mh_parser/vol_split/5 - Deuteronomy/Chapter 25.xml

<div2 id="Deu.xxvi" n="xxvi" next="Deu.xxvii" prev="Deu.xxv" progress="92.88%" title="Chapter XXV">
<h2 id="Deu.xxvi-p0.1">D E U T E R O N O M Y</h2>
<h3 id="Deu.xxvi-p0.2">CHAP. XXV.</h3>
<p class="intro" id="Deu.xxvi-p1">Here is, I. A law to moderate the scourging of
malefactors, <scripRef id="Deu.xxvi-p1.1" osisRef="Bible:Deut.25.1-Deut.25.3" parsed="|Deut|25|1|25|3" passage="De 25:1-3">ver. 1-3</scripRef>. II.
A law in favour of the ox that treads out the corn, <scripRef id="Deu.xxvi-p1.2" osisRef="Bible:Deut.25.4" parsed="|Deut|25|4|0|0" passage="De 25:4">ver. 4</scripRef>. III. For the disgracing of him
that refused to marry his brother's widow, <scripRef id="Deu.xxvi-p1.3" osisRef="Bible:Deut.25.5-Deut.25.10" parsed="|Deut|25|5|25|10" passage="De 25:5-10">ver. 5-10</scripRef>. IV. For the punishment of an
immodest woman, <scripRef id="Deu.xxvi-p1.4" osisRef="Bible:Deut.25.11-Deut.25.12" parsed="|Deut|25|11|25|12" passage="De 25:11,12">ver. 11,
12</scripRef>. V. For just weights and measures, <scripRef id="Deu.xxvi-p1.5" osisRef="Bible:Deut.25.13-Deut.25.16" parsed="|Deut|25|13|25|16" passage="De 25:13-16">ver. 13-16</scripRef>. VI. For the destroying of
Amalek, <scripRef id="Deu.xxvi-p1.6" osisRef="Bible:Deut.25.17-Deut.25.19" parsed="|Deut|25|17|25|19" passage="De 25:17-19">ver. 17</scripRef>,
&amp;c.</p>
<scripCom id="Deu.xxvi-p1.7" osisRef="Bible:Deut.25" parsed="|Deut|25|0|0|0" passage="De 25" type="Commentary"/>
<scripCom id="Deu.xxvi-p1.8" osisRef="Bible:Deut.25.1-Deut.25.4" parsed="|Deut|25|1|25|4" passage="De 25:1-4" type="Commentary"/><div class="Commentary" id="Bible:Deut.25.1-Deut.25.4">
<h4 id="Deu.xxvi-p1.9">Stripes Not to Exceed Forty. (<span class="smallcaps" id="Deu.xxvi-p1.10">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xxvi-p2">1 If there be a controversy between men, and
they come unto judgment, that <i>the judges</i> may judge them;
then they shall justify the righteous, and condemn the wicked.
  2 And it shall be, if the wicked man <i>be</i> worthy to be
beaten, that the judge shall cause him to lie down, and to be
beaten before his face, according to his fault, by a certain
number.   3 Forty stripes he may give him, <i>and</i> not
exceed: lest, <i>if</i> he should exceed, and beat him above these
with many stripes, then thy brother should seem vile unto thee.
  4 Thou shalt not muzzle the ox when he treadeth out <i>the
corn.</i></p>
<p class="indent" id="Deu.xxvi-p3">Here is, I. A direction to the judges in
scourging malefactors, <scripRef id="Deu.xxvi-p3.1" osisRef="Bible:Deut.25.1-Deut.25.3" parsed="|Deut|25|1|25|3" passage="De 25:1-3"><i>v.</i>
1-3</scripRef>. 1. It is here supposed that, if a man be charged
with a crime, the accuser and the accused (<i>Actor</i> and
<i>Reus</i>) should be brought face to face before the judges, that
the controversy may be determined. 2. If a man were accused of a
crime, and the proof fell short, so that the charge could not be
made out against him by the evidence, then he was to be acquitted:
"<i>Thou shalt justify the righteous,</i>" that is, "him that
appears to the court to be so." If the accusation be proved, then
the conviction of the accused is a justification of the accuser, as
righteous in the prosecution. 3. If the accused were found guilty,
judgment must be given against him: "Thou shalt <i>condemn the
wicked;</i>" for to justify the wicked is as much an abomination to
the Lord as it is to condemn the righteous, <scripRef id="Deu.xxvi-p3.2" osisRef="Bible:Prov.17.15" parsed="|Prov|17|15|0|0" passage="Pr 17:15">Prov. xvii. 15</scripRef>. 4. If the crime were not made
capital by the law, then the criminal must be beaten. A great many
precepts we have met with which have not any particular penalty
annexed to them, the violation of most of which, according to the
constant practice of the Jews, was punished by scourging, from
which no person's rank or quality did exempt him if he were a
delinquent, but with this proviso, that he should never be
upbraided with it, nor should it be looked upon as leaving any mark
of infamy or disgrace upon him. The directions here given for the
scourging of criminals are, (1.) That it be done solemnly; not
tumultuously through the streets, but in open court before the
judge's face, and with so much deliberation as that the stripes
might be numbered. The Jews say that while execution was in doing
the chief justice of the court read with a loud voice <scripRef id="Deu.xxvi-p3.3" osisRef="Bible:Deut.28.58-Deut.28.59 Bible:Deut.29.9" parsed="|Deut|28|58|28|59;|Deut|29|9|0|0" passage="De 28:58,59,29:9">Deut. xxviii. 58, 59, and xxix.
