6. Nam populus sanctus es Jehovae Deo tuo: te elegit Jehova Deus tuus— ut sis illi populus peculiaris ex omnibus populis qui sunt in superficie terrae.

7. The Lord did not set his love upon you— nor choose you— because ye were more in number than any people; (for ye were the fewest of all people;) 7. Non quia plures essetis prae omnibus populis— amavit vos Jehova— et elegit vos: (vos enim eratis pauciores omnibus populis.)

8. But because the Lord loved you— and because he would keep the oath which he had sworn unto your fathers— hath the Lord brought you out with a mighty hand— and redeemed you out of the house of bond-men— from the hand of Pharaoh king of Egypt. 8. Sed quia diligebat vos Jehova— et custodire volebat juramentum quod juraverat patribus vestris— eduxit vos Jehova in manu forti— et redemit vos e manu Pharaonis regis Aegypti.

Deuteronomy 4:41

God had destined, as we have before seen, (See ante, on Numbers 35:10-34; vol. 3, pp. 62, et seq.) six cities for refuge, in case any one had killed a man, provided he could prove his innocence before the judges. As to the three which He had appointed on the other side of Jordan, Moses records that he had faithfully performed what God had commanded. Hence it appears that, although he could not immediately comply with God’s command to its full extent, still he did not wait until the three other cities could be added; but that, as far as circumstances permitted, he discharged his duty. Hence let us learn that, even when we cannot at once entirely carry out what God commands us to do, we are still to be by no means idle. For nothing but sheer laziness stands in our way, unless we speedily commence at God’s command what it is His will to finish and accomplish by the hands of others. Numbers 33

Numbers 33:1-56

1. These are the journeys of the children of Israel, which went forth out of the land of Egypt with their armies, under the hand of Moses and Aaron. 1. Istae sunt profectiones filiorum Israel, qui egressi sunt e terra Egypti, , per manum Mosis et Aharon.

2. And Moses wrote their goings out according to their journeys by the commandment of the Lord: and these are their journeys according to their goings out. 2. Scripsit autem Moses egressus eorum per profectiones eorum juxta sermonem Jehovae: istae, inquam, sunt profectiones eorum per egressus eorum.

3. And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians. 3. Profecti sunt igitur Ramesse mense primo, decimaquinta dic mensis primi, postera dic Phase egressi sunt filii Israel in manu excelsa in oculis omnium Egyptiorum.

4. (For the Egyptians buried all their first-born, which the Lord had smitten among them: upon their gods also the Lord executed judgments.) 4. (Egyptii autem interim sepeliebant quos percusserat Jehova ex eis, omnem primogenitum et in diis eorum fecerat Jehova judicia.)

5. And the children of Israel removed from Rameses, and pitched in Succoth. 5. Profecti sunt, inquam, filii Israel e Ramesse, ct castrametati sunt in Suchoth.

6. And they departed from Succoth, and pitched in Etham, which is in the edge of the wilderness. 6. Profecti autem de Suchoth, castrametati sunt in Etham, qum est in extremo deserti.

7. And they removed from Etham, and turned again unto Pihahiroth, which is before Baal-zephon: and they pitched before Migdol. 7. Et profecti de Etham, reversi sunt in Phihahiroth, qui est ante Baal-sephon, et castrametati sunt ante Migdol.

8. And they departed from before Pihahiroth, and passed through the midst of the sea into the wilderness, and went three days’ journey in the wilderness of Etham, and pitched in Marah. 8. Profecti vero de Phi-hahiroth, transierunt per medium maris in desertum: et ambulaverunt viam trium dictum per desertum Etham, et castrametati sunt in Marah.

9. And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm-trees; and they pitched there. 9. Profecti vero de Marah venerunt in Elim: in Elim vero erant duodecim fontes aquarum, et septuaginta palmae, et castrametati sunt illic.

10. And they removed from Elim, and encamped by the Red Sea. 10. Et profecti ex Elim, castrametati sunt juxta mare Suph.

11. And they removed from the Red Sea, and encamped in the wilderness of Sin. 11. Profecti autem e marl Suph, castrametati sunt in deserto Sin.

12. And they took their journey out of the wilderness of Sin, and encamped in Dophkah. 12. Et profecti e deserto Sin, castrametati sunt in Dopheah.

