second law repos Nouas), because it contains a second statement of the laws which Moses had formerly promulgated to the Israelites. From a comparison of Deut. i. 5. with xxxiv. 1. it appears to have been written by Moses on the plains of Moab, a short time before his death; and this circumstance will account for that affectionate earnestness with which he addresses the Israelites. The period of time comprised in this book is five lunar weeks, or, according to some chronologers, about two months, viz. from the first day of the eleventh month of the fortieth year after the exodus of Israel from Egypt, to the eleventh day of the twelfth month of the same year, A. M. 2553, B. c. 1451. From the account of Moses's death recorded in the thirty-fourth chapter of this book, and the insertion of some explanatory words in other parts of Deuteronomy, it has been insinuated that Moses could not have been its author: but the following remark will clearly prove this notion to be unfounded. The words of Moses (as we have already had occasion to remark) evidently conclude with the thirty-third chapter: the thirty-fourth was added to complete the history, the first eight verses probably immediately after his death by his successor Joshua, the last four by some later writer, probably Samuel or Ezra, or some prophet that succeeded Samuel. Another and equally satisfactory solution of this difficulty is the following; viz. that what now forms the last chapter of Deuteronomy, was formerly the first of Joshua, but was removed thence, and joined to Deuteronomy by way of supplement. This opinion will not appear improbable, when it is considered that sections and other divisions, as well as points and pauses, were invented long since these books were written: for, in those early ages several books were connected together, and followed each other on the same roll. The beginning of one book might, therefore, be easily transferred to the end of another, and in process of time be considered as its real conclusion, as in the case of Deuteronomy; especially as the supplemental chapter contains an account of the last transactions and death of the great author of the Pentateuch.1

II. The SCOPE of the book of Deuteronomy is, to repeat to the Israelites, before Moses left them, the chief laws of God which had been given to them; that those who were not born at the time when they were originally delivered, or were incapable of understanding them, might be instructed in these laws, and excited to attend to them, and, consequently, be better prepared for the promised land upon which they were entering. With this view the sacred historian recapitulates the various mercies which God had bestowed upon them and their forefathers, from their departure out of Egypt; the victories which by divine assistance they had obtained over their enemies; their rebellion, ingratitude, and chastisements. The moral, ceremonial, and judicial laws are repeated with additions and explanations; and the people are urged to obedience in the most affectionate manner, from the consideration of the endearing promises made to them by God, which he would assuredly perform, if they did not frustrate his designs of mercy by their own wilful obstinacy. That no person might thereafter plead ignorance of the divine law, he commanded that it should be read to all the people at the end of every seventh year; and concluded his ministerial labours among the Israelites by a most admirable ode, which he commanded every one to learn, and by giving his prophetic benediction to the twelve tribes.

III. This book contains only one PROPHECY RELATIVE TO THE MESSIAH, viz. Deut. xviii. 15. 18, 19., which was fulfilled fifteen hundred years after it had been delivered, and is expressly applied to Jesus Christ in Acts iii. 22, 23. and vii. 37.2 it also comprises several very remarkable predictions relative to the Israelites, some of which are fulfilled before our eyes. "These prophecies," it has been justly remarked, "become more numerous and distinct towards the close of his life. His denunciations with respect to the future state of the Israelites; the sufferings, the dispersions, and the devastations to which they were to be subject; the prophetic blessings which he pronounced on the different tribes by name; the clear foresight which he had of the rapid victories of their invaders, and of the extreme miseries which they were to experience when besieged; his express predictions relating to the future condition of the Jews, which we see

Alexander's Hebrew and English Pentateuch, cite by Dr. Clarke on Deut. xxxiv., who is of opinion that this chapter should constitute the first chapter of the book of Joshua.

On the accomplishment of this prediction, see Vol. I. ch. I. Sec. II. App. Bishop Newton's Sirth Dissertation, and Dr. Jortin's Remarks on Ecclesiastical History, vol. i. pp. 130-149. edit. 1768.

By Mr. Hewlett, Introd. to Deut. in vol. i. of his Commentary on the Bible, 4to edit.

accomplished in the present day :-all these circumstances, when united, bear ample testimony to the truth and authenticity of this sacred book, and present to our minds a memorable instance of the divine justice."

IV. The Jews divide this book into ten paraschioth or chapters: in our Bibles it consists of thirty-four chapters, the contents of which may be arranged under the four following heads:

PART I. A Repetition of the History related in the preceding Books; comprising,

SECT. 1. A relation of the events that took place in the wilderness, from their leaving Mount Horeb until their arrival at Kadesh. (Deut. i.)

