the Jewish history. The Chronicler, indeed, says, 1Ch.xxvii.5,—

The third captain of the host for the third month was Benaiah, the son of Jehoiada, the chief Priest, (lit. head Cohen, E.V. margin, 'principal officer').'

It is impossible to say what he exactly means by this expression, whether that Benaiah, or Jehoiada, was head Cohen.' But he probably has adopted the phrase from the passages just quoted, 2S.viii, 1K.iv. At all events, he never uses it again; and, instead of saying that the sons of David were 'Cohanim,' he writes, 1Ch.xviii.17,— 'The sons of David were at the hand of the king.'

In other words, they were, probably, 'Councillors of State,' and Azariah the son of Zadok, 'the Cohen,' was, perhaps, the President of the Council.' In

course of time, as the Priestly office gained ground, more and more, in position and influence, though not in wealth, the word Cohen became restricted to those who were set apart for sacred offices, and had charge of the ministrations of the Sanctuaryjust as if in England the word 'Minister' should no longer be used for 'ministers of state,' but be restricted to ministers of religion.'

*709. D.xvii.14-17.

pos

'When thou art come unto the land which Jehovah thy God giveth thee, and shalt sess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me, thou shalt in any wise set him king over thee, whom Jehovah thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not set a stranger over thee, which is not thy brother. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as Jehovah hath said unto you, Ye shall henceforth return no more that way. Neither shall he multiply wives unto himself, that his heart turn not away, neither shall he greatly multiply to himself silver and gold.'

It is plain that this passage, which distinctly allows the appointment of a king, and, indeed, would have been enough to have suggested it, if the desire for one had not otherwise arisen, ---which, so far from disapproving of the introduction of the kingdom, rather promises a special blessing, and a perma

king and his children,-could not have existed, as the declaration of the Divine Will, in the time of Samuel, or in the still later time of the author of the history of the election of the first king of Israel.

710. There we find Samuel charging it upon the people as a great sin, that they had desired a king,

'That ye may see that your wickedness is great, which ye have done in the sight of Jehovah, in asking for a king. ... And all the people said unto Samuel, Pray for thy servants unto Jehovah thy God, that we die not; for we have added unto all our sins this evil to ask us a king.' 18.xii.17-19.

Nay, Jehovah himself says to Samuel, 1S.viii.7—

"They have not rejected thee, but they have rejected Me, that I should not reign

over them.'

Throughout the whole narrative, not the least reference is made to this law, as surely must have been the case if it was really in existence in those days; since either Samuel might have been the conditions of the kingdom, if they expected to quote it, as laying down were determined to have it, or the people would naturally have adduced it, as sanctioning, or, at any rate, excusing, their wish for a king.

711. Solomon, as we know, was the first king who 'multiplied' horses brought out of Egypt:

'And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen,' 1K.iv.26;

'And Solomon gathered together chariots and horsemen; and he had a thousand and four hundred chariots, and twelve thousand horsemen, whom he bestowed in the cities for chariots, and with the king at Jerusalem, 1K.x.26;

'And Solomon had horses brought out of Egypt. And a chariot came up and went out of Egypt for six hundred shekels of silver, and an horse for an hundred and fifty; and so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their means,' 1K.x.28,29.

In later days Jotham also, Hezekiah's grandfather, did this, as Isaiah implies: 'Their land is also full of horses, neither is there any end of their chariots,' Is.ii.7.

And Hezekiah did the same:

'Woe to them that go down to Egypt for help, and stay on horses, and trust in chamen, because they are strong!' Is.xxxi.1; riots, because they are many, and in horse

'How wilt thou turn away the face of one

and put thy trust on Egypt for chariots and

for horsemen ?' Is.xxxvi.9.

712. But, later still, Jeremiah condemns the kings of Judah strongly for going down again to Egypt for help :And now what hast thou to do in the

way of Egypt, to drink the waters of Sihor? Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria,'

ii.18,36.

And he speaks in xlii.15-19 with special emphasis against the people's returning to Egypt to sojourn there. While, therefore, in forbidding the multiplication of wealth and of wives, special reference may be made by the Deuteronomist to the well-known causes of Solomon's declension, 1K.x,xi, yet such a passage as that before us might very well have been written in the age of Josiah, and by the hand of such a Prophet as Jeremiah.

713. D.xvii. 18-20.

And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this Law in a book, out of that which is before the Priests the Levites. And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear Jehovah his God, to keep all the words of this Law and these statutes, to do them; that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand or to the left, to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel.'