9</scripRef>, and concluded with those words (<scripRef id="Deu.xxvi-p3.4" osisRef="Bible:Ps.78.38" parsed="|Ps|78|38|0|0" passage="Ps 78:38">Ps. lxxviii. 38</scripRef>), <i>But he, being full of
compassion, forgave their iniquity.</i> Thus it was made a sort of
religious act, and so much the more likely to reform the offender
himself and to be a warning to others. (2.) That it be done in
proportion to the crime, <i>according to his fault,</i> that some
crimes might appear, as they are, more heinous than others, the
criminal being <i>beaten with many stripes,</i> to which perhaps
there is an allusion, <scripRef id="Deu.xxvi-p3.5" osisRef="Bible:Luke.12.47-Luke.12.48" parsed="|Luke|12|47|12|48" passage="Lu 12:47,48">Luke xii. 47,
48</scripRef>. (3.) That how great soever the crime were the number
of stripes should never exceed <i>forty,</i> <scripRef id="Deu.xxvi-p3.6" osisRef="Bible:Deut.25.3" parsed="|Deut|25|3|0|0" passage="De 25:3"><i>v.</i> 3</scripRef>. Forty <i>save one</i> was the
common usage, as appears, <scripRef id="Deu.xxvi-p3.7" osisRef="Bible:2Cor.11.24" parsed="|2Cor|11|24|0|0" passage="2Co 11:24">2 Cor. xi.
24</scripRef>. It seems, they always gave Paul as many stripes as
ever they gave to any malefactor whatsoever. They abated one for
fear of having miscounted (though one of the judges was appointed
to number the stripes), or because they would never go to the
utmost rigour, or because the execution was usually done with a
whip of three lashes, so that thirteen stripes (each one being
counted for three) made up thirty-nine, but one more by that
reckoning would have been forty-two. The reason given for this is,
<i>lest thy brother should seem vile unto thee.</i> He must still
be looked upon as <i>a brother</i> (<scripRef id="Deu.xxvi-p3.8" osisRef="Bible:2Thess.3.15" parsed="|2Thess|3|15|0|0" passage="2Th 3:15">2
Thess. iii. 15</scripRef>), and his reputation as such was
preserved by this merciful limitation of his punishment. It saves
him from seeming vile to his brethren, when God himself by his law
takes this care of him. Men must not be treated as dogs; nor must
those seem vile in our sight to whom, for aught we know, God may
yet give grace to make them precious in his sight.</p>
<p class="indent" id="Deu.xxvi-p4">II. A charge to husbandmen not to hinder
their cattle from eating when they were working, if meat were
within their reach, <scripRef id="Deu.xxvi-p4.1" osisRef="Bible:Deut.25.4" parsed="|Deut|25|4|0|0" passage="De 25:4"><i>v.</i>
4</scripRef>. This instance of the beast that trod out the corn (to
which there is an allusion in that of the prophet, <scripRef id="Deu.xxvi-p4.2" osisRef="Bible:Hos.10.11" parsed="|Hos|10|11|0|0" passage="Ho 10:11">Hos. x. 11</scripRef>) is put for all similar
instances. That which makes this law very remarkable above its
fellows (and which countenances the like application of other such
laws) is that it is twice quoted in the New Testament to show that
it is the duty of the people to give their ministers a comfortable
maintenance, <scripRef id="Deu.xxvi-p4.3" osisRef="Bible:1Cor.9.9-1Cor.9.10" parsed="|1Cor|9|9|9|10" passage="1Co 9:9,10">1 Cor. ix. 9,
10</scripRef>, and <scripRef id="Deu.xxvi-p4.4" osisRef="Bible:1Tim.5.17-1Tim.5.18" parsed="|1Tim|5|17|5|18" passage="1Ti 5:17,18">1 Tim. v. 17,
18</scripRef>. It teaches us in the letter of it to make much of
the brute-creatures that serve us, and to allow them not only the
necessary supports for their life, but the advantages of their
labour; and thus we must learn not only to be just, but kind, to
all that are employed for our good, not only to maintain but to
encourage them, especially those that labour among us in the word
and doctrine, and so are employed for the good of our better
part.</p>