13. And they departed from Dophkah, and encamped in Alush. 13. Profecti autem e Dopheal:, castrametati sunt in Alus.

14. And theyremoved from Alush, and encamped at Rephidim, where was no water for the people to drink. 14. Et profecti ex Alus, castrametati sunt in Rephidim, ubi non erant aqum populo ad bibendum.

15. And they departed from Rephidim, and pitched in the wilderness of Sinai. 15. Ideo profecti e Rephidim, castrametati sunt in deserto Sinai.

16. And they removed from the desert of Sinai, and pitched at Kibroth-hattaavah. 16. Profecti autem e deserto Sinai, castrametati sunt in Cibroth-Hathaavah.

17. And they departed from Kibroth-hattaavah, and encamped at Hazeroth. 17. Et profecti ex Cibroth-Hathaavah, castrametati sunt in Haseroth.

18. And they departed from Hazeroth, and pitched in Rithmah. 18. Et profecti de Hastroth, castrametati sunt in Rithmah.

19. And they departed from Rithmah, and pitched at Rimmon-parez. 19. Profecti vero de Rithmah, castrametati sunt in Rimmon Peres.

20. And they departed from Rimmon-parez, and pitched in Libhah. 20. Et profecti e Rimmon Peres, castrametati sunt in Libhah.

21. And they removed from Libhah, and pitched at Rissah. 21. Profecti vero e Libhah, castrametati sunt in Rissah.

22. And they journeyed from Rissah, and pitched in Kehelathah. 22. Et profecti e Rissah, castrametati sunt in Ceheloth.

23. And they went from Kehelathah, and pitched in mount Shapher. 23. Profecti item e Ceheloth, castrametati sunt in monte Sepher.

24. And they removed from mount Shapher, and encamped in Haradah. 24. Profecti quoque e monte Sepher, castrametati sunt in Haradah.

25. And they removed from Haradah, and pitched in Makheloth. 25. Et profecti sunt e Haradah, et castrametati sunt in Macheloth.

26. And they removed from Makheloth, and encamped at Tahath. 26. Et profecti e Macheloth, castrametati sunt in Thahath.

27. And they departed from Tahath, and pitched at Tarah. 27. Profecti autem e Thahath, castrametati sunt in Tharah.

28. And they removed from Tarah, and pitched in Mithcah. 28. Profecti quoque e Tharah, castrametati sunt in Micheah.

29. And they went from Mithcah, and pitched in Hashmonah. 29. Profecti item e Micheah, castrametati sunt in Hasmonah.

30. And they departed from Hashmonah, and encamped at Moseroth. 30. Et profecti sunt de Hasmonah, ct castrametati sunt in Moseroth.

31. And they departed from Moseroth, and pitched in Bene-jaakan. 31. Et profecti de Moseroth, castrametati sunt in Bene-jaacan.

32. And they removed from Bene-jaakan, and eneamped at Horhagidgad. 32. Profectique e Bene-jaacan, castrametati sunt in Hor Gilgad.

33. And they went from Horhagidgad, and pitched in Jotbathah. 33. Et profecti de Hor Gilgad, castrametati sunt in Jothathah.

34. And they removed from Jotbathah, and encamped at Ebronah. 34. Et profecti de Jothathah, castrametati sunt in Abronah.

35. And they departed from Ebronah, and encamped at Ezion-gaber. 35. Profecti vero ex Abronah, castrametati sunt in Esion-gaber.

36. And they removed from Ezion-gaber, and pitched in the wilderness of Zin, which is Kadesh. 36. Et profecti ex Esion-gaber, castrametati sunt in deserto Sin, quod est Cades.

37. And they removed from Kadesh, and pitched in mount Hor, in the edge of the land of Edom. 37. Et profecti sunt e Cades, ct castrametati sunt in Hor monte, in extremo terrae Edom.

38. And Aaron the priest went up into mount Hor, at the commandment of the Lord, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the first day of the fifth month. 38. Ascendit autem Aharon sacerdos in Hor montem juxta sermonem Jehovae, et mortuus est anno quadragesimo ex quo egressi sunt filii Israel e terra Egypti mense quinto, primo die mensis.

39. And Aaron was an hundred and twenty and three years old when he died in mount Hor. 39. Eratque Aharon natus centum et viginti tres annos quando mortuus est in Hor monte.

40. And king Arad the Canaanite, which dwelt in the south in the land of Canaan, heard of the coming of the children of Israel. 40. Audivit autem Chenaanaeus rex Arad (is vero habitabat in meridie, in terra Chenaan quum ingrederentur filii Israel.)

