7 Remember the days of old. This is an explanation of the preceding verse, for Moses again shows how God had acquired this people, viz., because he had chosen to separate them from other nations according to His own good pleasure. But, since the Israelites might be inflated by their present superiority, they are reminded of their origin, and Moses commands them not to consider what they now are, but also from whence they had been taken, and with this view he says, Remember the old times; ask the elders, etc. For we know how men, when they do not reflect that whatever they have, proceeded from God, and is held, as it were, at will, are blinded by their dignity, so as not only to despise others, but also to exalt themselves against, the Author of all good things. Moses, in order to subdue this arrogance, says that all peoples were alike under the hand and power of God, and thus that their diversity was not in their original nature, but derived from elsewhere, i.e., from God’s free choice. In the word בהנחל, behanchel, there is some ambiguity: for some translate it, When the Most High divided the earth to the nations; and, though I do not reject this, still I have preferred the meaning more in accordance with the context; (256) for Moses says the same thing twice over, and the second clause is the explanation of the first. He says, therefore, that God distributed the nations, as an inheritance is divided; and then this is more clearly repeated, when he mentions the separation of the sons of Adam. When, in the latter part of the verse, it is said, that He set bounds to the nations according to the number of the children of Israel, it is commonly explained that He set bounds to the nations in such sort, that the habitation of the sons of Abraham was secured to them. Some of the Hebrews take it in a more restricted sense, viz., that in the distribution of the world, so much was given to the seven nations of Canaan as should be sufficient for the children of Israel. In my opinion, however, his meaning is, that in the whole arrangement of the world, the object which God had in view was to provide for His elect people: for, although His bounty extended to all, still He had such regard for His own, that, chiefly on their account, His care also extended to others. The word number is expressly employed; as if Moses had said, that, however small a portion of the human race the posterity, of Abraham might be, nevertheless that number was before God’s eyes, when He ordered the state of the whole world; unless it be preferred to take the word מספר, misphar, (257) for a ratio; but it will not be unsuitable to the passage to understand it that this small body was so precious to God, that he arranged the whole distribution of the world with a view to their welfare. Some refer it to the calling of the Gentiles, as if Moses had said that the empire of the whole world was destined to the seed of Abraham, because it was to be propagated through all the regions of the world; but this is altogether erroneous, for nothing is here indicated but the distinction, formerly conferred upon one nation. (258)
(256) Ver. 8. C. ’s application of this expression, בהנחל, can scarcely be deemed admissible; for כחל does not mean to divide, unless with reference to an inheritance, or, at least, to property. — W
(257) A noun heemantic: like our word tale, as used in Milton’s time, and account, as still used, it may either mean a narrative, or an enumeration, or a number, which is the result of an enumeration. — W. I have not ventured to translate C.’s very ambiguous word ratio. In the Fr. it is “Facon ou regle.”
(258) “La distinction du peuple eleu d’avec les autres nations, du temps qu’ils estoyent comme retranchez de l’Eglise;” the distinction of the elect people from the other nations, from the time when these last were, as it were, cut off from the Church.” — Fr.