</div><scripCom id="Deu.xxvi-p4.5" osisRef="Bible:Deut.25.5-Deut.25.12" parsed="|Deut|25|5|25|12" passage="De 25:5-12" type="Commentary"/><div class="Commentary" id="Bible:Deut.25.5-Deut.25.12">
<h4 id="Deu.xxvi-p4.6">Marriage of a Brother's
Wife. (<span class="smallcaps" id="Deu.xxvi-p4.7">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xxvi-p5">5 If brethren dwell together, and one of them
die, and have no child, the wife of the dead shall not marry
without unto a stranger: her husband's brother shall go in unto
her, and take her to him to wife, and perform the duty of a
husband's brother unto her.   6 And it shall be, <i>that</i>
the firstborn which she beareth shall succeed in the name of his
brother <i>which is</i> dead, that his name be not put out of
Israel.   7 And if the man like not to take his brother's
wife, then let his brother's wife go up to the gate unto the
elders, and say, My husband's brother refuseth to raise up unto his
brother a name in Israel, he will not perform the duty of my
husband's brother.   8 Then the elders of his city shall call
him, and speak unto him: and <i>if</i> he stand <i>to it,</i> and
say, I like not to take her;   9 Then shall his brother's wife
come unto him in the presence of the elders, and loose his shoe
from off his foot, and spit in his face, and shall answer and say,
So shall it be done unto that man that will not build up his
brother's house.   10 And his name shall be called in Israel,
The house of him that hath his shoe loosed.   11 When men
strive together one with another, and the wife of the one draweth
near for to deliver her husband out of the hand of him that smiteth
him, and putteth forth her hand, and taketh him by the secrets:
  12 Then thou shalt cut off her hand, thine eye shall not
pity <i>her.</i></p>
<p class="indent" id="Deu.xxvi-p6">Here is, I. The law settled concerning the
marrying of the brother's widow. It appears from the story of
Judah's family that this had been an ancient usage (<scripRef id="Deu.xxvi-p6.1" osisRef="Bible:Gen.38.8" parsed="|Gen|38|8|0|0" passage="Ge 38:8">Gen. xxxviii. 8</scripRef>), for the keeping up
of distinct families. The case put is a case that often happens, of
a man's dying without issue, it may be in the prime of his time,
soon after his marriage, and while his brethren were yet so young
as to be unmarried. Now in this case, 1. The widow was not to marry
again into any other family, unless all the relations of her
husband did refuse her, that the estate she was endowed with might
not be alienated. 2. The husband's brother, or next of kin, must
marry her, partly out of respect to her, who, having forgotten her
own people and her father's house, should have all possible
kindness shown her by the family into which she was married; and
partly out of respect to the deceased husband, that though he was
dead and gone he might not be forgotten, nor lost out of the
genealogies of his tribe; for the first-born child, which the
brother or next kinsman should have by the widow, should be
denominated from him that was dead, and entered in the genealogy as
his child, <scripRef id="Deu.xxvi-p6.2" osisRef="Bible:Deut.25.5-Deut.25.6" parsed="|Deut|25|5|25|6" passage="De 25:5,6"><i>v.</i> 5, 6</scripRef>.
Under that dispensation we have reason to think men had not so
clear and certain a prospect of living themselves on the other side
death as we have now, to whom <i>life and immortality are brought
to light by the gospel;</i> and therefore they could not but be the
more desirous to live in their posterity, which innocent desire was
in some measure gratified by this law, an expedient being found out
that, though a man had no child by his wife, yet <i>his name should
not be put out of Israel,</i> that is, out of the pedigree, or,
which is equivalent, remain there under the brand of childlessness.
