Commentaries on the rest of the Bible (~45 volumes)

21. Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy people unto the LORD thy God.

21. Non comedetis ullum cadaver: peregrino qui est intra portas tuas dabis illud, et comedet illud, aut vendes alienigenae: populus enim sanctus es Jehovae Deo tuo.

31. And ye shall be holy men unto me: neither shall ye eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.

31. Viri sancti eritis mihi: carnem in agro raptam non comedetis, cani projicietis eam.

15. And every soul that eateth that which died of itself, or that which was torn with beasts, whether it be one of your own country, or a stranger, he shall both wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean.

15. Onmis anima quae comederit cadaver, aut raptum, tam de indigenis quam de peregrinis, lavabit vestimenta sua, ubi laverit se aqua: eritque immundus usque ad vesperam, deinde mundus erit.

16. But if he wash them not, nor bathe his flesh; then he shall bear his iniquity.

16. Quod si non laverit vestes, et carnem non laverit, portabit iniquitatem suam.

Deuteronomy 14:21. Ye shall not eat of any thing that dieth of itself. The eating of any carcase, or of flesh torn by wild beasts, is reckoned among the causes of defilement; but we must understand it to be the carcase of an animal which has died of hunger or disease, for, from the nature of its death, it contracted impurity, although in itself it were otherwise pure. The end of the precept is gathered from the reason which is immediately subjoined, "for thou art a holy people unto the Lord thy God," and from the ablution which is prescribed in the passage from Leviticus. The same thing is, secondly, enjoined respecting flesh that has been torn, as before with regard to the carcase, for the deformity of its laceration is counted as uncleanness. The holiness of the people is again referred to, that they may more diligently beware of defilements. Hence it follows that those were contaminated who should eat of torn flesh. Therefore, in the third passage, he confirms it that the Jews were to abstain, and were prohibited from the eating of a carcase or the flesh of an animal torn by beasts, lest they should pollute themselves. Nor is it an objection that the eating of carrion and of blood are here prohibited in conjunction with each other; for we know that Moses does not always arrange his precepts in order, but promiscuously adduces such as appertain to different classes. Therefore, I have thought it well to separate these two prohibitions which have distinct objects, and whose dissimilarity manifestly appears from the difference of their punishment. He who shall have eaten blood shall be cut off from the people; whereas he who shall have eaten carrion, shall wash himself and be unclean till the evening. A question might again arise respecting torn or lacerated flesh; but it seems in my judgment to be plain enough from the context, that flesh torn by beasts is counted amongst unclean meats; for the reason of the law is expressed, viz., because those who were chosen to be a holy people should keep themselves pure and incorrupt. Nor would God command that meat intended for man should be thrown to dogs, unless it were infected with a contagion, which would pollute His holy ones. As to the command, in the first passage, to give it to a stranger, or to sell it to an alien, that he might eat it, it does not appear reasonable, since that would be to supply the materials for sin, as though one should offer a sword to a madman, or transfer illicit goods to others. But the solution of this difficulty is easy: for the Gentiles were permitted to eat indifferently of all sorts of food, since no distinctions were placed between them; but the prohibition of certain meats was a mark of separation between them and the elect people of God. A more difficult question arises from a kind of contradiction, because Moses in another passage binds both the stranger and the home-born by the same law, and declares them to be alike unclean if they shall have tasted of carrion. But we must bear in mind that he sometimes calls those strangers who, although born of heathen parents, had embraced the Law. Circumcision, therefore, connected them with God, just as if they had derived their origin from Abraham; whilst there were other strangers, whom uncircumcision separated from the children of Abraham as profane and excomnmnicate. The sum is, that whosoever allege God's name, and boast themselves to be His people, are called to cultivate holiness, and to keep themselves pure from every stain.

10. When thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken them captive,

10. Quum egressus fueris ad bellum contra inimicos tuos, et dederit eos Jehova Deus tuus in manum tuam, et ex eis captivos abduxeris:

11. And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife;

11. Videris autem in captivitate mulierem pulchram forma, et deamaris eam, et acceperis tibi in uxorem.

12. Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails;

12. Introduces eam domum tuam: et radet caput suum, ac praecidet ungues suos:

13. And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife.

13. Deponetque vestimentum captivitatis suae a se, et manebit in domo tua, ae flebit patrem suum, et matrem suam mensem integrum: et postea ingredieris ad eam, erisque maritus ejus, et erit tibi uxor.