We observe here, first, that the Book of the Law is said to be before the Priests the Levites,' which seems to imply that, as we have been supposing, the roll, containing the Mosaic story, was left in the custody of the Priests all along, before and after the 'discovery of the Law' in Josiah's days.

714. But here SCOTT observes:

It is probable that this law was very seldom observed by the kings of Judah, and never by the kings of Israel.

And upon 2K.xxii.8-11, he says,— It seems to have been entirely neglected, as well as the command to read the Law publicly to the people every year at the Feast of Tabernacles.

It is possible that Josiah, after the discovery of this Book by Hilkiah the High Priest in the Temple, may have actually begun, at all events, to copy

hand. But what sign is there that

either David or Solomon each made a

6

copy for himself of this Law, or that any of the best kings did so,-even Joash, as a youth, under the direction' of the chief Priest Jehoiada? If they did, pious kings as they were, how is it to be explained that they completely neglected its precepts in so many points, as we know they did,—for instance, in sacrificing at Gibeon and other high places, 1K.iii.3,4, and in not duly keeping the Passover, 2K.xxiii.22 ?

715. On the other hand, if they did not make a copy of the Law, why was

this?

Can it be believed that they knowingly omitted to do so,--that is to say, that, having the Law itself (as is supposed) in their hands, with Prophets and Priests to remind them of their duties, they wilfully or negligently passed by so solemn, and, indeed, so essential, a part of their duty, to themselves and to their people? Rather, have we not here also a proof, that the Book of Deuteronomy, at all events, was not known to these Kings, or to the Priests and Prophets of their day,—and, therefore, probably, did not exist,- -or, at least, if it did, was not recognised as having Divine authority? Indeed, if, instead of writing out the Law, these Kings, or any of their Priests and Prophets, had only heard or read it, as a Divine Law, it would be equally impossible to explain their . surprising disregard of its most plain and positive injunctions, in respect of the Passover and other matters.

CHAPTER XIV.
DEUT.XVIII.1-22.

716. D.xviii.1-5.

"The Priests the Levites,* all the tribe of Levi, shall have no part nor inheritance with Israel; they shall eat the offerings of Jehovah made by fire, and his inheritance. Therefore shall they have no inheritance among their brethren; Jehovah is their inheritance, as He hath said unto them. And this shall be the Priest's due from the people, from them that

* As before observed, the translators of the

E.V., by inserting and' before all the tribe of Levi,' have here modified greatly the meaning of the original.

offer a sacrifice, whether it be ox or sheep; and

they shall give unto the Priest the shoulder and of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. For Jehovah thy God hath chosen him out of all thy tribes to stand to minister in the Name of Jehovah, him and his sons for ever.'

the two cheeks and the maw. The firstfruit also

Here, again, the Priests and Levites are treated as identically the same. Jehovah is the 'inheritance' of the whole tribe of Levi; whereas in N.xviii.20, He is spoken of as the inheritance of Aaron and his sons only. And, accordingly, in N.xxxi.28,29, as we have seen (623), 'Jehovah's tribute is given to the Priests alone, and the Levites are supplied from the share of the booty which belonged to the people. Here, also, as in x.8, Levi and his sons- -not Aaron and his sons'-are said to have been

'chosen out of all the tribes to stand to mi

nister in the Name of Jehovah,'

717. Again, we have here the income of the Priests the Levites' laid down, and in this account also there are some notable variations from the original directions.

(i) The firstfruits of wool are added, v.4; comp. N.xviii.12.

(ii) The tithes are altogether omitted, of which one-tenth belonged to the Priests, and the rest to the Levites.

(iii) A much more sumptuous provision than here is made for the Priests in E.xxix. 28, L.vii.31-34,x. 14, N.vi.20, xviii. 18, viz. the breast or brisket, and the hind-leg (E.V. ' shoulder,')—

The wave-breast and the heave-hind-leg have I taken of the children of Israel from off the sacrifices of their peace-offerings, and have given them unto Aaron the Priest and unto his sons, by a statute for ever from among the children of Israel.' L.vii.34.

718. Here, however, the Priest is only to have the shoulder, the two cheeks, and the maw.' SCOTT remarks-

The two cheeks, (probably, the whole head with the tongue,) and the maw are supposed to have been at this time first granted out of the peace-offering, in addition to what had before been allotted to the Priests and Levites; for they are not mentioned in the preceding laws.

