Deuteronomy 18:12

. The Israelites must not copy the abominations of the former inhabitants, Deu 18:9. None to cause his son or daughter to pass through the fire, or use any kind of divination or enchantment, as the former inhabitants did, Deu 18:10-14. The great prophet which God promised to raise up, Deu 18:15-19. Of false prophets, Deu 18:20; and how to discern them, Deu 18:21, Deu 18:22. Verse 1 The priests the Levites - shall have no part - That is, says Rab. Maimon, they shall have no part in the spoils taken from an enemy. Verse 2 The Lord is their inheritance - He is the portion of their souls; and as to their bodies, they shall live by the offerings of the Lord made by fire, i. e., the meat-offering, the sin-offering, and the trespass-offering; and whatever was the Lord's right, in these or other offerings, he gave to the priests. Verse 3 Offer a sacrifice - זבחי הזבח zobechey hazzebach. The word זבח zebach is used to signify, not only an animal sacrificed to the Lord, but also one killed for common use. See Gen 46:1; Pro 17:1; Eze 39:17. And in this latter sense it probably should be understood here; and, consequently, the command in this verse relates to what the people were to allow the priests and Levites from the animals slain for common use. The parts to be given to the priests were, 1. The shoulder, probably cut off from the beast with the skin on; so Maimonides. 2. The two cheeks, which may include the whole head. 3. The maw - the whole of those intestines which are commonly used for food. Verse 4 The first-fruit also of thy corn, of thy wine, and of thine oil, etc. - All these firstfruits and firstlings were the Lord's portion, and these he gave to the priests. Verse 8 The sale of his patrimony - So we find that, though the Levites might have no part of the land by lot, yet they were permitted to make purchases of houses, goods, and cattle, yea, of fields also. See the case of Abiathar, 1Kgs 2:26 (note), and of Jeremiah, Jer 32:7-8 (note). Verse 10 To pass through the fire - Probably in the way of consecration to Molech, or some other deity. It is not likely that their being burnt to death is here intended. See on Lev 18:21 (note). Divination - קסם קסמים kosem kesamim, one who endeavors to find out futurity by auguries, using lots, etc. Observer of times - מעונן meonen, one who pretends to foretell future events by present occurrences, and who predicts great political or physical changes from the aspects of the planets, eclipses, motion of the clouds, etc., etc. See on Gen 41:8 (note). Enchanter - מנחש menachesh, from נחש nichesh, to view attentively; one who inspected the entrails of beasts, observed the flight of birds, etc., etc., and drew auguries thence. Some think divination by serpents is meant, which was common among the heathen. A witch - מחשף mechashsheph, probably those who by means of drugs, herbs, perfumes, etc., pretended to bring certain celestial influences to their aid. See the note on Lev 19:26. Verse 11 A charmer - חבר חבר chober chaber, one who uses spells; a peculiar conjunction, as the term implies, of words, or things, tying knots, etc., for the purposes of divination. This was a custom among the heathen, as we learn from the following verses: - Necte Tribus Nodis ternos, Amarylli, colores: Necte, Amarylli, modo; et Veneris, dic, vincula necto. Virg. Ecl. viii., ver. 77. "Knit with three Knots the fillets, knit them straight; Then say, these Knots to love I consecrate." Dryden. A consulter with familiar spirits - שאל אוב shoel ob, a Pythoness, one who inquires by the means of one spirit to get oracular answers from another of a superior order. See on Lev 19:31 (note). A wizard - ידעני yiddeoni, a wise one, a knowing one. Wizard was formerly considered as the masculine of witch, both practising divination by similar means. See on Exo 22:13 (note), and Lev 19:31 (note). Or a necromancer - דרש אל המתים doresh el hammethim, one who seeks from or inquires of the dead. Such as the witch at Endor, who professed to evoke the dead, in order to get them to disclose the secrets of the spiritual world. Verse 15 The Lord thy God will raise up unto thee a Prophet - Instead of diviners, observers of times, etc., God here promises to give them an infallible guide, who should tell them all things that make for their peace, so that his declarations should completely answer the end of all the knowledge that was pretended to be gained by the persons already specified. Like unto me - Viz., a prophet, a legislator, a king, a mediator, and the head or chief of the people of God. This was the very person of whom Moses was the type, and who should accomplish all the great purposes of the Divine Being. Such a prophet as had never before