SECT. 2. Their journey from Kadesh till they came to the land of the Amorites, and the defeat of Sihon their king, and of Og king of Bashan, together with the division of their territories among the tribes of Reuben and Gad, and the half tribe of Manasseh. (ii. iii.)

SECT. 3. An exhortation to obey the divine law, and to avoid idolatry, founded on their past experience of the goodness of God. (iv.)

PART II. A Repetition of the Moral, Ceremonial, and Judicial Law; containing,

SECT. 1. A Repetition of the Moral Law or Ten Commandments (v. 1-22.) and its effect upon the people of Israel (v. 22-33.);—an exposition of the first commandment, with an exhortation to love God with all their hearts (vi.); -an exposition of the second commandment against idolatry, prohibiting any intercourse with the idolatrous nations, and enjoining the extirpation of the Canaanites and every vestige of their idolatry (vii.) ;-strong motives to obedience, arising from a review of their past mercies, and from the consideration that Jehovah was about to conduct them into the promised land, not on account of their own righteousness, but of his great mercy. (viii. ix. x. xi.) SECT. 2. A Repetition of the Ceremonial Law (xii.—xvi.) ; -a command to abolish all idolatry, and regulations for the worship of God (xii.);-laws against false prophets, and idolatrous cities (xiii.) ;-prohibition against disfiguring themselves in mourning (xiv. 1, 2.);-a recapitulation of the law concerning clean and unclean animals (xiv. 3—21.), -and the payment of tithes to the Levites (xiv. 22—29.) ; -regulations concerning the year of release (xv.) ;-concerning the stated annual feasts, the Passover, Pentecost, and Feast of Tabernacles (xvi. 1-17.) ;—the election of judges, and administration of justice (xvi. 18-20.) ;—a prohibition against planting groves or setting up idols near the altar of God. (xvi. 21, 22.)

SECT. 3. A Repetition and Exposition of the Judicial Law (xvii.-xxvi.) ;-a command to put idolaters to death, regulations for determining difficult controversies, and concerning the election and qualifications of a king (xvii.) ;—the maintenance of the priests and Levites (xviii. 1—8.) ;— cautions against following the abominations of the Gentile nations, especially divination (xviii. 9-14.) ;—a prediction relative to the great prophet that should arise (xviii. 1519.); criteria for distinguishing false prophets from true ones (xviii. 20-22.) ;-laws relative to the cities of refuge (xix. 1-10.), the treatment of murderers (xix. 11-13.), and the evidence of witnesses (xix. 15-21.) ;-laws concerning war and the treatment of the Canaanites (xx.) ;—the expiation of uncertain murder, marriage with captives, rights of the first-born, punishment of a disobedient son, &c. (xxi.) ;-regulations concerning things lost or strayed, the distinguishing of the sexes by their apparel, punishment of adultery, &c. (xxii.) ;-who may or may not enter into the congregation-prohibition against all uncleannessregulations concerning usury, vows, and trespasses (xxiii.); of divorces, the privileges of newly married men, pledges, manstealing, wages, the execution of justice, and gleanings (xxiv.); concerning lawsuits and punishments, weights and measures, &c. (xxv.) ;-ceremonies to be observed in offering first-fruits (xxvi. 1-15.);—the covenant between God and the Israelites. (xxvi. 16-19.)

PART III. The Confirmation of the Law; for which purpose the law was to be written on stones, and set up on Mount Ebal, (xxvii.);-prophetic promises to the obedient, and curses against the disobedient (xxviii.);1—an exhortation to obedience from a review of their past mercies, and to dedicate On the prophecies contained in this chapter, see Bishop Newton, vol. i diss. vii.

themselves and their posterity to God (xxix.) ;-promises of pardon to the repentant (xxx. 1-14.) ;-good and evil set before them. (xxx. 15-20.)

PART IV. The Personal History of Moses, until his Death; containing,

SECT. 1. His appointment of Joshua to be his successor (xxxi. 1-8.); and his delivery of a copy of the law to the priests, to be deposited in the ark, and publicly read every seventh year (xxxi. 9-14.);-a solemn charge given to Joshua, &c. (xxxi. 15-27.)

SECT. 2. The people convened to hear the prophetical and historical ode of Moses (xxxi. 28-30.), which occupies nearly the whole of chapter xxxii.

SECT. 3. His prophetic blessing of the twelve tribes, and their peculiar felicity and privilege in having Jehovah for their God and protector. (xxxiii.)

SECT. 4. The death and burial of Moses. (xxxiv.)