10. When thou goest forth to war. The same thing is now commanded respecting wives as above respecting meats. As regarded the Canaanites, who were destined and devoted to destruction, we have seen that the Israelites were prohibited from taking their women to wife, lest this connection should be an enticement to sin; but Moses now goes further, viz., that the Israelites, having obtained a victory over other nations, should not marry any of the captive women, unless purified by a solemn rite. This, then, is the sum, that the Israelites should not defile themselves by profane marriages, but in this point also should keep themselves pure and uncorrupt, because they were separated from other people, to be the peculiar people of God. It was better, indeed, that they should altogether abstain from such marriages; yet it was difficult so to restrain their lust as that they should not decline from chastity in the least, degree; and hence we learn how much license conquerors allow themselves in war, so that there is no room for perfect purity in them. Wherefore God so tempers His indulgence as that the Israelites, remembering the adoption wherewith He had honored them, should not disgrace themselves, but in the very fervor of their lust should retain some religious affection. But the question here is not of unlawful ravishment, but Moses only speaks of women who have been made captives by the right of war, for we know that conquerors have abused them with impunity, because they had them under their power and dominion. But since many are led astray by the blandishments of their wives, God applies a remedy, viz., that the abjuration of their former life should precede their marriage; and that none should be allowed to marry a foreign wife until she shall have first renounced her own nation. To this refers the ceremony, that the woman should shave her head, and cut her nails, and change her garments, and lament her father and her family for an entire month, viz., that she may renounce her former life, and pass over to another people. Some of the rabbins twist the words to a different meaning, as if God would extinguish love in the minds of the husbands by disfiguring the women; for the shaving of the head greatly detracts from female beauty and elegance; and "to make the nails," for so the words literally mean, they understand as to let them grow; and the prolongation of the nails has a disgusting appearance. But their gloss is refuted by the context, in which she is commanded to put off the raiment of her captivity.: But I have no doubt but that their month of mourning, their shaven head, and the other signs, are intended by God for their renewal, so that they may accustom themselves to different habits. And with the same object they are commanded to bewail their parents as if dead, that they may bid farewell to their own people. To this the Prophet seems to allude in Psalm 45:10, when he says, "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;" for he intimates that otherwise the marriage of a foreign woman with Solomon would not be pure and legitimate, unless she should relinquish her superstitions, and devote herself to God's service. Nor was it needless that God should require the Israelites diligently to beware lest they should take wives as yet aliens from the study of true religion, since experience most abundantly shows how fatal a snare it is. But although we are not now bound to this observance, yet the rule still holds good that men should not rashly ally themselves with women still devoted to wicked superstitions.¹

19. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

19. Erit autem ut si quis non audierit verba mea quae loquetur Propheta in nomine meo, ego re-quiram ab eo.

Thus far I have reviewed The Supplements To The First Commandment, which relate to the Ancient Types and Legal Worship. The Commandment itself will always remain in force, even to the end of the world; and is given not only to the Jews, but likewise to us also. But God formerly made use of the ceremonies as temporary aids, of which, although the use has ceased, the utility still remains; because from them it more clearly appears how God is to be duly served; and the spirit of religion shines forth in them. Therefore the whole substance is contained in the precept, but in the external exercise, as it were, the form to which God bound none but His ancient people. Now follow The Political Supplements^,² whereby God commands the punishments to be inflicted, if His religion shall have been violated. For political laws are not only enacted with reference to earthly affairs, in order that men should maintain mutual equity with each other, and should follow and observe what is right, but that they should exercise themselves in the veneration of God. For Plato also begins from hence, when he lays down the legitimate constitution of a republic, and calls the fear of God the preface of all laws; nor has any profane author ever existed who has not confessed that this is the principal part of a well-constituted state, that all with one consent should reverence and worship God. In this respect, indeed, the wisdom of men was at fault, that they deemed that any religion which they might prefer was to be sanctioned by laws and by punishments; yet the principle was a just one, that the whole system of law is perverted if the cultivation of piety is ignored by it.