appeared, and who should have no equal till the consummation of the world. This prophet is the Lord Jesus, who was in the bosom of the Father, and who came to declare him to mankind. Every word spoken by him is a living infallible oracle from God himself; and must be received and obeyed as such, on pain of the eternal displeasure of the Almighty. See Deu 18:19, and Act 3:22, Act 3:23; and see the conclusion of this chapter, Deu 18:22 (note). Verse 22 If the thing follow not - It is worthy of remark that the prophets in general predicted those things which were shortly to come to pass, that the people might have the fullest proof of their Divine mission, and of the existence of God's providence in the administration of the affairs of men. The promise contained in the Deu 18:15 and Deu 18:18 verses of this chapter has long been considered of the first importance in the controversies between the Christians and Jews. "Christ," says Ainsworth, "was to be a man, and of the stock of the Jews, by promise, because the people could not endure to hear the voice of God, Deu 18:16. And as in respect of his prophecy, so of the priesthood: for every high priest is taken from among men, Heb 5:1; and also of his kingdom, as in Deu 17:15: From among thy brethren shalt thou set a king over thee like unto me. "1. Christ alone was like unto Moses as a Prophet; for it is written, There arose not a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders which the Lord sent him to do, Deu 34:10, Deu 34:11, Deu 34:12. This therefore cannot be understood of the ordinary prophets which were raised up in Israel, but of Christ only, as the apostles expound it Act 2:22-26. 2. Christ was like unto Moses in respect to his office of mediation between God and his people, Deu 5:5; 1Tim 2:5; but greater than Moses as being the mediator of a better covenant, (or testament), which was established upon better promises, Heb 8:6. 3. Christ was like unto Moses in excellency; for as Moses excelled all the prophets in speaking to God mouth to mouth, Num 12:6, Num 12:7, Num 12:8, so Christ excelled him and all men in that being in the bosom of the Father, he hath come down from heaven and declared God unto us, Joh 1:18; Joh 3:13. 4. Christ was like to Moses in faithfulness, but therein also excelling; for Moses was faithful in God's house as a servant, but Christ as the son over his own house, Heb 3:2, Heb 3:5, Heb 3:6. 5. Christ was like to Moses in signs and wonders, wherein he also excelled Moses, as the history of the Gospel shows; for he was a prophet mighty in deed and word before God and all the people, Luk 24:19. A man approved of God among them, by miracles, signs, and wonders, which God did by him in the midst of them, Act 2:22. For he did among them the works which no other man did, Joh 15:24. Unto him, that is, not unto the diviners, wizards, or any such like, but unto him, and him only; as Him thou shalt serve, Deu 6:13, is expounded, Him only, Mat 4:10. And though this is principally meant of Christ in person, of whom God said, Hear him, Mat 17:5; yet it implies also his ministers, as himself said, He that heareth you heareth me, Luk 10:16." To these may be added, 6. As Moses was king among his people, in this respect Christ is like to him, but infinitely greater; for he is King of kings and Lord of lords, Rev 19:16; 1Tim 6:15. 7. He was like to Moses as a legislator. Moses gave laws to Israel by the authority and commandment of God, which the Jews have ever acknowledged as coming from the immediate inspiration of the Almighty: these are contained in the Pentateuch. Christ gave a new law, the Gospel contained in the four Evangelists and Acts of the Apostles, on which the Christian Church is founded, and by which all genuine Christians are governed both in heart and life. To all which may be added, 8. That God never commissioned any human beings to give laws to mankind but Moses and Christ; and therefore, as a lawgiver, Christ alone resembles Moses; for to the present hour none but themselves have given laws in the name of God, which he has ratified and confirmed by the most indubitable and infallible signs, proofs, and miracles. Dr. Jortin, in his Remarks on Ecclesiastical History, has drawn a parallel between Moses and Christ in a great number of particulars, which he concludes thus: "Let us search all the records of universal history, and see if we can find a man who was so like to Moses as Christ was, and so like to Christ as Moses was. If we cannot find such a one, then have we found Him of whom Moses in the law and the prophets did write to be Jesus of Nazareth, the Son of God." On this subject see Ainsworth, Calmet, and Dodd, who have all marked this striking correspondence between Moses and Christ. Introduction Three cities of refuge to be appointed in the midst of the promised land; the land being divided into three parts, a city is to be placed in each, a proper way to which is to be prepared, Deu 19:1-3. In what cases of manslaughter the benefit of those cities may be claimed,