V." The book of Deuteronomy and the Epistle to the Hebrews contain the best comment on the nature, design, and use of the law: the former may be considered as an evangelical commentary on the four preceding books, in which the spiritual reference and signification of the different parts of the law are given, and given in such a manner as none could give, who had not a clear discovery of the glory which was to be revealed. It may be safely asserted that very few parts of the Old Testament Scriptures can be read with greater profit by the genuine Christian than the book of Deuteronomy."

The prophetic ode of Moses is one of the noblest compositions in the sacred volume; it contains a justification on the part of God against the Israelites, and an explanation of the nature and design of the divine judgments. The exordium, Bishop Lowth remarks, is singularly magnificent: the plan and conduct of the poem is just and natural, and well accommodated to the subject, for it is almost in the order of an historical narration. It embraces a variety of subjects and sentiments; it displays the truth and justice of God; his paternal love, and his unfailing tenderness to his chosen people; and, on the other hand, their ungrateful and contumacious spirit. The ardour of the divine indignation, and the heavy denunciations of vengeance, are afterwards expressed in a remarkable personification, which is not to be paralleled from all the choicest treasures of the muses. The fervour of wrath is however tempered with the mildest beams of lenity and mercy, and ends at last in promises and consolation. The subject and style of this poem bear so exact a resemblance to the prophetic as well as to the lyric compositions of the Hebrews, that it unites all the force, energy, and boldness of the latter, with the exquisite variety and grandeur of the former.2 The following useful TABLE or HARMONY of the entire Jewish law, digested into proper heads, with references to the several parts of the Pentateuch where the respective laws occur, will assist the Bible student in investigating the tenor and design of the Mosaic Institutes, and also facilitate his references to every part of them. It is copied from Mr. Wilson's" Archæological Dictionary," article Law; where it is stated to be "taken from a manuscript in the Library of St. John Baptist's College" (Oxford), "given by Archbishop Laud," and probably either compiled by him or by his direction. It is divided into three classes, exhibiting the Moral, Ceremonial, and Political Law.

THE FIRST CLASS.

The Moral Law written on the Two Tables, containing the Ten Commandments.

THE SECOND CLASS.

The Ceremonial Law may be fitly reduced to the following Heads; viz.

Of the holy place,

Exod. Levitic. Namb Dent chap. chap. chap. chap.

20.

17.

Of the matter and structure of the 25,26,27. tabernacle,

of the instruments of the same; viz.

The laver of brass,
The altar of burnt-offering,
The altar of incense,
The table of show-bread,
The candlestick of pure gold,

of the priests and their vestments for
glory and beauty,

Of the priest's office in general, Of the choosing of the Levites, of their office in teaching,

Of their office in blessing,

Of their office in offering, which func
tion largely spreading itself is divided
into these heads; viz.
What the sacrifices ought to be,
Of the continual fire,

of the manner of the burnt-offerings,

-of the peace-offerings, -of the sacrifices according to their several kinds; viz.

of the law,

For sin committed through ignorance For sin committed through ignorance

of the fact,

through impiety, .

For sin committed wittingly, yet not
The special law of sacrifices for sin,.
Of things belonging to the sacrifices,
of the lamps,
Of the show-bread,

Of the sweet incense,

Of the use of ordinary oblations, where

of there were several kinds observed by the priests;

Of the consecration of the high-priests

and other priests,

general,

The Third Commandment,

5.

20.23.34.19.26.18.

1 Dr. A. Clarke, Pref. to Deut. p. ii. in vol. i. of his Commentary.

Bishop Lowth's Lectures on Hebrew Poetry, Lect. 28. at the beginning,

vol. ii. pp. 256, 257. of Dr. Gregory's translation.

m

24.

6. 8.

15. 17.

1

23, 34. 12,13-25. 34.

23.

16

23.

9.28. 16

28.

29.

16.

23.

29.

29.

15. 26.

21.

18.

12.14.36

19.

13.22.34.

15.

23.

6. 17. 19.5. 18. 12.15.18.

22.

17.27.31. 3, 4. 18 10.

3. 7. 17.

15. 19.

Gen. ix.

23.

7. 17. 19.

12

22.

14.

11. 20.

14.

15. 12.

23.

14.

22.

15. 6.11.22.

22

23

THIS division of the Sacred Writings comprises twelve books; viz. from Joshua to Esther inclusive: the first seven of these books are, by the Jews, called the former prophets, probably because they treat of the more ancient periods of Jewish history, and because they are most justly supposed to be written by prophetical men. The events recorded in these books occupy a period of almost one thousand years, which commences at the death of Moses, and terminates with the great national reform effected by Nehemiah, after the return of the Jews from the Babylonish captivity.