The Sadducees put a case to our Saviour upon this law, with a
design to perplex the doctrine of the resurrection by it (<scripRef id="Deu.xxvi-p6.3" osisRef="Bible:Matt.22.24-Matt.22.33" parsed="|Matt|22|24|22|33" passage="Mt 22:24-33">Matt. xxii. 24</scripRef>, &amp;c.), perhaps
insinuating that there was no need of maintaining the immortality
of the soul and a future state, since the law had so well provided
for the perpetuating of men's names and families in the world. But,
3. If the brother, or next of kin, declined to do this good office
to the memory of him that was gone, what must be done in that case?
Why, (1.) He shall not be compelled to do it, <scripRef id="Deu.xxvi-p6.4" osisRef="Bible:Deut.25.7" parsed="|Deut|25|7|0|0" passage="De 25:7"><i>v.</i> 7</scripRef>. If he like her not, he is at
liberty to refuse her, which, some think, was not permitted in this
case before this law of Moses. Affection is all in all to the
comfort of the conjugal relation; this is a thing which cannot be
forced, and therefore the relation should not be forced without it.
(2.) Yet he shall be publicly disgraced for not doing it. The
widow, as the person most concerned for the name and honour of the
deceased, was to complain to the elders of his refusal; if he
persist in it, she must <i>pluck off his shoe, and spit in his
face,</i> in open court (or, as the Jewish doctors moderate it,
spit <i>before</i> his face), thus to fasten a mark of infamy upon
him, which was to remain with his family after him, <scripRef id="Deu.xxvi-p6.5" osisRef="Bible:Deut.25.8-Deut.25.10" parsed="|Deut|25|8|25|10" passage="De 25:8-10"><i>v.</i> 8-10</scripRef>. Note, Those justly
suffer in their own reputation who do not do what they ought to
preserve the name and honour of others. He that would not build up
his brother's house deserved to have this blemish put upon his own,
that it should be called <i>the house of him that had his shoe
loosed,</i> in token that he deserved to go barefoot. In the case
of Ruth we find this law executed (<scripRef id="Deu.xxvi-p6.6" osisRef="Bible:Ruth.4.7" parsed="|Ruth|4|7|0|0" passage="Ru 4:7">Ruth
iv. 7</scripRef>), but because, upon the refusal of the next
kinsman, there was another ready to perform the duty of a husband's
brother, it was that other that plucked off the shoe, and not the
widow—Boaz, and not Ruth.</p>
<p class="indent" id="Deu.xxvi-p7">II. A law for the punishing of an immodest
woman, <scripRef id="Deu.xxvi-p7.1" osisRef="Bible:Deut.25.11-Deut.25.12" parsed="|Deut|25|11|25|12" passage="De 25:11,12"><i>v.</i> 11, 12</scripRef>.
The woman that by the foregoing law was to complain against her
husband's brother for not marrying her, and to spit in his face
before the elders, needed a good measure of assurance; but, lest
the confidence which that law supported should grow to an excess
unbecoming the sex, here is a very severe but just law to punish
impudence and immodesty. 1. The instance of it is confessedly
scandalous to the highest degree. A woman could not do it unless
she were perfectly lost to all virtue and honour. 2. The occasion
is such as might in part excuse it; it was to help her husband out
of the hands of one that was too hard for him. Now if the doing of
it in a passion, and with such a good intention, was to be so
severely punished, much more when it was done wantonly and in lust.