It seems probable that the later more moderate provision was thought to be more suitable to the circumstances of the times in which the writer lived. 719. D.xviii.6-8.

And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which Jehovah shall choose, then he shall minister in the name of Jehovah his God, as all his brethren the Levites do, which stand there before Jehovah. They shall have like portions to eat, beside that which cometh of the sale of his patrimony.'

By Levite' is here meant, as usual This appears in this Book, ‘Priest.' from the mention made of his brethren, the Levites,' as standing before Jehovah,' a phrase only used of the Priests (620). Besides which, he is spoken of as having a right, like the rest, to have his 'portion' to eat of the sacrifices, which it was only lawful for the Priests to partake of, L.vi.18,29, vii 6, though they might, probably, invite others, as an act of favour, to share in the Priest's portion of the peaceofferings, L.vii.34.

720. We have here again the repre sentation of the 'Levite' or 'Priest,'

living in the gates' of others, with no reference of any kind to his living in a Levitical or Priestly city. Further, the language used in this passage implies that the Levites, as a body, were not very desirous of being employed at the Sanctuary, that they did not generally

come with all the desire of their mind' unto the place which Jehovah had chosen. This corresponds with the general declension of religion, and the impoverished state of the ecclesiastical body, which must have existed towards the close of Manasseh's, and in the beginning of Josiah's, reign.

721. D.xviii. 15-22.

'Jehovah thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him shall ye hearken." According to all that thou desiredst of Jehovah thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of Jehovah my God, neither let me see this great fire any more, that I die not. And Jehovah said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren like unto thee, and I will put,

my words in his mouth, and he shall speak unto them all that I shall command him.

CHAPTER XV.

DEUT.XIX.1-xxII.30.

724. D.xix.1-10.

722. KURTZ declares himself 'unconditionally in favour of the exclusive reference [of these words] to one distinct individual, viz. the Messiah.'

It is needless, however, to discuss the arguments, which he gives at considerable length in support of his view, that Moses is here distinctly referring to one individual, the Messiah; because we believe that it must now be considered to be a certain conclusion of criticism, that this Book of Deuteronomy was written at a much later date than the others, so that these words can no longer be regarded as words recorded by Moses from the mouth of Jehovah Himself.

723. They appear to embody a promise of Divine help for the people, in any of their future difficulties, as is shown by their connection with the preceding context. 'The Israelites are not to consult diviners, soothsayers, and necromancers, as the heathen do: Jehovah will not leave them under any necessity or with any excuse for doing this. But He will Himself supply them with counsel and comfort, when they need it, by sending some Prophet such as Moses, who, like him, should stand between them and God, should hear the words of God, and deliver them to the people. This is what they desired at Horeb, and they promised to listen, and diligently obey such Divine commands, if only God would speak to them by human mediation, and not with that terrible voice. Jehovah granted their request then, and will do so still, when Moses their present guide is gone. They shall never be without a divinely instructed Teacher, if only they will obey him.'

and divide the coasts of thy land, which Jehovah thy God giveth thee to inherit, into three parts, that every slayer may flee thither. . Wherefore I command thee saying, Thou shalt separate three cities for thee. And, if Jehovah thy God enlarge thy coast, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers, then shalt thou add three cities more for thee, beside these three, that innocent blood be not shed in thy land, &c.'

It seems plain that the writer contemplates only six cities of refuge altogether; first, thou shalt separate three cities for thee,' v.2, and then, when their land should be enlarged, 'thou shalt add three cities more for thee, besides these three,' v.9.

And so we read in N.xxxv.9-15:—

'And Jehovah spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan, then ye shall appoint you cities to be cities of refuge for you. Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge. These six cities shall be a refuge.'

725. In both the above passages, the designation of the six cities is to be a future event, when ye be come over Jordan'; in both passages, first, the three cities on the East of Jordan are to be named, and then those on the West; and there is no sign whatever of more than six cities.

But then in D.iv.41-43 we are told, as of an act already past—

'Then Moses severed three cities on this side Jordan toward the sun-rising

namely, Bezer in the wilderness, in the plain country, of the Reubenites, and Ramoth in Gilead, of the Gadites, and Golan in Bashan,

of the Manassites.'

726. SCOTT supposes nine cities to be intended, when the territory of Israel should have reached its full extent :—

Three cities of refuge had already been allotted on the East of Jordan; and the

other three were ordered to be set apart, as

soon as the people were settled in the coun