But, whilst God commends the care and study of religion to the judge, and commands that the contempt of it should be publicly avenged, He at the same time provides against a common error, that they should not rush into severity with rash and inconsiderate zeal. For, inasmuch as the several nations, cities, and kingdoms foolishly invent their own gods, He propounds His own Law, from the regulation of which it is sinful to decline. It has been wisely forbidden by human legislators, that men should make to themselves private gods; but all this is vain unless the knowledge of the true God enlightens and directs them. Justly, therefore, does God recall His people to that doctrine which He has delivered, to the end that whosoever shall have contumaciously despised it should be punished. But, since it would be insufficient that they should be once instructed in the proper worship of God by a written law, unless daily preaching were subjoined, God expressly furnishes His prophets with authority, and denounces the punishment to be inflicted if any should violate it. He had previously said that He would raise up prophets, that the condition of His chosen people should not be worse than that of other nations; since, therefore, He had deposited with them the treasure of true religion, that they might be, as it were, its guardians, He now threatens with destruction whosoever shall refuse to obey their commands. It is plain, however, from the expression "in my name," that He does not speak of all who may usurp the name of prophet, for it is as much as to say that they came from Him, and advanced nothing without His command. For, although many may falsely present themselves in God's name, this honorable distinction does not belong to them unless God should ratify it; but this is truly the characteristic of faithful and approved teachers, that they speak in the name of God. Thus, when Christ promises that

"where two or three are gathered in His name, there is He in the midst of them," (Matthew 18:20,)

He does not dignify with such great honor hypocrites, who with sacrilegious audacity usurp His name; but He speaks of the reality, as will also appear more clearly from the reverse law, which follows.

5. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.

5. Propheta antem falsus aut somniator interficietur, eo quod defectionem loquutus sit contra Jehovam Deum vestrum, qui eduxit tee e terra AEgypti, et redemit tee domo servorum, ut te depelleret a via quam princaepit tibi Jehova Deus tuus, ut ambules in ea: et exterminabit malam e medio tui.

5. And that prophet. Since the ministers of Satan deceive men by their plausible exterior, when they vaunt themselves to be the prophets of God, Moses had already admonished them, that all. teachers were not to be listened to indifferently, but that the true were to be distinguished from the false, and that, after judgment had, those should obtain credit who deserved it. He now subjoins the punishment of such as should creep in under the name of a prophet to draw away the people into rebellion. For he does not condemn to capital punishment those who may have spread false doctrine, only on account of some particular or trifling error, but those who are the authors of apostasy, and so who pluck up religion by the roots. Observe, again, that the season of this severity would not be until a positive religion should be established; and, therefore, the grossness of the impiety is expressly named, "if they should have tried to turn the people away from the worship of the true God." Moreover, that all excuse might be obviated, Moses says that it is sufficiently manifested who God is, and how He is to be worshipped, both by the wonderful blessing of their redemption, as well as by the doctrine of the Law. Therefore, in order that God may shew that so heavy a punishment is justly inflicted upon apostates, He declares the certainty of that religion which should exist among the Israelites; as much as to say, that no pardon could be granted to such impious contempt, since God had abundantly proved the glory of His Godhead by the miracle of their redemption, and had manifested His will in the Law.

It must then be remembered, that the crime of impiety would not otherwise merit punishment, unless the religion had not only been received by public consent and the suffrages of the people, but, being supported also by sure and indisputable proofs, should place its truth above the reach of doubt. Thus, whilst their severity is preposterous who defend superstitions with the sword, so also in a well constituted polity, profane men are by no means to be tolerated, by whom religion is subverted.³ Thus they are unable to endure, who desire to be at liberty to make disturbances with impunity; and therefore they call those sanguinary who teach that the errors by which religion is undermined and thence destroyed, should be restrained by public authority. But what will they gain by openly raving against God? God commands the false prophets to be put to death, who pluck up the foundations of religion, and are the authors and leaders of rebellion. Some scoundrel or other gainsays this, and sets himself against the author of life and death. What insolence is this!⁴ As to their denial that the truth of God stands in need of such support, it is very true; but what is the meaning of this madness, in imposing a law upon God, that He should not make use of the obedience of magistrates in this respect? And what avails it to question about the necessity of this, since so it pleases God? God might, indeed, do without the assistance of the sword in defending religion; but such is not His will. And what wonder if God should command magistrates to be the avengers of His glory, when He neither wills nor suffers that thefts, fornications, and drunkenness should be exempt from punishment. In minor offenses it shall not be lawful for the judge to hesitate; and when the worship of God and the whole of religion is violated, shall so great a crime be fostered by his dissimulation? Capital punishment shall be decreed against adulterers; but shall the despisers of God be permitted with impunity to adulterate the doctrines of salvation, and to draw away wretched souls from the faith? Pardon shall never be extended to poisoners, by whom the body alone is injured; and shall it be sport to deliver souls to eternal destruction? Finally, the magistracy, if its own authority be assailed, shall take severe vengeance upon that contempt; and shall it suffer the profanation of God's holy name to be unavenged? What can be more monstrous! But it is superfluous to contend by argument, when God has once pronounced what is His will, for we must needs abide by His inviolable decree