3. The punishment was that her hand should be cut off; and the
magistrates must not pretend to be more merciful than God: <i>Thy
eye shall not pity her.</i> Perhaps our Saviour alludes to this law
when he commands us to <i>cut off the right hand</i> that
<i>offends us,</i> or is an occasion of sin to us. Better put the
greatest hardships that can be upon the body than ruin the soul for
ever. Modesty is the hedge of chastity, and therefore ought to be
very carefully preserved and kept up by both sexes.</p>
</div><scripCom id="Deu.xxvi-p7.2" osisRef="Bible:Deut.25" parsed="|Deut|25|0|0|0" passage="De 25" type="Commentary"/>
<scripCom id="Deu.xxvi-p7.3" osisRef="Bible:Deut.25.13-Deut.25.19" parsed="|Deut|25|13|25|19" passage="De 25:13-19" type="Commentary"/><div class="Commentary" id="Bible:Deut.25.13-Deut.25.19">
<h4 id="Deu.xxvi-p7.4">Amalek to Be Destroyed. (<span class="smallcaps" id="Deu.xxvi-p7.5">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xxvi-p8">13 Thou shalt not have in thy bag divers
weights, a great and a small.   14 Thou shalt not have in
thine house divers measures, a great and a small.   15
<i>But</i> thou shalt have a perfect and just weight, a perfect and
just measure shalt thou have: that thy days may be lengthened in
the land which the <span class="smallcaps" id="Deu.xxvi-p8.1">Lord</span> thy God
giveth thee.   16 For all that do such things, <i>and</i> all
that do unrighteously, <i>are</i> an abomination unto the <span class="smallcaps" id="Deu.xxvi-p8.2">Lord</span> thy God.   17 Remember what
Amalek did unto thee by the way, when ye were come forth out of
Egypt;   18 How he met thee by the way, and smote the hindmost
of thee, <i>even</i> all <i>that were</i> feeble behind thee, when
thou <i>wast</i> faint and weary; and he feared not God.   19
Therefore it shall be, when the <span class="smallcaps" id="Deu.xxvi-p8.3">Lord</span>
thy God hath given thee rest from all thine enemies round about, in
the land which the <span class="smallcaps" id="Deu.xxvi-p8.4">Lord</span> thy God
giveth thee <i>for</i> an inheritance to possess it, <i>that</i>
thou shalt blot out the remembrance of Amalek from under heaven;
thou shalt not forget <i>it.</i></p>
<p class="indent" id="Deu.xxvi-p9">Here is, I. A law against deceitful weights
and measures: they must not only not use them, but they must not
have them, not have them in the bag, not have them in the house
(<scripRef id="Deu.xxvi-p9.1" osisRef="Bible:Deut.25.13-Deut.25.14" parsed="|Deut|25|13|25|14" passage="De 25:13,14"><i>v.</i> 13, 14</scripRef>); for,
if they had them, they would be strongly tempted to use them. They
must not have a great weight and measure to buy by and a small one
to sell by, for that was to cheat both ways, when either was bad
enough; as we read of those that made the <i>ephah</i> small, in
which they measured the corn they sold, and the <i>shekel</i>
great, by which they weighed the money they received for it,
<scripRef id="Deu.xxvi-p9.2" osisRef="Bible:Amos.8.5" parsed="|Amos|8|5|0|0" passage="Am 8:5">Amos viii. 5</scripRef>. But <i>thou
shalt have a perfect and just weight,</i> <scripRef id="Deu.xxvi-p9.3" osisRef="Bible:Deut.25.15" parsed="|Deut|25|15|0|0" passage="De 25:15"><i>v.</i> 15</scripRef>. That which is the rule of
justice must itself be just; if that be otherwise, it is a constant
cheat. This had been taken care of before, <scripRef id="Deu.xxvi-p9.4" osisRef="Bible:Lev.19.35-Lev.19.36" parsed="|Lev|19|35|19|36" passage="Le 19:35,36">Lev. xix. 35, 36</scripRef>. This law is enforced
with two very good reasons:—1. That justice and equity will bring
down upon us the blessing of God. The way to have our days
lengthened, and to prosper, is to be just and fair in all our
dealings <i>Honesty is the best policy.</i> 2. That fraud and
injustice will expose us to the curse of God, <scripRef id="Deu.xxvi-p9.5" osisRef="Bible:Deut.25.16" parsed="|Deut|25|16|0|0" passage="De 25:16"><i>v.</i> 16</scripRef>. Not only unrighteousness
itself, but all that do unrighteously, are an <i>abomination to the
Lord.</i> And miserable is that man who is abhorred by his Maker.
How hateful, particularly, all the arts of deceit are to God,
Solomon several times observes, <scripRef id="Deu.xxvi-p9.6" osisRef="Bible:Prov.11.1 Bible:Prov.20.10 Bible:Prov.20.23" parsed="|Prov|11|1|0|0;|Prov|20|10|0|0;|Prov|20|23|0|0" passage="Pr 11:1,20:10,23">Prov. xi. 1; xx. 10, 23</scripRef>; and the
apostle tells us <i>that the Lord is the avenger of all such</i> as
overreach and <i>defraud in any matter,</i> <scripRef id="Deu.xxvi-p9.7" osisRef="Bible:1Thess.4.6" parsed="|1Thess|4|6|0|0" passage="1Th 4:6">1 Thess. iv. 6</scripRef>.</p>
<p class="indent" id="Deu.xxvi-p10">II. A law for the rooting out of Amalek.