It is evident, from an examination of the historical books, that they are collections from the authentic records of the Jewish nation; and it should seem, that though the substance of the several histories was written under divine direction, when the events were fresh in memory, and by persons who were evidently contemporary with the transactions which they have narrated, yet that under the same direction they were disposed in the form, in which they have been transmitted to us, by some other person, long afterwards, and probably all by the same hand, and about the same time. Nothing, indeed, is more certain than that very ample memoirs or records of the Hebrew republic were written from the first commencement of the theocracy, to which the authors of these books very frequently refer. Such a practice is necessary in a well constituted state: we have evidence from the Sacred Writings that it anciently obtained among the heathen nations (compare Esther ii. 23. and vi. 1.); and there is evident proof that it likewise prevailed among the Israelites from the very beginning of their polity. (See Exod. xvii. 14.) Hence it is that we find the book of Jasher referred to in Josh. x. 13. and 2 Sam. i. 18., and that we also find such frequent references to the Chronicles of the Kings

On the Jewish Divisions of the Canon of Scripture, see Vol. I. p. 203.

of Israel and Judah in the books of Samuel and Kings, and also to the books of Gad, Nathan, and Iddo. This conjecture is further strengthened by the two following circumstances, namely, first, that the days when the transactions took place are sometimes spoken of as being long since past, and, secondly, that things are so frequently mentioned as re maining to this day (as stones, names of places, rights and possessions, customs and usages); which clauses were subsequently added to the history by the inspired collectors in order to confirm and illustrate it to those of their own age. The learned commentator Henry, to whom we are indebted for these hints, thinks it not unlikely that the historical books, to the end of Kings, were compiled by the prophet Jeremiah, a short time before the captivity: he founds this opinion upon 1 Sam. xxvii. 6., where it is said of Ziklag, that it "pertaineth to the kings of Judah to this day;" which form of expression, he very justly remarks, commenced after the time of Solomon, and consequently terminated at the time of the captivity. The remaining five books, from 1 Chronicles to Esther, he thinks it still more probable, were compiled by Ezra the scribe, some time after the captivity; to whom uninterrupted testimony ascribes the completion of the sacred canon.

But, although we cannot determine with certainty the authors of the historical books, "yet we may rest assured that the Jews, who had already received inspired books from the hands of Moses, would not have admitted any others as of equal authority, if they had not been fully convinced that the writers were supernaturally assisted. Next

2 Thus in 1 Sam. ix. 9., "he that is now called a prophet was beforetime called a seer." See Josh. iv. 9. vii. 26. viii. 29. x. 27. 1 Sam. vi. 18.

See Josh. v. 9. vii. 26. Judg. i. 26. xv. 19. xviii. 12. 2 Kings xiv. 7.
See Judg. i. 21. and I Sam. xxvii. 6.

See 1 Sam. v. 5. and 2 Kings xvii. 41.

probable that the commentary, from which this book was compiled, was originally written by Joshua himself.

ments:

(1.) The example of Moses, who committed to writing the transactions of his own time, leads us to expect that some continuation would necessarily be made, not only to narrate the signal fulfilment of those promises, which had been given to the patriarchs, but also to preserve an account of the division of the land of Canaan among the particular tribes, as a record for future ages; and thus prevent disputes and civil wars, which in process of time might arise between powerful and rival tribes."

(2.) This remark is corroborated by express testimony: for in Josh. xviii. we not only read that the great captain of the Israelites caused a survey of the land to be made and described in a book, but in xxiv. 25. the author relates that Joshua committed to writing an account of the renewal of the covenant with God; whence it is justly inferred that the other transactions of this period were preserved in some authentic and contemporaneous document or commentary. (3.) Without some such document the author of this book could not have specified the limits of each tribe with so much minuteness, nor have related with accuracy the discourses of Caleb (Josh. xiv. 6—12.); neither could he have correctly related the discourses of Phinehas and the delegates who accompanied him, to the tribes beyond Jordan (Josh. xxii. 16-20.), nor the discourses of the tribes themselves (xxii. 21-30.), nor of Joshua (xxiii. and xxiv.); nor could he have so arranged the whole, as to be in perfect harmony with the law of Moses.