But it is questioned whether the law pertains to the kingdom of Christ, which is spiritual and distinct from all earthly dominion; and there are some men, not otherwise ill-disposed, to whom it appears that our condition under the Gospel is different from that of the ancient people under the law; not only because the kingdom of Christ is not of this world, but because Christ was unwilling that the beginnings of His kingdom should be aided by the sword. But, when human judges consecrate their work to the promotion of Christ's kingdom, I deny that on that account its nature is changed. For, although it was Christ's will that His Gospel should be proclaimed by His disciples in opposition to the power of the whole world, and He exposed them armed with the Word alone like sheep amongst wolves, He did not impose on Himself an eternal law that He should never bring kings under His subjection, nor tame their violence, nor change them from being cruel persecutors into the patrons and guardians of His Church. Magistrates at first exercised tyranny against the Church, because the time had not yet come when they should "kiss the Son" of God, and, laying aside their violence, should become the nursing fathers of the Church, which they had assailed according to Isaiah's prophecy, that undoubtedly refers to the coming of Christ. (Isaiah 49:6-23.) Nor was it causelessly that Paul, when he enjoins prayers to be made for kings and other worldly rulers, added the reason that under them

"we may lead a quiet and peaceable life in all godliness and honesty." (1 Timothy 2:2.)

Christ, indeed as He is meek, would also, I confess, have us to be imitators of His gentleness, but that does not prevent pious magistrates from providing for the tranquillity and safety of the Church by their defense of godliness; since to neglect this part of their duty, would be the greatest perfidy and cruelty. And assuredly nothing can be more base than, when we see wretched souls drawn away to eternal destruction by reason of the impunity conceded to impious, wicked, and perverse impostors, to count the salvation of those souls for nothing. But, if under this pretext the superstitious have dared to shed innocent blood, I reply that what God has once commanded must not be brought to nought on account of any abuse or corruption of men. For, if the cause alone abundantly distinguishes the martyrs of Christ from malefactors, though their punishment may be identical, so the Papal executioners will not bring it to pass by their unjust cruelty that the zeal of pious magistrates in punishing false and noxious teachers should be otherwise than pleasing to God. And this is admirably expressed in the words of Moses, when he reminds them that judgment must be passed according to the law of God. I have already said that. this severity must not be extended to particular errors, but where impiety breaks forth even into rebellion. When it is added, "to thrust thee out of the way, which the Lord thy God commanded thee," we gather from it that none are to be given over to punishment, but those who shall have been convicted by the plain word of God, lest men should judge them arbitrarily. Whence it also appears that zeal will err in hastily drawing the sword, unless a lawful examination shall have been previously instituted.

12. And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.

12. Vir autem qui egerit in superbia ut non audiat sacerdotem qui stat ut illic ministret Jehovae Deo, tuo, aut judicem, morietur vir ille, et exterminabis malum ex Israele