Here is a <i>just weight</i> and a <i>just measure,</i> that, as
Amalek had measured to Israel, so it should be measure to Amalek
again.</p>
<p class="indent" id="Deu.xxvi-p11">1. The mischief Amalek did to Israel must
be here remembered, <scripRef id="Deu.xxvi-p11.1" osisRef="Bible:Deut.25.17-Deut.25.18" parsed="|Deut|25|17|25|18" passage="De 25:17,18"><i>v.</i> 17,
18</scripRef>. When it was first done it was ordered to be recorded
(<scripRef id="Deu.xxvi-p11.2" osisRef="Bible:Exod.17.14-Exod.17.16" parsed="|Exod|17|14|17|16" passage="Ex 17:14-16">Exod. xvii. 14-16</scripRef>), and
here the remembrance of it is ordered to be preserved, not in
personal revenge (for that generation which suffered by the
Amalekites was gone, so that those who now lived, and their
posterity, could not have any personal resentment of the injury),
but in a zeal for the glory of God (which was insulted by the
Amalekites), that <i>throne of the Lord</i> against which the hand
of Amalek was stretched out. The carriage of the Amalekites towards
Israel is here represented, (1.) As very base and disingenuous.
They had no occasion at all to quarrel with Israel, nor did they
give them any notice, by a manifesto or declaration of war; but
took them at an advantage, when they had just come out of the house
of bondage, and, for aught that appeared to them, were only going
to <i>sacrifice to God in the wilderness.</i> (2.) As very
barbarous and cruel; for they smote those that were more feeble,
whom they should have succoured. The greatest cowards are commonly
the most cruel; while those that have the courage of a man will
have the compassion of a man. (3.) As very impious and profane:
they feared not God. If they had had any reverence for the majesty
of the God of Israel, which they saw a token of in the cloud, or
any dread of his wrath, which they lately heard of the power of
over Pharaoh, they durst not have made this assault upon Israel.
Well, here was the ground of the quarrel: and it shows how God
takes what is done against his people as done against himself, and
that he will particularly reckon with those that discourage and
hinder young beginners in religion, that (as Satan's agents) set
upon the weak and feeble, either to divert them or to disquiet
them, and offend his little ones.</p>
<p class="indent" id="Deu.xxvi-p12">2. This mischief must in due time be
revenged, <scripRef id="Deu.xxvi-p12.1" osisRef="Bible:Deut.25.19" parsed="|Deut|25|19|0|0" passage="De 25:19"><i>v.</i> 19</scripRef>.
When their wars were finished, by which they were to settle their
kingdom and enlarge their coast, then they must <i>make war upon
Amalek</i> (<scripRef id="Deu.xxvi-p12.2" osisRef="Bible:Deut.25.19" parsed="|Deut|25|19|0|0" passage="De 25:19"><i>v.</i> 19</scripRef>),
not merely to chase them, but to consume them, to <i>blot out the
remembrance of Amalek.</i> It was an instance of God's patience
that he deferred the vengeance so long, which should have led the
Amalekites to repentance; yet an instance of fearful retribution
that the posterity of Amalek, so long after, were destroyed for the
mischief done by their ancestors to the Israel of God, that all the
world might see, and say, that he who <i>toucheth them toucheth the
apple of his eye.</i> It was nearly 400 years after this that Saul
was ordered to put this sentence in execution (<scripRef id="Deu.xxvi-p12.3" osisRef="Bible:1Sam.15.1-1Sam.15.35" parsed="|1Sam|15|1|15|35" passage="1Sa 15:1-35">1 Sam. xv.</scripRef>), and was rejected of God
because he did not do it effectually, but spared some of that
devoted nation, in contempt, not only of the particular orders he
received from Samuel, but of this general command here given by
Moses, which he could not be ignorant of. David afterwards made
some destruction of them; and the Simeonites, in Hezekiah's time,
smote the rest that remained (<scripRef id="Deu.xxvi-p12.4" osisRef="Bible:1Chr.4.43" parsed="|1Chr|4|43|0|0" passage="1Ch 4:43">1 Chron.
iv. 43</scripRef>); for when God judges he will overcome.</p>
</div></div2>