41. And they departed from mount Hor, and pitched in Zalmonah. 41. Et profecti de Hor monte, castrametati sunt in Salmonah.

42. And they departed from Zalmonah, and pitched in Punon. 42. Profecti vero ex Salmonah, castrametati sunt in Punon.

43. And they departed from Punon, and pitched in Oboth. 43. Profecti e Punon, castramentati sunt in Oboth.

44. And they departed from Oboth, and pitched in Ije-abarim, in the border of Moab. 44. Profecti item ex Oboth, castrametati sunt in Ije-haabarim in termino Moab.

45. And they departed from Iim, and pitched in Dibon-gad. 45. Et profecti ex Ilim, castrametati sunt in Dibon-gad.

46. And they removed from Dibon-gad, and encamped in Almon-diblathaim. 46. Profecti item ex Dibon-gad,castrametati sunt in Almon-diblat haim.

47. And they removed from Almon-diblathaim, and pitched in the mountains of Abarim, before Nebo. 47. Profecti praeterea ex Almon-diblathaim, castrametati sunt in montibus Abarim ante Nebo.

48. And they departed from the mountains of Abarim, and pitched in the plains of Moab, by Jordan near Jericho. 48. Et profecti e montibus Abarim, castrametati sunt in campestribus Moab, juxta Jordanem Jericho.

49. And they pitched by Jordan, from Beth-jesimoth even unto Abel-shittim, in the plains of Moab. 49. Tandem castrametati sunt juxta Jordanem a Beth-jesimoth usque ad Abel-sittim in campestribus Moab.

50. And the Lord spake unto Moses in the plains of Moab, by Jordan near Jericho, saying, 50. Loquutus est autem Jehova ad Mosen in campestribus Moab, juxta Jordanem Jericho, dicendo:

51. Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan; 51. Alloquere filios Israel, et dicas eis, Quum transieritis Jordanem ad terram Chenaan.

52. Then ye shall drive out all the inhabitants of the land from before you, 52. Expellite omnes habitatores terrte a facie vestra,

53. And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it. 53. Expelletis, inquam, habitatores terrae, et habitabitis in ca, vobis enim dedi terram, ut cant possideatis.

54. And ye shall divide the land by lot for an inheritance among your families; and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man’s inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit. 54. Possidebitis autem terram illam per sortem, per familias vestras: pluribus multiplicabitis haereditMem eorum, et paucioribus diminuatis haereditatem eorum: in loco in quo egredietur illi sors, erit illis: per tribus patrum vesttorum haereditatem capietis.

55. But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell. 55. Quod si non expuleritis habitatores terrae a facie vestra, tum erit ut quos reliqueritis ex eis, sunt in cultros in oculis vestris, et in spinas lateribus vestris, et affligent vos super terram in qua vos habitabiris.

56. Moreover, it shall come to pass, that I shall do unto you, as I thought to do unto them. 56. Evenietque ut quemadmodum cogitavi facere illis, faciam vobis.

Deuteronomy 4:44

44. And this is the Law. This last passage refers to the same thing, viz., that the Law was promulgated anew when the people had now reached the threshold of the promised land, in order that they might be more disposed to obedience, especially when the two tribes and a half had now, by the conquest of the Amorites, obtained a resting-place and a home; for this is the reason why their habitation is mentioned, because the taste of the favor already received ought to stir up their zeal to proceed more cheerfully. We shall elsewhere remark on the country and names of places. It is sufficient here to recollect, that the memory of the Law was renewed, after their inheritance without the promised land had been obtained by the sons of Reuben and Gad, and half the tribe of Manasseh, and when their assured possession was before the eyes of the rest. But Moses shews that, although he might explain the Law at fuller length, still nothing had been added to that summary which was originally promulgated; but he rather indicates, that whatever he had taught them during the forty years, had had no other object than that they might more faithfully and exactly keep the Law of God. THE LAW The First Commandment EXODUS 20

Exodus 20:3

3. Thou shalt have no other gods before me. 3. Non erunt tibi dii alieni coram facie mea.

A REPETITION OF THE SAME Deuteronomy 5

Deuteronomy 5:7

7. Thou shalt have none other gods before me. 7. Non erunt tibi dii alieni coram facie mea.

Calvin’s Commentaries — John Calvin. Public domain