13. And all the people shall hear, and fear, and do no more presumptuously.

13. Atque omnes e populo audi ant, ut timeant, neque in posterurn superbiant.

He pronounces a similar punishment on those who shall have contumaciously rejected the judgment of the priests. We have already seen that the prophetical office was united with the priesthood; since, according to Malachi 2:4, the covenant of God was with Levi, that his descendants might be the guardians of His knowledge, and the interpreters of His law: yet God often punished the laxity of the priests, by setting other teachers over his people. At any rate, both were ambassadors for Him. Since, therefore, the authority of the prophets had been sanctioned above, the same rights are now conferred upon the priests; nor is this surprising, for it was no trifling crime to despise God, the appointer of this order. Yet we must remember what I have elsewhere stated, that the priests were not armed with tyrannical authority, so that it was sinful to reject whatever they might have decreed according to their own fancy. For neither did God dethrone Himself when He appointed them, nor did He bind men's consciences to obey their ordinances without distinction, but only would put reins on the audacity of those who have no scruple in undervaluing the government of the Church. For this must be considered, that foul and horrible would be the disorder, if men were promiscuously permitted to reject whatever the rulers of the Church may have appointed; and it would be ridiculous that persons should be called to govern, to whom no dignity should be accorded; and, therefore, natural reason itself shews and dictates, that the reverence, which is here demanded, is due to all lawful commands. God was the author of the priesthood: He, too, ordained judges. What could be more absurd than that they should be despised and laughed at with impunity, who presided in the name and by the command of God? But He has never exalted a mortal man so high as to abdicate His own rights; nay, it was often necessary boldly to reject what the priests had commanded. Urijah the priest built a profane altar in the fashion of that at Damascus, which Ahaz had sent, and offered a sacrifice thereon,⁵ (2 Kings 16:12,) was it necessary that Isaiah should acquiesce in this? Nay, detestable was the adulation of all who assented to the decree of a wicked and perfidious priest. Moreover, we see that the prophets were very often so far from agreeing with the priests, that they waged open war with them. But the whole of this matter is decided by the words of Moses, for he does not unreservedly condemn all who should not obey, but restricts his law by the addition of a special mark, viz., if the contempt should arise from presumption or arrogance. Therefore it was not else a capital crime to disobey the priest or the judge, unless any one should insolently and proudly oppose himself to the ordinance established by God. Otherwise this exception would have been interposed without reason. In fine, the priests of old were to be obeyed, as far as it concerned the public peace that the pastors ordained by God should be reverently honored; yet so as that there should be no departure from God Himself, the one Head and Prince of all pastors. We have elsewhere seen how foolishly the Papists take this to themselves⁶

13. And all the people. He shews from the object of the enactment why the proud despisers (of the priests) were not to be spared; for punishments have reference to common example, whilst, on the other hand, impunity is a bait to sin, and the nurse of unbridled licentiousness. And, assuredly, when He commands that the whole people should be inspired with terror, it is a hint that, unless presumption should be corrected, and the bold and wicked should be restrained by severe discipline, the door would be opened to them to destroy the Church.

6. If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;

6. Si incitaverit te frater tuus, filius matris tuae, aut filia tua, aut filia tua, aut uxor complexus tui, aut amicus tuus qui sit sicut anima tua, clam dicendo, Eamus et colamus deos alienos quos non noveris neque tu, neque patres tui:

7. Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;

7. E diis populorum qui sunt in circuitu vestro, sive propinqui sint, sive remoti a te, ab extremo regionis usque ad extremum ejus:

8. Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:

8. Non acquiesces ei, neque obedies ei, nec parcet ei oculus tuus, neque misereberis, neque occultabis eum:

9. But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people.

9. Sed occidendo occides eum: manus tua erit in eum prima ad ipsum interficiendum, deinde manus universi populi.

10. And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.

10. Et lapidabis eum lapidibus et morietur: quia quaesivit te abstrahere a Jehova Deo tuo, qui eduxit te e terra AEgypti, e domo servorum