(4.) Without a contemporaneous and authentic document, the author would not have expressed himself, as in ch. v. 1., as if he had been present in the transactions which he has related, nor would he have written, as he has done in vi. 25., that "she dwelleth in Israel unto this day;" and this document he has expressly cited in x. 13, by the title of the "Book of Jasher," or of the Upright. To these proofs may be added the two following, viz:

(5.) "The absence of any traces of disputes or civil wars among the tribes, concerning their respective boundaries. "Some document of acknowledged authority, accurately settling the bounds of the several tribes, must have existed from the very partition, by reference to which disputes of this kind might be settled, or the peaceful state of the growing tribes would have been entirely without any example in the history of mankind.

(6.) Without the existence of contemporaneous and authoritative records, the allotment of thirteen cities to the priests (ch. xxi. 13-19.) would have been nugatory. Aaron's family could not have been, at the time of the allotment, sufficiently numerous to occupy those cities. But it is altogether unlikely that these, with the adjoining lands, were left entirely unoccupied in expectation of their future owners. To afford security, therefore, to the sacerdotal family for their legitimate rights, when they should be in a condition to claim them, some document contemporaneous with the appropriation must have existed. Without such a document, innumerable disputes must have arisen, whenever they attempted to claim their possessions. "2

3. Equally clear is it that the author of this book has made his extracts from authentic documents with religious fidelity, and, consequently, it is worthy of credit: for,

(4.) Lastly, every thing related in the book of Joshua not only accurately corresponds with the age in which that hero lived, but is further confirmed by the traditions current among heathen nations, some of which have been preserved by ancient and profane historians of undoubted character. Thus there are ancient monuments extant, which prove that the Carthaginians were a colony of Tyrians who escaped from Joshua; as also that the inhabitants of Leptis in Africa came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed.4 The fable of the Phoenician Hercules originated in the history of Joshua; and the overthrow of Og the king of Bashan, and of the Anakims who were called giants, is considered as having given rise to the fable of the overthrow of the giants. The tempest of hailstones mentioned in Josh. x. 11. was transformed by the poets into a tempest of stones, with which (they pretend) Jupiter overwhelmed the enemies of Hercules in Arim, which is exactly the country where Joshua fought with the children of Anak.7

The Samaritans are by some writers supposed to have received the book of Joshua, but this opinion appears to have originated in mistake. They have indeed two books extant, bearing the name of Joshua, which differ very materially from our Hebrew copies. One of these is a chronicle of events from Adam to the year of the Hijra 898, corresponding with A. D. 1492;8 and the other is a similar chronicle badly compiled, from the death of Moses to the death of Alexander Severus. It consists of forty-seven chapters, filled with fabulous accounts, written in the Arabic language, but in Samaritan characters.9

II. The book of Joshua comprises the history of about seventeen years, or, according to some chronologers, of twenty-seven or thirty years: "it is one of the most important documents in the old covenant; and it should never be separated from the Pentateuch, of which it is at once both the continuation and the completion." The Pentateuch contains a history of the acts of the great Jewish legislator, and the laws upon which the Jewish church was to be established: and the book of Joshua relates the history of Israel under the command and government of Joshua, the conquest of Canaan, and its subsequent division among the Israelites; together with the provision made for the settlement and establishment of the Jewish church in that country.

III. From this view of the argument of Joshua, we may easily perceive that the SCOPE and DESIGN of the inspired writer of this book were to demonstrate the faithfulness of God, in the perfect accomplishment of all his promises to

(1.) In the first place he has literally copied the speeches of Caleb, Phinehas, of the tribes beyond Jordan, and of Joshua, and in other passages has so closely followed his authority, as to write in v. I. "until we were passed over, and in vi. 25. that Rahab "dwelleth in Israel unto this day." Hence, also, the tribes are not mentioned in the geographical order in which their respective territories were situate, but according to the order pursued in the original document, namely, according to the order in which they received their tracts of land by lot. (Josh. xv.-xix.) Lastly, in conformity to his original document, the author has made no honourable Jahn and Ackermann, Introd. in Libros Sacros Vet. Foed. part ii. $$ 25-38. For the two preceding remarks, the author is indebted to the Rev. Dr. Turner's and Mr. Whittingham's translation of Jahn's Introduction, p. 227. New York, 1827.

Anix's Reflections, ut supra. Huet, Demonstratio Evangelica, vol. i. pp. 273-282. Amstel. 1650. 8vo. Some learned men have supposed that the poetical fable of Phaeton was founded on the miracle of the sun standing still (Josh. x. 12-14.); but on a calm investigation of the supposed resem blance, there does not appear to be any foundation for such an opinion. 8 Jahn and Ackermann, Introd. in Libros, Vet. Fed. part ii. § 27. note. ⚫ Fabricii Codex Apocryphus Veteris Testamenti, p. 876. et seq.