Idolatrous Customs of the Canaanites. ( b. c. 1451.) 9 When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, 11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 12 For all that do these things are an abomination unto the Lord : and because of these abominations the Lord thy God doth drive them out from before thee. 13 Thou shalt be perfect with the Lord thy God. 14 For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the Lord thy God hath not suffered thee so to do. One would not think there had been so much need as it seems there was to arm the people of Israel against the infection of the idolatrous customs of the Canaanites. Was it possible that a people so blessed with divine institutions should ever admit the brutish and barbarous inventions of men and devils? Were they in any danger of making those their tutors and directors in religion whom God had made their captives and tributaries? It seems they were in danger, and therefore, after many similar cautions, they are here charged not to do after the abominations of those nations, v. 9 . I. Some particulars are specified; as, 1. The consecrating of their children to Moloch, an idol that represented the sun, by making them to pass through the fire, and sometimes consuming them as sacrifices in the fire, v. 10 . See the law against this before, Lev. xviii. 21 . 2. Using arts of divination, to get the unnecessary knowledge of things to come, enchantments, witchcrafts, charms, &c., by which the power and knowledge peculiar to God were attributed to the devil, to the great reproach both of God's counsels and of his providence, v. 10, 11 . One would wonder that such arts and works of darkness, so senseless and absurd, so impious and profane, could be found in a country where divine revelation shone so clearly; yet we find remains of them even where Christ's holy religion is known and professed; such are the powers and policies of the rulers of the darkness of this world. But let those give heed to fortune-tellers, or go to wizards for the discovery of things secret, that use spells for the cure of diseases, are in any league or acquaintance with familiar spirits, or form a confederacy with those that are—let them know that they can have no fellowship with God while thus they have fellowship with devils. It is amazing to think that there should by any pretenders of this kind in such a land and day of light as we live in. II. Some reasons are given against their conformity to the customs of the Gentiles. 1. Because it would make them abominable to God. The things themselves being hateful to him, those that do them are an abomination; and miserable is that creature that has become odious to its Creator, v. 12 . See the malignity and mischievousness of sin; that must needs be an evil thing indeed which provokes the God of mercy to detest the work of his own hands. 2. Because these abominable practices had been the ruin of the Canaanites, of which ruin they were not only the witnesses but the instruments. It would be the most inexcusable folly, as well as the most unpardonable impiety, for them to practise themselves those very things for which they had been employed so severely to chastise others. Did the land spue out the abominations of the Canaanites, and shall Israel lick up the vomit? 3. Because they were better taught, v. 13, 14 . It is an argument like that of the apostle against Christians walking as the Gentiles walked ( Eph. iv. 17, 18 , 20 ): You have not so learned Christ. "It is true these nations, whom God gave up to their own hearts' lusts, and suffered to walk in their own ways ( Acts xiv. 16 ), did thus corrupt themselves; but thou art not thus abandoned by the grace of God: the Lord thy God had not suffered thee to do so; thou art instructed in divine things, and hast fair warning given thee of the evil of those practices; and therefore, whatever others do, it is expected that thou shouldest be perfect with the Lord thy God, " that is, "that thou shouldest give divine honours to him, to him only, and to no other, and not mix any of the superstitious customs of the heathen with his institutions." One of the Chaldee paraphrasts here takes notice of God's furnishing them with the oracle of urim and thummim, as a preservative from all unlawful arts of divination. Those were fools indeed who would go to consult the father of lies when they had such a ready way of consulting the God of truth.