11. And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.

11. Ut totus Israel audiant et timeant, nec addant facere quicquam simile huic rei pravae in medio tui

6 If thy brother, the son of thy mother. The punishment which he had commanded to be inflicted on false teachers, is now extended to each one of the people. For although it is a lighter offense in a private individual to draw others with him into error, both because his ignorance is excusable, and the profession of a teacher does not increase his responsibility, yet a falling away from religion, from whencesoever it arises, is intolerable to God. Only, those two points, to which we have already adverted, are to be kept in remembrance, viz., that this judgment can have no place except where religion is duly constituted; and, also, that all are not to be put to death indifferently, who may have erred in some particular, but that this severity is only to be exercised against apostates, who pluck up religion by the roots, so that the worship of God is adulterated, or pure doctrine abolished. Nor indeed does God enjoin that the slipperiness of the tongue is to be capitally punished, if it shall have inconsiderately let fall something amiss, but rather⁷ the wicked design of altering the true religion, as the words clearly express the matter. It is worth while remarking with what particularity God enforces upon us the duty of fostering and upholding religion: for, because general laws are usually eluded by various exceptions, He expressly says that neither brother, nor son, nor wife, nor intimate friend is to be spared.⁸ The eye is said to pity, because the very look is of great power in awakening the affections on both sides; therefore it is not without reason that God requires⁹ such courage as may be moved to pity neither by tears, nor blandishments, nor the sadness of the spectacle. The phrases, too, are emphatic, "thy brother, who proceeded from the same womb;" "the wife who sleeps in thy bosom or embrace;" "the friend whom you love as yourself;" in order that pure zeal, when it sees God's sacred name profaned, may not give way to any human affection. Christ says that no one is worthy to be acknowledged as His disciple, but he who shall neglect his father, and mother, and children, when necessary. So now God declares that all our tenderest affections, which are implanted in us by nature, and in which all the best persons sometimes indulge, are sinful, if they hinder us from vindicating His glory.

It is pious and praiseworthy to love our wives and children as our own bowels; nor is there any reason which forbids us from regarding our brother and our friend with similar love; only let God be preferred to all, for it is too preposterous to betray His glory for the sake of man. For to plead the love due to our wives, or anything of the same kind, what is this but to set our affections against God and His precepts? Wherefore the desire to mitigate that severity to which He would harden us, betrays an effeminacy which He will not endure. Now, there are two most just grounds for the heaviness of the punishment; first, because we are almost all of us slack when we ought to be very zealous in avenging the insults which God may receive; and, secondly, because more severe remedies are applied to perilous diseases, so it is right that so noxious, and altogether deadly pestilence as this should be met with extraordinary means. And to this refers the expression "secretly." For although it might seem cruel to betray such as have not publicly transgressed, yet, inasmuch as sectaries fly from the light, and creep in by clandestine and deceitful arts, it is necessary to prevent them from fraudulently infecting individual houses with their poison, as always is the case with them. Therefore God would have their insidious endeavors checked betimes, lest the contagion should spread.

7 Namely, of the gods of the people. The sum of the matter is to this effect, that we should so acquiesce in the known truth, as that our ears may be closed to all the falsehoods by which it is opposed. Men's neighborhood to each other commonly produces, by their intercommunication, a conformity of habits. Thus errors pass from one to the other;¹⁰ and since we are generally prone to evil, the worse pervert the better. Since, then, the people of Israel were everywhere surrounded by idolaters, they might have easily been enticed to imitate them, unless measures were taken to prevent it. But the expression "round about" is used, because a pretext for yielding might have been taken from the fact, that the Israelites differed in religion not from a single nation only, but from all who surrounded them on every side. For to whatever quarter they looked, examples presented themselves to their eyes, whereby they were attracted to a new and strange form of religion. He afterwards amplifies this, by adding, even if those nations "be far off from thee;" for the Israelites were not divided from their neighbors only, but severed also from the whole human race. But this was no slight temptation, that they found no companions in the whole world, nor any nation, which agreed with them. Besides, distance itself sometimes causes us to have respect for those who are unknown to us; since the curiosity of men is volatile, and traverses in its levity sea and land, in order to procure for itself pestiferous monsters for the sake of their novelty. Meanwhile, God exalts the faith which is founded on His Word, in comparison with the manners, institutions, rites, and customs of all nations; for none has made any true proficiency in religion unless he abominates whatever is opposed to it.

9 But thou shalt surely kill him. He would not that every one should privately execute vengeance without a public trial; but he referred to the ordinary custom, that the witnesses should throw the first stone at condemned criminals, as we shall see elsewhere. For it was an admirable provision, that God would have those who had denounced the crime, to be the executors of its punishment, in order that they should be more cautious and moderate in giving their testimony. The reason, which is added at the end, "because he hath sought to thrust thee away from the Lord thy God, who brought thee out," etc., again exaggerates the crime on the score of its ingratitude; which was detestable in proportion to the inestimable blessing of their deliverance. It was an act of gross wickedness to rebel against God after they had known Him; but it was still more gross to undervalue their Deliverer. Finally, the advantage and fruit of this severity is subjoined; for, whilst punishment was inflicted on one man's crime, all others were inspired with terror; and thus the death of one is a wholesome discipline for all, in the way of example.